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Why did Bnei Yisrael leave Egypt when 80% didn't want to go and those who left enjoyed wealth, status, and security? The shiur demonstrates that Yetzias Mitzrayim only made rational sense if it included an implicit guarantee of eternal survival. This yesod explains Moshe's argument after the Golden Calf—the Egyptians would recognize that destroying the Jews contradicts the eternal relationship promised at the Exodus.
Rabbi Zweig analyzes Moshe Rabbeinu's argument to Hashem (ה׳) following the sin of the Golden Calf. After the Chet HaEgel, Moshe beseeches Hashem for forgiveness, saying "Lamah yomru Mitzrayim lemor bera'ah hotzi'am"—why allow the Egyptians to say that Hashem took Bnei Yisrael out with evil intent to destroy them in the wilderness? On the surface, this argument seems absurd. After months of open miracles—the ten plagues, the splitting of the sea, manna, miraculous water, the Clouds of Glory, protection in a desert filled with snakes and scorpions, and the giving of the Torah (תורה) itself—how could any rational Egyptian claim Hashem had evil intentions? Any reasonable observer would understand that if Hashem destroys the Jews now, it is because they betrayed Him after all these kindnesses through the terrible sin of idolatry. The key to understanding Moshe's argument lies in recognizing the circumstances of the Exodus itself. The Torah testifies that 80% of the Jewish people did not want to leave Egypt. This indicates that after the plagues, the relationship between Jews and Egyptians had become comfortable and even friendly—the Torah itself describes them as "re'im" (friends) when the Jews borrowed vessels before leaving. The 20% who did leave were from the class that was friendly with the Egyptians, living in the wealthiest country in the world at the top of the social and political hierarchy, with material security and respect.
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Parshas Ki Sisa - Moshe's prayer after the Golden Calf
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