No community start suggestion yet.
Why does the Torah (תורה) emphasize "remember what Hashem (ה׳) DID to Miriam" (not what Miriam did)? The Midrash Rabba's mashal reveals that Miriam was not merely punished with tzaraas for lashon hara — she lost her position as nevia. She had been appointed nevia as a reward for shirah at Yam Suf, but misunderstood what that position entailed, confusing her level of nevuah with Moshe's. "Vatisager Miriam" meant she was severed from her leadership role — explaining why she never reentered Eretz Yisrael despite doing teshuvah.
The shiur opens with a close reading of the Midrash Rabba on "Zachor eis asher asa Hashem (ה׳) Elokecha l'Miriam baderech b'tzeischem mimitzrayim" (Devarim 24:9). The Midrash presents a mashal: a king's matrona praised him for his military victory, and he appointed her to a position — which she then misused, confusing it with another position, leading to her imprisonment. The nimshal: Miriam sang shirah at Yam Suf, was rewarded with the position of nevia ("Vatikach Miriam hanevia"), but then spoke lashon hara against Moshe and was punished — "Vatisager Miriam." Rabbi Zweig asks: what is bothering the Midrash? Lashon hara brings tzaraas — that is straightforward. Why does the pasuk emphasize what Hashem DID to Miriam, and why does it connect the punishment to "baderech b'tzeischem mimitzrayim" (the time of yetzias Mitzrayim and krias Yam Suf)? The Midrash is highlighting that the punishment was not merely tzaraas for the aveirah, but the loss of the very gift Hashem had given her — the position of nevia.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
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.
Ki Seitzei 24:9
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
