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Why did Moshe Rabbeinu accept the Erev Rav when it nearly led to Klal Yisrael's destruction at the Cheit HaEgel? The shiur argues that true gerus requires connection to Jewish history and peoplehood, not just acceptance of mitzvos. Moshe's error was permitting conversion when Jews became a minority (one-seventh) among converts, transforming gerus from joining Am Yisrael into a purely spiritual relationship with Hashem (ה׳)—a fundamental distortion.
Rabbi Zweig begins by addressing several textual difficulties in Parshas Beshalach. Why does the Torah (תורה) say "Vayeshalach Pharaoh" (Pharaoh sent them out) when last week's parsha described him chasing them away? The Midrash explains this as levayah (accompaniment), suggesting Pharaoh actually escorted them. Furthermore, the Torah's sequence seems disjointed—the Jews had already reached Sukkos (סוכות) in last week's parsha, yet suddenly we're told again about their departure. These inconsistencies, Rabbi Zweig suggests, require us to understand a deeper narrative. The central question concerns the route out of Egypt. Hashem (ה׳) says He is not taking the Jews through derech eretz Plishtim (the coastal route) lest they see war and want to return to Egypt. But this reasoning is puzzling. First, Har Sinai is not between Egypt and Eretz Yisrael—it requires a significant detour eastward. Second, Hashem had already promised Moshe at the burning bush that the Jews would receive the Torah at "this mountain" (Har Sinai). Why does the Torah present it as if the Sinai route was chosen only to avoid the Philistines, rather than stating the primary reason: the appointment at Har Sinai for Kabbalas HaTorah? Third, Kriyas Yam Suf wouldn't be necessary on the coastal route, or if it occurred similarly, the Jews would have already witnessed Hashem fighting for them—so why would they fear the Philistines afterward?
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Parshas Beshalach
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