Bo

The Torah (10;1-2) states: “Hashem said to Moshe, “Come to Pharaoh, for I have made his heart and the heart of his servants stubborn so that I shall place these signs of Mine in his midst; and so that you may relate in the ears of your son and your son’s son that I have amused Myself with Egypt and My signs that I have placed among them-that you may know that I am Hashem.”

However, why did Hashem go through all the plagues and miracles simply in order so that we could retell our exodus from Egypt?

Additionally, Rashi (12;39) states that the Torah tells us the praise of the nation of Israel for they went out to the wilderness without provisions. This is learned from the pasuk (Jeremiah, 2;2) “I remembered for your favor the kindness of your youth, the love when you were a bride, your following Me in the desert, in a land not sown.” However, how was the nation of Israel doing “kindness” to Hashem by going in His ways?

Furthermore, the Mechilta (Yisro) states that the Egyptians had many sins and yet Hashem only destroyed them because they enslaved the nation of Israel. However, what’s the reasoning for this? Why did Hashem only destroy Egypt for enslaving the jews?

Rabbi Yochanan Zweig explains that when one makes their spouse feel loved they are doing them a kindness because their spouse then feels good about themselves. Therefore, the nation of Israel were doing “kindness” to Hashem by “marrying” Him because it gave Him an enormous feeling of well being. When one shows their friend love they give them a self esteem-a feeling of self worth and importance. This is the feeling in which real “kindness” gives. Similarly, Rashi (12;39) is explaining that the nation of Israel gave Hashem an enormous feeling of validation by showing that they were committed to Him.

From here Rabbi Zweig explains that one’s responsibility as a spouse is to constantly convey to their partner their feeling of love and devotion to them, as this gives them a feeling of validation. One must always strive to give their spouse a feeling of self worth, as marriage isn’t about how much you love your spouse, but about how wonderful they are. This should be one’s main focus in marriage. Similarly, the pasuk (Jeremiah, 2;2) is telling us how good Hashem felt when the nation showed true devotion towards Him, as that gave Him a real feeling of validation.

Further, Rabbi Zweig explains that Hashem only destroyed Egypt for enslaving us (and not for all their others sins) in order to show us how much He truly loves us. This is the reasoning behind the mitzvah of retelling the exodus from Egypt. The purpose of retelling the story of Egypt is to remind ourselves how much Hashem loves us–not how great He is. Our children should learn from the story of Egypt how much Hashem loves and cares for us. Thus, Hashem went through all the plagues and miracles simply so that we could retell the story because that gives us a real feeling of validation. Therefore, our main focus when retelling the story of our exodus should be Hashem’s underlying commitment towards us. If we all really concentrate on how much Hashem loves us then we’ll all be able to feel a true sense of validation.

                 Va’eira
Rashi (6;13) relates that Hashem commanded Moshe and Aharon to lead the nation of Israel calmly and with patience. Additionally, Rashi (6;13) states that Hashem commanded them to accord honor to Pharaoh with their words. However, this wasn’t the first time that Moshe and Aharon went to speak to Pharaoh (see: 5;1)! Wouldn’t it have made more sense for Hashem to give these commands by the first time that they went to speak to Pharaoh? Why did Hashem give Moshe and Aharon these commands at this specific point in time?

Additionally, Rashi (6;14) states: “Since Yaakov chastised these 3 tribes (Reuven, Shimon and Levi) at the time of his death (see: Bereishis, 49; 3-7) the Torah therefore repeated and set out their genealogy exclusively to say that they are nonetheless distinguished.” However, if Yaakov reasoned that Reuven, Shimon and Levi were worthy of rebuke for their sins then why does Rashi here say that they were worthy of having their genealogy repeated for those sins? If they were worthy of rebuke for their actions then how could they also be worthy of having their genealogy repeated (in order to show that they are distinguished) for those same actions?

Furthermore, Rashi (9;29) relates that Moshe wouldn’t pray to Hashem inside the land of Egypt because it was full of idols. However, the Torah (8;8) states: “Moshe and Aharon went out from Pharaoh’s presence; Moshe cried out to Hashem concerning the frogs that he had inflicted upon Pharaoh.” The language of the pasuk implies that Moshe prayed to Hashem as soon as he left Pharaoh’s presence-while he was still inside the land of Egypt (as the pasuk states that Moshe cried out to Hashem right after it said that he left Pharaoh’s presence-instead of saying that he prayed after he left the city, as it does later-9;29). Therefore, how could Rashi (9;29) state that Moshe would not pray in the land of Egypt since it was full of idols if we see by the plague of frogs that he prayed to Hashem as soon as he left Pharaoh’s presence?

