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Why does the first commandment identify God as the one who took us out of Egypt rather than as Creator of the universe? Based on Rashi (רש"י)'s insight that we were subjects to Pharaoh (not slaves to slaves), the shiur shows this establishes God as our king rather than our master. This covenant relationship obligates God to reward our service, creating a framework where mitzvos exist for our benefit rather than our destruction.
This shiur addresses the fundamental question posed by the Ibn Ezra and Rabbi Yehuda Halevi: why does the first commandment identify God as "the one who took you out of Egypt" rather than as the Creator of heaven and earth, which would seem more accurate and comprehensive? Rabbi Zweig presents a profound analysis based on Rashi (רש"י)'s interpretation that fundamentally changes our understanding of the Jewish relationship with God. The key insight centers on the distinction between being God's slaves versus being God's subjects. Rashi explains that "mibeis avadim" (from the house of slavery) means we were not slaves to slaves in Egypt, but subjects to Pharaoh the king. This distinction is legally significant because, as the Rambam (רמב"ם) explains in Hilchos Melachim, a king has the right to draft his subjects for service, but he must compensate them. This understanding is supported by the Talmudic account of Geviha ben Pesisa's argument before Alexander the Great, where he successfully counter-claimed wages for the Jewish people's work in Egypt - an argument that would be impossible if they were actual slaves, since slaves have no legal standing to sue their masters.
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Aseres Hadibros, Shemos 20:2-3
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