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Did the brothers truly believe they had sinned against Yosef when they claimed their father instructed them to ask forgiveness? The shiur distinguishes between shakran (one who lies knowing the truth) and badai (one who creates his own reality). The brothers genuinely believed their actions were justified—"lying for peace" means respecting another's perception of reality, not fabricating falsehood.
The shiur examines the principle of "mutar l'adam l'shanos bidvar hashalom"—that one may alter the truth for the sake of peace—as derived from the brothers' message to Yosef after Yaakov's death. When the brothers feared Yosef's revenge, they claimed Yaakov had instructed them to tell Yosef to forgive them for the evil they had done. The Gemara (גמרא) learns from this episode that one is permitted to lie for peace. Rabbi Zweig asks a fundamental question: What kind of halacha (הלכה) is this? The situation appears to be one of pikuach nefesh (life-threatening danger), where lying would be permitted regardless. Tosafos (תוספות) in Bava Metzia addresses why the Gemara lists three specific cases where lying is permitted rather than simply stating the general principle of darkei shalom. Tosafos explains that all permitted lies fall under the category of darkei shalom, yet the Gemara emphasizes specific cases, suggesting something unique about them.
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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.
Vayechi, Bereishis 50:15-17
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