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Why does Pharaoh react with such rage when Moshe requests that the women, children, and animals also leave Egypt? The shiur develops a novel reading: Moshe is switching the original deal. Initially, the request was for the elders or men to go serve Hashem (ה׳) for three days; now Moshe demands everyone and everything. This unilateral change—authorized by Hashem as part of a new strategy in Parshas Bo—triggers Pharaoh's fury and humiliation.
Rabbi Zweig opens by examining a fundamental question in Parshas Bo: why does the Torah (תורה) repeat that Pharaoh will not listen to Moshe? The opening of the parsha states "lo yishma aleichem Pharaoh" (Pharaoh will not listen to you), yet this message had already been conveyed earlier. Moreover, the language shifts from hardening Pharaoh's heart to simply stating he won't listen. This shift suggests a new dynamic is emerging. The shiur explores Rashi (רש"י)'s comment that the "mofasim" (wonders) referenced include not only Makas Bechoros but also Kriyas Yam Suf, even though the splitting of the sea has not yet occurred. This raises questions about chronology and terminology. Additionally, the Torah uses the term "mofasim" rather than "osos" (signs) for the first time in this parsha, suggesting a qualitative change in the nature of the miracles.
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Parshas Bo
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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.
