## Chizkuni, Deuteronomy

###### Chizkuni, Deuteronomy 20:1:1
[Chizkuni, Deuteronomy 20:1:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:1:1)

**כי ה׳‎ אלקיך עמך**כליו עמך כגון הארון וחצוצרות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי ה' 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.


###### Chizkuni, Deuteronomy 20:2:1
[Chizkuni, Deuteronomy 20:2:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:2:1)

**והיה כקרבכם אל המלחמה**כיון שמגיעים לספר מתנה עליהם כל התנאים הללו ואין צ״‎ל אם הקרבים למלחמה שהרי קרבים כתיב אבתריה שמע ישראל אתם קרבים היום וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והיה כקרבכם אל המלחמה, “and it will be when you will be close to the battle, etc.” once the soldiers have approached the borders of the enemy, before actually engaging him in battle, Moses informs them of all the conditions which must be observed during active warfare. They are, of course, reserved for the men actually engaged in the fighting. This is clear from the wording in verse three, where only those men are being addressed. [Seeing that the Torah speaks not of a defensive war, but of a war designed to enlarge the borders of Israel, with the approval of G-d of course. Ed.]


###### Chizkuni, Deuteronomy 20:2:2
[Chizkuni, Deuteronomy 20:2:2](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:2:2)

**ונגש הכהן ודבר אל העם**תני חדא כהן מדבר וכהן משמיע ותני אידך שוטר מדבר ושוטר משמיע אמר אביי מונגש עד ודברו כהן מדבר ושוטר משמיע מויספו ואילך שוטר מדבר ושוטר משמיע.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ונגש הכהן ודבר אל העם, “the priest shall approach and address the people. The soldiers are being addressed separately by the priest, representing the spiritual voice of the people, and the mundane authorities, officers, charged with ensuring success in battle, According to the Talmud, what is written from the words: ונגש in verse three, until verse five, when the secular authorities the commander continues. [There are different opinions about these sequences. Seeing that we cannot prove which is correct, it does not pay to go into further details. Ed.]


###### Chizkuni, Deuteronomy 20:3:1
[Chizkuni, Deuteronomy 20:3:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:3:1)

**אל תיראו**בלב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל תיראו, “do not be afraid;” these words address the heart.


###### Chizkuni, Deuteronomy 20:3:2
[Chizkuni, Deuteronomy 20:3:2](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:3:2)

**ואל תחפזו**לנוס.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואל תחפזו, “and do not be alarmed,” resulting in fleeing;.


###### Chizkuni, Deuteronomy 20:3:3
[Chizkuni, Deuteronomy 20:3:3](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:3:3)

**ואל תערצו**במעשה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
”ואל תערצו, “and do not display fear, [even if you feel it. Ed.]


###### Chizkuni, Deuteronomy 20:5:1
[Chizkuni, Deuteronomy 20:5:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:5:1)

**אשר בנה,**אשר נטע אשר ארס, תנו רבנן למדה תורה דרך ארץ שיבנה אדם בית ויטע כרם ואחר כך יארש אשה וכן אמרו רבותינו במקום אחר הכן בחוץ מלאכתך זו בית ועתדה בשדה לך זו כרם אחר ובנית ביתך זו אשה וכדי ליראם במלחמה הזכיר משה שלשה אלו ולפי שמשלשה אלו הוכיחם בפרשת תבא אשה תארש בית תבנה כרם תטע ויהרהרו בלבם אם יארע להם תקלה במלחמה בשביל קללת משה הוא ולתת בלב החוטאים לשוב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אשר בנה, “who has built;” the Torah here teaches the correct order in which young men are to approach the subject of matrimony; first they have to make a commitment to the woman they have chosen; then they have to provide for their bride a place to live in; then they have to establish a sound economic base, such as planting a vineyard. Having done so, they may proceed to complete the wedding ceremonies. The reason why such people are excused from fighting in an expansionary war, is that their worries about if they will be able to complete their plans for the future will distract them from performing their military duties to the best of their abilities. They will worry that in spite of promises from G-d they may be or have been guilty of sins which will be used by G-d to withdraw His protection from them when they are facing danger.


###### Chizkuni, Deuteronomy 20:5:2
[Chizkuni, Deuteronomy 20:5:2](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:5:2)

**ילך וישב לביתו פן ימות**שהרי כל לבו ותאותו לגמור את מה שהתחיל ואין לבו למלחמה לכן ינוס ויניס אחרים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ילך וישוב לביתו פן ימות, “he would not be much use in battle if he is too preoccupied with his personal concerns.” [As to the fainthearted soldiers, they are excused so that their low morale does not infect and undermine the confidence of their comrades in arms. Therefore they are best sent home.]


