No community start suggestion yet.
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.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Parsha
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
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.
Parshas Ki Seitzei 21:10-14
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
