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Why does the Torah (תורה) say Jews win wars through the merit of 'Shema Yisrael'? The shiur reveals that Shema Yisrael represents commitment to preserving the legacy of previous generations. This explains the dramatic difference between pre-war and post-war American Jewry — those who came after the Holocaust understood that without them, Jewish continuity would end.
Rabbi Zweig analyzes the Torah (תורה)'s statement in Parshas Shoftim that Jews win wars 'in the merit of Shema Yisrael.' Rashi (רש"י) explains this refers to the merit of saying Shema even without other merits, but the deeper question remains: what specific merit does Shema Yisrael provide? The shiur traces the historical origin of Shema Yisrael to Yaakov Avinu gathering his children before his death. When Yaakov asked if they believed in God's unity, they responded 'Shema Yisrael, Hashem (ה׳) Elokeinu Hashem Echad.' The opening 'Shema Yisrael' — 'Listen, our father Israel' — represented their commitment to continuing his legacy, while 'Hashem Elokeinu Hashem Echad' expressed their belief in the truth itself.
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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 Shoftim 20:1-4
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Why does the Torah separate Avrohom's eulogy for Sarah from his crying for her? The shiur shows that Sarah required a public eulogy focused on the communal loss of a leader, not Avrohom's private grief. This teaches that we must view Jewish tragedies through a national lens first, seeing attacks on Am Yisrael as collective losses that dwarf personal concerns.
