A free account is required to play audio and download files.
No community start suggestion yet.
What does "Anochi Hashem (ה׳) Elokecha" mean, and why say "Anochi" instead of "Ani"? The shiur explores how Rashi (רש"י) reads "Anochi" as "It is I"—a divine self-revelation, not merely a statement of fact. This transforms the mitzvah (מצוה) of emunah (אמונה) from a philosophical truth (Rambam (רמב"ם)) into knowing that God desires a relationship with us, distinguishing multiple Rishonic approaches to the first commandment.
Rabbi Zweig delivers an in-depth analysis of the opening words of the Aseres HaDibros: "Anochi Hashem (ה׳) Elokecha asher hotzeticha mi'eretz Mitzrayim." He begins by asking a fundamental question: What does the word "Anochi" mean, and why does the Torah (תורה) use "Anochi" instead of the simpler "Ani"? This grammatical distinction, he argues, is not merely stylistic but carries profound theological implications. The shiur examines Rashi (רש"י)'s interpretation that "Anochi" should be understood as "It is I"—a predicate nominative form that emphasizes divine self-revelation rather than a simple first-person statement. Rabbi Zweig demonstrates this usage from Bereishis 27:19, where Yaakov says "Anochi Eisav bechorecha." Rashi explains that Yaakov's careful phrasing—"It is I [Yaakov], and Eisav is your firstborn"—was technically truthful though misleading. The unusual "Anochi" construction creates linguistic space for this double meaning, which Yitzchok might have caught had he not been expecting Eisav.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Shemos 20:2 (Parshas Yisro)
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.
