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Why does Parshas Chayei Sarah begin with burial arrangements rather than marriage? Marriage is a creation—a permanent merger, not a temporary partnership. The shiur develops the yesod that Jewish marriage is literally forever, built on the Midrash connecting "MiHashem yatzah hadavar" to Har Moriah, where Adam was created and the Akeidah took place, and explores how this understanding transforms what we value in a spouse and how we sustain a marriage.
Rabbi Zweig opens with a textual question: when Lavan and Besuel respond to Eliezer's proposal for Rivka to marry Yitzchok, they say "MiHashem yatzah hadavar" (from Hashem (ה׳) this matter came forth). The Midrash interprets "miheichan yatzah"—from where did it come? Rabbi Yehoshua answers: "miHar Moriah yatzah"—it came from Har Moriah. The straightforward reading connects this to the pasuk at the end of last week's parsha, where immediately after the Akeidah, Avrohom is told that Rivka was born. But Rabbi Zweig questions this: what does it mean the word "came from" Har Moriah? The word didn't physically originate from the mountain. He suggests the Midrash is teaching something deeper about the nature of marriage itself. The shiur introduces a fascinating question from Tosfos Hayeshanim on why Masechta Yevamos is the first tractate of Seder Nashim. Various answers are offered—that it parallels the end of Seder Moed (which ends with funerals/Moed Katan), or that it teaches which women are forbidden before discussing permitted marriages. Rabbi Zweig proposes a radical alternative: the Torah (תורה)'s message by beginning Seder Nashim with Yevamos is that Jewish marriage is forever—not "till death do us part" like by non-Jews, but literally eternal. A man is buried with his wife because they are one unit. Just as you bury an amputated limb with the person when they die because you can't bury half a person, so too husband and wife are one complete entity.
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Bereishis 24:50 (Parshas Chayei Sarah)
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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.
