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Why does Koheles speak of both zman (designated time) and eis (present moment) in spiritual matters? The shiur develops that zman represents God's invitation while eis represents our response, and their intersection creates moed - actual relationship rather than mere spiritual exercise. True avodah requires divine partnership, just as bris milah needed God's command because covenants cannot be unilateral.
Rabbi Zweig opens his analysis of Koheles chapter 3 with the famous verse "For everything there's a time, and there's a time for everything under the heavens." He distinguishes between two Hebrew words for time: zman (designated time, related to preparation) and eis (the present moment, related to 'now'). Through Rashi (רש"י)'s commentary and a fascinating Midrash, he explains that zman represents times when God has designated His involvement, while eis represents our living in the moment. The Midrash cites examples: Adam HaRishon had designated times for entering and leaving the Garden of Eden, Noah for entering and leaving the ark, and Avrohom for circumcision. The Jewish people had two designated times for circumcision as a nation. Rabbi Zweig addresses a classic question: why didn't Avrohom perform circumcision before God commanded it, when he fulfilled all other mitzvos? His answer: circumcision is a bris (covenant), which requires two parties. Unlike other mitzvos that involve self-perfection, a covenant demands mutual agreement - you cannot merge unilaterally, just as you cannot marry yourself.
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Koheles 3:1
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