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Why does the Torah (תורה) command hashavat aveida with the language "lo suchal l'hisaleim" (you cannot ignore it) rather than "lo tisaleim" (you may not ignore it)? The shiur develops a fundamental distinction: certain mitzvos the Torah wants us to perform through conscious decision, while others must become instinctive. Returning a lost object must be instinctive—feeling someone else's property is as precious as your own—not merely a halachic obligation you decide to fulfill.
The shiur opens with Rashi (רש"י)'s statement on shiluach hakan that this mitzvah (מצוה) kala (easy mitzvah) doesn't cost money, raising the question: why does monetary cost define whether a mitzvah is easy? Rabbi Zweig explains that "easy" doesn't mean physically simple, but rather refers to something that can be done instinctively. Any mitzvah requiring money expenditure demands a conscious decision because human instinct is to preserve one's wealth—the Gemara (גמרא) in Sanhedrin establishes the chazaka that "adam omed al mamono" (a person will risk his life for his money). Therefore, spending money, no matter how small the amount, requires overcoming instinct through deliberate choice. The core question emerges from the language of hashavat aveida. The Torah (תורה) states "lo suchal l'hisaleim"—literally "you cannot ignore it"—rather than "lo tisaleim" (you may not ignore it). Similarly, regarding ma'aser the Torah says "lo suchal le'echol" (you cannot eat) rather than "lo tochal" (you may not eat). Why does the Torah use language of inability rather than prohibition? Rashi on ma'aser explains that "lo suchal" means you are capable but not permitted, which only deepens the question—if it's about permission, why not use standard prohibitive language?
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Parshas Ki Seitzei 22:1-4
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How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