Further, the Torah (6;12) relates that Moshe told Hashem: Behold the Children of Israel have not listened to me, so how will Pharaoh listen to me? And I have blocked lips! However, the whole reason why the nation of Israel didn’t listen to him was (6;9) “because of shortness of wind and hard work” and that reason didn’t apply to Pharaoh! Therefore, how could Moshe be so sure that Pharaoh wouldn’t listen to him just because the nation of Israel didn’t?

Lastly, the Torah (5; 6-8) relates that Pharaoh commanded his taskmasters to discontinue giving the nation of Israel straw in order to produce bricks. Instead, Pharaoh said that the nation of Israel should go out and gather straw for themselves. Pharaoh then clarified that although he was making it harder for the nation of Israel to produce bricks, the amount of bricks in which they were obligated to produce should nevertheless remain the same. However, it is completely illogical for a master to increase the difficultly for their workers to produce their products without increasing the amount of products that should be produced! However, what did he gain by simply making it harder for the nation of Israel to make bricks? This decree seems completely illogical!?!

Rabbi Yochanan Zweig explains that Pharaoh commanded his taskmasters to stop giving the nation of Israel straw in order to produce bricks as a means of turning the Jews from employees into managers. Meaning, before the decree the Jews were simply had to work with straw and make bricks. After the decree, however, the Jews had to constantly worry about how the weather would be so that they could go out to gather straw and create bricks on a daily basis. As a result, the Jews had to constantly worry and think about how they would create bricks-similar to managers who constantly worry about their companies even when away from work. And why did Pharaoh want the Jews to constantly worry themselves as to how they would create bricks? Rashi (5;8) relates that Pharaoh called the nation of Israel lazy “because their heart would turn toward wasteful matters, and they cry out, saying: Let us go and bring offerings to our G-d.” Meaning, Pharaoh was saying that the Jews would constantly cry out to leave the land of Egypt and go serve Hashem because they were lazy. Therefore, in order to get rid of their laziness and constantly fill up their mind with how they would be able to perform their job Pharaoh made it harder for the nation of Israel to create bricks by making them go out and gather straw by themselves. Thus, Pharaoh was actually thinking logically when he made his decree as the Jews then had no free time to think about leaving Egypt to serve Hashem as they had to constantly think about how they would be able to find straw and make bricks.

Rabbi Zweig explains that another big difference between managers and employees is that employees are simply worried about doing their job whereas managers are also concerned about the outcome of their company. Meaning, managers don’t simply focus on “doing” their job but they make sure that they do their job in a way that their company will  be successful. Employees in contrast simply concern themselves with “doing” their job and fulfilling their personal obligations to the company as they feel no real connection to the company. Being the leader of the Jews, Moshe was not only responsible for sending Pharaoh and the nation of Israel Hashem’s messages, but he was also responsible to make sure that the outcome of the Jews exile in the land of Egypt would be like Hashem desired. Similarly, Rashi (7;1) explains that Hashem told Moshe that he had made him a judge and a ruler over Pharaoh. We therefore see that Moshe wasn’t simply responsible to “do” his job but he was also responsible for the outcome of his job. Meaning, Moshe had to make sure that he performed his job in a manner that he would be successful in leading the nation of Israel out of the land of Egypt.

Further, Rabbi Zweig explains that Hashem commanded Moshe and Aharon to lead the nation of Israel calmly and with patience (6;13) at this specific point in time (instead of before the first time they went to speak to Pharaoh) as it wasn’t until now that Moshe had a position of leadership as a judge and a ruler where he was responsible for the outcome of the exile and not just doing his job. Meaning, Moshe wasn’t simply required to “do” his job of leading the Jews and speaking to Pharaoh-but Hashem was requiring him to take full responsibility do it in the best possible manner (leading the nation of Israel with serenity/patience, and speaking to Pharaoh with honor).

