No community start suggestion yet.
Why does Avrohom need to train Yishmael in mitzvos after he already demonstrated extraordinary mesirus nefesh at thirteen by undergoing bris milah voluntarily? The shiur develops the yesod that chinuch isn't about one-time heroic acts but about establishing behaviors a person is comfortable with and will maintain. True chinuch creates normal, sustainable commitment—not extraordinary moments—and this explains why Shmuel's brilliance had to remain understated and why Yishmael's hachnasas orchim training endured for millennia.
The shiur opens with a fundamental question on the parsha: After Yishmael demonstrated extraordinary mesirus nefesh by voluntarily undergoing bris milah at age thirteen—an act the Midrash identifies as the catalyst for the Akeidah—why does the Torah (תורה) describe Avrohom training him in mitzvos through the simple act of serving guests (Bereishis 18:7)? Rashi (רש"י) explains "chanichov" as "trained ones," referring to Eliezer who was trained for mitzvos, and that "chinuch" means the beginning of bringing a person or vessel into the use it will remain in forever. But if Yishmael already chose mesirus nefesh, what further chinuch is needed? A parallel question emerges from the Gemara (גמרא) about Shmuel HaNavi. Chanah davened for "zera anashim"—offspring who would be "normal," not outstanding—neither too tall nor too short, too smart nor too stupid. Yet when Shmuel at age two corrected Eli HaKohen on a halachic matter (that shechita is kasher b'zar, not requiring a kohen), demonstrating greater knowledge than the Gadol Hador, Chanah insisted "al hana'ar hazeh hispalalti"—this is exactly the child she prayed for. Rashi explains she davened he not be recognizably too smart, to avoid ayin hara. But this seems contradictory—how can extraordinary brilliance coexist with being "normal"?
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!
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
How was Yitzchok comforted after Sarah's death through marrying Rivka? The Hebrew 'vayinachem' means both comfort and change of direction, revealing that healing comes through shifting focus outward. Depression and mourning are self-absorbed states; true comfort emerges when we channel our pain into caring for others.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
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.
Bereishis 18:7
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!
How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
