“Hashem spoke to Moshe, saying: Speak to the Children of Israel and they shall take to Me a portion, from every man whose heart will motivate him you shall take My portion” (25; 1-2).

The question arises: Why does the Torah state: and they shall “take” to Me a portion? The nation of Israel were commanded to “give” a portion of their money-not “take”! Why does the Torah use the language of “take” when it could have gotten its point across much clearer by saying “give”?

Rabbi Yochanan Zweig explains that when the nation of Israel said (24;7) “naaseh v’nishma” (literally, “we shall do and we shall listen”) before receiving the Torah that what they were saying is that they would commit to performing all the mitzvot and then later, through actually doing the mitzvot, they would understand (“v’nishma”) how Hashem actually gave them the mitzvot for their own good (as through doing mitzvot we become better people).

Similarly, Rabbi Zweig explains that the Torah over here (25;2) states that Hashem commanded the nation of Israel to “take” a portion for Him as He wanted the nation of Israel to realize that the commandment to donate money to the building of the Sanctuary was for their own good (to make them into better people). As a result, Hashem told them to “take” a portion to Him as when donating money He wanted them to feel as though they were “taking” since the whole commandment was only for their own benefit. Meaning, the word “give” implies a loss; a person has to “give something up.” In this case however it was for the nation’s own good to donate towards the building of the Sanctuary. As a result they weren’t losing anything by “giving.” Therefore, although the nation of Israel “gave” money the Torah nevertheless states that they “took” money as by giving money they felt as though they were the ones who were taking in the fact that they were the real one’s benefiting (as Hashem commanded them to perform all the commandments for their own good).

“If you will lend money to My people, to the poor person who is with you, do not act toward him as a creditor; do not place interest upon him” (22;24).

Rashi (22;24) explains that usually the word “im” (meaning: “if”) implies a voluntary act. However, this case is an exception (as over here we are actually obligated to lend the person money). However, if in this case we are obligated to lend the person money then why did the Torah use the word “im” (if)-implying that lending money is merely a voluntary act? The Torah could have simply taken out the word “im” (if) and by doing so not only saved a word but also gotten its point across much clearer (that it isn’t a voluntary act but an obligation)!?!

Additionally, the Gemara (Kiddushin, 40a) states: “you should say to a good tzaddik (righteous person).” The Gemara then asks: What does it mean you should say to a “good” tzaddik? How could there be a “bad” righteous person? The Gemara answers that indeed there is such a thing as a “bad” tzaddik-one who is good to Hashem but bad to man. However, how could one be considered a “tzaddik” if they are bad to people?

Similarly, when you do something bad to man you are also going against Hashem as He commanded us to be good to our fellow men. So how could it even be possible for one to be considered “good to Hashem but bad to people”?

Rabbi Yochanan Zweig explains that if one gives another person tzedaka but tells them that they are only giving them money because Hashem commanded them to then they effectively fulfill the mitzvah of tzedaka-but not in its proper manner. Meaning, by the mitzvah of tzedaka one isn’t simply obligated to give money to the poor but one is also obligated to give the poor person the feeling that they deserve the money. When one gives tzedaka to a poor person and tells them that they are only giving them the money because they have an obligation to then then although the poor person is happy to get some money they nevertheless don’t feel as though the giver really cares about them. Hashem doesn’t just want us to give Tzedaka but He also wants us to give the recipient the feeling that we really care about them.

We could now understand the difference between a “good” tzaddik and a “bad “tzaddik.” Namely, a good tzaddik makes other people feel as though he really cares about them when doing mitzvot for them whereas a bad tzaddik does the mitzvot but doesn’t give their fellow’s the feeling that he really cares about them. In such a case a person is considered “good to Hashem but bad to people” as although he does all the mitzvot he is nevertheless considered “bad to people” as he doesn’t make them feel as though he really cares about them when doing mitzvot for them.

Similarly, Rabbi Zweig explains that the Torah says “if” you lend money in order to tell us that even though there’s an obligation we should nevertheless make the recipient feel as though we are giving them the money because we actually want to give them the money-not because we are obligated to. Meaning, we should lend people money as though the Torah had really meant “if”-that we are simply volunteering to give money. Thus, the Torah uses the word “im” (if) in order to teach us the manner in which the mitzvah of lending money should be done-namely, by making the recipient feel as though you truly care about them.

The Torah (Shemos, 18;17-23) relates that Yisro told Moshe that he should appoint a lot of judges and courts so that he shouldn’t have to deal with all the stress involved in dealing with every single court case. Interestingly, the Medresh relates that Yisro got an extra letter (the “vav”) added to his name because of this idea! However, how could no one have ever thought of this idea?

