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Why does the Torah (תורה) describe some lives with "yemei" (days) and others with only "shanim" (years)? The shiur develops a fundamental yesod: "yom" refers to primordial light—connection to God—not merely a 24-hour cycle. Tzadikim who lived with constant divine consciousness had "days"; others merely accumulated time and expired.
This shiur explores a striking textual pattern in the Torah (תורה)'s descriptions of lifespans. Rabbi Zweig opens by examining Parshas Vayechi's unusual formulation: "Vayechi Yaakov b'eretz Mitzrayim shva esrei shana...vayihi yemei Yaakov shnei chayav." The language seems backwards—it appears to say Yaakov lived seventeen years rather than stating he was in Egypt for seventeen years and lived a total of 147 years. This leads to a systematic investigation of how the Torah records lifespans throughout Bereishis. The shiur identifies a crucial distinction: while all people's lives are measured in "shanim" (years), only certain individuals—Adam Rishon, the ten generations before the flood, Noach, Avrohom, Yitzchok, and Yaakov—are described with the additional term "yemei" (days). Notably, Sarah Imeinu lacks this designation, despite being righteous.
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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.
Bereishis 47:28, Bereishis 23:1, Bereishis 25:7, Bereishis 35:28
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