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Why does the Torah (תורה) exempt those who built a house, planted a vineyard, or got engaged from military service? The shiur argues that war represents communal responsibility, which must come only after personal completion. These three categories define human essence — one's wife, home, and livelihood — and preventing their completion would be a fundamental tragedy.
The shiur examines the Torah (תורה)'s requirement in Parshas Shoftim that three categories of people return from war: those who built a new house but haven't dedicated it, planted a vineyard but haven't eaten its fruit, and those engaged but not yet married. Rabbi Zweig analyzes two approaches to understanding this law. Many Rishonim, including the Ramban (רמב"ן) and Ibn Ezra, explain that these individuals would be distracted during battle, worried about personal matters, thereby undermining military morale. However, Rashi (רש"י)'s language suggests a different understanding. Rashi describes the situation as "davar shel agmat nefesh" (a matter of soul anguish), indicating not distraction but genuine tragedy. Rabbi Zweig questions why these three specific situations would be more distracting than other serious concerns like business problems or family illness. He brings support from a Gemara (גמרא) in Sotah stating that forty days before a child's formation (at conception), a heavenly voice announces three destined matches: "the daughter of so-and-so for so-and-so, this house for so-and-so, this field for so-and-so." The timing at conception indicates these elements are part of one's essential nature, like genetic code. These three components — wife, home, and livelihood — define human completion and essence, as evidenced by terms like "ba'al habayit" (homeowner) used to describe people's fundamental identity. The tragedy isn't distraction but being so close to personal completion and losing that opportunity. War represents communal responsibility, which the Torah teaches should only come after personal completion. This explains why military service begins at age twenty, not thirteen when other mitzvah (מצוה) obligations commence. The principle establishes that communal responsibility should never substitute for completing oneself. Rabbi Zweig applies this to contemporary situations, warning against using community involvement as an excuse to neglect personal growth in Torah learning or family responsibilities. True influence (hashpa'ah) should be overflow from personal fullness, not pouring from an incomplete vessel. The shiur emphasizes that while helping others represents the ultimate purpose of creation, it must follow proper priorities: first completing one's personal obligations, then extending to communal responsibility.
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Parshas Shoftim - war exemptions
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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.
