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Why does Yaakov's attempt to reveal the ketz (end of days) begin with a description of his seventeen years in Egypt? The shiur explains that ketz hayamim means "end of the right hand"—when Hashem (ה׳) finally acts to defend His children. Redemption depends on father-son bonds: the children's Shema Yisrael affirms commitment to their father Yaakov's legacy, which becomes the foundation for relating to Hashem as Father.
The shiur opens with a textual difficulty: Parshas Vayechi begins without the usual indentation marking a new section—"Yaakov lived in Egypt for seventeen years" appears as a continuation. Rashi (רש"י) explains that Yaakov wanted to reveal the ketz (end of days) to his children, but it was sealed from him. Yet this seems misplaced—why mention his inability to reveal the ketz here, rather than later when he actually gathers his sons on his deathbed? Rabbi Zweig presents a fundamental insight from Rashi: ketz hayamim does not mean "end of days" but ketz hayamin—"end of the right hand." Hashem (ה׳) keeps His hand behind His back throughout history, tolerating evil and abuse. The Messianic Age is when He brings His right hand forward to execute judgment and defend His people. As Rashi explains in Parshas Yisro on "You saw what I did to Egypt"—Egypt had many sins deserving punishment earlier, but Hashem only acted when they attacked the Jewish people. A father can restrain himself indefinitely, but when someone harms his children, he will not stand idle.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Bereishis 47:28, Parshas Vayechi
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