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Why does the Midrash emphasize that Pharaoh had to go to Moshe, rather than the greater defeat of losing his entire nation? The shiur develops a radical understanding: Pharaoh was not merely a charlatan pretending divinity but possessed actual spiritual power as the Sar (angelic prince) of Egypt. His ultimate defeat was not just political—he lost his ruchniyusdik position, his status in the celestial hierarchy. Going to Moshe represented surrendering his claim to deity itself.
The shiur opens with a close textual analysis of the dialogue between Pharaoh and Moshe at the climax of the tenth plague. The pasuk states that Pharaoh called for Moshe and Aharon in the night. The Midrash emphasizes a puzzling detail: Pharaoh had to come to Moshe, rather than Moshe coming to him as had been the pattern throughout the plagues. Moshe asks Pharaoh, "What do you want? Who comes to whom?" The Radal explains that Moshe is pointing out the reversal: "Until now I always came to you. Now you're coming to me. Tell me what you want." The central difficulty the shiur grapples with is why the Midrash treats this role reversal—Pharaoh having to seek out Moshe—as the primary defeat and humiliation. Seemingly, the much greater defeat was losing the entire Jewish nation, three million slaves, and seeing Egypt destroyed. Why does the Midrash make the "mi bo etzomi" (who comes to whom) the ikar chiddush? Why is Pharaoh's loss of royal status and having to come to Moshe emphasized more than the catastrophic national loss?
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Parshas Bo - Pharaoh calling for Moshe
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
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.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
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.
