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Why does adultery appear twice in the Ten Commandments - both 'Lo Tinaf' and 'Lo Sachmod Eishes Reiecha'? The stories of Sarah with Pharaoh versus Avimelech reveal two distinct motivations: lust-driven adultery (covered by Lo Sachmod) and power-driven adultery that destroys the divine partnership in marriage (covered by Lo Tinaf).
Rabbi Zweig addresses a fundamental question about the Ten Commandments: why does adultery appear to be mentioned twice - as 'Lo Tinaf' (do not commit adultery) and 'Lo Sachmod Eishes Reiecha' (do not covet your neighbor's wife)? He also examines why Yibum (levirate marriage) involves marrying someone else's wife, and why the Nazir only abstains from wine rather than all intoxicating beverages. Through analyzing the stories of Sarah being taken by Pharaoh and later by Avimelech, Rabbi Zweig demonstrates two fundamentally different motivations behind adultery. When Pharaoh took Sarah, it was driven by lust - the Torah (תורה) emphasizes her beauty, and she is called 'ishas Avrohom' (wife of Avrohom). When Avimelech took her 25 years later, beauty is not mentioned; instead, she is called 'be'ulas ba'al' (possessed by a master), indicating this was an act of power and dominion. The names themselves reflect this distinction: Pharaoh means 'uncovered/nakedness' (representing lust), while Avimelech means 'father of power' (representing dominion). These correspond to the two commandments: Lo Sachmod represents lust-driven adultery (like Pharaoh), while Lo Tinaf represents power-driven adultery (like Avimelech). When read across the tablets, Lo Tinaf corresponds to 'Lo Yihiye Lecha Elohim Acher' (no other gods), because power-driven adultery destroys the sacred three-way partnership between husband, wife, and God that creates the Shechinah. Marriage reflects the divine image since humans were created 'male and female' in God's image. The power-driven adulterer seeks to replace the husband, thus separating the divine presence from the marriage. This explains why the Nazir specifically avoids wine rather than all alcohol - wine represents majesty and power (the drink of kings), giving one a sense of entitlement to take what belongs to others. Other intoxicants merely remove inhibitions but don't create the feeling of being entitled to possess what belongs to another. Yibum (levirate marriage) represents the permissible form of 'taking over' another's wife - it's actually taking over the deceased brother's marriage to preserve it ('lehakim shem le'achiv'). This is why kingship is often connected to Yibum in Tanach, as it requires the proper character trait of knowing when taking power is a mitzvah (מצוה) versus when it's forbidden.
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Why does 'lo tignov' in the Ten Commandments refer to kidnapping rather than ordinary theft? The shiur develops the yesod that genevah and gezeilah differ in motivation: genevah seeks financial gain while gezeilah seeks to dominate and humiliate. Kidnapping, despite appearing forcible, belongs under genevah because the kidnapper's primary goal is ransom money, not humiliating the victim.
