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Why does the Torah (תורה) say "Bo" (come) rather than "Lech" (go) to Pharaoh? The shiur develops a fundamental yesod that Hashem (ה׳) was commanding Moshe to speak with Shechinah Medaberet Mitoch Grono—direct divine speech through Moshe's mouth. Moshe's objection ("Ani aral sefasayim") wasn't about communication ability but about his inability to project this level of divine presence that would compel Pharaoh to listen.
Rabbi Zweig opens with a close textual analysis of the opening pesukim of Parshas Bo. Several linguistic difficulties require explanation: Why does the Torah (תורה) use "Bo El Pharaoh" (come to Pharaoh) rather than "Lech El Pharaoh" (go to Pharaoh)? Why is the syntax "Bo Daber El Pharaoh" (come, speak to Pharaoh) rather than "Bo El Pharaoh V'dibarta Elav" (come to Pharaoh and speak to him)? What is the significance of the term "Melech Mitzrayim"? And why does the pasuk state "V'shalach es Bnei Yisrael me'artzo" using the vav conversive future form, implying "and he will send" rather than commanding "send"? The shiur identifies a critical problem in Moshe's response. When Moshe objects "Hein Bnei Yisrael lo shamu eilai, v'eich yishma'eini Pharaoh," he phrases it as "lo shamu eilai"—they didn't listen to me—rather than simply "lo shamu" (they didn't listen). Moshe is attributing the failure to himself personally, not to Bnei Yisrael's inability to hear due to kotzer ruach and avodah kashah. This raises the question of what exactly Moshe is objecting to, and why this objection differs from his earlier resistance at the burning bush.
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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 6:10-13, 7:1-2
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