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Why did Jews neglect shemitah (costing 1/7 of income) while observing terumah and ma'aser (costing 20%)? The issue isn't financial but philosophical: shemitah forces recognition that we don't truly own our possessions. The Torah (תורה)'s approach of "I do therefore I am" through ameil b'Torah allows us to "earn" even God's gifts, while chukim serve as payment for our natural talents.
Rabbi Zweig addresses a fundamental question: why did the Jewish people fail to observe the laws of shemitah (sabbatical year), which only costs one-seventh of income, while they observed the more expensive laws of terumah and ma'aser (tithes), which cost approximately 20% annually? He argues that the issue isn't financial but philosophical, relating to how we define our existence. The shiur presents two competing definitions of human existence. The philosophical approach of "cogito ergo sum" (I think therefore I am) defines a person by their innate qualities - intelligence, talents, and possessions. However, Rabbi Zweig argues this is fundamentally flawed because these are God's handiwork, not truly "ours." The Torah (תורה) approach is "I do therefore I am" - a person is defined by their effort and actions, as the Gemara (גמרא) states "adam b'amalo yulad" (a person is created through his labor).
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Parshas Behar-Bechukosai, Vayikra 25-27
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Why is Shemitah called 'Shabbos L'Hashem' if it's just agricultural rest, and why is the punishment for violating it exile rather than weakened soil? The shiur develops a yesod distinguishing Eretz Yisrael as a land where Hashem gives through nature, versus other lands where humans take from nature. Shemitah allows the land to express its true spiritual nature as a giver programmed by divine love.
Why did the Jewish people fail to observe Shemitah despite Hashem's guarantee of abundance? The shiur develops a marriage metaphor: Shemitah teaches that the land isn't ours, while Yovel represents the opposite realization—everything is ours because we're spiritually married to Hashem. This explains why land returns to original owners in Yovel and why the entire nation must be present for this collective spiritual chuppah.
Why does the Torah specifically connect Shemitah to Har Sinai, and why were we exiled for Shemitah violations rather than lack of Torah study? Shemitah and Torah study both create dveikus with Hashem through avodah - working Eretz Yisrael connects us to the land which connects us to God, while intensive Torah study represents the culmination of divine service. Those truly ameil b'Torah maintain their connection even without perfect Shemitah observance, but the exiled generation lacked proper birkas haTorah to transform learning into protective avodah.
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.
