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Why did Hashem (ה׳) command the Jews to borrow silver and gold from the Egyptians rather than simply take it during Makkas Choshech? The shiur develops a fundamental yesod: Avodas Hashem is entirely for our benefit, not a burden we bear for Hashem's sake. The borrowing enabled the Egyptians to have "buy-in" to Klal Yisrael, fulfilling Avrohom's universal concern that even Mitzrayim should share in the redemption.
Rabbi Zweig opens by addressing a troubling question: Why did Hashem (ה׳) instruct the Jewish people to borrow silver and gold from the Egyptians, knowing they would not return it? The Gemara (גמרא) justifies this by noting that in Alexander's court, the Jews counter-claimed for unpaid wages during slavery. But this explanation itself is problematic—why structure the transaction as "borrowing" at all? Hashem could have enriched the Jews through the spoils at Yam Suf (which were even greater), or simply allowed them to take Egyptian wealth during Makkas Choshech when they could see everything and the Egyptians were immobilized. The Gemara states that Hashem said "Daber na"—please ask them to borrow—"shelo yomar oso tzaddik," so that "that tzaddik" (Avrohom) should not say Hashem fulfilled the slavery but not the promise of leaving with great wealth. This formulation itself raises questions: Why does fulfilling Hashem's word depend on what Avrohom will say? And why refer to Avrohom as "oso tzaddik" rather than "Avrohom Avinu"?
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Parshas Bo - Borrowing from Egypt, Negotiations with Pharaoh
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