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Why does the Torah (תורה) permit yefas toar when it contradicts the principle of self-control? The shiur develops a yesod that war creates an unavoidable yetzer hara for domination—not lust—because a soldier kills and benefits simultaneously. This dynamic leads to resentment toward the woman and child, producing the ben sorer umoreh. The key difference from Yishmael: a committed parent changes everything.
The shiur addresses a fundamental difficulty in the parsha of yefas toar: how can the Torah (תורה) permit something forbidden (lo dibra Torah k'neged yetzer hara) when the Torah elsewhere demands that we control even our thoughts in a military camp? According to Rashi (רש"י), the soldier cannot live with the captive woman until after the full conversion process, yet the Torah still considers this a concession to human weakness. This appears to contradict both the principle of self-control and logic itself—normally thoughts are harder to control than actions, yet here the Torah demands thought-control but permits action. Rav Zweig introduces a novel understanding: the yetzer hara of yefas toar is not about physical desire but about domination. In a milchemes reshus (discretionary war), the Torah obligates soldiers to go to war for economic reasons—when another nation refuses to trade resources that Israel needs (violating their responsibility of tikkun achut hamedinos, international brotherhood). When a soldier both executes enemies and personally benefits from their assets, the mitzvah (מצוה) itself creates an almost impossible psychological situation: he cannot help but feel he has the right to dominate. This is not his personal yetzer hara—the Torah's own commandment generated this sense of domination. Therefore, lo dibra Torah k'neged yetzer hara means the Torah made a concession specifically where the mitzvah itself created the overwhelming drive.
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Ki Seitzei 21:10-21
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