## Sifrei Devarim Paragraph 190

###### Sifrei Devarim 190:1
[Sifrei Devarim 190:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:1)

(דברים יט יז) **וְעָמְדוּ**, הַדַּיָּנִים יוֹשְׁבִים וּבַעֲלֵי דִינִים עוֹמְדִים. דָּבָר אַחֵר: אַזְהָרָה לְבַעַל דִּין, שֶׁלֹּא יַשְׁמִיעַ דְּבָרָיו לַדַּיָּן קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵרוֹ. **וְעָמְדוּ** – מִצְוָה בַּנִּדּוֹנִים שֶׁיַּעַמְדוּ.

**Trans. by Marty Jaffee, 2015:**
**Pisqa’ 190**²⁷¹
1. “Then the two *men* who have a dispute *shall stand* before HASHEM” (Dt. 19:17)—
that is, the judges sit, but the litigants stand.²⁷² 190.1 is lacking in most versions, and, in the view of F:229, n. 10, is interpolated on the basis of marginalia.
**Another word:**
**this warns the litigant to present his argument**
**only after his opposing litigant arrives.**²⁷³, 20.
2. “*Shall* stand” (Dt. 19:17).
The parties are required to stand.

footnotes:
²⁷¹ H:210-212; JN2:74-77.
²⁷² Pisqa’
²⁷³ // Mechilta Ishmael, kaspa’


###### Sifrei Devarim 190:2
[Sifrei Devarim 190:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:2)

**שְׁנֵי הָאֲנָשִׁים**, אֵין לִי אֶלָּא בִּזְמַן שֶׁהֵם שְׁנֵי אֲנָשִׁים; אִישׁ עִם אִשָּׁה, וְאִשָּׁה עִם אִישׁ, שְׁתֵּי נָשִׁים זוֹ עִם זוֹ מִנַּיִן? תַּלְמוּד לוֹמַר: ״אֲשֶׁר לָהֶם הָרִיב״, מִכָּל מָקוֹם.

**Trans. by Marty Jaffee, 2015:**
“Two *men*” (Dt. 19:17)—
I might infer only that
[judicial procedures are conducted]
when two *men* have a dispute.
On what basis do I know that
a man [can initiate legal action] against a woman,
a woman [can initiate legal action] against a man,
and that two women [can initiate legal action] against each other?
The Teaching states:
“*Who* have a dispute” (Dt. 19:17)—
with whomever.


###### Sifrei Devarim 190:3
[Sifrei Devarim 190:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:3)

יָכוֹל אַף אִשָּׁה תְּהֵא כְּשֵׁרָה לְעֵדוּת? – נֶאֱמַר כָּאן ״שְׁנֵי״ וְנֶאֱמַר לְהַלָּן (דברים יט טו) ״שְׁנֵי״, מַה שְׁנֵי הָאָמוּר כָּאן, אֲנָשִׁים וְלֹא נָשִׁים – אַף שְׁנֵי הָאָמוּר לְהַלָּן אֲנָשִׁים וְלֹא נָשִׁים.

**Trans. by Marty Jaffee, 2015:**
Is it possible to say that
a *woman* could also be qualified to testify?
“Two (*shnei*) witnesses” (Dt. 19:15) is stated here,
and “Two (*shnayim*)²⁷⁴ Cf. H:460, *Pisqa’* 190, n. 1 witnesses” (Dt. 17:6) is stated elsewhere.
Just as the *two* stated here
specifies male witnesses, rather than women,
[*shnei* being gendered masculine],
so, the *shnayim* stated elsewhere
specifies male witnesses, rather than women.

footnotes:
²⁷⁴ So MT. RH and Ish-Shalom have: shnei.


###### Sifrei Devarim 190:4
[Sifrei Devarim 190:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:4)

**אֲשֶׁר לָהֶם הָרִיב**, יָבוֹא בַּעַל הַשּׁוֹר וְיַעֲמֹד עַל שׁוֹרוֹ.

**Trans. by Marty Jaffee, 2015:**
3. “*Who* have a dispute” (Dt. 19:17).
Let the owner of the [damaging] ox
come and stand with his ox
[to signify his responsibility].


