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How can the Torah (תורה) permit a soldier to take a captive woman (yefas toar) when it forbids immoral thoughts even during battle? The heter operates only after victory in a milchemes reshus, where internalizing the feeling of conquest—recognizing that *u'nesan Hashem (ה׳) Elokecha b'yadecha*—enables proper gratitude to Hashem. The license isn't about uncontrolled desire; it's a vehicle for appreciating Hashem's gift of victory.
Rabbi Zweig presents a comprehensive analysis of the Torah (תורה)'s laws regarding yefas toar (the captive woman), addressing fundamental moral and philosophical questions that this parsha raises. The shiur begins by confronting what appears to be an impossible contradiction: if murder is the most severe aveirah, how can the Torah permit milchemes reshus—waging war for economic reasons—which inevitably involves killing? The foundational answer lies in understanding international responsibility. After the Dor HaFlaga, Hashem (ה׳) separated nations and gave each its own resources—some have minerals, others have agricultural products, still others have intellectual resources. The tikkun of achus amidinus (international brotherhood) requires that nations share and exchange resources. A nation that refuses to trade, that imposes embargoes to squeeze and dominate others, has left the family of nations and becomes an oyeiv. Milchemes reshus is not imperialistic conquest for luxury—it's the heter to wage war against a nation that refuses its responsibility to participate in mutually beneficial exchange. "Am echad Yisroel tzrichim parnasa" means Klal Yisroel's economy needs resources, and when a neighbor nation refuses to trade, they become the oyeiv the Torah permits us to fight.
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Ki Seitzei 21:10-14
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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.
