A free account is required to play audio and download files.
No community start suggestion yet.
How can the word "azov" mean both "abandon" and "help" when these are opposite concepts? The Torah (תורה)'s command of "azov taazov imo" reveals that true help means empowering someone to stand independently. Real assistance requires the ability to let go—otherwise you cripple rather than enable.
The shiur addresses a linguistic and conceptual paradox in Parshas Mishpatim regarding the mitzvah (מצוה) of helping someone unload an overburdened animal. The Torah (תורה) uses the term "azov taazov imo" to describe this obligation of prikah (unloading). The difficulty is that the root word "azov" consistently means "to abandon" throughout Tanach—as in "al kein yaazov ish et aviv v'et imo" (therefore a man shall leave his father and mother) and "lo yaazov tzaddik" (the righteous one will not be abandoned). How can the same root word mean both "help" and "abandon," which are conceptually opposite? This question takes on particular significance in Lashon HaKodesh (Hebrew), where words are not arbitrary labels as they are in other languages. In English, an object could be called "chair" or "table" interchangeably—these are mere conventions. But in Hebrew, the words themselves create and define reality. The word "kisei" created the very concept of a chair; "shulchan" created the concept of a table. The letters and words of Lashon HaKodesh are the building blocks of reality itself. Given this fundamental nature of Hebrew, it seems impossible for the same root to carry two opposite meanings (davar v'hepucho). If the word defines the reality, what reality is being defined when "azov" can mean both abandonment and assistance?
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Shemos 23:5 (Parshas Mishpatim - azov taazov imo)
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why did Potiphar's wife pursue Yosef, and what does Rashi mean when he calls her actions "leshem shamayim"? The shiur argues she correctly saw in astrology that she and Yosef would have a child—an unchangeable decree for most people. But as a descendant of Avrohom, whom Hashem lifted above the stars, Yosef possessed the unique power to bend astrological fate, transforming the prediction into fulfillment through her daughter (Osnas) instead.
Why did Hashem cure all the sick, blind, deaf, and lame before Matan Torah? The Rambam teaches that miracles require purpose. This shiur argues that the mass healing demonstrated that Torah is not meant for the downtrodden seeking comfort, but for healthy people who can fully channel their energies toward mitzvos and serve as proper examples to their communities.
Why does the Aramaic word for "accept" (Kabbalah) also mean "complain"? The shiur develops a profound insight: genuine acceptance only emerges from overcoming resistance. Without internal challenge, an idea merely passes through us—true commitment is born only when we wrestle with, resist, and ultimately decide to embrace a principle.
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.
