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Why does the Torah (תורה) forbid charging interest on loans to Jews while commanding interest on loans to gentiles? The shiur distinguishes two frameworks: loans to the poor are structured charity preserving the borrower's dignity, while loans to the financially stable reflect brotherhood—neither context permits interest. The word "im" (if) teaches that interpersonal mitzvos must be performed as if voluntary, making the recipient feel personally cared for rather than merely fulfilling an obligation.
Rabbi Zweig addresses the Torah (תורה)'s prohibition against charging interest (ribbis) in Parshas Mishpatim, beginning with the fundamental question: why can't one charge interest when lending money? Unlike renting physical objects, which is permitted, renting money through interest is forbidden to Jews. This becomes even more puzzling from the borrower's perspective—an upstanding person would prefer to pay interest rather than feel he's receiving an unfair benefit. Moreover, the Rambam (רמב"ם) rules it is a mitzvah (מצוה) to lend money to a gentile with interest, which seems to validate negative stereotypes about Jewish financial practices. The shiur traces the pathology of lending described in Parshas Re'eh (Deuteronomy 15:7-9). The Torah begins by commanding one to open one's hand and give to a poor brother, then warns against hardening one's heart even when approaching the shemittah year (when loans are discharged). Rashi (רש"י) explains the progression: first offer charity, then a gift; if the poor person refuses both and requests a loan instead, lend him the money. Even if it's ninety days before shemittah and you fear non-repayment, you must lend.
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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.
Shemos 22:24, Devarim 15:7-9, Vayikra 25:35-37
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