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Why does the Torah (תורה) describe the Exodus twice—once in Bo and again in Beshalach? The shiur develops a fundamental chakira: Bo represents pidyon (removal of Egyptian oppression), while Beshalach represents geulah (being taken by Hashem (ה׳) as His people). This distinction explains Yosef's bones, the mitzvos symbolizing freedom before the Exodus is complete, the wealth from Egypt, and why four-fifths of Klal Yisrael died in Makas Choshech.
This shiur presents a sweeping analysis of the dual nature of the Exodus from Egypt, built on a fundamental distinction between pidyon (redemption) and geulah (taking to oneself). Rabbi Zweig opens with several puzzling questions: Why does the Torah (תורה) seem to describe two separate exoduses—one in Parshas Bo and another in Parshas Beshalach? Why are mitzvos commemorating the Exodus (like tefillin and Korban Pesach (פסח)) commanded in Bo, before the Exodus is actually complete? Why does Beshalach open with "Vayehi beshalach Pharaoh" as if describing a new departure, when they already left in Bo? And why does the Gemara (גמרא) in Sotah say four-fifths of Klal Yisrael died during Makas Choshech—a fact that should have been mentioned in Parshas Bo when it happened, not discovered later in Beshalach? The shiur resolves these difficulties through a foundational yesod: There are two covenants regarding Eretz Yisrael—Bris Bein HaBesarim and Bris Milah. Bris Bein HaBesarim promised the land as a territorial homeland. Bris Milah added a second dimension: "V'hayisi lahem l'Elokim"—that in Eretz Yisrael, Klal Yisrael would have a unique relationship with Hashem (ה׳) not possible in chutz la'aretz. Correspondingly, there are two ways to leave Egypt: pidyon and geulah. Pidyon means removing the external oppressor—freeing slaves from their captors. Geulah means returning something to its source, taking it to oneself—as in a relative redeeming a field to restore it to the family. Pidyon is "podeh u'matzil"; geulah is "goel u'mashiach."
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Parshas Beshalach
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