###### Chizkuni, Deuteronomy 20:5:3
[Chizkuni, Deuteronomy 20:5:3](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:5:3)

**יחנכנו**החי״‎ת בשו״‎א.

**Chizkuni, translated and annotated by Eliyahu Munk:**
יחנכנו, “will dedicate it.” The letter ח in this word has the semi vowel sh’va under it.


###### Chizkuni, Deuteronomy 20:6:1
[Chizkuni, Deuteronomy 20:6:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:6:1)

**ולא חללו**לשון חלילים וכבר היה מנהגם לחול בכרמים כמו שמצינו בבנות שילה וכן נטעו כרמים וחללו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא חללו, “and has not been able to enjoy the fruit of it.” The word describes dancing of a kind. It was customary at the end of the fourth year after planting a vineyard for the owner to give a party seeing that up to then the fruit of that vineyard was not at his free disposal. (Compare Judges 21,21, about the daughters of Shiloh.)


###### Chizkuni, Deuteronomy 20:6:2
[Chizkuni, Deuteronomy 20:6:2](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:6:2)

**יחללנו**היו״‎ד בשו״‎א והחי״‎ת בפת״‎ח.


###### Chizkuni, Deuteronomy 20:8:1
[Chizkuni, Deuteronomy 20:8:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:8:1)

**מי האיש הירא**לסבול מכת אחרים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מי האיש הירא, “who is the man who is afraid?” The first part of this verse speaks about people whose fear is based on becoming the victim of painful injuries, or worse.


###### Chizkuni, Deuteronomy 20:8:2
[Chizkuni, Deuteronomy 20:8:2](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:8:2)

**ורך הלבב**להכות אחר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
The second part of the verse describing “fear,” speaks of someone who is uncomfortable about having to inflict pain, injury or worse, on opponents that have never done him any harm or even threatened to do so. Such a person is described by the Torah as רך הלבב , “faint hearted.” (Ibn Ezra)


###### Chizkuni, Deuteronomy 20:8:3
[Chizkuni, Deuteronomy 20:8:3](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:8:3)

**ילך**וישמע לדברי הכהן מערכי המלחמה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ילך וישוב לביתו, “let him go and return to his house.” He is not released from every duty, but is assigned to support the troops in the frontline by keeping the lengthening lines of supply open. This is as opposed to the previous three categories of mobilized men, who are released from any participation.


###### Chizkuni, Deuteronomy 20:8:4
[Chizkuni, Deuteronomy 20:8:4](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:8:4)

**וישב לביתו**ויביא מים ומזון לבני המלחמה, אבל בונה ונוטע ומארס אינו מביא מים ומזון, בד״‎א במלחמת רשות אבל במלחמת מצוה הכל יוצאין אפילו חתן מחדרו וכלה מחופתה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
Any war which involves defending the land of Israel against an invasion by Gentiles is to be resisted without any reservations such as listed above. In fact, according to the Talmud in tractate Sotah folio 44, even a bridegroom just after the vows have been completed must join his unit to defend the country and its people.


###### Chizkuni, Deuteronomy 20:9:1
[Chizkuni, Deuteronomy 20:9:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:9:1)

**ופקדו**לשון ויפקד המלך פקידים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ופקדו, “and they shall appoint, etc.” This takes place after all those that have been allowed to return home have done so. The use of the root פקד to describe making appointments is first found in the advice Joseph gave to Pharaoh in Genesis 41,34.


###### Chizkuni, Deuteronomy 20:11:1
[Chizkuni, Deuteronomy 20:11:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:11:1)

**למס ועבדוך**פרש״‎י עד שיקבלו עליהם מסים ושעבוד כלומר ודי לך בכך, כלומר דכיון דהערים רחוקות ממך מאד לא מסתפינא אשר ילמדו אתכם אבל של שבעה עממים הקרובות צריך לגייר כמו שפרש״‎י בסמוך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
למס ועבדוך, “shall become liable to be taxed by you and become subservient.” Rashi explained that it is sufficient that they make an oral declaration to do so. Seeing that some of their cities may be a long distance away from you, it is unlikely that they will teach you and your children their pagan culture; this is why the rule that you must not allow a soul to survive in the lands captured by Joshua does not need to be applied in such situations as described here. Conversion to Judaism by any of the members of the seven Canaanite nations whose territory would form the first Jewish state is out of the question.


