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Why does the Torah (תורה) emphasize that Yaakov loved Binyamin because "his brother died" and he alone remained to his mother? The shiur develops the principle that a parent's love for a child is partly rooted in love for the spouse—the child embodies the marital bond. This explains the unusual phrasing and has profound implications for understanding family dynamics, including why dysfunction between spouses affects their relationships with children.
Rabbi Zweig analyzes the unusual formulation in Parshas Vayigash where Yehuda recounts to Yosef that Yaakov loved Binyamin, explaining: "his brother died, and he alone remained to his mother, and his father loves him" (Bereishis 44:20). The placement and phrasing seem awkward—why mention the father's love in this context, and why connect it to being alone to his mother rather than simply being the youngest child (ben zekunim)? The shiur develops a fundamental yesod: a parent's love for a child is not only direct but also flows from the love between husband and wife. This derives from the Torah (תורה)'s statement "they shall become one flesh" (basar echad), which Rashi (רש"י) explains refers to the child who unites the parents into one entity. Since the marital relationship finds its fulfillment and concretization in the child, feelings toward the child reflect and extend feelings toward the spouse. When Rochel died, Yaakov's only remaining connection to her was through Binyamin, intensifying his love for this son specifically as an embodiment of his beloved wife.
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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.
Bereishis 44:20, Bereishis 2:24
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