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Why does the Torah (תורה) write "her tent" but pronounce it "his tent" when Avrohom pitches Sarah's tent first? The shiur develops that once Avrohom received the besurah he would have children, Sarah's tent became his tent — her role as mother became his primary focus. A husband must establish his wife's motherhood as the foundation of his respect for her, not her degrees or earning power, or she will never be able to embrace that role.
The shiur addresses what Rabbi Zweig identifies as the basis of dysfunction in contemporary homes, including Torah (תורה)-observant homes. The central text is Bereishis 12:8, where the Torah describes Avrohom pitching his tent after receiving the besurah that he would have children. Rashi (רש"י) notes that the word "ohalo" (his tent) is spelled with a hei ("ohalah" — her tent), teaching that Avrohom pitched Sarah's tent first, then his own. Rabbi Zweig raises three questions on this Rashi: (1) If the Torah means to say he pitched her tent, why not write and read "ohalah" consistently? Why write "her tent" but pronounce it "his tent"? (2) What profound lesson is being taught here — is this merely etiquette about opening doors? (3) Why does the Torah teach this lesson at this particular stop, rather than earlier in Avrohom's journeys?
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Lech Lecha 12:8
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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.
