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Why does the Torah (תורה) switch from plural to singular language at key moments of Kabbalas HaTorah? The shiur distinguishes two dimensions: Torah as collective national law (lashon rabim) and Talmud (תלמוד) Torah as each person's individual crown and devekus (lashon yachid). The zer (crown) on the Aron symbolizes this personal keser Torah—when learned lishmah it becomes a crown, when not it becomes estranged (zar).
Rabbi Zweig opens by examining the Gemara (גמרא)'s teaching on the zer (crown) around the Aron. The Gemara explains that this zer symbolizes Torah (תורה), and depending on the vowelization, the word can be read as either "zer" (crown) or "zar" (stranger/estranged). If one merits (zachah), Torah becomes a crown; if not (lo zachah), it becomes estranged. Rashi (רש"י) interprets this to mean one will forget the Torah. Rabbi Zweig questions this formulation: normally, not meriting something simply means not receiving its benefit, but why would it actively become something negative or estranged? A parallel question arises from the language shifts in the Torah regarding Kabbalas HaTorah. In Parshas Yisro, the Jewish people camp at Sinai "vayichan" (singular), indicating unity. Later, they speak with "kol echad" (one voice) in Parshas Mishpatim. Yet the central declaration of acceptance uses "vayomer" (singular language). Similarly, the ultimate acceptance should be "vayomru" (plural), yet we find singular forms at critical junctures. This seems contradictory—after emphasizing unity and collective voice, why does the Torah revert to singular language at the moment of greatest commitment?
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Parshas Terumah - the zer on the Aron
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