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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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Why does seeing a sotah inspire one to become a nazir? The nazir's abstention creates a pre-sin state where body and soul exist in perfect harmony. This 30-day period corrects the internal contradiction that led to his original transgression.
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 3:18-22, Shemos 11:2-3, Re'eh (Devarim 15:12-15)
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
