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Save " Ki Tetze ~Inner wars"
Ki Tetze ~Inner wars
כִּֽי־תֵצֵ֥א לַמִּלְחָמָ֖ה עַל־אֹיְבֶ֑יךָ וּנְתָנ֞וֹ ה' אֱלֹקֶ֛יךָ בְּיָדֶ֖ךָ וְשָׁבִ֥יתָ שִׁבְיֽוֹ׃
וְרָאִ֙יתָ֙ בַּשִּׁבְיָ֔ה אֵ֖שֶׁת יְפַת־תֹּ֑אַר וְחָשַׁקְתָּ֣ בָ֔הּ וְלָקַחְתָּ֥ לְךָ֖ לְאִשָּֽׁה׃
וַהֲבֵאתָ֖הּ אֶל־תּ֣וֹךְ בֵּיתֶ֑ךָ וְגִלְּחָה֙ אֶת־רֹאשָׁ֔הּ וְעָשְׂתָ֖ה אֶת־צִפׇּרְנֶֽיהָ׃
וְהֵסִ֩ירָה֩ אֶת־שִׂמְלַ֨ת שִׁבְיָ֜הּ מֵעָלֶ֗יהָ וְיָֽשְׁבָה֙ בְּבֵיתֶ֔ךָ וּבָ֥כְתָ֛ה אֶת־אָבִ֥יהָ וְאֶת־אִמָּ֖הּ יֶ֣רַח יָמִ֑ים וְאַ֨חַר כֵּ֜ן תָּב֤וֹא אֵלֶ֙יהָ֙ וּבְעַלְתָּ֔הּ וְהָיְתָ֥ה לְךָ֖ לְאִשָּֽׁה׃
וְהָיָ֞ה אִם־לֹ֧א חָפַ֣צְתָּ בָּ֗הּ וְשִׁלַּחְתָּהּ֙ לְנַפְשָׁ֔הּ וּמָכֹ֥ר לֹא־תִמְכְּרֶ֖נָּה בַּכָּ֑סֶף לֹא־תִתְעַמֵּ֣ר בָּ֔הּ תַּ֖חַת אֲשֶׁ֥ר עִנִּיתָֽהּ׃ {ס}
When you take the field against your enemies, and the LORD your God delivers them into your power and you take some of his as captive,
and you see in captivity a beautiful woman and you desire her and would take her to wife,
you shall bring her into your house, and she shall trim her hair, pare her nails,
and discard her captive’s garb. She shall spend a month’s time in your house lamenting her father and mother; after that you may come to her and possess her, and she shall be your wife.
Then, should you no longer want her, you must release her outright. You must not sell her for money: since you had your will of her, you must not enslave her.

~ What do you think of these verses?

~ What do you feel about these verses?

~Without any commentary - when do you think it applies? What do you think this means? What are difficulties for Jewish law with this scenario?

כי תצא למלחמה. בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר, שֶׁבְּמִלְחֶמֶת אֶרֶץ יִשְׂרָאֵל אֵין לוֹמַר וְשָׁבִיתָ שִׁבְיוֹ, שֶׁהֲרֵי כְבָר נֶאֱמַר (דברים כ') לֹא תְחַיֶּה כָּל נְשָׁמָה:
WHEN YOU GO OUT TO WAR — the text is speaking here of a war that is not obligatory upon the Israelites (Sifrei Devarim 211:1), for in regard to a war that was waged against the inhabitants of Eretz Israel, Scripture could not possibly say, “and you have captured captives”, since it has already been stated regarding them, (Deuteronomy 20:16) “[But of the cities of those people ...] you shall not allow any soul to live”.
ושבית שביו. לְרַבּוֹת כְּנַעֲנִים שֶׁבְּתוֹכָהּ וְאַעַ"פִּ שֶׁהֵם מִשִׁבְעָה אֻמּוֹת (ספרי; סוטה ל"ה):
AND YOU HAVE CAPTURED CAPTIVES — These apparently redundant words are intended to include Canaanite people living in it (in a city outside Canaan), that it is allowed to capture them although they belong to the seven nations (Sifrei Devarim 211:4; Sotah 35b).

~ Take Rashi's commentary on these verses as the primer on Jewish values. What is it doing to those verses, in terms of applicability? What about values?

