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Why does the Torah (תורה) forbid charging interest to a fellow Jew while commanding us to charge it to a non-Jew? The shiur argues that ribbis is not about exploitation — a borrower actually wants to pay fair interest. Rather, the issur teaches that Jews must relate to each other as family, where supporting one another at personal cost is natural. The requirement to charge interest to non-Jews reinforces the distinction: they operate in a business framework, while Jews must maintain a familial bond.
The shiur addresses the mitzvah (מצוה) in Parshas Ki Seitzei forbidding interest (ribbis) when lending to a fellow Jew, while mandating that we charge interest to a non-Jew. Rabbi Zweig begins by noting that this halacha (הלכה) has historically been difficult for Jews to defend, as it has been mischaracterized as reflecting a sense of Jewish superiority or exploitation of non-Jews. The core question Rabbi Zweig raises is: why does the Torah (תורה) forbid interest at all? He points out that from a practical standpoint, interest makes perfect sense. If someone has money earning 2% in the bank and lends it to you, the money becomes unsecured and he loses that income stream. Any reasonable borrower would feel uncomfortable taking such a loan without compensating the lender for his loss. We are not discussing usury or loan-sharking, but simply fair compensation for the lender's risk and opportunity cost.
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Parshas Ki Seitzei 23:20-21
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
