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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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Parshas Nitzavim-Vayeilech - Hain karvu yamecha
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
