No community start suggestion yet.
What does Rashi (רש"י) mean that Avrohom could "wage war" against Hashem (ה׳) over Sodom's destruction? Using a yesod from the Rambam (רמב"ם)'s Moreh Nevuchim, the shiur explains that divine actions can be good for the world but harmful to individuals. Avrohom initially feared Hashem would destroy tzaddikim with reshaim in an act of "war" - beneficial globally but terrible for the victims.
The shiur analyzes Rashi (רש"י)'s puzzling comment on Vayeira that when Avrohom approached Hashem (ה׳) about Sodom ("vayigas Avram"), the term "vayigas" can mean war, peace/appeasement, or prayer. While prayer and appeasement make sense in this context, Rashi's inclusion of "war" seems problematic - how can one wage war against the Creator? Rabbi Zweig resolves this by citing a fundamental principle from the Rambam (רמב"ם)'s Moreh Nevuchim. The Rambam explains that mitzvos and divine actions operate from two perspectives: sometimes they benefit the individual directly (like a doctor's treatment), but sometimes they serve the greater good of the world even when harmful to specific individuals. This contrasts with the perspective in the Rambam's Mishneh Torah (תורה), which emphasizes individual benefit.
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 Vayeira 18:23
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!