Rabbi Yochanan Zweig explains that any time people argue a judge can’t guarantee that they are going to give the absolute truth as judgment because many people lie. Therefore, even after a court case people are often upset as they feel the other person lied about the facts of the case and that they therefore weren’t judged correctly.

Rabbi Zweig explains that Yisro was telling Moshe that justice isn’t just about deciding who is right and who is wrong-but that the main part of judging a court case is to take care of all the person feelings involved. For example, when people go to court they often come with a lot of hatred and frustration against their fellow. A judge is therefore responsible to make sure that each person walks out of the court case comfortable with the judgment they received and that they no longer have any feelings of anger and hostility towards the other person. Yisro was therefore telling Moshe that although he was the best judge who could judge accurately-nevertheless, by being the only judge and making people wait to be judged he was causing people’s emotions against each other to grow even stronger. As a result, Yisro advised Moshe to appoint even more judges so that when people want to go to court they won’t have to wait and have their anger grow stronger and stronger before being judged. Meaning, the main responsibility of a judge is to make sure that each party is comfortable with the decision reached in court. Therefore, although Moshe was the best at deciding how cases should be resolved-nevertheless, Yisro taught Moshe that it is better to have more judges in order so that people shouldn’t have to wait to be judged and become even angrier at their fellow.

The Gemara (Megillah, 10b) relates that after Hashem split the sea that the angels asked Him if they could sing Him a song but He rejected their request as He said that it wasn’t right for them to sing when His precious handiworks were dying (even if they were wicked). However, if the angels weren’t permitted to sing after the splitting of the sea because the Egyptians (part of Hashem’s handiwork) were dying then why were the nation of Israel allowed to sing?

Secondly, the Medresh (Shemos Rabbah, 23;7) relates that the angels actually sang to Hashem after the splitting of the sea while the Egyptians were drowning. However, the Gemara (Megillah, 10b) clearly implies that the angels did not sing while the Egyptians were drowning. How do we resolve this apparent contradiction?

Thirdly, the majority of the song “Az Yashir” (chapter 15) is about the Egyptians dying at sea (for example, “a horse and its rider He heaved into the sea”-15;2). Even if the Jews were permitted to sing while the Egyptians were drowning-how could they be permitted to put so much emphasis on the Egyptians dying? The Gemara (Megillah, 10b) states that Hashem didn’t allow the angels to sing just because one shouldn’t rejoice when one of Hashem’s creations dies (regardless of whether or not they were righteous)-therefore, how could the Jews rejoice to Hashem specifically for drowning the Egyptians? It would be understandable if the Jews would have only sung about being saved-however, most of the song is about the Egyptians dying! How could the Jews be permitted to rejoice over the death of Hashem’s creations if that’s the whole reason why the angels were told they couldn’t sing?!?

Fourthly, the Gemara (Pesachim, 118a) states that matching people together for marriage is as hard for Hashem as it was for Him to split the sea. However, why was it so difficult for Hashem to split the sea? He controls the whole entire world and is able to do anything He wants!?!

Fifthly, Rashi (14;2) relates that Hashem commanded the nation of Israel to turn back to their rear and approach closer to Egypt the entire third day after their departure in order to mislead Pharaoh so that he should say “they are lost in the way” (as he did-14;3) and Pharaoh therefore decided to pursue the nation of Israel (14;4). However, why didn’t Hashem just take the Jews straight out of Egypt if he promised to do so (3;21)? Why did Hashem have to make Pharaoh think the Jews were lost in order so that he would then go chase them with his nation then have them all die? If every creation of Hashem is so precious that the angels were told not to rejoice at the splitting of the sea (Megillah, 10b) then why did Hashem purposely have the Jews leave Egypt in a manner where all the Egyptians would die?

Sixthly, the Rambam (Hilchos Yesodei Hatorah, 8;1) states that Hashem doesn’t perform miracles in order to show his greatness. Rather, every miracle which Hashem performs is truly needed. However, what was the need for the great miracle of the sea to split if Hashem could have freed the Jews in many other ways?

Lastly, the Torah (20;2) states: “I am Hashem your G-d who took you out of Egypt.” Rashi (20;2) states that Hashem was telling the nation of Israel that even though He had appeared as a warrior by the splitting of the sea and that he now appeared as an old man, full of mercy He is nevertheless the same G-d. However, would we have really thought that the G-d on Mount Sinai was a different G-d than the one which took us out of Egypt? A person who truly believes in Hashem believes that He is everything and could be both a warrior and full of mercy!?!