כִּי תֵצֵא לַמִּלְחָמָה. שָׁנוּ רַבּוֹתֵינוּ, מִצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. וְרָאִיתָ בַּשִּׁבְיָה וְגוֹ', וְגִלְּחָה אֶת רֹאשָׁהּ וְעָשְׂתָה אֶת צִפָּרְנֶיהָ, כְּדֵי שֶׁלֹּא תִּמְצָא חֵן בְּעֵינֶיךָ. מַה כְּתִיב בַּתְרֵיהּ, כִּי תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים וְגוֹ'. שְׁתַּיִם בַּבַּיִת, מְרִיבָה בַּבַּיִת. וְלֹא עוֹד, אַחַת אֲהוּבָה וְאַחַת שְׂנוּאָה, אוֹ שְׁתֵּיהֶן שְׂנוּאוֹת. מַה כְּתִיב אַחֲרָיו, כִּי יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה. כָּל מָאן דְּנָסִיב יְפַת תֹּאַר, נָפִיק מִנַיְיהוּ בֵּן סוֹרֵר וּמוֹרֶה. שֶׁכֵּן כָּתַב בְּדָוִד, עַל שֶׁחָמַד מַעֲכָה בַּת תַּלְמַי מֶלֶךְ גְּשׁוּר בְּצֵאתוֹ לַמִּלְחָמָה, יָצָא מִמֶּנּוּ אַבְשָׁלוֹם שֶׁבִּקֵּשׁ לְהָרְגוֹ, וְשָׁכַב עִם עֶשֶׂר פִּלַגְשָׁיו לְעֵינֵי כָּל יִשְׂרָאֵל וּלְעֵינֵי הַשֶּׁמֶשׁ, וְעַל יָדוֹ נֶהֶרְגוּ מִיִּשְׂרָאֵל כַּמָּה רְבָבוֹת, וְעָשָׂה מַחֲלֹקֶת בְּיִשְׂרָאֵל, וְנֶהֱרַג שִׁמְעִי בֶּן גֵּרָא וְשֶׁבַע בֶּן בִּכְרִי וַאֲחִיתֹפֶל, וְלִמְפִיבֹשֶׁת (וּלְאִיֹש בֹּשֶת) הָרַג, וְהִשְׁלִיט צִיבָא עַל כָּל בֵּית שָׁאוּל. ... לָמַדְנוּ, שֶׁעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. וּמִצְוָה גּוֹרֶרֶת מִצְוָה, מִנַּיִן. דִּכְתִיב: כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ, שַׁלֵּחַ תְּשַׁלַּח וְגוֹ' לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים. אַחֲרָיו מַה כְּתִיב: כִּי תִּבְנֶה בַּיִת חָדָשׁ, תִּזְכֶּה לִבְנוֹת בַּיִת חָדָשׁ וְלַעֲשׂוֹת מַעֲקֶה. מַה כְּתִיב אַחֲרָיו, לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם, תִּזְכֶּה לְכֶרֶם וְלִזְרֹעַ שָׂדֶה. מַה כְּתִיב אַחֲרָיו, לֹא תַּחֲרֹשׁ בְּשׁוֹר וּבַחֲמוֹר, תִּזְכֶּה לִשְׁוָרִים וַחֲמוֹרִים. מַה כְּתִיב אַחֲרָיו, לֹא תִלְבַּשׁ שַׁעַטְנֵז, תִּזְכֶּה לִבְגָדִים נָאִים מִן צֶמֶר וְלִבְגָדִים נָאִים מִפִּשְׁתִּים. מַה כְּתִיב אַחֲרָיו, גְּדִלִים תַּעֲשֶׂה לָךְ, תִּזְכֶּה לְמִצְוַת צִיצִית. מַה כְּתִיב אַחֲרָיו, כִּי יִקַּח אִישׁ אִשָּׁה, תִּזְכֶּה לְאִשָּׁה וּלְבָנִים. הֲרֵי לָמַדְנוּ, שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. לְפִיכָךְ נִסְמְכוּ פָּרָשִׁיּוֹת אֵלּוּ זוֹ לָזוֹ.
(Deut. 21:10:) “When you go out to war [against your enemies, and the Lord your God gives them into your hand and you take them captive].” Our masters have taught (Avot 4:2), “A mitzvah brings about [another] mitzvah and a transgression brings about [another] transgression.” (Deut. 21:11-12:) “And when you see among the captives a beautiful woman ... she shall shave her head and do her nails,” so that she will not find favor in his eyes. What is written after that (in vs. 15), “When a man has two wives.” Two [wives] in [one] house [means] strife in the house. And moreover (ibid., cont.) “one loved and the other hated,” or both of them hated. What is written after that (in vs. 18)? “If one has a defiant and rebellious son.” Whenever anyone marries a “beautiful woman,” there results from it a defiant and rebellious son. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had desired Maacah bat Talmai king of Geshur, while he had gone to war; so Absalom came out of him, from this union. and Absalom wanted to kill him and (according to II Sam. 16:22) slept with his ten concubines before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. And he created discord in Israel, [through which] were killed Shimei ben Gera (I Kings 2:46), Sheba ben Bichri (II Sam. 20:22), Ahithophel (in II Sam. 17:23). And he killed Mephibosheth, and had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). ... [Hence] we have learned “[One] transgression brings about [another] transgression.” [But that one] good deed/commandment brings about [another] good deed/commandment, where is it shown (in Scripture)? Where it is stated (in Deut. 22:6-7), “When you come across a bird nest…. You must surely let [the mother] go …, in order that it may be well with you and you may lengthen your life.” What is written after that (in vs. 8)? “When you build a new house, [you shall make a parapet for your roof].]” You will merit to build a house and make a parapet. What is written after that (in vs. 9)? “You shall not sow your vineyard with two kinds of seed.” You will merit to [possess] a vineyard and to sow a field. What is written after that (in vs. 10)? “You shall not plow with an ox and an ass [together].” You will merit to [possess] oxen and asses. What is written after that (in vs. 11)? “You shall not wear interwoven stuff, [wool and flax together].” You will merit to [possess] nice clothes of wool and of linen. What is written after that (in vs. 12)? “You shall make yourselves tassels.” You shall merit the commandment of tassels. What is written after that (in vs. 13)? “When a man takes a wife.” You shall merit to [have] a wife and children. Behold, we have learned that [one] good deed/commandment brings about [another] good deed/commandment and one] transgression brings about [another] transgression. Therefore these sections of the Torah are adjacent to one another.

~ How does this midrash understand the sequence of the laws presented in this section of the Torah?

