No community start suggestion yet.
Why does the Torah (תורה) emphasize serving Hashem (ה׳) with simcha as the key to avoiding curses, and how does this prepare us for Rosh Hashanah? The judgment of Rosh Hashanah is actually a chesed (חסד) that establishes our eternal identity and creates a new relationship with Hashem through accepting His kingship. Serving with simcha shows we recognize mitzvos as gifts from a loving Father-King rather than burdens from a distant ruler.
Rabbi Yeshaya Greenberg ZT"L begins by explaining the timing of Parshas Ki Savo, which contains the second set of curses (klalos) in the Torah (תורה), strategically placed before Rosh Hashanah so that "the year should end with all its curses." He emphasizes that the way to "be done" with the curses is not to ignore them, but to confront and understand their message to avoid them. The central focus is the pasuk "tachas asher lo avadta es Hashem (ה׳) Elokeicha b'simcha uv'tuv levav" - because you didn't serve Hashem with simcha and goodness of heart. Following Rashi (רש"י)'s interpretation, this refers to a failure to serve Hashem with joy despite having abundance, rather than the abundance itself causing rebellion. This raises two critical questions: why is serving Hashem with simcha such important preparation for Rosh Hashanah, and how does one achieve this state?
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!
Parshas Ki Savo
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
How was Yitzchok comforted after Sarah's death through marrying Rivka? The Hebrew 'vayinachem' means both comfort and change of direction, revealing that healing comes through shifting focus outward. Depression and mourning are self-absorbed states; true comfort emerges when we channel our pain into caring for others.
How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
Why does the Gemara say Avrohom knew God from age three while the Rambam says forty, after describing his idolatrous past? The principle that baalei teshuvah transform past sins into merits explains how Avrohom's early struggles became retroactive mitzvos once he used that experience to reach other idol worshippers. Unlike Shem and Ever who lacked such background, Avrohom's difficult past became his greatest qualification for helping 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.
