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Why did Hagar carry the sick Yishmael through the desert for days, then suddenly throw him down and abandon him to die alone? The answer reveals a fundamental truth: even maternal kindness can be rooted in pure selfishness. Only when charity and kindness flow from obligation to God — not personal feeling or benefit — do they remain real chesed (חסד) and resist breaking down under pressure.
The shiur addresses a foundational question many Jews raise: "I give charity, I care for others — why do I need tefillin or Shabbos (שבת)? Isn't charity what's really important?" The Torah (תורה) itself appears to support this argument. In Bereishis 18:19, God explains why He chose Avrohom: "For I have known him, to the end that he may command his children and his household after him to keep the way of Hashem (ה׳), to do charity and justice." The Rambam (רמב"ם) in Hilchos Dei'os defines "keeping the way of Hashem" as developing character traits of kindness and compassion. So it would seem that the essence of the Jewish mission is charity and justice, not ritual observance. Rabbi Zweig challenges this conclusion by analyzing the shocking story of Hagar and Yishmael from Parshas Vayeira (Bereishis 21:9–16). After Sarah sees Yishmael mocking (Rashi (רש"י) explains he is involved in idolatry, murder, or at minimum threatening Yitzchok), she demands that Avrohom expel Hagar and her son. God instructs Avrohom to listen to Sarah. Avrohom sends Hagar away with bread and water. When the water runs out in the desert, Hagar casts down her sick son — who is either 18 or 24 years old according to various midrashim — and walks 400 yards away, saying, "Let me not see the death of the child." She then sits and weeps.
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Bereishis 18:19, 21:9-16
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Up Next in this Series
Why does the Torah emphasize Rivka's Aramean ancestry when describing her marriage to Yitzchok? The shiur reveals that Arameans were master manipulators with extraordinary sensitivity to others' psychology. Rivka inherited this keen insight but channeled it into genuine chesed, which requires understanding what recipients actually need rather than what givers want to provide.
Why does the Torah separate Avrohom's eulogy for Sarah from his crying for her? The shiur shows that Sarah required a public eulogy focused on the communal loss of a leader, not Avrohom's private grief. This teaches that we must view Jewish tragedies through a national lens first, seeing attacks on Am Yisrael as collective losses that dwarf personal concerns.
Why does Rashi describe Avrohom and Ephron's land deal as happening "between friends" when they just met? The shiur develops the principle that overpaying transforms business transactions into expressions of friendship and respect. Great people habitually overpay to ensure no one feels exploited, creating "lekach tov" situations where both parties benefit with dignity.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
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.
