A free account is required to play audio and download files.
No community start suggestion yet.
What does "vayigdal" mean when the Torah (תורה) describes Moshe's growth twice? The shiur explores Rashi (רש"י)'s distinction between physical weaning (ending dependence on the mother) and growing in stature (achieving independence), connecting it to Bas Pharaoh's adoption and Moshe's later appointment as overseer of the Jewish slaves. The miraculous rescue from the Nile positioned Moshe as a "gift from the gods" in Pharaoh's eyes, explaining why he could be placed in authority over the very people he would ultimately redeem.
The shiur begins with a detailed analysis of Shemos 2:10-11, focusing on the double language of "vayigdal" describing Moshe's growth. Rashi (רש"י) distinguishes between the first "vayigdal," which refers to physical growth until weaning, and the second, which indicates growing in stature and authority. The discussion establishes that weaning represents a fundamental transition—the child moves from being a "tosef" (appendage) dependent entirely on the mother to becoming an independent entity. This is why the Torah (תורה) specifically mentions this stage: it marks the moment when Bas Pharaoh could truly adopt Moshe as her own, since he was no longer sustained by another woman. The shiur develops a profound insight into why Bas Pharaoh waited until weaning to name Moshe. Unlike a biological child who receives a name immediately, an adopted child becomes truly "yours" only when the dependence on the biological mother ends. The name "Moshe"—"drawn from the water"—is not merely descriptive but carries deep significance for how Pharaoh's household understood Moshe's origins and legitimacy.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Shemos 2:10-12
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
