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Why does the Torah (תורה) alternate between "bo el Pharaoh" (come to Pharaoh) and "lech el Pharaoh" (go to Pharaoh)? The shiur develops a fundamental distinction in nevuas Moshe: between perceiving Hashem (ה׳)'s exact words and transmitting them. When Hashem accompanies Moshe ("bo"), the encounter becomes a spiritual battle against the Sar of Egypt embodied in Pharaoh, requiring Shechinah midaberes mitoch krono to combat opposing heavenly forces.
Rabbi Zweig opens with a Gemara (גמרא) in Brachos that asks why Moshe said "kachatzos halaila" (approximately midnight) instead of "bachatzos" (at midnight). The Gemara answers that Moshe changed it to avoid being called a liar if people's calculations were slightly off. The shiur asks: how do we know Moshe changed it? Perhaps Hashem (ה׳) Himself said "kachatzos" to teach this lesson. This question will unlock a profound understanding of nevuas Moshe. The shiur then addresses the unusual language "bo el Pharaoh" (come to Pharaoh) instead of the more common "lech el Pharaoh" (go to Pharaoh). Rashi (רש"י) says "bo el Pharaoh" means to warn him, but the shiur asks: why assume it's for the warning rather than the command? These textual anomalies point to deeper principles.
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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.
Parshas Bo
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
