A free account is required to play audio and download files.
No community start suggestion yet.
Why does the Torah (תורה) command lending money using the conditional word "im" (if) when lending is actually obligatory? The shiur reveals that "im" teaches the proper manner: you must lend money as if you want to, making the recipient feel cared for rather than burdened. This insight unlocks the difference between the two accounts of Matan Torah—Yisro establishes our servitude to Hashem (ה׳), while Mishpatim creates a bris that grants us rights and demands sensitivity in all interpersonal mitzvos.
The shiur opens by addressing a fundamental question: why do Parshas Yisro and Parshas Mishpatim present what appear to be two completely different versions of Kabbalas HaTorah? In Yisro, the atmosphere is one of awe and trembling, with the shofar blast and overwhelming divine presence. In Mishpatim, we find numerous details absent from Yisro—Moshe writing the Torah (תורה) from Bereishis through Matan Torah, building an altar, bringing sacrifices, sprinkling blood, and people eating and drinking in celebration. According to most Rishonim, both accounts describe the same time period, yet they seem irreconcilably different. The resolution to this apparent contradiction provides the framework for understanding a revolutionary principle in bein adam l'chavero. Rabbi Zweig turns to an apparently unrelated textual difficulty in Parshas Mishpatim. The pasuk states: "Im kesef talveh es ami es he'oni imach lo sihyeh lo k'nosheh, lo sasimun alav neshech" (Shemos 22:24). The verse commands: when you lend money to My people, the poor person with you, do not be to him like a creditor, do not place interest upon him. The logical structure is problematic—the Torah should first mention not charging interest (which applies at the moment of the loan), then mention not aggressively collecting (which applies when payment is due). Instead, the verse goes: lend money, don't aggressively collect, and then don't charge interest—moving backward chronologically to the moment of lending.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Shemos 22:24 (Parshas Mishpatim)
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why does seeing a sotah inspire one to become a nazir? The nazir's abstention creates a pre-sin state where body and soul exist in perfect harmony. This 30-day period corrects the internal contradiction that led to his original transgression.
What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
How can sinas chinam lead someone to harm himself even more than his enemy? The shiur develops that sinas chinam requires self-hatred first — only someone alienated from himself will damage himself to hurt others. The Bar Kamtsa host and R. Zecharya ben Avkulas both exhibited this self-alienation, showing that proper anava restores love of both self and others.
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.
