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Why didn't Hashem (ה׳) simply create a new land for the Jews instead of giving them Eretz Yisrael where the nations would claim we stole their territory? The shiur develops the insight that Hashem deliberately chose a situation requiring His ongoing protection to maintain a malchus relationship rather than just being our Father.
This shiur explores a fascinating Midrash that questions why Hashem (ה׳) gave the Jewish people Eretz Yisrael, which belonged to other nations, rather than creating a new land entirely. The Midrash states that Hashem could have created a new land but chose instead to give us the land of the nations to demonstrate "koach ma'asav higid l'amo" - His strength to His people. Rabbi Zweig grapples with the underlying question: why would Hashem deliberately create a situation where the nations would forever claim that the Jews stole their land? This seems to contradict Rashi (רש"י)'s explanation at the beginning of the Torah (תורה) that the entire story of creation serves to justify our claim to Eretz Yisrael against such accusations.
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Parshas Matos - koach ma'asav higid l'amo
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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.
