From: 	 heb_roots_chr@mail.geocities.com
Sent: 	 Tuesday, September 16, 1997 12:27 AM
To: 	 Hebraic Heritage Newsgroup
Subject: Parashat Ki-Tetze 5757 - "The Lust of War"
Reply-to:      kornfeld@netmedia.net.il
From:          Mordecai Kornfeld <kornfeld@netmedia.net.il>
To:            Intriguing glimpses into the weekly Torah reading and Jewish holidays
Subject:       Parashat Ki-Tetze 5757 - "The Lust of War"
                         The Weekly Internet
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                         by Mordecai Kornfeld
                        of Har Nof, Jerusalem
                        (kornfeld@virtual.co.il)
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PARASHAT  KI-TETZE 5757
                        THE LUST OF WAR
        This week's Parasha begins with a discussion of the curious laws of 
the Yefat To'ar. If, during battle, a soldier's heart is caught by one of 
the non-Jewish girls of the conquered nation, the Torah surprisingly 
permits her to the soldier before she has undergone proper conversion. Why 
does the Torah take this startling stance, after warning us earlier 
(Devarim 7:4) that such an act constitutes a serious transgression which 
will "incite Hashem's anger and cause the sinner to be destroyed?" Rashi 
explains:
        Hashem "permitted" the soldier to yield to his Evil Inclination in 
        this instance, had He not permitted the woman to him, the soldier 
        would take her anyhow.
                                (Rashi Devarim 21:11)
        Hashem knows every person's capabilities and He does not demand 
from them more than they can endure. In the heat of battle warriors are 
overcome by the fervor of war, which is often accompanied by a general mood 
of license and lust. In such an environment the Torah imposed a special set 
of laws upon the soldier, in order to coax him into curbing his unbridled 
desires. Before taking his captive for a wife, he must shave her head and 
let her grow generally unkempt, in terms of physical hygiene and attire, 
for 30 days. During that time period, the combined effects of his cooling 
passion and her waning beauty will hopefully allow the soldier to 
reconsider his choice of a wife and let the captured woman return home 
(Rashi 21:12,13). The Torah goes on to guarantee that if the soldier does 
not change his mind and goes through with the marriage, no good will ever 
come of it (Rashi 21:11,14).
        It is understandable that the fervor of war is often accompanied by 
license, for the two are driven by the same force: pride. Nations at war 
are driven by the proud vision of subduing others and imposing their will 
upon them. Similarly, by reproducing a person bestows to his children, to 
some measure, his own will and personality (Eduyot 2:9) , thereby 
"extending" himself through another generation, in a sense. During a war, 
when the enthusiasm for the former is at a peak, the enthusiasm for the 
latter peaks as well.
        This outlook adds to our appreciation of why the Torah bade the 
soldier to shave his captive's hair and allow her to become unkempt. The 
captive's sorry plight serves to remind the captor of his own impermanence 
in this world and to instill in him a feeling of humility. Once humbled, he 
certainly will be able to regain control of his unchecked passions.
                                II
        We find a similar connection between war, lust and pride in the 
Torah's description of horses. In biblical times, it seems that horses were 
primarily put to use in war. "A horse is prepared for times of war" 
(Mishlei 21:31). "The horse is not able to provide a person salvation (when 
Hashem is not with him)" (Tehilim 33:17). As the Gemara describes,
        Six things were said of a horse: It is promiscuous; it loves war; 
        and it is a proud creature...
                                (Pesachim 113b)
        It is appropriate that we find the Egyptians being described as the 
best horse-breeders in the civilized world (Devarim 17:16). Due to the 
exceptional beauty of their land (Bereishit 13:10; Rashi Bamidbar 13:22), 
the Egyptian nation was especially arrogant (Shmos 15:1, and Targum 
Onkeles). In fact, the Torah refers to Egypt as "Rahav," (Tehilim 87:7), 
meaning "Arrogant" (as in Tehilim 40:5). Along with this, the Egyptians 
were known throughout the world for their promiscuity (Rashi Bereishis 
13:10; Vayikra 18:3; Aggadic literature also point to Bereishis 42:9). With 
regard to horses, the arrogant of nations perfecting the breeding of the 
arrogant of creatures.
