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Why does the Torah (תורה) emphasize "from Padan Aram" when Yaakov had already been in Eretz Yisrael for 18 months? The shiur develops a Rambam (רמב"ם)-based yesod that a person retains his original citizenship until he completes his journey and establishes permanent residence. This principle explains why Binyamin, born in Israel, is still called a son "born in Padan Aram" — and illuminates the deeper meaning of Yaakov's sovereign acquisition of Shechem as God's first Torah city.
This shiur analyzes Bereishis 33:18's seemingly redundant phrase "Yaakov came shalem to the city of Shechem...when he came from Padan Aram," asking why the Torah (תורה) mentions Padan Aram when Yaakov had already been in Eretz Yisrael for eighteen months, having stopped in Sukkos (סוכות). Rabbi Zweig addresses this question through a fundamental analysis of residency and citizenship. The answer emerges from a major dispute between the Rambam (רמב"ם) and Ramban (רמב"ן) regarding how to read biblical and Talmudic statements. The Rambam, in Sefer HaMitzvos, argues against the Behag who counts Rabbinic mitzvos among the 613. The Rambam's proof: Chazal state that 613 mitzvos were given at Sinai — not 612. If some mitzvos are Rabbinic, the number would be less than 613, contradicting the precise statement of Chazal. The Ramban counters that Torah and Chazal frequently use round numbers and majority language. If most mitzvos were given at Sinai, one can say "613 mitzvos at Sinai" even if a few were instituted later.
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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.
Bereishis 33:18, 35:23-27
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