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Why does kibud av v'em promise lengthened days when every mitzvah (מצוה) earns Olam Haba? The shiur distinguishes between Esav's approach of paying parents a debt versus Yaakov's approach of giving kavod - recognizing parents as having granted eternal existence, not just temporary life. This connection to eternality explains both the unique reward and the horizontal pairing with lo sachmod.
Rabbi Zweig begins by examining why the second version of the Ten Commandments (Parshas V'eschanan) includes the phrase "as He has already commanded you" regarding honoring parents, referring back to Marah, while the first version (Parshas Yisro) does not. He notes apparent contradictions in Rashi (רש"י)'s commentary about what was commanded at Marah - whether it was the ten mitzvos including kibud av v'em, or specifically Parah Adumah, Shabbos (שבת), and Dinim. The shiur addresses why kibud av v'em promises "l'ma'an yarichun yamecha" (so that your days will be lengthened), which the Gemara (גמרא) interprets as referring to Olam Haba. Rabbi Zweig questions why this mitzvah (מצוה) uniquely mentions reward in the World to Come when the Torah (תורה) generally doesn't discuss Olam Haba, and when every mitzvah provides such reward.
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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.
Parshas V'eschanan - Aseres Hadibros
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