No community start suggestion yet.
How can chesed (חסד) be truly altruistic when we naturally expect reciprocity in relationships with children, friends, and God? The shiur argues that chesed's purpose is relationship-building, not one-sided giving. True chesed preserves dignity by making the recipient feel valued rather than diminished, transforming them from mere receivers into partners in mutual connection.
This shiur presents a revolutionary understanding of chesed (חסד) (kindness) that challenges conventional wisdom about altruistic giving. The Rav begins by examining Yaakov's request to Yosef for "chesed ve-emes" regarding his burial, traditionally understood as the highest form of kindness because the dead cannot reciprocate. However, this creates an apparent contradiction: if chesed must be purely altruistic, how can we reconcile our natural expectations of reciprocity in relationships with our children, friends, and even God? The Rav analyzes the Mesilas Yesharim's statement that God created the world to give us pleasure, which seems to contradict the Mishna's teaching not to serve God for reward. He also examines Rabbi Yehuda HaNasi's teaching that we should be equally careful with all mitzvos because we don't know their relative rewards - implying that if we did know, we would prioritize those with greater rewards.
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 Vayechi - Yaakov's request for chesed ve-emes
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
What does the Midrash mean that 'one who spares the rod hates the child'? The shiur argues we don't hate our children but hate the enormous difficulty of parenting itself. True discipline means establishing clear boundaries and values with total commitment, while the word 'ben' (child) sharing its root with 'binah' teaches that effective parenting requires proactive wisdom rather than reactive responses.
Why did Moshe owe gratitude to the Nile water that carried him as a baby? The shiur develops a yesod about recognizing divine orchestration: inanimate objects serve as markers reminding us of God's special intervention in our lives. This deeper understanding of gratitude explains why Tzipora was worthy to marry Moshe - she naturally recognized divine providence behind seemingly random events.
Why could Egyptians stone Jews for sacrificing their gods, yet three months later the Jews safely performed Korban Pesach? The shiur develops a yesod about spiritual constitution: just as people have different physical immunities, spiritual elevation creates real protection from harm. When Jews separated from idolatry and embraced authentic mitzvah observance, they projected genuine nobility that even hostile Egyptians respected.
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.
