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Why do we dread Elul instead of celebrating it? The shiur challenges the fundamental misconception that mitzvos are the 'price we pay' for enjoying the world. True fulfillment comes from understanding that Torah (תורה) and mitzvos ARE the ultimate pleasure — the world exists to serve that relationship, not vice versa.
Rabbi Zweig delivers a transformative message for Elul, challenging our fundamental attitude toward mitzvos and divine judgment. He begins with an apparent textual difficulty in Parshas Shoftim: why are the laws requiring judges in every city placed immediately after the laws of Sukkos (סוכות), with no clear separation in the Torah (תורה) scroll? This seems incongruous, and the requirement itself appears excessive — every small Jewish community needs 69 people (23 judges plus two levels of students) to handle capital cases that historically occurred perhaps once in 70 years. The key insight emerges through a Midrash comparing us to ants, who instinctively avoid taking food that belongs to another ant. The message is profound: these elaborate judicial systems aren't meant primarily for enforcement, but as role models. When we surround ourselves with Torah scholars who genuinely enjoy living as Jews, we internalize that mitzvos aren't burdens but privileges.
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Parshas Shoftim - Devarim 16:18
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What does it mean that Leah was 'hated' despite being loved by Yaakov? The shiur redefines hatred (sina) not as animosity but as having separate agendas - two people can love yet remain fundamentally divided in priorities. Yaakov's seven years of labor for Rochel exemplifies making your spouse your agenda rather than maintaining parallel lives.
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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.
