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Why did Pharaoh force men to do women's work and women to do men's work? The shiur develops two approaches: one psychological (confusing sexual identity), and a deeper one—Avodas Perech means work without fulfillment, which destroys self-esteem. Men define themselves by career; women by family. The righteous women saved the Jewish people because their identity remained intact, enabling them to rebuild their husbands' sense of self.
Rabbi Zweig explores the concept of Avodas Perech in the enslavement of the Jewish people in Egypt, presenting two interpretations of why Pharaoh commanded men to do women's work and women to do men's work. He first mentions a psychological approach he previously taught: that switching gender roles confuses sexual identity, reducing the desire for intimacy and procreation. He compares this to the story of Cham either emasculating or sodomizing Noah—both acts aimed at preventing future children, one physically and one psychologically. The shiur then pivots to a new interpretation based on the prohibition "lo sa'avod bo avodas perech" regarding Jewish slaves. The Torah (תורה) forbids making a slave do work you don't need—not because you don't own his time, but because purposeless work is purely about control and domination. When work produces no benefit, it becomes a statement: "You are a slave." This destroys a person's self-esteem and sense of humanity. Avodas Perech means work that breaks a person emotionally by stripping away any sense of fulfillment or accomplishment.
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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 1-5 (slavery and Avodas Perech)
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