A free account is required to play audio and download files.
No community start suggestion yet.
How could Sarah being taken by Pharaoh and Avimelech constitute two separate tests for Avrohom? The Maharal's challenge reveals that Pharaoh acted from lust while Avimelech acted from power and control. This distinction explains why rebellion against authority is spiritually worse than inability to control desires.
This shiur examines a fundamental question raised by the Maharal regarding the Rambam (רמב"ם)'s enumeration of Avrohom's ten tests (Aseres Hanisyonos). The Maharal questions how the Rambam can count Sarah being taken by Pharaoh and later by Avimelech as two separate tests, arguing that identical situations cannot constitute separate trials. The speaker demonstrates that these were actually fundamentally different tests by analyzing the textual differences between the two narratives. The incident with Pharaoh was motivated by lust - the Torah (תורה) emphasizes Sarah's beauty, Pharaoh's officers praised her appearance, and Pharaoh willingly paid Avrohom gifts before taking her. Egypt represented a culture of licentiousness where people were happy to pay for their pleasures. When Pharaoh discovered his error, he simply returned Sarah and sent them away.
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!
Pirkei DeRabbi Eliezer - Aseres Hanisyonos
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.
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.