Furthermore, Rabbi Zweig explains that Yaakov Avinu rebuked Reuven, Shimon and Levi for simply doing their actions in an improper fashion. Meaning, Reuven had a right to move Yaakov’s bed (and stand up for his mother Leah) and Shimon and Levi had a right to kill Shechem (for raping their sister Dinah), but they went about performing their actions in an improper manner. And why are they considered to have done their actions in an improper fashion? Rashi (Bereishis, 49;4) explains that Reuven moved Yaakov’s bed out of anger. Similarly, by Shimon and Levi the Torah (49; 6-7) states: “for in their rage they killed a man…Accursed is their rage.” Meaning, Reuven, Shimon and Levi had a right to do what they did but he nevertheless rebuked them for the way they went about doing those actions. So why  is there genealogy repeated if they sinned? Rabbi Zweig explains that Reuven, Shimon and Levi performed those actions as a means of taking responsibility and standing up for their family members. As a result, although they were worthy of rebuke for acting improperly, they are nevertheless also rewarded (by having their genealogy repeated) for those same actions as by doing those actions they were successful in standing up and taking responsibility.

Even further, Rabbi Zweig explains that when Moshe said (6;12) “And I have blocked lips!” that he was really taking blame for the nation not listening to him. Meaning, since he had blocked lips he wasn’t able to express his message clear enough for the people to accept his words. When the Torah says that the nation didn’t listen to Moshe (6;9) “because of shortness of wind and hard work” it is giving us the real reason why they didn’t listen to him. However, the reason that Moshe gave Hashem for why the nation of Israel didn’t listen to him was because (6;12) “I have blocked lips.” We therefore see from here how even though the nation of Israel were the real one’s at fault for not listening to Moshe, Moshe nevertheless took the blame for them. As a result, in the very next pasuk (6;13) Rashi explains that Hashem commanded Moshe to lead the nation of Israel as after Moshe took the blame for the nation of Israel Hashem saw that he had the proper leadership qualities to lead the nation of Israel out of Egypt (as all leaders must be willing to accept fault-not only for themselves but for all of their people). Rabbi Zweig therefore explains that Moshe gave Hashem the following a fortiori (kal vechomer): If I wasn’t able to express myself clearly enough to get the nation of Israel (who respect me) to listen to me then how am I going to get Pharaoh (who doesn’t respect me) to obey my commands? Meaning, since according to Moshe the reason why the nation of Israel (who wanted to believe his words) didn’t listen to him was because he had blocked lips (and not because the people were too tired from work)-it therefore didn’t make any sense why Pharaoh, (who had no desire to free the nation of Israel) would listen to him. Thus, Moshe reasoned to Hashem that if the nation of Israel didn’t listen to him then surely Pharaoh wouldn’t either.

Lastly, Rabbi Zweig explains that after the plague of frogs Moshe prayed to Hashem by crying out (8;8). In contrast, by the plague of hail the Torah (9;29) relates that Moshe prayed to Hashem by spreading out his hands. Rabbi Zweig explains that spreading and lifting up one’s hands to Hashem is a way of surrendering to Him. Prayer in such a manner is forbidden in a city in which there are idols. Therefore, Rashi (29;9) states that Moshe waited before he left the land of Egypt before praying to Hashem to take away the hail. By the plague of frogs, however, Moshe had a conversational type of prayer as he simply cried out to Hashem. Praying to Hashem in such a manner is always permitted-even while in a city full of idols. Therefore, when Rashi (9;29) said that Moshe would not pray to Hashem in a city full of idols he was referring to deep surrendering type of prayer where on lifts their hands up in the air. Basic prayer where one simply cries out to Hashem, however, is permitted in a city full of idols. Thus, Moshe did nothing wrong when he prayed to Hashem to take away the plague of frogs while he was still in the land of Egypt.

      Shemos

The Torah (3;17) relates that Hashem told us that He would take us out of Egypt and bring us to the land of Israel. However, when the Jews actually left Egypt all they asked for what to leave for 3 days (8;23)! If Hashem had intended on us leaving the land of Egypt forever then how could He tell us to lie and only ask to leave for 3 days?

Additionally, the Torah (3;22) relates that every woman was commanded to request from her neighbor and from the one who lives in her house silver vessels, golden vessels and garments. However, it is considered stealing for one to borrow something from another without intending on giving it back! Therefore, how could Hashem command the Jewish woman to borrow money from the Egyptians if they had no intentions of ever giving it back (since they were leaving Egypt for good)?