Let's go back to the beautiful woman

אמרה ליה ילתא לרב נחמן מכדי כל דאסר לן רחמנא שרא לן כוותיה אסר לן דמא שרא לן כבדא נדה דם טוהר חלב בהמה חלב חיה חזיר מוחא דשיבוטא גירותא לישנא דכורא אשת איש גרושה בחיי בעלה אשת אח יבמה כותית יפת תאר בעינן למיכל בשרא בחלבא אמר להו רב נחמן לטבחי זויקו לה כחלי והאנן

§ Yalta said to her husband Rav Naḥman: Now as a rule, for any item that the Merciful One prohibited to us, He permitted to us a similar item. He prohibited to us the consumption of blood, yet He permitted to us the consumption of liver, which is filled with blood and retains the taste of blood. Likewise, God prohibited sexual intercourse with a menstruating woman, but permitted sexual intercourse with one’s wife while she discharges the blood of purity. During a particular period after giving birth, even if she experiences a flow of blood she is not rendered ritually impure and remains permitted to her husband by Torah law. Furthermore, the Torah prohibits the consumption of the forbidden fat of a domesticated animal, but permitted the fat of an undomesticated animal, which has the same flavor. It is prohibited to eat pork, but one may eat the brain of a shibuta fish, which has a similar taste. One may not eat giruta, a non-kosher fish, but one may eat the tongue of a fish, which tastes similar. Likewise, the Torah prohibits sexual intercourse with the wife of another man but permitted one to marry a divorced woman in her previous husband’s lifetime. The Torah prohibits sexual intercourse with one’s brother’s wife, and yet it permits one to marry his yevama, i.e., his brother’s widow when the brother dies childless. Finally, the Torah prohibits sexual intercourse with a gentile woman but permitted one to marry a beautiful woman who is a prisoner of war (see Deuteronomy 21:10–14). Yalta concluded: The Torah prohibits the consumption of meat cooked in milk; I wish to eat a dish that tastes like meat cooked in milk. Upon hearing this, Rav Naḥman said to his cooks: Roast udders on a spit for her.

~ What is the idea behind the "beautiful captive", according to this piece?

~ What difference does it make that Yalta, the wife of Rabbi Nachman, is the one teaching this - and then prodding her husband to find an equivalent for milk and meat?

איבעיא להו כהן מהו ביפת תואר חידוש הוא לא שנא כהן ולא שנא ישראל או דילמא שאני כהנים הואיל וריבה בהן מצות יתרות רב אמר מותר ושמואל אמר אסור
בביאה ראשונה דכ"ע לא פליגי דשרי דלא דברה תורה אלא כנגד יצר הרע
כי פליגי בביאה שניה רב אמר מותר ושמואל אמר אסור רב אמר מותר הואיל ואישתריא אישתרי ושמואל אמר אסור דהא הויא לה גיורת וגיורת לכהן לא חזיא
א"ד בביאה שניה כ"ע לא פליגי דאסירא דהויא לה גיורת כי פליגי בביאה ראשונה רב אמר מותר דהא לא דברה תורה אלא כנגד יצר הרע ושמואל אמר אסור כל היכא דקרינא ביה (דברים כא, יב) והבאתה אל תוך ביתך קרינא ביה וראית בשביה כל היכא דלא קרינא ביה והבאתה אל תוך ביתך לא קרינא ביה וראית בשביה
ת"ר וראית בשביה בשעת שביה אשת ואפילו אשת איש יפת תואר לא דברה תורה אלא כנגד יצר הרע מוטב שיאכלו ישראל בשר
תמותות שחוטות ואל יאכלו בשר תמותות נבילות (דברים כא, יא) וחשקת אע"פ שאינה נאה בה ולא בה ובחברתה
ולקחת ליקוחין יש לך בה לך לאשה שלא יקח שתי נשים אחת לו ואחת לאביו אחת לו ואחת לבנו (דברים כא, יב) והבאתה מלמד שלא ילחצנה במלחמה:
Similarly, a dilemma was raised before them: What is the halakha with regard to the permissibility for a priest who goes to war to engage in intercourse with a beautiful woman captured in that war? Does one say that the case of a beautiful woman is a novelty in that the Torah permits a man to engage in intercourse with a gentile woman? Consequently, it is no different in the case of a priest and no different in the case of an Israelite, as both are permitted to engage in intercourse with this woman. Or perhaps the case of priests is different, since the Torah includes additional mitzvot for them? Rav said: It is permitted, and Shmuel said: It is prohibited.
The Gemara comments: With regard to the first act of sexual intercourse between the soldier priest and the gentile woman, everyone agrees that it is permitted, as the Torah spoke only in response to the evil inclination, and the evil inclination of a priest is as strong as that of an Israelite. This passage serves to prevent intercourse performed in a prohibited manner, which is relevant to a priest as well.
When they disagree it is with regard to the second act of sexual intercourse. Is a priest permitted to bring the captive into his house, convert her, and marry her? Rav said it is permitted, and Shmuel said it is prohibited. Their reasoning is as follows: Rav said it is permitted: Since she was permitted to him once, she remains permitted to him. And Shmuel said it is prohibited, as ultimately she is a convert, and a convert is not fit to marry a priest.
There are those who say a different version of this dispute. With regard to the second act of intercourse everyone agrees that it is prohibited, as she is a convert, and a priest may not marry a convert. When they disagree it is with regard to the first act of intercourse. Rav said it is permitted, as the Torah spoke only in response to the evil inclination. And Shmuel said it is prohibited, as any situation that one can read with regard to it: “Then you shall bring her home to your house” (Deuteronomy 21:12), one can also read and fulfill with regard to the earlier command of: “And see among the captives a beautiful woman, and you have a desire for her, and would take her to you as a wife” (Deuteronomy 21:11). Conversely, any situation that one cannot read with regard to it: “Then you shall bring her home to your house,” i.e., if the soldier may not marry her, one does not read with regard to it: “And sees among the captives,” and one may not engage in sexual intercourse with her.
The Sages taught: With regard to a beautiful captive, the verse states: “And sees among the captives,” teaching that this halakha applies only if he notices her when she is a captive. The expression “a woman” teaches that she is permitted even if she is a married woman. The phrase “a beautiful woman” indicates that the Torah here spoke only in response to the evil inclination, as it is due to her beauty that he desired her. And why does the Torah permit this? It is preferable for Jews to eat the meat
of dying animals that were slaughtered, and let them not eat the meat of dying animals that were not slaughtered but which will become carcasses. In other words, it is preferable for this act to be performed in a somewhat permitted way rather than in a manner that is entirely prohibited. The expression: “And you have a desire for her and would take her to you as a wife” (Deuteronomy 21:11), teaches that this halakha applies even if she is not pretty, as this is a subjective judgment dependent on one’s desire. The term “for her” indicates that he may take her, but not her and another woman. A soldier is allowed to take only one captive in this manner.
The phrase “and would take her” teaches: You have the ability to take her, i.e., to marry her. “To you as a wife” teaches that he may not take two women, one for him and one for his father, or one for him and one for his son. The verse: “Then you shall bring her home into your house” (Deuteronomy 21:12), teaches that he should not pressure her to engage in sexual intercourse during the war, but he should first take her into his home.

