DEUT969 Do not take pity on someone who murders or maims his fellow Jew. If violence against one's fellow man goes unpunished, and we fail to rid ourselves of destructive, evil and aggressive people, we will live in fear and society will be unable to function. As is taught (Avos 3:2), “A man will swallow his neighbor alive.” Unless the fools know that they will be punished for their crimes, they will wreak havoc and make a normal life impossible.

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DEUT971 What is the intent of this? Lest you say: He is a poor man and did not injure the other intentionally, so I will be merciful to him; it is, therefore, written: "And let your eyes not pity" (Sifrei)

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DEUT972 [This verse]. Herein we have been admonished that if a person foresees a calamity approaching, he should bear Hashem's salvation within his heart and trust that it will happen, similar to what the pasuk says (Tehillim 85:10), "Surely His deliverance is near to those who fear Him." The pasuk also states (Yeshayahu 51:12), "Who is [nobel like] you? [Rashi: "Who is] a daughter of tzaddikim like you, filled with merit?"] [Why, then,] do you fear a mortal, destined to die?"

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DEUT973 See [[DEUT381]] Deuteronomy 8:11 forget SPERO 138

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DEUT975 Do not fear warfare, or panic at the sight of your enemy.... our Sages warn us that during battle, one may not think of his wife, his children or his land or property. One must clear one’s mind and think only of how to succeed in a battle. Also, each soldier must remind himself that the blood and welfare of every member of the Jewish nation is dependent upon him and if he flees and shirks his duty, it is as if he murdered them. Key concept: Each Jew must place all of his trust in Hashem, and in war time, when each Jewish fighter has the opportunity to sanctify Hashem's Name and bring glory to His people, he should not fear for his personal safety. Our Sages promised that if a Jewish soldier fights with all of his heart and might with intent to sanctify Hashem's Name, no harm will befall him. He and his children will build upstanding households in Israel and he will merit life in the World to Come.

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DEUT976 Today, the idea of not having children because of the enormous cost of bringing up children has permeated even the observant Jewish community. Specifically, the cost of Jewish education in day school, close to $10,000 a year per child in some institutions, has caused many parents to pause and reconsider having a large family. Is there any validity to this type of thinking in Judaism? If the money issue is mainly one of selfishness, where the parents want to use the money for leisure activities, there is no philosophical or moral Jewish leg to stand on, as leisure is certainly not a legitimate Jewish value or priority. But if the money is needed for legitimate basic essentials such as clothing, food, and Jewish education, can that be a legitimate Jewish reason to limit family size? Maimonides (Hilchot De'ot 5:11) addresses this concern by laying out the order that should be followed in achieving financial stability. First a person should have a job, then he should buy a house, and only then should he get married. This is the order mentioned in the Torah when mentioning the exemptions from army service [this and following verses]. Foolish people get married first, then buy home, and only then try to find proper working. This is the order of action mentioned in the curses of the Torah [Deuteronomy 28:30] as the path not to follow. However, says Maimonides, if a person structures his or her life in the correct order, he will not have such large financial worries. This may be merely good advice or specific advocacy of a particular Jewish lifestyle by Maimonides. However, in scanning the sources, other than what was mentioned about lack of food during the famine, there does not seem to be any other valid financial reason in Jewish thought for abstaining from procreation.

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DEUT977 (Continued from [[LEV70]] Leviticus 6:18 place SINAI1 301) This same consideration can be found in the procedure of the Torah for exempting individuals from participating in military battle. When all the troops were lined up, the officers would call out that the following were exempt and could go home: any man who had built a house but had not yet dedicated it; any man who had planted a vineyard and had not yet enjoyed its fruits; any man who had betrothed a wife but had not yet married her; and finally, all those who were fearful and faint-hearted and had no stomach for combat (Deuteronomy 20:5-8). While Rabbi Akiba accepts this at face value, Rabbi Yose the Galilean explains that by this last group the Torah did not mean simply cowards, but rather those who were fearful because of the sins they had committed and who therefore despaired of the protection of Providence in battle. And he adds that actually the first three groups of people were declared exempt to provide "covers" for this last group of the guilt-laden (T.B. Sotah 44a). If only "the fearful and faith – hearted" had been directed to withdraw, to leave would have been a public admission of sin and hence a deep humiliation. The Torah wished to spare their feelings by giving them three other reasons to leave the field, that they might go with an "honorable discharge." No other military manual in the world has ever had such elaborate procedures merely to safeguard the feelings of those who were not psychologically ready for battle.

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DEUT978 The Rabbis taught: "who has built a house," "who has planted a vineyard," "who has betrothed a woman": The Torah hereby teaches us proper conduct -- that one should first build a house, then plant vineyard, then betroth a woman (Sotah 44a)

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DEUT979 See [[DEUT849]] Deuteronomy 16:20 justice BLOCH 68

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DEUT980 We must do everything possible to protect people from being shamed. The Torah (verses 2-8) states that before the Jewish Army went to war it was announced that certain categories of people should return home: he who has built a new house, but has not dedicated it; he who has planted a vineyard but has not partaken from the fruits; he who has betrothed a wife, but has not taken her. In verse eight, a fourth category is mentioned: he who is fearful and fainthearted should also return home. Rabbi Yosi Haglili explains (Sotah 44a, cited by Rashi) that the fourth category refers to someone who fears that he is unworthy of being saved because of his transgressions. Rabbi Yosi adds that this is the reason why the other three categories were told to go home. If someone would leave the ranks because of his sins, he would feel embarrassed. But since other groups were also sent home, people would not know which individuals were leaving for which reasons. This is truly amazing. A large number of soldiers are sent home in wartime in order to save a sinner from humiliation. We must learn from here that we must do everything possible to protect people from shame.

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