A free account is required to play audio and download files.
No community start suggestion yet.
Why does Hashem (ה׳) sometimes tell Moshe "go" (lech) to Pharaoh and other times "come" (bo)? The shiur identifies a deliberate pattern: "lech" means Moshe alone confronts Pharaoh the deity at the Nile, while "bo" (come with Me) means Hashem the King accompanies Moshe to confront Pharaoh the sovereign at the palace. Each set of plagues alternates between supernatural miracles targeting Pharaoh's deified status and natural-order plagues targeting his political sovereignty.
Rabbi Zweig opens with a textual puzzle: the Torah (תורה) sometimes says "lech el Pharaoh" (go to Pharaoh) and other times "bo el Pharaoh" (come to Pharaoh). "Bo" implies "come with me," raising the question: where is the speaker, and what is the difference between these formulations? Examining the first nine plagues, a clear pattern emerges. By Dam, Arov, and Barad, the Torah says "lech" or "stand before Pharaoh," and in each case Moshe goes to the Nile. By Tzfardeia, Dever, and Arbeh, the Torah says "bo el Pharaoh," and Moshe goes to the palace. Rabbi Zweig suggests that Pharaoh had two roles: deity and sovereign. As a deity, his "temple" was the Nile, where he performed daily ablutions and exercised mystical control over the river's inundation—a power Yaakov Avinu gave him through a bracha, as Rashi (רש"י) explains. As Melech Mitzrayim, his seat of government was the palace. When Hashem (ה׳) attacks Pharaoh the deity, Moshe is sent alone ("lech") to the Nile. When Hashem attacks Pharaoh the king, Hashem accompanies Moshe ("bo") to the palace.
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!
Parshas Bo (Shemos 10:1)
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!
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 did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