~ What is the case that the Talmud decides to test regarding these laws? Why is the case of a kohen more extreme?

וממה שכלל אותו גם כן זה ה'ספר' - 'דין יפת תואר'. וידעת אומרם "לא דברה תורה אלא כנגד היצר". ועם זה יש בכלל זאת ה'מצוה' מן המדות הטובות שצריך שיתנהגו בהם החשובים מה שאעיר עליו. והוא שאף על פי ש'גבר יצרו עליו' ולא יוכל לסבול ולכוף את יצרו צריך שייחדנה במקום נסתר - והוא אמרו "אל תוך ביתך" ואין מותר לו ש'יחלצנה במלחמה' - כמו שבארו שם שאים מותר לבעלה פנם שניה עד שינוח אבלה ותשקוט דאגתה; ואין מונעים אותה מההתאבל ומן הבכי ולא מההמנע מן הרחיצה - כמו שכתוב "ובכתה את אביה ואת אמה וגו'" כי לבעלי האבל מנוחה בבכים ועורר אבלם עד שיחלשו כוחותיהם הגופניים מסבול המקרה ההוא הנפשי כשם שלבעלי השמחה - מנוחה במיני השחוק. ומפני זה חמלה התורה עליה ושמה רשות בידה מכל זה עד שתלאה מן הבכי ומן האבל. וכבר ידעת שהוא בעלה ב'גויותה'. וכן כל השלושים יום שתחזיק בתורתה בפרהסיה ואפילו ב'עבודה זרה' ולא יחלקו עליה באמונה כל הזמן ההוא. ועם זה אם לא ישיבנה אל חוקי התורה לא תמכר ולא יעבד בה. הנה שמרה התורה קרבת המשגל ואף על פי שהיא בקצת מרי - רצוני לומר היותה - אז 'גויה' - ועם זה אמר "לא תתעמר בה תחת אשר עניתה". - הנה התבאר מה שבאלה ה'מצוות' מן המדות הטובות והתבארו סיבות כל 'מצוות' זה הספר:
To the same class belongs also the law concerning "the marriage of a captive woman" (Deut. 21:10 seq.). There is a well-known saying of our Sages: "This law is only a concession to human weakness." This law contains, nevertheless, even for the nobler class of people, some moral lessons to which I will call your attention. For although the soldier may be overcome by his desire which he is unable to suppress or to restrain, he must take the object of his lust to a private place, "into the inner of his house" (Deut. 21:12), and he is not permitted to force her in the camp. Similarly our Sages say, that he may not cohabit with her a second time before she leaves off her mourning, and is at ease about her troubles. She must not be prevented from mourning and crying, and she must be permitted to abstain from bathing, in accordance with the words, "and she shall weep for her father and for her mother" (ibid.); for mourners find comfort in crying and in excitement till, the body has not sufficient strength to bear the inner emotions; in the same manner as happy persons find rest in various kinds of play. Thus the Lord is merciful to her and gives her permission to continue her mourning and weeping till she is worn out. You know certainly that he married her as a heathen, and that during the thirty days she openly keeps her religion and even continues her idolatrous practices; no interference with her faith was allowed during that time; and after all that she could not be sold, nor treated as a handmaid, if she could not be induced to accept the statutes of the Law. Thus the Law does not ignore the cohabitation of the Israelite with the captive woman, although it involved disobedience to God to some extent, having taken place when she was still a heathen. The Law prescribes: "Thou shalt not make merchandise of her, because thou hast humbled her" (ibid. 14). We have thus shown the moral lessons contained in these laws, and we have explained the reason of every precept of this section.

~ How does Maimonides understand the lessons in these laws?

