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Why was Yaakov afraid of Esav even after God promised protection? The shiur argues that Yaakov didn't want God's help as an obligation—only if God still wanted to give it. This transforms the relationship from creditor-debtor into one of love, explaining why Klal Yisrael reached "Kimu v'Kiblu" in the time of Purim (פורים).
This shiur explores the perplexing question raised by the Midrash: Why were both Yaakov Avinu and Moshe Rabbeinu afraid despite explicit divine promises of protection? In Yaakov's case, God promised "I will be with you," yet when facing Esav, the Torah (תורה) states "Vayira Yaakov m'od vayitzer lo"—Yaakov was very afraid. Similarly, Moshe was afraid of Og despite God's assurance. The Midrash emphasizes that both were the "bechir"—the choicest of their categories (Yaakov the greatest of the Avos, Moshe the greatest of the prophets)—and states that Klal Yisrael in the time of Haman learned from Yaakov's fear to do teshuva (תשובה). Rabbi Zweig begins by questioning the Midrash's logic. The Gemara (גמרא) explains their fear as "shema yigrom hacheit"—perhaps sin would cause them to lose divine protection. But why would Klal Yisrael need to learn this from Yaakov? They knew they had sinned by participating in Achashverosh's feast and engaging in avodah zarah. Basic halacha (הלכה) teaches that when tragedy strikes, one must examine one's deeds. Why would they need Yaakov's example to know to do teshuva?
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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 32:8 (Parshas Vayishlach)
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