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Were the Jews slaves to the Egyptians or subjects of Pharaoh? The distinction determines whether they were entitled to wages—and explains why Hashem (ה׳) introduces Himself at Sinai not as Creator who owns us completely, but as the One who freed us to become His subjects. This shift from ownership to covenant is the ultimate chesed (חסד), transforming us from chattel into people with rights and entitlement to reward.
Rabbi Zweig addresses several profound questions about the exodus from Egypt and the revelation at Sinai, beginning with the Midrash's query: Why does Hashem (ה׳) identify Himself at Har Sinai as "the One who took you out of Egypt" rather than as Creator of heaven and earth? Additionally, Rashi (רש"י)'s commentary on "miBeis Avadim" raises a puzzling distinction—were the Jews slaves to the Egyptian people or to Pharaoh himself? What practical difference could this possibly make? The shiur develops a fundamental yesod based on the dual meaning of the word "eved" in Hebrew. When used in relation to an ordinary master (adon), eved means slave—a person who is owned as property with no rights. But when used in relation to a king (melech), eved means subject—a free person who owes allegiance, taxes, and service but retains personhood and rights. The Rambam (רמב"ם) in Hilchos Melachim codifies that a king has extensive rights to draft citizens and impose taxes, but critically, he must pay wages ("nosen sachar").
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Up Next in this Series
Why does seeing a sotah inspire one to become a nazir? The nazir's abstention creates a pre-sin state where body and soul exist in perfect harmony. This 30-day period corrects the internal contradiction that led to his original transgression.
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 20:2 (Parshas Yisro)
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