ויען כי כדי לתקן אדם את כל מה שקילקל מורגל בפי קדמונינו תשובה תפלה וצדקה, ותמצא שלש אלה תלוים בפה. תפלה, (תהלים קמה, כא) תהלת ה' ידבר פי וגו'. וכן דברי תורה ושננתם, (דברים ו, ז) שיהא שנון בפיך. תשובה, כבר אמרו (דברים ל, יד) בפיך ובלבבך לעשותו קאי אתשובה, ועיקר מצות התשובה הוא הוידוי בפה בלב נשבר, וכן כתיב (הושע יד, ג) קחו עמכם דברים ושובו אל ה' וגו'. וצדקה, אמרו רז"ל (ב"ב ט, ב) הנותן צדקה מתברך בשש ברכות, והמפייסו בי"א כו', הרי שעיקרה פיוס בפה. על כן שלשתם אלה שוים בגימטריא אחד והוא קו"ל צו"ם ממו"ן שהם תפלה צדקה תשובה כולם בגימטריא קול. ויש רמז לשלשתן בפרשה ראשונה כי תצא למלחמה וכו', כי אף שפשוטה של הפרשה מדברת ממלחמה ממש, מכל מקום רומזת ג"כ על מלחמת האדם עם יצרו, כמו שכתבו המפרשים לעיל בפרשת שופטים בענין (דברים כ, יט) כי תצור אל עיר להלחם כו', כי באמת זהו המלחמה גדולה כמ"ש בספריהם כי פעם אחת פגע פרוש אחד במחנה אנשי צבא של אלכסנדרוס שבאים שמחים על שכבשו עיר גדולה, ואמר שבתם ממלחמה קטנה, הכינו עצמיכם למלחמה גדולה מלחמה עם היצה"ר. וזהו מה שרמזו רבותינו ז"ל (קדושין כא, ב) לא דברה תורה אלא כנגד היצה"ר, רצו לומר רמזה על מלחמה זו, ועל זה אמר כי תצא למלחמה במלחמת הרשות, כי הרשות נתונה לאדם והבחירה בידו. ואם האדם מתחיל להלחם, אזי הקב"ה עוזרו, וכמו שאמרו רבותינו ז"ל בברכות (סוכה נב, ב) אלמלא הקב"ה עוזרו לא היה יכול לו, זהו (דברים כא, י) ונתנו ה' אלקיך בידך. ואמר ונתנו לשון יחיד, ולא אמר ונתנם לשון רבים כמו שאמר אויביך לשון רבים, הנה במלחמה הפשוטה מתורץ כי אין אומה נופלת מלמטה אלא א"כ נופל שרה שלה מלמעלה תחילה, על כן אמר ונתנו על השר, וכן הוא אומר ענין המלחמה ההיא, כי יש הרבה אויבים לאדם דהיינו כתות וחיילות ממלאכי חבלה שנעשו מעוונותיו, כי מכל עון נעשה ונברא משחית כמו שכתבתי במקום אחר, ועל כולם ממונה סמאל הוא היצר הרע הוא השטן הוא המלאך המות (ב"ב טז, א) זהו ונתנו. ובכח התורה וקיום מצותיה, ושבית שביו זהו שבי, כי כן כתיב אצל התורה (תהלים סח, יט) עלית למרום שבית שבי:

It is well known that in order to rehabilitate oneself spiritually one must exercise repentance, prayer and tzedakah. All of these three factors of a person's rehabilitation depend on their mouth. Prayer - "my mouth shall praise Ad-nai etc" (Ps. 145:21). And so too Torah study - "and you shall teach them etc" (Deut. 6:7), that one should repeat them with your mouth. Repentance - they already said "in your mouth and in your heart to to it" (Deut. 30:14) refers to repentance, and the essence of repentance is verbal confession through a broken heart (Eruvin 54) and so too "bring words with you and return" (Hosea 14:3) Charity, too, as our sages (Baba Batra 9b) say that anyone who gives charity acquires six blessings; if someone also tries to make the recipient feel better by kind and encouraging words he will qualify for eleven blessings - behold the essence of tzedakah is verbal encouragement. Therefore, the words voice, fasting and money [קול צום ממון] all have the same numerical value - 136, and they are [symbolic of] tefilah, tzedakah and teshuvah. The very first part of our parsha Ki Tetze alludes to all the three ingredients of repentance. Even tough the plain meaning is war, the paragraph refers to the ongoing battle between a person and their evil urge. Many of the commentators wrote, regarding the previous portion in Parashat Shoftim on the verse about the siege laid to a city (Deut. 20:19) that this is about the greatest war a person has to fight in this life. The matter is illustrated in the Talmud by the story of the elderly sage who met soldiers of the army of Alexander the Great at the time of his victorious return from a major battle. These soldiers were in a very happy for having conquered such a big city. The sage told them 'you came back from a small battle, get ready for the battle of your lives, against the evil inclination.' This is what the sages meant when they said "the Torah spoke only against the evil inclination" (Kidushin 21b). Through this allegory, we can understand the whole reason why these rules are only regarding a permitted war - permission has been given to us and the choice is ours. Once a person makes the first move in this war, then one can be certain that the Holy one of Blessing will help, as our sages say "were it not for the help of the Holy One, people would not be able to subdue the evil inclination" (Sukkah 52b) - and this is "God delivers him to your hand" (Deut. 21:10). It is significant that the Torah here employs the singular. Behold, regarding war we have a tradition that a nation does not succumb to another nation unless its angel (ie, protective spirit) in Above has first suffered defeat. Therefore the text says "and gave him" - him is the protective spirit. And this is also regarding the other war [the personal] because a person has many enemies, which are the negative forces created by one's evil deeds - from every sin a destroying angel is created, and they are all presided by the evil inclination, which is Samael, Satan, the Angel of Death, etc. (Baba Batra 16a). And this is the meaning of "Ad-nai your God will deliver him into your hand and you will take him captive" (Deut. 21:10). Taking this enemy prisoner is possible only with the help of Torah study and mitzvot, as it is written about Torah: "You went up to the heights, having taken captives" (Ps. 68:19).

~ How does the Shelach reread the verses above?

~ What are the enemies of a person, in this reading?

~ Do we created destroying angels? Why or why not?

Now prepare to be surprised

מהבעש"ט. ביאור כי תצא למלחמה על אויבך ושבית שביו (דברים כא, י). כי ע"י טענת היצה"ר עצמו בזה כובש היצה"ר. פי' שאם הוא היצה"ר זריז במלאכתו לפתות את האדם בעבירה כדי לעשות שליחותו ית' כמ"ש בזוהר משל הזונה מזה יקח אדם מוסר לעצמו שיהי' זריז במלאכתו שלא לשמוע ליצה"ר שהוא רצון קונו ית' וז"ש ושבית שביו דייקא:

From the Ba'al Shem Tov - the explanation of "when you go to war against your enemy and you take his captives" (Deut. 21:10) - it is that through the argument of the inclination to evil you can conquer it. Meaning, that if the evil inclination is quick in its work of enticing a person to transgress, in order to do its bidding from the Holy One, as it is explained in the allegory of the prostitute in the Zohar, a person should take this lesson (mussar) to heart, and similarly be quick not to listen to the evil inclination - which is the desire of one's Maker, Blessed! And this is "you take him captive", precisely.

