Weekly Torah Study Shoftim 2022/5782

TRANSLITERATION

Baruch atah, Adonai Eloheinu, Melech haolam, asher kid’shanu b’mitzvotav v’tzivanu laasok b’divrei Torah.

TRANSLATION

Blessed are You, Adonai our God, Sovereign of all, who hallows us with mitzvot, commanding us to engage with words of Torah.

Few against the many is an inspiring and memorable theme - 300 Spartans (+70,000 Greeks) vs. 100 - 300,000 Persians, Battle of Thermopylae, 480 BCE, Israeli army against Egypt, Jordan, Syria, Lebanon, Saudi Arabia, Yemen, Iraq in 1948, 1967, 1973
The 'weak' against the 'strong' - David vs. Goliath is often cited as an example except Malcolm Gladwell disagrees...

In his new book, "David and Goliath: Underdogs, Misfits, and the Art of Battling Giants," Malcolm Gladwell says most people get this famous Biblical yarn all wrong because they misunderstand who really has the upper hand. It is because of, and not despite, David's size and unorthodox choice of weapon that he is able to slay the lumbering giant. In other words, Gladwell says, most people underestimate the importance of agility and speed.
https://www.inc.com/issie-lapowsky/malcolm-gladwell-david-and-goliath.html

דברים כ׳:א׳-ט׳

(א) כִּֽי־תֵצֵ֨א לַמִּלְחָמָ֜ה עַל־אֹיְבֶ֗ךָ וְֽרָאִ֜יתָ ס֤וּס וָרֶ֙כֶב֙ עַ֚ם רַ֣ב מִמְּךָ֔ לֹ֥א תִירָ֖א מֵהֶ֑ם כִּֽי־יי אֱלֹקֶ֙יךָ֙ עִמָּ֔ךְ הַמַּֽעַלְךָ֖ מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ב) וְהָיָ֕ה כְּקָֽרׇבְכֶ֖ם אֶל־הַמִּלְחָמָ֑ה וְנִגַּ֥שׁ הַכֹּהֵ֖ן וְדִבֶּ֥ר אֶל־הָעָֽם׃ (ג) וְאָמַ֤ר אֲלֵהֶם֙ שְׁמַ֣ע יִשְׂרָאֵ֔ל אַתֶּ֨ם קְרֵבִ֥ים הַיּ֛וֹם לַמִּלְחָמָ֖ה עַל־אֹיְבֵיכֶ֑ם אַל־יֵרַ֣ךְ לְבַבְכֶ֗ם אַל־תִּֽירְא֧וּ וְאַֽל־תַּחְפְּז֛וּ וְאַל־תַּֽעַרְצ֖וּ מִפְּנֵיהֶֽם׃ (ד) כִּ֚י יי אֱלֹֽקֵיכֶ֔ם הַהֹלֵ֖ךְ עִמָּכֶ֑ם לְהִלָּחֵ֥ם לָכֶ֛ם עִם־אֹיְבֵיכֶ֖ם לְהוֹשִׁ֥יעַ אֶתְכֶֽם׃ (ה) וְדִבְּר֣וּ הַשֹּֽׁטְרִים֮ אֶל־הָעָ֣ם לֵאמֹר֒ מִֽי־הָאִ֞ישׁ אֲשֶׁ֨ר בָּנָ֤ה בַֽיִת־חָדָשׁ֙ וְלֹ֣א חֲנָכ֔וֹ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יַחְנְכֶֽנּוּ׃ (ו) וּמִֽי־הָאִ֞ישׁ אֲשֶׁר־נָטַ֥ע כֶּ֙רֶם֙ וְלֹ֣א חִלְּל֔וֹ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יְחַלְּלֶֽנּוּ׃ (ז) וּמִֽי־הָאִ֞ישׁ אֲשֶׁר־אֵרַ֤שׂ אִשָּׁה֙ וְלֹ֣א לְקָחָ֔הּ יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ פֶּן־יָמוּת֙ בַּמִּלְחָמָ֔ה וְאִ֥ישׁ אַחֵ֖ר יִקָּחֶֽנָּה׃ (ח) וְיָסְפ֣וּ הַשֹּׁטְרִים֮ לְדַבֵּ֣ר אֶל־הָעָם֒ וְאָמְר֗וּ מִי־הָאִ֤ישׁ הַיָּרֵא֙ וְרַ֣ךְ הַלֵּבָ֔ב יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ וְלֹ֥א יִמַּ֛ס אֶת־לְבַ֥ב אֶחָ֖יו כִּלְבָבֽוֹ׃ (ט) וְהָיָ֛ה כְּכַלֹּ֥ת הַשֹּׁטְרִ֖ים לְדַבֵּ֣ר אֶל־הָעָ֑ם וּפָ֥קְד֛וּ שָׂרֵ֥י צְבָא֖וֹת בְּרֹ֥אשׁ הָעָֽם׃ {ס}

