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Why did Avrohom's covenant involve splitting animals and why can't we immediately inherit the land? The shiur explains that our claim to Eretz Yisrael comes as descendants of Shem, who legitimately owns the land but allowed other nations to dwell there. Only when their sins are complete can we evict them through divine justice rather than conquest.
The shiur opens with detailed questions on Parshas Lech Lecha's Brit Bein HaBesarim, analyzing inconsistencies in the text: why the introduction mentions Ur Kasdim, the switch between divine names, why Avrohom asks for a sign, the unusual representation of nations through animals, and why birds aren't split. Rabbi Zweig finds it particularly striking that Avrohom's peaceful death is mentioned in this covenant about land inheritance. The central thesis emerges from Rashi (רש"י)'s comment at the beginning of the parsha: our right to Eretz Yisrael derives from being descendants of Shem, to whom Noach allocated the land. This explains why the covenant focuses on three groups of animals representing Shem, Cham, and Yefes - the three divisions of humanity from Noach's sons. The Brit Bein HaBesarim establishes our claim within this framework of global inheritance.
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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 Lech Lecha 15:7-21
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