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Why does Hashem (ה׳) command Moshe to lead Bnei Yisrael "benachas" only now in Vaeira, not earlier at the burning bush? Rashi (רש"י)'s directive to speak calmly and suffer their curses reveals a fundamental principle: leadership that develops decision-makers rather than obedient robots. The shiur applies this yesod to parenting and chinuch—raising your voice controls behavior but stunts potential, while putting words "on the table" empowers children to own their choices.
Rabbi Zweig analyzes Shemos 6:13, where Hashem (ה׳) commands Moshe and Aharon "regarding Bnei Yisrael and regarding Paroh" to take them out of Egypt. Rashi (רש"י) explains this as a dual directive: to lead them "benachas" (calmly) and "lispol osam" (to suffer them). Rabbi Zweig translates "lispol osam" not as mere patience but as absorbing suffering—tolerating their curses and even stoning, as referenced in Parshas Beha'aloscha where Moshe complains that Hashem told him to carry Klal Yisrael like a nursemaid who will be cursed and stoned. The fundamental question is timing: why does Hashem only now command Moshe to lead this way, when He already sent him at the burning bush? This indicates a fundamental shift between the leadership model of Parshas Shemos and that of Parshas Vaeira.
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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.
Shemos 6:13
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