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What justifies optional warfare (milchemet reshus) when Torah (תורה) emphasizes peace and justice? The shiur develops a chiddush that these wars function as divine vengeance against nations violating Noahide laws, with Jewish soldiers serving as God's agents like a goel hadam. This explains why mercy is forbidden and why success depends on just judges - only those embodying divine justice can execute divine vengeance.
Rabbi Zweig presents a profound analysis of the laws governing milchemet reshus (optional warfare) found in Parshas Shoftim, addressing fundamental questions about the moral justification for warfare. The shiur begins with Rashi (רש"י)'s connection between proper judgment and military victory, questioning why success in war depends specifically on just adjudication of perjured witnesses rather than general justice. The rabbi explores the seemingly contradictory messages in the Torah (תורה)'s approach to warfare: on one hand, God promises to fight for the Jewish people, yet on the other hand, detailed laws govern who must be exempted from military service. Those who built houses, got engaged, planted vineyards, or are simply afraid are sent home, which seems inconsistent with divine assurance of victory.
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Parshas Shoftim 20:1-20, Laws of Warfare
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