No community start suggestion yet.
Why does the Torah (תורה) count only men over 20 eligible for military service when defining the Jewish people? A community's strength comes from those willing to sacrifice for its survival, not its total population. The galbanum in the incense teaches that true commitment includes even community members who don't contribute their fair share.
Rabbi Zweig addresses the puzzling aspects of the Jewish census described in Parshas Ki Sisa, where the Torah (תורה) counts only men aged 20 and above who are eligible for military service. He questions why this military perspective seems to define the Jewish people, noting that even in the Exodus narrative, the Torah describes the Jews as "six hundred thousand infantry" rather than focusing on the total population including women and children. The Rabbi resolves this apparent contradiction by explaining that the Torah is not promoting a militaristic worldview, but rather defining what constitutes a true community. A community's strength is not measured by its total population, but by how many people are willing to put their lives on the line for its survival. The census counts those committed to the community's perpetuation, not merely its beneficiaries.
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 do we recite the thirteen attributes of mercy on the three pilgrimage festivals, not just the High Holy Days? The shiur develops the idea that all three festivals commemorate the Exodus, which only makes sense if it established an eternal covenant. The thirteen attributes represent this unbreakable bond - without the promise of eternity, leaving Egypt's wealth and security would have been meaningless.
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.
Parshas Ki Tisa 30:11-16
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 did teaching Shabbos require gathering the entire Jewish community together, unlike other mitzvos? Shabbos has both individual and communal dimensions - it creates an environmental atmosphere that affects everyone. The shiur reframes Shabbos not as recuperation time for better weekday productivity, but as celebration of accomplishment, requiring extensive preparation to create true shalom bayis and spiritual elevation.
