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Why did Hashem (ה׳) insist on the three-day formula rather than immediate permanent freedom? The shiur develops that the three days constituted a direct transfer of ownership—the Jewish people never experienced a moment of independent freedom between Egypt and Sinai. True geulah required becoming Hashem's servants while still technically under Pharaoh's domain, not free people choosing servitude afterward.
Rabbi Zweig develops a profound understanding of the geulah process based on the Meshech Chochmah's approach to Parshas Beshalach. The central question revolves around why the Egyptians only pursued the Jewish people after realizing they weren't returning, rather than being upset immediately when they exceeded the three-day departure. The shiur begins by exploring the legal status of the Jewish people's slavery. As slaves, they had no standing to claim they shouldn't have been enslaved. Only as free people could they make such a claim. This raises the question of whether collecting payment for their bondage (as promised to Avrohom) required them to be free first. The Gemara (גמרא)'s principle of "davar na" indicates they initially said to just get them out and forget about the money, suggesting the money collection was secondary to freedom.
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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.
Parshas Beshalach
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