Deuteronomy-Chapter-20
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Remember the following truth
from our beloved Torah!
“Ye shall NOT ADD TO THE WORD which
I command you, NEITHER SHALL YE DIMINISH FROM
IT, that ye may keep the commandments of יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim -
Deuteronomy 4:2. (JPS-1917).
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With
Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
Introduction:
Deuteronomy
Chapter 20 presents
1. Spiritual and emotional
preparation for battle, emphasizing trust in אֱלֹהִים - Elohim (God) rather than military strength.
2. Ethical and disciplined
conduct during war, including offering peace, protecting civilians, and
preserving the environment.
3. Clear distinctions
between different types of conflicts, such as wars against distant nations
versus those involving the Canaanite peoples.
These laws aim to shape a society that wages war reluctantly, with ‘restraint’, and with ‘moral awareness’. The chapter does not glorify war; instead, it regulates it, ensuring that even in moments of national danger, Israel remains bound to ‘justice’, ‘compassion’, and ‘self‑control’.
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Below are the 20 verses of Deuteronomy Chapter 20: Whilst below the
verses are the Explanation’s and more. (The Chapter is from JPS-1917 version
of the Torah).
Verse 1. When
thou goest forth to battle against thine enemies, and
seest horses, and chariots, and a people more than
thou, thou shalt not be afraid of them; for יְהוָה
אֱלֹהֶיךָ -
The LORD thy Eloheicha is with thee, who brought thee up out of the
Explanation:
Verse
2. And it
shall be, when ye draw nigh unto the battle, that the priest shall approach and
speak unto the people,
Explanation: Before battle, a priest addresses the
troops. This elevates war from a purely political act to a moment requiring
spiritual clarity. The priest’s presence reminds the soldiers that their
mission is tied to covenantal purpose.
Verse
3. and shall say unto them: ‘Hear, O Israel, ye draw nigh this
day unto battle against your enemies; let not your heart faint; fear not, nor
be alarmed, neither be ye affrighted at them;
Explanation: The priest encourages the people not
to fear. The language emphasizes emotional states, ‘fear’, ‘trembling’,
‘panic’, ‘acknowledging’ that these are natural human reactions. The Torah does
not deny fear; it instructs how to master it.
Verse
4. for יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloheichem is He that goeth with you, to fight for you
against your enemies, to save you’.
Explanation: The assurance is that אֱלֹהִים - Elohim accompanies
Verse
5. And the
officers shall speak unto the people, saying: ‘What man is there that hath
built a new house, and hath not dedicated it? Let him go and return to his
house, lest he die in the battle, and another man
dedicate it.
Explanation: Officers exempt men who recently built
a house but have not yet lived in it. This reflects compassion and realism: a
distracted or anxious soldier endangers himself and others. It also protects a
man’s right to enjoy the fruits of his labour.
Verse
6. And
what man is there that hath planted a vineyard, and hath not used the fruit
thereof? let him go and return unto his house, lest he
die in the battle, and another man use the fruit thereof.
Explanation: A similar exemption applies to one who
planted a vineyard but has not yet harvested it. The Torah recognizes personal
milestones and ensures that war does not erase individual life cycles.
Verse
7. And
what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the
battle, and another man take her;.
Explanation: A man engaged to be married but not
yet wed is also excused. This highlights the value of family and continuity.
War should not interrupt the establishment of a household.
Verse
8. And the
officers shall speak further unto the people, and they shall say: ‘What man is
there that is fearful and faint-hearted? let him go
and return unto his house, lest his brethren's heart melt as his heart’.
Explanation: Those who are fearful or fainthearted
may leave. This is both humane and strategic: fear spreads quickly in an army.
The Torah prioritizes morale and discipline over sheer numbers.
Verse
9. And it
shall be, when the officers have made an end of speaking unto the people, that
captains of hosts shall be appointed at the head of the people.
