Pekudei

Rashi (39;43) relates that Moshe blessed the nation of Israel saying “May the Divine Presence rest in the work of your hands (for the Mishkan).” However, why did Moshe need to bless the nation for Hashem Presence’s to be in Mishkan after it was built if Hashem told them before it was built (25;8) that the whole purpose of building it was so that He could dwell there?

Secondly, Rashi (39;33) relates that Moshe didn’t participate in the construction of the Mishkan (and so Hashem let him erect it). However, why did Moshe feel the need to participate in the producing of the Mishkan after it was already built and not earlier?

Thirdly, why wasn’t Moshe punished for not participating in the Mishkan like the princes were by having the letter “yud” deleted from their name (see: Rashi, 35;27)?!?

Fourthly, why in fact didn’t Moshe participate in the construction of the Mishkan? Surely he must have wanted to be involved!?!

Fifthly, Rashi (39;33) states: “No man was able to erect it because of the weight of the beams as a man does not have the strength to set them upright but Moshe erected it. Moshe said to Hashem: How can the Mishkan’s erection be accomplished by man? Hashem answered: Involve yourself in erecting the Mishkan with your hand and it will appear as if you were setting it up but it will rise upright and stand by itself.” However, how could it be that no one could put it up? If it was too heavy for one person then they could have simply gotten a group of people (up to 600,000 if necessary)!?!

Lastly, Rashi (38;22) states that Moshe told Bezalel: “The common practice of the world is to first make a house and afterwards to put the furnishings in it.” Moshe replied: “Thus, as you said, I heard from the mouth of Hashem.” How could Moshe think so illogically to consider creating the vessels for the Mishkan before the Mishkan itself? That’s common sense!?!

Rabbi Yochanan Zweig explains that the Mishkan is generally understood as being a partnership between us and Hashem. Man put up the building, made all the furniture-and then Hashem descended His Presence into the building. However, Rabbi Zweig explains that the holiness of the Mishkan is actually twofold. There is not only the holiness from Hashem’s Divine Presence which descended into the Mishkan-but there is also a sense of holiness which emanates from the Jewish people. The nation of Israel have a sense of holiness themselves. There was therefore a sense of holiness in the Mishkan from even before Hashem descended His Presence upon it.

This is what Moshe was saying when he blessed the nation: “May the Divine Presence rest in the work of your hands”-he wasn’t saying that Hashem’s Presence should descend into the Mishkan-but that through effort they should be able to make the Mishkan holy themselves.

Rabbi Zweig explains that the holiness of the Mishkan is a function of the sanctity of the nation of Israel. It was the g-dliness within the people which created the Mishkan. Now, the Gemara states that any person with “daas” (knowledge to relate to things outside of oneself) is considered as though the Bais Hamikdash was built in his days. Meaning, every person has the ability to become a Sanctuary themselves. For a person with such knowledge-the Mishkan becomes an expression of the holiness within himself. The entire nation had an obligation to build the Mishkan as a means of creating a labor of love (not just a place where Hashem could descend His Presence). Meaning, the nation gave all their feelings, spirituality and intentions to Hashem when building the Mishkan in order to show Him their love. The process of building the Mishkan was therefore more valuable to Hashem than the actual building itself (similar to how receiving a card for one’s birthday means more to a person than just getting money as a card is a sign of love whereas money is simply a gift).

Similarly, Rabbi Zweig explains that simply trying to build the Mishkan generated a sense of holiness as the nation put everyone into its creation-their love, work, dedication, effort, etc. The simple act of building the Mishkan was therefore a mitzvah in itself.

Further, Rabbi Zweig explains that Moshe was the general contractor of the Mishkan (as Hashem commanded him to be on top of everything) and was responsible to make sure everyone put effort. As a result, were he to have participated in the construction of the Mishkan then he would have been taking away from another Jew’s responsibility and opportunity to show Hashem their love. As a result Moshe didn’t participate in the construction of the Mishkan. However, if he didn’t want to take away from all the other Jews then why did he perform the erecting of the Mishkan? Because he wanted a share in the actual handiwork. Therefore, even though he decided not to participate in the construction of the Mishkan he nevertheless performed the its erection.

