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Why does shiluach hakan receive such extraordinary rewards as hastening Mashiach's arrival? The shiur develops the Rambam (רמב"ם)'s yesod that mitzvos perfect the world itself, not just the individual. When we show compassion to animals, we acknowledge all beings have proper reality in creation and participate in tikkun olam.
This shiur examines the unique significance that Chazal attribute to the mitzvah (מצוה) of shiluach hakan (sending away the mother bird). The Midrash states that whoever performs this mitzvah will merit to send away Jewish slaves, expedite Mashiach's coming, and bring Eliyahu HaNavi - extraordinary rewards for what appears to be a simple commandment. Rashi (רש"י)'s interpretation of "mitzvah goreres mitzvah" (one mitzvah leads to another) presents a puzzle. Rather than meaning spiritual inspiration leading to more mitzvos, Rashi explains that performing shiluach hakan leads to building a house (and the mitzvah of ma'akeh), acquiring vineyards, fields, and fine clothing. This seems to describe material rewards rather than spiritual momentum.
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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.
Ki Seitzei 22:6-7
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