Rabbi Yochanan Zweig explains that at the splitting of the sea and at Mount Sinai the Jews weren’t merely able to see Hashem’s attributes (e.g. power, mercy), but they were also able to actually see Hashem Himself. For example, after the splitting of the sea the Jews sang (15;2): “This is my G-d” and I shall beautify Him-implying that they were able to actually see Hashem. Meaning, Hashem Himself made an appearance and personally performed the miracle of the splitting of the sea and gave us the Torah at Mount Sinai (instead of just having an angel perform the miracle). Now, what real difference did it make that Hashem personally did the miracle of the splitting of the sea and gave us the Torah? Rabbi Zweig explains that when a person is able to do another person a favor by sending a messenger but they nevertheless do it themselves then they show the other person that they really care and wish to develop a relationship with them. Therefore, by the splitting of the sea and Mount Sinai Hashem personally came Himself as He wanted to be involved in order so that he could build a relationship with us.

Rabbi Zweig therefore explains that the Jews were obligated to sing to Hashem after the splitting of the sea as they had to show Hashem that they loved Him in return. Meaning, singing “Az Yashir” was a way for the Jews to show Hashem that they loved him. Rabbi Zweig explains that the only appropriate response when a person tells you they love you is to show them love in return. The Jews therefore had anobligation to sing to Hashem after the splitting of the sea-even though the Egyptians (Hashem’s creations) were drowning.

Now, Rabbi Zweig explains that if one of a person’s friends gets attacked then they will simply seek to free them from pain by separating them from the attacker. If however one’s spouse (in which one has a very close relationship with) gets attacked then they will not only attempt to free their spouse from pain but they will also attempt to exact revenge on the attacker as by exacting revenge they not only succeed in freeing their spouse from pain but they also succeed in properly restoring their spouse’s dignity. Therefore, Hashem purposely freed the nation of Israel through a manner in which He could exact revenge against the Egyptians as by doing so He was able to show us that He truly cares for us like a person truly cares for their spouse. As a result, the Jews were required to sing to Hashem after the splitting of the sea in order to show that they really understood that Hashem loved them (as otherwise it would come out that Hashem killed a bunch of his creations for no reason).

Similarly, Rabbi Zweig explains that when the Gemara (Megillah, 10b) relates that the angels asked Hashem to sing that they had asked Him before the nation of Israel had begun singing. Once the Jews began singing and showed that they recognized Hashem’s great love for them the angels were then allowed to sing as killing all the Egyptians then turned from a tragedy to a tremendously emotional moment between us and Hashem.

Further, Rabbi Zweig explains that most of the song of Az Yashir speaks about the death of the Egyptians as it was through Hashem taking revenge against them (instead of just freeing us from pain) in which He showed us His great love for us (similar to how a person will not only attempt to free their spouse from pain, but they will also attempt to exact revenge against anyone who tries to hurt them). We therefore had to show appreciation for the fact that He not only freed us from Egypt but that He also destroyed all our enemies at sea.

Furthermore, Rabbi Zweig explains that the purpose of the miracle of the splitting of the sea was so that Hashem could drown the Egyptians and show the Jews that he cares for us like a person cares for their spouse-not simply a friend (as for one’s spouse a person is will not only free them from pain when they are attacked-but that they will also exact revenge against the attacker in order to properly restore their spouse’s dignity).

Lastly,  Rabbi Zweig explains that the Gemara considers the miracle of the splitting of the sea to be difficult for Hashem-not because it was hard for Him to physically split the sea-but because He had to pay a huge price of drowning thousands of his creations in order to show the nation of Israel His great love for them.

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.

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.

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).

“A lion cub is Judah; from prey, my son, you ascended. He crouched, lied down like a lion, and like an awesome lion, who dares rouse him?” (49;9).

Rashi (49;9) explains that Yaakov was blessing Yehuda for he withdrew himself (by the incident of Yosef) and said (47; 26-27): “What gain will there be (if we kill our brother and cover up his blood?).

Why is Yehuda given credit for the saving of Yosef if he told his brothers to sell him?

Rabbi Yochanan Zweig explains that Yehuda could have suggested to his brothers that they just give him away as a slave (instead of selling him). By making Yosef’s owners spend money on him Yehuda was able to ensure that his owners would appreciate him and treat him with respect. Meaning, people naturally give more care towards things they pay for than things they get for free. Yehuda therefore told his brothers that they should get rid of Yosef by selling him instead of giving him away for free in order so that Yosef would be treated with a sense of respect. Thus, Yehuda is given credit for Yosef’s rescue as he made sure that he wouldn’t get mistreated as a slave and be able to survive his enslavement.

