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Why does violating sabbatical year laws lead to slavery? The shiur connects this to Sodom's psychology: those with an 'ayin ra' cannot tolerate others benefiting from their unused property, revealing rebellion against authority itself. Slavery corrects this by forcing them to experience dependence on others' generosity.
This shiur analyzes a complex Talmudic passage connecting the laws of sabbatical year (shemitah), slavery, and the principle that repeated sins become permissible to the sinner. The Gemara (גמרא) describes a downward spiral: one who violates sabbatical year laws by selling produce will progressively lose his possessions and eventually sell himself into slavery. The shiur asks three fundamental questions: Why is this lesson taught specifically regarding sabbatical year violations? How can repeated sins become 'permissible'? Why would anyone think sins could literally become permitted? The answer emerges through analyzing the Midrash Tanchuma, which describes violators of sabbatical year laws as having an 'ayin ra' (bad eye) - being obsessed with wealth accumulation. The shiur explains that since God pays farmers in advance during the sixth year for not working during the seventh year (providing three years' worth of crops), the motivation for violating shemitah cannot be financial desperation but rather resentment that others benefit from one's unused property.
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Kiddushin 20a
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
