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Why did Moshe remove each plague before securing the Jews' release, allowing Pharaoh to renege repeatedly? The struggle wasn't about freeing the Jews—God sought Pharaoh's submission to divine authority, not coercion. True leadership of Jews requires being a mirror for self-reflection, not a controller, because Jews instinctively resist control due to their greatness as God's children.
Rabbi Zweig explores a fundamental tension in Parshas Vaeira through a Midrash about a lion (king), fox, and donkey. When the donkey demands taxes from the king, insisting the money goes to the king anyway, the lion kills him. The fox observes that the donkey had no "heart"—if he did, he wouldn't have told the king what to do. This seems to contradict a Gemara (גמרא) where a king willingly pays taxes to set an example. The resolution: control. When paying taxes was the king's idea, he embraced it; when imposed by the donkey, he violently rejected it—not because of the substance, but because of who controlled the decision. This insight illuminates the plagues narrative. Why did Moshe repeatedly remove plagues before Pharaoh released the Jews, allowing Pharaoh to change his mind? The goal wasn't merely extracting the Jews from Egypt—God could have kept the plagues until the Jews were safely away. Rather, God sought Pharaoh's voluntary submission to divine authority. Removing the plague and then demanding release was a test of control: would Pharaoh submit when not coerced? The entire Exodus narrative is a battle for control between God and Pharaoh, not simply a rescue operation.
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Parshas Vaeira
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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.
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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.
