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Why does Rashi (רש"י) describe Egyptian unity as "with one heart like one person" but Israeli unity as "like one person with one heart"? The Avnei Nezer's reading reveals that Egypt achieved temporary unity through shared purpose, while Israel possesses essential unity that enables unified hearts. This reflects divine oneness itself - Israel's recognition that we exist only through attachment to Hashem (ה׳) creates true achdus among us.
This shiur explores the concept of unity (achdus) by examining two critical moments in Parshas Bo and the subsequent narrative. Rabbi Greenberg begins by analyzing Rashi (רש"י)'s commentary on the exodus, explaining that the Jews only left Egypt for three days initially, which justified Pharaoh's pursuit when they didn't return. This leads to examining the language used to describe both the Egyptians' pursuit and Israel's encampment at Sinai. The core analysis centers on Rashi's seemingly reversed descriptions of unity. When describing the Egyptians chasing Israel, Rashi says "belev echad ke'ish echad" (with one heart like one person), while at Sinai, describing Israel's encampment, he says "ke'ish echad belev echad" (like one person with one heart). The Avnei Nezer's interpretation reveals that Egypt's unity was temporary and purpose-driven - they became united only through their shared goal, hence "belev echad" leads to "ke'ish echad." In contrast, Israel's unity is essential - they are inherently "ke'ish echad" and therefore can achieve "belev echad."
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Parshas Bo - Exodus from Egypt and pursuit by Pharaoh
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