Musar untuk Ulangan 20:19

“You must not destroy its trees, wielding the ax against them” (Deuteronomy 20:19). For we were warned with this not to cut down any fruit tree - even to build fortifications with it, so long as one finds enough fruitless trees for his needs. And we were also warned with this not to throw money around for no reason - even the value of a perutah (a small coin). And our Rabbis said (Bava Kamma 91b), “One who rends his garments excessively over his dead [relative] is lashed.” And all the more so, one who breaks vessels in his anger, as he has done two evils - destroying his wealth; and letting his anger be in control, to make him transgress matters of the Torah. As from now on, he will have a struggle with the impulse of anger, to make him transgress his religion - like the matter that is written (Proverbs 29:22), “a hot-tempered man commits many offenses.” And we have already let you know that which our Rabbis, may their memory be blessed, said (Shabbat 105b), “One who breaks his vessels in his anger [...] should be like an idol worshiper in your eyes, as that is the way of the evil impulse. Today it tells him, ‘Do this,’ and tomorrow it tells him, ‘[...] worship idols.’” And our Rabbis, may their memory be blessed, said (Yevamot 44a), “A man should not pour out water from his well when others need it.” We were even warned not to waste the body, by giving it over to dangers or torturing the body to consume it needlessly with fasts from his distress and anger, and not to mourn [more than is necessary] for his dead [relative]. But [regarding] one who grieves and mourns over his iniquities - about him is it stated (Isaiah 57:18), “I note how they fare and will heal them; I will guide them and mete out solace to them, and to the mourners among them.” And it is stated (Genesis 9:5) “But for your souls’ blood, I will require a reckoning.” And our Rabbis, may their memory be blessed, said (Bava Kamma 91b), “From the hand of your souls (i.e., from yourself), will I require your blood.”

The pillar of שלום, peace, is presented as part of the legislation dealing with warfare – provided the war is not against the seven nations who occupied Canaan at the time the Jewish people entered it – in order to show how the Torah stresses peace. The Torah nonetheless decrees the utter annihilation of all the inhabitants of the land of Caanan because true peace can only come about when the wicked have been removed or have become penitents. We are even commanded to preserve ecological "peace" when the plants in question are of immediate and universal use to man, i.e. fruit- bearing. Such plants must not be destroyed even if by doing so the war would be shortened. The anointing of the priest who addresses the soldiers on their way to battle is designed to assure the soldiers that G–d loves them and has their welfare in mind. When we love G–d there will be peace between G–d and us and war against our (His) enemies. This is why the Torah orders us not to fear our enemies.

When the Torah speaks of wars conducted against a city (20,10), this is also an allusion to the war against the most powerful king, the evil urge, the war man is engaged in throughout his life. – כי תצור אל עיר, "When you lay siege to a city, etc." (20,19). This refers to a small city, i.e. the battle against the evil urge which has not yet become a major threat. The various details described in this passage may be viewed as metaphors for the measures to be taken to cleanse oneself spiritually. Rabbi Avraham Saba in his Tzror Hamor, as well as other commentators all underline the allegorical significance of this passage as describing the ongoing struggle with our evil urge.