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Why does Hashem (ה׳) not look at the sins of Yaakov despite being medakdek with tzaddikim? The pasuk reveals that Hashem's judgment focuses entirely on harm to the world, never on personal affronts to Him. This distinction between aven (transgression against Hashem) and amal (burden He carries to fill our void) teaches how true love operates without self-interest.
This shiur examines the seeming contradiction in Parshas Balak between Hashem (ה׳) not seeing sins in Yaakov (lo hibit aven b'Yaakov, lo ra'ah amal b'Yisrael) and the principle that Hashem is medakdek with tzaddikim k'chut hasa'ar. Rabbi Zweig begins with Rashi (רש"י)'s commentary, which explains that Hashem doesn't scrutinize sins because He loves us, leading to the fundamental question: shouldn't greater love lead to greater scrutiny, as we see in human relationships where parents are more demanding of their own children than others? The analysis includes a detailed exploration of the word 'hibit' (to look), examining Rashi's consistent interpretation that hibit means 'to look down.' This creates a difficulty with the copper serpent episode where people must 'hibit' at the nachash to be healed - seemingly looking up rather than down. Rabbi Zweig suggests that hibit means to 'look down upon' in the sense of diminishing something's importance, requiring people to view the nachash as powerless while recognizing Hashem as the true healer.
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Parshas Balak 23:21
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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.
