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Why did Pharaoh chase the Jews after letting them go? Rashi (רש"י) says it was about the money they borrowed. The shiur resolves this through the Rambam (רמב"ם)'s understanding that God hardened Pharaoh's heart not by removing rational thought but by removing his capacity to submit to divine authority—leaving intact his ability to act from self-preservation. When Pharaoh realized the Egyptians had foolishly showered the Jews with gold and silver, the loss of self-respect became unbearable, worse even than the plagues, driving him to chase them despite the risk of destruction.
Rabbi Zweig addresses a series of interconnected questions arising from Parshas Beshalach. The central puzzle is the apparent contradiction in Rashi (רש"י)'s commentary: the pasuk states that Pharaoh regretted sending the Jewish people away "from our service," yet Rashi explains that the reason Pharaoh chased them was because of the money the Egyptians had lent them. Additionally, the shiur grapples with why the Jewish people borrowed money through what appears to be a deceptive method rather than simply taking what they were entitled to, given their centuries of unpaid labor. The most fundamental question centers on the Rambam (רמב"ם)'s understanding of "Hashem (ה׳) hardened Pharaoh's heart." The Rambam explains that when a person commits an aveira repeatedly, he can lose his bechirah (free choice). This raises serious difficulties: How can Hashem present Pharaoh with what appears to be genuine choices (through Moshe's warnings before each plague) when Pharaoh has already lost his free will? Furthermore, the Torah (תורה) explicitly states that both Pharaoh and his servants had their hearts hardened, yet the servants clearly advised Pharaoh to send the Jews away, and Pharaoh himself initially agreed to let them go—demonstrating that they did retain the ability to choose.
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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.
Parshas Beshalach
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