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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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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Ki Savo 28:47
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