A free account is required to play audio and download files.
No community start suggestion yet.
What defines a tzaddik who is "good to God and bad to people"? The Gemara (גמרא) in Kiddushin 40a distinguishes types of tzaddikim and resha'im, revealing that even stealing makes one bad to God, not just to people. True righteousness means performing mitzvos with genuine care—making the recipient feel valued, not merely fulfilling obligations—and this yesod transforms charity, bikur cholim, and all interpersonal mitzvos.
Rabbi Zweig begins by examining the unique mitzvos of Purim (פורים)—reading the Megillah, the seudah, mishloach manos, and matanos l'evyonim. While the first two are clearly connected to celebrating the miracle, the requirement to give gifts to friends and charity to the poor seems less obviously tied to Purim specifically. What makes Purim distinct is that regarding matanos l'evyonim, one gives to anyone who asks without investigating their need—unlike the rest of the year when assessing genuine need is appropriate. This requires explanation: why should Purim be defined by this particular approach to charity? The shiur then introduces two textual questions. First, in Parshas Terumah, when commanding the building of the Mishkan, the Torah (תורה) twice uses the unusual language "li"—"v'yikchu li terumah" (take for Me a donation) and "v'asu li mikdash" (make for Me a sanctuary). Rashi (רש"י) explains this means "lishmi" (for My sake). But isn't every mitzvah (מצוה) supposed to be performed for God's sake? Why does the Torah add this seemingly redundant phrase specifically regarding the Mishkan donations? Second, in last week's parsha, the Torah commands lending money with the phrase "im kesef talveh es ami"—"if you shall lend money to My people." The Mechilta teaches that despite the word "im" (if) usually being conditional, this is one of three exceptions where it indicates obligation—you must lend. But this is perplexing: if the Torah wants to command an obligation to lend, why insert the word "im" which creates confusion, and then explain it doesn't mean what it normally means? Simply write "kesef talveh" (you shall lend money) and the obligation would be clear and direct.
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 Terumah, Parshas Mishpatim (lending money passage)
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 are sins automatically forgiven for three categories - converts, those elevated to leadership, and those who marry - without any teshuvah required? The shiur distinguishes between soulmate marriages (which create complete identity transformation) and companion marriages, using Esav's third wife as the paradigm. When true soulmates unite, they literally become new people, explaining why sins are forgiven rather than merely sealed.
Why does the Torah emphasize Esav selling his birthright over his other sins like murder and adultery? The key insight is that "vayivez" means Esav despised himself, not just the birthright - reflecting devastating self-worth issues rooted in inconsistent parental love and unproductive time use. Poor self-image is worse than behavioral sins because it can't be simply repented from and blocks all growth.
What does it mean that Leah was 'hated' despite being loved by Yaakov? The shiur redefines hatred (sina) not as animosity but as having separate agendas - two people can love yet remain fundamentally divided in priorities. Yaakov's seven years of labor for Rochel exemplifies making your spouse your agenda rather than maintaining parallel lives.
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.