###### Sifrei Devarim 190:5
[Sifrei Devarim 190:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:5)

**לִפְנֵי ה׳** – הֵם סְבוּרִים לִפְנֵי בָּשָׂר וָדָם הֵם עוֹמְדִים, וְאֵינָם אֶלָּא לִפְנֵי הַמָּקוֹם!

**Trans. by Marty Jaffee, 2015:**
“Before HASHEM” (Dt. 19:17)—
the litigants may think that
they are standing before flesh and blood.
But in fact, they stand before the All-Present!


###### Sifrei Devarim 190:6
[Sifrei Devarim 190:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:6)

**לִפְנֵי הַכֹּהֲנִים וְהַשּׁוֹפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם**, זוֹ הִיא שֶׁאָמַר רַבִּי יוֹסֵי הַגְּלִילִי: וְכִי עָלְתָה עַל דַּעְתֵּנוּ שׁוֹפֵט שֶׁאֵינוֹ בְיָמֶיךָ? אֶלָּא שׁוֹפֵט שֶׁהוּא כָּשֵׁר וּמֻחְזָק לְךָ בְּאוֹתָם הַיָּמִים. הָיָה קָרוֹב וְנִתְרַחֵק – כָּשֵׁר, וְכֵן הוּא אוֹמֵר (קהלת ז י): ״אַל תֹּאמַר מֶה הָיָה״.

**Trans. by Marty Jaffee, 2015:**
“Before the Priests and justices who shall preside in those days” (Dt. 19:17).
**This is what R. Yose the Galilean taught:**
**Now, can you imagine that**
**you would go to a justice**
**who is *not* alive *in those days*?**
**The point is, seek the rulings of a justice**
**who is eminently qualified.**
**If he had been kin to the litigants,**
**but then severed the connection [e.g., through death],**
**he is qualified to sit in judgment of them.**
**And in this connection,**
**He states:**
**“Do not wonder why the old days were better than today,**
**for such a question does not proceed from wisdom”** (Ecc. 7:10). ****²⁷⁵ 190.3 appears at *Pisqa’* 153.2.

footnotes:
²⁷⁵ Cf. T. RH. 2:3. A virtually identical parallel to Pisqa’


###### Sifrei Devarim 190:7
[Sifrei Devarim 190:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:7)

(דברים יט יח) **וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב**, וּלְהַלָּן הוּא אוֹמֵר (דברים יז ד): ״וְהֻגַּד לְךָ וְשָׁמַעְתָּ וְדָרַשְׁתָּ הֵיטֵב״ – הֵיטֵב הֵיטֵב לִגְזֵרָה שָׁוָה, מְלַמֵּד שֶׁבּוֹדְקִים אוֹתוֹ בְּשֶׁבַע חֲקִירוֹת. אֵין לִי אֶלָּא חֲקִירוֹת, בְּדִיקוֹת מִנַּיִן? תַּלְמוּד לוֹמַר (דברים יג טו): ״וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר״.

**Trans. by Marty Jaffee, 2015:**
4. **“Then the justices shall seek *diligently*” (Dt. 19:18).**
**And elsewhere He states:**
**“And it is reported to you, and you have heard it,**
**then you shall seek it out *diligently*” *(*Dt. 17:4).**
**The repetition of *diligently* and *diligently***
**permits an analogical inference.**²⁷⁶ 93.1 *ad* Dt. 13:15, 149.1 *ad* Dt. 17:4 and 190.4 *ad* Dt. 19:18 for important parallels within Sifre itself.
**This teaches that**
**They would probe each witness**
**with seven investigations.**²⁷⁷
**I might infer that**
**the examination of testimony**
**is confined to seven *investigations*.**

footnotes:
²⁷⁶ Cf. Pisqa’ot
²⁷⁷ =M. San.5:1


###### Sifrei Devarim 190:8
[Sifrei Devarim 190:8](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:8)

מִנַּיִן שֶׁהָעֵד עוֹשֶׂה עַצְמוֹ שַׁקָּר? תַּלְמוּד לוֹמַר: **וְהִנֵּה עֵד שֶׁקֶר הָעֵד**.