Interestingly, Rabbi Zweig explains that the Mishkan wasn’t architecturally strong. And why is that? Because the beams (see: 26;15) were built top heavy and therefore unable to stand-even with the sockets on the bottom. We could now understand why Rashi (39;33) states that the nation were unable to erect the Mishkan. The problem wasn’t that they couldn’t lift it up-as if it was too heavy then they could have simply had all 600,000 men lift it. Rather, the problem was that after they were to lift it up it would have fell down since it was top heavy. Moshe therefore performed the erection as he was the only one with the right level of love, wisdom and motivation to be able to put it up with the help of Hashem.

Furthermore, Rabbi Zweig explains that after Moshe erected the Mishkan he then had a share in its construction as it was only through his personality and essence that the Mishkan was able to stand. He therefore wasn’t punished for not participating in the construction of the Mishkan as not only did he not participate for a good reason (in order to give the nation of Israel an opportunity to show Hashem their love) but after erecting the Mishkan he was actually considered to have participated in its construction (even though he didn’t actually participate).

We could now understand the argument between Moshe and Bezalel (Rashi, 38;22). Moshe knew the Mishkan wasn’t an architecturally sound build and he therefore maintained that the vessels be made first. And why is that? Moshe knew that it was going to take a miracle to put up the Mishkan and so he reasoned that all the vessels should be inside of it when the miracle happens (as otherwise the miraculous building would just be empty). So why did Moshe concede to Bezalel and decide to have the Mishkan built first? Because the actions of the righteous are considered natural. Meaning, what righteous people do is considered normal-even if it is thought to be a miracle by others. The erecting was therefore a natural occurrence-not a miracle and so Moshe said that everything was to be built according to its normal order (the building before the vessels).

In closing, Rabbi Zweig asks: Why did Hashem tell us to build something that wasn’t architecturally sound? Because Hashem wanted us to understand that the Mishkan could only be built through His miracles which He put into us as we are His reflections. When a human being perfects themselves they then join with Hashem and become His partner in the creation of the world. At that point the miraculous then becomes normal and the supernatural becomes natural for such a person. Thus, Hashem purposely told the nation of Israel to build a building which wasn’t architecturally sound in order to show them how they could become a part of Him through perfecting themselves.

     Vayakhel

The Torah (38;8) states: “He made the Kiyyor of copper and its pedestal of copper, with the mirrors of the women who congregated at the entrance of the Tent of Meeting.”

Rashi (38;8) relates: “The daughters of Israel had in their possession copper mirrors which they would look into when they would beautify themselves. Even those mirrors they did not withhold from bringing for the contribution toward the Mishkan. But Moshe rejected them because they were made for accomplishing the ends of the Evil Inclination. The Holy One, Blessed is He, said: “Accept them, because these are the dearest to Me of all, for by means of them, the women established many legions of offspring in Egypt.” When their husbands would be exhausted by the racking labor imposed on them by the Egyptians, they would go and bring them food and drink, and feed them. Then they would take the mirrors, and each one would view herself with her husband in the mirror and entice him with words, saying, “I am handsomer than you.”

Firstly, why did Moshe think he shouldn’t accept the mirrors? Certainly he knew that they were used to help the nation multiply and that should override the fact that they created lust!?!

Additionally, why did Hashem consider these mirrors more precious than all the other gifts of the Mishkan? Why didn’t He simply say they were “acceptable” for the Mishkan?

Rabbi Yochanan Zweig explains that the men of the nation of Israel were feeling down about themselves and their libido’s were crushed. And why is that? The Gemara (Sotah, 11b) explains that the words “racking labor” mean that in Egypt the men did women’s work and vice versa. As a result, the men began to feel like they were the woman in the house. Therefore, Hashem created the mirrors to make them feel better. And how did these mirrors raise up the spirits of the men? Rashi explains: “They would take the mirrors and each one would view herself with her husband in the mirror and entice him with words, saying “I am handsomer than you.” Meaning, the women would take the mirrors and tell their husbands that they are still the man in the house (for the women were still more beautiful), despite their womanlike occupation. This would give the men a “new identity” and revive their feelings of being the man in their home.

