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What obligation exists for a child born circumcised to undergo hatafat dam brit? The Midrash establishes this as a covenant requirement distinct from removing the foreskin. This raises whether one may cause minor harm for religious enhancement when the core obligation is fulfilled.
The shiur analyzes a complex halachic question from Midrash Rabbah on Parshas Ki Seitzei regarding a child born circumcised (tinok shenolad mohel). The initial question appears to be whether one is permitted to perform circumcision on such a child, given that he is already considered circumcised and any cutting would constitute chabalah (wounding) without clear obligation. Rabbi Zweig explores the precise nature of the requirement for hatafat dam brit (drawing ritual blood) for one born circumcised. The Midrash establishes this as an obligation derived from "himol yimol" - the doubled language indicating that even one born circumcised requires this ritual. However, the shiur distinguishes between different types of circumcision situations, referencing the Rambam (רמב"ם)'s position that once the essential mitzvah (מצוה) of milah is complete, one cannot return to remove remaining skin (tzitzin she'einam me'akvin) even during the week, not just on Shabbos (שבת) as the Tur holds.
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Parshas Ki Seitzei 22:2
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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.