Deuteronomy 20:1-9

(1) When you [an Israelite warrior] take the field against your enemies, and see horses and chariots—forces larger than yours—have no fear of them, for your God יי, who brought you from the land of Egypt, is with you. (2) Before you join battle, the priest shall come forward and address the troops. (3) He shall say to them, “Hear, O Israel! You are about to join battle with your enemy. Let not your courage falter. Do not be in fear, or in panic, or in dread of them. (4) For it is your God יי who marches with you to do battle for you against your enemy, to bring you victory.” (5) Then the officials shall address the troops, as follows: “Is there anyone who has built a new house but has not dedicated it? Let him go back to his home, lest he die in battle and another dedicate it. (6) Is there anyone who has planted a vineyard but has never harvested it? Let him go back to his home, lest he die in battle and another harvest it. (7) Is there anyone who has paid the bride-price for a wife, but who has not yet taken her [into his household]? Let him go back to his home, lest he die in battle and another take her [into his household as his wife].” (8) The officials shall go on addressing the troops and say, “Is there anyone afraid and disheartened? Let him go back to his home, lest the courage of his comrades flag like his.” (9) When the officials have finished addressing the troops, army commanders shall assume command of the troops.

רש"י על דברים כ׳:א׳:ד׳

(ד) עם רב ממך. בְּעֵינֶיךָ הוּא רַב, אֲבָל בְּעֵינַי אֵינוֹ רַב (שם):

Rashi on Deuteronomy 20:1:4

(4) עם רב ממך [WHEN THOU GOEST OUT TO WAR … AND SEEST] PEOPLE MORE THAN THOU (or, as it may be translated: PEOPLE, NUMEROUS FROM THY POINT OF VIEW) — in thine eyes they may appear to be numerous but in Mine eyes they are not numerous (Midrash Tanchuma, Shoftim 16).

