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How could Avrohom challenge God's justice regarding Sodom when cities with more evil than good deserve destruction? The shiur develops that Bris Milah transforms divine governance from 'martial law' to covenant justice, granting humanity rights to existence and due process. This fundamental shift reframes our obligations to others as matters of justice rather than optional kindness.
This profound shiur examines the transformative power of Bris Milah through the lens of Avrohom's confrontation with God over Sodom. Rabbi Zweig begins by analyzing Rashi (רש"י)'s comment about Avrohom sitting during God's visit, establishing the connection to divine justice where God stands while judges sit. The core question emerges: how could Avrohom accuse God of injustice when the Rambam (רמב"ם) clearly states that cities with more evil than good are justly destroyed? The answer lies in understanding two distinct modes of divine governance: martial law versus justice. Before Bris Milah, God operated under what could be called 'martial law' - when a population rebels against divine authority (measured by having more sins than merits), they forfeit their rights and can be destroyed without due process. This is what happened with the flood and was planned for Sodom. However, Avrohom's Bris Milah created a covenant that fundamentally changed this dynamic.
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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 Vayera 18:1
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