No community start suggestion yet.
Why does the Torah (תורה) say Leah was "hated" when the previous verse says Yaakov loved her? The shiur traces the fundamental tension in marriage back to Gan Eden: men naturally treat wives as extensions of themselves (Adam calling her "isha," not giving her a name), while women can respond with destructive retaliation (Chava giving Adam the fruit). Lasting shalom bayis requires admitting these capacities and taking responsibility.
Rabbi Zweig addresses what he considers a profound insight into the institution of marriage, using this week's parsha and the dynamics of Yaakov's relationship with Leah as a springboard. The shiur begins by noting a troubling pattern in these parshas: after Rochel's death, Yaakov moves in with Rochel's maid rather than Leah, causing obvious hurt. More fundamentally, in last week's parsha the Torah (תורה) uses the word "snu'ah" (hated) to describe Leah's status, even though the previous verse explicitly states that Yaakov loved Leah—he simply loved Rochel more. The key textual analysis centers on Bereishis 29:30-31. The Torah states that Yaakov "loved Rochel more than Leah" (objective reality), then immediately says "Hashem (ה׳) saw that Leah was hated" (Leah's perception). When Leah has her second son Shimon, she says "Hashem heard that I was hated"—indicating that Hashem heard *from her* that she felt hated. This is Leah's subjective experience, not the objective reality. Yet the question remains: if Yaakov Avinu was aware his wife felt this way, why didn't he do everything possible to alleviate those feelings, as any sensitive person would?
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 stigma prevent Orthodox communities from properly investigating abuse? Using Sodom's story, the shiur argues that forbidden sexual behaviors should be understood as taivah (desire) rather than perversion or sickness. This reframing makes it easier to believe that respected community members can struggle with forbidden desires, enabling better protection of victims.
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.
Bereishis 29:30-31, Bereishis 3:6
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 connect Avrohom's aging, his being blessed "bakol," and Yitzchok's marriage at age 37? The shiur develops that Avrohom was the first person to show visible aging, which allowed Yitzchok to psychologically internalize his father's mortality and feel significant enough to take responsibility for his own household. Marriage requires first developing personal direction and the capacity to take responsibility for others.
