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Why does the Ben Sorer Umoreh receive capital punishment for merely stealing meat and wine? The shiur develops a yesod that he is driven not by pleasure, but by the pain of non-existence—the same existential angst that permits a soldier to take a Yefas Toar. His rebellion against his parents reveals that he views life itself as painful, creating an unstoppable pursuit that justifies the Torah (תורה)'s al shem sofo judgment.
Rabbi Zweig addresses the fundamental difficulty of Yefas Toar: how can the Torah (תורה) permit a soldier to live with a non-Jewish woman—normally a capital offense of kana'im pog'im bo—based on the principle of lo dibra Torah keneged yetzer hara? This seems to contradict the Torah's entire foundation that we must control ourselves. The question deepens when we consider that only the greatest tzadikim went to war—those who never spoke between Tefillin shel yad and Tefillin shel rosh—yet the Torah assumes they cannot control their actions. Furthermore, later in the same parsha, soldiers in a war camp must control even their thoughts (v'nishmartem mikol davar ra), maintaining an environment free from improper images. How can the Torah demand absolute thought control yet permit lack of action control? Rashi (רש"י) on the pasuk "Remember what Hashem (ה׳) did to Miriam" reveals a profound insight. The simple reading suggests we should avoid lashon hara by remembering the punishment. But Rashi writes: "If you don't want tzaraas on your body, don't speak lashon hara." This implies the natural human condition is that everyone will speak lashon hara and get tzaraas—the mitzvah (מצוה) is offered only as a way to avoid tzaraas, not as the expected norm. The Gemara (גמרא) in Erchin reinforces this, where the snake asks: "What pleasure is there in speaking lashon hara?" just as there is no pleasure in his biting. If lashon hara provides no pleasure, why is it the universal human condition?
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Ki Seitzei 21:10-21
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