No community start suggestion yet.
Why must Jews still wage war against Amalek after conquering all other enemies? The shiur distinguishes between an 'oyev' (who wants to take you over because they recognize your value) and a 'sonei' (who seeks pure destruction). Amalek represents unique hatred that acknowledges Jewish greatness while seeking to destroy it - which should remind Jews to recognize their own potential as much as their enemies do.
Rav Zweig begins by addressing an apparent contradiction in Parshas Ki Seitzei: the Torah (תורה) says that after conquering all enemies surrounding Eretz Yisrael, the Jews must still wage war against Amalek. This leads to a fundamental distinction between two types of enemies. He explains that there are two Hebrew words for enemy: 'oyev' and 'sonei', representing fundamentally different relationships. An 'oyev' is someone who recognizes your value and wants to take you over to benefit from your resources, abilities, and qualities. A 'sonei', however, wants complete destruction without any benefit to themselves. This connects to a Midrash Rabba on Shir Hashirim about two students studying together - one reading 'v'ahavta' (and you shall love) and the other 'v'oyavta' (and you shall be enemies). Hashem (ה׳) embraces both with love because the difference between love and animosity is hairline-thin. Love means wanting to merge and become one with someone you admire. Animosity (oyev relationship) means wanting to take over someone you admire - like a corporate takeover versus a merger. Both stem from recognizing the other's tremendous qualities. Amalek represents the third category - pure hatred that seeks destruction. Rashi (רש"י) explains that Amalek 'had no fear of God' specifically in their willingness to harm Jews, understanding better than Jews themselves the special relationship between the Jewish people and Hashem. Rav Zweig applies this understanding practically to family relationships, explaining why parent-child dynamics often oscillate between love and resentment - it's the same recognition of worth expressed through attempted control rather than merger. On a national level, antisemitism and persecution often stem not from Jewish weakness but from recognition of Jewish potential and success. Rather than feeling depressed about being targeted, Jews should recognize this as acknowledgment of their unique abilities and world-changing potential. The shiur concludes with a call for Jews to appreciate their own greatness as much as their enemies do, understanding that their actions can literally affect the entire world, especially as we approach the month of Elul.
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.
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 Ki Seitzei - Devarim 25:19
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!
