A free account is required to play audio and download files.
No community start suggestion yet.
Why does the Torah (תורה) use the verb "likhros" (to cut) when making a covenant, when a bris should join people together? The shiur presents an alternative to Rashi (רש"י)'s interpretation. Rather than cutting out others, likhros bris means the parties must cut themselves open to recognize their incompleteness, allowing two halves to fuse into one unified entity.
The shiur addresses a fundamental linguistic question about the term "likhros bris" - why the Torah (תורה) uses the verb "to cut" when describing the making of a covenant, which by definition should join parties together. Rabbi Zweig first reviews Rashi (רש"י)'s interpretation from the previous shiur, which explains that cutting creates boundaries or walls on each side, with the covenant parties passing between them. According to this view, seen in the bris bein habesarim with Avrohom, the bris functions by cutting everyone else out, creating an exclusive relationship. The shiur then presents an entirely different interpretation using the same source material. Rather than viewing the cut animals as creating barriers, this approach sees the cutting as taking a whole entity and dividing it in half, with the goal of reconnecting the halves into a unified whole. A bris, therefore, is not a partnership of two separate interests but the creation of genuine oneness from two incomplete entities.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Parshas Lech Lecha - bris bein habesarim
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why did Potiphar's wife pursue Yosef, and what does Rashi mean when he calls her actions "leshem shamayim"? The shiur argues she correctly saw in astrology that she and Yosef would have a child—an unchangeable decree for most people. But as a descendant of Avrohom, whom Hashem lifted above the stars, Yosef possessed the unique power to bend astrological fate, transforming the prediction into fulfillment through her daughter (Osnas) instead.
Why did Hashem cure all the sick, blind, deaf, and lame before Matan Torah? The Rambam teaches that miracles require purpose. This shiur argues that the mass healing demonstrated that Torah is not meant for the downtrodden seeking comfort, but for healthy people who can fully channel their energies toward mitzvos and serve as proper examples to their communities.
Why does the Aramaic word for "accept" (Kabbalah) also mean "complain"? The shiur develops a profound insight: genuine acceptance only emerges from overcoming resistance. Without internal challenge, an idea merely passes through us—true commitment is born only when we wrestle with, resist, and ultimately decide to embrace a principle.
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.