Rashi (44;22) states that Yaakov didn’t want to send Binyamin to Egypt because he was worried “lest he die on the journey for his mother died on a journey.” However, since when was dying on the road part of one’s genetics?!? How could Yaakov actually be scared of sending Binyamin to Egypt out of fear that he might die on the road just because his mother Rachel died while travelling?

Similarly, the torah (44;20) relates that Yehuda told Yosef: “We have an old father and a young child of old age; his brother is dead, he alone is left to his mother, and his father loves him.” It seems as though the whole reason why Yaakov didn’t want to send Binyamin was that he was very attached to him (“and his father loves him”). Therefore, how could Rashi (44;22) give a completely different reason as to why Yaakov didn’t want to send Binyamin to Egypt?

Furthermore, Rashi (45;27) relates that Yaakov knew that the brothers told him the truth when they said (45;26) “he is still alive and that he is ruler over the entire land of Egypt” for Yosef sent him a sign. And what was the sign? Rashi explains that Yosef sent Yaakov wagons as the last thing they had learned together was the laws regarding “egla arufa” (a calf whose neck is broken by the elders of the city in which is closest to a corpse found on the road, see: Devarim, 21; 1-9). However, what’s the connection between a wagon and a calf whose neck is broken? How was Yaakov reminded that the last thing he had learned with Yosef was the laws regarding “egla arufa” just because he had sent him wagons? What do wagons have to do with a calf?

Moreover, the Torah (45;19) relates that Pharaoh actually commanded Yosef to send wagons to Yaakov and bring him to Egypt. Therefore, how could Rashi (45;27) state that by sending Yaakov wagons Yosef was giving him a sign that he was still alive? It was all Pharaoh’s idea to send Yaakov wagons-not Yosef!?!

Rabbi Yochanan Zweig explains that the Rambam (Hilchos Avel, 14;2) states that the most important aspect of hosting guests is escorting them out of your house. What’s the reasoning for this? Rabbi Zweig explains that by escorting a guest from one’s home a host in effect tells his guest that it was an honor to host him. And why is it so important to send this message? Because a guest naturally feels down when staying at another person’s home as they feel as though they are only taking from their host and not giving anything. By escorting the guest, however, a host shows their guest that they actually gained through having them over. Just like a person feels honored when they are able to host an important person over their house, so too a host must show their guests that they feel honored having them over. The best way of sending this message is through escorting them outside of your house.

Rabbi Zweig explains that the Rambam (Hilchos Avel, 14;2) writes that we learn from Avraham Avinu that we should help people who pass by on the roads by welcoming them into our homes. Now, Rabbi Zweig explains that when people travel and go from one place to another they naturally feel a bit displaced. For this reason the Rambam states that everyone has an obligation to help such a person as we all have an obligation to make sure that people feel as though they have their own place.

Similarly, Rabbi Zweig explains that the main lesson behind the laws of “egla arufa” are to teach us that we must all make sure that others feel as though they have their own place. For this reason the torah (Devarim, 21;7) states that all the people of the city which was closest to where the dead corpse was found must say: “Our hands have not spilled this blood.” Meaning, they are saying that they weren’t the cause of him dying, as the Rambam (Hilchos Avel, 14;2) states that one who fails to escort guests from their home is considered as though they killed them. If a person dies and one of their hosts’ didn’t escort them then the host is held responsible for the murder.

Further, Rabbi Zweig explains that Yaakov knew that Yosef was still alive due to the wagons as by seeing the wagons he knew that Yosef had completely understood the message of “egla arufa”-that one must make others feels as though they have a place. Similarly, it had to be that Pharaoh was the one to send the wagons as it had to as it had to be government wagons-otherwise, had Yosef simply sent the wagons on his own then their purpose would simply be to facilitate the trip. By sending wagons Yosef was sending a message to Yaakov that he shouldn’t feel displaced by having to travel in order to get to Egypt as he was saying to Yaakov: Once you get on the wagon you are already in Egypt as you are under our care. For example, if a person travels and has their hotel pick them up from the airport in a limousine-they then feel as though they are already in the hotel as they are under their service. However, in order for Yaakov to feel as though he was already under the care of Egypt from the wagons it had to be that they were sent from Pharaoh-the leader over all of Egypt. By sending Yaakov wagons from Pharaoh Yosef was easing Yaakov’s trip down to Egypt as he wouldn’t have to worry about feeling displaced as he would be under the service of Egypt from the very start. Thus, we see that Yosef purposely sent Yaakov wagons as a means to allude to the laws of “egla arufa” as by doing so he was telling Yaakov that he shouldn’t feel displaced on his way down to Egypt.

