No community start suggestion yet.
Why does Rashi (רש"י) specify that Avrohom converted the men while Sarah converted the women? The Torah (תורה) describes spiritual transformation as "making" people, not just teaching behavior. True kiruv requires developing new sensitivities and feelings, which can only come from role models of the same gender.
Rabbi Zweig analyzes Rashi (רש"י)'s commentary on Parshas Lech Lecha regarding Avrohom and Sarah's conversion efforts. The passuk states "the souls they made in Charan," and Rashi explains that Avrohom converted the men while Sarah converted the women. Rabbi Zweig raises two fundamental questions: First, why does Rashi interrupt his explanation with this gender division? Second, why would Chazal suggest separate conversion processes when it seems to contradict contemporary sensitivities? The shiur explores the deeper meaning of "asiyah" (making) in the context of conversion. Rabbi Zweig argues that true conversion is not merely teaching behavioral compliance but creating genuine transformation of a person's emotional and spiritual sensitivities. When someone develops new feelings about stealing, Shabbos (שבת), or tznius, they become essentially a new person with a transformed identity.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Lech Lecha 12:5
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
