Moments before heading into battle, when tension reaches its absolute peak, a designated priest stands before the soldiers to deliver words of awakening. This address is designed to fortify the spirits of the fighters, blending spiritual promises with practical and psychological preparation for the horrors of war. The priest opens with a foundational declaration of faith. The primary approach among commentators is that this serves as a profound reassurance: even if the soldiers possess no other merit than the fulfillment of this daily Commandment, it is enough for God to save them in battle [רש״י, רבנו בחיי, אדרת אליהו]. Remembering God's oneness instills the realization that against the singular power of the Creator, the might of foreign nations is entirely meaningless [גור אריה, רש ר הירש]. Furthermore, this declaration invokes the merit of wearing head phylacteries, which cast fear upon enemies and act as a spiritual shield against the evil inclination and dark forces that specifically provoke a person during times of extreme danger [כלי יקר]. Another perspective views the twice-daily recitation of this declaration as the spiritual equivalent of the ancient daily temple offerings, possessing the power to break the subjugation of foreign kingdoms [פני דוד]. To awaken the hearts of the soldiers and unify their ranks, the priest deliberately shifts his address from a singular call to a plural address to the gathered troops [תורה תמימה].
The priest then emphasizes that the soldiers are marching against their enemies. While this might seem obvious, it serves as a stark existential warning. The fighters are reminded that they are not engaging in a civil war against brothers, where mercy might be shown to captives, but rather facing foreign, ruthless adversaries [העמק דבר]. The message is sharp and clear: if they fall into enemy hands, they will receive no mercy. Understanding this reality is meant to trigger the soldiers' primal survival instincts, compelling them to fight with absolute courage and self-sacrifice [רש״י, מזרחי, רלב״ג, מלבי״ם].
The climax of the priest's address consists of four distinct warnings against fear. These cautions correspond directly to four specific psychological warfare techniques employed by foreign kings to sow terror on the battlefield, as well as the internal emotional struggles a soldier faces at different stages of combat.
The first warning is a prohibition against faint-heartedness and shrinking back [ביאור שטיינזלץ]. This addresses the natural revulsion and weakness a person feels at the thought of drawn swords and bloodshed [מלבי״ם]. It is directed against the terrifying sound of galloping and neighing warhorses [רש״י, תורה תמימה], a specific fear that is most relevant during the initial organization stage before the troops even set out on their journey [אדרת אליהו].
The second warning demands that soldiers not allow fear to penetrate their hearts [אבן עזרא, חזקוני]. This addresses the tangible dread of physical harm and injury [מלבי״ם], which typically attacks a fighter while actively marching toward the battlefield [אדרת אליהו]. Externally, it is meant to counter the intimidating noise of enemy troops deliberately clashing their shields together [רש״י].
The third warning cautions the fighters against becoming frantic and startled [ביאור שטיינזלץ, רש ר הירש]. On the battlefield, the enemy attempts to induce panic through deafening blasts of horns and trumpets [רש״י]. The priest instructs the soldiers not to lose their composure or flee in terror [אבן עזרא, חזקוני]. At the same time, they must not act with reckless haste or impatience in an attempt to secure a quick victory. Instead, they must manage the battle with calculated deliberation [העמק דבר, קונטרס חיבה יתירה, תולדות יצחק]. This warning is crucial for the critical moments when the actual fighting begins [אדרת אליהו].
The final warning forbids mental collapse and emotional shattering [ביאור שטיינזלץ]. It is directed against the piercing shrieks and battle cries of the enemy forces [רש״י]. The priest demands that the warriors maintain absolute stability in their actions [אבן עזרא, חזקוני]. They must not break or retreat, even when confronting severe obstacles or enduring tactical setbacks in the very midst of the war [העמק דבר, אדרת אליהו].