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Why did the Jews need to borrow vessels from the Egyptians when they had every right to take them outright as payment for centuries of slavery? The shiur examines the Midrash connecting the borrowing to the plague of darkness, questioning why Jews walked through Egyptian homes during the plague, why the Egyptians showed them favor (chen), and why the process required borrowing at all rather than direct divine transfer.
This shiur tackles a fundamental question about Yetzias Mitzrayim: why did Bnei Yisrael need to borrow gold and silver vessels from the Egyptians when they were rightfully owed these items as wages for their labor? The Torah (תורה) describes that Hashem (ה׳) gave the Jewish people "chen" (favor) in the eyes of the Egyptians, who then lent them their valuables. But this raises several difficulties. Rabbi Zweig begins by examining a puzzling Midrash that states: "B'gemul yomei afeila nosan HaKadosh Baruch Hu chen ha'am be'einei Mitzrayim" - as a reward for the days of darkness, Hashem gave the nation favor in the eyes of Egypt. The Midrash explains that during the three days of darkness (Makkas Choshech), Jews entered Egyptian homes and saw where they kept their valuable vessels. Later, when they asked to borrow items, if an Egyptian claimed he had nothing, the Jew could respond, "I saw it in your drawer." The Midrash concludes that the Egyptians reasoned: if the Jews had wanted to steal during the darkness, they could have taken everything without detection; since they didn't, they must be trustworthy and will surely return what they borrow.
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Parshas Bo - Borrowing from the Egyptians (Shemos 11:2-3)
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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.
