ציטירנדיקער פּירוש אויף דברים 4:19

AND ALL THE HOST OF THEM. “The host of the earth” are those which have been mentioned: beasts, creeping things, fish, and all growing things, and also man. “The host of the heavens” are the two luminaries and the stars, mentioned above, just as it is written: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven.²³⁶Deuteronomy 4:19. It also includes the Separate Intelligences,²³⁷Intelligences without matter, generally referring to the angels and spheres. See Rambam, Hilchoth Yesodei Hatorah 3:9. Also Moreh Nebuchim, I, 49: “The angels are likewise incorporeal; they are intelligences without matter, etc.” (Friedlander’s translation.) just as it is written: I saw the Eternal sitting on His throne, and all the host of heaven standing by Him;²³⁸I Kings 22:19. also, The Eternal will punish the host of the high heaven on high.²³⁹Isaiah 24:21. It is here [in the expression, all the host of them], that He has hinted at the formation of the angels in the work of creation. Similarly, the souls of men are included in the host of heaven.²⁴⁰Ramban is thus inferring that the souls of all men of all generations were created at the beginning of creation. This thought is clearly expressed in the other writings of Ramban. (See Ramban’s letter to Rabbeinu Yonah, Kithvei Haramban, Vol. I, 383. See also in same volume his Commentary to Job 38:21, p. 117).

נדחים, "gone astray;" the word is used in a similar sense in Deut 4,19: "and you are drawn astray." Someone who violates G'd's commandments is considered as having gone astray. The Torah commands that we must not ignore such people but bring them back to one's "brother" i.e. to G'd. The reason the Torah repeats the instruction השב תשיבם, "you shall surely restore them" is that if you will make the first move in setting such people on the right path they will complete the journey back to G'd under their own steam.

כל יוצא צבא בישראל, “every one who goes to join the army among the Israelites.” Rashi comments that we learn from this verse that no one under the age of twenty is to join the army, something that corresponds to what we learned in Avot, בן עשרים לרדוף, “at the age of twenty one has matured enough to give chase.” (Avot, 5,25) It is possible to interpret the words כל יוצא צבא, as referring to all the men old enough to participate in general assemblies of the people. We know that every such general assembly is described as צבא, as for instance in לצבא צבא לעבודה באהל מועד, “to take part in the assembly around the Tent of Meeting in order to perform service” (Numbers 4,23). Another example of such a meaning of the word צבא would be the well-known term צבא השמים, “heavenly assemblies.” (Deut 4,19 and 15 other examples throughout the Bible) This is the reason why men participating in wars are not just described as חיילים, or אנשים לבושים בדים, “soldiers, or men wearing uniforms, but as יוצאי צבא, similar to יוצאי שער עירו, (Genesis 24,34) “all those assembled in the public square of his town.”