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Why does the Torah (תורה) label someone a "rasha" merely for raising a hand to strike, before any blow lands? The shiur explores whether the evil lies in the aggressive act itself, in making another person cower, or in asserting dominance—suggesting that the Torah identifies a form of wickedness rooted not in technical violation but in character and relational cruelty. This leads to profound questions about what defines a rasha: is it deed, intention, or disposition?
This shiur delves into a fundamental question arising from Shemos 2:13, where Moshe confronts two Jews fighting and the Torah (תורה) refers to one as "rasha" simply for raising his hand. The class grapples with what appears to be a novel definition of wickedness: the Midrash and Rambam (רמב"ם) (Hilchos Chovel U'Mazik, Perek 5) derive that one who merely lifts a hand against another is called a rasha, even if no blow is struck. Rabbi Zweig asks: what is the chiddush here? Is this a unique category of rasha, or does it teach something deeper about the nature of evil? The discussion explores several possibilities. Perhaps the rasha designation stems from the act of making another person cower or feel threatened—what English law calls "assault" as distinct from battery. The Hebrew term "merim yad" (raising the hand) might focus not on the intention to strike but on the act of asserting dominance, reducing another person, or causing them to feel subjugated. This reading is reinforced by the language "mi samcha l'ish sar v'shofet" (who made you a prince and judge)—the accusation thrown back at Moshe—which emphasizes dominion and authority over others. The shiur suggests that the evil of merim yad lies in the relational dynamic: one person trying to place himself above another, to dominate rather than merely harm.
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Shemos 2:13
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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.
