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Why does the Torah (תורה) use the verb "kores" (to cut) when creating a covenant (bris)? The shiur develops a fundamental distinction: a bris is not a partnership of two complete entities but a merger—two halves becoming one whole. This yesod applies to marriage (where spouses become incomplete without each other), to our relationship with Hashem (ה׳), and to Kol Yisrael Areivim Zeh Bazeh—explaining why another Jew's needs are literally my needs, not merely my responsibility.
Rabbi Zweig examines the opening pesukim of Parshas Nitzavim, which describe Klal Yisrael entering into a covenant (bris) with Hashem (ה׳). The Torah (תורה) uses the phrase "le'ovrecha b'vris Hashem Elokecha be'alaso asher Hashem Elokecha kores imcha hayom" (Devarim 29:11)—to bring you into the covenant that Hashem your God cuts with you today. The fundamental question: why does the verb for making a covenant—"kores"—mean "to cut"? This appears paradoxical: a covenant binds and connects, while cutting separates and divides. Rashi (רש"י) addresses this by explaining that ancient covenants involved creating barriers on both sides, with the covenant partners passing between them—as occurred at the Bris Bein HaBesarim when Avrohom passed between the severed animal pieces. According to Rashi's approach, "cutting" a covenant means cutting everyone else out—creating an exclusive relationship from which all others are excluded. But this itself requires explanation: why must a covenant exclude others?
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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.
Nitzavim 29:11-28
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Why does the Torah separate Avrohom's eulogy for Sarah from his crying for her? The shiur shows that Sarah required a public eulogy focused on the communal loss of a leader, not Avrohom's private grief. This teaches that we must view Jewish tragedies through a national lens first, seeing attacks on Am Yisrael as collective losses that dwarf personal concerns.
