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Why did Moshe repeatedly remove the plagues instead of leaving them until Pharaoh complied? The distinction between revenue taxes (acceptable for a king to pay) versus authority taxes (which would undermine kingship) reveals that the plagues tested submission to divine authority, not mere compliance through pressure. True spiritual growth requires decisions based on right versus wrong, not pleasure versus pain.
Rabbi Zweig analyzes a perplexing mashal from Yalkut Shimoni about a lion, fox, and donkey on a ship, where the donkey collects port taxes and is ultimately killed by the lion. He contrasts this with a similar Gemara (גמרא) story in Sukkah daf lamed alef where a king voluntarily pays taxes to set an example. Initially, Rabbi Zweig suggests the difference lies in whose idea it was - people resist ideas that aren't their own due to control issues, a major source of relationship conflicts. However, he proposes a deeper answer: the distinction between revenue-producing taxes (like bridge tolls) versus authority-establishing taxes (like port fees). A king can reasonably pay revenue taxes to set an example, but paying port taxes would undermine his authority since those taxes exist specifically to demonstrate who is in control. This mashal illuminates the true purpose of the Egyptian plagues. Moshe could have easily freed the Jews by simply not removing each plague, forcing Pharaoh's compliance through unbearable pressure. Instead, Moshe repeatedly removed the plagues because the goal wasn't to force behavior through consequences, but to get Pharaoh to voluntarily submit to God's authority. The plagues were a test of submission to divine authority, not merely a mechanism to free the Jewish people. This represents a fundamental distinction between controlling people through pressure versus inspiring them to make right decisions. Rabbi Zweig extends this to parenting and personal development: true growth comes from learning to make decisions based on what is right or wrong, good or bad, rather than simply avoiding pain or seeking pleasure. He critiques modern society's abandonment of moral absolutes in favor of consequence-based thinking. The donkey in the mashal 'had no heart' because he couldn't submit to authority - he only responded to pressure. Developing a 'heart' means cultivating the ability to discern right from wrong and act accordingly, even when it doesn't align with immediate pleasure or pain avoidance. This transformation from pleasure/pain-based decision making to right/wrong-based decision making is essential for spiritual growth and genuine submission to divine authority.
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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.
Parshas Vaeira
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Why does Rashi describe Egyptian unity as 'b'lev echad k'ish echad' but Jewish unity at Har Sinai as 'k'ish echad b'lev echad'? The reversal reveals two types of unity: Egyptians shared common purpose but remained individually selfish, while Jews became genuinely connected as people. True leadership requires fostering interpersonal connection, not just ideological alignment.
