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Why does Sanhedrin 92b say those who don't benefit Torah (תורה) scholars won't see a 'siman bracha' rather than just 'bracha'? The shiur explains that Torah scholars serve as conduits for divine blessing - they are the 'sarid' (remnant) representing God's presence in the world. Supporting them creates a vessel for blessing to flow, like having shares in a blessed enterprise.
This shiur examines a passage in Sanhedrin 92b that states whoever doesn't benefit Torah (תורה) scholars (talmidei chachamim) from his property will never see a "siman bracha" (sign of blessing). Rabbi Zweig begins by analyzing the precise language, questioning why the Gemara (גמרא) uses "siman bracha" rather than simply "bracha," and why benefiting Torah scholars specifically prevents this consequence. The discussion explores the Rambam (רמב"ם)'s distinction between two mitzvos regarding Torah scholars: "uvo sidbak" (cleaving to them to learn) and "ledovko bo" (connecting to them in various ways including marriage, business, and support). The shiur clarifies that the mitzvah (מצוה) being discussed is not hachnasat orchim (hospitality) as the Maharsha suggests, but rather the specific obligation to cleave to Torah scholars. Rabbi Zweig explains that "siman bracha" differs from regular bracha - it represents having a conduit or vessel for blessing, like having shares in a company or an ATM in one's house. The Torah scholar himself serves as this conduit, as evidenced by the examples of Yaakov with Lavan and Yosef with Potiphar, where even wicked people prospered through their connection to righteous individuals. The term "sarid" (remnant) used for Torah scholars indicates they represent the remaining presence of God in the world. The shiur concludes with practical applications, discussing how one can fulfill this mitzvah today despite kashrus concerns, suggesting solutions like catered meals to maintain connections with Torah scholars while respecting everyone's standards.
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Sanhedrin 92b
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