Explanation: After exemptions are given, officers organize
the remaining troops. The structure emphasizes order, not chaos. War is
conducted with planning and hierarchy.
Verse
10. When
thou drawest nigh unto a city to fight against it,
then proclaim peace unto it.
Explanation: When approaching a distant city,
Verse
11. And it
shall be, if it make thee answer of peace, and open unto thee, then it shall
be, that all the people that are found therein shall become tributary unto
thee, and shall serve thee.
Explanation: If the city accepts peace, its
inhabitants become tributaries, meaning they accept Israelite authority but are
not harmed. The Torah distinguishes between political control and violence.
Verse
12. And if
it will make no peace with thee, but will make war against thee, then thou
shalt besiege it.
Explanation: If peace is refused, siege warfare is
permitted. This reflects the reality of ancient geopolitics while still
following a structured, non‑impulsive process.
Verse
13. And
when delivereth it into thy hand, thou shalt smite
every male thereof with the edge of the sword;
Explanation: The men of a resisting city may be
killed. This reflects the norms of ancient warfare, where combatants were
treated differently from non‑combatants. The Torah’s laws aim to limit,
not expand, violence.
Verse
14. but the women, and the little ones, and the cattle, and all
that is in the city, even all the spoil thereof, shalt thou take for a prey
unto thyself; and thou shalt eat the spoil of thine enemies, which יְהוָה
אֱלֹהֶיךָ -
The LORD thy Eloheicha hath given thee.
Explanation: Women, children, and property are
spared. This is a significant humanitarian limitation for its time. Civilians
are not to be targeted, and unnecessary destruction is forbidden.
Verse
15. Thus
shalt thou do unto all the cities which are very far off from thee, which are
not of the cities of these nations.
Explanation: These rules apply to distant nations,
not those within the Land. The Torah differentiates between defensive wars,
territorial wars, and political conflicts.
Verse
16. Howbeit
of the cities of these peoples, that יְהוָה
אֱלֹהֶיךָ -
The LORD thy Eloheicha giveth thee for an inheritance,
thou shalt save alive nothing that breatheth,
Explanation: For the Canaanite nations, the command
is different: they are not to be preserved. This reflects the Torah’s view that
these specific cultures posed a spiritual and moral threat to
Verse
17. but thou shalt utterly destroy them: the Hittite, and the
Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as יְהוָה
אֱלֹהֶיךָ -
The LORD thy Eloheicha hath commanded thee;
Explanation: The nations listed represent
entrenched systems of violence and idolatry. The Torah’s concern is preventing
Verse
18. that they teach you not to do after all their abominations,
which they have done unto their gods, and so ye sin against יְהוָה
אֱלֹהֶיךָ -
The LORD thy Eloheicha.
Explanation: The rationale is explicitly stated:
Verse
19. When
thou shalt besiege a city a long time, in making war against it to take it,
thou shalt not destroy the trees thereof by wielding an axe against them; for
thou mayest eat of them, but thou shalt not cut them
down; for is the tree of the field man, that it should be besieged of thee?
Explanation: During a siege, fruit trees must not
be destroyed. This is one of the Torah’s most famous ethical principles valuing
long‑term sustainability over short‑term military gain. Trees that
provide food are considered part of the future of the land.
Verse
20. Only
the trees of which thou knowest that they are not
trees for food, them thou mayest destroy and cut
down, that thou mayest build bulwarks against the
city that maketh war with thee, until it fall”.
Explanation: Non‑fruit trees may be used for
siege works. The distinction shows a balance between military necessity and
environmental responsibility. Even in war, destruction is regulated and purposeful.
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My Closing Message:
Deuteronomy
20 teaches that war, though sometimes unavoidable, must be governed by
‘discipline’, ‘ethics’, and ‘reverence for life’. The Torah insists that
courage comes from moral clarity, not aggression. It protects the vulnerable,
preserves the environment, and limits violence. The chapter challenges us to
imagine a society where even in its hardest moments; humanity and restraint
remain guiding principles.
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