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Why does the Torah (תורה) call a purchased Jew an "eved ivri" before he's actually enslaved? The shiur develops a yesod from Avrohom Avinu's journey through idolatry: past failures—even sinful ones—can be retroactively sanctified when used to empower future growth. This principle transforms how we support family members through setbacks.
Rabbi Zweig explores a profound question about Parshas Mishpatim's opening: Why does the Torah (תורה) say "ki tikna eved ivri" (when you buy a Jewish slave) rather than "ki tikna ivri le'eved" (when you buy a Jew to be a slave)? The formulation suggests you're purchasing someone who is already a slave, yet you cannot buy a contract for a Jewish servant from another owner. The language seems backwards. A second question arises from the Ten Commandments' opening word "Anochi"—which the Midrash identifies as Egyptian. Why would Hashem (ה׳) introduce Himself with an Egyptian word when the Jewish people's merit in Egypt was precisely that they maintained their Hebrew language and didn't adopt Egyptian speech? This appears contradictory.
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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.
Mishpatim 21:2
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