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How did Avrohom's chesed (חסד) change after Bris Mila? Before circumcision, Avrohom responded to others' needs - classic reactive kindness. After Bris Mila, he developed Hashem (ה׳)'s type of chesed: an innate desire to do good even when no one needs help, mirroring how Hashem created the world as pure kindness without responding to any pre-existing need.
Rabbi Zweig explores the fundamental transformation Avrohom underwent after Bris Mila, arguing that this represents the key difference between Parshas Lech Lecha and Parshas Vayeira. He begins by raising several difficult questions: Why did Avrohom give the people of Sodom back to their wicked king after defeating the four kings, only to later fight with Hashem (ה׳) to save these same people? Why didn't Hashem consult with Avrohom about the destruction in last week's parsha but does so now? Why does the Gemara (גמרא) suggest the angels criticized Avrohom about Yishmael's potential for idolatry? The Rambam (רמב"ם) explains that Bris Mila minimizes physical pleasure not because Judaism opposes pleasure, but to prevent narcissistic self-gratification from becoming our core drive. The number eight (Bris Mila on the eighth day) represents man's partnership with Hashem beyond the natural world (seven). Through circumcision, Avrohom accessed his spiritual essence - the godly desire to be matev (do good) that exists within every person created b'tzelem Elokim.
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Parshas Vayeira
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
