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When must we obey kings and parents, and when may we resist? The shiur builds on Rashi (רש"י)'s reading of Koheles 8:2 to show that legitimate authority comes only when leaders direct us toward God's values. Parents demanding obedience 'because I said so' forfeit their authority just like Nevuchadnetzar did when commanding idolatry.
Rabbi Zweig analyzes Koheles 8:2, where King Shlomo teaches about obeying kings while maintaining loyalty to God. He begins by examining Rashi (רש"י)'s commentary on the verse "I, the word of the king, guard" in conjunction with our oath to God. Rashi explains this through the story of Chananya, Mishael, and Azarya, who told Nevuchadnetzar they would follow all his decrees - taxes, service, burdens - except when commanded to violate God's law through idol worship. When forced to commit idolatry, they said the king becomes just a man, no longer deserving royal obedience. The Rabbi addresses a fundamental question: why does King Shlomo need to teach this principle when it's already established Torah (תורה) law that one must die rather than commit idolatry, adultery, or murder? He clarifies the true meaning of chilul Hashem (ה׳) (desecrating God's name), explaining it's not about what others think of Jews, but about creating a vacuum of God's presence in the world. When we allow others to control our actions instead of God, we remove God's presence from the world. Chilul means vacuum - an absence of God, while kiddush Hashem means God's presence.
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Koheles 8:2
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Why does Koheles 8:5 state seemingly obvious truths about mitzvos and divine judgment? The answer lies in how wicked people exploit the parent-child relationship with God, reasoning that like indulgent parents, God won't ultimately destroy His children. However, divine commandments function as life-giving principles - violating them leads to self-destruction, not divine punishment.
