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How can the Torah (תורה) attribute the Churban and exile to not serving Hashem (ה׳) with joy? The shiur develops the Ramban (רמב"ן)'s principle that mitzvos exist to let us earn our existence through serving Hashem. When we view material success as the true good, mitzvos become burdens and we miss the entire purpose of creation.
This shiur addresses a fundamental question from Parshas Ki Savo: how can the Torah (תורה) attribute the Churban Bayis Sheni and two thousand years of exile to the seemingly minor issue of not serving Hashem (ה׳) with joy (tachas asher lo avadta es Hashem Elokecha b'simcha)? The speaker presents several difficulties: where does the Torah command us to be joyful with such severe consequences for failure? How does this relate to Chazal's statement that the Second Temple was destroyed due to sinas chinam? Why does the Rambam (רמב"ם) cite this pasuk as proof both for being mevatel Torah and for serving Hashem properly? The resolution comes through understanding the Ramban (רמב"ן)'s teaching that the ultimate purpose of all mitzvos is hakaras hatov - but not gratitude for material blessings. Rather, the true good (hatov) that Hashem provides is the opportunity to earn our existence through serving Him. When we focus on material pleasures and benefits as the definition of good, mitzvos become burdens - something we do reluctantly just to 'get Hashem off our back.' This attitude represents a complete misunderstanding of the purpose of creation.
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Parshas Ki Savo 28:47
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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.
