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{
  "title": "Rashi on Judges",
  "index": {
    "title": "Rashi on Judges",
    "categories": [
      "Tanakh",
      "Rishonim on Tanakh",
      "Rashi",
      "Prophets"
    ],
    "schema": {
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      "depth": 3,
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      "sectionNames": [
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        "Comment"
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      "titles": [
        {
          "lang": "en",
          "text": "Rashi on Shoftim"
        },
        {
          "lang": "en",
          "text": "Rashi on Jdg"
        },
        {
          "lang": "en",
          "text": "Rashi on Judg"
        },
        {
          "lang": "en",
          "text": "Rashi on Jdg."
        },
        {
          "lang": "en",
          "text": "Rashi on Judg."
        },
        {
          "text": "רש״י על שופטים",
          "lang": "he"
        },
        {
          "text": "רש”י על שופטים",
          "lang": "he"
        },
        {
          "text": "רש\"י על שופטים",
          "lang": "he",
          "primary": true
        },
        {
          "text": "Rashi on Judges",
          "lang": "en",
          "primary": true
        }
      ],
      "title": "Rashi on Judges",
      "heTitle": "רש\"י על שופטים",
      "heSectionNames": [
        "פרק",
        "פסוק",
        "פירוש"
      ],
      "key": "Rashi on Judges"
    },
    "authors": [
      {
        "en": "Rashi",
        "he": "רש״י",
        "slug": "rashi"
      }
    ],
    "enDesc": "Commentary on the Tanakh written by Rabbi Shlomo Yitzchaki (Rashi). Rashi lived in Troyes, France (1040-1105). Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh. Over 300 supercommentaries have been written to further explain Rashi’s comments on the Torah. While quoting many midrashim and Talmudic passages, Rashi, in his commentary, states that his purpose is to present the pshat (contextual meaning) of the text.",
    "pubDate": [
      1476
    ],
    "hasErrorMargin": true,
    "compDate": [
      1075,
      1105
    ],
    "compPlace": "Middle-Age France",
    "pubPlace": "Guadalajara, Spain",
    "era": "RI",
    "dependence": "Commentary",
    "base_text_titles": [
      {
        "en": "Judges",
        "he": "שופטים"
      }
    ],
    "base_text_mapping": "many_to_one",
    "collective_title": {
      "en": "Rashi",
      "he": "רש\"י"
    },
    "is_cited": true,
    "heTitle": "רש\"י על שופטים",
    "titleVariants": [
      "Rashi on Shoftim",
      "Rashi on Jdg",
      "Rashi on Judg",
      "Rashi on Jdg.",
      "Rashi on Judg.",
      "Rashi on Judges"
    ],
    "heTitleVariants": [
      "רש״י על שופטים",
      "רש”י על שופטים",
      "רש\"י על שופטים"
    ],
    "sectionNames": [
      "Chapter",
      "Verse",
      "Comment"
    ],
    "depth": 3,
    "heCategories": [
      "תנ\"ך",
      "ראשונים על התנ״ך",
      "רש\"י",
      "נביאים"
    ],
    "compDateString": {
      "en": " (c.1075  – c.1105 CE)",
      "he": " (1075 – 1105 לספירה בקירוב)"
    },
    "pubDateString": {
      "en": " (1476 CE)",
      "he": " (1476 לספירה)"
    },
    "compPlaceString": {
      "en": "Middle-Age France",
      "he": "צרפת של ימי הביניים"
    },
    "pubPlaceString": {
      "en": "Guadalajara, Spain",
      "he": "גוודלחרה, ספרד"
    }
  },
  "text": {
    "he": "<b>מִי יַעֲלֶה לָּנוּ אֶל הַכְּנַעֲנִי.</b> עַל מְקוֹמוֹת שֶׁהִפַּלְנוּ בְּגוֹרָל וַעֲדַיִן לֹא נִכְבְּשׁוּ: <b>יְהוּדָה יַעֲלֶה.</b> שֵׁבֶט יְהוּדָה יַעֲלֶה תְּחִלָּה לִכְבֹּשׁ אֶת גּוֹרָלוֹ: <b>לְשִׁמְעוֹן אָחִיו.</b> לְשֵׁבֶט שִׁמְעוֹן: <b>עֲלֵה אִתִּי.</b> וְעָזְרֵנִי לִכְבּוֹשׁ אֶת מַה שֶׁנָּפַל בְּגוֹרָלִי וְיֵשׁ פּוֹתְרִין: יְהוּדָה יַעֲלֶה, הוּא עָתְנִיאֵל, הוּא יַעְבֵּץ, שֶׁאָנוּ אוֹמְרִים בְּמַסֶּכֶת תְּמוּרָה (טז א): מַה שְּׁמוֹ, יְהוּדָה אֲחִי שִׁמְעוֹן שְׁמוֹ, וּלְשִׁמְעוֹן אָחִיו אָמַר שֶׁיֵּלֵךְ אִתּוֹ: <b>בְּבֶזֶק.</b> שֵׁם מָקוֹם: <b>שִׁבְעִים מְלָכִים וְגוֹ׳.</b> מִכָּאן אַתָּה לָמֵד מַה גְּדוּלָּתָן וְעָשְׁרָן שֶׁל מַלְכֵי כְּנַעַן, שֶׁהֲרֵי אֲדֹנִי בֶזֶק לֹא הָיָה כְּדַאי לִמְנוֹת (יהושע יב) עִם מַלְכֵי כְּנַעַן בְּשֵׁם ׳מֶלֶךְ׳, וְכָתוּב בּוֹ כֵּן: <b>וַיְבִיאֻהוּ יְרוּשָׁלִַם.</b> שֶׁהָלְכוּ מִשָּׁם לְהִלָּחֵם עַל יְרוּשָׁלַיִם: <b>שִׁלְּחוּ בָאֵשׁ.</b> שִׁלְּחוּ אֵשׁ בְּכֻלָּהּ: <b>אֲחִי כָלֵב.</b> מֵאִמּוֹ: <b>וַתְּסִיתֵהוּ.</b> (תרגום:) וְאַמְלָכְתֵּיהּ, לְשׁוֹן נִמְלָךְ, שֶׁמְּיַעֲצִין הָאָדָם וּמַשִּׂיאִין לִבּוֹ לְדָבָר אַחֵר, נִרְאֶה לִי: <b>וַתִּצְנַח.</b> (תרגום:) וְאִתְרְכִינַת, לִיפּוֹל לְרַגְלֵי אָבִיהָ: <b>אֶרֶץ הַנֶּגֶב.</b> אָדָם שֶׁבֵּיתוֹ מְנֻגָּב מִכָּל טוּב, שֶׁאֵין בּוֹ אֶלָּא תּוֹרָה: <b>גֻּלֹּת מָיִם.</b> שְׂדֵה בֵּית הַבַּעַל, (תרגום:) אֲתַר בֵּית שָׁקְיָא דְמַיָּא: <b>מֵעִיר הַתְּמָרִים.</b> הִיא יְרִיחוֹ, שֶׁנִּתַּן לָהֶם דּוּשְׁנָהּ שֶׁל יְרִיחוֹ לְאָכְלָהּ עַד שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, וּמִי שֶׁיִּבְנֶה בֵּית הַבְּחִירָה בְּחֶלְקוֹ יִטְּלֶנָּה, כְּדֵי שֶׁיְּהֵא לְכָל יִשְׂרָאֵל חֵלֶק בְּבֵית הַבְּחִירָה, וּנְתָנוּהָ לִבְנֵי יִתְרוֹ אַרְבַּע מֵאוֹת אַרְבָּעִים שָׁנָה, וְהַתַּלְמִידִים שֶׁבָּהֶם הִנִּיחוּהָ וְהָלְכוּ אֵצֶל עָתְנִיאֵל בֶּן קְנַז הוּא יַעְבֵּץ בְּמִדְבַּר יְהוּדָה אֲשֶׁר בְּנֶגֶב עֲרָד לִלְמוֹד תּוֹרָה: <b>וַיֵּשֶׁב אֶת הָעָם.</b> עִם הַתַּלְמִידִים הַיּוֹשְׁבִים לְפָנָיו הוּא בִּקֵּשׁ מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּזְמִין לוֹ תַּלְמִידִים הֲגוּנִים, שֶׁנֶּאֱמַר (דברי הימים א ד:י) וַיִּקְרָא יַעְבֵּץ לֵאלֹהִים וְגוֹ׳, וְזִמֵּן לוֹ הַחֲסִידִים הַלָּלוּ: <b>כִּי לֹא לְהוֹרִישׁ.</b> תִּרְגֵּם יוֹנָתָן: בָּתַר כֵּן דְּחָבוּ, לָא יְכִילוּ לְתָרְכָא יָת יָתְבֵי מֵישְׁרָא: <b>וְאֶת הַיְבוּסִי יֹשֵׁב יְרוּשָׁלִַם.</b> מָחוֹז הָיָה בִּירוּשָׁלַיִם שֶׁשְּׁמוֹ יְבוּסִי (פרקי דרבי אליעזר לו), וּמִבְּנֵי אֲבִימֶלֶךְ הָיוּ, וְלֹא הוֹרִישָׁם מִפְּנֵי הַשְּׁבוּעָה (בראשית כא:כג-כד) עַד שֶׁבָּא דָוִד (שמואל ב ה:ו-ז), לְפִי שֶׁעֲדַיִן הָיָה נֶכְדּוֹ קַיָּם, וְהוּא נִשְׁבַּע לוֹ וּלְנִינוֹ וּלְנֶכְדּוֹ: <b>בֵּית אֵל.</b> שֶׁנָּפַל בְּגוֹרָלָם (יהושע טז:א), וְאַף עַל פִּי שֶׁפֶּסֶל מִיכָה עִמָּהֶם, שֶׁהֲרֵי מִיכָה מִשֵּׁבֶט אֶפְרַיִם (שופטים יז:א), נֶאֱמַר כָּאן ׳וַה׳ עִמָּם׳, הוּא שֶׁאָמַר דָּנִיֵּאל (דניאל ט:ז): לְךָ ה׳ הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים: <b>וַיָּתִירוּ.</b> עַל יְדֵי אֲחֵרִים, (תרגום:) וּשְׁלָחוּ מְאַלְּלִין, וְיָתוּרוּ אֶת אֶרֶץ (במדבר יג:ב) נֶאֱמַר בַּמְרַגְּלִים עַצְמָן, וְאֵלּוּ שֶׁשָּׁלְחוּ מְרַגְּלִים נֶאֱמַר בָּהֶם וַיָּתִירוּ: <b>אֶת מְבוֹא הָעִיר.</b> שֶׁהָיוּ נִכְנָסִים לָהּ דֶּרֶךְ הַמְּעָרָה, וְלוּז אֶחָד עוֹמֵד עַל פִּי הַמְּעָרָה וְנִכְנָסִים דֶּרֶךְ הַלּוּז לַמְּעָרָה: <b>וַיַּרְאֵם.</b> בְּאֶצְבָּעוֹ: <b>לוּז.</b> שֶׁגָּדְלוּ בּוֹ אֱגוֹזִים דַּקִּים, קולדר״א בְּלַעַ״ז: <b>הוּא שְׁמָהּ עַד הַיּוֹם.</b> לֹא בִּלְבְּלָה סַנְחֵרִיב, וְלֹא הֶחֱרִיבָהּ נְבוּכַדְנֶצַּר: <b>וְלֹא הוֹרִישׁ מְנַשֶּׁה.</b> סִפֵּר הַכָּתוּב בִּגְנוּתוֹ, שֶׁהִתְחִילוּ לִמְעוֹל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁצִּוָּה אוֹתָם (במדבר לג:נב): וְהוֹרַשְׁתֶּם אֶת כָּל יוֹשְׁבֵי הָאָרֶץ וְגוֹ׳: <b>וַיַּעַל מַלְאַךְ ה׳.</b> שָׁנִינוּ בְּ׳סֵדֶר עוֹלָם׳ (פרק יט): זֶה הָיָה פִּנְחָס: <b>אֶל הַבֹּכִים.</b> שֵׁם הַמָּקוֹם: <b>אַעֲלֶה אֶתְכֶם.</b> כָּךְ הָיָה דַעְתִּי מִתְּחִלָּה לְהַעֲלוֹתְכֶם מִמִּצְרַיִם, וְכֵן עָשִׂיתִי עַל מְנָת לְהוֹרִישׁ אֶת אוֹיְבַי: <b>וְגַם אָמַרְתִּי.</b> עַתָּה אָמַרְתִּי בְּאַפִּי: <b>לְצִדִּים.</b> לִמְצַדְּדִים בְּצִדְּכֶם בִּגְדוּדִים וְגַיָּסוֹת לִשְׁלֹל וְלָבוֹז: <b>וַיְשַׁלַּח יְהוֹשֻׁעַ וְגוֹ׳.</b> זֶה הַמַּעֲשֶׂה הָיָה מֻקְדָּם, אֶלָּא לְפִי שֶׁבָּא לוֹמַר (פסוק יא): וַיַּעֲשׂוּ הָרַע, הִתְחִיל לוֹמַר כֵּן: יְהוֹשֻׁעַ כְּשֶׁמֵּת, וְקִבְּלוּ לְפָנָיו לַעֲבֹד ה׳, שְׁלָחָם אִישׁ לְנַחֲלָתוֹ, וְהֵם עָבְדוּ אֶת ה׳ כָּל יָמָיו וְכָל יְמֵי הַזְּקֵנִים, וְאַחַר כָּךְ: וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל הָרַע: <b>אֲשֶׁר הֶאֱרִיכוּ יָמִים וְגוֹ׳.</b> יָמִים הֶאֱרִיכוּ, שָׁנִים לֹא הֶאֱרִיכוּ, לְפִי שֶׁנִּתְעַצְּלוּ בְּהֶסְפֵּדוֹ, הוּא שֶׁנֶּאֱמַר (פסוק ט): הַר גָּעַשׁ, שֶׁרָעַשׁ עֲלֵיהֶם הָהָר לְהָרְגָן: <b>בְּתִמְנַת חֶרֶס.</b> עַל שֵׁם שֶׁהֶעֱמִידוּ תְּמוּנַת חֶרֶס עַל קִבְרוֹ, כְּלוֹמַר חֲבָל עַל אָדָם שֶׁהֶעֱמִיד הַחַמָּה וּמוּטָל בְּקֶבֶר: <b>בְּכָל אֲשֶׁר יָצְאוּ יַד ה׳ הָיְתָה בָּם לְרָעָה.</b> עַל אֲבִימֶלֶךְ וּמַחְלוֹן וְכִלְיוֹן נֶאֱמַר בְּ׳סֵדֶר עוֹלָם׳ (פרק יב): <b>וַיָּקֶם ה׳ שֹׁפְטִים.</b> תָּמִיד מִדּוֹר אֶל דּוֹר, כְּמוֹ שֶׁהוּא מוֹנֶה וְהוֹלֵךְ בַּסֵּפֶר הַזֶּה, שׁוֹפֵט אַחַר שׁוֹפֵט: <b>וְכִי הֵקִים.</b> לְשׁוֹן הֹוֶה, וְכַאֲשֶׁר הָיָה מֵקִים לָהֶם שׁוֹפְטִים, וְהָיָה ה׳ עִם הַשּׁוֹפֵט וְגוֹ׳: <b>כִּי יִנָּחֵם.</b> שֶׁהָיָה מִתְנַחֵם לָהֶם עַל הָרָעָה, כֵּן תִּרְגֵּם יוֹנָתָן: <b>מִנַּאֲקָתָם.</b> מִפְּנֵי נַאֲקָתָם, הָעוֹלָה לְפָנָיו מִפְּנֵי אוֹיְבֵיהֶם: <b>לֹא הִפִּילוּ.</b> לֹא הִנִּיחוּ דָבָר לִהְיוֹת נוֹכָחִים עַל כָּל הַבָּא עֲלֵיהֶם: <b>הֲשֹׁמְרִים הֵם.</b> ה״א חֲטַף פַּתַּח הוּא נָקוּד, לְפִי שֶׁהוּא לְשׁוֹן שְׁאֵלָה וְנִסָּיוֹן: <b>לְנַסּוֹת בָּם אֶת יִשְׂרָאֵל.</b> אֶת דּוֹר הָאַחֵר אֲשֶׁר לֹא יָדְעוּ אֶת נִסֵּי מִלְחֲמוֹת כְּנַעַן וְלֹא רָאוּ אֶת הַמַּעֲשֶׂה הַגָּדוֹל, וְהִמְרוּ וּמָעֲלוּ בַמָּקוֹם: <b>רַק לְמַעַן דַּעַת.</b> רַק לְדָבָר הַזֶּה לְבַדּוֹ הִנִּיחָם, לְמַעַן דַּעַת וּלְהִתְבּוֹנֵן דּוֹרוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מַה הַחֵטְא גּוֹרֵם, כִּי עַתָּה הֵם זְקוּקִים לְלַמְּדָם מִלְחָמָה: <b>רַק אֲשֶׁר לְפָנִים.</b> שֶׁהָיוּ עוֹמְדִים לְשָׁרֵת אֶת ה׳: <b>לֹא יְדָעוּם.</b> לְמִלְחָמוֹת הַלָּלוּ וְטַכְסִיסֵיהֶם, וְלֹא נִצְרְכוּ לָהֶם: <b>חֲמֵשֶׁת סַרְנֵי פְלִשְׁתִּים.</b> הֵם הַגּוֹיִם אֲשֶׁר הִנִּיחַ לְנַסּוֹת: <b>וַתְּהִי עָלָיו רוּחַ ה׳.</b> דָּרַשׁ רַבִּי תַּנְחוּמָא (מדרש תנחומא שמות כ) נִסְתַּכֵּל בָּהֶם, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה בְּמִצְרַיִם (שמות ג:ז) רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי, מַה הֵן שְׁתֵּי רְאִיּוֹת הַלָּלוּ, אָמַר לוֹ: רוֹאֶה אֲנִי שֶׁעֲתִידִין לִטְעוֹת בָּעֵגֶל, וְאַף עַל פִּי כֵן ׳רָאִיתִי אֶת עֳנִי עַמִּי׳. זוֹ דָּרַשׁ עָתְנִיאֵל, אָמַר: בֵּין זַכִּים בֵּין חַיָּבִים, עָלָיו לְהוֹשִׁיעָם: <b>אֶת עִיר הַתְּמָרִים.</b> יְרִיחוֹ: <b>אִטֵּר יַד יְמִינוֹ.</b> תִּרְגֵּם יְהוֹנָתָן: גְּבַר גְּמִיד יַד יְמִינֵיהּ, וְכָל גְּמִיד לְשׁוֹן אֲרָמִי הוּא, דָּבָר כָּווּץ מֵחֲמַת חֹלִי, ריטרי״ט בְּלַעַ״ז; לֹא הָיָה שׁוֹלֵט בְּיַד יְמִינוֹ. וּבִלְשׁוֹן עִבְרִי: אִטֵּר, אָטוּם, כְּמוֹ (תהלים סט:טז) וְאַל תֶּאְטַר עָלַי בְּאֵר פִּיהָ, אָטוּם בְּיַד יְמִינוֹ, שֶׁלֹּא הָיָה שׁוֹלֵט בָּהּ: <b>גֹּמֶד אָרְכָּהּ.</b> אַמָּה גְּדוּמָה, וּבִלְשׁוֹן אַשְׁכְּנַז: דוימ״ן לאנ״ג, וּבִלְשׁוֹן לַעַז: גשקור״ט: <b>עַל יֶרֶךְ יְמִינוֹ.</b> לְפִי שֶׁבִּשְׂמֹאלוֹ שׁוֹלֵט, יֹאחֲזֶנָּה בִּשְׂמֹאלוֹ: <b>אִישׁ בָּרִיא.</b> (תרגום:) פָּטִים: <b>וַיְשַׁלַּח אֶת הָעָם.</b> חָזַר לַאֲחוֹרָיו וְלִוָּה אֶת חֲבוּרַת יִשְׂרָאֵל אֲשֶׁר בָּאוּ עִמּוֹ לָשֵׂאת אֶת הַמִּנְחָה, וְלִוָּה אוֹתָם עַד הַגִּלְגָּל: <b>וְהוּא שָׁב.</b> יְחִידִי: <b>מִן הַפְּסִילִים.</b> מָקוֹם שֶׁפּוֹסְלִים שָׁם אֲבָנִים מִן הָהָר, וְכֵן תִּרְגֵּם יוֹנָתָן: מִן מַחְצְבַיָּא, וּבָא אֶל עֶגְלוֹן וַיֹּאמֶר לוֹ: <b>וַיֹּאמֶר הָס.</b> אָמַר עֶגְלוֹן: שִׁתְקוּ אֶת הַכֹּל מֵעָלַי, וְיוֹנָתָן תִּרְגֵּם הָס: סְלִיק, הוֹצִיא כָּל אִישׁ, וְאַף עַל פִּי כֵן ׳הָס׳, לְשׁוֹן שְׁתוֹק: <b>בַּעֲלִיַּת הַמְּקֵרָה.</b> (תרגום:) בַּעֲלִיַּת בֵּית קַיְטָא, שֶׁהָיְתָה לָאֲוִיר וְצוֹנֶנֶת: <b>דְּבַר אֱלֹהִים לִי אֵלֶיךָ.