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The Torah (תורה) says Hashem (ה׳) performed miracles so that "you will tell your children and grandchildren, and then you shall know I am Hashem." Why does knowing come after telling? The shiur explores how authentic connection to God requires commitment to transmit Torah to the next generation—your yichus is not your grandparents but your grandchildren.
The shiur opens with a Rashi (רש"י) analysis distinguishing between "bechor Paroh" (Pharaoh the firstborn) versus "the firstborn of Pharaoh," establishing that Pharaoh himself was a firstborn who should have died in the final plague. This grammatical precision sets the stage for careful textual reading throughout the shiur. The primary focus is Shemos 10:1-2, where Hashem (ה׳) tells Moshe to come to Pharaoh "so that you may tell your children and grandchildren what I did to Egypt, and My signs that I placed among them, and you shall know that I am Hashem." Rabbi Zweig poses a fundamental question: the verse suggests you tell your children first, and then you will know Hashem. Normally, one would expect to know something before teaching it to one's children. Why does knowledge follow transmission here?
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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 10:1-2
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