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Why did Avrohom consult with Aner, Eshkol, and Mamre about performing bris milah when Hashem (ה׳) commanded it? The shiur develops that divine commands must be reconciled with other divine imperatives like preserving life. Mamre's counsel that Avrohom could rely on Hashem's miraculous protection earned him the reward of having Hashem appear in his territory.
The shiur examines the Midrash explaining why Hashem (ה׳) appeared to Avrohom specifically "b'Elonei Mamre" - as a reward for Mamre's advice regarding bris milah. The Midrash recounts how Avrohom consulted three allies: Aner warned against the physical dangers of circumcision at age 99, Eshkol worried about vulnerability to enemies, while Mamre encouraged Avrohom to trust in Hashem who had performed miracles for him before. Rabbi Zweig addresses the fundamental question of why Avrohom would consult others about a direct divine command. He establishes a crucial principle: divine commands must be understood within the context of all divine imperatives, not as isolated directives that override human reasoning. Using the example of a child with hemophilia, he demonstrates that Hashem's command to perform bris milah must be reconciled with the prohibition against killing or endangering life.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Vayeira 18:1
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