No community start suggestion yet.
Why does the first commandment identify God as the one who freed us from Egypt rather than as Creator of the universe? The shiur develops the yesod that negative experiences shouldn't be forgotten but transformed into positive service - just as Egypt taught dedication that we now redirect toward God. This explains why slavery becomes our primary credential rather than shame.
Rabbi Zweig begins by analyzing Parshas Shemos, examining Rashi (רש"י)'s commentary on why the Torah (תורה) states twice that Moshe grew up. The first 'vayigdal' refers to physical maturity, while the second indicates that Moshe was appointed to an important position - specifically as overseer of Jewish slave affairs in Pharaoh's household. This political appointment made him uniquely positioned to help his brethren, as Pharaoh shrewdly placed a Jew in charge of Jewish matters. The rabbi then addresses the fundamental question posed by Rabbi Yehuda Halevi: Why does the first commandment identify God as 'the one who took you out of Egypt' rather than 'Creator of heaven and earth'? Wouldn't the latter be more compelling and universal? He also questions why the Torah uses 'Anochi' (an emphatic 'it is I') rather than the simpler 'Ani' (I am), noting that the Midrash identifies 'Anochi' as containing Egyptian linguistic elements.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
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 Shemos - Moshe's appointment and the opening of the Ten Commandments
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
