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Why did Hashem (ה׳) answer Eliezer, Moshe, and Shlomo before they finished speaking? The shiur explores whether this represents the highest level of answering prayer—allowing the person to ask and feel heard—or paradoxically shows Hashem wasn't responding to their request at all, but doing what was right independently. A third approach suggests that for an eved, speech is merely information-sharing, not requesting.
The shiur analyzes a Midrash discussing three people whom Hashem (ה׳) answered before they finished speaking: Eliezer (servant of Avrohom), Moshe Rabbeinu, and Shlomo HaMelech. The Gemara (גמרא) states that Eliezer hadn't even finished his prayer at the well when Rivka appeared; Moshe was answered as he finished speaking about the earth swallowing Korach; and Shlomo's prayer for the Shechinah to dwell in the Beis Hamikdash was answered as he concluded. Rabbi Zweig poses the fundamental question: What is the significance of being answered before finishing one's request? There are three levels of divine response: (1) a person asks and receives an answer, (2) Hashem anticipates needs before they are asked ("terem yikra va'ani e'eneh"), and (3) this intermediate level where Hashem answers while the person is still speaking. What distinguishes this third category?
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Bereishis 24 (Eliezer at the well)
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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.
