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How can the Torah (תורה) permit Yefas Toar when it demands complete self-control over the yetzer hara? The yetzer hara here is for marriage, not intimacy, but desire clouds judgment about accepting insincere converts. The Torah creates forced conversion producing a ger but not ger tzedek, allowing objectivity since permission already exists.
This comprehensive shiur tackles one of the most challenging theological questions in Torah (תורה) law: how can the Torah permit a Jewish soldier to take a non-Jewish captive woman when it generally demands complete self-control over the yetzer hara? The speaker begins by highlighting several fundamental contradictions: the Torah permits Yefas Toar because of uncontrollable desire, yet elsewhere demands that Jewish soldiers maintain the highest standards of moral purity in war camps. Additionally, if she's beautiful, why does the Torah say one desires her even if she's not beautiful, and if she's not beautiful, why call her Yefas Toar? The resolution centers on understanding that according to Rashi (רש"י), the yetzer hara here is not for immediate intimacy but for marriage - a long-term relationship. The soldier wants to marry her, which is normally permissible through conversion. However, the real danger is that lust clouds judgment, leading one to accept insincere converts who don't truly want to accept mitzvos. The Torah therefore creates an alternative path: forced conversion of captives.
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Ki Seitzei 21:10-14
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Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
