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Why does Parshas Bo introduce the plagues with a new preamble, and why do Moshe and Aharon now appear as a pair? From Bo onward, the makkos shift from pressuring Pharaoh to administering punishment on behalf of Klal Yisrael. Moshe and Aharon emerge as principals—leaders of the nation—not merely agents of God, and Pharaoh himself acknowledges "chatasi lachem," I sinned against you, marking Israel's transformation into a people defined by their desire for freedom.
Rabbi Zweig opens by noting that Parshas Bo presents several puzzling elements. The Torah (תורה) introduces a new preamble to the makkos beginning with the eighth plague (Arbeh), seemingly offering a new reason for the plagues themselves. Additionally, the text explicitly mentions both Moshe and Aharon coming to Pharaoh, which is unusual since until now Aharon was merely Moshe's spokesman. Pharaoh's argument with Moshe about whether only the men or all the people (including children) should leave is also perplexing, as is the claim that going with everyone would be dangerous ("ra'ah neged p'neichem"). Furthermore, Rashi (רש"י) explains that four-fifths of the Jewish people died during the plague of darkness (Choshech) so that Pharaoh would not witness their destruction—but why is this the time they are killed, and why must it be hidden from Pharaoh? The shiur establishes a fundamental principle: the ten plagues serve two distinct functions. One function is pressuring Pharaoh to release the Jews (tuchisen milchamah—a war strategy). The other is punishment for what the Egyptians did in enslaving Israel (midah k'neged midah). Until Parshas Bo, both purposes coexisted because Pharaoh still had free will. However, once the Torah states "ki ani hichbadti et libo" (I have hardened his heart), Pharaoh loses his bechirah. From this point forward, the makkos can no longer be about pressuring Pharaoh to release the Jews—since he has no choice—but must be purely about administering punishment.
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Parshas Bo
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