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Why is wisdom better than weapons when the verse could advocate for justified self-defense? The pasuk teaches that while fighting abuse is legitimate, choosing peace when possible creates deeper connection to God and community. This distinction between Greek emphasis on personal fulfillment versus Jewish priority on relationship explains why Matan Torah (תורה) emphasized divine connection over legal contract.
Rabbi Zweig analyzes the concluding verse of Koheles: "Wisdom is better than weapons; one sinner can cause much good to be lost." He examines Rashi (רש"י)'s explanation referencing the story of Serach, who saved her city from war by killing the rebel Sheva ben Bichri rather than fighting King Dovid's forces. The deeper question emerges: why should surrender be preferable to a war they could have won? The Rabbi connects this to the destruction of Jerusalem, where the secular leadership chose to fight Rome rather than negotiate peace like Rabbi Yochanan ben Zakai advocated. This raises a fundamental tension: while Jewish law permits preemptive strikes and self-defense, and surrender involves humiliation and loss of control, there are times when avoiding war serves a higher purpose.
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Why did Shlomo HaMelech combine intellect, physical pleasure, and chukim after each approach individually failed? The shiur develops that humans must acknowledge both their physical nature and spiritual capacity simultaneously. Chukim (called "foolishness" here) teach us to act for internal meaning rather than external approval.
Koheles 9:18
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Why do people speak lashon hara if it brings no pleasure? The shiur builds on the Gemara in Erchin's snake analogy to show that lashon hara alleviates spiritual pain from the gap between our potential and achievement. The healthy solution is channeling our need to affect others into positive action rather than destructive speech.
