A free account is required to play audio and download files.
No community start suggestion yet.
Why couldn't Eliezer marry his daughter to Yitzchok—and how did he become "blessed" by the end of the story? The Midrash teaches that a slave cannot unite with one who is blessed because a slave's nature is to grasp for his own portion. Eliezer's transformation came when he worked entirely for Yitzchok's shidduch with Rivka despite having his own daughter—demonstrating total selflessness and becoming the very definition of "baruch."
Rabbi Zweig explores one of the most puzzling elements of the story of finding a wife for Yitzchok: why Eliezer, Avrohom's trusted servant, was categorically excluded from the possibility of his daughter marrying Yitzchok. The Midrash Rabbah makes clear that anyone could be considered—Aner, Eshkol, Mamre, even Yishmael—but not Eliezer. Rashi (רש"י) explains this with the principle "ein eved mistavik b'baruch"—a servant cannot unite with one who is blessed. The shiur unpacks what this means and how it was ultimately overcome. The fundamental question is: what is the nature of being an "eved" (slave/servant) that disqualifies one from this union? The answer lies in understanding the original curse of slavery that came upon Canaan. Cham, the father of Canaan and Mitzrayim, sinned because he didn't want his father Noach to have more children—this would reduce his inheritance from a third to a smaller portion. Though the inheritance wasn't yet his, he already had his eye on securing what he felt was coming to him. Canaan was cursed because he approved of his father's actions. The essence of being an "eved," then, is someone whose nature is to grasp at what he perceives as his portion, even when it's not yet rightfully his. The punishment fits perfectly: an eved becomes someone who owns nothing at all—"leis leih migar me'klum"—he himself is owned by his master, and whatever he acquires belongs to his master.
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!
Bereishis 24 (Parshas Chayei Sarah) - Eliezer's mission to find a wife for Yitzchak
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!
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.
Up Next in this Series
Why did Potiphar's wife pursue Yosef, and what does Rashi mean when he calls her actions "leshem shamayim"? The shiur argues she correctly saw in astrology that she and Yosef would have a child—an unchangeable decree for most people. But as a descendant of Avrohom, whom Hashem lifted above the stars, Yosef possessed the unique power to bend astrological fate, transforming the prediction into fulfillment through her daughter (Osnas) instead.
Why did Hashem cure all the sick, blind, deaf, and lame before Matan Torah? The Rambam teaches that miracles require purpose. This shiur argues that the mass healing demonstrated that Torah is not meant for the downtrodden seeking comfort, but for healthy people who can fully channel their energies toward mitzvos and serve as proper examples to their communities.
Why does the Aramaic word for "accept" (Kabbalah) also mean "complain"? The shiur develops a profound insight: genuine acceptance only emerges from overcoming resistance. Without internal challenge, an idea merely passes through us—true commitment is born only when we wrestle with, resist, and ultimately decide to embrace a principle.
Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
