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Why does Hashem (ה׳) say "please listen" when criticizing Miriam and Aharon for speaking about Moshe? The shiur develops that true criticism expresses pain rather than attacking behavior. When you tell someone "I am hurting" instead of "you did something wrong," they cannot defend themselves—they can only empathize.
Rabbi Zweig examines the story of Miriam and Aharon speaking about Moshe's separation from his wife, focusing on Hashem (ה׳)'s opening words to them: "Shimu na devarai" - "Please listen to my words." Rashi (רש"י) translates "na" as "please," which raises a fundamental question: why would the Almighty need to say "please" when criticizing them? They would certainly listen to divine rebuke. The shiur argues that "please listen" means "listen without defending yourselves." Hashem knows Miriam and Aharon have legitimate justifications - the Rambam (רמב"ם) states they didn't intend to hurt Moshe, they thought he made a mistake, and Moshe himself wasn't insulted. Yet Hashem doesn't want to hear their defenses.
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Why does the Torah use "eicha" (how can it be) both for Moshe's lament and in Megillas Eicha? The shiur develops that disconnection from God creates existential paranoia - explaining why the Jewish people irrationally accused Moshe of plotting against them. The three weeks of mourning address this deeper spiritual death, not mere sin.
Why does Rashi mention the punishment of cherev (sword) for rejecting Torah when other violations carry more severe punishments? The shiur distinguishes between violating specific mitzvos and rejecting Hashem's fundamental authority established at Sinai. Complete denial of divine sovereignty constitutes mored b'malkus (rebellion against the king), which carries the unique punishment of cherev.
Parshas Korach
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