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Why does the Torah (תורה) emphasize Yaakov's complaint to Rochel and Leah about Lavan's dishonesty when Hashem (ה׳) already commanded them to leave? The Rambam (רמב"ם)'s law that workers must labor with full effort isn't rooted in employment obligations but in "adam la'amal yulad"—man was created for work. Hard work fulfills us; working below capacity leaves us empty. Yaakov's reward wasn't just from Lavan—it was divine compensation for self-actualization through labor.
The shiur opens with a puzzling sequence in Parshas Vayeitzei: Hashem (ה׳) tells Yaakov to return home, yet Yaakov elaborates to his wives about Lavan's repeated wage changes and dishonesty. Why the lengthy explanation when a divine command should suffice? Moreover, why does the Torah (תורה) preface this with Yaakov overhearing Lavan's sons accusing him of theft, and noticing Lavan's changed countenance? Rabbi Zweig brings a fundamental Rambam (רמב"ם) at the end of Hilchos Sechirus (Laws of Hiring). The Rambam states that just as an employer is forbidden to withhold wages, a worker is forbidden to steal work-time from his employer. If he wastes bits of time here and there, "nimtza kol hayom bimei'ah"—the entire day becomes empty. This language is puzzling: if one steals half an hour through personal phone calls, why does the Rambam say the *entire day* is empty? The expected formulation should be proportional: stealing half an hour means half an hour is stolen, not that the whole day is void.
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Bereishis 31:1-16 (Parshas Vayeitzei)
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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.
