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If the eastern side of the Jordan is fully part of Eretz Yisrael, why did Moshe still 'not enter the land'? The shiur develops a chiddush that Eretz Yisrael originally had two portions - east for Eisav (physical action) and west for Yaakov (spiritual realm). When Eisav rejected his inheritance, his portion remained with different spiritual characteristics requiring the Jordan crossing as a transformative threshold.
This shiur presents a revolutionary understanding of the boundaries and spiritual geography of Eretz Yisrael, challenging common assumptions about Moshe Rabbeinu's entry into the land. Rabbi Zweig begins by establishing that according to most Rishonim, the eastern side of the Jordan (Ever HaYarden/Trans-Jordan) is fully part of Eretz Yisrael, with all mitzvos ha'teluyot ba'aretz (agricultural laws like terumot and ma'asrot) applying equally on both sides. This raises a fundamental question: if Moshe was already in Eretz Yisrael on the eastern side, what does it mean that he 'didn't enter the land'? The answer lies in understanding that Eretz Yisrael originally had two distinct portions intended for the two sons of Yitzchok. According to the Brit Bein HaBesarim (covenant between Avrohom and Hashem (ה׳)), both Yaakov and Eisav were meant to go down to Egypt for 400 years of slavery, then return together to inherit the land - with the eastern portion designated for Eisav and the western for Yaakov. However, Eisav refused this destiny, walking away from both the suffering and the inheritance, as Rashi (רש"י) explains in Parshas Vayishlach.
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Why did Hashem insist on giving us Eretz Yisrael rather than creating a new land for us? The shiur explores a Midrash that claims Hashem wanted to show His power by defeating our enemies. This creates an ongoing divine commitment to protect us in a hostile environment where the nations perceive us as thieves of their land.
Why did Shlomo HaMelech combine intellect, physical pleasure, and chukim after each approach individually failed? The shiur develops that humans must acknowledge both their physical nature and spiritual capacity simultaneously. Chukim (called "foolishness" here) teach us to act for internal meaning rather than external approval.
Various - Parshas Vayishlach, Devarim, Brit Bein HaBesarim
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