(ח) וְהָא דְּאִתְּמַר בְּכָל לְבָבְךָ, בִּתְרֵין לִיבָּן אִיהוּ, דְּאִינְהוּ תְּרֵין יִצְרִין, חַד יִצְרָא טָבָא, וְחַד יִצְרָא בִּישָׁא, וּתְרֵין אִלֵּין כָּל חַד וְחַד אִקְרֵי לֵב, דָּא

(א) אִקְרֵי לֵב טוֹב, וְדָא אִקְרֵי לֵב רָע. וּבְגִין כַּךְ אִיהוּ לְבָבְךָ, דְּאִינּוּן תְּרֵין, יֵצֶר הַטּוֹב וְיֵצֶר הָרָע.

(ב) וּבְכָל נַפְשְׁךָ, וּבְנַפְשְׁךָ מִבָּעֵי לֵיהּ, מַאי וּבְכָל נַפְשְׁךָ, הַאי בְּכָל אֲמַאי. אֶלָּא לְאַכְלְלָא נפ''ש ורו''ח ונשמ''ה, דָּא אִיהוּ וּבְכָל נַפְשְׁךָ, בְּכָל מַה דְּאָחִיד הַאי נֶפֶשׁ. וּבְכָל מְאֹדֶךָ, אוּף הָכִי כַּמָה זִינִין אִינּוּן דְּמָמוֹנָא, כֻּלְּהוּ מְשַׁנְיָין אִלֵּין מֵאִלֵּין, וְעַל דָּא כְּתִיב בְּכָל. רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, לְמִמְסָר לֵיהּ כָּל דָּא, לְמִרְחַם לֵיהּ בְּכָל חַד וְחַד.

(ג) וְאִי תֵּימָא, בְּיֵצֶר הָרָע הֵיךְ יָכִיל בַּר נָשׁ לְמִרְחַם לֵיהּ, דְּהָא יֵצֶר הָרָע מְקַטְרְגָא אִיהוּ, דְּלָא יִקְרַב בַּר נָשׁ לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְהֵיךְ יְרָחִים לֵיהּ בֵּיהּ. אֶלָּא, דָּא אִיהוּ פּוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא יַתִּיר, כַּד הַאי יֵצֶר הָרָע אִתְכַּפְיָא לֵיהּ, בְּגִין רְחִימוּ דְּקָא מִרְחַם לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. דְּכַד הַאי יֵצֶר הָרָע אִתְכַּפְיָא, וְתָבַר לֵיהּ הַהוּא בַּר נָשׁ, דָּא אִיהוּ רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דִּיְדִיעַ לְקָרְבָא לְהַהוּא יֵצֶר הָרָע, לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא.

(ד) הָכָא אִיהוּ רָזָא לְמָארֵי מִדִין. כָּל מַה דַּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּא, כֹּלָּא אִיהוּ בְּגִין לְאַחֲזָאָה יְקָרָא דִּילֵיהּ, וְכֹלָּא אִיהוּ לְפוּלְחָנֵיהּ. וְכִי מַאן חָמֵי עַבְדָּא, דְּלֶהוֵי מְקַטְרְגָא דְּמָארֵיהּ, וּבְכָל מַה דִּרְעוּתֵיהּ דְּמָארֵיהּ, אִתְעָבִיד אִיהוּ מְקַטְרְגָא, רְעוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דִּיהוֹן בְּנִי נָשָׁא תָּדִיר בְּפוּלְחָנֵיהּ, וְיֵהָכוּן בְּאֹרַח קְשׁוֹט, בְּגִין לְמִזְכֵּי לוֹן בְּכַמָּה טָבִין, הוֹאִיל וּרְעוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי, הֵיךְ אַתְיָא עַבְדָּא בִּישָׁא, וְאִשְׁתְּכַח מְקַטְרְגָא מִגּוֹ רְעוּתֵיהּ דְּמָארֵיהּ, וְאַסְטֵי לִבְנֵי נָשָׁא לְאֹרַח בִּישׁ, וְאַדְחֵי לוֹן מֵאֹרַח טָב, וְעָבִיד לוֹן דְּלָא יַעַבְדוּן רְעוּתָא דְּמָארִיהוֹן, וְאַסְטֵי לִבְנֵי נָשָׁא לְאֹרַח בִּישׁ.

(ה) אֶלָּא, וַדַּאי רְעוּתֵיהּ דְּמָארֵיהּ עָבִיד. לְמַלְכָּא דְּהֲוָה לֵיהּ בַּר יְחִידָאִי, וַהֲוָה רָחִים לֵיהּ יַתִּיר, וּפָקִיד עֲלֵיהּ בִּרְחִימוּ, דְּלָא יִקְרַב גַּרְמֵיהּ לְאִתְּתָא בִּישָׁא, בְּגִין דְּכָל מַאן דְּיִקְרַב לְגַבָּהּ, לָאו כְּדַאי אִיהוּ לְאַעֲלָא גּוֹ פְּלַטְרִין דְּמַלְכָּא. אוֹדֵי לֵיהּ הַהוּא בְּרָא, לְמֶעְבַּד רְעוּתֵיהּ דַּאֲבוֹי בִּרְחִימוּ.