**Trans. by Marty Jaffee, 2015:**
**On what basis do I know**
**to include *probes* as well?**
**The Teaching states:**
**“And, indeed, the report is *true* and *well*-*founded*” (Dt. 13:15)—**
***true* means the testimony has been investigated,**
**and *well-founded* means it has been probed].**²⁷⁸

footnotes:
²⁷⁸ Cf. M. San.5:2.


###### Sifrei Devarim 190:9
[Sifrei Devarim 190:9](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:9)

וּמִנַּיִן שֶׁעוֹשֶׂה אֶת חֲבֵרוֹ שַׁקָּר? תַּלְמוּד לוֹמַר: **וְהִנֵּה עֵד שֶׁקֶר הָעֵד**. יָכוֹל אַף מִשֶּׁנֶּחְקְרָה עֵדוּתָם בְּבֵית דִּין? תַּלְמוּד לוֹמַר: **שֶׁקֶר עָנָה בְאָחִיו**. אֱמֹר מֵעַתָּה: כָּל זְמַן שֶׁבֵּית דִּין צְרִיכִים לָהֶם, וְלֹא מִשֶּׁנֶּחְקְרָה עֵדוּתָם בְּבֵית דִּין. כְּשֶׁתִּמְצָא אוֹמֵר זוֹמֵם מִזּוֹמֵם וַאֲפִלּוּ הֵם מֵאָה.

**Trans. by Marty Jaffee, 2015:**
5. On what basis do I know that
a witness may admit to perjuring *himself*?
The Teaching states:
“And *the witness* indeed offered false testimony” (Dt. 19:18).
And on what basis do I know that
a witness may charge his *counterpart* with perjury?
The same Teaching states:
“And the *witness* indeed offered false testimony” (Dt. 19:18).
Is it possible to say that
[a charge of perjury can be lodged]
as soon as their testimony
has been investigated by the court?
The Teaching states:
“He has charged his brother *falsely*” (Dt. 19:18).
On this basis²⁷⁹), two rules may be adduced. you may conclude that
[this rule applies]
as long as the court
requires their presence for testimony,
but not as soon as their testimony has
been investigated by the court.
On this basis you might teach that
**a refuted witness may [still be] refuted**
**[for giving another false testimony],**
**even if there are a hundred of them!**²⁸⁰

footnotes:
²⁷⁹ That is, on the basis of the duplication of language in Dt. 19:18 (`eid sheqer ha`eid, sheqer `anah
²⁸⁰ // M. Mak. 1:5.


###### Sifrei Devarim 190:10
[Sifrei Devarim 190:10](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:10)

(דברים יט יט) **וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו**, אִם מָמוֹן – מָמוֹן; אִם מַכּוֹת – מַכּוֹת; אִם עוֹנָשִׁים – עוֹנָשִׁים.

**Trans. by Marty Jaffee, 2015:**
6. “And you shall do to him as he connived (*zamam*) to do to his brother” (Dt. 19:19).
If [he plotted against his brother’s] wealth,
[then take] *his* wealth.
If [he plotted to subject his brother to] a judicial lashing,
then [subject *him* to] a judicial beating.
If [he plotted to subject his brother to] capital punishment,
then punish *him*.


###### Sifrei Devarim 190:11
[Sifrei Devarim 190:11](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:11)

עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמַר [(שמות כ יג): ״לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר״].

