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Why did the people blame Moshe after Korach's miraculous punishment, saying "you killed God's nation"? The Ketzos HaChoshen asks how Moshe could stake Torah (תורה)'s integrity on the miracle when Korach could do teshuvah. Moshe acted as king executing rebels (mored bamalchus), where teshuvah cannot overturn the death sentence.
The shiur addresses a fundamental question about Parshas Korach: after witnessing the miraculous punishment where the earth swallowed Korach and his followers, how could the Jewish people have the audacity to blame Moshe the next day, saying "you murdered God's nation"? This seems incomprehensible given that Hashem (ה׳) clearly performed the miracle. Rabbi Zweig analyzes Moshe's dramatic declaration before the miracle occurred. Moshe stated that if these people die naturally, then "lo Hashem sh'lachani" - God did not send me. This wasn't merely about the immediate dispute, but Moshe was staking the entire legitimacy of the Torah (תורה) on this test. As Rashi (רש"י) explains, "ani asisi es kol midaati" - I did everything on my own accord. If the miracle didn't occur, it would mean Moshe fabricated everything, including all 613 mitzvos.
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Why does the Torah use "eicha" (how can it be) both for Moshe's lament and in Megillas Eicha? The shiur develops that disconnection from God creates existential paranoia - explaining why the Jewish people irrationally accused Moshe of plotting against them. The three weeks of mourning address this deeper spiritual death, not mere sin.
Why does Rashi mention the punishment of cherev (sword) for rejecting Torah when other violations carry more severe punishments? The shiur distinguishes between violating specific mitzvos and rejecting Hashem's fundamental authority established at Sinai. Complete denial of divine sovereignty constitutes mored b'malkus (rebellion against the king), which carries the unique punishment of cherev.
Parshas Korach
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