A free account is required to play audio and download files.
No community start suggestion yet.
Why does the Torah (תורה) permit a soldier to marry a captive woman—seemingly giving in to the yetzer hara? The shiur develops that the yetzer hara here is not lust, but gevurah—the drive to assert and conquer. Torah permits yefas toar because in war, gevurah is commanded, and suppressing it entirely would undermine the milchama itself. The higher avodah is destroying the *need* for assertion while still performing the act of war as a mitzvah (מצוה), not a personal drive.
Rabbi Zweig delivers a comprehensive analysis of Parshas Ki Seitzei, focusing on the seemingly paradoxical halacha (הלכה) of yefas toar—the permission for a soldier to marry a captive woman. The parsha's structure itself is puzzling: it opens with yefas toar, proceeds to the laws of inheritance (specifically the bechor receiving a double portion even from a "hated" wife), and concludes with ben sorer u'moreh (the rebellious son). Rashi (רש"י) notes this progression and explains it as a chain of consequences: if you marry the yefas toar, you will come to hate her, and this will lead to a rebellious child. However, this still leaves unresolved why the laws of inheritance are inserted here, rather than in Sefer Bamidbar where all other inheritance laws appear. The shiur's central question is Rashi's statement that "lo dibra Torah (תורה) ela k'neged yetzer hara"—the Torah spoke only in response to the yetzer hara. This principle seems to contradict the entire foundation of Torah, which demands restraint and self-control. Why would the Torah permit something forbidden simply because the urge is strong? Furthermore, the Sifrei states "af al pi she'einah noah"—even if she is not beautiful—which undermines the entire premise that this is about physical desire.
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!
Ki Seitzei 21:10-21:21
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!
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.
Up Next in this Series
Why does seeing a sotah inspire one to become a nazir? The nazir's abstention creates a pre-sin state where body and soul exist in perfect harmony. This 30-day period corrects the internal contradiction that led to his original transgression.
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.
How can sinas chinam lead someone to harm himself even more than his enemy? The shiur develops that sinas chinam requires self-hatred first — only someone alienated from himself will damage himself to hurt others. The Bar Kamtsa host and R. Zecharya ben Avkulas both exhibited this self-alienation, showing that proper anava restores love of both self and others.
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.
