Rashi on TanakhDeuteronomy 20

When you go to war. Scripture positioned going to war here to teach that anyone lacking a body member is not qualified to go to war. Another interpretation. To teach that if you judge righteously, you will be assured when you go to war, that you will be victorious. Similarly, Dovid said, “I have acted justly and righteously — Do not abandon me to those who would dispossess me.”

Against your enemy. Consider them enemies. Do not pity them, for they will not pity you.

Horse and chariot. In My eyes, they are all like a single horse. Similarly, it says, “You shall strike down Midian as one man.” Similarly, it says, “When Pharoah’s horse approached.”

People who outnumber you. In your eyes they are numerous, but in My eyes, they are not numerous.

As you near the battle. Near your departure from the border settlement at your country’s boundary.

The kohein shall approach. The one annointed for this purpose. He was entitled “The one annointed for warfare.”

And speak to the people. In the sacred Hebrew tongue.

Hear, Yisroel. Even if you have no merit other than the reading of the Shema alone, you are worthy of being saved.

Against your enemies. These are not your brothers. If you fall into their hands, they will be merciless towards you. This is not the same as the war between Yehudah and Yisroel, where it is said, “The men whose names were specified arose and took hold of the captives; All those who were naked, they clothed from the spoils. They clothed them, gave them shoes, fed them, gave them drinks, anointed them with oil, and led on donkeys those who were weak. They brought them to Yereicho, the city of dates, near their brothers. Then they returned to Shomron.” Rather, you are proceeding towards your enemies. Therefore, be strong for the battle.

Do not be faint hearted or intimidated; do not panic or be crushed. Four prohibitions, corresponding with the four things the Gentile monarchs do. They fasten their armor plates so that they strike each other and produce a clamor which terrorizes their opponents into fleeing; they tramp heavily with their horses and goad them into a frenzy so that the pounding of the horses’ hoofbeats is heard; they utter screams and blow horns and other noise makers.

Do not be faint hearted. From the horses’ neighing.

Do not be intimidated. From the fastening of the armor.

Do not panic. From the noise of the horns.

Do not be crushed. From the sounds of screaming.

For Adonoy your God. They advance by mortal triumph, whereas you advance by the triumph of the Omnipresent. The Plishtim advanced by the triumph of Golias — what was his end? He fell, and they fell with him.

Marches with you. This refers to the camp of the sacred ark.

And did not inaugurate it as a dwelling. Did not live in it. חִנּוּךְ denotes inauguration.

And another man will inaugurate it. This is a matter of great anguish.

And did not redeem it. Did not redeem it during the fourth year, when the fruit must be eaten in Jerusalem, or redeemed with money, and the money spent for food eaten in Jerusalem.

Lest he die in battle. He should return lest he die, for if he does not follow the instructions of the kohein, he deserves to die.

The officers will further. Why is “further” mentioned here? Because this is to be added to the words of the kohein. The kohein delivers the address and announces from “Hear Yisroel” until “to save you.” “Is there a man,” then the second, and then the third, the kohein addresses and an officer announces. With our passage, an officer addresses and another officer announces.

Who is afraid, or faint hearted. R’ Akiva said, as the plain meaning indicates — he cannot maintain himself in the battle mode, where he must face the menacing sword. R’ Yosi Hagalili said, one who is afraid because of his transgressions. The reason the Torah provides the pretext of returning because of one’s house or vineyard or wife is to protect those who return because of their transgressions — so that no one realizes that they are transgressors. Those who notice their return will say, ‘Perhaps he built a house, or planted a vineyard, or took a wife.’

Army commanders. To station disciplinary officers at the front and to the rear, carrying iron spears. If anyone attempts to retreat, they are empowered to cut off their legs. “Disciplinary officers,” lit. “those who lift up” — men who are stationed at the edge of the battlefield to “lift up” those who falter, and encourage them by saying, ‘Get back to the battle, do not run away! Running away is the beginning of downfall’!

When you near a city. Scripture refers to a discretionary war, as stated explicitly below, “You shall deal this way with all the distant cities, etc.”

All the people found in it. Even if you should find in it members of the seven nations you are required to annihilate, you may allow them to survive.

Payers of tribute and your servants. Provided they accept the tribute payment and the servitude.

If it does not settle for peace with you, but engages in war against you. Scripture informs you that if it does not make peace with you, it will ultimately engage in war against you if you withdraw and depart.

You shall lay siege to it. Even if this causes famine and thirst, and death from pestilence.

Adonoy your God will deliver it into your hand. If you fulfill everything mentioned here, God will ultimately deliver it into your hand.

And children. Even the male children. How, then, is “Strike down all its males” fulfilled? With the adults.

As [God] commanded you. This adds the Girgashites.

In order that they do not teach you. This infers that if they repent and convert, you may accept them.

Days. Two.

Many. Three. From here it is derived that we do not lay siege to the Gentile cities fewer than three days before Shabbos. And it teaches that the peace overture is tendered for two or three days. Similarly, it is said, “David remained in Ziklag for two days.” Scripture refers to discretionary warfare.

For, is the tree in the field a man? Here, כִּי is understood as “perhaps.” ‘Perhaps the tree in the field is a man, to be included in your siege, and suffer famine and thirst along with the city’s inhabitants? Why must you destroy it?’

Until it is conquered. The meaning is “conquest.” Until it is subjugated to you.