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Why does the Torah (תורה) describe the plagues both as punishment and as military strategy? The shiur develops that two dimensions operate simultaneously: transcendent Divine judgment (midah k'neged midah) for Egyptian crimes, and an immanent "war" in which Hashem (ה׳)'s presence invades Egypt to establish His kingship over Klal Yisrael. Parshas Bo marks Pharaoh's surrender and the shift from siege to occupation.
Rabbi Zweig opens with a fundamental question: the Midrash Tanchuma (Parshas Bo) describes the Ten Plagues as military strategy—cutting water supply, psychological warfare, arrows, invasion—yet Rashi (רש"י) in Parshas Vaera presents them as Divine judgment (mishpat) for Egyptian oppression, midah k'neged midah. These appear to be two entirely different frameworks: a judge punishes wrongdoers; a warrior conquers territory. How can both be true simultaneously? The answer, Rabbi Zweig explains, lies in recognizing two distinct modes of Hashem (ה׳)'s relationship with the world. In Sefer Bereishis, Hashem operates transcendentally—He is the Judge (Dayan) who establishes moral law and punishes violations (Mabul, Sedom). This is "Elokim" as lawgiver. In Sefer Shemos, a new dimension emerges: Hashem's immanent presence in creation. Beginning at the sneh (burning bush), the Shechinah descends and remains—first at Har Sinai, then in the Mishkan, ultimately in the Beis Hamikdash (Shechinta sh'lo yazozu me'olam). This immanent relationship is malchus—Hashem as Melech asserting His presence and sovereignty.
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