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Why does the Torah (תורה) need both lo tignov and lo sachmod if they prohibit the same act of taking? The shiur reveals that jealousy stems from fundamental lack of self-worth, creating a parasitic mentality that seeks to destroy others rather than benefit oneself. True fulfillment comes through hakarat hatov and kibud av v'em, which justify our existence and eliminate the hollow feeling driving envy.
This shiur provides a comprehensive analysis of the tenth commandment, "Lo sachmod" (thou shall not covet), addressing four fundamental questions about this prohibition. Rabbi Zweig begins by examining the relationship between coveting and stealing, noting that lo sachmod requires an actual act of taking, not merely desiring what belongs to another. He questions why the Torah (תורה) needs both prohibitions if they cover the same act, and explores the dispute among poskim about whether paying for a coveted item still constitutes a violation. The analysis extends to the structure of the Aseres HaDibros (Ten Commandments), which can be read across in parallel columns. Rabbi Zweig investigates the connection between lo sachmod and kibud av v'em (honoring parents), demonstrating that this pairing is not coincidental but fundamental to understanding both commandments.
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Aseres HaDibros - Lo Sachmod
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Why does the Rambam place free will exclusively in Hilchos Teshuva rather than Yesodei HaTorah? The shiur argues that teshuva begins not with correcting specific sins but with recognizing that free choice grants us ability, not right—we must abandon the arrogance of self-centeredness and reposition Hashem at the universe's center. Only then can we achieve immediate closeness to Him.
Why is vidui (confession) the central mitzvah in Hilchos Teshuvah, rather than teshuvah itself? The Rambam distinguishes between teshuvah (establishing a prospective relationship with Hashem) and vidui (achieving kapara for the past). Vidui transforms the focus from self-improvement to recognizing Hashem as the "baal davar"—the injured party—and communicating directly to Him, which is what undoes yesterday's aveiros.
Why does the Rambam locate the essence of teshuvah in vidui (confession) rather than behavioral change? The shiur explores how vidui works even for shogeg (unintentional sin), showing that confession restores relationship with God even when one has pushed Him out of one's world. The connection between vidui and todah (thanks) reveals the deeper meaning of confession.
What does kapara really mean—erasing the sin or restoring the sinner? The shiur builds on Rambam Hilchos Teshuvah 1:3 to argue that kapara is not about making sins disappear but about going forward in a relationship with Hashem. The story of Yishmael read on Rosh Hashanah—"ba'asher hu shom"—teaches that the din focuses on who we are now, not on fixing the past.
