Parashat Bo describes the dramatic conclusion of the exile in Egypt and the birth of the Jewish nation. The parsha opens with the final three plagues—locusts, darkness, and the death of the firstborn—which break Pharaoh’s resistance once and for all. The plague of darkness was not merely an absence of light, but a tangible, immobilizing darkness that left the Egyptians unable to move or connect with one another, while the Jewish people continued their lives in light. This contrast highlights the difference between a society steeped in spiritual emptiness and a people guided by Divine purpose. At the center of the parsha is the commandment of the Korban Pesach. The Jewish people are instructed to take a lamb—an Egyptian deity—slaughter it, and place its blood on their doorposts. This act was not for Hashem’s sake, but for theirs: a bold, public declaration of faith and a rejection of Egyptian idolatry. Through this mitzvah, Bnei Yisrael demonstrate that true freedom requires courage, identity, and commitment to Hashem, even in the face of danger.
One of the most striking passages in Parashat Bo is Hashem’s opening command to Moshe: “Bo el Pharaoh”—“Come to Pharaoh” (Exodus 10:1). At first glance, the wording seems unusual. Hashem should have said “Lech el Pharaoh”—“Go to Pharaoh.” Why does the Torah use the word bo, which implies coming together? The Zohar offers a profound explanation: Hashem was telling Moshe, “Come with Me.” Moshe was being asked to confront not merely a human king, but the spiritual force of arrogance and oppression that Pharaoh represented. This was not a mission Moshe could undertake alone.
According to the Zohar, Pharaoh embodied the deepest spiritual blockage in the world—a concentration of impurity and ego that resisted Divine truth. By saying bo, Hashem reassured Moshe that he would not face this power independently. Hashem would enter the confrontation with him, guiding and sustaining him. This subtle shift in language teaches that when a person is called upon to confront darkness—whether external or internal—it is only possible with Divine partnership. True strength comes not from personal courage alone, but from knowing that Hashem is present within the struggle.
This insight also reframes the entire Exodus story. Redemption does not begin with physical freedom, but with the willingness to step into fear while trusting in Hashem’s closeness. Moshe’s mission becomes a model for every Jew: when facing challenges that seem overwhelming, Hashem does not simply command us to “go,” but invites us to “come”—to move forward together with Him. In this sense, Parashat Bo teaches that the path to redemption is not walked alone, but hand in hand with the Divine.
A powerful moment in Parashat Bo is the commandment of Kiddush HaChodesh, when Hashem tells Moshe and Aharon, “This month shall be for you the first of months” (Exodus 12:2). The Sfas Emes explains that this mitzvah represents the essence of freedom. In Egypt, the Jewish people had no control over their time; every moment belonged to their masters. By giving them the ability to sanctify the new month, Hashem grants them ownership over time itself. Freedom is not merely the absence of physical bondage, but the ability to infuse time with meaning and holiness. Through Kiddush HaChodesh, the Jewish people become active partners in shaping sacred time, marking the transition from slaves reacting to commands into a nation consciously living with Divine purpose.
~Devorah Abenhaim