Furthermore, the Torah (20;2) states: “I am Hashem, your G-d, Who took you out of the land of Egypt, from the house of slaves.” Rashi (20;2) explains that “house of slaves” refers to “the house of Pharaoh, to whom we you were slaves.” Meaning, Rashi explains that the Jews were slaves of the king and not slaves of the Egyptian people. Therefore, if the Jews were only slaves to Pharaoh then what right did they have to take money from the Egyptians? Even if they had a right to take money from Pharaoh as they did work for him-they still had no right to take money from the Egyptians!?!

Lastly, Rashi (14;5) relates that Pharaoh told the Egyptians to chase the Jews in order so that they could get back their money. However, Pharaoh should have been more concerned about getting his slaves back-not the money they took with them! In fact, the Jews took less than 50% of the Egyptians money when they left Egypt as Rashi (15;22) tells us that the Jews got more money after the splitting of the sea than they did when they left Egypt. Therefore, why was Pharaoh so concerned about the Jews leaving with their money! He should have been worried about getting back their slaves instead!?!

Rabbi Yochanan Zweig explains that the word “eved” (usually translated as “slave”) could not only mean a slave (in which case a person has a master and is completely owned by him) but the word “eved” could also mean “subject”-a person who simply owes their owner allegiance. Subjects, in contrast to slaves, are owed wages for their work. Rashi (20;2) is teaching us that we weren’t slaves in Egypt-we were subjects. As a result, even though the Jews were obligated to serve him they were nevertheless owed their wages in return for their labor. Therefore, even though the Jews were only subjects to Pharaoh, they nevertheless had the right to take money from the Egyptians as they had a right to be paid for their work since they were subjects-not slaves. Meaning, since the Jews were subjects they were owed money for all their work-regardless of who their master was. As a result, even though the Jews were really subjects to Pharaoh-once the Egyptians took them to do work they became obligated to pay them for all their labor. Thus, the Jews were perfectly justified in taking the Egyptians money with them when they left Egypt.

Rabbi Zweig explains that the nation of Israel didn’t ask to leave Egypt for just 3 days because they wanted to be freed from work-as they had plenty of break time from work during the plagues! Rather, the reason why the nation of Israel asked to leave Israel for 3 days was so that they could celebrate their emancipation. Meaning, the Jews were planning on returning to Egypt as free men after the 3 days. Hashem promised the Jews that He would take them to the land of Israel (3;17)-but He could have done that later. Therefore, the Jews weren’t lying when they asked Pharaoh to leave Egypt for just 3 days as their intentions were to return to Egypt-though not as slaves.

Now, whenever a slave is freed the owner of the slave has an obligation to give them gifts (see: Devarim, 15;13). Therefore, Hashem told Moshe that when the Jews leave Egypt that (3;21) “they will not leave empty handed.” Rabbi Zweig explains that the purpose of giving a slave gifts when he gets freed is to give him a good self esteem so that he doesn’t feel like a slave when he goes out and becomes a free man. Similarly, the whole point of the Jews borrowing money from the Egyptians before leaving Egypt was so that they could build themselves up and no longer feel like slaves.

Further, Rabbi Zweig explains that the Egyptians actually sought to be our friends by giving us gifts. We could learn this out from the exact language of the torah, as the torah (11;2) states: “Let each man request of his FRIEND and each woman from her FRIEND silver vessels and gold vessels.” We could learn from the torah’s language that the Jews were actually friends with the Egyptians before they left Egypt. Similarly, the torah (3;21) relates that Hashem told us that He would grant us favor in the eyes of the Egyptians. And why was it so important for the Jews to be favored in the eyes of the Egyptians before leaving Egypt? Rabbi Zweig explains that when a slave goes free and see’s that their owner wants to be friends with them and really cares about them then that makes them feel really good about themselves. Therefore, Hashem told the Jews to borrow money from the Egyptians before leaving Egypt so that they could go out with a good self esteem. The main focus when leaving Egypt wasn’t about actually becoming free but about actually feeling free after hundreds of years of being slaves. Leaving Egypt with the feeling of being slaves would have done the Jews no good. By going out having friendship with the Egyptians the Jews not only succeeded in going out of Egypt by also feeling good about themselves. The worry of leaving Egypt without being friends with the Egyptians was that the Jews may have then felt like they were slaves who were simply free because their time to work had come to an end. For this reason Hashem promised us that we would be looked at with favor by the Egyptians when leaving Egypt (3;21).

