No community start suggestion yet.
Why does the Talmud (תלמוד) say that getting married forgives a person's sins? Marriage doesn't automatically grant forgiveness—it creates an opportunity to shift from self-absorption to being outer-directed, focused on someone else's needs. The shiur explains that Esav's marriage to Basmat (called Machlat, meaning "forgiveness") became worse rather than better because he kept his first two rebellious wives, creating an atmosphere where everyone demanded adjustment rather than offering it.
The shiur opens with the question of why the Torah (תורה) gives two different names for Esav's wife: Basmat in Parshas Vayishlach and Machlat in Parshas Toldos. The Talmud (תלמוד) explains they are the same person, and the name Machlat (from the root "mechilah," forgiveness) teaches that a person who gets married is forgiven for all their sins. This is the basis for the halacha (הלכה) that bride and groom fast on their wedding day and recite Vidui, making their wedding day like Yom Kippur. Rabbi Zweig raises several difficulties: Why is the forgiveness associated with the wife's name rather than attributed directly to God? How do we know that the woman is also forgiven? What is the common thread between the three people the Talmud says are forgiven: converts, those who assume leadership positions, and those who get married? And why did Esav's third marriage make him worse rather than better?
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!
Vayishlach - Esav's marriage to Basmat/Machlat
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!
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.
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.
