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Why does God protect even wicked victims when righteous people pursue them? The principle "God seeks out the pursued" reveals that humans have no right to punish - only to defend themselves. Once we become the aggressor, we usurp God's role and face consequences, making "winning" in disputes spiritually dangerous.
This shiur examines a profound verse from Koheles 3:15: "Elokim yevakesh es hanirdaf" - God seeks out the pursued. Rabbi Zweig begins with Rashi (רש"י)'s straightforward interpretation that God protects the righteous victim (like Yaakov) against the wicked pursuer (like Eisav). However, the Midrash in Parshas Emor presents a startling extension: even if a righteous person pursues a wicked one, God will still protect the victim - even the wicked victim. To understand this counterintuitive principle, the rabbi analyzes Yisro's declaration after witnessing the Exodus miracles: "Now I know that God is greater than all gods, for in the very thing they plotted, He retaliated against them." Targum Onkelos unusually adds that there are no other gods besides Him. Rabbi Zweig explains that midah k'neged midah (measure for measure) doesn't mean tit-for-tat revenge, but rather a perfectly measured, limited response. God could have tortured all Egyptians severely, but instead gave each exactly what they deserved - no more, no less. This measured response proves God cares about both victim and perpetrator, indicating He is the God of all, with no other gods existing.
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Koheles 3:15
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