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Why was Aharon commanded to strike the Nile during the first plagues instead of Moshe? The Midrash says the waters that saved Moshe when he was cast into the Ye'or shouldn't be struck by him. The shiur struggles with profound questions: what exactly did Moshe owe the water, how is bringing frogs a "strike" against water, and why didn't Aharon—who drank Egyptian water for 85 years—have the same obligation?
This shiur represents an intensive struggle with a Midrash Rabba on Parshas Vaeira regarding why Aharon, not Moshe, was commanded to strike the Nile to bring the first plagues. The Midrash states that the waters that protected Moshe when he was cast into the Ye'or should not be struck by him—it would be improper (ein din) for Moshe to do so. The discussion opens multiple profound questions that remain unresolved throughout the shiur. The first major difficulty is understanding what exactly Moshe "owed" the water. If the principle is hakaras hatov (gratitude to an inanimate object), why didn't Aharon have an equal or greater obligation? Aharon lived in Egypt for 85 years, drinking and benefiting from Egyptian water, while Moshe was only there for 20 years before fleeing to Midian. Furthermore, all the Jewish people—including Aharon's children and grandchildren—survived because of Egyptian water. Why should Moshe's specific moment of being placed in the Nile create a unique obligation?
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Parshas Vaeira, Midrash Rabba
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