We can now answer our questions…

Moshe thought that the mirrors were simply for beautifying (for the women would “look into when they would beautify themselves”). Hashem therefore responded that the main purpose of the mirrors was to give the men a new identity (this was accomplished by each women looking into the mirror with her husband and saying, “I am handsomer than you”), for they felt like women because they were doing womanlike labor. Thus, the mirrors weren’t a matter of lust. Rather, they were a matter of finding one’s self–one’s role (Husband vs. Wife). For this same reason, Hashem said that the mirrors were the dearest to Him of all the gifts of the Mishkan-because by giving back the men their self identity their libido’s were revived and that helped the nation multiply.

Rabbi Zweig explains further that we could learn out a very important lesson regarding “shalom bayis” (meaning: “peace in the home”) from here. Rashi (38;8) explains later that the Kiyyor was made from the mirrors because its purpose was to make peace between man and wife. How did the Kiyyor make peace between man and wife? Rabbi Yochanan Zweig explains that the foundation of shalom bayous is that man and wife should each know their role in the house. And why is that? Rabbi Zweig explains that almost all issues of controversy between man and wife stem from control issues, for each person doesn’t understand their role in the marriage. The mirrors therefore came and gave them a clear picture that despite their occupations, the man was still the man of the house and vice versa. Husband and wife each need to understand what their role in the marriage is and that will be the vehicle for shalom bayis.

Rabbi Zweig therefore explains that husband and wife shouldn’t love each other for their job or appearance–rather, they should love each other for the people they are. This is exactly what the women were telling the men–By looking in the mirror and telling the men, “I am handsomer than you” the women were saying to their husbands that despite their womanlike occupation and inferior appearance, they still loved them. Thus, we should all appreciate our spouses’ for the people they are and verbalize it the way the women would when we were enslaved in Egypt.

Purim

The Megilah (3;12) relates that Achashveirosh summoned his scribes on the 13th day of the first month (Nissan) to write a decree to kill all Jews on the 13th of Adar (3;3)-11 months later. The question arises: The Megilah (3;15) states: The couriers went forth “hurriedly” with the edict of the king. What was the big rush to send out the decree if it wasn’t supposed to be carried out for another 11 months? Why were the couriers in such a hurry to send out the letter of the decree?

Moreover, when it came to writing the second decree (which allowed the Jews to defend themselves) the Megilah (8;9) relates that the decree was written on the 23rd day of the third month. However, Esther had told Achashveirosh (see: 7;3-6) to have mercy on her people nearly right after the decree had been given (during the 3 days of fasting-from the 14th to the 16th of Nissan). Therefore, why did it take Achashveirosh over 2 months (23rd of Sivan) to write a decree for the Jews? If he was planning on writing it the whole time then he should have had it written right away-like he did by the first decree!?!

Additionally, the Megilah (4;16) relates that as soon as Esther found out about the decree she told Mordechai to gather all the Jews together and fast for the next 3 days-the 14th,15th, and 16th of Nissan. However, Passover is celebrated on the 15th of Nissan! What was the big need to fast right away for 3 days that they had to give up keeping Passover? Why couldn’t they simply wait a few more days before fasting so that they could celebrate the great miracle of Passover? The decree wasn’t for another 11 months!?!

Furthermore, the Megilah (4;1) relates that after Mordechai found out about the decree to kill all the Jews that he tore his clothes, put on sackcloth with ashes, then cried out loudly and bitterly in the midst of the city. However, why did Mordechai do all that? There was nothing to mourn for-no Jew had died yet and the decree wasn’t to be acted upon for another 11 months! Why was Mordechai (seemingly) overreacting?

Similarly, the Megilah (4;3) states that in every province that the decree against the Jews extended there was “great mourning.” How could there be “great mourning” if no Jews had died? Mourning could only be done after a person has passed away-not 11 months before!?!

Further, the Megilah (3;14) states: “The explanation (usually translated as “copy”-this however is the correct translation) of the document were to be promulgated in every province, and be published to all peoples, that they should be ready for that day.” Where’s the explanation for the decree? How does that pasuk explain why the decree was made?

Lastly, the Megilah (3;13) states: “Letters were sent by courier to all the King’s provinces, to destroy, to slay, and to exterminate all Jews, young and old, children and women, IN A SINGLE DAY, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their possessions.” The obvious question is: Why was the decree made to kill all the Jews in just one day? The decree should have been to START killing the Jews on that day! The Megilah however states that the extermination was to be done “in a single day.” You can’t wipe out an entire nation in just one day! According to the decree, if a Jew were to run away on the 13th of Adar and come back the next day then they would not be allowed to kill him-as the decree was just for one day. Therefore, why was the decree made to destroy all the Jews in just one day?

