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How can we give to God when everything already belongs to Him? The shiur develops a three-tiered approach to charity from Avrohom, Yitzchok, and Yaakov, showing that true giving begins with recognizing God's absolute ownership. The lulav symbolizes this progression toward authentic unity with God while preserving meaningful self-expression.
This shiur explores the profound concept of the unity of God (achdus Hashem (ה׳)) through the mitzvah (מצוה) of lulav and the institution of charity by the Avos. Rabbi Zweig opens with Rabbeinu Bachaye's teaching that the lulav represents Hashem's unity—just as the number one is the cause of all computation but not part of it, so too Hashem is the cause of all existence but not contained within it. The lulav's spine, with branches ascending higher and higher, symbolizes how all creation traces back through intermediate causes to the First Cause. The central question addressed is the meaning of God's unity and its practical implications. Rabbi Zweig develops a progression through three levels of charity corresponding to Avrohom, Yitzchok, and Yaakov. Avrohom gave ten percent of his war spoils to Malki-Tzedek, but this was from money he was giving away entirely—not obligating future generations. The Midrash teaches that Avrohom was only saved from Nimrod's furnace in the merit of Yaakov, raising the question: what did Yaakov add that Avrohom lacked?
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Vayeitzei (Genesis 28:20-22)
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What does it mean that Leah was 'hated' despite being loved by Yaakov? The shiur redefines hatred (sina) not as animosity but as having separate agendas - two people can love yet remain fundamentally divided in priorities. Yaakov's seven years of labor for Rochel exemplifies making your spouse your agenda rather than maintaining parallel lives.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
