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Why does the Gemara (גמרא) say Maamad Har Sinai gave us busha, while the Mishna says "lo baishon lomeid"—one who has busha cannot learn? The shiur resolves this by distinguishing between busha before Hashem (ה׳)—which puts us in touch with our true limitations—and false social embarrassment. True self-awareness born at Sinai removes the airs that block genuine learning.
Rabbi Zweig addresses an apparent contradiction: the Gemara (גמרא) in Brachos says that Maamad Har Sinai gave Klal Yisrael the lasting trait of busha (shame/humility), as the pasuk states "Baavur nasos eschem"—to elevate you through this busha. The Gemara elsewhere notes that without Torah (תורה), Jews would be the most aggressive nation, implying Torah instills busha as a counterbalance to natural chutzpah. Yet the Mishna in Pirkei Avos explicitly says "lo baishon lomeid"—one who has busha cannot learn. How can the purpose of Maamad Har Sinai be to give us busha if busha itself prevents learning? The shiur first clarifies what "lo baishon lomeid" means. Rashi (רש"י) explains it means a student won't ask questions. But Rabbi Zweig argues the deeper pshat emerges from a Gemara in Eruvin: when Rav Yimi forgot a masechta, he went to his former student Rav Chisda to relearn it—even though Rav Chisda had once been subordinate to him. The Gemara explains "mishtadel milsa"—this arrangement works better. The point is not merely about asking questions, but about genuinely accepting someone as greater than you, being willing to feel batel (nullified) before a rebbe. Without that humility—without admitting "he is more than me"—one cannot truly absorb Torah.
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Shemos 20:17 (Parshas Yisro)
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