No community start suggestion yet.
Why does Hashem (ה׳) sometimes tell Moshe "lech" (go), sometimes "bo" (come with me), and sometimes "hityatzev" (station yourself) before Pharaoh? The shiur develops that the forms reflect Moshe's changing role: "lech" when acting as principal with authority, "bo" when serving as Hashem's agent, and "hityatzev" when merely delivering a message. The analysis extends to the mateh (staff) itself as a symbol of authority and intimidation.
The shiur opens with a fundamental textual question: Why does Hashem (ה׳) use different verbs when sending Moshe to Pharaoh? In Parshas Vaeira, the language is "lech el Pharaoh" (go to Pharaoh), while in Parshas Bo it becomes "bo el Pharaoh" (come to Pharaoh). Additionally, there are instances where the Torah (תורה) uses "hityatzev lifnei Pharaoh" (station yourself before Pharaoh). The shiur undertakes a comprehensive analysis of every instance across both parshiyos to uncover the pattern. Rabbi Zweig establishes that "bo" literally means "come with me" - it can only be used when the speaker will accompany the listener to the destination. "Lech" means "go" - the listener proceeds independently. "Hityatzev" means to station or position oneself at a location, often with confrontational overtones. The question becomes: what determines which form Hashem uses in each situation?
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Shemos 10:1 (Parshas Bo)
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
