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How can the Torah (תורה) permit a Jewish soldier to marry a captive woman when relations with non-Jews are forbidden? The permission only applies in discretionary wars where soldiers must develop a psychology of conquest and domination. The purification process removes the 'forbidden fruit' attraction, and the Torah guarantees he'll hate her once she becomes accessible.
This shiur presents a comprehensive analysis of the complex halachic and philosophical issues surrounding yefas toar (the beautiful captive woman) found in Parshas Ki Seitzei. The lecture begins by addressing a fundamental contradiction: how can the Torah (תורה), which is built on the principle of self-control over the yetzer hara, permit living with a non-Jewish woman - a sin so serious that 24,000 Jews died for it in Parshas Balak? The Rav examines the dispute between Rashi (רש"י) and other Rishonim regarding whether the soldier may live with the captive immediately or only after the full purification process. This leads to Tosafot's question: if the entire process must be completed first - including shaving her head, growing her nails, removing attractive clothing, and letting her mourn for a month - how does this address the immediate battlefield desire?
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Parshas Ki Seitzei 21:10-14
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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.
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.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