Lastly, Rabbi Zweig explains that Rachel had a great sense of understanding that every person needs to feel their own sense of place in this world. And why is that? The torah (35;19) relates that Rachel died in Bethlehem while she was travelling. Now, Rashi (12;3) states that journey causes 3 negative things to happen to a traveler: it diminishes reproduction, money and name (meaning: good reputation). We therefore see that people who travel are vulnerable to lose their sense of place. Rabbi Zweig explains that mother’s naturally gives their children their sense of place. We could therefore understand how being born without a mother Binyamin naturally didn’t feel like he had his sense of place. Therefore, Yaakov was worried that Binyamin would die on the road to Egypt because he was even more vulnerable to lose his sense of place in this world being that he never had a mother. Meaning, Rashi isn’t telling us that Yaakov was worried that Binyamin would die on the road because it was in his genetics from Rachel. Rather, since Rachel died on the road during childbirth and Binyamin was then born without a mother he therefore lacked a complete sense of place in this world as it is from one’s mother in whom children gain their sense of place.

The Rambam (Hilchos Chanukah, 4;12) states: ”The mitzvah to light the candles of Chanukah is an exceedingly precious mitzvah.” However, what’s the reasoning for this? Why is the mitzvah to light the candles of Chanukah considered to be so precious?

Additionally, the whole nation of Israel survived in the desert for 40 years due to the unbelievable miracle of the manna coming down from Heaven. Why don’t we celebrate that miracle? If not for that miracle then the whole nation of Israel would have died!?!

Similarly, why do we need to celebrate the miracle of the one flask of pure olive oil lasting for 8 days if we don’t celebrate many other miracles?

Furthermore, the Rambam states that all miracles are done for a specific purpose. If so, what was the purpose of the miracle regarding the one flask of oil? Using pure olive oil is simply the preferable way of performing the mitzvah! If there is no pure olive oil then one could just use other oil-or if there is no oil then the nation of Israel could have simply delayed lighting the menorah-they didn’t light it for years anyway!?! What therefore was the need for Hashem to make such a big miracle and have one flask of pure olive oil last for a whole 8 days?

Rabbi Yochanan Zweig explains that the purpose of having the one flask of oil last for 8 days was for Hashem to show us how precious we are to Him. Meaning, there was no actual need for the miracle-Hashem simply wanted to show us that we are special in His eyes. Similarly, Rashi (Shabbat, 22b) states: ”As long as the Jewish nation was precious to Hashem the candles would continue burning all day.” We see from there that Hashem only performed the miracle because we are precious to Him. Therefore, Rabbi Zweig explains similarly that Hashem only performed the miracle as a means to show us that we are precious to Him.

Rabbi Zweig explains that when you give someone something they don’t need it shows them that you love them and want them to feel good. In contrast, if you give someone something they really need it simply shows that you are concerned for them and care for their needs. Additionally, Rabbi Zweig explains that it takes more commitment for one to give something to another which doesn’t mean a lot to that person versus giving them something which they really value. Therefore, Hashem did a miracle for us that we didn’t need in order to show us that He isn’t just concerned for our needs but that He really loves and is committed to us.

Similarly, Rabbi Zweig explains that we don’t celebrate the miracle of the manna coming down from Heaven (and many other similar miracles) because that was a miracle which the nation of Israel really needed in order to survive and therefore showed that He was concerned for us. However, what it failed to show is that He truly loved us, as the only real way for one to show that they love another person is to not only give them things they want and need, but to also give them things in which they have no real need or desire for.

Further, Rabbi Zweig explains that the reason why the Rambam (Hilchos Chanukah, 4;12) states that the mitzvah of lighting the candles of Chanukah is a very precious mitzvah is because the whole purpose of the miracle was to show how precious we are to Him. By performing a miracle for us in which there was no need Hashem was showing us that He truly loves us. By lighting the candles we therefore show in return that we really appreciate His love towards us. Thus, the Rambam states that the mitzvah of lighting the candles of Chanukah is a very precious mitzvah as through performing the mitzvah we give our love back to Hashem and show that we appreciate all of His love in which He gives us.