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Why does Parshas Bo introduce a new purpose for the plagues—so we tell our children? The shiur develops that the essential mitzvah (מצוה) of sippur yetzias Mitzrayim is not recounting God's power but teaching our children they are loved and validated by Hashem (ה׳). True love means making the beloved feel valued, not just expressing affection.
Rabbi Zweig opens with a puzzling line from the wedding chuppah liturgy: "Mi bon siach shoshanim chochim, ahavas kallah" — who understands the conversation of the rose among thorns, the love of the bride? What profound wisdom is needed to understand a bride's love? This question frames the shiur's exploration of what love truly means and how it relates to the narrative of the Exodus. The parsha introduces a new preamble to the plagues in Bo. Hashem (ה׳) tells Moshe the plagues will serve "so that you will tell your children and grandchildren the way I played with the Egyptians." Why is this purpose stated only now, after seven plagues, rather than at the beginning? Additionally, the phrase "u'lmaan" appears only twice in Torah (תורה)—here ("u'lmaan t'saper") and regarding honoring parents ("u'lmaan yitav lach," so it will be good for you). What connects these two occurrences?
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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.
Parshas Bo
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