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Why was Leah the first to truly thank God when others had brought offerings? The shiur develops the concept that authentic gratitude (hodayah) isn't merely thanking for the past, but dedicating one's entire future existence to revealing God's honor. Leah's naming of Yehuda—embedding God's name itself in her son—expressed that his whole being would serve as ongoing thanksgiving, establishing the spiritual foundation for malchus.
The shiur opens with the Gemara (גמרא)'s statement that when Leah gave birth to Yehuda and said "Hapaam odeh es Hashem (ה׳)" (This time I will thank God), she became the first person ever to thank God. This appears problematic since Adam, Noach, Kayin, and Hevel all brought offerings. Additionally, Rashi (רש"י) explains she thanked God because she prophetically knew there would be twelve tribes from four wives, and she had more than her share—but shouldn't one child alone warrant thanksgiving? Rabbi Zweig explains through a Gemara in Kesubos about "oseh tzedakah bechol eis" (does charity at all times). Rav Chisda applies this to one who supports his young children (when there's no obligation), while Rav Shmuel bar Nachmani says it refers to one who raises orphans in his home *and marries them off*. Why the addition of marrying them off? The shiur explains that when you marry off orphans, you give them the foundation for their entire future life. Every accomplishment they achieve thereafter—you have a share in. Your tzedakah works for you eternally, twenty-four hours a day, throughout their entire lives.
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How was Yitzchok comforted after Sarah's death through marrying Rivka? The Hebrew 'vayinachem' means both comfort and change of direction, revealing that healing comes through shifting focus outward. Depression and mourning are self-absorbed states; true comfort emerges when we channel our pain into caring for others.
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.
Bereishis 29:35 (Vayeitzei), Bereishis 49:8
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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.
