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Why does Moshe sometimes use his staff to bring plagues and sometimes just his hand? The shiur develops a fundamental distinction: the staff represents Moshe as Elohim to Pharaoh, actively imposing judgment, while the hand signals that Hashem (ה׳) is acting directly through him. This explains Bar Shisa Sisa—Moshe couldn't strike water or earth because those restrictions only apply when he's the active agent with the staff.
The shiur examines a striking pattern in Parshas Bo regarding the plagues: sometimes Moshe uses his staff (mateh), sometimes just his hand, and sometimes the Torah (תורה) mentions only Hashem (ה׳)'s action. The opening question focuses on the plague of darkness (choshech), where Hashem tells Moshe "stretch out your hand" but makes no mention of the staff—unlike other plagues where the staff is explicitly mentioned or implied. Rabbi Zweig develops a fundamental distinction based on Rashi (רש"י)'s explanation that Moshe was made "Elohim to Pharaoh"—a judge with the authority to punish. The Gemara (גמרא) in Sanhedrin teaches that a judge uses a strap for lashes and a staff for dominion (mardus). When Moshe uses the staff, he is functioning as Elohim to Pharaoh, actively exercising authority and imposing the plague himself (though empowered by Hashem). When he merely extends his hand, he is serving as a shaliach, signaling Hashem to act directly.
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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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