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Why does the Torah (תורה) forbid using a single stone monument (matzeivah) when the Avos used them and God originally loved this practice? The shiur develops that matzeivah became dangerous when adopted by pantheists who saw the stone itself as divine rather than a reflection of God. This mistake leads to connecting inward to perceived godliness within oneself rather than outward to Hashem (ה׳).
The shiur examines the prohibition in Parshas Shoftim against erecting a matzeivah (single stone monument), which the Torah (תורה) states that God now hates despite originally loving when used by the Avos. Rabbi Zweig begins by analyzing the machlokes between the Ramban (רמב"ן) and Maharal regarding when foreign practices become forbidden - whether when all nations do them (Ramban) or only some (Maharal). The Ramban argues that universal practices become inherently idolatrous, while the Maharal contends that universal practices have logical basis and are permissible, but practices of only some nations are religious rites to be avoided. The shiur questions why this prohibition requires a special verse when it seemingly falls under the general law of "bechukosai lo seileichu" (not following gentile customs). The unique aspect here is God's hatred - stronger than the jealousy typically associated with idolatry. Rabbi Zweig explains the fundamental difference between a matzeivah (single stone) and mizbeach (multiple stones): the matzeivah represents pure divine creation in its pristine state, while the mizbeach represents human-divine partnership.
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Parshas Shoftim - prohibition of matzeivah
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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.
