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Why does the Torah (תורה) introduce Moshe Rabbeinu through the story of killing an Egyptian? The shiur develops the yesod that Moshe's action wasn't personal vigilante justice—it was upholding the new reality that striking a Jew is striking the Shechinah itself. This parsha marks the emergence of Klal Yisrael as a unique entity, fundamentally different from the 70 nations, where God's presence merges with the Jewish people.
Rabbi Zweig opens by highlighting the perplexing introduction to Moshe Rabbeinu in Sefer Shemos: the Torah (תורה)'s first significant narrative about him is that he killed an Egyptian taskmaster who was striking a Hebrew. Why does the Torah choose this incident to introduce the greatest prophet who ever lived? Furthermore, the entire story leading up to Moshe's birth—Yocheved hiding him, placing him in the ark, Miriam watching by the riverbank, Basya's rescue—is told without naming any of the protagonists. In Sefer Shemos, the "Book of Names," this absence is glaring and demands explanation. The shiur then analyzes the Gemara (גמרא)'s account of Amram divorcing Yocheved in response to Pharaoh's decree to drown all male Hebrew babies. Amram, the gadol hador of his generation, reasoned that bringing children into the world was futile if they would all be killed. His four-year-old daughter Miriam challenged him with three arguments: Pharaoh's decree affected only males while Amram's affected both genders; Pharaoh's decree affected only this world while Amram's affected the World to Come; and Pharaoh's decree might not be fulfilled while Amram's certainly would be. Rabbi Zweig asks: What was the fundamental disagreement between this great sage and his young daughter?
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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 2:11-12
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
