No community start suggestion yet.
Why does 'Im bechukosai telechu' refer to Torah (תורה) toiling rather than simply observing statutes? The shiur develops a yesod distinguishing two aspects of Torah SheBaal Peh: amelut baTorah (self-nullifying toil) connected to Rachamim, and creative Torah insights connected to Din. This explains why Bechukosai's tochacha differs from Ki Savo's and why each is read before different yamim tovim.
This shiur provides a deep analysis of the opening verse of Parashat Bechukosai, specifically addressing Rashi (רש"י)'s interpretation that 'Im bechukosai telechu' refers to being 'amelim baTorah' (toiling in Torah (תורה)). The Rav begins by questioning the connection between 'chukotai' (statutes) and Torah study, noting that chukim are typically mitzvos like any others. The analysis reveals that the word 'chok' appears throughout Torah wherever there's potential for idol worship or where mitzvos resemble idolatrous practices. The Ramban (רמב"ן) explains that chok represents the divine boundary preventing holy practices from devolving into self-serving worship. This creates a profound parallel: just as idol worship represents the ultimate expression of ego and self-deification, Torah study contains the same potential danger if pursued for personal aggrandizement rather than divine service.
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 Bechukotai 26:3
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!
