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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.
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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 2:10-12
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