1. Approaching the Parsha: Finding Relevance
This week’s portion is Ki Seitzei—like every parsha, it is filled with fascinating verses, concepts, midrashim, and commentary. We could study all day and barely scratch the surface. To make our learning meaningful, we focus on the beginning and end of the parsha, sandwiching our discussion to capture its essence. Our goal in this class is to uncover deeper or more applicable meanings—something relevant to our lives today. While the literal level is always our starting point, we must ask: what does this mean for me? The Torah’s stories may seem distant—for example, laws of war that don’t directly apply to us—but each reading has a message for us now.
The Torah is eternal; its messages are endless and always relevant, especially in the week we read them. The Alter Rebbe, Schneur Zalman of Liadi, taught that one must “live with the times,” meaning to live with the weekly Torah portion. Each week’s reading contains a unique message for that time.
2. The Challenge of Translation and Understanding the Verse
Let’s read together: “Ki teitzei la milchama al oyevecha, u-nitano Hashem Elokecha b’yadecha v’shavita shivyo”—“if you go out to war against your enemies, and Hashem your God will deliver him into your hands, and you take his captives.” This is just the opening verse; it continues with laws about captives, which raise many questions in light of modern sensibilities.
A key point here is that translations often fail to capture the full nuance of the Hebrew. For example, “al oyevecha” literally means “over your enemy,” not merely “against.” This subtlety is lost in English. The Talmud recounts how King Talmai HaMelech ordered seventy sages to translate the Torah into Greek. It was a difficult day for Israel because translation inevitably loses some meaning. Miraculously, all seventy sages produced identical translations where necessary changes were made to avoid theological misunderstandings (such as switching word order in Bereishis bara Elokim). Still, translation can never fully convey the precision of Lashon Kodesh.
Another observation: The verse omits any mention of actual fighting. It says only “if you go out to war”; then Hashem delivers your enemy into your hand—but there’s no description of battle itself! How does victory happen without a fight? This omission hints at a deeper message.
3. The Inner Battle: Identifying Our True Enemy
The Torah’s words are not just about ancient wars but about our personal struggles. Who are our enemies today? There’s an old joke about an elderly woman who claims she has no enemies because she outlived them all—but we each have an enemy within: our yetzer hara—the evil inclination.
The yetzer hara tries to persuade us toward negativity: speaking ill of others (Lashon Hara), causing pain, or doubting ourselves and Hashem. He works subtly, sometimes even disguising himself as piety or righteousness. Overcoming him requires real effort—a true war within ourselves.
This inner struggle isn’t just emotional but intellectual as well: doubts creep into our minds about faith or right action. Society often encourages self-centeredness rather than spiritual growth, making it even harder to wage this internal war.
The habits we form from youth can be especially hard to break. We may find ourselves stuck in patterns before we even realize it. Changing these ingrained behaviors takes tremendous effort—a true battle against ourselves.
4. Victory Through Resolve: Harnessing Divine Assistance
The good news is that if we make a sincere decision to do what’s right—if we resolve to fight this inner battle—Hashem helps us succeed. That initial resolve brings new strength and energy from above.
This explains why the verse says “al oyevecha”—“over your enemies.” We are not equals with our negative inclinations! If we approach with confidence and faith, we can rise above them rather than merely struggle alongside them.
The Tanya explains that darkness (the yetzer hara) has no real substance—a little light dispels much darkness effortlessly. When we bring spiritual light into ourselves through positive decisions and actions, negativity vanishes without a drawn-out fight.
The Mishnah teaches: “Eizehu gibor? Ha-kovesh es yitzro”—“Who is strong? One who conquers his inclination.” Not one who breaks it! Like harnessing an ox for productive work instead of letting it run wild, so too must we channel our urges toward good rather than destroy them outright.
5. Transforming Urges Into Positive Energy
The urge itself isn’t inherently bad—rather it depends on how it’s directed. If left unchecked, it can cause harm (like an untamed ox). But if harnessed properly, that same energy can be used for great good—a powerful drive for Torah study, mitzvos, and acts of kindness.
This is hinted in “vishavisa shivyo”—“you will take his captives.” Not only do you overcome your negative urges but you actually capture them and redirect their power for holiness! Instead of destroying desire altogether, you transform it into a burning yearning for Hashem.
This explains why a baal teshuvah—a returnee who once strayed but now comes close to Hashem—often serves with greater passion than one who never struggled at all. Their former negative energy becomes fuel for intense love and connection with Hashem.
6. Reviewing Key Points From Ki Seitzei
The literal context of these verses concerns physical war against Israel’s enemies—a scenario far removed from most of us today. But by seeking deeper meaning, we find guidance for our own lives: recognizing the yetzer hara as our true enemy and understanding why overcoming him requires real effort.
The phrase “al oyevecha”—“over your enemies”—tells us that victory comes not from being equals in battle but from rising above through faith and resolve. Just as light dispels darkness without struggle, so too does spiritual commitment overcome negativity almost effortlessly when sincerely pursued.
The Torah doesn’t mention fighting because sometimes all it takes is resolution—a decision to bring light into oneself—and Hashem immediately helps us succeed beyond what seems possible on our own strength alone.
7. Harnessing Fire: Youthful Energy and Life Experience
The Rebbe often compares young people to fire: full of energy and passion that can either destroy or build depending on how it’s channeled. Fire can burn down forests or warm homes and cook food when properly contained.
Youthful zeal seeks change and improvement but needs guidance from life experience (often found among elders) to be truly productive. Ideally, combining youthful energy with mature wisdom produces beautiful results—if both sides appreciate each other’s strengths instead of dismissing them due to generational differences.
8. Erasing Amalek: Remembering Spiritual Apathy
Toward the end of the parsha we read another commandment: “Zachor es asher asah lecha Amalek...timche es zecher Amalek mitachas hashamayim lo tishkach”—“Remember what Amalek did...obliterate his memory...do not forget.”
This dual commandment contains both a positive mitzvah (to remember) and a prohibition (not to forget), each with halachic implications such as women’s obligation to hear Parshas Zachor before Purim since they are obligated in prohibitions as well as positive commandments according to many authorities.
This remembrance isn’t just historical but daily practice: after prayers each day many recite six remembrances (Zechiros) including Amalek’s attack on Israel after leaving Egypt (Karcha baderech). Rashi gives three interpretations for ‘Karcha’; he happened upon you (attacked unexpectedly), he defiled you spiritually (Keri, impurity), or he cooled you off (Karcha=kar=coldness). Like someone jumping into a boiling bath making it safe for others by cooling it off despite being burned himself—Amalek cooled off awe toward Israel so others dared attack too.
9. Combating Apathy With Passionate Service
Beyond history, Amalek represents spiritual apathy—the force that cools off excitement for serving Hashem after moments of inspiration or gratitude following miracles or blessings in life. Instead of acting on inspiration (“I’ll daven better! I’ll give more tzedakah!”), Amalek whispers “take it easy,” rationalizing away enthusiasm until motivation fades away entirely.
This is why Chassidus emphasizes serving Hashem with fire—joyful song and passionate involvement—because excitement fuels perseverance while apathy leads quickly astray even without outright rebellion against God’s will.
The mitzvah to remember Amalek thus becomes a daily call not only against external threats but also against internal coldness—reminding us never to let inspiration fade into indifference but rather channel every spark into vibrant service of Hashem.