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Why does the Torah (תורה) command to attack Midyan when they hadn't waged war against Israel? The shiur develops the principle that when a nation creates an excuse to attack, it becomes a rodef on a national level. This transforms Milchemes Midyan from a punitive war into a preemptive defensive war based on 'haba lehargecha hashkem lehargo.'
Rabbi Zweig analyzes the commandment to wage war against Midyan in Parshas Pinchas, addressing a fundamental question: how can this be justified when Midyan hadn't actually attacked Israel? The shiur explores the Midrash that applies the principle of 'haba lehargecha hashkem lehargo' (if someone comes to kill you, rise early to kill him first) to this situation. The key insight is that Midyan's plot was more sophisticated than simple warfare. They orchestrated a scheme where they gave their daughters, including Princess Cozbi bas Tzur, to entice the Jewish people into sin, thereby creating a legitimate excuse for war. Once Zimri violated the princess, the Midianites could claim justification for attacking Israel to avenge their dishonored royal daughter. This created a national-level rodef situation.
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Why does the Torah say we'll tell our children about the Exodus and then know God—shouldn't knowledge come first? The shiur distinguishes between remembering (zachor as passive recall of the past) and commemorating (zachor as bringing past experience into the present). Life-cycle events like the Seder require celebration because their transformative impact continues beyond the initial moment.
Why is Pesach called "Chag HaMatzos" — the holiday of matzah, the bread of slavery — rather than the holiday of freedom? The shiur develops a profound yesod: we must embrace our painful past, not deny it. The Jewish training in slavery taught service beyond self-interest. Taking the Egyptian wealth wasn't about compensation but about internalizing that experience and transforming suffering into strength.
Parshas Pinchas - Bamidbar 25
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