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Why does the Torah (תורה) call the Euphrates River "hanahar hagadol" but not use similar language for the southern border? The distinction reveals which waters belong to Israel versus Egypt. Rashi (רש"י)'s explanation about the river being "next to" Eretz Yisrael actually defines territorial water rights — the eastern boundary waters fully belong to Israel while the southern waters belong to Egypt.
This shiur examines the Torah (תורה)'s description of Eretz Yisrael's boundaries in the Brit Bein HaBesarim, specifically analyzing why the Euphrates is called "hanahar hagadol" (the great river) while the southern boundary is simply called "Nahar Mitzrayim." Rabbi Zweig questions the conventional understanding of Rashi (רש"י)'s explanation that the Euphrates is called "great" merely because it borders Eretz Yisrael, noting that if this were true, the same designation should apply to both borders. The shiur develops a novel interpretation of Rashi's commentary about the river being "davuk le'Eretz Yisrael" (connected to Eretz Yisrael) and the analogy of an "eved melech" (servant of a king). Rather than simply honoring a geographical feature, this language defines actual territorial water rights and sovereignty. The designation "hagadol" indicates that the Euphrates River, as the eastern boundary, belongs entirely to Eretz Yisrael — all fishing rights, mineral rights, and whatever lies beneath those waters.
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Parshas Lech Lecha 15:18
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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.
