网页署名：Rabbi Eyal Karim

01/12/02 14:57 26 Kislev 5766

【提问】

蒙天主之助 (B"H)

我在本网站上阅读了关于“美貌俘虏”（Eshet Yefat Toar）的内容以及《妥拉》（Torah）中的相关律法，但我心中仍有一个疑问：

在各国间的不同战争中，例如以第一次世界大战为例，不同民族之间相互厮杀，其中并没有哪一方对犹太人特别友好，也没有哪一方对犹太人特别残暴……

但是，如果他们占领了一个有犹太人居住的村庄，并强奸了犹太女孩，这被认为——而且理应被认为——是该女孩及其家庭的一场灾难和悲剧。

既然如此，战争中的强奸行为被视为一件令人震惊的恶行。那么，为什么会有拉比告诉我，根据部分律法裁决者（Poskim）的观点，甚至在《妥拉》所描述的整个流程开始之前，“美貌俘虏”就是被允许的？也就是说，士兵先屈从于自己的欲望并与其发生关系，之后才将她带回家中，等等。

这在我看来是矛盾的。如果战争中对平民的强奸被视为禁止且令人震惊的事，为什么表面上看起来，犹太人却被允许这样做？

此外，在现代，例如对于一名以色列国防军（IDF）士兵来说，在战斗期间强奸妇女是准许的，还是被禁止的？

深表谢意。

Question

With the Help of Heaven (B"H)

I read on this site about the "Beautiful Captive" (Eshet Yefat Toar), as well as the laws in the Torah, and I am still left with a question:

In various wars between nations, such as World War I, for example, different nations fought one another, and none were particularly good to the Jews or particularly bad to the Jews...

But if they were to conquer a village where Jews lived and they raped Jewish girls, it was considered—rightfully so—a disaster and a tragedy for the girl and the family.

If so, rape during war is considered a shocking thing. How, then, was I told by a rabbi that a "beautiful captive" is permitted, according to some of the legal decisors (poskim), even before the entire process described in the Torah? Meaning, he gives in to his impulse and lies with her, and only afterward takes her to his house, etc.?

This seems contradictory to me. If the rape of civilians in war is considered something forbidden and shocking, why, ostensibly, is it permitted for a Jew?

And is it permitted nowadays for an IDF soldier, for example, to rape women during combat, or is this forbidden?

With thanks.

【回答 - Grog 翻译的中文】

以色列的战争——无论是“诫命之战”（Milchemet Mitzvah）还是“许可之战”（Milchemet HaReshut）——都被视为履行宗教义务的战争。从这个意义上说，它们不同于世界其他民族之间所进行的战争。

由于战争在本质上不是个人的事务，而是整个国家的战斗，因此在某些情况下，个体的个性为了整体的利益而被“抹除”。反之，有时为了士气的原因，在必要时也会为了营救个人而让整个大部队冒生命危险。

战争中最重要且具有决定性的价值观之一是保持军队的战斗力。因此，“恐惧和胆怯的人”要从战线撤回，以免使他兄弟的心也随之融化；为了国家在战争中的成功，个体的感受和需求被推挤到角落。

正如为了他人而冒险的界限在战争中会被“突破”一样，端庄（Tznius）和饮食律法（Kashrut）的界限在战争中也会被“突破”。在和平时期不被允许的祭祀酒（Yayin Nesech），在战争中为了保持士兵的良好情绪是被允许的。在战争中，禁食的食物也是被允许的（根据某些观点，即使在有洁食供应的情况下也是如此），目的是为了保持士兵的战斗力，尽管这些食物在和平条件下是被禁止的。

同样，战争会推翻某些关于禁止性关系（Gilah Arayot）的限制。尽管与非犹太女性发生关系是非常严重的事情，但在战争期间（在律法所允许的条件下），出于对战士困难的考量，这是被允许的。既然战争中整体的成功是我们首要的目标，妥拉（Torah）允许个人在它所规定的条件下满足“恶念”（Yetzer HaRa），以换取整体的成功。

祝平安，

埃亚尔·卡里姆 (Eyal Karim)

[附加澄清（希伯来历5772年尼散月6日，2012年3月29日）]

针对非犹太律法（Halacha）专家的人士，关于这些事项的澄清已发布在此处：

[https://www.kipa.co.il/now/48026.html](https://www.kipa.co.il/now/48026.html)

【回答 - 英文】

Israel's wars—both "Commanded Wars" (Milchemet Mitzvah) and "Discretionary Wars" (Milchemet HaReshut)—are considered wars of religious obligation. In this sense, they differ from other wars conducted among the nations of the world, between themselves.

Since war, in its essence, is not an individual matter but rather the nation as a whole fighting, there are situations where the individual's personality is "erased" for the sake of the collective. Conversely, there are times when a large unit is endangered to save an individual when it is necessary for morale reasons.

One of the most important and decisive values in war is maintaining the army's combat fitness. For this reason, the "fearful and faint-hearted" return from the battlefront so as not to dishearten the hearts of their brothers; the feelings and needs of the individual are pushed aside for the sake of the nation's success in the war.

Just as the boundaries of risk-taking for others are "broken through" during war, so too are the boundaries of modesty (Tznius) and dietary laws (Kashrut). Libation wine (Yayin Nesech), which is not permitted in times of peace, was permitted in war to maintain the soldiers' good spirits. Forbidden foods were permitted in war (and according to some opinions, even when kosher food is available) to maintain the soldiers' fitness, even though they are forbidden under peaceful conditions.

Similarly, war overrides certain aspects of forbidden sexual relations (Gilah Arayot). Even though connecting with a non-Jewish woman is a very grave matter, it was permitted during war (under the conditions in which it was permitted), out of consideration for the soldiers' hardships. Since the success of the collective in war is our primary objective, the Torah permitted the individual to satisfy the "Evil Inclination" (Yetzer HaRa) under the conditions it allowed, for the sake of the success of the collective.

Peace,

Eyal Karim

[Added Clarification (6 Nisan 5772, March 29, 2012)]

A clarification of these matters for those who are not experts in the world of Halacha (Jewish Law) was published here:

[https://www.kipa.co.il/now/48026.html](https://www.kipa.co.il/now/48026.html)