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Why did Hashem (ה׳) command the Jews to "borrow" from the Egyptians when they had no intention of returning the items, and why was this necessary to fulfill the promise of leaving with great wealth? The shiur develops the concept that the Jews were subjects of Pharaoh, not slaves owned as property, entitling them to wages. The "borrowing" was actually haanakah—a rebuilding of self-respect through friendship—because wealth without self-esteem is worthless. This explains why Avrohom Avinu would have complained: money alone doesn't constitute "rechush gadol" if the recipients still feel like slaves.
Rabbi Zweig addresses fundamental questions about the Jewish departure from Egypt that seem to involve deception. Hashem (ה׳) tells Moshe at the burning bush that He is taking the Jews to Eretz Yisrael permanently, yet instructs Moshe to tell Pharaoh they only want to leave for three days. Furthermore, Hashem commands the Jews to "borrow" silver, gold, and clothing from the Egyptians, though they have no intention of returning these items. How can Hashem's agent speak falsehood, and how can Jews take items under the pretense of borrowing without intending to return them? The Gemara (גמרא) in Brachos states that Hashem asked the Jews to borrow "please" so that Avrohom Avinu would not complain that while the prophecy of 400 years of slavery was fulfilled, the promise that they would leave with great wealth was not. This raises further questions: Why would Hashem need to be concerned about Avrohom's complaint—doesn't Hashem always keep His word? And why was it difficult to convince the Jews to borrow (the Gemara says it was "bal korchom")—who complains about receiving wealth?
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Shemos 3:18-22, Shemos 11:2-3, Re'eh (Devarim 15:12-15)
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