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Why does the Akedah story begin with "Vayehi acharei had'varim ha'eleh" — after what words? The shiur explores how Avrohom's covenant with Avimelech establishes his relationship with the name Elokim (divine kingship), distinct from Hashem (ה׳) (the cosmic creator). This shift enables the ultimate test of whether Avrohom will submit even to Elokim's seemingly contradictory command.
The shiur begins by examining Rashi (רש"י)'s two explanations for "Vayehi acharei had'varim ha'eleh" — either Satan's accusation about Avrohom's failure to bring sacrifices at Yitzchok's party, or Yishmael's boast about his superior commitment at age thirteen versus Yitzchok's infant circumcision. Rabbi Zweig questions why these "devarim" (words) carry such weight that the Torah (תורה) responds to them, and why there's such a long delay between the alleged provocations and the Akedah. The key insight emerges from analyzing the divine names used throughout the narrative. Prior to Yitzchok's birth and brit milah, virtually all communications between God and Avrohom use the name Hashem (ה׳). However, from the brit milah onward, particularly regarding Yitzchok's development and Avrohom's role as father, the name Elokim dominates. This pattern is especially pronounced in the story of Hagar's expulsion — the first time it's "malach Hashem," but after Yitzchok's birth it's "malach Elokim."
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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 Vayeira 22:1
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