No community start suggestion yet.
Why did Hashem (ה׳) switch from strict judgment to mercy at creation itself, before any sin? The shiur explains that divine mercy isn't about changing how Hashem judges, but about how He created us. By breathing His essence into Adam, He established a parent-child relationship that makes mercy the natural response to our failings.
The shiur addresses a fundamental question about the interplay between divine justice (midas hadin) and divine mercy (midas harachamim) at the very beginning of creation. The passuk states that initially Hashem (ה׳) intended to create the world with midas hadin alone, but then realized it needed midas harachamim to survive. This is reflected in the Torah (תורה)'s language shifting from "Bereishis Baruch Elokim" (representing strict judgment) to "BiYom Asos Hashem Elokim" (incorporating mercy). The difficulty Rabbi Zweig presents is timing: if the world needed mercy to survive, why didn't Hashem wait until after Adam sinned to introduce mercy? Why was this change made at creation itself, before any wrongdoing occurred?
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why does the Torah begin with creation rather than the first mitzvah? Rashi's answer that it establishes our divine right to Eretz Yisrael seems ineffective since non-Jews reject theological arguments. The Torah's extensive historical narrative teaches us internally that meaningful action requires understanding our purpose, transforming us from mechanical performers into people who relate to God through mitzvos.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Bereishis 2:7
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Why does the Torah open with "Bereishis bara Elokim" rather than using God's name of mercy? The shiur develops a yesod that God created the concept of divine kingship to solve a paradox: humans need independence to have a real relationship with God, but independence requires the ability to genuinely serve rather than just receive gifts. This framework makes mitzvos authentic service that actually affects God rather than mere rule-following.