מדרש תנחומא, שופטים ט״ז

(א) וְרָאִיתָ סוּס וָרֶכֶב. וְנֶאֱמַר כִּי בָא סוּס פַּרְעֹה (שמות טו, יט). וְלָמָּה לֹא אָמַר, סוּסִים וְרוֹכְבִים. אֶלָּא לְפִי שֶׁאֵין נֶחְשָׁבִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא כְּסוּס אֶחָד. עַם רַב מִמְּךָ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לִפְנֵיכֶם הֵם רַבִּים. אֲבָל לְפָנַי, אֵין נֶחְשָׁבִים אֶלָּא כְּאִישׁ אֶחָד. וּמִנַּיִן, שֶׁכֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְגִדְעוֹן, וְהִכִּיתָ אֶת מִדְיָן כְּאִישׁ אֶחָד (שופטים ו, טז). וּמִנַּיִן שֶׁהֵם רַבִּים, שֶׁנֶּאֱמַר: הוֹי הֲמוֹן עַמִּים רַבִּים כַּהֲמוֹת יַמִּים יֶהֱמָיוּן (ישעיה יז, יב). וְהֵם לְכָל אֶחָד מִכֶּם מֵאָה וַחֲמִשָּׁה, אֶלָּא שֶׁאַתֶּם נוֹצְחִין, שֶׁנֶּאֱמַר: וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה (ויקרא כו, ח). לְכָךְ כְּתִיב: עַם רַב מִמְּךָ. לֹא תִירָא מֵהֶם, אֲבוֹתֵיכֶם לֹא נִתְיָרְאוּ מֵהֶם וְנִצְּחוּ אַבְרָהָם אָבִינוּ מַה כְּתִיב בּוֹ, וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם (בראשית יד, טו). וְלֹא נִתְיָרֵא מֵהֶם, שֶׁאָמַרְתִּי לוֹ, אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד (שם טו, א). וְעָשִׂיתִי לוֹ מָגֵן, שֶׁנֶּאֱמַר: אָנֹכִי מָגֵן לָךְ. וּכְשֵׁם שֶׁעָשִׂיתִי לוֹ, אֶעֱשֶׂה לָכֶם, שֶׁנֶּאֱמַר: אִם לֹא כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיְתָה וְכַאֲשֶׁר יָעַצְתִּי הִיא תָקוּם (ישעיה יד, כד). מַהוּ כַּאֲשֶׁר דִּמִּיתִי. כַּאֲשֶׁר עָשִׂיתִי לְאַבְרָהָם, אֶעֱשֶׂה לָכֶם.

Midrash Tanchuma, Shoftim 16

(1) And you see horse and chariot (Deuteronomy 20:1): And it is stated (Exodus 15:19), "For when the horse of Pharaoh." And why did it not state, "horses and riders?" Rather [it is] because in front of the Holy One, blessed be He, they are only considered like one horse. "A people more numerous than you." The Holy One, blessed be He, said, "They are numerous in front of you. But in front of Me, they are only only considered like one man." And from where [do we know this]? As so did the Holy One, blessed be He, say to Gidon (Judges 6:16), "and you shall smite Midian like one man." And from where [do we know] that they are numerous? As it is stated (Isaiah 17:12), "Ah, the roar of many peoples that roar as roars the sea." And for each one of you, a hundred [to] five, but you are victorious, as it is stated (Leviticus 26:8), "And five of you shall give chase to a hundred." Therefore it is written, "a people more numerous than you." "Do not be afraid of them." Your forefathers were not afraid of them and they were victorious. What is written about our father, Avraham? "At night, he and his servants deployed against them and defeated them" (Genesis 14:16). And he was not afraid of them, as I told him (Genesis 15:1), "Fear not, Avram, I am a shield to you; your reward shall be very great." And I made him a shield, as it is stated, "I am a shield to you." And in the same way that I did [this] for him, so [too] will I do it for you. As it is stated (Isaiah 14:24), "As I have designed, so shall it happen; what I have planned, that shall come to pass." What is [the meaning of] "As I have designed?" As I have done for Avraham, so shall I do for you.

חזקוני, דברים כ׳:א׳

(א) כי ה׳‎ אלקיך עמך כליו עמך כגון הארון וחצוצרות.

Chizkuni, Deuteronomy 20:1

(1) כי יי אלוקיך עמך, “for the Lord your G-d is with you.” The Torah refers to the Holy Ark, and the trumpets, both of which are instruments representing the presence of the Lord among the Jewish people which will give them courage when fighting a war.

6:45

רבנו בחיי, דברים כ׳:א׳:ב׳

(ב) לא תירא מהם כי יי אלקיך עמך. וראוי שתגבר יראת הש"י על יראת העם. והוסיף עוד אל תיראו ואל תחפזו, כי כל הירא מבשר ודם כאלו שוכח הש"י, שכן אמר הנביא (ישעיהו נ״א:י״ב) מי את ותיראי מאנוש ימות וגו', ותשכח יי עושך, ואמר שלמה ע"ה (משלי כ״ט:כ״ה) חרדת אדם יתן מוקש ובוטח ביי ישוגב.

