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Why couldn't Aharon lead the Exodus if he was already a prophet for decades? The shiur develops that Yetzias Mitzrayim wasn't just physical liberation—it was forging a nation connected to Hashem (ה׳)'s infinite wisdom. Only Moshe could transmit God's truth in its pristine form (aspaklaria me'ira), creating a people hardwired to eternal reality rather than merely receiving behavioral rules.
The shiur begins by examining a difficult dialogue in Parshas Shemos between Moshe and Hashem (ה׳). When commanded to return to Egypt and lead the Exodus, Moshe responds "lo ish devar anochi"—I am not a man of words. According to Rashi (רש"י), Moshe's primary concern was that his older brother Aharon should receive this mission instead. Hashem's response, as Rashi explains, references the miracles He performed for Moshe during his trial in Pharaoh's court: Who gave Moshe strength to argue cogently? Who made Pharaoh unable to issue the death verdict? Who made the servants unable to hear? Who made the executioners blind when Moshe escaped? Rabbi Zweig presents fundamental difficulties with this interpretation. The Mizrachi and Maharal ask: why were four separate miracles necessary? If the first miracle—Moshe's persuasive argument—had succeeded, there would be no need for subsequent miracles. The progression seems redundant. Moreover, why did Rashi omit the miracle mentioned later—that Moshe's neck turned to stone (shaish)? Most critically, Hashem's answer doesn't address Moshe's actual question. If Moshe's concern was that Aharon should do the job because he's the older brother and already functions as a prophet to the Jewish people, how does recounting past miracles respond to that issue?
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Shemos 4:10-17 (Moshe at the burning bush)
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