No community start suggestion yet.
Why does the Torah (תורה) use the seemingly neutral phrase "asher asah lecha" (what Amalek did to you) rather than emphasizing their vicious attack? The shiur develops a fundamental distinction: zachor means not just "remember" but "commemorate"—bringing the past into the present through active ritual. This explains why women may be obligated and why we must remember specifically the first attack "baderech betzeschem miMitzrayim," when Amalek attacked unprovoked, not the second more successful assault when defending their territory.
This shiur explores the nuances of the mitzvah (מצוה) to remember Amalek as presented in Parshas Zachor, focusing on linguistic and conceptual questions in the pesukim. Rabbi Zweig begins with a fundamental linguistic analysis of the word "zachor." Does zachor mean simply "to remember" the past, or does it mean "to commemorate"—to actively bring the past into the present through a present-tense ritual act? The Gemara (גמרא) establishes that zachor requires verbal expression (zachor b'peh), but this could mean either that the remembering must be done verbally, or that zachor fundamentally means commemoration rather than remembrance. The shiur draws a crucial distinction between remembrance and commemoration using analogies from other mitzvos. The Rambam (רמב"ם)'s understanding of zachor yom haShabbos l'kadsho is not to remember Shabbos (שבת) but to sanctify it today through words—mekadesh Shabbos b'devarim. Similarly, the mitzvah of zechirah regarding yetzias Mitzrayim during the year may be a din of remembering, but on Pesach (פסח) night it becomes a commemoration—not looking back from the present to the past, but bringing the past into the present. This is like a couple celebrating their fiftieth anniversary by renewing their vows and having another chuppah—not merely remembering the wedding but commemorating it.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Devarim 25:17-19 (Parshas Zachor)
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
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.
May a man who has already fulfilled his shofar obligation blow shofar for a woman on Rosh Hashanah? The Baal Itur forbids it while Rav Yehuda permits it. The shiur develops that the core dispute is not about violating shvus for another's benefit, but whether a man's blowing creates a "tekiah shel mitzvah" that enables the woman to be yotzei.
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.