Rabbeinu Bahya, Devarim 20:1:2

(2) לא תירא מהם כי יי אלו-היך עמך, “do not be afraid of them for the Lord your G’d is with you.” It is important that the fear of G’d should be stronger than the fear of the enemy nation. The Torah elaborates on this fear of opposing nations in verse 3 when we read: ‘do not be afraid and do not panic.’ Anyone fearing creatures of flesh and blood is considered as having forgotten the Almighty. This is what the prophet Isaiah 51,12-13 had in mind when he said: “what ails you that you fear man who must die, mortals who fare like grass? You have forgotten the Lord your Maker, etc.” Solomon is also on record on this subject when he says in Proverbs 29,25: “a man’s fears become a trap for him, but he who trusts in the Lord will be safeguarded.”

דברים כ׳:ד׳

(ד) כִּ֚י יי אֱלֹֽקֵיכֶ֔ם הַהֹלֵ֖ךְ עִמָּכֶ֑ם לְהִלָּחֵ֥ם לָכֶ֛ם עִם־אֹיְבֵיכֶ֖ם לְהוֹשִׁ֥יעַ אֶתְכֶֽם׃

Deuteronomy 20:4

(4) For it is your God יי who marches with you to do battle for you against your enemy, to bring you victory.”

רש"י על דברים כ׳:ד׳

(א) כי יי אלקיכם וגו'. הֵם בָּאִים בְּנִצְחוֹנוֹ שֶׁל בָּשָׂר וָדָם וְאַתֶּם בָּאִים בְּנִצְחוֹנוֹ שֶׁל מָקוֹם. פְּלִשְׁתִּים בָּאוּ בְנִצְחוֹנוֹ שֶׁל גָּלְיָת, מֶה הָיָה סוֹפוֹ? נָפַל וְנָפְלוּ עִמּוֹ: (ב) ההלך עמכם. זֶה מַחֲנֵה הָאָרוֹן (סוטה מ"ב):

Rashi on Deuteronomy 20:4

(1) כי ה׳ אלקיכם וגו׳ FOR THE LORD YOUR GOD [IS HE WHO GOETH WITH YOU] — They come to war relying on the conquering strength of human beings (lit., flesh and blood) but you come relying on the strength of the Omnipresent God! The Philistines once came to war relying on the strength of Goliath — what was his end? He fell and they fell with him (Sotah 42a). (2) ההלך עמכם [FOR THE LORD THY GOD] GOETH WITH THEE — this refers to the camp of the Holy Ark (the camp that has the Holy Ark in its midst, i.e. the camp of the Levites) (Sotah 42a).

רבנו בחיי, דברים כ׳:ד׳

(א) להושיע אתכם. כלומר שיציל אתכם לגמרי במלחמה ולא יפקד מכם איש כמו שאירע במלחמת מדין שכתוב שם (במדבר ל״א:מ״ט) ולא נפקד ממנו איש, שהרי מנהג העולם בשאר האומות אע"פ שמנצחין שיאבדו רבים מהם, אבל במלחמת מצוה הם ינצחו את הכל ואחד מהם לא ימות שם, ועל כן צעק יהושע בנפול מהם בעי כשלשים וששה איש, ודרשו רז"ל זה יאיר בן מנשה ששקול כרובם של סנהדרין.

Rabbeinu Bahya, Devarim 20:4

(1) להושיע אתכם, “to save you.” This promise refers to total salvation, i.e. that the Israelites would not suffer casualties in their war of conquest against the seven Canaanite nations. It will be just like the punitive campaign against Midian when not a single Israelite soldier was even hurt (Numbers 31,49). It is customary that even victorious armies sustain many casualtis in battle. A war fought as a divine commandment is one when the people carrying out the commandments will prove immune. This is why Joshua was so upset when in the first battle of Ai his army sustained 36 casualties (Joshua 7,5-7). Actually, according to a commentary in Sanhedrin 44, the “36” casualties were merely a single soldier named Yair ben Menashe, who was such an outstanding person that he was considered as equivalent to 36 members of the 71-member Sanhedrin.

