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Why does the Torah (תורה) judge a wayward son more harshly than Yishmael, who committed far worse crimes? The shiur argues that a boy who eats cheap, half-cooked food in the street reveals catastrophic low self-esteem that makes him irreversible, while a child with healthy ego (even if criminal) can be redirected through proper parenting.
Rabbi Zweig examines the puzzling case of the ben sorer u'moreh (wayward son), whose punishment seems disproportionate when compared to Yishmael, who committed idolatry, adultery, and attempted murder yet was saved by Hashem (ה׳) and eventually did teshuvah. The fundamental question is: how can a boy who has done relatively little be considered irredeemable, while Yishmael, who did much worse, was judged favorably "basher hu sham" (where he was at that moment)? The shiur carefully examines the text, noting that the parents must physically grab their son and bring him publicly to the elders at the city gates—an act requiring extraordinary courage and commitment from parents who are essentially exposing their own failure. The Torah (תורה) specifies that both parents must speak with one voice, be physically whole, and have provided optimal parenting. This is not a case of parental neglect; these are exceptional parents dealing with an intractable problem.
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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.
Ki Seitzei 21:18-21
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