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Why does the Torah (תורה) use the word 'hain' when announcing Moshe's death? The shiur analyzes a midrash comparing this to a king who kills someone with their own gift. The word 'hain' creates absolute, irreversible knowledge of death - a punishment measure-for-measure because Moshe said 'hain lo ya'aminu li,' expressing absolute certainty about Israel's lack of faith.
This shiur explores a puzzling Midrash about Moshe's reaction to Hashem (ה׳)'s announcement of his impending death using the word 'hain.' The Midrash compares this to a person who brings a sharp sword as a gift to a king, only to have the king test the sword's sharpness by executing the gift-giver with it. When the man protests that the king is using his own gift against him, the king responds like a bad neighbor who sees income but not expenses - focusing only on one aspect. Rabbi Zweig explains that the word 'hain' (based on Rashi (רש"י)'s interpretation as the Greek word meaning 'one') implies absolute certainty and irreversibility, similar to 'achas das olhamas' in Megillas Esther - a summary execution with no possibility of appeal or argument. When someone faces 'hain,' they cannot pray, argue, or seek reprieve because the death process has already begun, like a sharp sword already at the neck.
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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 Nitzavim-Vayeilech - Hain karvu yamecha
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