###### Chizkuni, Deuteronomy 20:16:1
[Chizkuni, Deuteronomy 20:16:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:16:1)

**לא תחיה כל נשמה**פן יערערו הנשארים על ירושת קרוביהם והיינו דוקא כשתכנס בארצם להלחם עליהם אבל אם מארצם הם באים אליך בנפש חפצה להיות לך למס ועבדוך בארצך קודם שתלך אתה להלחם עליהם יכול אתה להחיותם. ולפי פירוש זה לא פשעו ישראל כשקבלו את הגבעונים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תחיה כל נשמה, “you must not allow to remain for anyone to be alive;” if you were to ignore this commandment, the survivors would stir up trouble internationally, even, over having been deprived of their ancestral land. The validity of this commandment is limited to the generation Moses is addressing, i.e. the period during which the Israelites will be engaged in fighting the Canaanites in order to settle in the land promised by G-d to their patriarchs, Avraham, Yitzchok, and Yaakov. If members of these tribes had emigrated voluntarily, and at some future date return individually, and even wish to convert to Judaism this is acceptable. According to this interpretation, the Israelites under Joshua did not sin when they accepted the conversion of the Givonim, even though these had misrepresented themselves.


###### Chizkuni, Deuteronomy 20:17:1
[Chizkuni, Deuteronomy 20:17:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:17:1)

**כי החרם תחרימם**יכול תהא ביזתם אסורה לך ת״‎ל ובתים מלאים כל טוב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי החרם תחרימם, “but you shall utterly destroy them.” You might think that also their belongings would be out of bounds to you, (as the booty from Jericho); in order to assure you that this is not so, the Torah wrote in Deut. 6,11, that you will capture (and keep) their houses and contents intact.


###### Chizkuni, Deuteronomy 20:19:1
[Chizkuni, Deuteronomy 20:19:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:19:1)

**כי תצור אל עיר**אין צרין על עיר של כנענים פחות מג׳‎ ימים קודם השבת ואם הקיפוה ואירע שבת להיות אין השבת מפסקת מלחמתה זה אחד מג׳‎ דברים שאמר שמאי הזקן אין מפליגין את הספינה לים הגדול אלא ג׳‎ ימים קודם השבת. בד״‎א בדרך רחוקה אבל בדרך קרובה מפליגין אותה וה״‎מ בשלוחי רשות אבל בשלוחי מצוה מצוה להם לפרוש איזה יום שירצו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי תצור אל עיר ימים רבים , “when you lay siege to a city for a long time;” from this we learn that one does not lay siege to a city for less than three days before the Sabbath. If the city had been encircled and the Sabbath occurs before the city surrenders, this is not a reason to cease military activity on the Sabbath. This rule is one of three that the sage Shammai, (contemporary of Hillel) had stated. The three are: one does not engage in an ocean voyage less than three days before the Sabbath. This rule applies when the destination is further way than a three day voyage. If it closer, under normal circumstances, it may be undertaken closer to the Sabbath. (Sifri) These restrictions apply to those who travel for voluntary matters but not to those whose travel is for a matter of mitzva; the latter can leave on any day. All the rules concerning how to conduct a siege are valid only during expansionary wars. [Defensive wars when the land of Israel has been attacked, are not subject to any of these restrictions. Such defensive action may be commenced on any day of the week. Ed.]


###### Chizkuni, Deuteronomy 20:19:2
[Chizkuni, Deuteronomy 20:19:2](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:19:2)

**לא תשחית את עצה**את הסמוך לה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תשחית את עצה, “You must not destroy its (fruitbearing) trees;” this applies to trees near the town under siege.


###### Chizkuni, Deuteronomy 20:19:3
[Chizkuni, Deuteronomy 20:19:3](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:19:3)

**כי ממנו תאכל**לאחר שתכבשנה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי ממנו תאכל, “for you will be able to eat their fruit once you have conquered the town.”


###### Chizkuni, Deuteronomy 20:19:4
[Chizkuni, Deuteronomy 20:19:4](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:19:4)

**כי האדם עץ השדה**פרש״‎י הרי כי משמש בלשון דילמא וכו'. ובתמיה שמא אתה חושב שעץ השדה מנהגו וענינו להכנס בתוך המצור מפניך כמו האדם ויש לך רשות לכרתו ויתיסר ביסורי רעב וצמא כעין אנשי העיר שבני החיל מרעיבים אותם במצור, ומאחר שאינו כן למה תשחיתנו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי האדם עץ השדה, according to Rashi, the word כי here means :”perhaps” and is used as a question, i.e. “did you think perhaps that rules that apply to human beings are the same as those applying to fruitbearing trees?” Why should the tree which is giving man of its fruit suffer and endure the hardships of the population of the town you have laid siege to? Seeing that these trees are not guilty of anything why would you destroy them?


