No community start suggestion yet.
Why did God tell Moshe that the Patriarchs knew Him only as Kel Shakai, not as Hashem (ה׳)? The shiur develops a fundamental distinction: Kel Shakai represents divine promises of future actions, while Ani Hashem reveals God's essence itself, creating immediate spiritual reality rather than deferred fulfillment. This explains why circumstances couldn't worsen under the new revelation to Moshe.
This shiur explores the fundamental difference between God's relationship with the Patriarchs versus His relationship with Moshe Rabbeinu, as expressed through different divine names. The Torah (תורה) states that God appeared to Avrohom, Yitzchok, and Yaakov through the name Kel Shakai, but His name Hashem (ה׳) was not known to them, while to Moshe He revealed Himself as Ani Hashem. The Rav addresses Moshe's complaint of 'Lama hareiosah' (why have You done evil) when the situation of the Jewish people worsened after his initial encounter with Pharaoh. The answer lies in understanding the qualitative difference between divine revelations. Through Kel Shakai, God made promises about future actions - He would do things for the Patriarchs. However, these were commitments to perform actions rather than revelations of God's essence.
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!
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.
Up Next in this Series
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 Vaeira 6:2-3
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!
