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Why does the Torah (תורה) command destroying Amalek after defeating "all your enemies" — isn't Amalek already included? The shiur develops the distinction between an oyev (enemy who wants what you have) and a sonei (one who hates your very existence). Amalek is uniquely a sonei, willing to self-destruct just to harm the Jewish people, which explains both the separate command and why Esther called Achashverosh — not Haman — an oyev.
The shiur opens with a textual difficulty in Parshas Ki Seitzei. The Torah (תורה) states: "When Hashem (ה׳) gives you rest from all your enemies around you... you shall erase the memory of Amalek." The phrasing is puzzling — if we have already overcome "all our enemies," why does Amalek need separate mention? Wouldn't "all enemies" logically include Amalek? Rabbi Zweig develops a fundamental distinction between two Hebrew terms for enemy: oyev and sonei. Drawing on a Midrash in Shir HaShirim that connects oyev phonetically to oheiv (lover), he explains that an oyev is someone who covets what you have — your resources, abilities, or power. The oyev wants to take over and absorb what is yours. This is why oyev and oheiv are closely related: both involve valuing what the other possesses. An oyev loves what you have and therefore wants to control it. This describes most historical enemies of the Jewish people — they wanted Jewish talent, wealth, or productivity.
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Ki Seitzei 25:19, 24:19
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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.
