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How can the Torah (תורה) command the complete eradication of Amalek when the entire world recognizes genocide as a crime against humanity? The shiur develops a powerful yesod: Amalek forfeited membership in the brotherhood of nations by becoming a self-destructive force—willing to die not to defeat Israel, but merely to cool off the world's fear of the Jews. When a nation cannot be deterred or controlled because it lacks all self-preservation, eradicating it becomes morally justified.
Rabbi Zweig opens with a penetrating question that goes to the heart of Torah (תורה) morality. After World War II, the Nuremberg Trials established that genocide is a crime against humanity—a crime so fundamental to human conscience that it requires no legislation, and citizens are obligated to disobey governmental orders to commit it. The Allies ruled that the Nazi defense of "following orders" was invalid because genocide is ultra vires—beyond any government's legitimate authority. Yet the Torah explicitly commands the complete destruction of Amalek (Devarim 25:17-19). If human reason universally recognizes genocide as immoral, how can the Torah—the ultimate source of morality—command it? The question becomes even sharper in light of Rashi (רש"י)'s principle (Bereishis 1:1) that the Torah includes Sefer Bereishis specifically to answer the accusation that Jews are thieves of Eretz Yisrael. Rashi's answer—that Hashem (ה׳) created and owns the land—implies that "Hashem commanded it" is insufficient justification for an apparently immoral act. The Torah must make sense on moral terms; Hashem does not tell us to be thieves or murderers simply because we are His chosen people. Rabbi Zweig acknowledges that according to the Rambam (רמב"ם) (Hilchos Melachim), the question may not arise, since the Rambam holds that even obligatory wars (milchemes mitzvah (מצוה)) require first offering peace terms and acceptance of the Seven Noahide Laws. If the enemy accepts, there is no obligation to destroy them—this applies even to Amalek. The Raavad disagrees regarding Amalek, leaving Ashkenazim without this answer. But Rabbi Zweig is not satisfied with a purely technical resolution; the Torah must be teaching us the underlying moral principle.
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Devarim 25:17-19
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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.
