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Why does the Torah (תורה) use three different formulations when sending Moshe to Pharaoh: "Lech" (go), "Bo" (come), and "Hishyatzev" (station yourself)? The shiur develops the idea that "Lech" indicates Moshe acting as a principal with authority and intimidation, while "Bo" positions him as Hashem (ה׳)'s agent delivering a message. The mata (staff) that becomes a nachash symbolizes authority and power, transforming the encounter from mere message delivery into confrontation.
Rabbi Zweig begins by noting a textual puzzle: In Parshas Va'eira, when Hashem (ה׳) sends Moshe to Pharaoh at the Nile River, the Torah (תורה) uses "Lech el Pharaoh" (go to Pharaoh), while in Parshas Bo it uses "Bo el Pharaoh" (come to Pharaoh). A third formulation also appears: "Hashkem baboker v'hisyatzev lifnei Pharaoh" (arise early and station yourself before Pharaoh). The shiur undertakes a careful analysis of every instance in the Exodus narrative to determine when each form is used and why. The shiur establishes that in Parshas Va'eira, the predominant form is "Lech," while in Parshas Bo it shifts to "Bo." The word "Bo" literally means "come," which seems linguistically problematic - how can Hashem tell Moshe to "come" to Pharaoh when Hashem isn't physically going there? Rabbi Zweig explains that "Bo" means "come with me" - Hashem is accompanying Moshe as the principal, while Moshe serves merely as the agent or messenger (shliach). This contrasts with "Lech," which positions Moshe himself as the principal, the one in charge of the mission.
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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), Shemos 7:15 (Parshas Va'eira)
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