###### Chizkuni, Deuteronomy 20:20:1
[Chizkuni, Deuteronomy 20:20:1](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:20:1)

**כי לא עץ מאכל הוא**אפילו היה עץ מאכל אלא שיבש אתה רשאי לכרתו. ד״‎א צריך לסרס המקרא כי עץ השדה לבא מפניך האדם במצור וכי במקום אלא וה״‎ק לא תכרות כל עץ מאכל שבשדה אלא אותו עץ שאדם שבמצור יכול לברוח מפניך ולהכנס בו להיות כנגדך ולמנוע אותך לבא עד החומה כלומר יער הסמוך לעיר המצור אותו תוכל לכרות אפילו הם עץ מאכל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי לא עץ מאכל הוא, “for it is not a tree providing food; the Torah suggests that once a fruitbearing tree has reached a stage when it no longer bears fruit, it may be treated as if it had never born fruit. Another interpretation: you must not cut down any fruitbearing tree on the field; the exception are those trees that serve as cover for your enemies and help them escape you and continue in their fight against you. If such trees make it impossible for you to reach the walls of the city which you are besieging, you may remove such an obstacle by cutting it down even if it still does bear fruit.


###### Chizkuni, Deuteronomy 20:20:2
[Chizkuni, Deuteronomy 20:20:2](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:20:2)

**רק עץ אשר תדע כי לא עץ מאכל הוא**וגו׳‎ אפילו רחוק הוא מן העיר. ולמה נאמר כן אם הרשות בידו לכרות עץ מאכל עץ שאינו מאכל לא כ״‎ש אלא כתב לך רק עץ אשר תדע וגו׳‎ ללמדך שאין עונשים מן הדין.

**Chizkuni, translated and annotated by Eliyahu Munk:**
רק עץ אשר תדע כי לא עץ מאכל הוא וגו, “only a category of tree of which you know that it does not bear edible fruit, you may destroy even it is far from the walls of the city which you are besieging. ”Why did this line have to be written here? If it is permissible to cut down a fruit-bearing tree under certain conditions, is it is not simple logic that you may cut down non fruit bearing trees? The answer is something that we have come across repeatedly. Punishment for a sin committed may never be imposed based only on logic. Unless the Torah has specifically spelled out such punishment, it is not for us human beings to determine appropriate penalties for violating laws made by the Creator.


###### Chizkuni, Deuteronomy 20:20:3
[Chizkuni, Deuteronomy 20:20:3](https://torahapp.org/share/book/Chizkuni/s/Deuteronomy/r/20:20:3)

ד״‎א אלא עץ השדה הרחוקים מן העיר שהאדם יכול לבא מפניך להמלט במצור כלומר עץ היער שבני אדם מן העיר עושים מהם בנינים סביבות לעיר כדי לבא מפניך להכנס ולהמלט בהם במצור אפי׳‎ הם עצי מאכל. **רק עץ אשר תדע**וגו׳‎ אפי׳‎ הוא סמוך לעיר. **אתו תשחית וכרת**לרבות כל דבר, אם סופנו לרבות כל דבר מה תלמוד לומר כל עץ מאכל לומר לך שאילן סרק קודם לאילן מאכל יכול אפילו מעולה בדמים תלמוד לומר **רק**. ד״‎א כמשמעו ואותו לא תכרות ולמה כי האדם עץ השדה כי כח האדם הצר על העיר וחייו הם עץ השדה דוגמא כי נפש הוא חובל שפרושו כי חיי נפש הוא חובל שעל ידי שתאכל ממנו תוכל לעמוד שם. לבא מפניך במצור כדי להביא ולהכניס בני העיר מפניך במצור **עד רדתה.**

**Chizkuni, translated and annotated by Eliyahu Munk:**
An alternate interpretation: The text has to be understood literally, “It you must not cut down.” If you wish to understand the rationale: for man is similar to the tree of the field; for just as the people who lay siege to a city and the living beings inside are compared here to the tree of the field. In order to illustrate this better, let us compare it to Deuteronomy 24,6, כי נפש הוא חובל, “for this would be equivalent to taking that person’s life;” where the Torah compares vital household utensils taken by a creditor to secure his loan as the creditor taking the debtor’s life. The human being owing the money can continue to exist only as long as he is not deprived of these vital utensils. The fruit-bearing trees around a city are similarly a basic utensil ensuring the inhabitants’ economic survival. Since the object of the siege is not to kill all its inhabitants,but to make them subservient to you, depriving them of their fruit bearing trees would be neither in your interest and certainly not in their interest.