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Why did Avrohom cry only a little when Sarah died, according to the Baal HaTurim's commentary on the small letter kaf in 'livchosah'? The shiur resolves this troubling question by showing that Sarah's death resulted from her invoking strict divine judgment, then dying from guilt when she mistook Yitzchok's spiritual elevation for trauma. Her death was self-caused through misunderstanding, not sin, explaining the limited mourning.
This shiur grapples with one of Rabbi Zweig's most troubling questions from over twenty years: the Baal HaTurim's commentary on the small chaf (letter kaf) in 'livchosah' (to cry for her) when Avrohom mourned Sarah. The Baal HaTurim suggests Avrohom cried only a little because Sarah brought her death upon herself by invoking divine judgment ('yishpot Hashem (ה׳) beini uvenech') and was therefore like one who commits suicide, undeserving of full eulogy. The shiur begins by examining this seemingly harsh assessment of Sarah Imeinu, particularly troubling given that Chazal describe her as an 'egla temimah' (perfect heifer) without sin. Rabbi Zweig initially found this commentary so disturbing he considered it almost heretical from anyone but the Baal HaTurim.
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Parshas Chayei Sarah 23:2
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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.
