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Why does the Torah (תורה) recount the Exodus twice—once in Bo and again in Beshalach? The shiur distinguishes between pidyon (redemption from slavery) fulfilled in Bo and geulah (being chosen by Hashem (ה׳)) realized at Kriyas Yam Suf. Parshas Beshalach reveals our cosmic role as Hashem's appointed nation, an idea encoded in Yosef's words "pakod yifkod."
Rabbi Zweig opens with a fundamental question: why does Parshas Beshalach begin with "Vayehi b'shalach Pharaoh es ha'am" as if recounting a new story of the Exodus, when Klal Yisrael had already left Egypt in Parshas Bo? The Torah (תורה) had already described their departure from Ramses to Sukkos (סוכות), guided miraculously. What necessitates this repetition? The shiur proposes that Yetzias Mitzrayim is built on two distinct covenantal promises. The first is Bris Bein Habesarim, Hashem (ה׳)'s covenant with Avrohom promising return to Eretz Yisrael after the slavery period. The second is encoded in Yosef's deathbed words: "pakod yifkod Elokim eschem"—God will surely remember you. These represent two fundamentally different concepts of redemption: pidyon and geulah.
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Parshas Beshalach (Shemos 13:17-18)
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