</b> וְצָרִיךְ אַתָּה לַעֲמוֹד: <b>וַיָּקָם מֵעַל הַכִּסֵּא.</b> לְכָךְ זָכָה וְיָצְאָה מִמֶּנּוּ רוּת: <b>הַנִּצָּב.</b> הוּא הַבַּרְזֶל שֶׁהַשָּׁנוּן תָּחוּב לְתוֹכוֹ, שֶׁקּוֹרִין הול״ט בְּלַעַ״ז, הוּא הַמַּעֲמִיד הַחֶרֶב עַל פִּי תַּעְרָהּ: <b>הַלַּהַב.</b> הוּא הַשָּׁנוּן שֶׁקּוֹרִין ברונ״ט בְּלַעַ״ז, וּבְלַעַ״ז למ״א: <b>וַיִּסְגֹּר הַחֵלֶב.</b> שֻׁמָּנוֹ, שֶׁהָיָה שָׁמֵן מְאֹד, וְכִסָּה אֶת כָּל אֹרֶךְ הַחֶרֶב: <b>וַיֵּצֵא הַפַּרְשְׁדֹּנָה.</b> תִּרְגֵּם יוֹנָתָן: וּנְפַק אוּכְלֵיהּ שְׁפִיךְ, עֲשָׂאָן כִּשְׁתֵּי תֵבוֹת וְשִׁי״ן מְשַׁמֶּשֶׁת לִשְׁתֵּיהֶן, וַיֵּצֵא הַפֶּרֶשׁ, שְׁדוֹנָה, בִּשְׁפִיכָה. שָׁפַךְ, ׳שְׁדָא׳ כְּתַרְגּוּמוֹ: <b>וַיֵּצֵא אֵהוּד הַמִּסְדְּרוֹנָה.</b> מִן הָעֲלִיָּה אֶל הַמִּסְדְּרוֹנָה, תִּרְגֵּם יוֹנָתָן: לְאַכְסַדְרָא: <b>וְנָעָל.</b> בְּמַפְתֵּחַ: <b>וְהוּא יָצָא.</b> אֵהוּד יָצָא, וְעַבְדָיו שֶׁל עֶגְלוֹן בָּאוּ: <b>מֵסִיךְ רַגְלָיו.</b> (תרגום:) עָבֵיד צוֹרְכֵיהּ, הֵם נְקָבִים הַגְּדוֹלִים: <b>עַד בּוֹשׁ.</b> עַד עִכּוּב, כְּלוֹמַר זְמַן אָרוֹךְ: <b>נִמְלָט.</b> בָּרַח, אישקימוציי״ר בְּלַעַ״ז: <b>עַד הִתְמַהְמְהָם.</b> כְּמוֹ (שיר השירים א:יב) עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ, (שם ב:ז) אֶת הָאַהֲבָה עַד שֶׁתֶּחְפָּץ, בְּעוֹד שֶׁשְּׁנֵינוּ חֲפֵצִים בָּהּ: <b>הַשְּׂעִירָתָה.</b> יַעַר דַּק וְעָב, שֶׁקּוֹרִין ברוצ״ש בְּלַעַ״ז, וְטוֹב הוּא לְהֵחָבֵא וְהַרְבֵּה יֵשׁ בְּסֵדֶר זְרָעִים שֶׁעַנְפֵי אִילָנוֹת דַּקִּים קְרוּיִין שֵׂעָר (כלאים ד:ט) הוֹפֵךְ אֶת הַשֵּׂעָר, (פאה ב:ג) וְאִם הָיָה הַשֵּׂעָר כּוֹתֵשׁ: <b>וַיְהִי בְּבוֹאוֹ.</b> שֶׁעָבַר אֶת הַיַּרְדֵּן וּבָא לִמְקוֹמוֹ בְּאֶרֶץ כְּנָעַן: <b>בְּהַר אֶפְרָיִם.</b> שֶׁהָיָה בְּאֶרֶץ כְּנַעַן בְּעֵבֶר הַיַּרְדֵּן הַמַּעֲרָבִי, וְאֶרֶץ מוֹאָב הָיְתָה בְּעֵבֶר הַיַּרְדֵּן בְּמִזְרָחוֹ, מִתּוֹךְ שֶׁשָּׁלְטוּ בְּיִשְׂרָאֵל וְעָבְרוּ אֶת הַיַּרְדֵּן, יָרְשׁוּ אֶת יְרִיחוֹ, כְּמוֹ שֶׁכָּתוּב לְמַעְלָה (פסוק יג) וְנָתְנוּ אֶת סַרְנֵיהֶם וּשְׁלִיטֵיהֶם עַל יִשְׂרָאֵל: <b>רִדְפוּ.</b> לַהֲרֹג אֶת כָּל מוֹאָב שֶׁבְּעֵבֶר הַיַּרְדֵּן שֶׁלָּנוּ: <b>וַיִּלְכְּדוּ אֶת מַעְבְּרוֹת הַיַּרְדֵּן.</b> שֶׁלֹּא יַעַבְרוּ מוֹאָב לָנוּס וְלָשׁוּב אֶל אַרְצָם: <b>כָּל שָׁמֵן.</b> (תרגום:) כָּל גְּבַר אֵימְתָן: <b>מַלְמַד.</b> הוּא דָּרְבָן, מַרְדֵּעַ, אגויילו״ן בְּלַעַ״ז: <b>בַּחֲרֹשֶׁת הַגּוֹיִם.</b> שֵׁם עִיר, עַל שֵׁם שֶׁהָיְתָה חֲזָקָה וְשׁוֹלֶטֶת: <b>לָחַץ אֶת בְּנֵי יִשְׂרָאֵל בְּחָזְקָה.</b> דָּרַשׁ רַבִּי תַּנְחוּמָא (צו ב): בְּגִדּוּפִין, וְכֵן הוּא אוֹמֵר (מלאכי ג:יג): חָזְקוּ עָלַי דִּבְרֵיכֶם: <b>אֵשֶׁת לַפִּידוֹת.</b> שֶׁהָיְתָה עוֹשָׂה פְּתִילוֹת לַמִּקְדָּשׁ: <b>תַּחַת תֹּמֶר.</b> תְּמָרִים הָיוּ לָהּ בִּירִיחוֹ: <b>בֵּין הָרָמָה וּבֵין בֵּית אֵל בְּהַר אֶפְרָיִם.</b> לְפִי תַּרְגּוּמוֹ שֶׁל יוֹנָתָן יֵשׁ לִלְמֹד שֶׁאֵין מִקְרָא זֶה כְּמַשְׁמָעוֹ, וְאֵין אֵלּוּ סִימָנֵי מְקוֹם יְשִׁיבָתָהּ, אֶלָּא לָמַדְנוּ שֶׁאִשָּׁה עֲשִׁירָה הָיְתָה וּמִן הַמְּקוֹמוֹת הָאֵלּוּ הָיְתָה פַּרְנָסָתָהּ, וְהִיא יוֹשֶׁבֶת בְּעִירָהּ, עֲטָרוֹת שְׁמָהּ: <b>תַּחַת תֹּמֶר.</b> תְּמָרִים הָיוּ לָהּ בִּירִיחוֹ, וּכְרָמִים בָּרָמָה, וְזֵיתִים בְּבִקְעַת בֵּית אֵל, שֶׁהוּא מְקוֹם שָׁמֵן, וְעָפָר חִוָּר בְּהַר אֶפְרַיִם, (תרגום:) ׳בְּטוּר מַלְכָּא׳, אוֹמֵר אֲנִי שֶׁמּוֹכְרִין אוֹתָהּ לְיוֹצְרֵי חֶרֶשׂ. וְיֵשׁ פּוֹתְרִין: ׳עָפָר חִוָּר׳, שְׂדֵה זֶרַע, כְּמוֹ (משנה שביעית ב:א): שְׂדֵה הַלָּבָן: <b>הֲלֹא צִוָּה.</b> בְּיַד מֹשֶׁה (דברים כ:יז): כִּי הַחֲרֵם תַּחֲרִימֵם, כָּךְ שְׁנוּיָה בִּמְכִילְתָא (בא יב): <b>וַיַּעַל בְּרַגְלָיו.</b> עִמּוֹ: <b>אֵלוֹן בְּצַעֲנַנִּים.</b> (תרגום:) מֵישַׁר אַגְנַיָּא, מְקוֹם מֵישַׁר שֶׁל בְּצָעִים, מריש״ק בְּלַעַ״ז וְהוּא אַגְנַיָּא גֵּבִים, כְּמִין גּוּמוֹת שֶׁהַמַּיִם נִקְבָּצִים שָׁם, ׳אַגְנֵי דְּאַרְעָא מִקְרוֹן׳ (קידושין סא א): <b>מֵחֲרֹשֶׁת הַגּוֹיִם אֶל נַחַל קִישׁוֹן.</b> הִזְעִיקָם שֶׁיֵּלְכוּ אֶל נַחַל קִישׁוֹן מֵחֲרֹשֶׁת הַגּוֹיִם שֶׁהוּא יוֹשֵׁב שָׁם: <b>בַּשְּׂמִיכָה.</b> תִּרְגֵּם יוֹנָתָן: בְּגוֹנְכָא, וּפֵרַשׁ רַב הַאי (שבת נא א): גּוֹנְכָא - גְּלוּפְקְרִין, קוט״א בְּלַעַ״ז: <b>נֹאד הֶחָלָב.</b> שֶׁהֶחָלָב מַכְבִּיד אֶת הַגּוּף לִהְיוֹת נִרְדָּם: <b>עֲמֹד פֶּתַח הָאֹהֶל.</b> זָרְזִי עַצְמֵךְ כְּזָכָר. וְיֵשׁ פּוֹתְרִים: ׳עֲמֹד׳, כְּמוֹ לַעֲמֹד: <b>יְתַד הָאֹהֶל.</b> קבילי״ל בְּלַעַ״ז, שֶׁתּוֹקְעִין בָּאָרֶץ עִם שִׁפּוּלֵי הָאֹהֶל לְפוֹשְׁטוֹ: <b>הַמַּקֶּבֶת.</b> (תרגום:) אַרְזַפְתָּא, מרטי״ל בְּלַעַ״ז: <b>בַּלָּאט.</b> (תרגום:) בְּרָז, חֶרֶשׁ: <b>וַתִּצְנַח בָּאָרֶץ.</b> (תרגום:) וּנְעָצַת בְּאַרְעָא: <b>בְּרַקָּתוֹ.</b> (תרגום:) בְּצִידְעֵיהּ, ניל״ה טימפי״ה בְּלַעַ״ז, וּתְחָבָהּ בְּרַקָּתוֹ וּבָאָרֶץ: <b>בִּפְרֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם.</b> כְּשֶׁבָּאוּ פְּרָצוֹת עַל יִשְׂרָאֵל שֶׁפָּרְצוּ בָּהֶם אוֹיְבֵיהֶם עַל עָזְבָם אֶת ה׳, וְהִתְנַדֵּב הָעָם לָשׁוּב בִּתְשׁוּבָה, מֵעַתָּה בָּרְכוּ אֶת ה׳ עַל הַתְּשׁוּעוֹת שֶׁעָשָׂה: <b>אָנֹכִי אָנֹכִי.</b> כָּפוּל, שָׁמַעְתִּי מִדְרַשׁ אַגָּדָה (ילקוט שמעוני ב מז) לֹא קִפֵּחַ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכַר תָּבוֹר וְכַרְמֶל, שֶׁבָּאוּ לְמַתַּן תּוֹרָה לָתֵת עֲלֵיהֶם אֶת הַתּוֹרָה וְחָזְרוּ בְּבֹשֶׁת הַפָּנִים, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, סוֹף שֶׁאֲנִי פּוֹרֵעַ לָכֶם כִּפְלַיִם, נֶאֱמַר בְּסִינַי (שמות כ:ב) אָנֹכִי ה׳ אֱלֹהֶיךָ, בְּתָבוֹר יֵאָמַר: אָנֹכִי אָנֹכִי. נֶאֱמַר בְּסִינַי (שם) אָנֹכִי ה׳ אֱלֹהֶיךָ, בְּכַרְמֶל יֵאָמַר, כָּפוּל (מלכים א יח:לט) ה׳ הוּא הָאֱלֹהִים, ה׳ הוּא הָאֱלֹהִים, בִּימֵי אֵלִיָּהוּ: <b>ה׳ בְּצֵאתְךָ מִשֵּׂעִיר.</b> זֶה מַתַּן תּוֹרָה, כְּמָה שֶׁנֶּאֱמַר (דברים לג:ב) וְזָרַח מִשֵּׂעִיר לָמוֹ, וּמַה עִנְיָנָהּ לְכָאן, כָּךְ אָמְרָה דְּבוֹרָה: קָשָׁה הִיא הַתּוֹרָה לִפְרֹשׁ מִמֶּנָּה וְטוֹבָה הִיא לִדְבַּק בָּהּ, שֶׁהֲרֵי בְּמוֹרָא וּבִגְבוּרָה נִתְּנָה, וּלְכָךְ נִמְסְרוּ יִשְׂרָאֵל בְּיַד אוֹיְבֵיהֶם עַל פְּרִישָׁתָם הֵימֶנָּה וּכְשֶׁהִתְנַדְּבוּ לַעֲסוֹק בָּהּ נוֹשְׁעוּ, כָּל זֶה יֵשׁ לִלְמֹד מִתַּרְגּוּמוֹ שֶׁל יוֹנָתָן: <b>נָטְפוּ.</b> הֵזִילוּ טַל תְּחִיָּה: <b>הָרִים נָזְלוּ.</b> כְּמַיִם נוֹזְלִים נָמוֹגוּ: <b>זֶה סִינַי.</b> כְּבָר מְפֹרָשׁ (שמות יט:כ) מַה נִרְאָה בּוֹ: עָשַׁן כֻּלּוֹ, וְקוֹל, וְלַפִּידִים וְאֵשׁ: <b>מִפְּנֵי ה׳.</b> וַהֲרֵי זֶה מִקְרָא קָצָר ׳זֶה סִינַי׳, מַה אֵרַע בּוֹ, מִפְּנֵי אֲשֶׁר יָרַד עָלָיו ה׳: <b>בִּימֵי שַׁמְגַּר בֶּן עֲנָת בִּימֵי יָעֵל.</b> מְלַמֵּד שֶׁאַף יָעֵל שָׁפְטָה אֶת יִשְׂרָאֵל בְּיָמֶיהָ: <b>חָדְלוּ אֳרָחוֹת.</b> הָיוּ יְרֵאִים יִשְׂרָאֵל לָצֵאת לְדַרְכָּם מִפְּנֵי הָאוֹיְבִים וְהָיוּ הוֹלְכִים דֶּרֶךְ עֲקַלָּתוֹן בְּהֵחָבֵא: <b>חָדְלוּ פְרָזוֹן.</b> עָרֵי הַפְּרָזִי שֶׁאֵין לָהֶם חוֹמָה חָדְלוּ מִהְיוֹת יוֹשְׁבִים בָּהֶם מִפְּנֵי אוֹיְבֵיהֶם, וְנֶאֶסְפוּ אֶל עָרֵי הַמִּבְצָר: <b>עַד שַׁקַּמְתִּי.</b> כְּמוֹ שֶׁקַּמְתִּי, וְכֵן (שופטים ו:יז) שָׁאַתָּה מְדַבֵּר עִמִּי: <b>יִבְחַר אֱלֹהִים חֲדָשִׁים אָז לָחֶם שְׁעָרִים.</b> כְּשֶׁבָּחַר לוֹ יִשְׂרָאֵל אֱלֹהִים חֲדָשִׁים, אָז הֻזְקְקוּ לְמִלְחָמָה בְּשַׁעֲרֵיהֶם, רְאוּ עַתָּה בְּהִתְנַדְּבָם, אִם יֵרָאֶה בְּיִשְׂרָאֵל מָגֵן וָרֹמַח, שֶׁצָּרִיךְ לְהִלָּחֵם בְּאַרְבָּעִים אֶלֶף רָאשֵׁי גְיָסוֹת שֶׁהֵבִיא הַגּוֹי עֲלֵיהֶם, וְכֻלָּם הֲמָמָם הַמָּקוֹם בְּמִלְחֶמֶת הַכּוֹכָבִים (פסוק כא) וְנַחַל קִישׁוֹן גְּרָפָם: <b>שְׁעָרִים.</b> כְּמוֹ (דברים יז:ב) כִּי יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ, עֲיָירוֹת: <b>לִבִּי.</b> אֲנִי דְּבוֹרָה לְחוֹקְקֵי יִשְׂרָאֵל, לֶאֱהֹב אֶת חַכְמֵי יִשְׂרָאֵל שֶׁהִתְנַדְּבוּ בָּעָם, לֵאמֹר: בָּרְכוּ אֶת ה׳ וְשׁוּבוּ אֵלָיו: <b>רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת.</b> הַסּוֹחֲרִים וְהַשָּׂרִים שֶׁיִּרְכְּבוּ מֵעַתָּה עַל אֲתוֹנוֹת לְבָנוֹת הַחֲשׁוּבוֹת, מִבְּלִי יִרְאָה וְדַאֲגַת אוֹיְבֵיהֶם, וְאוֹתָן שֶׁיּוֹשְׁבִין עַל מִדִּין, לְשׁוֹן דַּיָּנִים, שֶׁהָיוּ יְרֵאִים לַעֲשׂוֹת מִשְׁפָּט בְּפַרְהֶסְיָא, וְכֵן תִּרְגֵּם יוֹנָתָן: דַּהֲווֹ מִתְחַבְּרִין לְמֵיתַב עַל דִּינָא, וְאוֹתָן שֶׁהוֹלְכִין רַגְלִי עַל דֶּרֶךְ, שִׂיחוּ וְסַפְּרוּ אֶת הַתְּשׁוּעָה הַזֹּאת, אֲשֶׁר מִקּוֹל הַמְחַצְּצִים אֶתְכֶם, אוֹרְבִים, לִסְטִים וּמוֹכְסִין, הַיּוֹשְׁבִין גְּדוּדִים בְּמַעֲרָכוֹת לֶאֱרֹב בְּעָבְרֵי הַמַּיִם, שָׁם יִתְּנוּ עַתָּה רוֹכְבֵי הָאֲתוֹנוֹת וְהוֹלְכֵי עַל דֶּרֶךְ אֶת צִדְקוֹת ה׳, וּמַה הֵן הַצְּדָקוֹת (פסוק יא) צִדְקוֹת פִּרְזוֹנוֹ בְּיִשְׂרָאֵל שֶׁהִשְׁקִיט אֶת יִשְׂרָאֵל, לִשְׁכּוֹן פְּרָזוֹן וְלָצֵאת מְפֻזָּרִים בִּיחִידִי, שֶׁלֹּא בַּאֲסִיפַת עָם: <b>מְחַצְצִים.</b> פָּתַר מְנַחֵם: עוֹרְכֵי מִלְחָמָה וְסוֹדְרֵי קְרָב, וְחִבְּרוֹ עִם (משלי ל:כז) מֶלֶךְ אֵין לָאַרְבֶּה וַיֵּצֵא חֹצֵץ כֻּלּוֹ, לְשׁוֹן גְּדוּדִים. דָּבָר אַחֵר: <b>מִקּוֹל מְחַצְצִים בֵּין מַשְׁאַבִּים.</b> כְּשֶׁהֱיִיתֶם הוֹלְכִים בֵּין מַשְׁאַבִּים לִשְׁאֹב מַיִם, הֱיִיתֶם יְרֵאִים מִקּוֹל אֲבָנִים, חַלּוּקֵי הַנַּחַל, קיזל״ש בְּלַעַ״ז, שֶׁהָעוֹבֵר עֲלֵיהֶם נִשְׁמָע קוֹלָם, וֶהֱיִיתֶם יְרֵאִים שֶׁלֹּא יַרְגִּישׁוּ בָכֶם אוֹיְבֵיכֶם, מֵעַכְשָׁיו אֵין לָחוּשׁ עַל זֹאת, וּמִשּׁוּם הָכִי מִצְוָה עֲלֵיכֶם לִיתֵּן הוֹדָיָה לִשְׁמוֹ: <b>מְחַצְצִים.</b> לְשׁוֹן אַבְנֵי חִלּוּקֵי הַנַּחַל, כְּמוֹ (איכה ג:טז): ״וַיַּגְרֵס בֶּחָצָץ״: <b>אָז יָרְדוּ לַשְּׁעָרִים.</b> חָזְרוּ לְעָרֵי מוֹשְׁבוֹתָם שֶׁבָּרְחוּ מֵהֶם לֵיאָסֵף אֶל עָרֵי הַמִּבְצָר: <b>עוּרִי עוּרִי דְּבוֹרָה.</b> לְשׁוֹן שֶׁבַח כִּפְשׁוּטוֹ, הִתְגַּבְּרִי בְּשִׁירָתֵךְ וְרַבּוֹתֵינוּ אָמְרוּ (פסחים סו:) מִפְּנֵי שֶׁנִּתְהַלְּלָה וְאָמְרָה (פסוק ז) עַד שַׁקַּמְתִּי דְּבוֹרָה, נִסְתַּלְּקָה הֵימֶנָּה רוּחַ הַקֹּדֶשׁ: <b>אָז יָרַד שָׂרִיד לְאַדִּירִים.</b> יָרַד - יִרְדֶּה, כְּמוֹ (ישעיהו מה:א) לְרַד לְפָנָיו גוֹיִם, שְׂרִידֵי יִשְׂרָאֵל רָדוּ בְּאַדִּירֵי הַגּוֹיִם: <b>ה׳ יְרַד לִי בַּגִּבּוֹרִים.</b> יִרְדֶּה לִי אֶת גִּבּוֹרֵי הַגּוֹיִם: <b>מִנִּי אֶפְרַיִם.</b> מִן אֶפְרַיִם יָצָא שׁוֹרֶשׁ יְהוֹשֻׁעַ בֶּן נוּן, לִרְדּוֹת בַּעֲמָלֵק לְחַלָּשׁ אוֹתוֹ לְפִי חֶרֶב, וּמְחֻבָּר מִקְרָא זֶה לְעֶלְיוֹן, לְפָרֵשׁ: ה׳ יְרַד לִי בַּגִּבּוֹרִים, אֶת יְהוֹשֻׁעַ הֵקִים לְרַד בַּעֲמָלֵק: <b>אַחֲרֶיךָ.</b> יָקוּם מִשֵּׁבֶט בִּנְיָמִין שָׁאוּל בֶּן קִישׁ שֶׁיִּגְרְמֶנּוּ וִיעַמֵּם אוֹתוֹ כְּגֶחָלִים עוֹמְמוֹת וְיֵשׁ לִפְתּוֹר: ״בַּעֲמָמֶיךָ״, בְּחַיִל שֶׁל מָאתַיִם אֶלֶף רַגְלִי שֶׁבָּא שָׁאוּל עֲלֵיהֶם: <b>מִנִּי מָכִיר יָרְדוּ מְחֹקְקִים.</b> שָׂרִים גְּדוֹלִים שֶׁכָּבְשׁוּ אֶת הָאֱמוֹרִי, אֲשֶׁר כָּבְשׁוּ (דברים ג:ד) שִׁשִּׁים עִיר כָּל חֶבֶל אַרְגּוֹב שֶׁכָּבַשׁ יָאִיר: <b>וְשָׂרַי בְּיִשָּׂשכָר.</b> שָׂרִים שֶׁבְּיִשָּׂשכָר, הֵם סַנְהֶדְרָאוֹת עוֹסְקִין בַּתּוֹרָה, (דברי הימים א יב:לג) יוֹדְעֵי בִינָה לָעִתִּים, הֵם תָּמִיד עִם דְּבוֹרָה לְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט: <b>וְשָׂרַי בְּיִשָּׂשכָר.</b> יוּ״ד זוֹ טְפֵלָה הִיא וְאֵינָהּ מְשַׁמֶּשֶׁת כְּלוּם, וַהֲרֵי הִיא כְּיוּ״ד (תהלים ח:ח) בַּהֲמוֹת שָׂדַי, (ירמיהו כב:יד) וְקָרַע לוֹ חַלּוֹנָי: <b>וְיִשָּׂשכָר כֵּן בָּרָק.</b> וּשְׁאָר הָעָם שֶׁל יִשָּׂשכָר, כֵּן הֵם עִם בָּרָק לְכָל אֲשֶׁר יְצַוֶּה: <b>בָּעֵמֶק שֻׁלַּח בְּרַגְלָיו.</b> שְׁלָחָם בְּכָל שְׁלִיחוּתוֹ, וְלֶאֱסוֹף אֶת הָעָם וּלְכָל צָרְכֵי הַמִּלְחָמָה: <b>בִּפְלַגּוֹת רְאוּבֵן.</b> אֲבָל בְּחִלּוּקֵי לִבּוֹ שֶׁל רְאוּבֵן רַבּוּ <b>חִקְקֵי לֵב.</b> (תרגום:) נִכְלֵי לִיבָּא, עָרְמוּמִית, וּמָה הִיא עָרְמוּמִיתוֹ, יָשַׁב לוֹ בֵּין מִשְׁפְּתֵי הַמִּלְחָמָה לִשְׁמוֹעַ מִי נוֹצֵחַ וְיִהְיֶה עִמּוֹ: <b>שְׁרִיקוֹת עֲדָרִים.</b> לִשְׁמוֹעַ קוֹל עֶדְרֵי הַמִּלְחָמָה, לְמִי קוֹל עֲנוֹת גְּבוּרָה וּלְמִי קוֹל עֲנוֹת חֲלוּשָׁה: <b>בְּעֵבֶר הַיַּרְדֵּן שָׁכֵן.</b> וְלֹא בָא אֶל הַמִּלְחָמָה, וְכֵן דָּן הִכְנִיס מָמוֹנוֹ בִּסְפִינוֹת לַעֲמוֹד וְלִבְרוֹחַ: <b>וְעַל מִפְרָצָיו.</b> לִשְׁמוֹר פִּרְצוֹת אַרְצוֹ: <b>זְבֻלוּן עַם חֵרֵף וְגוֹ׳.