Semuchim M'yad - Connecting Parshas Ki Seitzei With the End of Shoftim

Connecting in progress. >> 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.