No community start suggestion yet.
Why does the prohibition of shechutah chutz begin with 'Daber el Aharon v'el banav' when it applies to all Jews, and why is it compared to murder? The shiur develops a revolutionary understanding of two levels of kedusha - conventional sanctification versus humans imparting their own spiritual essence into korbanos. This explains why killing such an animal outside the Temple constitutes murder, as it destroys the human quality within the korban.
This advanced shiur examines the perplexing structure and content of Parshas Acharei Mos, beginning with several fundamental questions: Why does the parsha of shechutah chutz (prohibition of slaughtering sacrifices outside the Temple) begin with 'Daber el Aharon v'el banav' when it applies to all Jews? Why does it emphasize 'zeh hadavar'? Why does this section appear here rather than in earlier parshios about korbanos? And why does it conclude with the laws of cheilev and dam? The Rav introduces a revolutionary understanding of kedusha based on the phrase 'mekadesh Yisrael v'hazmanim' - that there are two distinct levels of holiness. The first, conventional level involves taking existing kedusha and applying it to objects, where humans function merely as conduits. The second, deeper level involves humans actually imparting something of themselves - their own spiritual essence - into the korban.
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!
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
Why does the Torah forbid marriage to relatives, and why are these prohibitions split between two parshiyot? Marriage to relatives recreates Adam's original problematic self-sufficiency, reducing relationships to animal instinct rather than genuine relating to another person. The two parshiyot address distinct spiritual dangers: becoming animalistic versus developing godlike arrogance.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Acharei Mos, Vayikra 17:1-7
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!
Did the Tzadikim reject all oral tradition, or only when it contradicted explicit Torah text? The shiur traces this dispute to Antigonus of Socho's teaching about serving without expectation of reward. Tzadikim maintained an 'arm's length' contractual relationship with Hashem, while Perushim understood we belong entirely to Him as devoted servants.
