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Why did Lavan enthusiastically bless Yaakov's family before rushing home? The shiur presents a chiddush connecting Lavan to Bilaam: Lavan's blessing was strategic, meant to give them more than they could handle. Like Bilaam's blessings that became curses, excessive wealth or talent often destroys those unable to manage it—making the blessing itself the most effective curse.
The shiur opens with a close reading of the pasuk describing Lavan's departure from Yaakov's family. Several textual anomalies emerge: Why does the Torah (תורה) mention that Lavan blessed them? Why does "vayashkem" (rising early with enthusiasm) appear when his body language shows he's eager to leave? And why does the pasuk say "vayelech vayashav Lavan limkomo" (Lavan went and returned to his place) before "Vayaakov halach ledarko" (Yaakov went on his way), suggesting Lavan left first rather than waiting for his family to depart as would be customary? The resolution begins with a Gemara (גמרא) in Sanhedrin identifying Lavan with Bilaam—whether as the same person or as sharing the same soul. The key principle is that every blessing Bilaam gave the Jewish people turned into a curse (except "Mah tovu ohalecha Yaakov"). Rabbi Zweig develops the mechanism by which blessings become curses: the greatest curse one can give is to bless someone with more than they can handle. Wishing someone tremendous wealth, power, or success when they lack the capacity to manage it properly becomes a destructive force rather than a benefit.
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Parshas Vayeitzei 32:1
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