**Trans. by Marty Jaffee, 2015:**
**Thus far we have heard about the *punishment***
**meted out to a refuted witness,**
**but where is the *warning* against it?**
**The Teaching states:**
**“Don’t charge your kinsman with a false accusation” (Ex. 20:13).**²⁸¹ 8, s.v., *harei zeh ‘azhara.* The quotation from Ex. 20:13 is unaccountably missing in most versions, and is supplied by F:231, ls.1-2.

footnotes:
²⁸¹ Mech. ISH, bakhodesh,


###### Sifrei Devarim 190:12
[Sifrei Devarim 190:12](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:12)

**וַעֲשִׂיתֶם לוֹ**, מִכָּן אָמְרוּ: אֵין עֵדִים זוֹמְמִים נֶהֱרָגִים עַד שֶׁיִּגָּמֵר הַדִּין, שֶׁהֲרֵי צַדּוּקִים אוֹמְרִים: עַד שֶׁיֵּהָרֵג, שֶׁנֶּאֱמַר (דברים יט כא): ״נֶפֶשׁ בְּנֶפֶשׁ״.

**Trans. by Marty Jaffee, 2015:**
“And you shall do to *him*” (Dt. 19:19).
On this basis they taught:
**Refuted witnesses are only executed**
**after the judgment [of their victim] has been completed.**
**But, indeed, the Sadducees say:**
**[They are not executed]**
**unless [the victim of their testimony] is himself executed,**
**for it is said: “Life for life” (Dt. 19:21)**.²⁸²

footnotes:
²⁸² = M. Mak.1:6.


###### Sifrei Devarim 190:13
[Sifrei Devarim 190:13](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:13)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מַה תַּלְמוּד לוֹמַר **וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו**? לְפִי שֶׁמָּצִינוּ בְּכָל עוֹנָשִׁים שֶׁבַּתּוֹרָה, שֶׁהִשְׁוָה מִיתַת הָאִישׁ לְמִיתַת הָאִשָּׁה – וְזוֹמְמֵיהֶם כַּיּוֹצֵא בָהֶם. אֲבָל בַּת כֹּהֵן וּבוֹעֲלָהּ – לֹא הִשְׁוָה מִיתַת הָאִישׁ לְמִיתַת הָאִשָּׁה, אֶלָּא מִיתַת הָאִישׁ בְּחֶנֶק וּמִיתַת הָאִשָּׁה בִּשְׂרֵפָה. אֲבָל זוֹמְמִים, לֹא שָׁמַעְנוּ מַה יֵּעָשֶׂה לָהֶם? תַּלְמוּד לוֹמַר: **וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו** – כְּמִיתַת אָחִיו מִיתָתוֹ, וְלֹא כְּמִיתַת אֲחוֹתוֹ!

**Trans. by Marty Jaffee, 2015:**
7. R. Yose the Galilean says:
What does the Teaching mean by
“And you shall do to him *as he connived* to do to his brother” (Dt. 19:19)?
For we have found:
among all the executions prescribed in the Torah,
the execution meted out to a man
is the same as that meted out to a woman.
And those who *connive* against them
share in the same.
However, regarding the daughter of a Priest
[“who has begun to fornicate” (Lv. 21:9)],
the execution meted out to the man
is not the same as that meted out to the woman.
For, the execution of the man is by strangulation,
whereas that of the woman is by burning.
But as for the conniving witnesses,
we haven’t heard what is to be done with them!
The Teaching states:
“And you shall do to him *as he connived* to do to *his brother*” (Dt. 19:19)—
his death shall be by *strangulation*, like that of *his brother*,
but not by *burning*, like that of *his sister*.


###### Sifrei Devarim 190:14
[Sifrei Devarim 190:14](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:14)

וּמִנַּיִן שֶׁהַמְבַיֵּשׁ מְשַׁלֵּם מָמוֹן? נֶאֱמַר כָּאן (דברים יט כא) ״לֹא תָחוֹס עֵינֶךָ״ וְנֶאֱמַר לְהַלָּן (דברים כה יב) ״לֹא תָחוֹס עֵינֶךָ״, מַה ״לֹא תָחוֹס עֵינֶךָ״ הָאָמוּר לְהַלָּן – מָמוֹן, אַף ״לֹא תָחוֹס עֵינֶךָ״ הָאָמוּר כָּאן – מָמוֹן.

