A free account is required to play audio and download files.
No community start suggestion yet.
Why does the Torah (תורה) list all the authorities the daughters of Tzelofchad approached together rather than in sequence? The Rambam (רמב"ם) derives that when a court cannot answer a question, they must accompany the questioner to higher courts until resolution. This teaches judicial responsibility - saying 'I don't know, ask someone else' is insufficient.
This shiur examines the famous case of the daughters of Tzelofchad who requested their father's inheritance in Eretz Yisrael. The Torah (תורה) states they stood "before Moshe, before Elazar the Kohen, before the leaders, and before the entire community at the entrance of the Tent of Meeting." Rashi (רש"י) presents a fascinating dispute from the Midrash about the order of these proceedings. One opinion maintains they approached all these authorities simultaneously, while another argues the verse should be read backwards - they first went to the community, then the leaders, then Elazar, and finally to Moshe. The fundamental question underlying this dispute is whether the daughters were asking for a legal ruling or requesting a special favor. If they sought a legal determination about their inheritance rights, they would have followed the proper chain of command through the judicial hierarchy. However, if they were asking for an exceptional favor - that their father's name not be forgotten despite having no male heirs - they would have gone directly to Moshe as the ultimate authority. The shiur explores how this passage serves as a source for a remarkable halacha (הלכה) cited by the Rambam (רמב"ם) in Hilchos Mamrim. The Lechem Mishneh notes that this law appears nowhere explicitly in the Talmud (תלמוד), yet the Rambam rules that when a court cannot answer a legal question, the entire court must accompany the questioner to the higher court. This process continues up the judicial ladder until reaching the Sanhedrin in the Temple if necessary. This teaches profound sensitivity in Torah jurisprudence - when someone asks a question you cannot answer, simply saying "I don't know, ask someone else" is insufficient. You must become part of the solution and actively help them find the answer. The Torah's unusual phrasing, listing all the authorities together rather than in sequence, hints at this principle - all the lower courts were present before Moshe because they had been unable to resolve the question and therefore accompanied the daughters through the process.
Parshas Pinchas - Bnos Tzelofchad
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!
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 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.
