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>> Okay, good morning everyone. Shalom
aleichem, baruchim haba'im.
Um the shiurim
of tafshin pei vav
have been dedicated by
the Israeli family of Great Neck, leilui
nishmas Malka bas
Yosef.
I want to take the opportunity to
uh remind everyone, now's a good time,
chodesh Elul,
to check out this uh video,
B'Yameinu, and to uh sign up to dedicate
yourself not to bring your phone into
the Beit Haknesset
as a zechus for you, your family, and
all of Klal Yisrael. Smuchim meyad.
Connecting Parshas Ki Teitzei
to the end of Parshas Shoftim.
>> [clears throat]
>> Parshas
Shoftim concludes "Ki sasa hayashar
b'einei Hashem Elokecha."
That you will do what is just in the
eyes of Hashem your God,
followed by "Ki Teitzei la'milchama al
oyvecha." And the concept of taking a
yefat to'ar.
The concept of taking a yefat to'ar.
The Rashi says
the end of Parshas Ki Teitzei about
um if you find the murderer after the
procedure of eglah arufah is done,
it says you should kill the murderer
even though you already did the
procedure of eglah arufah, to do what is
just in the eyes of Hashem. Rashi
explains that's what's just in the eyes
of Hashem. It is just in the eyes of
Hashem that even though you've performed
the procedure of eglah arufah, to still
kill the murderer once you've discovered
the murderer. So Parshas Shoftim
concludes with the with the concept of
what is just in the eyes of Hashem.
We could say then that the opening of Ki
Teitzei is a continuation of something
which is reflection of what is just in
the eyes of Hashem. The fact that when
you're in the throes of war, the Torah
allows you to take a Yefas Toar. Why you
allowed to take the Yefas Toar when
you're in the throes of war?
Rashi explains that the Torah is
speaking against the yetzer hara. That
if Hashem doesn't allow you to marry her
beheter, you're going to end up marrying
her be'issur. So the Torah says,
"We're not going to expect something of
you that's impossible. Go ahead and live
with her."
So this is also reflection of the
justness of the Torah. Even though the
Torah forbids a man to live with a
gentile woman, under these circumstances
there is a heter. The heter be'Yefas
Toar. So the
concept of just of what is just in the
eyes of Hashem, which is expressed at
the end of Shoftim is further
expressed in the beginning of Parshas Ki
Seitzei.
Then,
in Parshas Shoftim, it talks the end of
the parsha, as we mentioned, speaks
about the Eglah Arufah. If you find a
slain body on the earth,
question,
how could such a thing happen
in the land of Israel?
Somebody was murdered by another Jew?
A Jewish murderer? How could such a
thing be? It's not possible.
Where did this come How did this come
about?
Shoftim concludes with Ki Simatzei
Chalal Ba'aretz. You found a slain body
and there's actually
a very
It's actually very
likely
that there was a a Jewish murderer.
How did Where did this guy come from?
How was there a Jewish murderer?
That's why Parshas Ki Seitzei
immediately tells us,
"You're going to be in war
and you'll take the Yefas Toar.
And then, ultimately,
that will lead to Ben Sorer U'Moreh, who
will deplete the money of his father.
and he's going to be expecting his
regular allotment of meat, and he's not
going to be able to find it, and he's
going to uh he's going to hold people
up. He's going to kill somebody.
In other words, Parshas Shoftim ends off
that someone was murdered. So, you can
be bothered. A Jewish murderer? How
could such a person be?
Someone b'nei Avraham, Yitzchak, and
Yaakov who took the life of another Jew?
So, the answer is Parshas Ki Seitzei
begins. Let me explain to you uh
>> [clears throat]
>> how such a terrible
person could be among our people.
It starts with the Efas Toyar. It ends
with the Ben Sorer U'Moreh. And the end
will be he's going to be the murderer.
In other words, Parshas Ki Seitzei is
explaining how there could be such a a
possibility that someone among the
Jewish people took someone's life.
Okay.
Also, it's interesting, there's a
similar expression found at the end of
Shoftim.
The end of Shoftim, when when it talks
about finding the dead body, it says,
"V'yatzu Ziknei Ha'eidah V'Shoftim."
The elders and the Shoftim will go out.
And here, by Ben Sorer U'Moreh, also it
says, "You take him out to the
Zikainim."
to the gate of the city. So, that's also
a parallel between the subject of Eglah
Arufah and
and uh Ben Sorer U'Moreh.
The Torah Ha'Ohr
says as follows.
It says at the end of Shoftim, "V'atah
Tiv'aer Hadam Hanaki."
And then it says, "Ki Seitzei
La'Milchama."
What does this mean?
It's a remez
um
where it says, "Asisi Mishpat V'Tzedek."
Meaning, if you
eradicate the innocent blood,
um
and you take revenge for the murderer,
then you will be successful against the
enemy. In other words, Parshas Shoftim
segues into Parshas Ki Seitzei that if
you execute and and administer justice
and ensure that the murderer does not uh
get away and he's uh brought to justice,
so then you'll be zocheh that Ki Seitzei
La Milchamah, you'll be
you'll be victorious.
It's interesting because at the end of
Ki uh Shoftim, it also talks about going
out to war.
And it interposes the subject of Eglah
Arufah
between the two wars.
Why does it interpose the subject of
Eglah Arufah in between the Ki Seitzei
La Milchamah at the end of Shoftim and
the Ki Seitzei La Milchamah at the
beginning of Ki Seitzei?
It's to come to say
it's to come to say
that if the enemy says
I'm going to kill
then
you need to go to war.
And it says Milchamah after Tavi Or Dam
Hanuch Ki
then
in other words, you have to make sure
that when you go out to war
the there are no
murderers in among the army because
otherwise they will cau- cause trouble
in the war itself. Now, Baal HaTurim
says the end of Shoftim says Ki Sasa
HaYashar Beinei Hashem juxtaposed to Ki
Seitzei La Milchamah
that comes to teach like the Gemara says
in Sifrei Devarim that only those who do
what is just in the eyes of Hashem go
out to war. But those who are not
tzaddikim were not allowed to fight on
behalf of the Jewish people. Like the
Gemara says, if somebody spoke between
T'fillin Shel Yad and T'fillin Shel
Rosh, they can't fight for the Jewish
people. If someone spoke between
Yishtabach and Yotzer Ohr, they can't
fight for the Jewish people.
Even though by the way, technically
speaking, you would be you're allowed to
speak between Yishtabach and Yotzer Ohr
for Tzarchei Rabbim, that's the only
interval you could speak, but if it's
not Tzarchei Rabbim, then uh it's such a
serious infraction, you would have to
return from the throes of war. Then, the
last word of Shoftim is Hashem.
The first word of Ki Teitzei
Of course, Ki Teitzei L'Milchama. This
comes to teach Hashem Ki Teitzei. The
Ribono Shel Olam goes out with you when
you go out to war.
Ki Sasa Yoshev Einei Hashem, Hashem Ki
Teitzei L'Milchama
Al Oyvecha.
Okay? So, those are some ideas
connecting Parshas
Shoftim to Parshas Ki Teitzei.
>> Recording stopped.