דברים כ׳:ח׳

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

Deuteronomy 20:8

(8) The officials shall go on addressing the troops and say, “Is there anyone afraid and disheartened? Let him go back to his home, lest the courage of his comrades flag like his.”

רש"י על דברים כ׳:ח׳

(א) ויספו השטרים. לָמָּה נֶאֱמַר כָּאן ויספו? מוֹסִיפִין זֶה עַל דִּבְרֵי הַכֹּהֵן, שֶׁהַכֹּהֵן מְדַבֵּר וּמַשְׁמִיעַ מִן שמע ישראל עַד להושיע אתכם, וּמִי הָאִישׁ וְשֵׁנִי וּשְׁלִישִׁי כֹּהֵן מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ, וְזֶה שׁוֹטֵר מְדַבֵּר וְשׁוֹטֵר מַשְׁמִיעַ (סוטה מ"ג): (ב) הירא ורך הלבב. רַבִּי עֲקִיבָא אוֹמֵר כְּמַשְׁמָעוֹ, שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בְּקִשְׁרֵי הַמִּלְחָמָה וְלִרְאוֹת חֶרֶב שְׁלוּפָה; רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר הַיָּרֵא מֵעֲבֵרוֹת שֶׁבְּיָדוֹ, וּלְכָךְ תָּלְתָה לוֹ תוֹרָה לַחֲזֹר עַל בַּיִת וְכֶרֶם וְאִשָּׁה, לְכַסּוֹת עַל הַחוֹזְרִים בִּשְׁבִיל עֲבֵרוֹת שֶׁבְּיָדָם שֶׁלֹּא יָבִינוּ שֶׁהֵם בַּעֲלֵי עֲבֵרָה, וְהָרוֹאֵהוּ חוֹזֵר אוֹמֵר שֶׁמָּא בָּנָה בַיִת אוֹ נָטַע כֶּרֶם אוֹ אֵרַשׂ אִשָּׁה (סוטה מ"ד):

Rashi on Deuteronomy 20:8

((2) הירא ורך הלבב [WHAT MAN IS THERE] WHO IS FEARFUL AND FAINT-HEARTED — Rabbi Akiba said, Take these words as what they literally imply; they mean that he cannot stand in the dense ranks of battle and look on a sword that's unsheathed. Rabbi Jose, the Galilean, said that it means one who is afraid of the sins he has committed, and therefore Scripture gave him the opportunity of attributing his return home to his house, his vineyard, or his wife, in order to veil the motives of those who really returned because of the sins they had committed, so that people should not know they were great sinners, and whoever saw a person returning would say, “Perhaps he has built a house, or planted a vineyard or betrothed a wife” (Sotah 44a).

We're now into Elul, a month to go until Rosh Hashanah
In our parsha, the person who's afraid does not go to war with the others - but we all will hopefully welcome in the New Year together...still, we may experience fear - fear of the unknown, fear of sliding back and not growing into the New Year, fear of God, fear of expectations...

דברים א׳:כ״א

(כא) רְ֠אֵ֠ה נָתַ֨ן יי אֱלֹקֶ֛יךָ לְפָנֶ֖יךָ אֶת־הָאָ֑רֶץ עֲלֵ֣ה רֵ֗שׁ כַּאֲשֶׁר֩ דִּבֶּ֨ר יי אֱלֹקֵ֤י אֲבֹתֶ֙יךָ֙ לָ֔ךְ אַל־תִּירָ֖א וְאַל־תֵּחָֽת׃

Deuteronomy 1:21

(21) See, your God יי has placed the land at your disposal. Go up, take possession, as יי, the God of your fathers, promised you. Fear not and be not dismayed.”

Fear is necessary - it's natural

“Homo sum, humani nihil a me alienum puto”: I am a human being, nothing human can be alien to me.
-Terentius

Never forget, we're alive - already amazing
Everything we experience makes us more fully human, however difficult
High Holidays remind us of our mortality, in order for us to savor and value life