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Why does the Torah (תורה) call idolatry "the mistake of the nations" rather than "strange gods"? The shiur argues that idol worship is rooted in a desire for ritual self-expression, not true acceptance of divine authority. It then shows that oppressing a convert, widow, or orphan is not merely violating a law—it's a personal attack on God Himself, akin to rebellion (maris ba'alchas), which is why the Torah responds with charon af.
Rabbi Zweig opens with a close reading of the opening pesukim of Parshas Mishpatim, focusing on the unusual language Rashi (רש"י) uses to describe idolatry. The pasuk states "Zoveach la'elohim yochram"—one who slaughters to idolatry shall be destroyed. Rashi translates "elohim" as "letavas am ha'amayim," the mistake or error of the nations, rather than the more straightforward "elohim acheirim" (strange gods) used elsewhere. Rabbi Zweig asks: why this departure from standard terminology? He suggests that Rashi is distinguishing between two aspects of avodah zarah. "Elohim acheirim" refers to accepting the authority of a false god—a metaphysical commitment. "Letavas am ha'amayim," however, refers to the act of ritual service itself—the desire to bring sacrifices, perform ceremonies, and express oneself through religious ritual. The mistake of the nations is not that they seek a god, but that they seek the experience of worship for its own sake. They are drawn to the ritual, the blood, the fire, the drama—not to true submission to divine authority.
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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 22:19-23 (Parshas Mishpatim)
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