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Why does the Torah (תורה) emphasize twice that the Jewish people brought the Korban Pesach (פסח)? The redundancy teaches that Moshe and Aharon performed the mitzvah (מצוה) exactly like ordinary Jews did—with the same personal effort and preparation. Leaders often have different responsibilities and standards, but true greatness is doing what you teach others to do, without shortcuts or special dispensations.
Rabbi Zweig examines a redundancy in Parshas Bo regarding the bringing of the Korban Pesach (פסח). The verse states that the Jewish people went and did as Moshe and Aharon commanded them, and then adds "ken asu"—"so they did." This apparent repetition requires explanation. Rashi (רש"י) interprets the second phrase as referring to Moshe and Aharon themselves—not only did the Jewish people bring the Korban Pesach, but Moshe and Aharon did as well. The Maharal in Gur Aryeh asks why this needs to be stated. Would we think that Moshe and Aharon, who were the instruments of the redemption, would be less religious than the rest of the nation? The Maharal suggests that since Moshe and Aharon were the ones who took the Jewish people out of Egypt, while the people were the ones taken out, perhaps only those who were redeemed needed to bring the korban, not the redeemers. Rabbi Zweig notes this is particularly difficult given that Moshe and Aharon were themselves only agents—Hashem (ה׳) was the true Redeemer.
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Parshas Bo (Shemos 12:28)
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
