Deuteronomy 20:8 - Fearful? Return home, protect morale.

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Hebrew Text

וְיָסְפוּ הַשֹּׁטְרִים לְדַבֵּר אֶל־הָעָם וְאָמְרוּ מִי־הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ וְלֹא יִמַּס אֶת־לְבַב אֶחָיו כִּלְבָבוֹ׃

English Translation

And the officers shall speak further to the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return to his house, lest his brethren’s heart melt like his heart.

Transliteration

Veyasfu hashoterim ledaber el-ha'am ve'amru mi-ha'ish hayare verakh halevav yelekh veyashov leveito velo yimas et-levav echav kilvavo.

Hebrew Leining Text

וְיָסְפ֣וּ הַשֹּׁטְרִים֮ לְדַבֵּ֣ר אֶל־הָעָם֒ וְאָמְר֗וּ מִי־הָאִ֤ישׁ הַיָּרֵא֙ וְרַ֣ךְ הַלֵּבָ֔ב יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ וְלֹ֥א יִמַּ֛ס אֶת־לְבַ֥ב אֶחָ֖יו כִּלְבָבֽוֹ׃

Parasha Commentary

Context in the Torah

This verse appears in Devarim (Deuteronomy) 20:8, within the section discussing the laws of war. The Torah instructs the shotrim (officers) to address the soldiers before battle, allowing those who are fearful or fainthearted to return home.

Rashi's Explanation

Rashi (Devarim 20:8) explains that the phrase "הַיָּרֵא וְרַךְ הַלֵּבָב" ("fearful and fainthearted") refers to a person who is afraid because of his sins, worrying that they may cause him to die in battle. Rashi cites the Sifrei, which interprets this as referring to someone who is fearful due to transgressions—particularly sins between man and his fellow man, which may lead to divine retribution in war.

Talmudic Interpretation

The Mishnah in Sotah 8:5 and the Gemara in Sotah 44a expand on this verse, listing four categories of people who are exempt from battle:

One who has built a new house but not yet dedicated it.
One who has planted a vineyard but not yet redeemed its fruit (orlah).
One who is betrothed but not yet married.
One who is fearful and fainthearted.

The Talmud explains that the exemption for the fearful is based on this verse, emphasizing that his fear could demoralize others.

Rambam's Halachic Perspective

In Hilchot Melachim (Laws of Kings 7:15), the Rambam codifies this law, stating that a kohen anointed for war (mashuach milchamah) must send home anyone who falls under these exemptions. He emphasizes that this is a tactical and spiritual necessity—maintaining morale and ensuring that only those fully committed to the battle remain.

Midrashic Insight

The Midrash Tanchuma (Shoftim 19) connects this verse to the broader theme of moral integrity in war. It teaches that Hashem does not desire victory through sheer force but through righteousness. A soldier who is spiritually unprepared may weaken the collective merit of the army, hence his dismissal preserves the sanctity of the Jewish people's mission.

Practical Implications

This law highlights the Torah’s sensitivity to human psychology and spiritual readiness in warfare. Unlike secular armies that prioritize numbers, the Torah values the purity of intent and moral fitness of its soldiers. A fearful soldier is not shamed but given an honorable exit, ensuring both his welfare and the army’s spiritual strength.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sotah 44a

The verse is cited in the context of discussing who is exempt from going to war, specifically mentioning those who are fearful and fainthearted as described in the verse.

📖 Sanhedrin 72a

The verse is referenced in a discussion about the laws of war and the exemptions granted to certain individuals, including those who are fearful.

Frequently Asked Questions

Q: What does Deuteronomy 20:8 mean when it says soldiers who are fearful should return home?
A: Deuteronomy 20:8 teaches that before going to war, soldiers who are afraid or have weak hearts should return home. According to Rashi, this prevents them from spreading fear among other soldiers, which could weaken the entire army's morale. The Torah values both physical and spiritual courage in battle.

Q: Why is it important to send fearful soldiers home before battle?
A: The Talmud (Sotah 44a) explains that a fearful soldier can negatively influence others, causing panic and reducing the army's effectiveness. The Torah prioritizes unity and strength in battle, so removing those who may undermine morale protects the collective mission. Rambam (Hilchot Melachim 7:15) also discusses this as a practical military strategy.

Q: What can we learn from Deuteronomy 20:8 about facing challenges today?
A: This verse teaches that fear is natural, but it shouldn't hold back others. In any group effort—whether in community, work, or personal growth—it's important to recognize when fear might hinder progress. The Midrash Tanchuma (Shoftim 19) connects this idea to spiritual battles, emphasizing the need for strong faith and confidence in Hashem's help.

Q: Who qualifies as 'fearful and fainthearted' in this verse?
A: Rashi explains that this refers to someone who is afraid of battle due to his sins, worrying they may cause him harm. The Talmud (Sotah 44a) adds that it also includes those who are generally weak-hearted and cannot endure the hardships of war. The Torah permits them to leave without shame, recognizing human limitations.

Q: How does this verse relate to Jewish laws of warfare?
A: Deuteronomy 20:8 is part of the Torah's laws about mandatory and optional wars (milchemet mitzvah and milchemet reshut). Rambam (Hilchot Melachim 7:15) rules that this exemption applies only to optional wars, not defensive wars where all must fight. The verse highlights the Torah's balance between compassion and military necessity.