</b> בִּזָּה נַפְשׁוֹ וְהִפְקִיר עַצְמוֹ לָמוּת בַּמִּלְחָמָה עִם בָּרָק, וְכֵן נַפְתָּלִי עַל מְרוֹמֵי שָׂדֶה עַל הַר תָּבוֹר: <b>בְּתַעֲנַךְ עַל מֵי מְגִדּוֹ.</b> תִּרְגֵּם יוֹנָתָן: בְּתַעֲנַךְ הֲווֹ שָׁרָן וּמָטָן עַל מֵי מְגִדּוֹ, רֹאשׁ הַמַּחֲנֶה בְּתַעֲנַךְ וּמַגִּיעַ עַד מֵי מְגִדּוֹ: <b>בֶּצַע כֶּסֶף לֹא לָקָחוּ.</b> חִנָּם בָּאוּ לְעֶזְרַת סִיסְרָא, לֹא בִּקְשׁוּ מִמֶּנּוּ שָׂכָר: <b>מִן שָׁמַיִם נִלְחָמוּ.</b> וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁלַח בָּם צְבָאָיו שֶׁאֵינָם רוֹצִים שׁוּם שָׂכָר: <b>מִמְּסִלּוֹתָם.</b> רֹאשׁ הַכּוֹכָב בַּשָּׁמַיִם וְסוֹפוֹ בָּאָרֶץ, מִכָּאן אָמְרוּ (תנחומא בראשית ה) עָבְיוֹ שֶׁל רָקִיעַ כַּאֲוִיר שֶׁבֵּין שָׁמַיִם לָאָרֶץ, שֶׁהַכּוֹכָב תָּקוּעַ בָּרָקִיעַ כְּמִין נֶגֶר בְּדֶלֶת, מִדַּת אָרְכּוֹ כְּעָבְיוֹ שֶׁל רָקִיעַ, וּמִן הַמִּקְרָא שֶׁמֵּעִיד ׳מִמְּסִלּוֹתָם נִלְחָמוּ׳, אָנוּ שׁוֹמְעִין שֶׁעָבְיוֹ שֶׁל רָקִיעַ כְּגוֹבַהּ שָׁמַיִם מִן הָאָרֶץ: <b>גְּרָפָם.</b> טֵאטֵם מִן הָעוֹלָם, כְּמַגְרֵפָה זוֹ שֶׁגּוֹרֶפֶת אֶת הָאֵפֶר מִן הַכִּירָה: <b>נַחַל קְדוּמִים.</b> שֶׁנַּעֲשָׂה עָרֵב לַיָּם עַל זֶה מִימוֹת מִצְרַיִם, כִּדְאִיתָא בִּפְסָחִים (קיח:): <b>תִּדְרְכִי נַפְשִׁי.</b> בָּרַגְלַיִם אֶת עֹז גִּבּוֹרֵי כְנָעַן: <b>הָלְמוּ עִקְּבֵי סוּס.</b> נִשְׁתַּלְּפוּ טַלְפֵי סוּסֵיהֶם, שֶׁהָיָה חֹם הַכּוֹכָב מַרְתִּיחַ אֶת הַטִּיט וְהַצִּפּוֹרֶן נִשְׁמְטָה, כְּמוֹ שֶׁמּוֹלְגִין אֶת הָרַגְלַיִם בְּרוֹתְחִין וְהַטְּלָפִים נִשְׁמָטִים, מִתּוֹךְ שֶׁנִּשְׁתַּלְּפוּ נֶהֶלְמוּ הָרַגְלַיִם: <b>מִדַּהֲרוֹת דַּהֲרוֹת אַבִּירָיו.</b> שֶׁהָיוּ מַרְקִידִים אֶת סוּסֵיהֶם בַּמִּלְחָמָה, כְּמוֹ (נחום ג:ב) וְסוּס דֹּהֵר, הוּא לְשׁוֹן הַרְקָדַת הַסּוּס: <b>אוֹרוּ מֵרוֹז.</b> אָמְרֵי לַהּ כּוֹכְבָא הֲוָה, וְאָמְרֵי לַהּ גַּבְרָא חֲשִׁיבָא הֲוָה (מועד קטן טז.), וְהָיָה סָמוּךְ לִמְקוֹם הַמִּלְחָמָה וְלֹא בָא: <b>אָמַר מַלְאַךְ ה׳.</b> אָמַר בָּרָק בִּשְׁלִיחוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>יוֹשְׁבֶיהָ.</b> הַיּוֹשְׁבִים בְּאַרְבַּע אַמּוֹת שֶׁלּוֹ (שם) בְּאַרְבַּע מְאָה שִׁיפּוּרֵי שַׁמְּתֵיהּ בָּרָק לְמֵרוֹז: <b>לְעֶזְרַת ה׳.</b> כִּבְיָכוֹל, שֶׁמִּי שֶׁהוּא עוֹזֵר אֶת יִשְׂרָאֵל, כְּעוֹזֵר אֶת הַשְּׁכִינָה: <b>מִנָּשִׁים בָּאֹהֶל.</b> שָׂרָה, שֶׁנֶּאֱמַר בָּהּ (בראשית יח:ט) הִנֵּה בָאֹהֶל. רִבְקָה שֶׁנֶּאֱמַר בָּהּ (בראשית כד:סז) וַיְבִיאֶהָ יִצְחָק הָאֹהֱלָה. רָחֵל וְלֵאָה, שֶׁנֶּאֱמַר בָּהֶן (בראשית לא:לג) וַיֵּצֵא מֵאֹהֶל לֵאָה וְגוֹ׳: <b>מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ.</b> יָעֵל לָמָּה - הֵן יָלְדוּ וְגִדְּלוּ, וְאִם לֹא יָעֵל הֲרֵי הָרָשָׁע הַזֶּה בָּא וּמְאַבְּדָן, כָּךְ הוּא בִּבְרֵאשִׁית רַבָּה (מח:טו). דָּבָר אַחֵר, אַף יָעֵל הָיְתָה יוֹשֶׁבֶת אֹהָלִים, לְפִיכָךְ הִזְכִּיר אוֹתָהּ בְּבִרְכַּת אֹהָלִים: <b>חָלָב נָתָנָה.</b> לָדַעַת אִם לִבּוֹ עָלָיו שֶׁיָּבִין בֵּין טַעַם מַיִם לְטַעַם חָלָב, כֵּן תִּרְגֵּם יוֹנָתָן: <b>בְּסֵפֶל אַדִּירִים.</b> בְּסֵפֶל שֶׁשּׁוֹתִין בּוֹ מַיִם, שֶׁהַמַּיִם נִקְרְאוּ ׳אַדִּירִים׳, שֶׁנֶּאֱמַר (שמות טו:י): בְּמַיִם אַדִּירִים: <b>לְהַלְמוּת עֲמֵלִים.</b> סִיסְרָא, שֶׁהָיָה עָמֵל וְיָגֵעַ: <b>מָחֲקָה.</b> לְשׁוֹן חִיקּוּי: <b>וּמָחֲצָה.</b> לְשׁוֹן מַחַץ: <b>וְחָלְפָה.</b> יוֹצֵא מִצַּד אַחֵר: <b>וַתְּיַבֵּב.</b> לְשׁוֹן דִּבּוּר, כְּמוֹ (ישעיהו נז:יט) נִיב שְׂפָתַיִם וְרַבּוֹתֵינוּ פֵּרְשׁוּהוּ (ראש השנה לג:) לְשׁוֹן גְּנִיחָה, כִּתְרוּעָה, דִּמְתַרְגְּמִינָן ׳יְבָבָא׳ (ויקרא כג:כד). וַאֲנִי אוֹמֵר: לְשׁוֹן רְאִיָּה, כְּמוֹ (זכריה ב:ב) בָּבַת עֵינִי, וְכֵן חִבְּרוֹ מְנַחֵם: <b>אֶשְׁנָב.</b> חַלּוֹן: <b>חַכְמוֹת שָׂרוֹתֶיהָ תַּעֲנֶינָה.</b> הַחֲכָמוֹת שֶׁבְּשָׂרוֹתֶיהָ, לְכָךְ נָקוּד חֵי״ת פַּתַּ״ח, חָכְמוֹת שֶׁהוּא שֵׁם דָּבָר נָקוּד חֲטַ״ף קָמַ״ץ, כְּמוֹ (משלי יד:א) רָאמוֹת לֶאֱוִיל חָכְמוֹת, וְזֶה נָקוּד חַכְמוֹת, וְכֵן (שם יד:א) חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ, חַכְמוֹת שֶׁבַּנָּשִׁים: <b>תַּעֲנֶינָּה.</b> דַּגְשׁוּת שֶׁל נוּ״ן מְשַׁמֶּשֶׁת בִּמְקוֹם נוּ״ן שְׁלִישִׁית, וּפִתְרוֹנוֹ תַּעֲנֶינָּה אוֹתָהּ, דַּגְשׁוּת נוּ״ן מְשַׁמֶּשֶׁת בִּמְקוֹם ׳אוֹתָהּ׳, כְּמוֹ (ויקרא ו:יד) מֻרְבֶּכֶת תְּבִיאֶנָּה: <b>אַף הִיא תָּשִׁיב אֲמָרֶיהָ.</b> תַּנְחוּמִין לְעַצְמָהּ: מָה אֲנִי מִתְמַהּ תְּמִיהָ עַל עִכּוּב בְּנִי: <b>הֲלֹא יִמְצְאוּ יְחַלְּקוּ שָׁלָל.</b> וְהוּא מְעַכְּבָן: <b>רַחֲמָתַיִם לְרֹאשׁ גֶּבֶר.</b> מְעַנִּים נָשִׁים יָפוֹת בְּיִשְׂרָאֵל, וְכָל אִישׁ מֵהֶם יֵשׁ לוֹ בְּמִטָּתוֹ שְׁתַּיִם וְשָׁלֹשׁ נָשִׁים: <b>כֵּן יֹאבְדוּ.</b> דְּבוֹרָה אָמְרָה: תַּנְחוּמִין שֶׁל הֶבֶל הֵן לָהּ, כֵּן יֹאבְדוּ כָל אוֹיְבֶיךָ ה׳, כַּאֲשֶׁר אָבַד הוּא: <b>וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ.</b> לֶעָתִיד לָבֹא, (ישעיהו ל:כו) שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים, שֶׁהִיא עַל אַחַת שְׁלֹשׁ מֵאוֹת וְאַרְבָּעִים וְשָׁלֹשׁ כְּמִסְפַּר אַרְבָּעִים וְתֵשַׁע שְׁבִיעִיּוֹת: <b>וַתִּשְׁקֹט הָאָרֶץ.</b> אֵין זֶה מִדִּבְרֵי דְבוֹרָה אֶלָּא מִדִּבְרֵי כּוֹתֵב הַסֵּפֶר: <b>וַיַּעֲשׂוּ הָרַע.</b> עַד כָּאן נֶאֱמַר ׳וַיּוֹסִיפוּ׳, שֶׁהָיָה נִצְבָּר חֵטְא עַל חֵטְא, אֲבָל בְּשִׁירָה זוֹ נִמְחַל לָהֶם כָּל אֲשֶׁר עָשׂוּ, וְעַכְשָׁיו מַתְחִילִין לַחֲטוֹא, כָּךְ נִדְרַשׁ בְּאַגָּדַת תְּהִלִּים (מדרש תהלים יח ו): <b>הַמִּנְהָרוֹת.</b> (תרגום:) מַטְמוֹרִיתָא, וּבִלְשׁוֹן לַעַ״ז: וודו״ש, וְעַל שֵׁם שֶׁעוֹשִׂין בָּהֶם מָאוֹר קָטָן בְּמָקוֹם שֶׁאֵין נִיכָּר קוֹרְאָן מִנְהָרוֹת, לויישיט״ש בְּלַעַ״ז: <b>מְעָרוֹת.</b> גרוטי״ה בְּלַעַ״ז: <b>מְצָדוֹת.</b> פליישדי״ץ בְּלַעַ״ז, שֶׁעוֹשִׂים בַּיְּעָרִים עַל יְדֵי הַפָּלַת הָאִילָנוֹת סָבִיב סָבִיב: <b>הֵם וּמִקְנֵיהֶם.</b> לִרְעוֹת אֶת הַתְּבוּאָה: <b>אִישׁ נָבִיא.</b> זֶה הַנָּבִיא הוּא פִּנְחָס, בְּ״סֵדֶר עוֹלָם״ (פרק ב): <b>אֲבִי הָעֶזְרִי.</b> מִבְּנֵי אֲבִיעֶזֶר בֶּן גִּלְעָד בֶּן מְנַשֶּׁה: <b>וְגִדְעוֹן בְּנוֹ.</b> אָבִיו הָיָה חוֹבְטָן וְהוּא כוֹבְרָן, אָמַר לוֹ: אַבָּא, זָקֵן אַתָּה וְאִם יָבֹאוּ הַמִּדְיָנִים לֹא תוּכַל לָנוּס, לֵךְ אַתָּה וַאֲנִי אֶחְבֹּט: <b>בַּגַּת.</b> בְּקוֹרוֹת בֵּית הַבַּד: <b>ה׳ עִמְּךָ גִּבּוֹר הֶחָיִל.</b> שֶׁנָּתַן לְךָ כֹּחַ כָּזֶה: <b>וְיֵשׁ ה׳ עִמָּנוּ.</b> וְאִם יֵשׁ ה׳ עִמָּנוּ, לָמָּה מְצָאַתְנוּ וְגוֹ׳: <b>אֲשֶׁר סִפְּרוּ לָנוּ אֲבוֹתֵינוּ.</b> פֶּסַח הָיָה, אָמַר לוֹ: אֶמֶשׁ הִקְרַנִי אַבָּא אֶת הַהַלֵּל, וּשְׁמַעְתִּיו שֶׁהָיָה אוֹמֵר (תהלים קיד:א): בְּצֵאת יִשְׂרָאֵל מִמִּצְרַיִם, ׳וְעַתָּה נְטָשָׁנוּ׳, אִם צַדִּיקִים הָיוּ אֲבוֹתֵינוּ, יַעֲשֶׂה לָנוּ בִּזְכוּתָם, וְאִם רְשָׁעִים הָיוּ, כְּשֵׁם שֶׁעָשָׂה לָהֶם נִפְלְאוֹתָיו חִנָּם כֵּן יַעֲשֶׂה לָנוּ, וְאַיֵּה כָל נִפְלְאוֹתָיו: <b>וַיִּפֶן אֵלָיו.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ: <b>בְּכֹחֲךָ זֶה.</b> בְּכֹחַ הַזְּכוּת הַזֶּה שֶׁלִּמַּדְתָּ סָנֵגוֹרְיָא עַל בָּנַי, כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא (מדרש תנחומא שופטים ד): <b>הִנֵּה אַלְפִּי.</b> הָאֶלֶף שֶׁאֲנִי נִמְנֶה בּוֹ לִהְיוֹת תַּחַת שַׂר הָאֶלֶף, הוּא הָאֶלֶף הַדַּל בְּכָל אַלְפֵי מְנַשֶּׁה: <b>שָׁאַתָּה.</b> כְּמוֹ שֶׁאַתָּה: <b>קֶמַח מַצּוֹת.</b> לָמַדְנוּ שֶׁפֶּסַח הָיָה, יוֹם תְּנוּפַת הָעוֹמֶר, לְכָךְ נֶאֱמַר (לקמן ז:יג) וְהִנֵּה צְלִיל לֶחֶם שְׂעוֹרִים מִתְהַפֵּךְ וְגוֹ׳: <b>וְהַמָּרָק.</b> וְהָרוֹטֶב: <b>אֲהָהּ.</b> לְשׁוֹן דְּאָגָה, כְּלוֹמַר מַה תְּהֵא עָלַי: <b>כִּי עַל כֵּן רָאִיתִי.</b> כִּי עַל אֲשֶׁר רָאִיתִי מַלְאַךְ ה׳, לְכָךְ אֲנִי דּוֹאֵג וְצוֹעֵק ׳אֲהָהּ׳: <b>וַיִּקְרָא לוֹ.</b> גִּדְעוֹן לַמִּזְבֵּחַ: <b>ה׳ שָׁלוֹם.</b> ה׳ הוּא שְׁלוֹמֵנוּ: <b>פַּר הַשּׁוֹר.</b> פַּר הַבָּחוּר, שֶׁהַשּׁוֹר בֶּן יוֹמוֹ קָרוּי שׁוֹר: <b>וּפַר הַשֵּׁנִי.</b> (תרגום:) וְתוֹרָא תִּנְיָנָא: <b>שֶׁבַע שָׁנִים.</b> (תרגום:) דְּאִיתְפַּטַּם שֶׁבַע שְׁנִין לַעֲבוֹדָה זָרָה. שְׁמוֹנָה דְבָרִים הוּתְרוּ אוֹתוֹ הַלַּיְלָה: מוּקְצֶה, אֲשֵׁרָה, וְלַיְלָה, וּבָמָה וְכוּ׳, כִּדְאִיתָא בִּתְמוּרָה (כח ב): <b>רֹאשׁ הַמָּעוֹז.</b> רֹאשׁ הַסֶּלַע: <b>הַאַתֶּם תְּרִיבוּן לַבַּעַל.</b> בִּשְׁבִיל הַבַּעַל: <b>תּוֹשִׁיעוּן אוֹתוֹ.</b> תִּנְקְמוּ נִקְמָתוֹ, וְכֵן (שמואל א כה:לג): וְהֹשֵׁעַ יָדִי לִי, דְּדָוִד בְּנָבָל: <b>אֲשֶׁר יָרִיב לוֹ.</b> בִּשְׁבִילוֹ: <b>עַד הַבֹּקֶר.</b> עַד הַבֹּקֶר הַמְתִּינוּ: <b>אִם אֱלֹהִים הוּא.</b> יָרִיב הוּא לְעַצְמוֹ רִיבוֹ וְנִקְמָתוֹ, וּכְדֵי לִדְחוֹתָם עַד שֶׁיִּבְרַח גִּדְעוֹן הָיָה אוֹמֵר כֵּן: <b>יָרֶב בּוֹ.</b> בְּגִדְעוֹן אֵצֶל רִיב נוֹפֵל עִם, אוֹ אֶת, אוֹ בּוֹ, כְּמוֹ (בראשית לא:לו): וַיָּרֶב בְּלָבָן, אֲבָל ׳לוֹ׳ אֵינוֹ נוֹפֵל עַל הַלָּשׁוֹן, וְכָל ׳לוֹ׳ הַכְּתוּבִים כָּאן ׳בִּשְׁבִיל׳ הֵם: <b>רוּחַ ה׳.</b> רוּחַ גְּבוּרָה: <b>וַיִּזָּעֵק אֲבִיעֶזֶר.</b> כָּל הַמִּשְׁפָּחָה: <b>וַיְהִי כֵן.</b> שֶׁהָיָה טַל עַל הַגִּזָּה לְבַדָּהּ יוֹתֵר מִבִּשְׁאָר מְקוֹמוֹת, כְּמוֹ שֶׁהוּא אוֹמֵר (פסוק לז): מְלֹא הַסֵּפֶל מַיִם, אֲבָל ׳עַל כָּל הָאָרֶץ חֹרֶב׳ לֹא נִתְקַיֵּם, שֶׁהַבְּרִית כְּרוּתָה לַטַּל שֶׁאֵינוֹ נֶעְצָר (תענית ג א): <b>וַיָּזַר.</b> לְשׁוֹן מְכַבֵּשׁ, וְכֵן (ישעיהו א:ו): לֹא זֹרוּ וְלֹא חֻבָּשׁוּ, לֹא נֶחְבְּשׁוּ לְהוֹצִיא הַלֵּחָה: <b>מִגִּבְעַת הַמּוֹרֶה בָּעֵמֶק.</b> (תרגום:) דְּמִסְתַּכְּיָא לְמֵישְׁרָא. הַמּוֹרֶה, לְשׁוֹן הוֹרָאָה וּרְאִיָּה, כְּמוֹ (משלי ו:יג) מוֹרֶה בְּאֶצְבְּעוֹתָיו, שֶׁמִּשָּׁם צוֹפִים וְרוֹמְזִים בָּעֵמֶק: <b>יִתְפָּאֵר.</b> וונטי״ר בְּלַעַ״ז: <b>וַיִּצְפֹּר.</b> בַּבֹּקֶר, לְשׁוֹן אֲרָמִי: צַפְרָא: <b>כֹּל אֲשֶׁר יָלֹק בִּלְשׁוֹנוֹ וְגוֹ׳ וְכֹל אֲשֶׁר יִכְרַע עַל בִּרְכָּיו לִשְׁתּוֹת.</b> תַּצִּיג אוֹתוֹ לְבַד חוּץ מִסִּיעָתְךָ, כִּי הֵם לֹא יֵלְכוּ עִמְּךָ, שֶׁכָּךְ הֵם לְמוּדִים לִכְרוֹעַ לִפְנֵי עֲבוֹדַת גִּלּוּלִים: <b>הַמְלַקְקִים בְּיָדָם.</b> אֵין זֶה דֶּרֶךְ כְּרִיעָה כְּלוֹקֵק בִּלְשׁוֹנוֹ: <b>נֹפְלִים בָּעֵמֶק.</b> שׁוֹכְנִים בָּעֵמֶק: <b>צְלִיל.</b> צָלוּל כְּתִיב, שֶׁהָיָה הַדּוֹר צָלוּל מִן הַצַּדִּיקִים: <b>צְלִיל לֶחֶם שְׂעֹרִים.</b> (תרגום:) חֲרַר דְּלֶחֶם שְׂעוֹרִים, חֲרָרָה שֶׁאוֹפִין עַל הַגֶּחָלִים: <b>לֶחֶם שְׂעֹרִים.</b> הוּא זְכוּת הָעוֹמֶר הַקָּרֵב בְּפֶסַח: <b>וַיַּכֵּהוּ וַיִּפֹּל.</b> הָאֹהֶל: <b>וַיַּהַפְכֵהוּ.</b> הָאֹהֶל מִלְּמַטָּה לְמַעְלָה, וְנָפַל הָאֹהֶל: <b>אֶת מִסְפַּר הַחֲלוֹם.</b> אֶת סִפּוּר הַחֲלוֹם, (תרגום:) יַת שׁוּעִית חֶלְמָא וְיַת פִּשְׁרֵיהּ: <b>וְאֶת שִׁבְרוֹ.</b> וְאֶת מִמְכָּרוֹ, כְּלוֹמַר: וְאֶת פִּתְרוֹנוֹ: <b>שׁוֹפָרוֹת וְלַפִּידִים.</b> לְהַזְכִּיר זְכוּת מַתַּן תּוֹרָה וּפְשׁוּטוֹ: לַיְלָה הָיָה, כְּמוֹ שֶׁכָּתוּב (פסוק ט) וְהָיָה חֹשֶׁךְ, לְפִיכָךְ נָשְׂאוּ שָׁם לַפִּידִים לְהָאִיר לָהֶם וּנְתָנוּם בַּכַּדִּים כְּדֵי שֶׁלֹּא יָבִינוּ בַּלַּפִּידִים: <b>מִמֶּנִּי תִרְאוּ.</b> אֶת אֲשֶׁר אֲנִי עוֹשֶׂה, רְאוּ וַעֲשׂוּ כֵן: <b>אָנֹכִי וְכָל אֲשֶׁר אִתִּי.</b> אֶחָד מִן הָרָאשִׁים, וּמֵאָה אִישׁ הָיָה עִמּוֹ (פסוק יט): <b>לַה׳ וּלְגִדְעוֹן.</b> (תרגום:) חַרְבָּא דִּמְקַטְּלָא מִן קֳדָם ה׳ וְנִצְחָנָא עַל יְדֵי גִדְעוֹן: <b>הָקֵם הֵקִימוּ.</b> כְּבָר בְּנֵי הַחַיִל אֶת הַשּׁוֹמְרִים שֶׁהָיְתָה מִשְׁמַרְתָּם בָּאַשְׁמֹרֶת הַתִּיכוֹנָה, שֶׁכֵּן דֶּרֶךְ בְּנֵי גְיָיסוֹת לְהַעֲמִיד שׁוֹמְרִים, אֵלּוּ יִשְׁמְרוּ שְׁלִישׁ הַלַּיְלָה הָרִאשׁוֹן וְאֵלּוּ שְׁלִישׁ הַשֵּׁנִי, וְאֵלּוּ שְׁלִישׁ הָאַחֲרוֹן: <b>וְנָפוֹץ הַכַּדִּים.</b> וְלִשְׁבּוֹר הַכַּדִּים אֲשֶׁר בְּיָדָם: <b>וַיָּרִיעוּ.</b> תְּרוּעַת מַסָּע וְנִיסָה: <b>וְלִכְדוּ לָהֶם אֶת הַמַּיִם.</b> הַמַּפְסִיקִין בֵּין אֲרָם לְאֶרֶץ כְּנָעַן: <b>וְאֶת הַיַּרְדֵּן.</b> שֶׁגַּם הוּא הָיָה מַפְסִיק: <b>הֵבִיאוּ אֶל גִּדְעוֹן מֵעֵבֶר לַיַּרְדֵּן.</b> בַּבֹּקֶר, כְּשֶׁעָבַר גִּדְעוֹן אֶת הַיַּרְדֵּן לִרְדֹּף אַחַר זֶבַח וְצַלְמֻנָּע: <b>מַה עָשִׂיתִי עַתָּה כָּכֶם.</b> מַה חָשׁוּב מַה שֶּׁעָשִׂיתִי בִּתְחִלָּתוֹ, כְּמַה שֶּׁעֲשִׂיתֶם אַתֶּם בַּסּוֹף: <b>הֲלֹא טוֹב עֹלְלוֹת.</b> שֶׁבָּאוּ לְיֶדְכֶם בַּסּוֹף מִתְּחִלַּת הַבָּצִיר שֶׁבָּצַרְנוּ אֲנִי וּמִשְׁפַּחְתִּי, שֶׁהֲרֵי בְּיֶדְכֶם נָתַן ה׳ אֶת הַמְּלָכִים: <b>וּמַה יָּכֹלְתִּי.</b> לַעֲשׂוֹת שֶׁיְּהֵא חָשׁוּב כְּמַעֲשֵׂה שֶׁלָּכֶם: <b>עֹבֵר הוּא וּשְׁלֹשׁ מֵאוֹת הָאִישׁ.