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Why did Moshe pray inside the city for the plague of frogs but wait until outside the city for the plague of hail? The shiur develops a fundamental distinction between two forms of prayer: one where man partners with God (crying out), and another where man surrenders completely (lifting hands). The prayer of surrender requires a higher spiritual environment and reflects total relinquishment of control to the Almighty.
Rabbi Zweig explores a fundamental distinction between two forms of prayer by analyzing Moshe's prayers during the plagues in Parshas Vaeira. When Pharaoh asked Moshe to pray to remove the frogs, Moshe left Pharaoh's presence and immediately cried out to God, still within the city. The Torah (תורה) records that "Hashem (ה׳) did as Moshe said" and the frogs died. However, regarding the plague of hail, Moshe told Pharaoh he would lift his hands (spread his palms) to Hashem only after leaving the city, because the city was full of idols. When Moshe prayed, the Torah simply states "the hail stopped"—it does not say "Hashem did as Moshe said." This difference in language and location reveals two distinct types of prayer. The first type is a prayer of partnership, where man calls out to God and together they accomplish the goal. This is reflected in the phrase "Hashem did as Moshe said"—there is collaboration between the human and divine. Moshe could even determine the timing, telling Pharaoh the frogs would leave "tomorrow." This form of prayer can be performed even in a city full of idols because the person is actively engaged as a partner with God.
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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.
Shemos (Vaeira) - Plague of Frogs and Plague of Hail; Bereishis - War of Four Kings and Five Kings
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