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Why does the Gemara (גמרא) say to learn Torah (תורה) purely out of love—then add, "But in the end, honor will come"? Rabbi Zweig develops the yesod that love, both of Hashem (ה׳) and in marriage, is not seeking ulterior gain but self-worth. The validation that comes from true connection *is* love. Elul is when Hashem removes barriers so we can feel that connection—entering Rosh Hashanah not in terror, but knowing He loves us and wants our cure, not our punishment.
The shiur opens with the Baal HaTurim's observation that the Pasuk in Nitzavim (Devarim 30:6) encodes the word "Elul" through the acronym of "es levavcha... v'es levav" (aleph-lamed-vav-lamed). The verse promises that Hashem (ה׳) will remove the callousness of our hearts so we will come to love Him. This raises the question: if avodas Hashem depends on our free will, why does the Pasuk describe Hashem as *doing* something for us rather than commanding us to act? Rabbi Zweig then turns to a Gemara (גמרא) brought by Rashi (רש"י) (on Devarim 30:20) discussing the mitzvah (מצוה) to love Hashem. The Gemara warns against learning Torah (תורה) for ulterior motives—to be called "wise," to become a "rabbi," or to earn a position. Instead, one should learn purely out of love. But the Gemara concludes with three puzzling words: "v'sof hakavod lavo"—in the end, honor will come. This seems to contradict the entire premise: if love means acting without ulterior motive, why remind the person that he will receive honor? Doesn't that reintroduce the very ulterior motive the Gemara sought to eliminate?
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Nitzavim 30:6, 30:20
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