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What does Hashem (ה׳) mean when commanding Moshe to lead "benachas" and endure the people's abuse? Nachas means putting directives on the table without imposing—empowering rather than controlling. True leadership and parenting require tolerating cursing and rebellion, because only when you absorb abuse does the child or nation know it's about their development, not your ego.
Rabbi Zweig explores Rashi (רש"י)'s commentary on Shemos 6:13, where Hashem (ה׳) commands Moshe to lead the Jewish people "benachas ulisbosem"—calmly and with patience. The shiur unpacks what these terms truly mean, revealing profound lessons about leadership, parenting, and the art of empowerment. Rashi's language seems puzzling: "lanhegem benachas" (lead them calmly) and "ulisbosem" (be patient with them). But what does "calmly" mean when addressing a nation of millions? And "lisbosem" carries a stronger connotation than patience—it means "suffer them." The Torah (תורה) is demanding that Moshe absorb abuse, as clarified by a parallel Rashi in Bamidbar 11:12, where Moshe protests his burden: "Did I conceive this nation? Did I give birth to them?" Rashi explains that the nursemaid (omen) carries the child even when the child stones and curses her—and this is the model for leadership. The Jewish people, Rashi states bluntly, will stone and curse their leaders, and Moshe must be prepared for this.
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Shemos 6:13
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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.
