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Why was Avrohom criticized at the bris bein habesarim despite fulfilling Hashem (ה׳)'s command? The shiur explains that Avrohom was tasked not just to receive nevuah but to architect its concrete implementation through ma'aseh avos siman libanim. His fault lay in setting precedents partly for his own agenda rather than purely for future generations.
Ordinarily, when an av would get a nevuah, he would concretize is through ma'aseh avos siman libanim. By bris bain habesarim, Hashem (ה׳) made bris with Avrohom about nevuah's. Bris is two-way, and likewise Avrohom was given task of architecturing the nevuah's, while nevuah's themselves were just general outline. Avrohom was faulted for not setting precedents entirely for future but for his own agenda as well.
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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.
