No community start suggestion yet.
Why does the Torah (תורה) guarantee blessing for Shmita observance, yet people still violate it? Shmita has two dimensions: agricultural benefit for the land, and spiritual preparation for Yovel's declaration of divine ownership. The existential crisis from ceasing productive work can only be resolved through intensive Torah study, which provides the same sense of accomplishment that labor normally gives.
This shiur provides a comprehensive analysis of the laws of Shmita and Yovel as presented in Parshas Behar, addressing fundamental questions about their purpose and structure. The Rav begins by questioning why anyone would violate the laws of Shmita given Hashem (ה׳)'s explicit guarantee of three years' blessing for observance. He also examines the apparent contradiction between the Gemara (גמרא)'s statement that exile comes from violating both Shmita and Yovel, while the Torah (תורה) explicitly mentions only Shmita. The shiur presents a fundamental distinction between the Rambam (רמב"ם)'s understanding of Shmita as beneficial for the land (allowing it to rest and replenish) and the Chinuch's view that it serves to remind us that the world belongs to Hashem. The Rav argues that there are actually two different dimensions to Shmita: the first is indeed for the benefit of the land, while the second serves as preparation for Yovel.
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!
Parshas Behar, Vayikra 25
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!
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 establish complex age-based valuations for nedarim instead of simple monetary pledges? The soul's divine power of speech can actually transform physical reality, making nedarim a complete redefinition of the person rather than mere financial commitment. The different age categories reflect varying body-soul relationships at each life stage.
Why did Jews consistently fail to observe Shmitah despite God's promise of abundant crops? The shiur argues that people psychologically need to feel they earn their sustenance to maintain identity and self-worth. Shmitah observance requires deriving one's sense of accomplishment from being an ameil b'Torah rather than from productive work.
Why does the Gemara single out Shemitah as the paradigm for Torah given with complete detail at Sinai? Shemitah tests the deepest level of chesed - ayin tov - allowing others to benefit from one's field when Hashem has already provided compensation, without any sense of being a benefactor. This represents the ultimate emulation of Hashem's joy in our existence despite it 'limiting' His absolute dominion.
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.
