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How did Avrohom perceive all the mitzvos before Hashem (ה׳) commanded them? The Mizrachi asks why Avrohom didn't perform bris milah earlier like other mitzvos. The shiur suggests Avrohom couldn't perceive any mitzvos until after his bris, as circumcision removes the spiritual blockage that prevents Torah (תורה) comprehension.
The shiur examines a question from the Mizrachi regarding why Avrohom Avinu didn't perform bris milah before Hashem (ה׳) commanded it, given that he fulfilled all other mitzvos before receiving divine instruction. The Mizrachi answers that bris milah differs because it can only be done once - if Avrohom had performed it beforehand as a non-mitzvah (מצוה) act, he couldn't repeat it later as a proper mitzvah when commanded. Rabbi Zweig challenges the fundamental premise of this question: that Avrohom was able to perceive and fulfill all mitzvos before being commanded. He argues that such perception requires extraordinary spiritual sensitivity that may only be possible after bris milah. Before circumcision, Avrohom was an arel (uncircumcised), which represents an incomplete spiritual state with inherent blockages to divine perception.
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Parshas Lech Lecha
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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.
