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Why does the Torah (תורה)'s description of Pharaoh's command to the midwives contain incomplete sentences and awkward grammar? The shiur develops a reading that Pharaoh was reassigning Shifrah and Puah from postnatal care to delivery work as part of his genocidal plan. Their yiras Elokim lay not merely in refusing murder, but in maintaining their original childcare role despite royal orders.
Rabbi Zweig opens with a striking grammatical difficulty in Shemos 1:15-16. The Torah (תורה) states "Vayomer Melech Mitzrayim lamiyaldos ha'ivriyos asher shem ha'achas Shifrah v'shem hasheinis Puah" — but this sentence lacks a direct object for "vayomer" (and he said). What did Pharaoh actually say to them in verse 15? The content only appears in verse 16, which itself begins with another "vayomer." This repetition and incompleteness demands explanation. Additionally, Rabbi Zweig questions why the text uses "ben" and "bas" rather than "zachar" and "nekeivah" when instructing about killing male children. The terms "ben" and "bas" (son/daughter) evoke familial relationships that would make the command harder to execute, while "zachar" and "nekeivah" (male/female) would be more clinical and easier to comply with.
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Shemos 1:15-22
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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.