</b> עוֹבְרִים אֶת הַיַּרְדֵּן אַחֲרֵי זֶבַח וְצַלְמֻנָּע שֶׁעָבְרוּ אֶת הַיַּרְדֵּן תְּחִלָּה, וְהָיוּ מַשְׁחִיתִים מֵעֵבֶר לַיַּרְדֵּן אֶת אֶרֶץ רְאוּבֵן וְגָד וּמְנַשֶּׁה, וְעָבַר שָׁם כְּדֵי לִנְקֹם אַף בָּהֶם: <b>לְאַנְשֵׁי סֻכּוֹת.</b> יִשְׂרָאֵל הָיוּ: <b>הֲכַף זֶבַח וְצַלְמֻנָּע בְּיָדֶךָ.</b> שֶׁאַתָּה מִתְפָּאֵר שֶׁהִצַּלְתָּנוּ מִיַּד מִדְיָן: <b>הַבַּרְקָנִים.</b> רונצי״ש בְּלַעַ״ז: <b>בְּקַרְקֹר.</b> שֵׁם מָקוֹם: <b>דֶּרֶךְ הַשֹּׁכְנִי בָאֳהָלִים.</b> דֶּרֶךְ אֶרֶץ קֵדָר וַעֲרָב הַשּׁוֹכְנִים בַּמִּדְבָּר בְּאָהֳלֵיהֶם, שֶׁרוֹעִים מִקְנֶה תָּמִיד וְאֵין דָּרִים בְּבָתִּים: <b>מִקֶּדֶם לְנֹבַח וְיָגְבֳּהָה.</b> שֶׁהֵם עָרֵי יִשְׂרָאֵל, וְלֹא רָצָה לֵילֵךְ שָׁם אֶלָּא דֶּרֶךְ עֲקַלָּתוֹן, כְּדֵי שֶׁלֹּא יַרְגִּישׁוּ בָהֶם, וִיהוּמַּם פִּתְאוֹם: <b>מִלְמַעְלָה הֶחָרֶס.</b> עַד שֶׁלֹּא שָׁקְעָה הַשֶּׁמֶשׁ, בְּעוֹד הַחַמָּה נִרְאֵית גָּבוֹהַּ: <b>וַיֹּדַע בָּהֶם.</b> (תרגום:) וּתְבַר בְּהוֹן: <b>אֶחָד כְּתֹאַר בְּנֵי הַמֶּלֶךְ.</b> יוֹנָתָן תִּרְגֵּם: אֶחָד הָיָה בָהֶם שֶׁתּוֹאֲרוֹ כְּתוֹאַר בְּנֵי הַמֶּלֶךְ. וְיֵשׁ לְפוֹתְרוֹ: כָּמוֹךָ כָּמוֹהֶם, תּוֹאַר אֶחָד לָכֶם, כִּי כְתוֹאַר בְּנֵי מְלָכִים הָיוּ: <b>וְלֹא שָׁלַף הַנַּעַר חַרְבּוֹ.</b> לְהָרְגָם, שֶׁהָיָה יָרֵא מֵהֶם: <b>הַשַּׂהֲרֹנִים.</b> לוינ״ש בְּלַעַ״ז, שֶׁל זָהָב: <b>הַשַּׂהֲרֹנִים וְהַנְּטִיפוֹת.</b> (תרגום:) עִנְקְיָא וּכְלִילָא: <b>וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד.</b> לִהְיוֹת לְזִכָּרוֹן עַל תְּשׁוּעָה גְדוֹלָה, לִרְאוֹת כַּמָּה הָיָה חֵילָם כָּבֵד שֶׁבְּנִזְמֵי חֲשׁוּבֵיהֶם הָיָה כָּל הַזָּהָב הַזֶּה: <b>וַיִּזְנוּ כָל יִשְׂרָאֵל אַחֲרָיו.</b> לְאַחַר מִיתַת גִּדְעוֹן: <b>בַּעַל בְּרִית.</b> כָּךְ שְׁמוֹ: <b>וְלֹא עָשׂוּ חֶסֶד וְגוֹ׳.</b> שֶׁהָרְגוּ אֶת בָּנָיו, כְּמוֹ שֶׁכָּתוּב בָּעִנְיָן (שופטים ט:ה): <b>וּפֹחֲזִים.</b> בְּהוּלִים בְּמַעֲשֵׂיהֶם לַעֲשׂוֹת בְּלֹא תְבוּנָה: <b>עִם אֵלוֹן מֻצָּב.</b> (תרגום:) מֵישַׁר קָמְתָא - מִישׁוֹר שֶׁהָיוּ בּוֹ מַצֵּבוֹת: <b>הָלוֹךְ הָלְכוּ הָעֵצִים.</b> מָשָׁל הוּא: <b>לַזַּיִת.</b> עָתְנִיאֵל בֶּן קְנַז (שופטים א:יג), הַבָּא מִשֵּׁבֶט יְהוּדָה שֶׁנִּקְרָא זַיִת, שֶׁנֶּאֱמַר (ירמיהו יא:טז): זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר וְגוֹ׳: <b>דִּשְׁנִי.</b> לְשׁוֹן שׁוּמָן: <b>לַתְּאֵנָה.</b> דְּבוֹרָה: <b>אֶת מָתְקִי.</b> דְּבַשׁ דְּבוֹרִים: <b>לַגֶּפֶן.</b> גִּדְעוֹן, שֶׁהוּא מִזֶּרַע יוֹסֵף (שופטים ו:יא), שֶׁנֶּאֱמַר בּוֹ (בראשית מט:כב) בֵּן פֹּרָת, (ותרגם שם אונקלוס:) כְּגוּפָן דִּנְצִיב וְכוּ׳: <b>הַמְשַׂמֵּחַ אֱלֹהִים.</b> שֶׁאֵין אוֹמְרִים הַלְוִיִּם שִׁיר שֶׁל הַקָּרְבָּן אֶלָּא עַל הַנְּסָכִים: <b>אֶל הָאָטָד.</b> ספינ״ה בְּלַעַ״ז: <b>אִם בֶּאֱמֶת.</b> שֶׁאֲנִי הָגוּן לַמַּלְכוּת: <b>וַיָּשַׂר.</b> עַל כָּרְחָם נָהַג רַבָּנוּת וּבְגַאֲוָה: <b>רוּחַ רָעָה.</b> שִׂנְאָה, שלנ״ש מלטלינ״ט בְּלַעַ״ז: <b>גַּעַל בֶּן עֶבֶד.</b> מֵאוּמָּה אַחֶרֶת הָיָה: <b>וַיַּעֲשׂוּ הִלּוּלִים.</b> (תרגום:) וַעֲבַדוּ חַנְגִין: <b>מִי אֲבִימֶלֶךְ וּמִי שְׁכֶם.</b> מִי אֲבִימֶלֶךְ לִהְיוֹת שַׂר עַל שְׁכֶם וּמִי שְׁכֶם לִהְיוֹת עֲבָדִים לַאֲבִימֶלֶךְ, הֲלֹא בֶּן יְרֻבַּעַל הָיָה אֲבִימֶלֶךְ מִן עָפְרַת אֲבִי הָעֶזְרִי (לעיל ו:יא): <b>וּזְבֻל פְּקִידוֹ.</b> וְזֶה פְּקִיד הָעִיר שֶׁשְּׁמוֹ ׳זְבוּל׳, פְּקִידוֹ שֶׁל אֲבִימֶלֶךְ הוּא, וַאֲדוֹנָיו אֵין לוֹ מִשְׁפַּט מְלוּכָה בָּעִיר וְאַף פְּקִידוֹ אֵינוֹ כְּלוּם: <b>עִבְדוּ אֶת אַנְשֵׁי חֲמוֹר.</b> אִם בָּאתֶם לִקְנוֹת לָכֶם אֲדוֹנִים, בֹּאוּ וְעִבְדוּ אֶת אַנְשֵׁי חֲמוֹר, שֶׁהָיָה נְשִׂיא הָאָרֶץ מִקֶּדֶם (בראשית לד:ב): <b>וּמַדּוּעַ נַעַבְדֶנּוּ.</b> לַאֲבִימֶלֶךְ: <b>וַיֹּאמֶר לַאֲבִימֶלֶךְ.</b> וַיֹּאמֶר גַּעַל בִּפְנֵי זְבוּל, הוֹדִיעַ לַאֲבִימֶלֶךְ: <b>רַבֶּה צְבָאֲךָ וָצֵאָה.</b> מִן הַמָּקוֹם שֶׁאַתָּה שָׁם, וְנִרְאֶה אֶת גְּדֻלָּתְךָ: <b>בְּתָרְמָה.</b> כְּמוֹ בְּמִרְמָה, בְּתַרְמִית, כְּלוֹמַר: בַּלָּט וּבַסֵּתֶר: <b>אַרְבָּעָה רָאשִׁים.</b> אַרְבָּעָה כִּתּוֹת: <b>מֵעִם טַבּוּר הָאָרֶץ.</b> (תרגום:) מִן תּוּקְפָא דְאַרְעָא, מֵהַר הַגָּבוֹהַּ שֶׁבְּכֻלָּם: <b>אֵלוֹן מְעוֹנְנִים</b> (תרגום:) מֵישַׁר מְעוֹנְנִים: <b>וַיֵּצֵא הָעָם הַשָּׂדֶה.</b> אַנְשֵׁי שְׁכֶם: <b>וַיַּגִּידוּ.</b> הַמַּגִּידִים לַאֲבִימֶלֶךְ, שֶׁיָּצְאוּ בְּנֵי הָעִיר אֶל הַשָּׂדֶה לַעֲשׂוֹת חֶפְצֵיהֶם: <b>פֶּתַח שַׁעַר הָעִיר.</b> שֶׁלֹּא יוּכְלוּ לִיכָּנֵס: <b>צְרִיחַ.</b> יַעַר שֶׁכָּפוּ אִילָנוֹת וּפְסָגִים סָבִיב סָבִיב, וְקוֹרִין אוֹתוֹ פלייש״ר בְּלַעַ״ז: <b>בֵּית אֵל בְּרִית.</b> אוֹתוֹ צְרִיחַ הָיָה שֶׁל בַּעַל בְּרִית, שֵׁם שֶׁל עֲבוֹדָה זָרָה שֶׁלָּהֶם, וְצַלְמוֹן (פסוק מח), יַעַר הָיָה שָׁם וְיֵשׁ פּוֹתְרִין: צְרִיחַ, וודו״י בְּלַעַ״ז שֶׁעוֹשִׂין בַּקַּרְקַע: <b>שׂוֹכַת עֵצִים.</b> עֲנַף עֵצִים: <b>פֶּלַח רֶכֶב.</b> חֲתִיכַת אֶבֶן שֶׁל רֵחַיִם הָעֶלְיוֹנָה הַקְּרוּיָה רֶכֶב: <b>וַתָּרִץ.</b> וַתְּרוֹצֵץ: <b>פֶּן יֹאמְרוּ לִי.</b> פֶּן יֹאמְרוּ עָלַי: <b>בֶּן דּוֹדוֹ.</b> כָּךְ שְׁמוֹ: <b>עֲיָרִים.</b> (תרגום:) עוּלִין, סוּסִים בְּחוּרִים: <b>וּשְׁלֹשִׁים עֲיָרִים לָהֶם.</b> וּשְׁלֹשִׁים עָרִים בְּלֹא חוֹמָה לָהֶם, לְכָךְ נִקְרְאוּ עֲיָרִים, לְשׁוֹן עֲיָירוֹת: <b>אֶת הַבְּעָלִים וְגוֹ׳.</b> שֶׁבַע עֲבוֹדוֹת זָרוֹת נִמְנוּ כָּאן: <b>וַיַּעַזְבוּ אֶת ה׳ וְלֹא עֲבָדוּהוּ.</b> אֲפִילוּ בְּשׁוּתָּפוּת עִם אֵלּוּ: <b>בַּשָּׁנָה הַהִיא.</b> כְּשֶׁמֵּת יָאִיר: <b>אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן.</b> אֶרֶץ רְאוּבֵן וְגָד וַחֲצִי הַמְּנַשֶּׁה, שֶׁהָיוּ שְׁכֵנֵיהֶם: <b>הֲלֹא מִמִּצְרַיִם.</b> שֶׁבַע תְּשׁוּעוֹת יֵשׁ כָּאן, כְּנֶגֶד שֶׁבַע עֲבוֹדוֹת זָרוֹת שֶׁהָיוּ עוֹבְדִים: <b>וּמָעוֹן.</b> שֵׁם אוּמָּה: <b>וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל.</b> כִּבְיָכוֹל לֹא הָיָה רַחֲבַת מָקוֹם לִסְבּוֹל וְלִכָּנֵס שָׁם צָרָה שֶׁהָיָה לוֹ בַּעֲמַל יִשְׂרָאֵל: <b>וַיִּצָּעֲקוּ.</b> נֶאֶסְפוּ עַל יְדֵי כָּרוּז: <b>וַיִּלָּחֲמוּ בְנֵי עַמּוֹן.</b> הִיא הָאֲמוּרָה לְמַעְלָה (י:ט): <b>אֶת כָּל דְּבָרָיו.</b> הַתְּנַאי שֶׁבֵּינֵיהֶם: <b>לִפְנֵי ה׳ בַּמִּצְפָּה.</b> לְמָקוֹם שֶׁנֶּאֶסְפוּ כֻּלָּם, שֶׁהַשְּׁכִינָה שׁוֹרָה עַל רוֹב צִבּוּר: <b>עַד יַם סוּף.</b> בִּדְרוֹמָהּ שֶׁל אֶרֶץ אֱדוֹם, וְאֶרֶץ אֱדוֹם בִּדְרוֹמָהּ שֶׁל אֶרֶץ כְּנַעַן: <b>אֶעְבְּרָה נָּא בְאַרְצֶךָ.</b> מִדָּרוֹם לְצָפוֹן, לִיכָּנֵס לְאֶרֶץ כְּנַעַן: <b>וְגַם אֶל מֶלֶךְ מוֹאָב.</b> שֶׁהָיְתָה אַרְצוֹ בְּסוֹף אֶרֶץ אֱדוֹם, בְּמִזְרָחָהּ שֶׁל אֱדוֹם וּבִדְרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל: <b>וְלֹא אָבָה.</b> מֹשֶׁה רְמָזָהּ בַּתּוֹרָה (דברים ב:כט): כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיּוֹשְׁבִים בְּשֵׂעִיר וְהַמּוֹאָבִים הַיּוֹשְׁבִים בְּעָר, כְּשֵׁם שֶׁאֱדוֹם לֹא נְתָנוּם לַעֲבֹר, כָּךְ מוֹאָב לֹא נְתָנוּם לַעֲבֹר: <b>וַיֵּלֶךְ בַּמִּדְבָּר.</b> מִן הַמַּעֲרָב לַמִּזְרָח, בְּמֵיצַר דְּרוֹמִי שֶׁל אֱדוֹם וּמוֹאָב: <b>וַיָּסָב אֶת אֶרֶץ אֱדוֹם.</b> כָּל דְּרוֹמָהּ: <b>וְאֶת אֶרֶץ מוֹאָב.</b> כָּל דְּרוֹמָהּ, וּכְשֶׁהִגִּיעַ לְמִקְצוֹעַ דְּרוֹמִית מִזְרָחִית, פָּנָה אֶל הַצָּפוֹן לִסְבּוֹב אֶת מֵיצַר הַמִּזְרָחִי: <b>וַיָּבֹא מִמִּזְרַח שֶׁמֶשׁ לְאֶרֶץ מוֹאָב וַיַּחֲנוּן בְּעֵבֶר אַרְנוֹן.</b> לְסוֹף מִזְרָחָהּ שֶׁל אֶרֶץ מוֹאָב, וְשָׁם הִתְחִילָה אֶרֶץ סִיחוֹן וְעוֹג, וְכָבְשׁוּ עֵבֶר הַיַּרְדֵּן בְּמִזְרַח אֶרֶץ כְּנַעַן וְעָבְרוּ הַיַּרְדֵּן, וְנִכְנְסוּ לָהּ לְאֶרֶץ כְּנַעַן דֶּרֶךְ הַמִּזְרָח: <b>וַיִּירְשׁוּ וְגוֹ׳ מֵאַרְנוֹן וְעַד הַיַּבֹּק.</b> שֶׁאַתָּה אוֹמֵר שֶׁהוּא שֶׁלְּךָ (פסוק יג), הֵם מִסִּיחוֹן לָקְחוּ: <b>וּמִן הַמִּדְבָּר וְעַד הַיַּרְדֵּן.</b> מִדְבָּרוֹת הָיוּ שָׁם לִפְנֵי הַיַּרְדֵּן: <b>עַל יְדֵי אַרְנוֹן.</b> אֵצֶל אַרְנוֹן, שֶׁהָיוּ מִמּוֹאָב, וְיָדְעוּ שֶׁלֹּא הָיָה לָהֶם לַעֲבֹר עֲלֵיהֶם, שֶׁהֲרֵי מִסִּיחוֹן כְּבָשׁוּם (במדבר כא:כד), שֶׁלְּקָחָם מִמֶּלֶךְ מוֹאָב (שם שם כו): <b>שְׁלֹשׁ מֵאוֹת שָׁנָה.</b> מִשֶּׁכָּבְשׁוּ אֶת הָאָרֶץ בִּימֵי יְהוֹשֻׁעַ עַד יִפְתָּח מִכָּאן יֵשׁ לִלְמוֹד שְׁנוֹת הַשּׁוֹפְטִים הַנִּזְכָּרִים עַד הֵנָּה, אִם שְׁנֵי הַשִּׁעְבּוּד שֶׁל כָּל אוּמָּה נִמְנִים בְּתוֹךְ יְמֵי הַשּׁוֹפֵט אִם לָאו. שָׁנִינוּ בְּסֵדֶר עוֹלָם (פרק יב): יְהוֹשֻׁעַ פִּרְנֵס אֶת יִשְׂרָאֵל עֶשְׂרִים וּשְׁמוֹנֶה שָׁנָה, וְאֵין לוֹ מִקְרָא מִמִּי לִלְמוֹד. עָתְנִיאֵל (לעיל ג:יא), אַרְבָּעִים שָׁנָה, וּשְׁנֵי שִׁעְבּוּד שֶׁל כּוּשַׁן רִשְׁעָתַיִם (שם שם ח) בִּכְלָלָם. אַחֲרָיו אֵהוּד (שם שם ל), שְׁמוֹנִים שָׁנָה, שְׁמוֹנֶה עֶשְׂרֵה שָׁנִים שִׁעְבּוּד שֶׁל עֶגְלוֹן (שם שם יד) בְּתוֹכָם, הֲרֵי מֵאָה אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה. דְּבוֹרָה (שם ה:לא) אַרְבָּעִים שָׁנָה, וּשְׁנֵי שִׁעְבּוּד יָבִין (שם ד:ג) בְּתוֹכָם, הֲרֵי מֵאָה שְׁמוֹנִים וּשְׁמוֹנֶה. אַחֲרָיו, שֶׁבַע שָׁנִים שֶׁל שִׁעְבּוּד מִדְיָן (שם ו:א), וְאַרְבָּעִים שֶׁל גִּדְעוֹן (שם ח:כח), וְשָׁלֹשׁ שֶׁל אֲבִימֶלֶךְ (שם ט:כב), הֲרֵי מָאתַיִם שְׁלֹשִׁים וּשְׁמוֹנֶה שָׁנִים. אַחֲרָיו, עֶשְׂרִים וְשָׁלֹשׁ שֶׁל תּוֹלָע (שם י:ב), וְעֶשְׂרִים וּשְׁתַּיִם שֶׁל יָאִיר (שם י:ג), אֶלָּא שֶׁעָלְתָה שָׁנָה אַחַת לִשְׁנֵיהֶם, וּשְׁמוֹנֶה עֶשְׂרֵה שֶׁל בְּנֵי עַמּוֹן (שם שם ח) עַד שֶׁלֹּא בָּא יִפְתָּח, הֲרֵי שְׁלֹשׁ מֵאוֹת: <b>עָבַר בְּנֵי עַמּוֹן.</b> אֶל בְּנֵי עַמּוֹן: <b>אָבֵל כְּרָמִים.</b> (תרגום:) מֵישַׁר כַּרְמַיָּא: <b>הַכְרֵעַ הִכְרַעְתִּנִי.</b> לְשׁוֹן נְקֵבָה, וְדוֹמֶה לוֹ (שיר השירים ד:ט): לִבַּבְתִּנִי אֲחוֹתִי כַלָּה: <b>הָיִית בְּעוֹכְרִי.</b> כָּל דָּמִי נֶעְכָּר, קִפַּחְתְּ אֶת רַגְלִי: <b>וְיָרַדְתִּי עַל הֶהָרִים.</b> לְשׁוֹן יְלָלָה הוּא, וְדוּגְמָתוֹ (ישעיהו טו:ג): עַל גַּגּוֹתֶיהָ וּבִרְחוֹבוֹתֶיהָ כֻּלֹּה יְיֵלִיל יָרַד בִּבְכִי, הַמִּתְעַצֵּב בִּבְכִי עַד שֶׁגּוּפוֹ מִשְׁתַּבֵּר. וּבְמִדְרַשׁ אַגָּדָה דּוֹרֵשׁ רַבִּי תַּנְחוּמָא (בחוקותי ה): <b>עַל הֶהָרִים.</b> לִפְנֵי סַנְהֶדְרִין, שֶׁמָּא יִמְצְאוּ פֶּתַח לְנִדְרְךָ: <b>וַתֵּבְךְּ עַל בְּתוּלֶיהָ.</b> מִדְּלָא כְתִיב עַל בְּתוּלוֹתֶיהָ, מַשְׁמַע בְּתוּלִים מַמָּשׁ: <b>וַתְּהִי חֹק.</b> גָּזְרוּ שֶׁלֹּא יַעֲשֶׂה אָדָם עוֹד כֵּן, שֶׁאִלּוּ הָלַךְ אֵצֶל פִּנְחָס, אוֹ הוּא בָּא אֶצְלוֹ, הָיָה מַתִּיר לוֹ נִדְרוֹ, עָמְדוּ בִּגְדֻלָּתָן, וּמִבֵּין שְׁנֵיהֶם אָבְדָה, וְנִפְרַע מֵהֶם, פִּנְחָס נִסְתַּלְּקָה שְׁכִינָה הֵימֶנּוּ, שֶׁנֶּאֱמַר בְּדִבְרֵי הַיָּמִים (א ט:כ): לְפָנִים ה׳ עִמּוֹ, לָמַדְנוּ שֶׁבְּסוֹפוֹ אֵינוֹ עִמּוֹ, וְיִפְתָּח הוּכָּה בִּשְׁחִין וְנִפּוּל אֵבָרִים, שֶׁנֶּאֱמַר (לקמן יב:ז): וַיִּקָּבֵר בְּעָרֵי גִלְעָד. וְיֵשׁ עוֹד לִפְתֹּר: <b>וַתְּהִי חֹק בְּיִשְׂרָאֵל.</b> מְחֻבָּר לְמִקְרָא שֶׁלְּאַחֲרָיו: <b>מִיָּמִים יָמִימָה תֵּלַכְנָה וְגוֹ׳.</b> הַדָּבָר הַזֶּה קָבְעוּ עֲלֵיהֶם לְחֹק: <b>לְתַנּוֹת.</b> לְקוֹנֵן: <b>וַיַּעֲבֹר צָפוֹנָה.</b> וַיַּעֲבֹר אֶת הַיַּרְדֵּן, וְהָלְכוּ לִצְפוֹן עֵבֶר הַיַּרְדֵּן, אֶל הַגִּלְעָד: <b>כִּי אָמְרוּ פְּלִיטֵי אֶפְרַיִם אַתֶּם גִּלְעָד.</b> פְּחוּתִים שֶׁבְּאֶפְרַיִם הָיוּ מְבַזִּים אֶת הַגִּלְעָד, וְאוֹמְרִים לָהֶם: מָה אַתֶּם גִּלְעָד חֲשׁוּבִים בְּתוֹךְ אֶפְרַיִם וּבְתוֹךְ מְנַשֶּׁה, כֵּן תִּרְגֵּם יוֹנָתָן: <b>וַיִּלְכֹּד גִּלְעָד אֶת מַעְבְּרוֹת וְגוֹ׳.</b> הָיוּ שׁוֹמְרִים בִּמְקוֹם הַמַּעְבָּרוֹת: <b>אֱמָר נָא שִׁבֹּלֶת.</b> שִׁבֹּלֶת הַנָּהָר הַזֶּה אֶעֱבֹר: <b>וְלֹא יָכִין לְדַבֵּר כֵּן.</b> שֶׁהָיוּ מְגַמְגְּמִים בִּלְשׁוֹנָם: <b>אִבְצָן.</b> זֶה בֹּעַז: <b>יַיִן וְשֵׁכָר.</b> (תרגום:) חַמַר חֲדַת וְעַתִּיק: <b>וּמוֹרָה.</b> תַּעַר, עַל שֵׁם שֶׁמּוֹרֶה וּמַשְׁלִיךְ אֶת הַשֵּׂעָר: <b>וְאַל תֹּאכְלִי כָּל טֻמְאָה.</b> דְּבָרִים הָאֲסוּרִים לְנָזִיר: <b>לַנַּעַר הַיּוּלָד.</b> הֶעָתִיד לְהִוָּלֵד: <b>אַחֲרֵי אִשְׁתּוֹ.</b> אַחַר עֲצָתָהּ: <b>מַה יִּהְיֶה מִשְׁפַּט הַנַּעַר וּמַעֲשֵׂהוּ.</b> (תרגום:) מָה חֲזִי לְמֶעֱבַד לְעוּלֵימָא וּמָה נַעֲבִיד לֵיהּ: <b>נַעְצְרָה נָּא אוֹתָךְ.</b> נֶאֱסֹף אוֹתְךָ אֶל הַבַּיִת: <b>כִּי יָבֹא דְבָרְךָ.</b> אִם יָבֹא לָנוּ שְׁלִיחוּת דָּבָר מֵאִתְּךָ, מִשֶּׁנֵּדַע וְנַכִּיר אֶת שְׁמֶךָ: <b>וְכִבַּדְנוּךָ.