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How can Yaakov succeed in the physical world when Esav possesses superior physical strength? The shiur develops the concept of 'spiritual hands' - that Yaakov accesses physical power by anchoring it in Torah (תורה) study and prayer. Moshe's raised hands against Amalek demonstrate this principle: when spiritual connection weakens, Esav's natural advantage reasserts itself.
This shiur explores a fundamental question from the blessings Yitzchok gave to Yaakov and Esav: how can Yaakov succeed in the physical world when Esav possesses the power of 'hands' (physical strength)? The speaker begins by analyzing several difficult Rashis regarding the war with Amalek, including why Moshe's hands becoming heavy was connected to his delegation of choosing soldiers to Yehoshua, and why Rashi (רש"י) elaborates on the entire Mishna about honoring one's student, friend, and teacher. The core thesis emerges from a Gemara (גמרא) in Shabbos (שבת) about weapons being ornaments for scholars. The principle of 'ein mikra yotzei midpeshuto' teaches that Torah (תורה) scholars can become mighty warriors - not through abandoning the literal meaning, but by anchoring their physical actions in spiritual foundations. Just as payment for damages must be understood as replacing one's actual eye (not mere compensation), physical power must be rooted in spiritual awareness.
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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 Beshalach 17:8-13
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Why did Yisro disagree with Moshe's judicial system where only Moshe could judge? The shiur develops Yisro's revolutionary insight that the divine attribute of Elokim - God's limited, impartable power - could be genuinely received and transmitted by qualified human judges. Moshe believed divine connection required direct attachment to Hashem's infinite nature, but Yisro understood that Elokim was accessible through finite means, enabling the entire system of delegated Torah authority.
