Rabbi Zweig explores the deeper connection between not observing shemitah laws and failing to be ameil b'Torah (תורה), challenging our fundamental understanding of ownership versus effort-based self-definition.
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). Shemitah represents more than financial sacrifice - it requires declaring that one is not the ultimate owner of the land. For someone whose self-definition depends on ownership and possessions, this is devastating. However, for one who defines himself through effort (ameil b'Torah), shemitah becomes a way to "pay" for the principal that God initially provided, making even the original gifts truly "his" through this payment. The connection between ameil b'Torah and chukim (statutes without apparent reason) is crucial. Chukim represent actions done purely because God commanded them, serving as payment for all the gifts and talents God provided. When someone performs chukim, they justify even their natural abilities by demonstrating they act for God's sake alone. Rabbi Zweig explains the phrase "v'yareisa mei'Elokeicha" (and you shall fear your God) found in various laws. This warns against self-deception - our minds excel at creating justifications for our desires. When someone wants to abuse a servant or give self-serving advice, the mind easily convinces itself that it's permissible or beneficial. Only someone living in genuine reality (through ameil b'Torah and observing chukim) can resist such self-deception. The laws of temurah (animal substitution) exemplify this principle. The Rambam (רמב"ם) explains that even if upgrading sacrificial animals were permitted, people would downgrade them while convincing themselves they're improving them. This demonstrates our incredible capacity for self-deception when it serves our interests. Finally, Rabbi Zweig addresses the blessings promised for observing these laws. "V'achaltem lachmechem lasova" (you will eat your bread with satisfaction) means that when someone is genuinely fulfilled through their efforts rather than possessions, they don't need excessive consumption to fill emotional voids. True satisfaction comes from achievement through effort, not from demonstrating wealth through spending.
Rabbi Zweig challenges Freudian psychology by arguing that the basic human drive is not pleasure-seeking but rather the painful awareness of non-existence, and explains how only a relationship with God can provide the feeling of true existence and simcha.
An exploration of the deeper meaning of 'amirah' (saying) as empowering others by recognizing their uniqueness and building meaningful relationships through authentic, individualized communication.
Parshas Behar-Bechukosai, Vayikra 25-27
Sign in to access full transcripts
