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Why did Hashem (ה׳) command Avrohom to sacrifice Yitzchok after promising him continuity through that very son? The shiur develops the Rashbam's approach that Avrohom's covenant with Avimelech—treating Eretz Yisrael too lightly—required a test of his love for Hashem. Unlike a business relationship where promises must be fulfilled regardless, the Jewish relationship with Hashem operates on love: we only receive what is truly good for us, even when technically "owed."
The shiur opens with a fundamental question about the Septuagint translation commissioned by King Ptolemy: while the Gemara (גמרא) in Megillah records miraculous alterations to avoid theological problems, why wasn't one particular issue changed? Hashem (ה׳) had promised Avrohom a son, Yitzchok, yet later commanded him to sacrifice that very son. How could Ptolemy reconcile this apparent divine promise-breaking? Rabbi Zweig addresses the puzzling textual difference in how Avrohom and Sarah each reacted to the news of Yitzchok's birth. When told he would have a son, "vayipal Avrohom al panav vayitzchak"—Avrohom fell on his face and laughed. Sarah's reaction uses the same word tzachak, yet Hashem rebukes her: "Lamah zeh tzachaka Sarah?" Rashi (רש"י) explains Avrohom's tzachak meant joy while Sarah's meant skepticism. The Septuagint altered Sarah's response to read "vatitzchak Sarah bekroveha"—she laughed to her relatives—making both skeptical but distinguishing that Sarah publicized her doubt while Avrohom kept silent. But if our tradition has a valid explanation for the difference, why did Hashem miraculously alter the text for Ptolemy rather than allowing our explanation to stand?
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Vayeira 22:1-19 (Akeidah)
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