No community start suggestion yet.
Why does the Torah (תורה) permit marrying a captive woman instead of simply forbidding it? The shiur develops a profound yesod: when the Torah itself incites the yetzer hara (by commanding war, which awakens aggression and conquest), it cannot respond with repression. Instead, it presents the consequences—hating the wife, a rebellious son—so the soldier makes his own informed decision not to take her, channeling his need to conquer into self-mastery. This is the prototype avodah of Elul: ani l'dodi v'dodi li—a love relationship where I choose what's good for me, not servitude under pressure.
This shiur analyzes Parshas Ki Seitzei's laws of Yefas Toar (the captive woman) and Ben Sorer Umoreh (the rebellious son) to uncover a fundamental principle in avodas Hashem (ה׳)—particularly relevant to the month of Elul. The Zohar identifies Yefas Toar as the Torah (תורה)'s prototype for struggling with the yetzer hara and links the month of mourning (for mother and father) to Elul. But several questions arise: Why is this mitzvah (מצוה) singled out as the paradigm of yetzer hara struggle, when every mitzvah involves that? What does it have to do with Elul specifically? And how do we understand Rashi (רש"י)'s statement "lo dibra Torah k'neged yetzer hara"—does the Torah really permit something just because a person can't control himself, effectively advocating surrender? Rabbi Zweig explains that war creates a unique situation. The Torah obligates a Jewish man to be a soldier—to cultivate aggression, hostility, courage, and psychological dominance over enemies. These traits are antithetical to the character of Yaakov and parallel the traits of Eisav. Moreover, these same characteristics—conquest, dominance, gevurah—are intrinsically linked to the conquest of women (as Rashi describes Eisav's relationships as "conquests," sod nashim). Thus, the Torah itself, by commanding war, awakens in the soldier a powerful yetzer hara for Yefas Toar. This is unlike any other mitzvah, where the yetzer exists naturally and the Torah commands restraint. Here, the mitzvah generates the yetzer.
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.
Up Next in this Series
How was Yitzchok comforted after Sarah's death through marrying Rivka? The Hebrew 'vayinachem' means both comfort and change of direction, revealing that healing comes through shifting focus outward. Depression and mourning are self-absorbed states; true comfort emerges when we channel our pain into caring for others.
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: Yefas Toar (Devarim 21:10-14), Ben Sorer Umoreh (Devarim 21:18-21)
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!
How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
