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What kind of converts did Avrohom, Yitzchok, and Yaakov make? The shiur distinguishes between ger toshav (righteous Gentiles keeping the seven Noachide laws) and those committed to joining the covenant. Yaakov's error was appointing Yosef as king over the gerim because Yosef saw them—and himself—as Bnei Noach, not yet full Yisrael.
This shiur explores the nature of the converts made by the Patriarchs, focusing on the phrase "v'es hanefesh asher asu b'Charan" (Genesis 12:5). The Medrash explains that Avrohom converted men and Sarah converted women, and that "making" souls is like creating them. But why does the Torah (תורה) mention Sarah by name alongside Avrohom, while by Yaakov no wives are mentioned? Rabbi Zweig explains that Avrohom and Sarah's conversion process was fundamentally different from that of Yitzchok and Yaakov. Avrohom and Sarah brought people into their home, made them part of their household through hospitality and personal relationships—a process of kiruv rather than intellectual persuasion. This required both husband and wife working together. Yitzchok and Yaakov, by contrast, engaged in a more intellectual process that did not require spousal partnership in the same way.
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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.
Vayeishev, Genesis 37:1-3; Lech Lecha 12:5
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