Ki Teitze תרל”א 2
ברש”י לא דיברה תורה אלא נגד יצה”ר כו’
Rashi says that the reason why the Torah permitted a captive woman in battle, is because if the Torah wouldn’t allow it in a permitted fashion the person would succumb to the temptation and take her in an unlawful manner.
והלא הי’ מוטב שלא לתת כח ליצה”ר להסיחו לזה.
However it would seemingly be better if HaShem.woildnt give the person such a temptation. Why must he be tempted and then have it allowed in a permitted way?
אך כי זה עצמו שהתירו הכ’ שלא יהי’ האדם נדבק ונאסר להסט”א ע”י המעשה
However allowing this woman in such a fashion, is the way that the Torah gave man an opportunity not to be connected and tied up into the sitra achra (negative force).
כמ”ש בתניא שם איסור ע”ש שמאסר האדם לכח הסט”א שיש במעשה האיסור.
As is written in Tanya (Chap 8), that the word איסור something forbidden is connected to the word tied up אסור. For it ties a person up to the power of the sitra achra that is in that forbidden action.
So therefore because the Torah allowed such an action, that essentially diminishes the strength of the sitra achra over someone having done it. If it was completely forbidden and one transgressed then he would be subjected to the yetzer hara, however now that there is a permitted way of doing it, it is no longer so connected to the negative force. And this is the reason why it is allowed, instead of the desire taken away.
וז”ש הכתוב מבשרו שסופו לשנאותה זה עצמו ההיתר.
And this is what is meant when Rashi says that if one marries her he will eventually land up hating her. This can also mean that since it was done in an allowed fashion, therefore he can reach a stage where he eventually hates her, meaning he can completely disconnect from his action.
(There is obviously always an option of doing teshuva for forbidden action however that is much harder).
וכל ההפרש במעשה היתר שיוכל האדם לדבק עצמו בחיות הקדושה שיש בהדבר. ולא בהגשמיות.
The difference between an action that is allowed and one that isn’t, is that when it is allowed one is able to connect to the life force that is in it. And not to the physicality, however an action that is forbidden, even though it may sustain the person (for example eating something forbidden or not eating with the correct intentions), nevertheless his body still needs to go through a purification process afterwards. (see Tanya Chap 8)
ובמד’ לוית חן הם לראשך לרשיותך כו’ בית מעקה מלבוש גדילים כו’ ע”ש.
The Midrash (Devarim Rabbah 6:3) ‘They are a graceful wreath upon your head’ a mitzva leads to another mitzva. When one builds a house, and then puts a fence around the roof (מעקה), then will put a mezuzua, etc.
שהתורה ומצות מחברין ומדבקין האדם להש”י
The Torah and the mitzvos connect and attach a person to HaShem
ע”י שעושה המעשה לשם שמים יוכל לדבק גם בחי’ עשי’ עצמו להש”י ע”י אור התורה שיש במעשה המצוה.
When one does the actions for the sake of heaven, he can even connect the physical action (the lowest element in the mitzva) to HaShem, through the light of Torah that is in the action of the mitzva. This in turn will cause other actions to be done for the sake of heaven.
ובכל דבר רשות יש ג”כ מצוה להיות לש”ש או עשה או ל”ת קדושים תהיו. ולא תתורו כו’:
Similarly in any mundane action that isn’t necessarily a mitzva, nevertheless there can always be found a mitzva through doing that action for the sake of heaven, owether it is a positive action or a negative action, one is always under the commandment of Kedoshim tihyu-be holy. Or through guarding ones eyes as it says ‘do not stray after your eyes’, etc.
