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Why does the Torah (תורה) emphasize that Adam may eat vegetables and fruits "that have seeds" when all produce has seeds? The shiur develops a yesod that seeds represent our obligation to replace what we consume. Brachos serve not only to request permission but to ask Hashem (ה׳) to replenish the world's resources—a perspective that transforms every meal into an act of responsibility for others.
Rabbi Zweig begins by examining a puzzling Gemara (גמרא) in Brachos that derives the obligation to make a bracha before eating from the pasuk "u'veirach es lachmecha" (and He will bless your bread). The Maharsha asks two questions: first, the pasuk speaks of Hashem (ה׳) blessing the bread, not us blessing it; second, the Gemara elsewhere states that before making a bracha the food belongs to Hashem, so how can the pasuk refer to "your bread"? Additionally, Rabbi Zweig asks why we need a pasuk at all when the Gemara on 35a says it's logically compelling (sevarah) that one may not benefit from this world without a bracha—and the rule is that when something is a sevarah, no pasuk is needed. The shiur's central insight emerges from analyzing the third day of creation. Hashem commanded the earth to produce vegetation with seeds and fruit trees with seeds, and the earth complied. On the sixth day, when Hashem tells Adam what he may eat, the Torah (תורה) again emphasizes "vegetation that has seeds" and "fruit that has seeds." This seems redundant—why not simply say "you may eat fruits and vegetables"? Rabbi Zweig explains that Hashem is not describing what fruits and vegetables are, but rather explaining the basis of Adam's permission to eat them: because they have seeds, they can be replaced. The heter to consume is predicated on the ability and obligation to replenish what is taken from the world.
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Mishpatim 23:25
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