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Why does the Midrash link Pharaoh's drowning at the Red Sea to the mitzvah (מצוה) of shiluach hakan? The analysis explores whether Pharaoh was actually hostile to the Jews or valued them deeply, arguing that his expulsion (not just enslavement) was the real crime—forcing them out after killing their children, violating the Torah (תורה)'s principle of sensitivity to parents even when taking what belongs to them.
This shiur analyzes a cryptic Midrash on Parshas Beshalach that connects Pharaoh's drowning at the Red Sea to the mitzvah (מצוה) of shiluach hakan (sending away the mother bird). The Midrash states that the Torah (תורה) commands sending away the mother so one can take the children, but Pharaoh sent away the fathers (the Jewish people) and drowned the children. Therefore, God says, "I will send you (Pharaoh) to the sea and take your daughter (either Batya or Klal Yisrael) to Gan Eden." The shiur raises fundamental questions about this Midrash. Why connect Pharaoh's punishment to shiluach hakan rather than simply stating measure-for-measure: you drowned our children, so you get drowned? Why focus on the act of "sending away" (beshalach) when the real crime was killing the children? The Midrash seems to suggest that Pharaoh's expulsion of the Jews—the act of throwing them out of Egypt—was itself a grave sin, separate from the drowning of their children.
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Parshas Beshalach
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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.
