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Why did Yaakov, the greatest of the Avos, only institute Maariv, the one tefillah that is considered reshus (non-obligatory)? The Avos didn't just obligate their children to pray—they secured appointments with Hashem (ה׳) for us to enter His presence. Yaakov's contribution was the most powerful: he arranged that Hashem would be available even when we might not show up, demonstrating unmatched faith in our connection to Him.
Rabbi Zweig begins by addressing the Yeshiva about basic issues of conduct and davening, explaining that the following days will involve direct conversations with the bochurim about setting proper standards in the Beis Medrash. The main shiur explores the title given to Yaakov Avinu: Bechir Sheba'Avos (the chosen among the forefathers). While Avrohom produced Yishmael and Yitzchok produced Eisav, all of Yaakov's children remained within Klal Yisrael. Rabbi Zweig discusses Eisav as representing Western civilization and Rome—a powerful cultural force that has historically devalued human life when it no longer serves utilitarian purposes. He traces this through Spartan practices of abandoning the elderly, modern euthanasia debates, and the allocation of medical resources, showing how Western civilization can lead to viewing people as disposable when they cease being economically productive.
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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.
Parshas Vayeitzei - Vayifga bamakom (Bereishis 28:11)
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Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
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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.