(ו) בְּבֵיתָא דְּמַלְכָּא, לְבַר, הֲוַת חֲדָא זוֹנָה, יָאֶה בְּחֵיזוּ, וּשְׁפִירָא בְּרֵיוָא. לְיוֹמִין אָמַר מַלְכָּא, בְּעֵינָא לְמֵחמֵי רְעוּתֵיהּ דִּבְרִי לְגַבָּאי. קָרָא לָהּ לְהַהִיא זוֹנָה, וְאָמַר לָהּ זִילִי וּתְפַתִּי לִבְרִי, לְמֵחמֵי רְעוּתֵיהּ דִּבְרִי לְגַבָּאי. הַהִיא זוֹנָה מַאִי עַבְדַת, אַזְלַת אֲבַתְרֵיהּ דִּבְרֵיהּ דְּמַלְכָּא שָׁרָאת לְחַבְּקָא לֵיהּ וּלְנַשְּׁקָא לֵיהּ, וּלְפַתֵּי לֵיהּ בְּכַמָּה פִּתּוּיִין. אִי הַהוּא בְּרָא יֵאוֹת, וְאָצִית לְפִקּוּדָא דַּאֲבוֹי, גָּעַר בָּהּ, וְלָא אָצִית לָהּ, וְדָחֵי לָהּ מִנֵּיהּ. כְּדֵין אָבוֹי חַדֵּי בִּבְרֵיהּ, וְאָעִיל לֵיהּ לְגוֹ פַּרְגּוֹדָא דְּהֵיכָלֵיהּ, וְיָהִיב לֵיהּ מַתְּנָן וּנְבִזְבְּזָא וִיקָּר סַגְיָא. מַאן גָּרִים כָּל הַאי יְקָר לְהַאי בְּרָא, הֲוֵי אֵימָא הַהִיא זוֹנָה.

(ז) וְהַהִיא זוֹנָה אִית לָהּ שְׁבָחָא בְּהַאי אוֹ לָאו. וַדַּאי שְׁבָחָא אִית לָהּ מִכָּל סִטְרִין. חַד, דְּעַבְדַּת פִּקּוּדָא דְּמַלְכָּא. וְחַד, דְּגַרְמָת לֵיהּ לְהַהוּא בְּרָא, לְכָל הַהוּא טִיבוּ, לְכָל הַאי רְחִימוּ דְּמַלְכָּא לְגַבֵּיהּ. וְעַל דָּא כְּתִיב, (בראשית א׳:ל״א) וְהִנֵּה טוֹב מְאֹד. וְהִנֵּה טוֹב, דָּא מַלְאָךְ חַיִּים. (ס''ח ע''ב) מְאֹד, דָּא מַלְאָךְ הַמָּוֶת, דְּאִיהוּ וַדַּאי טוֹב מְאֹד, לְמַאן דְּאָצִית פִּקּוּדִין דְּמָארֵיהּ. וְתָא חֲזִי, אִי לָא יְהֵא הַאי מְקַטְרְגָא, לָא יַרְתוּן צַדִּיקַיָּא הָנִי גִּנְזְיָא עִלָּאִין, דִּזְמִינִין לְיָרְתָא לְעָלְמָא דְּאָתֵי.

(8) And that which is said "bechol levavecha" (lit. with all your hearts) is that there are two impulses, one is the good impulse and one is the bad impulse, and those two - each is called lev (lit. heart), and this is

(1) (1) called a good heart, and this is called a bad heart. And that is how there (the text says) "hearts", which are two, the good impulse and the evil impulse.

(2) (2)uvechol nafshecha - it should have been written "and with your soul" - why is it written "with all your soul"? This is to include nefesh, ruach and neshamah, and this is "with all your soul" with all the parts of the soul. "And with all your might" - consider that there are many sides to possessions/money; all double one from the other, and this is "with all". The Holy One of Blessing was compassionate [to a person] and gave all this to them, so the person would be compassionate to every single other person.

(3) (3) And if you ask - how can a human being love Him with the evil impulse, behold, the evil impulse incites people to anger, to prevent the person to come close to the service of the Holy One of Blessing, and how can one love Him with it? (here's the answer) Rather, this is the greatest form of service to the Holy One of Blessing: when a person turns away/upends the evil impulse, in this way that person shows definitely their love for the Holy One of Blessing. When the evil impulse is upended and the person breaks it, in this way that person shows definitely their love for the Holy One, since the person is able to bring that evil impulse to the service of the Holy One of Blessing.

(4) (4) And here is a secret of those who understand 'judgment'. Everything that the Holy One of Blessing made, on high and below, all is to show the Holy One's glory and for the Holy One's service. Is it possible to find a servant that rebels against the master, that on everything the servant does the servant is going against the master's will? [No,] the will of the Holy One of Blessing is that people would always be doing the service of the Holy One, and that they should walk in the paths of truth and merit many goodnesses, and this is the will of the Holy One of Blessing! And how would there be an evil servant going against the will of the Master, pushing people to evil paths?

(5) (5) Rather, it is obvious that [the evil inclination] is doing the will of the Master! [This is similar to] a king who had an only son, whom he loved deeply, and to whom he warned lovingly that he should never get close to an evil woman, since anyone who came close to her could not come to the king's inner hall anymore. And the son promised his father that he would do his will with love.

(6) (6) In the palace of the king, outside, there lived a certain prostitute, comely and beautiful. After a few days the king said: I want to see the will of my son regarding me. He called that prostitute and said to her: go and seduce my son, so I can see his will regarding me. What did the prostitute do? She went after the son, and began to hug and kiss him, and to seduce him with all manners of seductions. If that son is decent, and obeys the will of his father, he tells her off, and does not listen to her, and pushes her away from him. And then the father is happy with his son, and makes him enter into the center of the inner hall, and gives him gifts and great honor. Who brought all this about? You have to say, the prostitute.

