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Why does the Torah (תורה) first say Avrohom arrived in Canaan, then say he "went into" the land? The Maharal's difficulty reveals a deeper understanding of נִכְנַס - not merely physical entry but spiritual connection to a place. The Rambam (רמב"ם)'s description of Beis Haknesses demonstrates this same principle of becoming anchored to a location.
The shiur examines a compelling question raised by the Maharal regarding an apparent redundancy in the Torah (תורה)'s description of Avrohom's arrival in Canaan. The Torah states that Avrohom and his family came to Eretz Canaan (וַיָּבֹאוּ אַרְץ כְּנַעַן), and immediately afterward says that Avrohom went through the land (וַיַּעֲבֹר אַבְרָם בָּאָרֶץ). Rashi (רש"י) explains this second verse as נִכְנַס בְּתוֹכָהּ - he came inside of it. The Maharal's question is straightforward: if he was already inside according to the first verse, what does the second verse add? The Maharal's own answer - that perhaps Avrohom had left and the Torah is clarifying that he stayed - is acknowledged as a דוחק (forced interpretation). Rabbi Zweig proposes a different understanding based on redefining the concept of נִכְנַס. Rather than meaning physical entry into a location, נִכְנַס means to become connected to a place, to become part of it in a meaningful way.
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Parshas Lech Lecha 12:5-6
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
