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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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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.
Beshalach 15:22-25
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