No community start suggestion yet.
Why did Jews need blood on their doorposts to be saved during Makas Bechoros when foreign captives in Egypt were spared without any merit? Rashi (רש"י)'s distinction reveals that Jews had descended to the forty-ninth level of tumah by identifying primarily as Egyptians. Only those who maintained Jewish identity—through bris milah and seeing themselves as Jews first—merited salvation.
This shiur explores a fundamental question arising from Rashi (רש"י)'s commentary on Makas Bechoros (the plague of the firstborn). Rashi explains that foreign captives (shevuyim) who were imprisoned in Egypt also had their firstborn killed, even though they played no role in enslaving the Jewish people. The reason given is that otherwise these foreigners would attribute the plague to their own gods rather than recognizing Hashem (ה׳)'s hand. Rabbi Zweig identifies a striking contradiction: If the Egyptian captors could differentiate between foreigners who deserved to live and those who should be killed, why would any Jew have been killed at all? The Jews themselves did not participate in enslaving their fellow Jews. Just as foreigners needed a specific reason to be included in the decree (lest they attribute it to their gods), Jews should have been automatically excluded. Yet we know Jews required the merit of placing blood on their doorposts to be saved. Without this protective sign, they would have been killed. Why should Jews need merit when foreigners apparently didn't?
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!
Parshas Bo - Makas Bechoros
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.
Up Next in this Series
Why did Potiphar's wife pursue Yosef, and what does Rashi mean when he calls her actions "leshem shamayim"? The shiur argues she correctly saw in astrology that she and Yosef would have a child—an unchangeable decree for most people. But as a descendant of Avrohom, whom Hashem lifted above the stars, Yosef possessed the unique power to bend astrological fate, transforming the prediction into fulfillment through her daughter (Osnas) instead.
Why did Hashem cure all the sick, blind, deaf, and lame before Matan Torah? The Rambam teaches that miracles require purpose. This shiur argues that the mass healing demonstrated that Torah is not meant for the downtrodden seeking comfort, but for healthy people who can fully channel their energies toward mitzvos and serve as proper examples to their communities.
Why does the Aramaic word for "accept" (Kabbalah) also mean "complain"? The shiur develops a profound insight: genuine acceptance only emerges from overcoming resistance. Without internal challenge, an idea merely passes through us—true commitment is born only when we wrestle with, resist, and ultimately decide to embrace a principle.
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.
