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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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Parshas Vayeira 18:1
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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.
