A free account is required to play audio and download files.
No community start suggestion yet.
Why does the Torah (תורה) say about idols "asher lo tzivisi" (that I did not empower) rather than "I did not command you to serve them"? Jews uniquely possess the power to empower Hashem (ה׳) through prayer and allegiance. This same spiritual power can be tragically misdirected toward idolatry, giving false gods actual strength that Hashem never granted them directly.
This shiur explores a profound textual difficulty in Parshas Shoftim regarding the Torah (תורה)'s description of idolatry. The Torah states about those who worship celestial bodies "asher lo tzivisi" - literally "that I did not empower" - rather than the clearer phrase "that I did not command you to serve." Rashi (רש"י) follows the Talmudic interpretation that reads it as "I did not command you to serve them," which matches how the Sages translated this verse for King Ptolemy to avoid theological confusion. The shiur builds on a fundamental teaching from Rav Chaim Volozhin about the unique relationship between Jews and Hashem (ה׳). When Jews pray and show allegiance to Hashem, they actually add energy and empowerment to Him - "tenu oz leilokim." This is not because God needs anything, but because Hashem created the world with a built-in dynamic where the King requires the allegiance of His people ("ein melech b'li am"). Through this relationship, Jews can accomplish real spiritual work and earn genuine reward.
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!
Parshas Shoftim 17:3
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.
