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Why does the Torah (תורה) say "Vayechi Yaakov"—Yaakov lived—when we already know he's alive? The Ba'al HaTurim notes that vayechi equals 34, corresponding to the 17 years Yosef was with Yaakov before being sold and the 17 years together in Egypt. Yaakov only felt truly alive during these 34 years because Yosef, as ben zekunim, was devoted to furthering his father's mission rather than seeking his own independence—explaining both Yaakov's favoritism and why he put Yosef in charge of his funeral arrangements.
Rabbi Zweig opens with a fundamental question on the opening verse of Parshas Vayechi: "Vayechi Yaakov b'Eretz Mitzrayim sheva esrei shanah"—And Yaakov lived in the land of Egypt seventeen years. The word "vayechi" (and he lived) seems superfluous; if the Torah (תורה) is simply telling us how long Yaakov was in Egypt, it should say "vayehi" (and it was), not "vayechi." Additionally, the phrase "yemei Yaakov shnei chayav" (the days of Yaakov, the years of his life) contains an unusual shift from "days" to "years" that requires explanation. The Ba'al HaTurim offers a striking answer: the numerical value of "vayechi" is 34, which corresponds to two periods of seventeen years. Yosef was seventeen when he was sold, having spent those years as his father's ben zekunim (beloved son of his old age). Yaakov then lived seventeen more years with Yosef in Egypt. The Ba'al HaTurim suggests that Yaakov only truly felt alive during these 34 years when he was together with Yosef—not during all the other years of his life with his other sons.
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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, Vayechi
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