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Why did Avrohom consult friends about circumcision when Hashem (ה׳) commanded it directly? At age 100, circumcision posed genuine danger, creating a halachic question about pikuach nefesh. Mamre's advice revealed a key principle: those who sacrifice for Hashem receive divine protection that changes the calculus of what constitutes actual danger.
Rabbi Zweig addresses a fundamental question posed by the Maharal and Mizrachi: Why did Avrohom Avinu need to consult with his friends about performing circumcision when Hashem (ה׳) had directly commanded him to do so? The Maharal offers two answers - either Avrohom wanted to avoid appearing brainwashed, or he was obligated to consult as a covenant partner - but Rabbi Zweig finds both explanations problematic based on Rashi (רש"י)'s commentary and the Midrash's language. Rabbi Zweig proposes a novel approach: Hashem's command was to circumcise "all males," which must be understood within halachic parameters that prohibit endangering life. At age 100, circumcision posed genuine danger to Avrohom, making it a legitimate halachic question whether the mitzvah (מצוה) applied to him. Aner and Eshkol advised against it due to the physical dangers and potential enemy attacks during his weakened state.
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Parshas Lech Lecha
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