Rabbi Yochanan Zweig explains that Haman wanted to completely destroy the whole Jewish nation. However, in order to do so he knew that he would have to kill every single person or else they would reproduce and grow back into a big nation. Haman therefore knew that he needed to get all of his people motivated into killing the Jews and so he told them that if they killed us then they would get our property (3;13). This was the explanation of the decree-Haman motivated his people economically as they didn’t have such a strong desire to destroy all the Jews as he did.

Now, Rabbi Zweig explains that Haman purposely made decree for just for one day as he knew he needed to have an organized attack against the Jews in order to avoid people escaping. Meaning, Haman was worried that the Jews would run away and survive the decree. As a result Haman made the decree for just one day as a means of setting up an organized attack in order to make sure that every Jew was accounted for and killed on that day.

Similarly, for this reason Haman had the letter of the decree sent out right away (even though the decree wasn’t for 11 months) as he knew the people needed a lot of time to organize and prepare themselves so that they could destroy each and every Jew without leaving any remnants. For this same reason it took Achashveirosh over 2 months to write the second decree as he didn’t want the Jews to have enough time to prepare themselves and fight back.

Further, Rabbi Zweig explains that the Jews were terrified as soon as the decree got sent out as from that moment the non Jews began organizing their plan to kill each and every Jew. As a result, Esther had Mordechai tell the whole Jewish nation to fast right away on the 14th, 15th and 16th of Nissan (even though those days were during Pesach-and the decree wasn’t to be acted upon for another 11 months) as the moment the letter was sent out their lives were in grave danger as Haman’s serious plan to kill every Jew was already set in motion.

Similarly, as soon as the word regarding the decree had spread Mordechai and the whole Jewish nation began morning as all the non Jews had began serious planning to kill them. Meaning, although the decree itself was not to be acted upon for 11 months, since the plot was already set in motion the Jews realized that their lives were about to come to an end. The Jews therefore began mourning as soon as the decree was sent out since from that moment their lives were in grave danger and they saw that their deaths were very near.

               Tetzaveh

The Gemara (Erchin, 16a) relates that all the clothing of the Cohen Gadol atoned for certain sins. Among them, the Gemara explains that the “Me’il” (the Cohen Gadol’s robe) which had golden bells all around it (in order so that the Cohen Gadol could announce himself before entering the Mishkan-Pesachim, 112a) atoned for the sin of lashon hara as it made noise when the Cohen Gadol walked (due to the golden bells on the robe)-just like a person makes noise when speaking lashon hara.

However, lashon hara is about the actual content-not the noise! How could the Gemara learn out that lashon hara is about the noise a person makes when they speak? Even if a person whispers something negative about another it is considered lashon hara. We therefore see that lashon hara receives its definition from the actual content said-not the noise the person makes while saying it! Therefore, how could the Me’il serve as atonement for lashon hara simply because it made noise? Lashon hara is about the content-not the noise!?!

Rabbi Yochanan Zweig explains that the Gemara is teaching us what a person’s motivation is when they speak lashon hara. Meaning, many times a person will speak negatively about another simply because they want to be recognized for their great qualities (and so the speaker puts someone else down so that people could recognize how great he is). The speaker therefore concentrates on using his voice and “making noise” as his main goal is to be noticed. Therefore, the Me’il atoned for the sin of lashon hara as just like the Me’il made noise when the Cohen Gadol walked-so too lashon hara is when a person makes noise in order to be recognized.

We could learn out from here that we shouldn’t take what other people speak negatively about us personally as many times a person will speak lashon hara simply in order so that others could recognize their great qualities. Therefore, when one speaks lashon hara that simply shows a shortcoming in them (that they require more recognition for their abilities as they don’t feel happy with themselves the way they are now)-not you. Thus, we should all be able to control ourselves and not fight back when other speak negatively of us as their negative words don’t necessary prove that we have a shortcoming (since many times a person will simply speak lashon hara in order to be noticed-not because the person being spoken about actually has a shortcoming in which they need to fix).

     Terumah

“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).

Mishpatim

“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.

Yisro

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.

Beshalach

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.

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.