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Why does the Torah (תורה) use both "bo el Pharaoh" (come to Pharaoh) and "lech el Pharaoh" (go to Pharaoh)? The shiur distinguishes two approaches: "lech" is a threatening order sent from a distance, while "bo" represents Hashem (ה׳)'s own presence accompanying Moshe to convey His will through respectful dialogue. Moshe's concern about being "aral sfasayim" (of sealed lips) is not about speech impediment but about inability to communicate through facial expression—critical when the goal is persuasion rather than threat.
Rabbi Zweig opens with fundamental textual difficulties in Parshas Vaeira. The Torah (תורה) repeatedly uses the unusual formulation "v'shilach" (and he will send out) rather than the expected imperative "l'shalach" (to send out). This appears in multiple pesukim, suggesting Moshe is to speak to Pharaoh and he will send out the people—not that Moshe should order Pharaoh to send them out. The shiur asks: what is this strange formulation implying about the nature of the communication with Pharaoh? The analysis continues with Moshe's puzzling kal vachomer in Shemos 6:12: "Behold, Bnei Yisrael did not listen to me, so how will Pharaoh listen to me, and I am of sealed lips (aral sfasayim)?" This kal vachomer appears fundamentally flawed. Bnei Yisrael's failure to listen was about not accepting comfort (lo kiblu nechama) due to their crushing workload—a psychological inability to be consoled. Pharaoh's potential refusal would be about refusing to obey an order—an entirely different type of communication. How can these two scenarios form a logical kal vachomer? Additionally, the Rishonim and Acharonim ask: the Torah already explained why Bnei Yisrael didn't listen—"mikotzer ruach umei'avoda kasha" (shortness of spirit and hard labor)—so Pharaoh wasn't in that same situation at all.
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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 6:10-7:13, Parshas Vaeira
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