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Why does the Torah (תורה) tell the generation entering Eretz Yisrael to remember the exodus from Egypt forty years earlier, rather than their recent victory over Sichon and Og just months before? The distinction lies in the nature of the victory: Egypt wasn't a war but Hashem (ה׳) "toying" with the enemy (hisalalti), a memory that removes fear entirely. Wars—even victories—awaken anxiety; remembering how Hashem played with Egypt instills confidence for the conquest ahead.
Rabbi Zweig addresses a compelling question from Parshas Eikev that emerged from a careful reading of the text. As the Jewish people stand on the threshold of entering Eretz Yisrael in their fortieth year in the desert, the Torah (תורה) anticipates their fear: "You will say in your heart, these nations are more numerous than I—how can I dispossess them?" Hashem (ה׳)'s response is to tell them not to fear and to "remember what Hashem your God did to Pharaoh and to all of Egypt." The question is pointed: Why does Hashem direct them to remember events from forty years ago? Anyone under forty years old wasn't even alive during the exodus and has no personal memory of it. Even for those between forty and sixty—a small segment of the population—it's a distant memory. More puzzling still: just a few months earlier, Klal Yisrael had defeated Sichon and Og, described as "zero'os olam" (the eternal arms)—the most powerful kings in the world, mythological figures who were like the pillars holding up the world. Everyone alive witnessed that crushing victory. Why not simply remind them of that recent triumph instead of reaching back four decades?
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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.
Parshas Bo (Shemos 10:1-2), Parshas Eikev (Devarim 7:17-18)
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