Borrowing from the Egyptians: Truth, Self-Worth, and Divine Justice

Full Summary

This shiur tackles one of the most perplexing moral questions in the Torah (תורה): How could God command the Jewish people to "borrow" from the Egyptians when they had no intention of returning the items? Rabbi Zweig begins by establishing that God's agents cannot speak falsehoods, yet the Torah explicitly describes telling Pharaoh they would return after three days and commanding the Jews to borrow gold and silver from their neighbors. The analysis centers on Rashi (רש"י)'s critical distinction in Parshat Yitro that the Jews were "slaves to Pharaoh, not slaves to slaves" (avadim lamelech v'lo avadim la'avadim). Rabbi Zweig explains that this means the Jews were subjects (avadim) rather than owned property. A king can impose work obligations on his subjects through law, but unlike chattel slavery, he must compensate them with wages. This legal relationship entitled the Jews to payment from anyone who used their labor. The "three days" request is reinterpreted not as a temporary work cessation, but as a request for emancipation - freedom from slave status. The three days represented a celebration of liberation (chag l'Hashem (ה׳)), after which they would return to Egypt as free people, no longer bound by slavery laws. This explains why Pharaoh took the request seriously and expected their return. The borrowing itself served a deeper purpose than mere compensation. Drawing from the laws of ha'anakah (gifts given to freed slaves in Parshat Re'eh), Rabbi Zweig explains that when slaves are freed, masters must provide gifts to restore their dignity and self-worth. The Hebrew word ha'anakah relates to jewelry (anakah), symbolizing the restoration of human dignity rather than simple monetary compensation. Crucially, the "borrowing" was designed to transform the relationship from master-slave to friendship. The Egyptians, recognizing the Jews' impending freedom and wanting to participate in their celebration, gave generously - offering gold when asked for silver, giving two items when asked for one. This demonstrated genuine friendship and desire to participate in the Jewish celebration, completely restoring Jewish self-esteem. The Gemara (גמרא)'s statement that Abraham Avinu might complain about unfulfilled promises of wealth is explained as referring not to mere monetary wealth, but to the psychological experience of wealth. Money without self-worth provides no satisfaction or joy. The elaborate borrowing process ensured that when the Jews left Egypt wealthy, they felt worthy of that wealth and could derive genuine benefit from it. This interpretation resolves all moral difficulties: no falsehoods were spoken (they truly intended to return after three days of celebration), no theft occurred (they were entitled to compensation), and God's promise of great wealth was fulfilled in its fullest sense - both materially and psychologically. The entire episode demonstrates divine concern for human dignity and the restoration of self-worth after traumatic experiences.