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How could Moshe challenge Hashem (ה׳)'s command to return to Pharaoh after being rebuked for complaining? The shiur develops a profound yesod: Hashem bound Himself to Torah (תורה) logic, including kal vachomer. Moshe wasn't complaining but learning the parsha—applying Torah reasoning to understand Hashem's command. This reveals the greatness of "lo bashamayim hi"—even divine will submits to Torah truth.
Rabbi Zweig analyzes the puzzling pesukim at the beginning of Parshas Vaeira where Moshe Rabbeinu appears to repeat his complaint about being sent to Pharaoh despite having a speech impediment. This is particularly perplexing because Moshe had already been severely rebuked by Hashem (ה׳) for this complaint in Parshas Shemos, with the Torah (תורה) recording "vayichar af Hashem b'Moshe"—Hashem's anger at Moshe. How could Moshe have the audacity to raise the same objection again immediately after being criticized? The shiur identifies several textual difficulties: First, the parsha itself opens with Hashem criticizing Moshe for complaining "lamah hareosa," saying that the earlier avos didn't complain when given their missions. Second, the kal vachomer Moshe presents seems logically flawed—he argues that if Bnei Yisrael didn't listen to him, then Pharaoh certainly won't, but the Torah itself explains that Bnei Yisrael didn't listen "mikotzar ruach umei'avodah kashah"—because they were overwhelmed with hard labor, not because of any deficiency in Moshe. This seems to invalidate the kal vachomer entirely. Third, the genealogy of Moshe and Aharon is inserted in the middle of this exchange, and afterward Moshe repeats his objection yet again.
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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.
Shemos 6:10-13, 6:28-30
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