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Why does the mishna define a tzaddik as one who says little and does much, and a rasha as one who says much and doesn't even do a little? The shiur develops the yesod that a tzaddik's chesed (חסד) preserves the recipient's self-respect by minimizing what he offers so the person feels less indebted, while a rasha's promises are driven by kavod—taking recognition rather than truly giving.
The shiur examines a fundamental mishna contrasting the tzaddik who says little and does much with the rasha who says much and doesn't even do a little. Rabbi Zweig brings proof texts from Avrohom Avinu's hospitality—where he offered "a little bread" but served a lavish meal—and from Ephron, who publicly promised to give Avrohom the Machpelah cave as a gift but ended up charging top price with premium currency. The core insight is that these aren't merely statements about honesty or follow-through. Rather, they reveal two opposite motivations in human relationships. Ephron's grand public offer was driven by kavod—a desire for recognition, honor, and a metaphorical plaque bearing his name as a great benefactor. His giving was conditional on receiving honor in return. When Avrohom refused to accept it as a gift (which would have denied Ephron his kavod), Ephron immediately switched to extracting maximum payment. This demonstrates that a rasha is fundamentally a taker, not a giver—even his apparent generosity is a transaction to acquire honor for himself.
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Why does lashon hara cause tzaraas, and why are those with tzaraas considered 'dead while alive'? The shiur develops a psychological yesod: people speak lashon hara to avoid the hard work of actualizing their potential, instead taking a 'quick fix' by putting others down. This destroys their inner spark, creating spiritual death reflected in the dead skin of tzaraas.
