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Why does Moshe return to Yisro for permission when Hashem (ה׳) already commanded him to go to Egypt? The shiur develops a fundamental distinction: at the burning bush, Hashem appointed Moshe as king of Israel (an honor he could refuse), but only later commanded him as prophet to Pharaoh (a servitude he could not refuse). This explains the double language, the timing, and even Tzipora's actions regarding bris milah.
The shiur analyzes the beginning of Parshas Shemos chapter 4, focusing on the seemingly redundant passages describing Moshe's return to Egypt. Rabbi Zweig asks why Moshe needs to return to Yisro for permission after Hashem (ה׳) already commanded him at the burning bush to return to Egypt. Furthermore, why does Hashem need to reassure Moshe that those seeking to kill him have died? If Hashem commands, one must obey regardless of danger. The shiur develops a fundamental chakira distinguishing between two types of Divine communication: appointment (kovod) versus commandment (tzivui). When Hashem appoints someone to a position of honor, the recipient must have the right to refuse—otherwise it is not truly kovod but servitude. At the burning bush, Hashem was appointing Moshe as king of Israel, which is why Moshe could argue and why Hashem's anger was the frustration of offering honor that is being refused, not the anger of a command being disobeyed.
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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.
Shemos 4:18-26
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