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Why does the Midrash ask if it's mutar (permitted) rather than chayav (obligated) to circumcise a child born already circumcised? The shiur develops that this reflects two distinct aspects of milah: removing the orlah (physical defect) versus entering the brit Avrohom (covenant relationship). For a nolad mahul, only the covenant aspect applies.
This shiur analyzes a Midrash in Parshas Ki Seitzei about the halacha (הלכה) of circumcising a child born already circumcised (nolad mahul). Rabbi Zweig focuses on the Midrash's unusual language asking whether it's "mutar" (permitted) to perform milah on such a child, rather than asking about the obligation. The shiur develops that milah contains two distinct elements: the removal of orlah (which creates a negative spiritual and physical state) and entry into the brit Avrohom. A child born circumcised lacks the orlah defect but still requires entry into the covenant. This explains why the Midrash uses "mutar" - since there's no orlah to remove, the question is whether performing an operation on the child is permitted for the sake of covenant entry.
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Parshas Ki Seitzei - Kan Tzipor
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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.
