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Why does the Torah (תורה) describe Hashem (ה׳) having 'jealousy' when jealousy typically destroys a person? The shiur develops that protective jealousy over what truly belongs to you is actually healthy and prevents destructive coveting of others' possessions. Hashem's response to idolatry isn't judicial punishment but warfare, which operates under entirely different rules.
Rabbi Zweig analyzes the opening verses of Parshas Pinchas, focusing on Hashem (ה׳)'s statement that Pinchas 'turned back My anger' and 'took up My jealousy.' He begins by examining the unusual trop (cantillation) on 'Pinchas ben Elazar' - kadma v'azla - which groups father and son as one unit, suggesting Pinchas embodies both himself and his father's character. This connects to the Gemara (גמרא)'s description of him as 'meishiv chamasi ben meishiv chamasi' - one who removes anger, son of one who removes anger - treating Aharon as father rather than grandfather. The shiur addresses a fundamental question: how can Hashem have jealousy when the Mishna teaches that jealousy destroys a person? Rabbi Zweig explains that there are two types of jealousy. Destructive jealousy involves coveting what belongs to others - wanting someone else's house, spouse, or possessions. However, protective jealousy - zealously guarding what truly belongs to you - is actually a mitzvah (מצוה), as seen in the laws of sotah where a husband must act when suspecting his wife's infidelity.
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Why does the Torah say we'll tell our children about the Exodus and then know God—shouldn't knowledge come first? The shiur distinguishes between remembering (zachor as passive recall of the past) and commemorating (zachor as bringing past experience into the present). Life-cycle events like the Seder require celebration because their transformative impact continues beyond the initial moment.
Why is Pesach called "Chag HaMatzos" — the holiday of matzah, the bread of slavery — rather than the holiday of freedom? The shiur develops a profound yesod: we must embrace our painful past, not deny it. The Jewish training in slavery taught service beyond self-interest. Taking the Egyptian wealth wasn't about compensation but about internalizing that experience and transforming suffering into strength.
Parshas Pinchas 25:10-11
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