**Trans. by Marty Jaffee, 2015:**
8. On what basis do I know that
one who shames [his companion]
compensates him with wealth?
It is stated here:
“You shall cut off her hand, *show no pity*” (Dt. 25:12),
**and it is stated elsewhere :**
**“You shall *show no pity*: life for life” (Dt. 19:21).**
**Just as *show no pity* stated elsewhere**
**implies monetary compensation [for loss of a limb],**
**so, too, *show no pity* stated here**
**implies monetary compensation [for being shamed].**²⁸³ 8.

footnotes:
²⁸³ Cf. Mechilta Ishmael, neziqin,


###### Sifrei Devarim 190:15
[Sifrei Devarim 190:15](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:15)

רַבִּי יְהוּדָה אוֹמֵר: נֶאֱמַר כָּאן ״יָד וְרֶגֶל״, וְנֶאֱמַר לְהַלָּן (שמות כא כד) ״יָד וְרֶגֶל״, מַה ״יָד וְרֶגֶל״ הָאָמוּר לְהַלָּן – מָמוֹן, אַף ״יָד וְרֶגֶל״ הָאָמוּר כָּאן – מָמוֹן.

**Trans. by Marty Jaffee, 2015:**
R. Judah says:
It is stated here—
“Hand *for (be-)* hand, foot *for* foot” (Dt. 19:21),
and it is stated elsewhere:
**“A hand *in return for* (*takhat*) a hand, a foot in return for a foot” (Ex. 21:24).**
**Just as hand and foot stated elsewhere**
**implies monetary compensation,**
**so, too, hand and foot stated here**
**implies monetary compensation.**²⁸⁴ 8.

footnotes:
²⁸⁴ Cf. Mechilta Ishmael, neziqin,


###### Sifrei Devarim 190:16
[Sifrei Devarim 190:16](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:16)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִנַּיִן שֶׁלֹּא יֵצֵא לַמִּלְחָמָה עַד שֶׁיְּהוּ לוֹ יָדַיִם וְרַגְלַיִם וְעֵינַיִם וְשִׁנַּיִם? תַּלְמוּד לוֹמַר (דברים יט כא-כ א): **לֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ וְג׳ כִּי תֵצֵא לַמִּלְחָמָה**.

**Trans. by Marty Jaffee, 2015:**
R. Yose the Galilean says:
on what basis do I know that
a man does not go off to war
unless he has hands, feet, eyes and teeth?
The Teaching states:
“You shall show no pity, . . . *hand for hand, foot for foot* (Dt. 19:21),
when you go off to war” (Dt. 20:1)—
[a soldier must be physically whole in preparation for combat].²⁸⁵

footnotes:
²⁸⁵ The point is made by reading Dt. 20:1’s “going to war,” as a continuation of Dt. 19:21, contrary to the masoretic punctuation.


###### Sifrei Devarim 190:17
[Sifrei Devarim 190:17](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:17)

אָמַר רַבִּי יְהוּדָה: בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמִלְחֶמֶת מִצְוָה, אֲבָל בְּמִלְחֶמֶת חוֹבָה הַכֹּל יוֹצְאִים, אֲפִלּוּ (יואל ב טז) ״חָתָן מֵחַדְרוֹ וְכַלָּה מֵחֻפָּתָהּ״. [(דברים כ א) **סוּס וָרֶכֶב**,] כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – כָּל הַגּוֹיִם נַעֲשִׂים לִפְנֵיהֶם כְּסוּס אֶחָד, שֶׁנֶּאֱמַר (שמות טו א): ״סוּס וְרֹכְבוֹ רָמָה בַיָּם״. וְכִי סוּס אֶחָד הָיָה כו׳.

