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Why did the Jewish people fail to observe Shemitah despite Hashem (ה׳)'s guarantee of abundance? The shiur develops a marriage metaphor: Shemitah teaches that the land isn't ours, while Yovel represents the opposite realization—everything is ours because we're spiritually married to Hashem. This explains why land returns to original owners in Yovel and why the entire nation must be present for this collective spiritual chuppah.
Rav Zweig begins with a fundamental question: why did the Jewish people fail to observe Shemitah when Hashem (ה׳) guaranteed three years of sustenance in the sixth year? He argues that the violation wasn't agricultural work - they actually refrained from planting - but rather their inability to relinquish feelings of ownership by preventing others from freely accessing their fields during Shemitah. The shiur develops a profound marriage metaphor for understanding Yovel. Drawing on sources that identify Eretz Yisrael as the 'Beis Hashem' and entry into the land as 'chuppah' (wedding canopy), Rav Zweig explains that Shemitah is a seven-cycle process of internalizing that the land isn't ours, while Yovel represents the opposite realization - that everything is ours because we're married to Hashem and share in His possessions.
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Vayikra 25 (Parshas Behar)
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Up Next in this Series
Why does the Torah specifically connect Shemitah to Har Sinai, and why were we exiled for Shemitah violations rather than lack of Torah study? Shemitah and Torah study both create dveikus with Hashem through avodah - working Eretz Yisrael connects us to the land which connects us to God, while intensive Torah study represents the culmination of divine service. Those truly ameil b'Torah maintain their connection even without perfect Shemitah observance, but the exiled generation lacked proper birkas haTorah to transform learning into protective avodah.
Why did Jews consistently fail to observe shemitah despite receiving three years of produce in advance? The issue isn't financial but psychological - humans define themselves through their work and choices. Even selling naturally growing fruits during shemitah maintains one's identity as a landowner, contradicting the year's purpose of recognizing God's ownership.
Why does 'Im bechukosai telechu' refer to Torah toiling rather than simply observing statutes? The shiur develops a yesod distinguishing two aspects of Torah SheBaal Peh: amelut baTorah (self-nullifying toil) connected to Rachamim, and creative Torah insights connected to Din. This explains why Bechukosai's tochacha differs from Ki Savo's and why each is read before different yamim tovim.
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.
