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Why does the Torah (תורה) use singular language for both Egyptian pursuit and Jewish encampment, yet Rashi (רש"י) reverses the phrase order? The Avnei Nezer reveals that Egypt achieved temporary unity around a common goal, while Israel possesses intrinsic unity reflecting divine oneness. True Jewish achdus flows from recognizing our existence derives entirely from connection to Hashem (ה׳), not from independent identities seeking common ground.
Rabbi Greenberg begins by examining Parshas Bo and the dynamics of Pharaoh's pursuit of the Jewish people after the Exodus. He analyzes Rashi (רש"י)'s commentary explaining that Pharaoh only granted a three-day leave rather than permanent freedom, which justified his later pursuit when they didn't return. This sets up the dramatic confrontation at the Red Sea in the following week's parsha, Parshas Beshalach. The shiur focuses on a fascinating linguistic observation from the Avnei Nezer regarding two instances where the Torah (תורה) uses singular language for plural subjects. When describing the Egyptians pursuing Israel, the Torah says 'nosea' (singular 'traveling') rather than the expected plural. Similarly, when Israel encamps at Mount Sinai, it says 'vayichan' (he encamped) in singular form. Rashi explains both instances as expressions of unity - the Egyptians were 'like one person with one heart,' and Israel was 'like one person with one heart.'
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Parshas Bo - Exodus from Egypt and pursuit by Pharaoh
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