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Week 81 - Shabbat - 16 June 2001

SOTAH: CHAPTER 8: MISHNAH 5

"And the officers shall speak further to the people, and they shall say: 'what man is there that is fearful and faint-hearted? Let him go and return to his house" (Deut. 20:8). R. Akiva says, "Fearful and faint-hearted" is meant literally, that he cannot endure the rigors of warfare and face a drawn sword. R. Yose HaGelili says, "Fearful and faint-hearted" refers to the one afraid because of transgressions that he carries; therefore, the Torah has combined all these with him, so that he might return on their account. R. Yose says, a High Priest who marries a widow or an ordinary priest that marries a divorcee or one who performed halitzah, an Israelite that marries a mamzeret or a netina; or a mamzer or a natin that marries the daughter of an Israelite - he is the one who is fearful and fainthearted.

Kehati

So far we have dealt with the address of the Priest Anointed for Battle, whose message consisted of two parts: the first (see mishnah 1) delivered by the Priest Anointed for Battle, was repeated by another Priest; and the second (see mishnayot 2-4) delivered by the Priest Anointed for Battle, was repeated by an officer. Our mishnah lists additional proclamations delivered to the people not by the priest, but by an officer and repeated by another officer (a baraita listed in the Gemara).

"And the officers shall speak further to the people, and they shall say: 'what man is there that is fearful and faint-hearted? Let him go and return to his house' - lest his brothers' hearts melt as his heart." The Tannaim disagreed about the meaning of the expression fearful and faint-hearted:

R. Akiva says, "fearful and faint-hearted" are meant literally, that he cannot endure the rigors of warfare and face a drawn sword - the "rigors of warfare" refers to the closed ranks of soldiers confronting the enemy during combat.

R. Yose HaGelili says, "Fearful and faint-hearted" refer to the one afraid because of transgressions that he carries - according to the Gemara, R. Yose HaGelili agrees with R. Akiva on the release of those unable to endure the rigors of warfare, since it is stated: "lest his brothers' hearts melt as his heart" and he merely adds those terrified by their sins, including the violation of Rabbinical enactments;

therefore the Torah has combined all these with him, - i.e., placed him in the same category as the man who has built a house, or planted a vineyard, or betrothed a woman, so that he might return on their account - so that if he fears his transgressions, he will not be embarrassed and fail to return, since people can ascribe his return to other factors, such as building a house or planting a vineyard, etc.

R. Yose says, a High Priest who marries a widow, or an ordinary priest that marries a divorcee or one who performed halitzah, an Israelite that marries a mamzeret or a netina; or a mamzer or a natin that marries the daughter of an Israelite - he is the one who is fearful and faint-hearted - accordingly, only the Torah law transgressions are covered by "fearful and faint-hearted" who return home, but not transgressions of Rabbinical enactments.

SOTAH: CHAPTER 8: MISHNAH 6

"And it shall be, when the officers have completed their address to the people, that captains of hosts shall be appointed at the head of the people" (Deut. 20:9) - and at the rear of the people; they stationed guards in front of them, and others behind them with axes of iron in their hands, and if any sought to turn back, he was empowered to strike his legs, for flight is the beginning of defeat, as it is said (I Sam 4:17): "Israel has fled before the Philistines, and there has been also a great slaughter among the people," and further on it says (ibid.) 31:1): "and the men of Israel fled from before the Philistines, and fell down slain," etc.

Kehati

"And it shall be, when the officers have completed their address to the people, that captains of hosts shall be appointed at the bead of the people - and at the rear of the people; - at the other end of the people's camp, since limits are termed "head," as the mishnah proceeds to explain: they stationed guards in front of them - they placed tall and powerful soldiers before the combatants and others behind them - other guards were deployed behind the battle lines, at their rear; others explain: zekifin (guards) - valiant men appointed to assist and raise up (from zakof - to erect) any warrior who falls; they would likewise inspire the troops with their exhortations (Rashi), with axes of iron in their hands - to prevent the soldiers from fleeing, and if any sought to turn back - from the battlefield, he - the guard - was empowered to strike his legs - i.e., punish him severely, for flight is the beginning of defeat - induces panic and a defeatist spirit among the soldiers and consequent failure in battle,

as it is said: "Israel has fled before the Philistines, and there has been also a great slaughter among the people," - first it states that "Israel has fled," which was followed by a great slaughter among the people," and further on it says: "and the men of Israel fled from before the Philistines, and fell down slain, etc." - first "and they fled" and then "and (they) fell down" (see Tosefot Yom Tov's explanation of the mishnah's recourse to an additional verse); hence, the choice of valiant guards to maintain discipline in the army, and enhance the fighting spirit by their courageous example and resolute leadership "that each rely upon his Maker. And if he, God forbid, stir up terror and trepidation in his heart, he thus transgresses a negative injunction, thus: 'fear not, etc.' This will prompt him to put his life at stake, and not think about his home, wife, children and property; let him rather forget these and concentrate solely on the war" (Hameiri).

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