The Amir Story: Self-Destruction and the Litmus Test for True Mitzvos

Full Summary

Rabbi Zweig addresses the assassination of Israeli Prime Minister Yitzhak Rabin by Yigal Amir, arguing that the community has focused on the wrong issues. Rather than discussing political tolerance or proper channels for disagreement, the real question is how a person becomes so deluded that they convince themselves murder is a mitzvah (מצוה). This represents a profound form of self-deception where everything holy within a person motivates them toward what they believe is a righteous act. The shiur centers on Pirkei Avos 3:8, which states that one who forgets even one thing from his learning endangers his life. The Mishnah (משנה) clarifies this applies only to someone who consciously neglects their studies, not to unavoidable forgetfulness due to illness or difficulty. The Rishonim explain this refers to someone who studies but doesn't review seriously, jumping from topic to topic like a dilettante rather than a serious student. Rabbi Zweig explains why forgetting Torah (תורה) learning is so serious through the Talmudic teaching about overcoming temptation: study is the first and most fundamental approach, followed by reciting Shema, and finally remembering death. The goal of study is not mere knowledge but developing sensitivity and understanding that makes mitzvos feel natural and pleasurable rather than burdensome. When we do mitzvos only from fear of punishment or external obligation, we remain internally conflicted, and this frustration emerges elsewhere. Using the example of lending money without interest (ribbis), Rabbi Zweig demonstrates how studying Torah law reveals that the prohibition teaches us to view every Jew as family. When we understand this sensitivity, lending becomes a joy rather than a sacrifice. This represents the highest level of religious observance - doing mitzvos because we recognize they represent the best lifestyle for us. The key insight comes from Rashi (רש"י)'s explanation of the verse "This is your wisdom and understanding in the eyes of the nations." When Jews forget their learning, the nations call them fools (shotim). Rashi explains that non-Jews don't need to understand Jewish law to recognize foolishness - they can identify self-destructive behavior. The halachic definition of a fool (shote) is someone who destroys what they're given (ma'avid mah she-nosan lo) - essentially, a self-destructive person. This provides a crucial litmus test for determining whether an act is truly a mitzvah: Does it build or destroy? Is it self-destructive or life-enhancing? Rabbi Zweig argues that any objective observer could see that Amir's assassination would harm rather than help his stated cause of protecting Jewish land. Similarly, Baruch Goldstein's massacre clearly damaged rather than advanced Jewish interests. The same principle applies to daily life. When we scream at children or spouses claiming it's educational or necessary, we can ask: Does this build the relationship or damage it? Self-destructive behavior reveals itself across all areas of life. Someone who neglects their learning - which provides emotional balance and sensitivity - will exhibit self-destructive patterns elsewhere. Rabbi Zweig concludes that a truly religious person cannot be self-destructive, as a fool (shote) cannot properly perform mitzvos. The Torah provides the ultimate guide for quality living, and we must use every opportunity to study and upgrade our lives. When we neglect learning or act destructively while claiming religious motivation, we fail this fundamental test of authentic spirituality.