Rabbi Zweig explores how the tribe of Levi's unwavering commitment to brit milah gave them the spiritual strength to oppose idolatry, ultimately earning them the priesthood.
Rabbi Zweig begins by analyzing the verse 'U'leivi amar tumechav u'recha leish chasidecha' which connects Levi's merit to receive the Urim v'Tumim with two factors: their opposition to idolatry during the Golden Calf incident and their maintenance of brit milah in the desert. The shiur asks why the Torah (תורה) gives two reasons - was it their anti-idolatry stance or their observance of circumcision that earned them the priesthood? The Rambam (רמב"ם)'s historical analysis of idolatry provides crucial insight. Idolatry began in Enosh's time when people reasoned that since God created celestial bodies as His servants, they should honor these intermediaries. This seemingly logical approach was fundamentally flawed because it missed creation's true purpose - not that man should have his physical needs met, but that man should develop a relationship with the Almighty through recognizing his dependence on Him. The connection between brit milah and anti-idolatry becomes clear through understanding the nature of both. Idolatry represents the desire to separate oneself from God while still obtaining what one needs from creation. The idolater wants the world to serve his pleasures without requiring a direct relationship with the Creator. Brit milah represents the opposite - it's a permanent sign in one's body declaring that the body belongs to Hashem (ה׳) and is not merely a vehicle for self-gratification. Levi maintained brit milah throughout the desert years when other tribes ceased circumcising due to dangerous winds. This constant physical reminder reinforced their understanding that they were servants of God, making idolatry psychologically impossible. When the Golden Calf incident occurred, only Levi had the spiritual strength to kill even family members who had worshipped the idol, because they retained this consciousness of serving God rather than themselves. The shiur connects this to Pinchas, who also opposed idolatry (the Israelites' relationships with Moabite women constituted idol worship according to Rambam) and became both a kohen and Eliyahu HaNavi - the guardian angel of brit milah. The pattern emerges: those who understand that the body serves God rather than the self naturally oppose any form of worship that bypasses the Creator. This explains Avraham's relationship to Eretz Yisrael. Before brit milah, he merited the land as a descendant of Shem. After brit milah, he merited it as a place of direct connection to God - 'v'hayiti lahem l'Elokim.' The land becomes not just inheritance but a location for divine relationship, requiring the spiritual preparation of brit milah. Ultimately, Levi's two merits are actually one: their brit milah gave them the strength for anti-idolatry, qualifying them for the priesthood's kedushah haguf - the holiness that recognizes the body as God's servant rather than one's own pleasure vehicle.
Rabbi Zweig challenges Freudian psychology by arguing that the basic human drive is not pleasure-seeking but rather the painful awareness of non-existence, and explains how only a relationship with God can provide the feeling of true existence and simcha.
An exploration of the deeper meaning of 'amirah' (saying) as empowering others by recognizing their uniqueness and building meaningful relationships through authentic, individualized communication.
Parshas V'Zos HaBracha 33:8-9
Sign in to access full transcripts