                                III
        The fact that horses represent war and conquest answers a number of 
riddles. In Bereishit 32:15,16 Yakov sends a generous gift to his brother, 
Esav, in order to appease his anger. Yakov's gift includes all sorts of 
animals -- goats, sheep, camels, cows and donkeys. I was once asked, why 
didn't Yakov send Esav any horses? The answer obviously is that he did not 
want to send the angry Esav weapons for war, nor did he wish to hand him a 
sign of conquest.
        The prophet (Zecharyah 9:9) describes the Messiah as "a poor man, 
riding upon a *donkey*." The Gemara (Sanhedrin 98a) describes how King 
Shevor of Persia scoffed, "Why doesn't your Messiah come riding on a horse? 
If he lacks one, I'll be glad to provide him with one of my best!" Why, 
indeed, should the Messiah come on a donkey? Isn't a horse a more 
appropriate sign of military victory?
        The answer may be learned from the words of the Gemara earlier on 
that same page (ibid.). A poor man on a donkey is a description of how the 
Messiah will appear if the Jews are *not* found deserving of a spectacular 
salvation. Whether we deserve it or not, we will eventually be redeemed; 
however, if we are not deserving the Messiah will only arrive riding on a 
donkey. A horse is a sign of proud conquest; this Messiah will provide but 
a humble Exodus. As the Gemara says in Shabbat 152a, "One who rides a horse 
is a king; one who rides a donkey is but a freeman."
        Similarly, when the 72 Elders translated the Torah for King Ptolemy 
(Megilah 9a), they changed the meaning of a number of words in order that 
he should not misunderstand them and scoff at them. One of the words they 
change involved the donkey that Moshe rode his family upon, on his way to 
Egypt to free the Jews. Instead of "donkey," they used the broad term 
"beast of transportation," lest King Ptolemy ask them, "Did Moshe not have 
a horse to ride upon?" Moshe, too, rode upon a donkey because the Jews were 
not being redeemed from Egypt on their own merit, but rather out of 
Hashem's mercy. He was not the proud conqueror.
                                IV
        On a deeper level of meaning, in the above-mentioned Gemaras the 
gentile kings were not able to grasp the concept that Hashem will redeem 
the Jews even if they are not worthy of it. "How can that be?" they 
thought, "If the Jews are not worthy of being redeemed, let Hashem leave 
them as they are, under our domain. If they are worthy, let him redeem them 
proudly, with flourish and fanfare!"
        What these kings did not know was that the Jewish People are 
Hashem's chosen nation. Out of His love for our virtuous ancestors, who 
embedded their desirable traits deep in the hearts of their descendants, 
Hashem promised to always come to our rescue and to eventually redeem us 
from exile. Whether he comes on a horse or on a donkey, the Messiah is on 
his way -- may he arrive speedily in our days!
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>From Eddie:
***************
     In Zechariah 9:9, Matthew 21:5, Messiah comes riding on a 
DONKEY.  As a corporate nation, the Jewish people missed their 
Messiah. After riding into Jerusalem on a donkey, Messiah wept over 
the city because of it's destruction and nation's rejection of their 
Messiah (Luke 19:28-44).
    In Revelation 19:11-16, Messiah comes riding on a WHITE HORSE
as a WARRIOR in VICTORY over his enemies. During this time, the 
nation of Israel will receive their Messiah (Zechariah 12:9-10)
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To educate, train and equip for study both the Jew and Non-Jew 
in the Rich Hebraic Heritage of our Faith.
                     Eddie Chumney
                     Hebraic Heritage Ministries Int'l
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