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Why did Yaakov answer Esav's question about "the women and children" by saying only "these are my children"? The Ramban (רמב"ן)'s difficulty reveals a fundamental distinction: Yaakov viewed women primarily as mothers, while Esav viewed them as wives first. This difference in priorities has profound implications for modern families struggling with career pressures and child-rearing responsibilities.
Rabbi Zweig addresses what he considers the single greatest change in family dynamics over the past 30-50 years: the shift from viewing women primarily as mothers to viewing them primarily as wives and career partners. He argues this fundamental reorientation has created widespread dysfunction in Jewish families, with children lacking parental presence and self-esteem. The shiur's primary textual basis comes from Parshas Vayishlach, where Esav asks Yaakov about "the women and children" he sees, and Yaakov responds, "These are the children that the Almighty gifted me with." The Ramban (רמב"ן) asks why Yaakov only mentioned children when asked about both women and children, suggesting Yaakov felt it improper to discuss the women. Rabbi Zweig proposes an alternative: Yaakov's answer addressed both parts of the question because to him, the women were defined first and foremost as mothers of the children, not as independent entities.
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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.
Bereishis 33:5 (Vayishlach), Bereishis 31:17, 36:6, 30:23
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