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Why was Makkas Choshech the only plague where Moshe used no staff? The Midrash asks where the darkness came from—either from the Sisra (primordial darkness before creation) or from Gehenom. This shiur argues the darkness was beyond human domain, requiring Hashem (ה׳)'s direct intervention. Correspondingly, the Jews experienced not just absence of darkness but the Or HaGanuz—primordial light—for three full days and nights, a profound revelation of Hashem's presence distinct from all other plagues.
Rabbi Zweig opens with a Midrash Rabbah on Parshas Bo (14:2, page 25) that questions the source of the darkness during Makkas Choshech. The Midrash cites two opinions: Reb Yehuda says it came from the darkness above (Sisra), while Reb Nechemiah says it came from the darkness of Gehenom. Rabbi Zweig asks what precipitates this question—what in the pasuk compels Chazal to investigate the origin of this darkness? The answer emerges from a careful textual analysis. In every other plague where Moshe stretched out his hand, either Hashem (ה׳) explicitly commanded him to take his staff (mateh), or the Torah (תורה) records that Moshe took his staff on his own initiative. Rabbi Zweig systematically reviews the plagues: by Dam, Tzefardeia, and Kinim, the staff is explicitly mentioned. By Barad and Arbeh, when Hashem says "stretch out your hand," Moshe takes his staff. By Shechin, Moshe throws ashes upward. But by Makkas Choshech, Hashem commands "stretch out your hand toward heaven" with no mention of a staff—and none is recorded.
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Shemos 10:21-23 (Parshas Bo - Makkas Choshech)
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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.
