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!
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 does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
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!
