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Why did killing one person stop Hashem (ה׳)'s war against all of Klal Yisroel? Pinchas waited for the precise moment when people were crying, showing internal doubt about their actions. His calculated intervention created a grassroots response that separated everyone from sin, transforming divine wrath into peace.
Rabbi Zweig analyzes Parshas Pinchas through the lens of understanding when divine justice becomes divine war, and how one person's calculated action can transform a national crisis. The shiur begins with a fundamental question: how could killing one person (Zimri) stop Hashem (ה׳)'s anger against the entire nation, especially when Hashem was prepared to destroy even tzadikim in His wrath? The Rav develops a crucial distinction between mishpat (judgment) and war. When people reject the authority of the system entirely, they forfeit their right to justice and face war instead. Hashem's midah of af (anger) represents warfare, not judgment. This explains why in Ir HaNidachas (the wayward city) and in Sodom, even innocent people could be killed - because these situations represented rebellion against Hashem's authority, making them acts of war rather than justice.
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Why does the Torah say we'll tell our children about the Exodus and then know God—shouldn't knowledge come first? The shiur distinguishes between remembering (zachor as passive recall of the past) and commemorating (zachor as bringing past experience into the present). Life-cycle events like the Seder require celebration because their transformative impact continues beyond the initial moment.
Why is Pesach called "Chag HaMatzos" — the holiday of matzah, the bread of slavery — rather than the holiday of freedom? The shiur develops a profound yesod: we must embrace our painful past, not deny it. The Jewish training in slavery taught service beyond self-interest. Taking the Egyptian wealth wasn't about compensation but about internalizing that experience and transforming suffering into strength.
Parshas Pinchas 25:11-12
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