(7) (7) And that prostitute, does she receive praise for this or not? Of course she receives praise from all sides. One, that she did the command of the king. One, that she brought about all that good to the son, all that love from the king towards him. And that's why it is written "and behold it was very good." "And this is good" - this is the Angel of Life. "Very good" - this is the Angel of Death, which is obviously very good, for a person to follow the commandments of the Master. Come and see: if there was not the Accuser, the tzadikim would not conquer the Higher Hidden [Treasure], [they wouldn't be] prepared to conquer the World to Come.

~ What is the function of the evil inclination? Is it good or bad? Who is the most faithful servant?

One step further please
פֵּרוּשׁ: כִּי תֵצֵא לַמִּלְחָמָה עַל אֹיְבֶיךָ – שֶׁהוּא הַיֵּצֶר הָרָע.

This is the explanation: Should you go out to battle again st your enemies—This being the Evil Inclination,

וּנְתָנוֹ ה' אֱלֹקֶיךָ בְּיָדֶיךָ – כְּלוֹמַר הַיֵּצֶר הָרָע יִתֵּן, כְּמוֹ יִמְסֹר, אֶת ה' אֱלֹקֶיךָ בְּיָדֶיךָ, עַל דֶּרֶךְ: צַדִּיק מוֹשֵׁל בְּיִרְאַת אֱלֹקִים (שמואל־ב כג).
and God your Lord give him into your hands—In other words, the Evil Inclination gives—i.e., delivers—“God your Lord into your hands,” as in “The tzaddik rules with the fear of God” (2 Samuel 23:3).
נוֹתֶנֶת הַתּוֹרָה עֵצָה עַל זֶה:
The Torah provides advice for this:
וְשָׁבִיתָ שִׁבְיוֹ – כְּלוֹמַר: עִם מַה שֶּׁהוּא רוֹצֶה לְהִתְגַּבֵּר עָלֶיךָ, הַיְנוּ בְּגַדְלוּת, בָּזֶה תִּתְגַּבֵּר עָלָיו, הַיְנוּ שֶׁתֹּאמַר לוֹ: אֵיךְ אֲנִי מוֹשֵׁל כְּשֶׁיֵּשׁ לִי גַּאֲוָה, וְאֵין הַקָּדוֹשׁ־בָּרוּךְ־הוּא שׁוֹרֶה עִמִּי, וְדַי לַמֵּבִין.

and you take some of them captive—In other words, by using that very thing with which it seeks to overpower you—namely, pride—to overpower it. That is, say to it, “How can I rule when I feel haughty, and the Holy Blessed One does not reside with me?” This is sufficient for the insightful.

~ What is the first move, according to Reb Nachman? Who is being given to whom and by whom, in this reading?

Tread carefully
כי תצא למלחמה על איביך וכו' ושבית שביו. היינו הדבר הטוב הנמצא בהאומה, כי בכל האומות נמצא כח טוב, אך כל זמן שהיא ביניהם היא בשביה אך כשיבא לבין ישראל יהיה הטוב בשלימות, והטוב הנמצא בהם הוא התשוקה, כי מה שיש בכחם ממש באיזה טובה זאת אינו רק לפי שעה, אך התשוקה הנמצא בהם שיבינו שזה יחסר להם זה צריך להכניס לתוך ישראל, וכל זמן שהתשוקה הזאת היא ביניהם היא בשביה כי כח התשוקה אינו רק מהש"י וזה אין שייך להם רק לישראל.

When you go out to war against your enemy etc and you take captives - that is the good that is found in the nation, since in every nation there is a force for good. And while that force is "among them" it is "in captivity", but when it comes "in Israel" then it is good in its completed form. And this good, while "among them" is "desire" since while it is found "among them" it is impermanent. Yet, when those who understand see that this desire will be missing, they need to make it enter "in Israel", since while the desire is "among them" it is "in captivity" - and since the force of desire comes from the Holy One of Blessing it is only appropriate to get it "in Israel."

וחשקת בה ולקחת לך לאשה והבאתה וכו' וגלחה וכו' והסירה את שמלת שביה מעליה. כי באמת כל מה שיעלה חן בעיני ישראל בטח נמצא בו דבר טוב, אך צריך לברר בבירורין אם עלה חן איזה גוון בעינו ולא חן אמיתי. לכן צוה שתסיר מאתה כל הגוונין ואח"כ אם עוד תעלה חן בעיניו אז בטח נמצא בה דבר טוב.

And you desire her and take her as a wife, and you bring her etc and she shaves etc and takes off the clothes of captivity - this is that everything that finds grace in the eyes of Israel certainly has in it something good, yet, it is necessary to make many selections so as to know if this is true grace or some external trapping that met one's eye. That is why it commanded that she should distance herself from all externalities, and after that, if grace is still found in his eyes, then obviously something good is found in her.

וראית בשביה. ונאמר בגמ' ע"ז [קידושין כ"א:] לא דברה תורה אלא כנגד יצה"ר. והענין מה שכאן התירה תורה כנגד יצה"ר מה שלא מצינו זאת בשום מקום, אך כי נמצא לפעמים אשר יצר האדם מתגבר עליו עד שלא יוכל לזוז בשום אופן ואז ברור הדבר כי מה' הוא כמו שמצינו ביהודא, ולזאת גילתה התורה זאת שלא יפול דעת האדם העושה.

And you see in captivity - and it is written in the Gemarah "Torah only spoke like this due to the inclination to evil" (Kiddushin 21b) - and this is found nowhere [else]. Yet, sometimes the inclination to evil can dominate a person so much that they will not be able to move [spiritually] in any way, and so it is clear that from God it comes, as we find regarding Yehudah [and Tamar] and that is why the Torah revealed this specific law, so that the awareness of the doer will not fall completely.

~ How does the Mei Hashiloach reinterprets the laws?

~ What is complicated for him? How does he respond to the idea of a beautiful, non-Jewish captive, that comes to be "in Israel"?

~ Why do we need to find the good without externalities? What does that mean?

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