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Why did the last three plagues emphasize toying with the Egyptians rather than simply punishing them? The shiur develops that these final plagues transformed our relationship with Hashem (ה׳) from mere allegiance into family—evidenced by telling children and grandchildren. Beyond family status, the Mishkan elevated us further: we became partners in running the world, actively participating in Hashem's malchus through avodah that channels all hashpaah.
Rabbi Zweig opens with Rashi (רש"י)'s statement that the Torah (תורה) should have begun with "Hachodesh hazeh lachem," the first mitzvah (מצוה). This puzzles: if Torah is a book of mitzvos, it should begin with the Ten Commandments; if history, certainly not there. The answer lies in understanding that this mitzvah represents the ultimate expression of Klal Yisrael's partnership with Hashem (ה׳) in running the world—we set the calendar, and He runs the world according to our determination. The shiur develops this through analyzing the progression of the final three plagues. Hashem tells Moshe that these plagues serve a different purpose than the first seven: "Lema'an tesaper b'oznei bincha uven bincha—so that you shall tell in the ears of your son and grandson… v'yidasem ki ani Hashem." The apparent contradiction is striking: tell your children, and then you will know? Shouldn't knowing come first, then telling?
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Parshas Pekudei
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How can sinas chinam lead someone to harm himself even more than his enemy? The shiur develops that sinas chinam requires self-hatred first — only someone alienated from himself will damage himself to hurt others. The Bar Kamtsa host and R. Zecharya ben Avkulas both exhibited this self-alienation, showing that proper anava restores love of both self and others.
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.
