No community start suggestion yet.
Why would Amalek attack Israel knowing they'd lose? The shiur traces Amalek's origin to chet HaEtz HaDaas through the connection between Haman and the word 'hamin' in God's question to Adam. Unlike other nations, Amalek exists only through separation from God and therefore has nothing to lose — Israel's spiritual success would eliminate their very existence.
This shiur explores the nature of Amalek through the lens of Parshas Zachor, beginning with Rashi (רש"י)'s mashal of the hot bathhouse. Rabbi Greenberg questions why Amalek would attack Israel knowing they would likely be defeated, comparing them to a fool who jumps into scalding water just to cool it for others. The key insight emerges from identifying Amalek's first Torah (תורה) source: the Gemara (גמרא)'s teaching that Haman is hinted at in the word 'hamin' from God's question to Adam about eating from the forbidden tree. This connects Amalek's origin directly to the sin of the Etz HaDaas, unlike the four exiling nations whose sources trace to pre-sin deficiencies in creation. Amalek's existence derives from sin itself - from separation from God - making them fundamentally different from other nations. While other nations have a relationship of ascendant/subservient with Israel depending on Israel's spiritual state, Amalek cannot coexist with Israel. As the shiur explains through Haman's statement that all his wealth means nothing while seeing Mordechai refuse to bow, Amalek's very existence depends on opposing Divine sovereignty. They have 'nothing to lose' by attacking Israel because Israel's ultimate spiritual success would eliminate Amalek's existence entirely. The Torah's statement 'the hand is on God's throne - war for God against Amalek from generation to generation' reflects this existential conflict where God's name and throne remain incomplete while Amalek exists. Yehoshua couldn't completely destroy Amalek at Refidim because Israel was spiritually weak ('rafu yedeihem min haTorah'). The connection to Purim (פורים) demonstrates that victory over Amalek requires Torah commitment, which is why Purim involved a renewed acceptance of Torah. The avodah of Purim is recognizing this fundamental battle and strengthening our connection to God through Torah study.
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.
Up Next in this Series
How was Yitzchok comforted after Sarah's death through marrying Rivka? The Hebrew 'vayinachem' means both comfort and change of direction, revealing that healing comes through shifting focus outward. Depression and mourning are self-absorbed states; true comfort emerges when we channel our pain into caring for others.
How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
Why does the Gemara say Avrohom knew God from age three while the Rambam says forty, after describing his idolatrous past? The principle that baalei teshuvah transform past sins into merits explains how Avrohom's early struggles became retroactive mitzvos once he used that experience to reach other idol worshippers. Unlike Shem and Ever who lacked such background, Avrohom's difficult past became his greatest qualification for helping others.
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.
