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Why does the Gemara (גמרא) specifically link failing to observe Shemitah with ra ayin? The shiur develops the psychology behind Yaakov's "yesh li kol" versus Esav's "yesh li rav" - taking only what you need versus wanting things simply because they exist. This framework explains why someone with ra ayin can't let others benefit even when it costs him nothing.
This shiur delves into the psychological underpinnings of ra ayin (bad eye) through the lens of Shemitah and the contrasting approaches of Yaakov and Esav to wealth and satisfaction. The speaker begins by examining why Chazal specifically identify the person who doesn't observe Shemitah as having ra ayin, and what creates this negative trait within a person. The core distinction emerges from the famous exchange between Yaakov and Esav: Yaakov says 'yesh li kol' (I have everything) while Esav says 'yesh li rav' (I have much). The speaker explains that 'yesh li kol' doesn't mean poverty - Yaakov was wealthy - but rather represents someone who takes only what he needs, even if those needs include comfort and security. In contrast, 'yesh li rav' reflects a person who wants things simply because they exist, not because they serve any purpose or fulfill any need. This leads to the concept of nivhal hahon - being obsessed with wealth not for what it provides, but compulsively wanting it because it's there. The speaker connects this to Shemitah, where God pays in advance for three years but the person with ra ayin still can't let others take from his field. The middah k'neged middah (measure for measure) punishment is explained through Rashi (רש"י)'s commentary on 'aniyim merudim' - poor people who aren't actually poor but take because they want what others have. Someone who doesn't respond to genuine need (re'evon shel Yaakov) falls under the influence of Esav's unlimited appetite (sov'an shel Esav). The shiur addresses the Malbim's question about why God gives both blessings - abundance and satisfaction from little - explaining that people need the pleasure of eating, not just nutrition, but must learn to let others have their share too. The speaker concludes that ra ayin manifests as being bothered by others' success, even when it doesn't affect you, because of the attitude that 'if it's there, I should have it.' True spiritual health means being happy with others' success and only pursuing things that genuinely serve your needs, not everything that exists.
Parshas Behar - Shemitah laws
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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.