</b> וְנַעֲשֶׂה מַה שֶּׁתִּשְׁלַח לָנוּ: <b>וְהוּא פֶלִאי.</b> מְכֻסֶּה, תָּמִיד הוּא מִשְׁתַּנֶּה וְאֵין יָדוּעַ לְמָה מִשְׁתַּנֶּה הַיּוֹם (ספרי נשא מב): <b>וְכָעֵת.</b> הַזֹּאת: <b>לֹא הִשְׁמִיעָנוּ כָּזֹאת.</b> לֹא הָיָה מַשְׁמִיעֵנוּ בְּשׂוֹרָה זוֹ אִם רְאוּיִים אָנוּ לָמוּת: <b>לְפַעֲמוֹ.</b> לָבֹא בְּקִרְבּוֹ לִפְעָמִים: <b>כִּי תֹאֲנָה הוּא מְבַקֵּשׁ.</b> עֲלִילָה לְהִתְגָּרוֹת בָּם: <b>וַיְדַבֵּר לָאִשָּׁה.</b> עַל הָאִשָּׁה, דִּבֵּר לִקְרוֹבֶיהָ, כֵּן תִּרְגֵּם יוֹנָתָן: <b>עֲדַת דְּבוֹרִים.</b> (תרגום:) קִינָא דְדַבְרַיָּתָא, כְּנִיסַת דְּבוֹרִים: <b>וַיִּרְדֵּהוּ.</b> לְשׁוֹן הַבְדָּלַת דִּבּוּק שֶׁל כָּל דָּבָר הַנִּדְבָּק, וְכֵן לְעִנְיַן פַּת הַנִּדְבֶּקֶת בַּתַּנּוּר, נִקְרֵאת הַבְדָּלָתוֹ רְדִיָּה, (שבת קיז ב): הָרוֹדֶה פַּת מִן הַתַּנּוּר, (בבא מציעא סד א): הָרוֹדֶה אֶת כַּוַּרְתּוֹ, עַל שֵׁם שֶׁהַדְּבַשׁ עָשׂוּי עַל יְדֵי חַלּוֹת שֶׁעוֹשֶׂה מְדֻבָּק בְּדָפְנֵי הַכְּלִי בְּכָל צְדָדִין מִדּוֹפֶן אֶל דּוֹפֶן, כְּמִדַּת עוֹגֶל הַכְּלִי, וְכֵן תִּרְגֵּם יוֹנָתָן: וַיִּרְדֵּהוּ, וּנְסַחְיֵהּ: <b>וַיֵּרֶד אָבִיהוּ אֶל הָאִשָּׁה.</b> (תרגום:) עַל עִסְקֵי אִתְּתָא: <b>מֵרֵעִים.</b> חֲבֵרִים לְשׁוֹשְׁבִינוּת: <b>וַיְהִי בַּיּוֹם הַשְּׁבִיעִי.</b> לִימוֹת הַשַּׁבָּת, וְלֹא שְׁבִיעִי לַמִּשְׁתֶּה, וְהוּא רְבִיעִי לִימֵי הַמִּשְׁתֶּה: <b>הַלְיָרְשֵׁנוּ קְרָאתֶם לָנוּ הֲלֹא.</b> תִּרְגֵּם יוֹנָתָן: הַלְמִסְכְּנוּתָנָא קְרִיתוֹן יָתָנָא הָלְכָא: <b>שִׁבְעַת הַיָּמִים.</b> הַנּוֹתָרִים מִשִּׁבְעַת הַיָּמִים, מֵרְבִיעִי וְאֵילָךְ: <b>בְּטֶרֶם יָבֹא הַחַרְסָה.</b> לִפְנֵי שְׁקִיעַת הַחַמָּה, שֶׁעֲדַיִן הָיָה לָהֶם שֵׁהוּת עַד הָעֶרֶב: <b>חֲרַשְׁתֶּם בְּעֶגְלָתִי.</b> מָשָׁל הוּא (תרגום:) אִילּוּלְפוֹן בְּדַקְתּוּן בְּאִתְּתִי: <b>רוּחַ ה׳.</b> (תרגום:) רוּחַ גְּבוּרָה מִן קֳדָם ה׳: <b>חֲלִיצוֹתָם.</b> מַלְבּוּשִׁים שֶׁחָלַץ מֵעֲלֵיהֶן: <b>לְמֵרֵעֵהוּ.</b> לְאֶחָד מִשּׁוֹשְׁבִינָיו נְתָנָהּ: <b>נִקֵּיתִי הַפַּעַם.</b> בְּדִין אֶעֱשֶׂה לָהֶם הָרָעָה: <b>וַיֶּפֶן.</b> אֶת הַזְּנָבוֹת זָנָב אֶל זָנָב. וַיִּפֶן, מַשְׁמַע הוּא עַצְמוֹ פָּנָה (שמות לב טו); וַיֶּפֶן, מַשְׁמַע הִפְנָה אֶת אֲחֵרִים, וְכֵן שִׁמּוּשׁ כָּל תֵּיבָה שֶׁפֹּעַל שֶׁלָּהּ בְּה״א; (שמות א כ): וַיִּרֶב הָעָם; (איכה ב ה): וַיֶּרֶב בְּבַת יְהוּדָה תַּאֲנִיָּה; (מלכים ב כה כא): וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ, גָּלָה; (שם ב: יח יא): וַיֶּגֶל מֶלֶךְ אַשּׁוּר אֶת יִשְׂרָאֵל אַשּׁוּרָה, הִגְלָה: <b>חֲתַן הַתִּמְנִי.</b> חֲתַן הַפְּלִשְׁתִּי אֲשֶׁר בְּתִמְנָה (לעיל יד א): <b>אִם תַּעֲשׂוּן כָּזֹאת.</b> וְשֶׁמָּא רְגִילִין אַתֶּם בְּכָךְ, לָתֵת אִשְׁתּוֹ שֶׁל זֶה לָזֶה: <b>שׁוֹק עַל יָרֵךְ.</b> (תרגום:) פָּרְשִׁין עִם רַגְלָאִין, רוֹכֵב סוּס אֵינוֹ נִשְׁעָן עַל יְרֵכוֹ כִּי אִם עַל שׁוֹקוֹ, רֶגֶל אֶחָד נָתוּן בַּבַּרְזֶל הַתָּלוּי בַּמֶּרְכֶּבֶת: <b>בִּסְעִיף.</b> בְּנִקְרַת סֶלַע עֵיטָם, וַחֲבֵרוֹ (ישעיהו נז:ה): סְעִיפֵי הַסְּלָעִים, (שם י:לג): מְסָעֵף פֹּארָה: <b>וַיִּנָּטְשׁוּ.</b> וַיִּתְפַּזְּרוּ: <b>בַּלֶּחִי.</b> שֵׁם מָקוֹם: <b>לָמָה עֲלִיתֶם עָלֵינוּ.</b> הֲלֹא עֲבָדִים אֲנַחְנוּ לָכֶם: <b>לֶאֱסוֹר אֶת שִׁמְשׁוֹן.</b> שֶׁתַּאַסְרוּהוּ וְתַסְגִּירוּהוּ לָנוּ: <b>לֹא כִּי אָסוֹר נֶאֱסָרְךָ.</b> לֹא נַהֲרוֹג אוֹתְךָ, כִּי אִם אָסוֹר נֶאֱסָרְךָ: <b>רוּחַ ה׳.</b> (תרגום:) רוּחַ גְּבוּרָה מִן קֳדָם ה׳: <b>אֲסוּרָיו.</b> קִשּׁוּרָיו: <b>טְרִיָּה.</b> לַחָה, וְרָאִיתִי בְּסֵפֶר רְפוּאוֹת שֶׁקּוֹרֵא לַלֵּחָה שֶׁיּוֹצֵא מִן הַמַּכָּה: ׳טְרִיָּה׳: <b>חֲמוֹר חֲמֹרָתָיִם.</b> בִּלְחִי הַחֲמוֹר לִצְבּוֹר צְבָרִים רַבִּים, (תרגום:) בְּלוּעָא דִחמָרָא רְמֵיתִנוּן דְּגוֹרִין: <b>אֶת הַמַּכְתֵּשׁ.</b> גּוּמָּא שֶׁהַשֵּׁן יוֹשֶׁבֶת בָּהּ, עֲשׂוּיָה כְּעֵין מַכְתֶּשֶׁת: <b>עֵין הַקּוֹרֵא.</b> מַעְיָן שֶׁבָּא עַל יְדֵי זַעֲקַת הַקּוֹרֵא אֶל ה׳: <b>לַעַזָּתִים לֵאמֹר.</b> לְאַנְשֵׁי עַזָּה נֶאֱמַר: <b>וַיִּתְחָרְשׁוּ.</b> נָהֲגוּ עַצְמָן בִּשְׁתִיקָה: <b>וַיִּסָּעֵם.</b> וַיַּעַקְרֵם מִמְּקוֹמָם: <b>יְתָרִים.</b> חֲבָלִים דַּקִּים: <b>וְלֹא נוֹדַע כֹּחוֹ.</b> לֹא הוּצְרַךְ לְהִתְחַזֵּק בְּנַתְּקוֹ אוֹתָם: <b>בַּעֲבוֹתִים.</b> חֲבָלִים גַּסִּים: <b>מַחְלְפוֹת.</b> קְוֻצּוֹת, פלוני״ש בְּלַעַ״ז: <b>עִם הַמַּסֶּכֶת.</b> עֵץ שֶׁהַגַּרְדִּי מֵיסֵךְ בּוֹ אֶת הַשְּׁתִי, וְשֵׁם הָעֵץ אנשובל״א מַסֶּכֶת, אורטר״א בְּלַעַ״ז: <b>וַתְּאַלְצֵהוּ.</b> דְּחָקַתּוֹ, וְאֵין לוֹ דִּמְיוֹן: <b>וַתֵּרֶא דְלִילָה כִּי הִגִּיד לָהּ.</b> נִכָּרִין דִּבְרֵי אֱמֶת: <b>וַתִּקְרָא לָאִישׁ.</b> לִשְׁלוּחָן שֶׁל סְרָנִים: <b>וַיּוֹרִידוּ אוֹתוֹ עַזָּתָה.</b> מְקוֹם תְּחִלַּת קִלְקוּלוֹ: <b>וַיְהִי טוֹחֵן.</b> בָּרֵחַיִם, מְלָאכָה כְּבֵדָה וְרַבּוֹתֵינוּ (סוטה י א) פֵּרְשׁוּ מַה שֶּׁפֵּרְשׁוּ: <b>בֵּין הָעַמּוּדִים.</b> אֲשֶׁר הַבַּיִת נָכוֹן עֲלֵיהֶם: <b>וַהֲמִישֵׁנִי.</b> פאלפא״ר בְּלַעַ״ז, כְּמוֹ (בראשית כז:יב): ״אוּלַי יְמֻשֵּׁנִי״: <b>זָכְרֵנִי נָא.</b> זְכֹר עֶשְׂרִים שָׁנָה שֶׁשָּׁפַטְתִּי אֶת יִשְׂרָאֵל, וְלֹא אָמַרְתִּי לְאֶחָד מֵהֶם הַעֲבֵר לִי מַקֵּל זֶה מִמָּקוֹם לְמָקוֹם: <b>נְקַם אַחַת מִשְּׁתֵי עֵינַי.</b> וּשְׂכַר עַיִן הַשֵּׁנִית הַנַּח לִי לָעוֹלָם הַבָּא, וְכָאן פְּרַע לִי שְׂכַר אַחַת מֵהֶן: <b>וַיִּלְפֹּת.</b> וַיֹּאחַז, אינברצ״א בְּלַעַ״ז, כְּמוֹ (רות ג:ח): ״וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת״, נֶאֱחַז בִּזְרוֹעוֹת הָאִשָּׁה: <b>וַיְהִי אִישׁ מֵהַר אֶפְרָיִם.</b> אַף עַל פִּי שֶׁנִּכְתְּבוּ שְׁתֵּי פָּרָשִׁיּוֹת הַלָּלוּ בְּסוֹף הַסֵּפֶר, שֶׁל מִיכָה וְשֶׁל פִּלֶגֶשׁ בַּגִּבְעָה, בִּתְחִלַּת הַשּׁוֹפְטִים הָיָה, בִּימֵי עָתְנִיאֵל בֶּן קְנַז, שֶׁנֶּאֱמַר (שופטים יח:לא): ״וַיָּשִׂימוּ לָהֶם אֶת פֶּסֶל מִיכָה וְגוֹ׳ כָּל יְמֵי הֱיוֹת בֵּית אֱלֹהִים בְּשִׁילֹה״, לָמַדְנוּ שֶׁכָּל יְמֵי שִׁילֹה הָיָה דְּמוּת שֶׁל מִיכָה, וּבְפִלֶגֶשׁ בַּגִּבְעָה נֶאֱמַר עַל יְבוּס שֶׁבִּירוּשָׁלַיִם (שופטים יט:יב): ״לֹא נָסוּר אֶל עִיר נָכְרִי״, לָמַדְנוּ שֶׁעֲדַיִן לֹא כָּבְשׁוּ אֶת יְרוּשָׁלַיִם: <b>אֲשֶׁר לֻקַּח לָךְ.</b> אֲשֶׁר נִגְנַב מִמֵּךְ, וְיֵשׁ לוֹ דוֹמֶה (שמואל א כא:ו): ״כִּי אִשָּׁה עֲצוּרָה לָנוּ״, עֲצוּרָה מִמֶּנּוּ: <b>וְאַתְּ אָלִית.</b> קִלְלַת כָּל מִי שֶׁגְּנָבוֹ, וְגַם אָמַרְתְּ הַקְּלָלָה בְּאָזְנַי: <b>הִנֵּה הַכֶּסֶף.</b> אֲנִי מוֹדֶה לָךְ עָלָיו שֶׁהוּא בְּיָדִי שֶׁאֲנִי לְקַחְתִּיו: <b>וַיָּשֶׁב אֶת אֶלֶף וּמֵאָה הַכֶּסֶף לְאִמּוֹ.</b> אָמַר לְהַחֲזִירוֹ לָהּ, וּבַמָּקוֹם שֶׁהוּא שָׁם הֲרֵי הוּא בִּרְשׁוּתֵךְ: <b>הַקְדֵּשׁ הִקְדַּשְׁתִּי אֶת הַכֶּסֶף מִיָּדִי לִבְנִי.</b> קִבַּלְתִּי עָלַי לְמָסְרוֹ מִיָּדִי לְיָדְךָ לְשֵׁם דְּמוּת וּמַסֵּכָה, תְּנֵהוּ לִי עַתָּה וּמִיָּדִי אֲנִי אֲשִׁיבֶנּוּ אֵלֶיךָ יֵשׁ אוֹמְרִים שֶׁהָאִשָּׁה הַזֹּאת הִיא דְּלִילָה, לְפִי שֶׁכָּתוּב (לעיל טז:ה): ״אֶלֶף וּמֵאָה כֶּסֶף״, וְטָעוּת הוּא בְּיָדָם, שֶׁהַרְבֵּה שָׁנִים קָדַם מִיכָה לְשִׁמְשׁוֹן, אַךְ הַפָּרָשִׁיּוֹת נִסְמְכוּ עַל הַכֶּסֶף הָרָע שֶׁשָּׁוֶה כָּאן וְכָאן, וְכֶסֶף שֶׁל פּוּרְעָנוּת הָיוּ שְׁנֵיהֶם: <b>בֵּית אֱלֹהִים.</b> בֵּית עֲבוֹדָה זָרָה, וְכֵן כָּל ׳אֱלֹהִים׳ הָאֲמוּרִים בְּפָרָשָׁה זוֹ חוֹל, חוּץ מִזֶּה (שופטים יח:לא): ״כָּל יְמֵי הֱיוֹת בֵּית הָאֱלֹהִים בְּשִׁילֹה״ (שבועות לה ב): <b>וַיְמַלֵּא אֶת יַד אַחַד.</b> חֲנָכוֹ לַעֲבוֹדַת הַדְּמוּת לִהְיוֹת כֹּהֵן לְפָנָיו, כָּל חִנּוּךְ דָּבָר שֶׁאָדָם נִכְנָס בּוֹ לְשֵׁם גְּדֻלָּה קָרוּי מִלּוּי יָדַיִם, רישוושטי״ר בְּלַעַ״ז; וּכְשֶׁנּוֹתְנִין פְּקִידוּת לְאָדָם, קוֹרִין לְמַתָּן רישוישטי״ר בְּלַעַ״ז: <b>מִמִּשְׁפַּחַת יְהוּדָה.</b> וְהוּא לֵוִי מִן הָאֵם וְרַבּוֹתֵינוּ אָמְרוּ (בבא בתרא קט ב): לְפִי שֶׁעָשָׂה מַעֲשֵׂה מְנַשֶּׁה שֶׁבָּא מִיהוּדָה, קְרָאוֹ מִמִּשְׁפַּחַת יְהוּדָה, וְהוּא לֵוִי בֶּן גֵּרְשׁוֹם בֶּן מֹשֶׁה רַבֵּינוּ הָיָה, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן (שופטים יח:ל): ״וִיהוֹנָתָן בֶּן גֵּרְשׁוֹם וְגוֹ׳״: <b>לַעֲשׂוֹת דַּרְכּוֹ.</b> דֶּרֶךְ הֲלִיכָתוֹ: <b>בַּאֲשֶׁר אֶמְצָא.</b> פַּרְנָסָתִי לְהִשְׂתַּכֵּר: <b>לַיָּמִים.</b> לְסוֹף שָׁנָה: <b>וְעֵרֶךְ בְּגָדִים.</b> זוּג חֲלִיפַת בְּגָדִים שֶׁהֵם עֵרֶךְ וְסֵדֶר לְכָל בְּנֵי אָדָם כְּפִי הָרָאוּי לָהֶם לְשָׁנָה: <b>וְעֵרֶךְ בְּגָדִים.</b> אפרליימנ״ט בְּלַעַ״ז: <b>וּמִחְיָתֶךָ.</b> וּמְזוֹנוֹתֶיךָ: <b>וַיֵּלֶךְ הַלֵּוִי.</b> אַחַר עֲצָתוֹ: <b>כִּי לֹא נָפְלָה לוֹ.</b> יְרֻשָּׁה כְּפִי הָרָאוּי לָהֶם בְּאֶרֶץ מְכֻבֶּשֶׁת, כְּמוֹ שֶׁנֶּאֱמַר בִּיהוֹשֻׁעַ (יהושע יט:מז): ״וַיֵּצֵא גְבוּל בְּנֵי דָן מֵהֶם״, וְאַף מִכָּאן יֵשׁ לִלְמֹד שֶׁהָיָה מַעֲשֶׂה זֶה בִּתְחִלַּת הַשּׁוֹפְטִים מִיָּד: <b>מִי הֱבִיאֲךָ הֲלֹם.</b> יֵשׁ כָּאן תְּמִיהוֹת הַרְבֵּה, (בבא בתרא קי:) לֹא מִזַּרְעוֹ שֶׁל מֹשֶׁה רַבֵּינוּ אַתָּה, שֶׁנֶּאֱמַר בּוֹ (שמות ג:ה): ״אַל תִּקְרַב הֲלֹם״, (שם ד:יא): ״מִי שָׂם פֶּה לָאָדָם״, (שם ד:ב): ״מַה זֶּה בְיָדֶךָ״: <b>שְׁאַל נָא בֵאלֹהִים.</b> בַּתְּרָפִים שֶׁמְּדַבְּרִים עַל יְדֵי מְכַשְּׁפוֹת: <b>נֹכַח ה׳ דַּרְכְּכֶם.</b> נֹכַח הַקָּדוֹשׁ בָּרוּךְ הוּא גָּלוּי, כִּי זֶה אֵין בּוֹ מַמָּשׁ: <b>וְאֵין מַכְלִים דָּבָר.</b> אֵין אֶחָד מֵהֶם צָרִיךְ לַחֲבֵרוֹ שֶׁיַּחֲזִירֶנּוּ רֵיקָם וְיַכְלִימֶנּוּ, כְּמוֹ שֶׁנֶּאֱמַר בְּסוֹף הָעִנְיָן (פסוק י): ״אֵין מַחְסוֹר כָּל דָּבָר״, כָּךְ שָׁמַעְתִּי: <b>יוֹרֵשׁ עֶצֶר.</b> יוֹרְשִׁים מוּעָטִים, שֶׁאִם יַהַרְגוּ אֶת אֵלּוּ, אֵין עוֹד עוֹרְרִין נִלְחָמִים עִם הַמַּחֲזִיקִים בַּנַּחֲלָה: <b>וּרְחוֹקִים הֵמָּה.</b> מֵעֶזְרַת צִידוֹנִים: <b>וְדָבָר אֵין לָהֶם עִם אָדָם.</b> שׁוּם בְּרִית כְּרוּתָה שֶׁיָּבֹאוּ לְעֶזְרָתָם לְעֵת הַצֹּרֶךְ: <b>מָה אַתֶּם.</b> כְּלוֹמַר מָה אַתֶּם מְשִׁיבִים דָּבָר, מַה מְּצָאתֶם בַּמָּקוֹם שֶׁנָּפַל לָנוּ גוֹרָלֵנוּ, מָה הָעָם, הֶחָזָק הוּא הֲרָפֶה: <b>וְאַתֶּם מַחְשִׁים.</b> מִתְעַצְּלִים: <b>וְאֶת הַכְּבוּדָּה.</b> מַשָּׂאוֹת, כָּל דָּבָר שֶׁהוּא כָּבֵד בַּהֲלִיכָתוֹ שֶׁאֵינוֹ יָכוֹל לָרוּץ אִם יִרְדְּפוּ בְּנֵי הַמָּקוֹם אַחֲרֵיהֶם: <b>הַכְּבוּדָּה.</b> פיזנטו״מא בְּלַעַ״ז: <b>וַיַּסֵּבּוּ פְּנֵיהֶם.</b> בְּנֵי דָן אֶל הַקּוֹרְאִים אֲלֵיהֶם: <b>וּמַה לִּי עוֹד.</b> וּמַה נִּשְׁאַר לִי עוֹד: <b>אֲנָשִׁים מָרֵי נֶפֶשׁ.</b> כַּעֲסָנִים שֶׁיֵּשׁ בְּסִיעָתֵנוּ: <b>לַיִשׁ.</b> שֵׁם הָעִיר, וּבְסֵפֶר יְהוֹשֻׁעַ (יהושע יט:מז) קוֹרֵא שְׁמָהּ ׳לֶשֶׁם׳, עַל שֵׁם שֶׁמָּצְאוּ שָׁם אֶבֶן טוֹבָה שֶׁשְּׁמָהּ ׳לֶשֶׁם׳, וְהִיא הָיְתָה עַל הַחֹשֶׁן לְשֵׁבֶט דָּן, שְׁמוֹ כָּתוּב עַל ׳לֶשֶׁם׳, וְיָדְעוּ שֶׁבֶּאֱמֶת הִיא נַחֲלָתָם: <b>בֶּן מְנַשֶּׁה.</b> מִפְּנֵי כְּבוֹדוֹ שֶׁל מֹשֶׁה כָּתוּב נוּ״ן לְשַׁנּוֹת אֶת הַשֵּׁם, וְנִכְתַּב תְּלוּיָה לוֹמַר שֶׁלֹּא הָיָה מְנַשֶּׁה אֶלָּא מֹשֶׁה: <b>עַד יוֹם גְּלוֹת הָאָרֶץ.</b> בִּימֵי סַנְחֵרִיב בְּגָלוּת רִאשׁוֹנָה: <b>וַתִּזְנֶה עָלָיו פִּילַגְשׁוֹ.</b> זָנְתָה מִבֵּיתוֹ אֶל הַחוּץ כָּל לְשׁוֹן זְנוּת אֵינוֹ אֶלָּא לְשׁוֹן ׳יוֹצֵאת׳ (תרגום אונקלוס בראשית לד:לא): נַפְקַת בָּרָא, יוֹצֵאת מִבַּעְלָהּ לֶאֱהוֹב אֶת אֲחֵרִים: <b>הוֹאֶל נָא וְלִין.</b> הַלַּיְלָה: <b>רָפָה.</b> הַשֶּׁמֶשׁ מִגְּבוּרָתוֹ וְנָטָה לַעֲרוֹב: <b>הִנֵּה חֲנוֹת הַיּוֹם.</b> עֵת שֶׁכָּל הוֹלְכֵי דְרָכִים נוֹטִים לַחֲנוֹת בַּבַּיִת: <b>עַד גִּבְעָה.</b> גִּבְעַת בִּנְיָמִן: <b>וְלַנּוּ.</b> כְּמוֹ וְלַנְנוּ, דַּגְשׁוּת הַנּוּ״ן בִּמְקוֹם נוּ״ן שְׁנִיָּה: <b>וְאֶת בֵּית ה׳.</b> לְשִׁילֹה אֲנִי הוֹלֵךְ: <b>וַיָּבָל לַחֲמוֹרִים.</b> וַיִּתֵּן יְבוּל לַחֲמוֹרִים, ׳וַיָּבָל׳ אפרוונד״ר בְּלַעַ״ז: <b>וְנֵדָעֶנּוּ.</b> מִשְׁכַּב זָכוּר: <b>וְאֵין עוֹנֶה.</b> כִּי מֵתָה: <b>פִּנּוֹת כָּל הָעָם.</b> (תרגום:) רֵישֵׁי כָּל עַמָּא: <b>דִּמּוּ לַהֲרֹג.</b> כִּוְּנוּ לַהֲרֹג, אנישמינט״ו בְּלַעַ״ז: <b>לַעֲשׂוֹת לְבוֹאָם.</b> לְבִיאָתָם זוֹ לְגִבְעַת בִּנְיָמִין ׳כְּכָל הַנְּבָלָה׳ וְגוֹ׳: <b>חֲבֵרִים.</b> שָׁוִים בְּעֵצָה אַחַת: <b>בְּכָל שִׁבְטֵי בִנְיָמִן.</b> עֲשָׂרָה שְׁבָטִים נֶחְשְׁבוּ עֲשָׂרָה מִשְׁפְּחוֹתָיו, שֶׁיִּהְיוּ מֵרָחֵל שְׁנֵים עָשָׂר שְׁבָטִים: <b>אִטֵּר יַד יְמִינוֹ.</b> גְּמוּדֵי יַד יְמִינָם, לֹא הָיוּ שׁוֹלְטִים בָּהּ כְּאִלּוּ הָיְתָה אֲטוּמָה, כְּמוֹ (תהלים סט:טז): ״אַל תֶּאְטַר עָלַי בְּאֵר פִּיהָ״: <b>כָּל זֶה.