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Why did Avrohom build a mizbeach when told his children would inherit Eretz Yisrael—hadn't he already been promised descendants? The shiur develops a fundamental distinction: zera (seed) means not merely biological offspring but a transmission of character traits—the avos' midos are genetically coded into their descendants. This transforms our understanding of Jewish identity and responsibility.
The shiur opens with a question from Rashi (רש"י) on the pasuk "le'zaracha etein es ha'aretz hazos"—why did Avrohom build a mizbeach when told his descendants would inherit the land, given that Hashem (ה׳) had already promised in Lech Lecha that "ve'escha oscha legoy gadol"? The Maharal suggests perhaps the original promise was conditional on leaving his land, and could theoretically have been retracted, whereas this new promise was unconditional. Rabbi Zweig finds both of the Maharal's answers logically problematic—a conditional promise, once the condition is fulfilled, creates an obligation that cannot be unilaterally withdrawn, and a unilateral promise should actually be easier to retract than one earned through action. The shiur then introduces a fundamental distinction between banim (children) and zera (seed). Drawing on Onkelos's translation of mishpachah as zera, and the sugya of "rachmana afkei lei l'zar'ei" (the Torah (תורה) removed zera from non-Jews), Rabbi Zweig explains that zera means more than biological lineage—it refers to the transmission of character traits. Just as seeds contain genetic code to reproduce the parent organism, zera in human beings means children carry not only their parents' physical DNA but their character code. The Gemara (גמרא) in Beitzah states "kol hameracheim byadua she'hu mizera Avrohom Avinu"—whoever is compassionate is known to be from Avrohom's seed—using the specific language of zera, not merely descendant.
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Parshas Lech Lecha 12:7
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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.
