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Why does the Torah (תורה) emphasize God's conflict with Pharaoh at such length? The shiur develops that the entire narrative represents a fundamental shift in how Hashem (ה׳) relates to creation—from the transcendent Elokim of the Avos to the immanent Hashem of Moshe. Through the ten plagues, Hashem's presence becomes manifest within creation itself, not merely imposed from without, establishing Klal Yisrael as the vehicle through which divine immanence enters the world.
Rabbi Zweig opens with a fundamental question on Parshas Vaeira: What is the purpose of the prolonged struggle between Hashem (ה׳) and Pharaoh? It seems absurd for the Creator to need to outmaneuver, outsmart, and gradually overcome a human king. The victory is predetermined—why not simply take Klal Yisrael out of Egypt in one verse? Furthermore, why does Pharaoh persist in his resistance when he clearly recognizes there is a power he cannot overcome? The chartumim tell him "etzba Elokim hi"—this is the finger of God—yet he continues to resist. The entire dynamic appears inexplicable from both sides. The shiur's central thesis begins with an analysis of Rashi (רש"י) on Bereishis 2:4, which states that Hashem initially intended to create the world with Midas HaDin alone, but saw that the world could not endure, so He joined Midas HaRachamim with it. This does not mean Hashem actually created and then recreated the world; rather, by the very definition of creation, it is impossible for the world to exist with pure Din. The world must pass through the stage of recognizing "ein olam yachol l'iskayem"—that it cannot justify its own existence through strict justice. Only after this recognition can true Din be achieved, because only then does creation understand that its existence depends entirely on Hashem, not on its own merit.
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Parshas Vaeira
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