</b> שְׁבַע מֵאוֹת אִישׁ הַלָּלוּ: <b>אֶל הַשַּׂעֲרָה.</b> לְחוּט הַשֵּׂעָר: <b>וְלֹא יַחֲטִא.</b> לֹא יִשְׁגֶּה: <b>יְהוּדָה בַתְּחִלָּה.</b> אֲבָל לֹא בָחֲנוּ לִשְׁאוֹל אִם לְנַצֵּחַ אִם לִינָּצֵחַ, וּבָאַחֲרוֹנָה שֶׁבָּחֲנוּ, אָמַר (פסוק כח): ״עֲלוּ כִּי מָחָר אֶתְּנֶנּוּ בְיָדֶךָ״, הִשְׁכִּימוּ וְהִשְׁלִימוּ דִּבְרֵיהֶם: <b>וַיַּשְׁחִיתוּ.</b> נֶעֶנְשׁוּ עַל שֶׁלֹּא קִנְּאוּ כְּמוֹ כֵן בְּמַעֲשֵׂה דְּמוּת מִיכָה שֶׁהָיָה כְּבָר: <b>בְּבַעַל תָּמָר.</b> בְּמֵישַׁר יְרִיחוֹ: <b>מֵגִיחַ.</b> נִמְשָׁךְ, כְּמוֹ (איוב מ:כג): ״יָגִיחַ יַרְדֵּן אֶל פִּיהוּ״; (תהלים כב:י): ״גֹחִי מִבָּטֶן״: <b>מִמַּעֲרֵה גֶבַע.</b> מִמָּקוֹם צַר, עֶרְוָתָהּ וְגִלּוּיָהּ שֶׁל גִּבְעַת בִּנְיָמִין, מְקוֹם תּוֹרְפָה שֶׁלָּהּ שֶׁהִיא נוֹחָה לִיכָּבֵשׁ מִשָּׁם, כְּמוֹ (בראשית מב:ט): ״לִרְאוֹת אֶת עֶרְוַת הָאָרֶץ בָּאתֶם״: <b>וַיִּתְּנוּ אִישׁ יִשְׂרָאֵל.</b> אֲשֶׁר בַּשָּׂדֶה, מָקוֹם לְבִנְיָמִן לִבְרֹחַ אֶל הַגִּבְעָה, כִּי סָמְכוּ יִשְׂרָאֵל עַל הָאוֹרֵב שֶׁיֵּצְאוּ לִקְרָאתָם: <b>וַיִּמְשֹׁךְ הָאוֹרֵב.</b> מָשַׁךְ בַּשּׁוֹפָר; דָּבָר אַחֵר: מָשַׁךְ בַּשּׁוֹפָר הָעָם אֲשֶׁר אִתּוֹ, אֶל הָעִיר: <b>וְהַמּוֹעֵד הָיָה.</b> מִתְּחִלָּה הָיָה אוֹת בֵּין יִשְׂרָאֵל וּבֵין הָאוֹרֵב, לִהְיוֹת הָאוֹרֵב מַרְבֶּה לְהַעֲלוֹת עֲשַׁן הָעִיר, וְיָבִינוּ יִשְׂרָאֵל אֲשֶׁר לָכַד הָאוֹרֵב אֶת הַגִּבְעָה: <b>מַשְׂאַת הֶעָשָׁן.</b> גֹּבַהּ הֶעָשָׁן: <b>וַיַּהֲפֹךְ אִישׁ יִשְׂרָאֵל.</b> עַכְשָׁיו חוֹזֵר לִתְחִלַּת הַדְּבָרִים וְשׁוֹנֶה וּמְפָרֵשׁ, עֶשְׂרִים וַחֲמִשָּׁה אֶלֶף שֶׁכָּתַבְנוּ לְמַעְלָה (פסוק לה), כֵּיצַד נָפְלוּ וְהֵיכָן נָפְלוּ: <b>וַאֲשֶׁר מֵהֶעָרִים.</b> הָאוֹרֵב שֶׁנִּכְנַס בָּעִיר, מַשְׁחִיתִים אוֹתוֹ בְּתוֹךְ הַשֵּׁבֶט, בְּתוֹךְ הָעִיר: <b>כִּתְּרוּ אֶת בִּנְיָמִן.</b> הִקִּיפוּ אֶת בִּנְיָמִן כְּכֶתֶר הַמַּקִּיף אֶת הָרֹאשׁ, וְכֵן (תהלים כב:יג): ״אַבִּירֵי בָשָׁן כִּתְּרוּנִי״, וְכֵן (חבקוק א:ד): ״כִּי רָשָׁע מַכְתִּיר אֶת הַצַּדִּיק״, וְכֵן גַּם בִּלְשׁוֹן עֲטָרָה נִקְרֵאת הַקָּפָה (שמואל א כג:כו): ״וְשָׁאוּל וַאֲנָשָׁיו עֹטְרִים אֶל דָּוִד וְאֶל אֲנָשָׁיו לְתָפְשָׂם״: <b>הִרְדִיפֻהוּ.</b> קוֹרְאִים אַחֲרָיו רְדִיפָה, צוֹעֲקִים זֶה לָזֶה לִרְדֹּף: <b>מְנוּחָה הִדְרִיכֻהוּ.</b> אֵצֶל הֶעָרִים שֶׁהֵם נוֹחִים בָּהֶם, שָׁם הִדְבִּיקוּהוּ: <b>הִדְרִיכֻהוּ.</b> הִשִּׂיגוּהוּ, וְיֵשׁ דֻּגְמָתוֹ בִּלְשׁוֹן גְּמָרָא (כתובות ס ב): רְהַט בַּתְרֵיהּ פַּרְסָא בְּחָלָא וְלֹא אַדְרְכֵיהּ: <b>עַד נֹכַח הַגִּבְעָה.</b> מִמִּזְרָחָהּ שֶׁל גִּבְעָה: <b>וַיִּפְּלוּ מִבִּנְיָמִן שְׁמוֹנָה עָשָׂר אֶלֶף.</b> בַּשָּׂדֶה בְּתוֹךְ הַמִּלְחָמָה: <b>וַיְעֹלְלֻהוּ.</b> הֲרִיגָה אַחַר הֲרִיגָה, כְּעוֹלְלוֹת שֶׁאַחַר הַבָּצִיר: <b>חֲמֵשֶׁת אֲלָפִים אִישׁ.</b> הֲרֵי עֶשְׂרִים וּשְׁלֹשָׁה אֶלֶף: <b>עַד גִּדְעֹם.</b> שֵׁם מָקוֹם: <b>וַיַּכּוּ מִמֶּנּוּ אַלְפַּיִם אִישׁ.</b> הֲרֵי עֶשְׂרִים וַחֲמִשָּׁה אֶלֶף הָאָמוּר לְמַעְלָה (פסוק לה), וְהַמֵּאָה הַכְּתוּבִים לְמַעְלָה (שם), לֹא פֵּרַשׁ הֵיכָן נָפְלוּ: <b>שָׁבוּ אֶל בְּנֵי בִנְיָמִן.</b> בְּכָל הֶעָרִים: <b>מֵעִיר מְתֹם.</b> הֵתַמּוּ כָּל יוֹשְׁבֵי הֶעָרִים: <b>וְעַד בְּהֵמָה.</b> וַאֲנָשִׁים בִּכְלַל ׳מְתוֹם׳ הָיוּ, שֶׁ׳מְּתוֹם׳ לְשׁוֹן כְּלָיָה הוּא וְיֵשׁ לִתְמֹהַּ עַל אֶלֶף הֵיכָן הֵם, שֶׁהֲרֵי עֶשְׂרִים וְשִׁשָּׁה אֶלֶף הִתְפַּקְּדוּ מִן הֶעָרִים, וּמִן הַגִּבְעָה שֵׁשׁ מֵאוֹת, וְכָאן מָנָה בַּנּוֹפְלִים עֶשְׂרִים וַחֲמִשָּׁה אֶלֶף וּמֵאָה אִישׁ, וְשֵׁשׁ מֵאוֹת נִמְלְטוּ אֶל סֶלַע הָרִמּוֹן, וְהָאֶלֶף בָּרְחוּ אֶל הֶעָרִים וְנָפְלוּ לְמָחֳרָת כְּשֶׁשָּׁבוּ בְּנֵי יִשְׂרָאֵל אֶל עָרֵי בִנְיָמִן לְהַחֲרִים הַנָּשִׁים וְהַטַּף: <b>לְהִפָּקֵד.</b> לְהִגָּרַע: <b>וַיִּנָּחֲמוּ.</b> שָׁבוּ לַחֲשֹׁב עֲלֵיהֶם מַחְשֶׁבֶת פְּלֵיטָה: <b>אַרְבַּע מֵאוֹת.</b> נַעֲרָה בְתוּלָה הוֹשִׁיבוּם עַל פִּי חָבִיּוֹת שֶׁל יַיִן, בְּעוּלָה רֵיחָהּ נוֹדֵף, בְּתוּלָה אֵין רֵיחָהּ נוֹדֵף: <b>וְלֹא מָצְאוּ לָהֶם.</b> לֹא סִפְּקוּ לָהֶם: <b>יְרֻשַּׁת פְּלֵיטָה.</b> נַחֲלַת הַשֵּׁבֶט נִשְׁאֲרָה רֵיקָנִית, הָבוּ עֵצָה שֶׁיּוֹלִידוּ בָנִים וְיַחֲזִיקוּ בְּנַחֲלָתָם הַפְּלֵיטָה הַנִּשְׁאֶרֶת, וְלֹא יִמָּחֶה שֵׁבֶט מִיִּשְׂרָאֵל: <b>מִזְרְחָה הַשֶּׁמֶשׁ לַמְסִלָּה.</b> בְּמִזְרָחָהּ שֶׁל מְסִלָּה, שִׁילֹה בִּצְפוֹנָהּ שֶׁל בֵּית אֵל וּבִדְרוֹמָהּ שֶׁל לְבוֹנָה, וּבְמִזְרָחָהּ שֶׁל מְסִלָּה הָעוֹלָה מִבֵּית אֵל שְׁכֶמָה: <b>לָרִיב אֵלֵינוּ.</b> לָלֶכֶת אֵלֵינוּ בַּמִּלְחָמָה: <b>וְאָמַרְנוּ אֲלֵיהֶם חָנּוּנוּ אוֹתָם.</b> רִחַמְנוּ עֲלֵיהֶם כִּי אֵינָם יוֹדְעִים מַה לַּעֲשׂוֹת, ׳כִּי לֹא לָקַחְנוּ אִישׁ אִשְׁתּוֹ בַּמִּלְחָמָה׳ שֶׁל יָבֵשׁ גִּלְעָד אֶלָּא לְאַרְבַּע מֵאוֹת אִישׁ מֵהֶם, וְאִם עַל הַשְּׁבוּעָה אַתֶּם מַקְפִּידִים, לֹא עָוֹן לָכֶם בַּדָּבָר ׳כִּי לֹא אַתֶּם נְתַתֶּם לָהֶם׳ אֶת בְּנוֹתֵיכֶם שֶׁתְּהֵא לָכֶם אַשְׁמָה בַּדָּבָר וְשָׁלוֹם לָכֶם אַל תִּירָאוּ:",
    "text": "<b> Who shall go up for us against the Canaanites?</b> To the territories for which lots were cast<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">By Yehoshua, Elazar, and the tribal chieftains (Yehoshua, 14:1,2). Chapters 14–19 (there) list in detail the territories alloted to the various tribes when the lots were cast.</i> but are as yet unconquered. <b> Let Yehudah go up.</b> Let the tribe of Yehudah go up first<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The tribesmen of Yehudah were first in many instances; they entered the water first at the splitting of the sea, their banner was the first to proceed when the Yisroelites journeyed in the wilderness, they went up first in the Book of Shoftim. Indeed, at the coming redemption, their tribesman Dovid will reign as the first of his countrymen. (Yalkut, 37:a. See Yalkut to Beshalach, 234)</i> to conquer their alloted territory. <b> To his brother Shimon.</b> To the tribe of Shimon. <b>Go up with me</b> and assist me in conquering my alloted portion. Some interpret \"Let Yehudah go up\" as a reference to Asniel,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Asniel ben Kenaz, the first of the Shoftim to lead Yisroel after the death of Yehoshua. (Below, 3:9–11)</i> also known as Ya'avetz;<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Ya’avetz is listed among the tribesmen of Yehudah, and described as “revered over his brethren.” (Divrei Hayamim 1, 4:9)</i> for it is remarked, in tractate Temurah,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"></i> \"What was his name? His name was Yehudah, brother of Shimon.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">This was his true name. His surnames were Asniel and Ya’avetz. Asniel is a contraction of ‘anah El’, ‘Adonoy answered’ [Divrei Hayamim 1, 4:10, relates that Adonoy answered his prayer]. Ya’avetz is a contraction of ‘ya’atz v’herebetz’, ‘he counseled and disseminated [Torah]’. (Temurah, 16:a)</i> He<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Not the tribe of Yehudah, but the individual Yehudah, otherwise known as Asniel or Ya’avetz.</i> told his brother Shimon<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The individual Shimon, brother of Yehudah / Asniel. Accordingly, the inquiry “Who shall go up first?” [v.1] did not concern the tribe which would engage in battle first, but the individual who would lead the people into battle. Adonoy answered [v.2] that Yehudah, also known as Asniel or Ya’avetz, would lead.</i> to accompany him. <b> At Bezek.</b> The name of a place.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">‘Bezek’ may also be translated as ‘shard’, meaning a broken piece of pottery. Here, however, the reference is to a place named ‘Bezek’. (Yoma, 22:b)</i> <b> Seventy kings.</b> From here we learn of the eminence and affluence of the Canaanite potentates, for Adoni-bezek was not worthy of being listed among the Canaanite monarchs<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Yehoshua 12: 7–24 lists the thirty one Canaanite kings. Adoni bezek is not among them.</i> by the title \"king\", yet this is written of him.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Yalkut, 37:a.</i> <b>They brought him to Yerushalayim.</b> They proceeded from there to do battle at Yerushalayim. <b> They set [literally 'sent'] fire.</b> They sent the fire<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">By igniting it. This follows the literal meaning of <span>שׇלְחוּ</span>, ‘thy sent’. (Metzudas Tzion) Afterward, the B’nei Yehudah went down to wage war with the Canaanites dwelling in the hills, the Negev, and the lowlands.</i> throughout it. <b> Coleiv's …brother.</b> Maternally.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Coleiv is referred to as “the Kenizite” (Yehoshua, 14:6), rather than ‘son of Kenaz’. This indicates that he was not Kenaz’ biological son, but his stepson. (Sotah, 11:b, 12:a).</i> <b> She cajoled him.</b> She advised him, as in \"he took counsel\";<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Rather than ‘she tempted him’, as in Devarim, 13:7.</i> one counsels a person, and directs his thinking to an alternative. This is my opinion. <b>She lowered herself.</b> \"She lowered herself\"<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">This is a quotation from Targum Yonasan.</i> as if falling at her father's feet. <b> Arid land.</b> A man barren of anything gainful, as he contains nothing but Torah.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Temurah, 16:a.</i> <b>Streams of water.</b> Wetland, \"territory supplied abundantly with water.\" <b> From the city of dates.</b> This refers to Yericho, as the fertile tract of Yericho<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">An area outside the city, measuring five hundred <i>amohs</i> by five hundred <i>amohs</i>. (Yalkut, 38.)</i> was given to them for their consumption until the Beis HaMikdosh would be built. The one in whose portion the Beis HaMikdosh would be built<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">The tribe of Binyomin. (Ibid).</i> would then receive it,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">In return for the Beis Hamikdosh territory, which would become the property of all the tribes.</i> so that all of Yisroel could share in the Beis HaMikdosh. It was given to the descendants of Yisro for four hundred and forty years.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">From the conquest of Eretz Yisroel by Yehoshua, until the construction of the Beis Hamikdosh by King Solomon. (See Melachim 1,6:1.)</i> The scholars among them departed, and went to Asniel, the son of Kenaz, also known as Ya'avetz, to the wilderness of Yehudah south of Arad to study Torah.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Yalkut, ibid.</i> <b>He settled with the people.</b> With the disciples who sat before him. He requested of the Holy One, blessed is He, that He furnish him with suitable disciples, as it said, \"Ya'avetz cried out to Elohim…etc.\"<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">“…of Yisroel, saying: If You bless me by broadening my boundary, and Your hand shall be with me…”. (Divrei Hayamim 1, 4:10. See fn.6)</i> He furnished him with these pious men.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Yalkut, ibid.</i> <b> However, he could not oust.</b> [Targum] Yonasan interprets: Afterward, as they had sinned, they could not oust the valley dwellers. <b> But the Yevusi dwellers of Yerushalayim.