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Why does Parshas Vayechi appear as a "parsha stumah" with no break from Vayigash? Rabbi Zweig explores Rashi (רש"י)'s teaching that "nistamu einei amo" — the Jews' eyes were sealed in denial when Yaakov died, marking the hidden onset of the Egyptian bondage. The shiur probes the psychology of denial through historical parallels and asks how slavery could begin under Yosef's watch.
The shiur opens with a discussion of proper conduct and expectations in a kollel setting, emphasizing punctuality and seriousness of commitment. Rabbi Zweig then addresses the complexities of learning Rambam (רמב"ם) systematically, beginning with Hilchos Shabbos (שבת) concerning the melacha of mefareik (extracting) and its relationship to dash (threshing). The Rambam's position on whether behema (animals) have the status of gedulei karka (ground-grown produce) is analyzed, along with the requirement of tzorech ledam (need for blood) and the shiur of k'grогеs (dried fig measure). A particularly challenging question in the Rambam concerns the case of striking an animal in anger (niskav ad daito). The Rambam appears to rule that one is liable for striking a person's animal even without tzorech ledam, contradicting his earlier statement requiring tzorech ledam. The Magid Mishneh's interpretation is examined and challenged. The shiur explores whether the Rambam distinguishes between animals and humans regarding liability for wounding, and what constitutes mekalkel (destructive action) versus productive labor on Shabbos.
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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 47:28, Parshas Vayechi
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