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Why does Amalek—the worst enemy of the Jewish people—descend from two seemingly righteous individuals: Timna, who sought to convert out of fear of Heaven, and Eliphaz, who spared Yaakov's life? The shiur develops the principle that conversion rooted in fear alone, without love of Hashem (ה׳), breeds resentment and emptiness. When combined with self-definition through material capability rather than spiritual essence, the result is Amalek's pathology: total self-worthlessness and destructive hatred.
Rabbi Zweig opens by exploring a profound question: How could Amalek, the archetypal enemy of Israel whose destruction the Torah (תורה) commands, emerge from two seemingly elevated individuals? Timna, Amalek's mother, sought to convert to Judaism and was willing to become a maidservant to the Jewish people rather than a noblewoman among other nations because, as Rashi (רש"י) explains, she recognized the fear of Heaven in Avrohom, Yitzchok, and Yaakov. Eliphaz, Amalek's father, was sent by his father Esav to kill Yaakov but instead took all of Yaakov's money and spared his life—showing he would not commit murder despite his father's command. These appear to be the two best possible descendants of Esav, yet their son became Amalek. The shiur answers this by establishing a fundamental principle about conversion: The foundation of geirus cannot be yiras Shamayim (fear of Heaven) alone—it must be grounded in ahavas Hashem (ה׳) (love of God). The Rambam (רמב"ם) teaches that there are two mitzvos of loving Jews: v'ahavta l'reiacha kamocha applies to all Jews, while v'ahavta l'ger is a separate commandment for converts. A convert demonstrates extraordinary love for Hashem by leaving a world of freedom to accept the yoke of mitzvos; therefore, Hashem commands us to love him with special love. This shows that the essence of conversion must be love, not fear. Even at Har Sinai, when Hashem coerced the Jewish people (kafa aleihem har k'gigis), this only came after Kriyas Yam Suf, where Hashem demonstrated His overwhelming love for Israel. A relationship cannot begin with coercion—it must begin with love.
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Parshas Vayishlach
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