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Why did Yaakov divide his camp when confronting Esav? Rashi (רש"י)'s cryptic statement "im yavo Esav...v'hikahu" raises a fundamental question: is this war preparation or survival mode? The shiur develops a yesod that intelligent decisions require knowing your existence isn't threatened—only when you have an exit strategy can you fight effectively rather than merely struggle to survive.
Rabbi Zweig opens with a profound analysis of Parshas Vayishlach, examining Yaakov's encounter with Esav and the deeper meaning behind the preparation for their meeting. The shiur begins with an exploration of the word "lefanav" (before him) when Yaakov sends messengers to Esav, demonstrating that the messengers were scouts meant to return with intelligence, not merely emissaries to deliver a message. A central difficulty emerges: Where exactly is Esav living? The Torah (תורה) indicates he lives in Eretz Yisrael (as seen at the beginning of the next parsha), yet Yaakov sends messengers to Har Seir/Seir Edom. Additionally, Yaakov delays in Sukkos (סוכות) for 18 months—wouldn't Esav have returned home by then? These questions reveal the complexity of reading the pesukim carefully.
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Bereishis 32:4-9, Parshas Vayishlach
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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.
