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How can the Torah (תורה) command us to destroy Amalek when the entire world recognizes genocide as a crime against humanity? Rabbi Zweig develops the principle that a nation bent on total self-destruction to harm others forfeits its place in the brotherhood of nations. When a people cannot be deterred because they have no self-preservation instinct, eradication becomes morally justified.
This shiur addresses a fundamental question about the Torah (תורה)'s command to destroy Amalek in light of modern concepts of genocide and crimes against humanity. Rabbi Zweig begins by referencing the Nuremberg trials, where the Allies established that genocide is such a fundamental crime that individuals should have refused to follow government orders to commit it. This creates a compelling question: if genocide is universally recognized as a crime against humanity that transcends positive law, how can the Torah command us to destroy Amalek? The shiur establishes a crucial principle based on Rashi (רש"י)'s comment on the first verse of Bereishis. When the nations accuse the Jewish people of stealing Eretz Yisrael, the answer cannot simply be 'Hashem (ה׳) told us to do it.' The Torah doesn't make immoral acts moral simply by divine command. Rather, Hashem never commands anything that is inherently immoral - there must be a legitimate moral justification.
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Parshas Ki Seitzei - Devarim 25:17-19
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
