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Why were the Egyptians punished for enslaving Israel when God Himself decreed the enslavement? Through Rashi (רש"י)'s subtle distinction between Egypt's unity ("one heart as one man") and Israel's ("one man with one heart"), the shiur demonstrates that the Egyptians challenged Pharaoh's decisions and enjoyed oppressing the Jews—making it their action, not just following orders. This framework addresses the Nuremberg defense and democratic responsibility.
Rabbi Zweig opens with a fundamental theological question: How could God punish the Egyptians so harshly at the Red Sea when He Himself decreed that the Jewish people would be enslaved for 400 years? This parallels the Nuremberg defense of "just following orders" and raises profound questions about personal responsibility in hierarchical systems. The question becomes particularly acute when considering not just Pharaoh and his cabinet, but the ordinary Egyptian soldiers and even slaves who were simply carrying out the king's commands. The shiur develops its answer through a careful analysis of Rashi (רש"י)'s treatment of two seemingly identical phrases. When the Egyptians pursue Israel, the Torah (תורה) uses a singular verb—"Egypt was traveling" (Shemos 14:10). Rashi explains this unity as "with one heart as one man." Later, at Mount Sinai, when Israel encamps, the Torah again uses a singular verb, and Rashi explains: "as one man with one heart." The Avnei Nezer noticed this subtle reversal: Egypt is unified by "one heart" (common purpose) leading to unified action, while Israel is unified as "one man" (a single entity) leading to unified will.
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Shemos 14:10, 11:5; Rashi
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Why does the Torah separate Avrohom's eulogy for Sarah from his crying for her? The shiur shows that Sarah required a public eulogy focused on the communal loss of a leader, not Avrohom's private grief. This teaches that we must view Jewish tragedies through a national lens first, seeing attacks on Am Yisrael as collective losses that dwarf personal concerns.
