An analysis of Moshe's appointment as Egyptian official over Jewish affairs and his killing of the Egyptian taskmaster, revealing fundamental Torah (תורה) principles about state authority, individual rights, and moral leadership.
This shiur provides a profound analysis of the pivotal story of Moshe killing the Egyptian taskmaster, examining it through the lens of political responsibility and moral leadership. Rabbi Zweig begins by questioning why the Torah (תורה) emphasizes that Moshe 'grew up' twice - once physically and once in political rank, with Rashi (רש"י) explaining that Pharaoh appointed him over his household. The rabbi connects this to the Rashi on the Ten Commandments explaining that the Jews were slaves to Pharaoh himself, not to individual Egyptians, concluding that Moshe was essentially appointed as 'Minister of Jewish Affairs' - a Jew placed in charge of Jewish slaves. The central question emerges: what should be the proper perspective of a Jewish official serving a non-Jewish government? Rabbi Zweig argues that Moshe faced the same dilemma as modern Jewish politicians - how to serve the state's interests while protecting Jewish welfare. The Torah teaches that the proper approach is not to favor Jews because they are 'his brothers,' but rather to ensure that legitimate state interests never involve harming innocent individuals. The rabbi explains that Moshe 'went out to see his brethren' not because he was unaware of their suffering, but to develop empathy for individual victims. Rashi's language of 'giving his eyes and heart' means Moshe sought to feel the pain of one individual Jew, understanding that true empathy with a people comes only through personalizing their suffering by connecting with individuals. When Moshe kills the Egyptian taskmaster, he acts not to protect the Jewish people collectively, but to defend one individual Jew from abuse beyond the legitimate interests of the state. The Torah emphasizes 'me-echav' (from his brothers) to teach that even concern for individual rights stems from recognizing our connection to each person. According to the Talmud (תלמוד), Moshe acted legally under Noahide law, as a single judge can execute capital punishment for such crimes. Rabbi Zweig draws crucial distinctions about when a state may harm individuals. A state has the right to take any measures against terrorists or enemies who threaten its existence - this is warfare, not individual rights. However, a state has no right to harm innocent victims, even if it serves the state's interests. This principle applies regardless of whether the victim is one person or many. The shiur concludes with a powerful example from Jewish educational history. Rabbi Shimon ben Gamliel revolutionized Torah education by creating schools, abandoning the 2,000-year tradition of fathers teaching their children directly. This massive systemic change was implemented solely to ensure that orphans - perhaps 1% of the population - would not be left without Torah education. The Talmud states that without this change, Torah would have been forgotten from Israel, teaching that if we don't care about every individual, we have nothing. This story establishes Moshe's qualification for leadership: his willingness to risk his position to protect even one innocent person demonstrates the Torah's fundamental principle that legitimate government exists to protect every individual, not to sacrifice individuals for collective interests.
Rabbi Zweig challenges Freudian psychology by arguing that the basic human drive is not pleasure-seeking but rather the painful awareness of non-existence, and explains how only a relationship with God can provide the feeling of true existence and simcha.
An exploration of the deeper meaning of 'amirah' (saying) as empowering others by recognizing their uniqueness and building meaningful relationships through authentic, individualized communication.
Parshas Shemos 2:11-12
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