No community start suggestion yet.
Why does Onkelos translate "v'lakachti eschem" as "makarev" (drawing close) instead of his usual "daber" (commanding)? The shiur develops the yesod that Kabbalas HaTorah wasn't about forcing compliance but about warming people to Torah (תורה) until they choose it themselves. This principle transforms how we understand chinuch—development requires drawing students close to ideas, not just commanding obedience.
Rabbi Zweig analyzes a striking translation choice by Onkelos that reveals a fundamental principle about Torah (תורה) education and spiritual development. Onkelos typically translates the word "lakachti" (to take) in one of two ways: "nesiv" for inanimate objects (physically taking something) and "daber" for people (speaking to them, leading them with words). However, in the phrase "v'lakachti eschem li l'am" (and I will take you to Me as a people), Onkelos uses neither of these standard translations. Instead, he writes "makarev yaschem" (I will draw you close). This unusual choice becomes even more significant when compared to a parallel instance in Parshas Tzav. When Hashem (ה׳) commands Moshe "kach es Aharon v'es banav" (take Aharon and his sons), Onkelos again translates with "karev" rather than "daber." Rashi (רש"י) explains "kacheinu b'dvarim" (take him with words), suggesting persuasion rather than command. The Torah itself then describes "vayakrev Moshe es Aharon v'es banav"—Moshe drew them close. This is not coincidental language but reveals a fundamental educational principle.
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.
Shemos (Vaeira) - V'lakachti eschem li l'am; Vayikra (Tzav) - Kach es Aharon
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!
