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Why did the Jews in Egypt deny the beginning of slavery for 77 years despite knowing Hashem (ה׳)'s prophecy about enslavement? The shiur explains that Yaakov and his sons believed the slavery could be averted through fixing family unity, and as long as partial repair seemed possible, denial persisted—until Pharaoh's harsh decrees made reality undeniable.
Rabbi Zweig opens by exploring the unusual language in Parshas Vayechi: "Vayechi Yaakov b'Eretz Mitzrayim"—not merely "he was" there, but "he lived" or was revitalized there after 22 years of separation from Yosef. The structure of the verse listing Yaakov's years is also anomalous: the days and years are separated ("Vayehi Yemei Yaakov Shnei Chayav"), unlike other Avos whose lives are described as integrated wholes. This suggests Yaakov's life was fragmented—befitting the Av of Galus, whose challenges (Esav, Lavan, the loss of Yosef) were disconnected and required different responses. The central focus is Rashi (רש"י)'s comment on the opening of the parsha. Rashi calls this a "parshah stumah" (closed section), yet halachically there is no separation between the end of Vayigash and the beginning of Vayechi—the text flows continuously. Rashi explains: "When Yaakov Avinu died, their eyes and hearts were closed (nistamu), for the slavery began." This language is puzzling. If there is no actual halachic stumah, why does Rashi use poetic license to call it stumah and connect it to the beginning of the slavery? Rabbi Zweig argues that Rashi is teaching a profound psychological and hashkafic point about denial.
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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.
Vayechi (Bereishis 47:28)
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