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Why does Moshe tell Yehoshua "bechar lanu" (choose for us) when commanding him to select soldiers against Amalek? The Mechilta says "us" refers to Moshe and Yehoshua equally, teaching that a rebbe must honor his student as himself. The shiur develops the premise that Milchemes Amalek is fundamentally the king's war representing Hashem (ה׳), not the people's war—so "us" should mean "me" (Moshe). The fact that Moshe says "lanu" reveals his equating Yehoshua to himself in honor.
The shiur analyzes the verse in Parshas Beshalach where Moshe tells Yehoshua, "Bechar lanu anashim v'tzeih hilakem b'Amalek" (Choose for us men and go out to fight Amalek). The Mechilta interprets "bechar lanu" (for us) to mean for Moshe and Yehoshua together, teaching the principle from Pirkei Avos: "T'hei kavod chaveircha k'shelcha"—a rebbe should honor his student as he honors himself. The difficulty is that the simple reading of "bechar lanu" suggests "choose for us" means for the Jewish people, not specifically for Moshe and Yehoshua. Rabbi Zweig proposes a fundamental distinction in the nature of Milchemes Amalek. The Mishna in Sanhedrin (daf zayin beis) teaches that going to war requires approval from both the Sanhedrin HaGadol (the court of seventy-one) and the king—war is a joint decision of the people and their monarch. However, the Rambam (רמב"ם) lists Milchemes Amalek as one of three mitzvos commanded when entering Eretz Yisroel: appointing a king, destroying Amalek, and building the Beis Hamikdash.
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Shemos 17:9 (Parshas Beshalach)
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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.
