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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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Parshas Pinchas - Bamidbar 25
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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.