</b> There was a section of Yerushalayim<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">The reference here is not to members of the Yevusite nation, as Rashi explains that they were descendants of the Pelishte king Avimelech. Cf.Rashi to Yehoshua, 16:63, and Shmuel 2, 5:6.</i> entitled Yevusi. They were descendants of Avimelech,<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">The Pelishite king (Bereishis, 21:32, 26:8). The patriarch Avrohom swore that he would deal kindly with him and his children and grandchildren. (Ibd, 21:23). Avrohom’s descendants were obligated by the oath as well. Cf.Midrash Rabah, Bereishis, 54:2.</i> and they could not oust them because of the oath—until the arrival of Dovid<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">When Avimelech’s grandchildren no longer survived. (Rashi to Shmueil 2, 5:8)</i>—as his<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Avimelech’s grandson.</i> grandson still lived, and he<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Avrohom had sworn.</i> had sworn to him, his son, and his grandson. <b> Beis El</b> which was part of their ancestral allotment. Although Michah's idol<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Chapter 17, v.4 [below] relates that Michah of Mount Ephraim made a graven image and kept it at his home, where it was worshiped. Although the incident is not mentioned earlier in the text, Rashi asserts that the idol was already in existence during the conquest of Eretz Yisroel. See Rasi to 17:1.</i> was in their possession—for Michah was from the tribe of Ephraim—it is said here, \"and Adonoy was with them.\" Concerning this, Daniel said, \"Yours, O Adonoy, is benevolence—ours is the face of humiliation.\"<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Daniel, 9:7.</i> <b> Sent spies.</b> Through others, they sent spies.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> \"They spied the land\"<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Bamidbar, 13:21. This refers to the spies sent by Moshe in the wilderness.</i> is said concerning the spies themselves. However, concerning these who sent spies it is said, \"they sent spies.\" <b> The entrance to the city.</b> It was entered through a cave. A hazelnut tree stood at the mouth of the cave, and they passed through the tree<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">The tree was hollow. They passed through the hollow section into the cave, then through the cave into the city. (Bereishis Rabah, 69:8)</i> into the cave. <b> He showed them</b> with his finger.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">If this heathen, by the mere flick of a finger, saved himself and his progeny, then certainly one who actively escorts others. (Sotah, 46:b)</i> <b>Luz.</b> Small nuts grow on this. \"Coudre\" in old French. <b> It is so entitled to this day.</b> Sancheriv did not \"jumble\" it,<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Sancheriv “jumbled” all the nations of the world by transporting the inhabitants of one country to another. (Yadayim, 4:3, Yeshaya, 10:13). He did the same to the inhabitants of Eretz Yisroel (Melachim 2, 17:6, 23, 24) but not to the inhabitants of Luz.</i> and Nevuchadnetzar did not devastate it.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Sotah, 46:b.</i> <b> Menashe did not oust.</b> Scripture censures them, as they began betraying the Holy One, blessed is He, Who commanded them: \"Oust all those dwelling in the land, etc.\"<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Bemidbar, 33:52.</i> <b> Adonoy's emissary went up.</b> We learn in Seder Olam that this was Pinchos.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Son of Elazar, grandson of Aharon Hakohen. (Bemidbar, 25:11.)</i><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Why is Pinchas entitled <span>מַלְאַךְ ה׳</span>, lit. “an angel of Adonoy”? Because, when visited by the sacred spirit, he was enflamed with radiance. (Vayikra Rabah, A. See Rashi to Yehoshua, 2:4).</i> <b>To Bochim.</b> The name of a place.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Not literally “weeping”. See vs.4,5.</i> <b>I took you up.</b> This was My original intent,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The future tense, <span>אַעֲלֶה</span>, literally “I shall take”, indicates the intent which preceded the actual taking. See Rashi to Shemos, 15:1.</i> to take you up from Mitzrayim—and I did so—with the stipulation that My enemies be ousted.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> As indicated by the warning against covenants [v.2].</i> <b> Now I have also declared.</b> At present I have declared, in My fury.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">This is not part of the original intent stated in vs.1,2, but is a new declaration, made now because they sinned.</i> <b>At your flanks.</b> They will harass your flanks with bandits and troops, pillaging and plundering. <b> Yehoshua dismissed, etc.</b> This incident had taken place previously, but, as Scripture intends to relate that they acted wickedly [v.11], it begins with the following statement: at Yehoshua's death, when they resolved, in his presence, to serve Adonoy, he dismissed them, each man to his ancestral property. They served Adonoy throughout his days and the days of the elders. Afterward, \"The Bnei Yisroel acted wickedly.\" <b> Whose days extended.</b> Their 'days' extended<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">In contentment. However, their lives were short. (Shabbos, 105:b.-See Rashi there).</i> but not their 'years', as they neglected to eulogize him.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Scripture omits any mention of a mourning period for Yehoshua, as with Aharon (Bemidbar 20:29) and Moshe (Devarim 34:8). This indicates that they were remiss in eulogizing him and mourning for him. (Tosafos to Shabbos, 105:b).</i> Thus it is said, \"…of Mount Ga'ash\"—<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">“They buried him (Yehoshua)…at Mount Ephraim, north of Ga’ash.” [v.9] Mount Ephraim was better known than G’ash. Why, then, does Scripture identify the famous Mountain by its proximity to the obscure Ga’ash? Evidently, “Ga’ash” is not an identifying landmark, but is intended as a homiletical allusion to “ra’ash”, “storm”, teaching that the mountain stormed against them. (Maharsha to Shabbos, ibid.).</i> the mountain stormed at them<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Shabbos, ibid.</i> to slaughter them. <b> At Timnas Cheres.</b> So entitled because a likeness of the sun<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">‘Timnas Serach’ is literally translated as ‘The likeness of the sun’.</i> was placed over his grave, as if to say, \"Alas, that a man who halted the sun<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Yehoshua ordered the sun to stand still, and the sun obeyed. (Yehoshua, 10:12,13.)</i> lies in the grave.\" <b> Wherever they went, the hand of Adonoy was destructive to them.</b> This refers to Elimelech, Machlon, and Chilyon—<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Naomi’s husband and two sons, mentioned in the opening passages of the Book of Rus. They were punished with poverty and then death. See Rashi to Megilas Rus, ch.1.</i> Seder Olam. <b> Adonoy established judges.</b> Continuously, in successive generations, as enumerated in this book, judge succeeding judge. <b> When He would establish</b>—This describes an ongoing process—'When He would establish judges for them, and Adonoy would visit with the judge, etc.' <b>For He would recant.</b> He would recant, concerning them, from the destruction.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Which He had intended to rain upon them. Accordingly, <span>יְנַחֵם</span> is not understood as ‘would find comfort,’ but as ‘would recant.’ See Rashi to Bereishis, 6:6, second interpretation.</i> This is Yonasan's rendition. <b>From the outcry</b>—As a result of their cry that went up to Him because of their tormentors <b> They fell nothing short.</b> They omitted nothing deserving of the reproach inherent in everything that befell them. <b> Whether they observe.</b> The letter <span>ה</span> is vocalized with the abridged <i>pasach</i>,<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">This vocalization is used to express inquiry.</i> as it expresses the inquiry involved in testing. <b> So that Yisroel would be tested through them.</b> This was a different generation, ignorant of the miracles of the Canaanite wars, and not having witnessed the great deeds, they rebelled, and betrayed the Omnipresent. <b> Only so that they should know.</b> For this alone, He permitted these nations to remain, so that future generations of the Bnei Yisroel might grasp the consequence of iniquity—for it was now necessary for them to undergo martial training. <b>Whereas earlier</b> when they stood worshiping Adonoy. <b>This was unknown.</b> These wars and the art of battle. It was unnecessary. <b> Five Pelishtite sovereignties.</b> These were the nations whom He permited to remain as a test. <b> The Divine spirit visited him.</b> R' Tanchuma expounded: He studied the statement of the Holy One, blessed is He, to Moshe in Mitzrayim, \"I have surely seen (lit. 'seeing, I have seen') the tribulation of my people.\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Shemos, 3:7.</i> What are the two sights?<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">‘Seeing’ I have ‘seen’.</i> He said to him, \"I see that they are destined to err with the golden calf—nevertheless, 'I have seen the tribulation of my people.'\" Asniel expounded upon this, saying, whether innocent or guilty, He is obliged to save them.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Shemos Rabah, 3:2. Accordingly, “He judged Yisroel” in our passage does not refer to Asniel’s adjudication of litigation in the courtroom, but to his exposition of “I have seen” in his prayer before Adonoy. In his “judgement”, Yisroel was to be saved. (Radal there, 5)</i> <b> The city of dates.</b> Yericho. <b> Whose right arm was immobile.</b> Yonasan renders \"A man whose right arm was shrunken.\" \"Gamid\" in the Aramaic always indicates something shrunken by disease, \"retrait\", \"shrunk\" in old French. He could not utilize his right arm. In Hebrew, \"closed\", as in \"Let not the well close its mouth over me.\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Tehilim, 69:16.</i> His right arm was \"closed\"—he could not utilize it. <b> One <i>gomed</i> long.</b> An abridged amoh.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The length of the forearm. (Rashbam to Bava Basra, 100:a).</i> In German, 'daumen lang'. In old French, 'espan courte'. <b>Over his right thigh.</b> Since he was able to utilize his left hand, he would grasp it with the left hand. <b> Obese.</b> Fat. <b> He escorted the people.</b> He turned back to accompany the delegation of Yisroelites who came with him to bear the gift. He escorted them until Gilgal. <b>He then returned</b> alone. <b>From the quarries.</b> An area where stones were excavated from the mountain. Similarly, Yonasan renders \"from the quarries.