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Why did the Jewish people rebel despite having happiness, a glad heart, and material abundance? The Rambam (רמב"ם) reads "tachas asher lo avadta" as: we stopped serving Hashem (ה׳) *because* we had everything—fearing divine control rather than recognizing divine love. Rosh Hashanah demands we internalize that the entire Torah (תורה) system exists solely for our benefit, not to control us.
Rabbi Zweig delivers a profound shiur on the psychological dynamics of divine service, examining why material and spiritual success can paradoxically lead to rebellion against Hashem (ה׳). The shiur centers on two contrasting interpretations of a crucial pasuk in Parshas Ki Savo regarding why the Jewish people went into exile. The Rambam (רמב"ם)'s radical reading of "tachas asher lo avadta es Hashem Elokecha b'simcha uv'tuv levav meirov kol" differs fundamentally from Rashi (רש"י)'s interpretation. While Rashi understands the pasuk to mean we did not serve Hashem joyfully despite having everything, the Rambam reads it as: we stopped serving Hashem *because* we were happy, had a glad heart, and possessed material abundance. The Rambam brings this interpretation in Hilchos Talmud (תלמוד) Torah (תורה) and again in the ninth perek of Hilchos Teshuvah, prefacing it with "vayishman Yeshurun vayivat"—when the Jewish people became prosperous, they rebelled.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Nitzavim-Vayeilech (Ki Savo pasuk referenced), Parshas Lech Lecha
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