A free account is required to play audio and download files.
No community start suggestion yet.
Why would the Jewish people accept Egyptian wealth after centuries of slavery? The Midrash on Shemos reveals two stages: first, the Egyptians gave gifts (chanukah (חנוכה)) to restore Jewish dignity—especially clothing to relieve their shame—establishing chen and initiative. Only after this rehabilitation did the Jews feel comfortable borrowing silver and gold for their children, fulfilling the Bris Bein HaBesarim.
This shiur explores a complex Midrash on the pasuk "v'nasati es chen ha'am ha'zeh b'einei Mitzrayim" (Shemos 3:21), addressing why Hashem (ה׳) needed to guarantee that the Jews would leave Egypt with great wealth. The Midrash states that Hashem arranged this wealth so that Avrohom Avinu would have no complaint that while the slavery was fulfilled, the promise of "v'acharei chen yeitzu b'rechush gadol" was not. Rabbi Zweig raises several fundamental questions: Why would Hashem's promise need reinforcement through preventing Avrohom's complaint—shouldn't Hashem's word itself be sufficient? Why does the Midrash emphasize that clothing (s'malos) was the most precious item? Why does Rashi (רש"י) wait until Parshas Bo to explain this, rather than mentioning it in this week's parsha? And most fundamentally, why does the Torah (תורה) need to explain the mechanism (chen leading to borrowing) when it could simply state the result?
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!
Shemos 3:21-22
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!
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 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.
