An analysis of the laws of optional warfare through the lens of divine vengeance rather than human conquest, exploring how the Jewish people serve as God's agents in reclaiming His sovereignty when nations fail their obligations.
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. The core insight emerges through the Rambam (רמב"ם)'s laws of murder and the concept of goel hadam (blood avenger). Rabbi Zweig distinguishes between justice and revenge: justice punishes wrongdoing, while revenge restores the victim's honor and position. In murder cases, the relative serves as goel hadam, acting not for society's benefit but to redeem the victim's blood. This principle extends to warfare. Milchemet reshus is not about territorial expansion or economic gain, but about divine vengeance against nations that violate the Seven Noahide Laws. When the Jewish people need sustenance (amcha Yisrael tzrichin parnasa), it indicates that the nations have failed their fundamental obligation to maintain a functioning society. This failure constitutes rebellion against God's sovereignty (mored b'malchut), justifying His reclamation of the land. The Jewish soldiers serve as God's agents of vengeance, similar to how the goel hadam acts for a murder victim. This explains why compassion is forbidden - revenge requires total commitment without mercy. It also explains the exemptions: those preoccupied with personal matters cannot achieve the psychological state necessary for divine vengeance. The connection to proper judgment becomes clear: judges who act with perfect justice demonstrate that God works through human agents. Only those who embody this principle can serve as instruments of divine vengeance in warfare. The war is not about killing enemies but about reclaiming God's land from those who reject His authority while failing to fulfill their purpose in creation.
Rabbi Zweig challenges Freudian psychology by arguing that the basic human drive is not pleasure-seeking but rather the painful awareness of non-existence, and explains how only a relationship with God can provide the feeling of true existence and simcha.
An exploration of the deeper meaning of 'amirah' (saying) as empowering others by recognizing their uniqueness and building meaningful relationships through authentic, individualized communication.
Parshas Shoftim 20:1-20, Laws of Warfare
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