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Why does the Torah (תורה) interrupt the narrative to list Reuven, Shimon, and Levi's descendants before identifying Moshe? The shiur argues that true yichus isn't about descendants pointing to their ancestors' greatness, but about ancestors seeing their descendants as the fulfillment of their mission. The Torah's unusual ordering—starting with Reuven and Shimon before reaching Moshe through Levi—shows that Moshe represents the ultimate realization of Hashem (ה׳)'s entire plan for creating the Jewish people.
The shiur examines a puzzling passage in Parshas Vaeira where the Torah (תורה) interrupts the narrative to present the lineage of Moshe Rabbeinu. Chazal explain that the Torah departed from its narration in order to establish Moshe's yichus (pedigree). However, Rabbi Zweig raises two fundamental questions about this genealogical account. First, why does the Torah begin with Reuven and Shimon and all their descendants before proceeding to Levi and ultimately Moshe? Reuven and Shimon were merely Moshe's uncles—not a particularly impressive yichus. If the Torah wanted to establish Moshe's lineage, why not mention other distinguished tribes like Yehuda or Yosef? What makes the listing of these two brothers and their descendants relevant to Moshe's pedigree?
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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.
Parshas Vaeira, Shemos 6:14-27
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
