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What does it mean to truly empathize with another person's pain? The shiur analyzes Rashi (רש"י) on Shemos 2:11 and Ki Sisa 33:12, distinguishing between imagining yourself in someone's situation versus actually seeing what they are experiencing. Real communication—with Hashem (ה׳), with spouses, with children—requires noson einov v'libo: putting your eyes and heart on the other person to feel their specific suffering, not just projecting your own.
The shiur opens with a brief discussion about conducting an engaging Pesach (פסח) Seder—keeping it under an hour before the meal, soliciting questions from children and guests, and reserving longer discussions for during and after the meal. Rabbi Zweig emphasizes the importance of making the Seder meaningful rather than mechanically long, focusing on themes and interactions rather than letting each child recite prepared divrei Torah (תורה). The main teaching begins with an analysis of Parshas Ki Sisa 33:12, where Moshe tells Hashem (ה׳), "You said to me to bring up this nation, but you did not tell me whom you will send with me." Rashi (רש"י) notes that Hashem had already told Moshe that a malach would accompany them, but Moshe rejected that option. The difficulty is striking: why does Moshe say "you did not tell me" when in fact Hashem had told him—Moshe simply didn't like the answer? And why does the pasuk open with the word "Re'eh" (see)?
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Shemos 33:12, Shemos 2:11
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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.
