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How long must Hashem (ה׳) tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos (שבת). The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
This shiur explores a fascinating Midrash that uses the metaphor of carrying to understand Hashem (ה׳)'s patience with Jewish rebellion. The Midrash begins with the halachic question of whether one may carry a child who is holding a muktze stone on Shabbos (שבת), and draws a parallel to Hashem's carrying of the Jewish people despite their sins. Rabbi Zweig analyzes three historical instances where Hashem 'carried' the Jewish people despite their transgressions: during the sin of the Golden Calf when they had idols in their hands, at the splitting of the Red Sea when they possessed the idol of Michah, and in the desert when they spoke lashon hara about Eretz Yisrael. The Midrash concludes with Hashem's question: 'How long must I bear this rebellious generation?'
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Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
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What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