Furthermore, Rabbi Zweig explains that Pharaoh was more concerned about the Egyptians getting their money back rather than him getting his slaves back as by the Egyptians giving the Jews their money and building a friendship with them they thereby gave the Jews a good feeling about themselves. This is the feeling that Pharaoh wanted to avoid, as the Jews time to work had come to an end and they were merely his subjects, not his slaves. Therefore, Pharaoh was more concerned about the Egyptians getting back their money rather than forcing the Jews to return to the land of Egypt.

In closing, Rabbi Zweig explains that there was a greater need for the Jews to leave the land of Israel with a good self esteem than with money. If the Jews would have really needed money in the desert then Hashem could have simply had diamonds come down with the manna. Hashem is never short of miracles. If the Jews would have really needed money when leaving Egypt then Hashem could have just given it to them Himself-the Jews didn’t need to get the money from the Egyptians. Hashem’s main concern when leading the Jews out of Egypt was making sure that they left with a good self esteem. In fact, Rabbi Zweig explains that a person without a good self esteem isn’t even satisfied with money as that doesn’t fix the problem their problem that they don’t feel good about themselves. As a result, Hashem having the Jews leave the land of Egypt with a lot of money would have meant nothing to them if they didn’t feel good about themselves. It was therefore extremely crucial for the Jews to leave Egypt with a good self esteem, and the best way of accomplishing that was by making the Egyptians be friends with the Jews. Thus, Hashem granted the Jews favor in the eyes of the Egyptians when leaving Egypt as He promised (3;21).

Vayeishev

The Gemara (Shabbat, 10b) states that one should never show favoritism towards one of their children. From where do we learn this? The Gemara explains that this is learned out from Yaakov when he showed favoritism towards Yosef by giving him the fine woolen tunic (37;3). Because of his actions, the Gemara explains, the nation of Israel were enslaved in Egypt.

However, how could Yaakov show favoritism towards Yosef? Surely he must have known that the brothers would get jealous!?!

Additionally, Rashi (37;3) relates that Yosef  was known as Yaakov’s “wise son.” However, if Yosef was so wise, why did retell all the dreams to his brothers? Surely he must have known that they would have hated him even more (see: 37;5, 8)!?!

Furthermore, why exactly did the brothers hate Yosef because of the dreams? Where did the hatred come from? If they thought that Yosef was delusional then they should have felt bad for him. On the other hand, if they thought the dream was real-then it was from Hashem and there’s no reason to hate him!?!

Rabbi Yochanan Zweig explains that the brothers knew that the dream came from Hashem. However, prophecy through dreams doesn’t automatically come. Rabbi Zweig explains that if one receives prophecy through a dream then that only means that they have the potential to make the dream come true if they put forth the effort. As a result, a dream only tells one their potential.

Rabbi Zweig explains that the brothers were therefore angry at Yosef because he desired honor simply because he had great potential. The brothers felt, however, that they didn’t owe him any respect as he had yet to put forth the effort required in order to reach his maximum potential. Yosef still, nevertheless, told over the dreams to his brothers because he needed respect now in order to give him the motivation to become the great person he was capable of.

Further, Rabbi Zweig relates that Yaakov gave Yosef the fine woolen tunic (37;3) in order to send him the message that he had great potential–not that he was already better than the rest of his brothers. Yaakov did nothing wrong by giving Yosef the tunic, explains Rabbi Zweig. Why then do we learn out now to show favoritism towards one child from Yaakov? Rabbi Zweig explains that Yosef misunderstood the message and thought that his brothers were obligated to start giving him respect simply because of his great potential. Therefore, the Gemara is teaching us that we shouldn’t respect our children simply based on their potential, as that could lead to the disaster that happened with all the brothers.

Vayishlach

“And it came to pass on the third day, when they were in pain, that two of Yaakov’s sons, Shimon and Levi, Dinah’s brothers, each took his sword and they came upon the city confidently, and killed every male.” (34;25)

The question arises: Why did the Torah feel the need to remind us that Shimon and Levi were Dinah’s brothers? The Torah could have saved 2 words and left that out!?!

Rashi (34;25) explains: “Because they risked themselves for her they are referred to as her brothers.”

Rabbi Yochanan Zweig explains from here that the Torah’s definition of a sibling is one who is willing to risk their life for their siblings. The Torah only goes out of its way over here to tell us that Shimon and Levi were Dinah’s brothers because they risked their life for her. Meaning, in order for one to be considered a brother according to the Torah one must be willing to risk their life for their siblings. We should all take note of Shimon and Levi’s great love for their sister Dinah and always do our best to ensure the betterment of our siblings.