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How did Hashem (ה׳) prevent the Egyptians from stopping the Jews' exodus? The phrase 'be'etzem hayom hazeh' reveals that Hashem used the primordial light (or ha'gonim) to blind potential pursuers. This same divine light mechanism appears at Avrohom's brit milah and Moshe's death.
This shiur analyzes the puzzling phrase 'be'etzem hayom hazeh' (on this very day) that appears three times in Torah (תורה): at the exodus from Egypt, Avrohom's brit milah, and Moshe Rabbeinu's death. Rabbi Zweig addresses a fundamental question: if people wanted to stop these momentous events, how were they prevented from doing so? The key insight emerges from understanding what 'be'etzem hayom hazeh' actually means. Rather than simply indicating timing, it describes the mechanism Hashem (ה׳) used. The word 'etzem' means essence, and the essence of 'yom' (day) is 'or' (light) - specifically the primordial light created on the first day of creation.
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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.
Parshas Vayeira
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