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Why does Rashi (רש"י) call kindness to the dead "true kindness" - does this mean all other kindnesses are false? The shiur establishes that every favor creates a legal obligation to reciprocate, making recipients psychologically uncomfortable. This explains why people often respond to kindness with ingratitude rather than appreciation - they subconsciously deny the good received to avoid feeling burdened by debt.
Rabbi Zweig begins by examining Yaakov's request to Yosef to perform "chesed (חסד) v'emes" - kindness and truth - by burying him in Israel rather than Egypt. Rashi (רש"י) explains that chesed shel emes (true kindness) refers specifically to kindness done for the dead, because the deceased cannot reciprocate. This raises a fundamental question: does this mean all other kindnesses are not genuine? The shiur establishes a foundational Torah (תורה) axiom: whenever someone does a favor for another person, the recipient becomes legally obligated to reciprocate. This principle underlies our obligations to parents (who brought us into the world without our request) and to God (who created us without our consent). The obligation exists regardless of the giver's motives - even if parents had children for selfish reasons, children still owe them honor and respect.
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Parshas Vayechi - Yaakov's request for burial
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