**Trans. by Marty Jaffee, 2015:**
9. **Said R. Judah:**
**Under what circumstances**
**does [the exemption from war] apply?**
**If the war is obligatory (*mitzvah*)**²⁸⁶ (“optional”). That is, a war waged to expand the borders of the Land beyond those apportioned by God. Cf. *Pisqa’* 198.2
**[for the defense of the Land].**
**But if the war is imposed *(khovah*)**²⁸⁷ (“obligatory”).
**[as a response to the introduction of a foreign cult],**
**everyone must go—**
**even a bride-groom from his bedroom**
**and a bride from her wedding-canopy.**²⁸⁸ 190, ns.15-17. Cf. the parallel at T. Sotah 7:24.
“**When you go off to war against your enemies,**
**should you see *horse and chariot*” (Dt. 20:1)—**
**when Israel performs**
**the will of the All-Present,**
**all the gentile cavalry**
**is transformed before them**
**into a *single horse*,**²⁸⁹ 158.1 for a different exegesis of the use of “horse” as a collective noun.
**as it is said:**
**“He threw *horse* and rider into the sea” (Ex. 15:1).**²⁹⁰ 2.

footnotes:
²⁸⁶ // M. Sotah 8:7. MSS Kaufman and Parma at M. Sotah 8:7 read: hareshut
²⁸⁷ MSS of M. Sotah 8:7 read: mitzvah
²⁸⁸ //M. Sotah 8:7. For text-critical observations, see F:232, n.1, and H:461, Pisqa’
²⁸⁹ See Pisqa’
²⁹⁰ //Mechilta Ishmael, shirah,


###### Sifrei Devarim 190:18
[Sifrei Devarim 190:18](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:18)

**כִּי תֵצֵא לַמִּלְחָמָה עַל אוֹיְבֶיךָ** – בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר.

**Trans. by Marty Jaffee, 2015:**
10. **“When you go off to war against *your* enemies” (Dt. 20:1).**
**The verse specifies an optional war (*reshut*).**²⁹¹ 198-199 for a fuller discussion of optional and obligatory warfare.

footnotes:
²⁹¹ See Pisqa’ot


###### Sifrei Devarim 190:19
[Sifrei Devarim 190:19](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:19)

**עַל אוֹיְבֶיךָ** – כְּנֶגֶד אוֹיְבֶיךָ אַתָּה נִלְחָם.

**Trans. by Marty Jaffee, 2015:**
**“Against *your* enemies” (Dt. 20:1)—**
**wage war against *your* enemies,**
**[but not a gentile nation’s enemies].**


###### Sifrei Devarim 190:20
[Sifrei Devarim 190:20](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:20)

**וְרָאִיתָ סוּס וָרֶכֶב**, מָה הֵם יוֹצְאִים עָלֶיךָ בְּסוּס וָרֶכֶב – אַף אַתָּה צֵא עֲלֵיהֶם בְּסוּס וָרֶכֶב. מָה הֵם יוֹצְאִים עָלֶיךָ בְּעַם רַב – אַף אַתָּה צֵא עֲלֵיהֶם בְּעַם רַב.

**Trans. by Marty Jaffee, 2015:**
**“Should you see *horse and chariot*” (Dt. 20:1)—**
**just as they attack you with horse and chariot,**
**you, too, must attack them with horse and chariot.**
**Just as they attack you with a large force,**
**you, too, must attack them with a large force.**


###### Sifrei Devarim 190:21
[Sifrei Devarim 190:21](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:21)

**לֹא תִירָא מֵהֶם כִּי ה׳ אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם**, מִי שֶׁהֶעֱלָךְ מֵאֶרֶץ מִצְרַיִם הוּא עִמָּךְ בְּעֵת צָרָה.

**Trans. by Marty Jaffee, 2015:**
**“Have no fear of them, for HASHEM your *God is with you*,**
***Who brought you up* from the land of Egypt” (Dt. 20:1)—**
**the One who brought you up from the land of Egypt,**
**is the very One Who is with you in times of trouble.**²⁹² 2, s.v. *weki sus ‘akhad hayah*

footnotes:
²⁹² //Mech ISH, shirah,