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How can the Torah (תורה) permit a soldier to marry a captive woman when relations with non-Jews is forbidden? The shiur argues that territorial war itself creates the yetzer hara for dominion and conquest. Since the mitzvah (מצוה) precipitates the desire, the Torah permits it - but only for acquisition wars, not wars of destruction.
This shiur examines the complex laws of yefas toar (beautiful captive woman) from Parshas Ki Seitzei, addressing fundamental questions about why the Torah (תורה) would permit what appears to be surrender to the yetzer hara. Rabbi Zweig begins by noting the apparent contradiction: living with a non-Jewish woman is such a serious sin that 24,000 Jews died for it in Parshas Balak, yet here the Torah permits it "lo dibra Torah ela k'neged yetzer hara" (the Torah only spoke against the evil inclination). The shiur develops a crucial distinction between milchemes reshus (optional territorial wars) and milchemes mitzvah (מצוה) (obligatory wars). The laws of yefas toar only apply to milchemes reshus, not milchemes mitzvah. Rabbi Zweig explains that territorial war requires soldiers to develop an intense drive for conquest and dominion - this is not merely permitted but required for effective soldiering. This mitzvah-generated surge of gevura (strength/dominion) naturally creates a desire to conquer and possess, including the yefas toar.
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Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Ki Seitzei 21:10-14
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
