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Why does Moshe force Bnei Yisrael to leave the spoils of the Yam Suf? The shiur explores the distinction between Moshe as navi and Moshe as melech, developing the idea that Kriyas Yam Suf establishes Moshe's malchus. The mitzvos given at Marah—and the institution of reading Torah (תורה) every three days—serve to recalibrate the people's understanding, ensuring they follow the Ribono Shel Olam through Moshe the prophet, not merely obey Moshe the king.
Rabbi Zweig begins by analyzing the phrase "Vayasa Moshe es Yisrael miYam Suf" (Beshalach 15:22). Rashi (רש"י) explains that Moshe had to force Bnei Yisrael to leave the Yam Suf because they were occupied collecting the vast treasures (bizas hayam) that had washed up from the Egyptians. The shiur asks: Why was this necessary? Didn't they already take spoils from the Egyptians in Mitzrayim? Why did Moshe need to intervene with force here? Rabbi Zweig explores the phrase "vayasa" itself, noting that it implies active coercion—Moshe caused them to travel against their will. This raises a fundamental question: wasn't it the Amud Anan (pillar of cloud) that directed their movements? The Torah (תורה) states that whenever the cloud moved, Bnei Yisrael were obligated to follow. Why, then, does the pasuk say Moshe caused them to travel? What role does Moshe play beyond simply transmitting Hashem (ה׳)'s directive?
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Beshalach 15:22-25
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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.
