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How can Jewish law permit voluntary war (milchemes reshus) for economic reasons? The shiur argues that wars are never fought purely for economics, but against enemies who violate the international obligation to trade—withholding resources not for legitimate reasons but to cause harm. This moral framework requires internal Jewish commitment to mutual assistance before demanding it from other nations.
The shiur addresses a fundamental moral question: How can Jewish law permit milchemes reshus (voluntary war) for economic reasons? The Talmud (תלמוד) describes the sages approaching King Dovid saying the people need parnasah (livelihood), and he responds by authorizing war. This raises serious ethical concerns—can we justify killing others and endangering ourselves merely for economic benefit, especially when economics is relative and we could simply lower our standard of living? Rabbi Zweig establishes that this question cannot be answered with "God commanded it." Rashi (רש"י)'s question on why the Torah (תורה) begins with Genesis demonstrates this point. Rashi explains the Torah starts with Creation to counter accusations that Jews are robbers taking the land of Israel. If "God commanded it" were sufficient justification, the Torah could have started with the Exodus. The fact that Genesis is necessary proves we need a moral basis beyond divine command. We cannot live with a dual moral standard—one for us and one for others.
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Why does saying Vayechulu on Friday night make us God's partner in creation when the same words said Wednesday have no such effect? The shiur develops a yesod that Shabbos gives us the unique power to empower God as King—making our words acts of creation that objectively change reality. This power extends to blessing children, shalom bayis, and building deeper family relationships on Shabbos.
Why does the Midrash depict Rosh Hashanah — a day of judgment — as an expression of divine love? The shiur develops a foundational yesod: Hashem owns us completely through creation and could act unilaterally, but when we coronate Him on Rosh Hashanah through shofar, He voluntarily restricts Himself, entering a covenant that grants us rights and due process. This transformation from ownership to kingship is the ultimate kindness, giving us the dignity of earning our existence rather than living as dependents.
Ki Seitzei 21:10
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