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Why does the Midrash connect Pharaoh's drowning in the sea to taking away his "daughter"? The shiur develops a profound insight from the mitzvah (מצוה) of shiluach hakan: Pharaoh strategically sent away the parents before drowning the children, making it not just murder but also the crime of ripping children from parents. Hashem (ה׳)'s measure-for-measure punishment included taking away Pharaoh's own "children"—the Jewish people he considered his subjects.
Rabbi Zweig delivers a detailed analysis of a complex Midrash Tanchuma on Parshas Beshalach (page 35) that connects Pharaoh's drowning at the splitting of the sea to the mitzvah (מצוה) of shiluach hakan (sending away the mother bird). The Midrash states that Hashem (ה׳) said to Pharaoh: "I wrote in the Torah (תורה) that you should send away the mother and then take the children. But you sent away the fathers and threw the children into the river. Therefore I will throw you into the sea, destroy you, and take your daughter." The shiur begins by addressing a fundamental textual question: Why does the Midrash read "Vayehi beshalach Paroh" as referring to a previous act of sending away, rather than the current Exodus? Rabbi Zweig explains that since the actual Exodus occurred in Parshas Bo, the Midrash understands this phrase as referring to Pharaoh's earlier treatment of the Jewish people—specifically, his decree to drown Jewish children in the Nile.
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Parshas Beshalach, Midrash Tanchuma
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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.
