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Why does Parshas Bo introduce a new "statement of purpose" for the plagues after seven already occurred? The shiur develops that Vaera represents relating to Hashem (ה׳) through His name Havaya (intimacy and unity), while Bo shifts to Hashem Elokeinu (distance and sovereignty). True avodah begins not from love and closeness, but from recognizing our separateness as servants—which paradoxically gives us greater existence and entitles us to reward.
Rabbi Zweig opens with a fundamental textual problem: Why does Parshas Bo introduce what appears to be a new rationale for the plagues ("ki ani hichbadeti es libo") after seven plagues have already occurred? This seems out of place—either the statement of purpose should have appeared at the beginning, or before each set of three plagues according to the tzach adash ba'achav division. The timing and placement demand explanation. The shiur addresses multiple difficulties in the parsha: What does it mean that Hashem (ה׳) hardened Pharaoh's heart—did Pharaoh lose his free will entirely? Why does the Torah (תורה) suddenly mention that Jewish children need protection at makas bechoros when previous plagues didn't affect Jews at all? Why does the plague of arov require an intermediary (a wind), unlike earlier plagues? Why does Moshe turn his back on Pharaoh for the first time? And most fundamentally, what is Pharaoh's objection about taking children to serve Hashem—isn't he actually correct that children don't bring korbanos?
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Parshas Bo
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