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Why does the Torah (תורה) permit yefas toar specifically when you "go out to war" (ki seitzei lamilchama) rather than simply "when you fight"? The shiur argues that yefas toar applies only in wars of conquest—where soldiers are motivated into a conquering mode—not in defensive wars, because conquest awakens aggressive drives the Torah normally demands we control. The switch from plural (oyvecha) to singular (nesano) may indicate you need only conquer a village, not win the entire war, to trigger this heter.
Rabbi Zweig opens by examining the unusual language of Parshas Ki Seitzei: "Ki seitzei lamilchama al oyvecha"—why "when you go out to war against your enemies" rather than the simpler "when you fight" (ki titzlachem) used elsewhere? He notes that Rashi (רש"י) in Parshas Shoftim already explains "al oyvecha" means recognize your enemies as enemies—don't show them mercy because they will show you none. So why repeat that language here? The shiur proposes that "ki seitzei lamilchama" refers specifically to wars of conquest (milchemes reshus according to Rashi), not defensive wars. When you "go out" to conquer new territory, you are in conquest mode. A preemptive strike or defensive war, by contrast, is still "ki titzlachem"—you fight—even if tactically you go out first. The language "seitzei lamilchama" thus indicates an offensive war of territorial expansion, which is fundamentally different from fighting to defend yourself.
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Parshas Ki Seitzei 21:10-14
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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.
