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Can a human being have "rights" before Hashem (ה׳)? Parshas Shemos describes geulah where Bnei Yisrael are Hashem's total property with no claims. Parshas Vaeira introduces "Ani Hashem"—a new mode where Hashem grants us standing as children with vested rights, creating obligations He will fulfill. The shiur explores why this represents a lower but necessary stage toward ultimate redemption.
Rabbi Zweig presents a fundamental analysis of the difference between two modes of redemption found in Parshas Shemos and Parshas Vaeira. The shiur opens with a series of textual difficulties: Why does Hashem (ה׳) repeat the entire mission to Moshe in Vaeira when He already commissioned him in Shemos? Why are the four expressions of redemption introduced only now? Why does Hashem suddenly command Moshe to have patience with Bnei Yisrael and show respect to Pharaoh—instructions that should have been given before the first encounter? And why does Rashi (רש"י) explain "Ani Hashem" as meaning Hashem is "ne'eman l'shalem sachar" (trustworthy to pay reward) when the context seems to be about keeping promises, not rewarding? The core difficulty centers on Rashi's startling commentary on the pesukim. Hashem tells Moshe that He appeared to the Avos as Kel Shakai but did not reveal Himself by the name Hashem—meaning He made promises but did not fulfill them. Rashi explains that Hashem promised Avrohom, Yitzchok, and Yaakov the land, even making covenants (bris bein habesarim and others), yet none of the Avos received Eretz Yisrael in their lifetimes. Avrohom had to purchase Ma'aras HaMachpeila to bury Sarah, Yitzchok had to fight for water, and Yaakov had to buy land in Shechem. How can we say Hashem made promises and did not keep them?
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Shemos (Vaeira) 6:2-8
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