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When did Yetzias Mitzrayim actually end? The shiur explores why the Torah (תורה) includes Kriyas Yam Suf and Milchemes Amalek as part of leaving Egypt, even though they occurred after the Exodus. Two possibilities emerge: either we remained in "leaving mode" until emotionally detached from Egypt (possibly until the Meraglim), or until the world feared us and we became rooted in Eretz Yisrael—suggesting Moshe's forty-year mission was uprooting Egypt from us, not yet planting us in Israel.
The shiur begins with a close textual analysis of the opening pasuk of Parshas Yisro: "Vayishma Yisro es kol asher asah Elokim l'Moshe ul'Yisrael amo, ki hotzi Hashem (ה׳) es Yisrael mimitzrayim." The pasuk appears to say that Yisro heard about Yetzias Mitzrayim, yet Rashi (רש"י) explains he heard about Kriyas Yam Suf and Milchemes Amalek. This creates a fundamental question: if the pasuk says "ki hotzi Hashem es Yisrael mimitzrayim" (that Hashem took Israel out of Egypt), why does Rashi say Yisro heard about events that occurred after the Exodus? Rabbi Zweig proposes that Kriyas Yam Suf may actually be included in the definition of Yetzias Mitzrayim. He brings proof from Rashi on the Aseres HaDibros (Shemos 20:2), where Rashi's second interpretation of "asher hotzeisicha me'eretz Mitzrayim" refers specifically to Kriyas Yam Suf. According to this "davar acher," Hashem appeared at the Yam Suf as a gibor milchamah (warrior), and is saying "I am the same One who took you out of Egypt"—meaning the splitting of the sea is considered part of taking them out of Egypt, not a separate event afterward.
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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.
Shemos 18:1, Shemos 20:2, Devarim 24:9, Devarim 25:17
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