\" Then he went to Eglon,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Ehud’s return to Eglon is not actually discussed in the text. Rashi mentions the return for the sake of clarification.</i> and declared to him.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">“…I have a matter, etc.”.</i> <b>He said, \"Hsst.\"</b> Eglon said, \"Silence everyone near me!\" Yonasan renders, \"Leave!\"—remove everyone. Still, the term connotes silence.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Silence them by removing them.</i> <b> In his penthouse veranda.</b> In the summer penthouse which was airy and cool. <b>I have a Divine message for you!</b> Thus, you are required to rise. <b>He rose from the throne.</b> He therefore merited that Rus was descended from him. <b> The hilt.</b> The iron into which the blade is inserted, called 'hulot' in old French. This balances the sword in its scabbard. <b>The blade.</b> The sharpened section, called \"brant\" and \"lama\" in old French. <b>The fat closed.</b> His fat. He was extremely corpulent, so that he enclosed the entire length of the dagger. <b>Waste matter oozed.</b> Yonasan renders, \"Spilled waste matter oozed.\" He reads this as a contraction of two words with the 'shin' serving both.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> <span>פַּרְשְׁדֹֽנׇה</span> is read as <span>פֶּרֶשׁ־שְׁדוֹנׇא</span>, “spilled waste matter”, with the middle <span>ש</span> serving as the last letter of <span>פֶּרֶשׁ</span> and the first letter of <span>שְׁדוֹנׇא</span>.</i> \"spilled waste matter\" [oozed].<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">The waste matter first spilled from the abdomen into the body, then it oozed from the wound. (Ralbag).</i><span>שְׁפַךְ</span>, \"spilled\", is the translation of <span>שְׁדָא</span><sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Or <span>שְׁדוֹנׇא</span>.</i> according to Yonasan. <b> And Ehud went out to the hallway.</b> From the penthouse to the <span>מסדרונה</span>, translated by Targum Yonasan as 'hallway'. <b>And locked</b> With the key. <b> As he left.</b> Ehud left, and Eglon's servants came. <b>Relieving himself [lit. 'covering his legs'].</b> Performing his necessary bodily functions. This refers to a bowel movement.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">When the legs are covered as a matter of modesty. (Metzudas).</i> <b> A considerable time.</b> [lit.] Until [it constituted] delay, as if to say, a considerable time. <b> Escaped.</b> Fled, \"eschamocier\" in old French. <b>While [lit. until] they tarried.</b> As in,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Rashi cites these quotations to demonstrate that <span>עַד</span>, lit. “until”, may be translated as while”.</i> \"While the king lounged,\"<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Shir Hashirim, 1:12.</i> \"Affection, while still desired\"<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Ibid, 2:7.</i>—while we both desire it. <b>In the underbrush.</b> A thin-branched, heavily wooded forest, called \"brousaille\", brush, in old French, excellent for concealment. Frequently, in the order of Zeraim, thin branches are called \"sa'ar\"—\"[He] overturned the branches,\"<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Kilayim, 4:9.</i> \"If the branches meshed.\"<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Peah, 2:3.</i> <b> It happened that, when he arrived.</b> He crossed the Yardein, and arrived at his place in the land of Canaan.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">The text omits Ehud’s crossing of the Yardein and his arrival in Canaan. Rashi mentions these events for clarification.</i> <b>At Mount Ephrayim.</b> Which was in the land of Canaan, on the western side of the Yardein. The land of Moav was on the eastern side of the Yardein, but as they had subdued Yisroel and crossed the Yardein, they occupied Yericho as stated above, and installed their princes and governors over Yisroel. <b> Charge behind me</b> to wipe out all the Moabites on our side of the Yardein. <b>Took control of the Yardein passes</b> so that the Moabites could not cross to escape and return to their country. <b> All horrific [lit. corpulent].</b> Every man awe inspiring. <b> With a goad.</b> A saddle spur, \"aiguillon\" in old French. <b> Charoshes Hogoyim.</b> The name of a city, so entitled because it was a stronghold, and the seat of authority.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is based on Targum Yonasan, who translates <span>חֲרֹשֶׁת הַגּוֹיׅם</span> as “the stronghold, metropolis of nations”.</i> <b> Oppressed the Bnei Yisroel intensely.</b> R' Tanchuma expounded, through ridicule. Similarly, it is said, \"Your remarks offend me intensely.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Malachi, 3:13. Vs. 14, 15 there define the offensive remarks as ridicule of the worship of Adonoy.</i> <b> The wife of Lapidos.</b> She fashioned wicks for the sanctuary.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Megilah, 14:a. <span>לַפּׅיד</span> is translated as “torch”.</i> <b> Under [Devorah's] date tree.</b> She owned date trees in Yericho. <b>Between Ramah and Beis El, on Mount Ephrayim.</b> From Yonasan's translation<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Targum Yonasan renders, “She lived in the city of Ataros. Devorah was financially independent. She owned date trees in Yericho, orchards in Ramah, oil producing olive trees in the wetlands of the Beis Eil plateau, white soil in Tur Malka.”</i> we infer that this passage is not meant literally—that these are not intended to identify her dwelling place. Rather, we learn that she was an affluent woman, with financial interests in these places. She lived in a city named Ataros. <b>Under [Devorah's] date tree.</b> She owned date trees in Yericho, vineyards in Rama, olive trees in the Bethel plateau, a fertile area, and white soil in Mount Ephrayim, at Tur Malka. In my opinion, this was sold for ceramic use. Some interpret \"white soil\" as grain fields, as in \"the grain [lit. \"white\"] field.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The Talmud [Moed Katan, 6:b, etc.] refers to the grain field as <span>שֽׂדֵה לׇכׇן</span>, literally “white field.” Rashi [Pe’ah, 3:1] explains that this is because grain whitens when ripe for harvesting. Or, to distinguish between the grain field, which is subject to the sun’s white glare, and the orchard, which is darkened by the shade of the trees.</i> <b> Has not….commanded?</b> Through Moshe, \"For you shall totally annihilate them.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Devarim, 20:17</i> Mechilta teaches this.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Yalkut, 4:43.</i> <b> At his heels.</b> With him. <b> Elon Betza'anayim.</b> The marshland plain.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">This is Targum Yonasan’s rendition.</i> A plateau area with marshes, \"mariscum\", \"morass\" in old French. This is called <span>אַגָנַיָא</span>—pools, similar to ditches where water settles, \"entitled 'the earth's flasks.'\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Kiddushin, 61:a, notes that water filed ditches are entitled <span>אַגׇּנֵי דּֽאַרְעָא</span>, “the earth’s flasks.” Thus, <span>אַגָנַיׇא</span>, “flasks,” refer to the marshland pools.</i> <b> From Charoshes Hagoyim to Kishon stream.</b> He mobilized them to proceed to the stream of Kishon from Charoshes Hagoyim where he was stationed. <b> With a cloak.</b> Yonasan renders <span>גוֹנְכׇא</span>. R' Hai translates <span>גוֹנְכׇא</span> as cloak, \"Coate\" in old French. <b> The milk pouch.</b> Since milk induces drowsiness, then slumber.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">He requested water. Why did she give him milk? To make him drowsy.</i> <b> Stand at the entrance to the tent.</b> Be zealous about it. Some interpret <span>עֲמֹד</span> [lit. \"stand\"] as <span>לַעֲמוֹד</span>, \"to stand\".<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">This interpretation adds the <span>ל</span>, which does not actually appear in the text, so that the reading is “He told her to stand at the entrance.” According to the literal textual interpretation, the reading is, “He told her, stand at the entrance.” This is problematic, as the masculine <span>עֲמוֹד</span>, rather than <span>עִמֽדִי</span>, is inappropriate in addressing a woman. The additional <span>ל</span> solves this difficulty by transforming the command, <span>עֲמוֹד</span>, “stand”, into the infinitive <span>לַעֲמוֹד</span>, “to stand.”</i> <b> A tent peg.</b> \"Chevilles\" in old French. This is embedded in the ground with the lower flap of the tent in order to extend it fully. <b>A hammer.</b> Hammer, \"martel\" in old French. <b>Furtively.</b> Stealthily, in secret. <b>And impaled it into the ground.</b><span>וּנְעַצַתְּ בְּאַרְעָא</span>,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">This is Targum Yonasan’s rendition.</i> and impaled it into the ground. <b> In his forehead.</b><span>בְּצִידֽעֵיה</span>, \"tenplia\" in old French. She had penetrated his forehead and the ground. <b> When Yisroel was inundated with breaches.</b> When breaches befell Yisroel; when their enemies invaded them because they deserted Adonoy, and yet the people volunteered to repent—at this point, bless Adonoy for bringing deliverance. <b> I…I.</b> The word is doubled. I have heard in the name of Midrash Agaddah: the Holy One blessed is He did not deny a reward for [Mount] Tovor and [Mount] Carmel, who came to the giving of Torah so that it might be given on them, and turned away in humiliation. The Holy One, blessed is He told them, \"Eventually, I shall reward you doubly. At Sinai it is said, 'I am the Lord your God;'<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Shemos, 20:2.</i> at Tovor it shall be said, 'I…I.'<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The word “I” is doubled.</i> At Sinai it is said, 'I am the Lord your God;' At Carmel it shall be said doubly, 'Adonoy is God,' 'Adonoy is God!'<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Melachim 1, 18:39.</i> in Eliyahu's days.\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Yalkut, 47.</i> <b> Adonoy, when You went forth from Seir,</b> This refers to the giving of Torah, as it is said, \"…and shone forth from Seir to them.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Devarim, 33:2. Adonoy first offered the Torah to Eisov’s descendants at Seir. When they refused, He shone forth from there to Yisroel at Sinai. (Rashi to Devarim, there).</i> Why is this relevant here? This is what Devorah said: \"The Torah is severe when forsaken, but rewarding when adhered to, as it was given in awesomeness and power.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">As indicated by the quaking of the earth and the dripping of heaven in v.4, and the dissolving of the mountain in v.5.</i> Thus, the Yisroelites were handed over to their enemies for forsaking it; and, when they offered to engross themselves in it, they were saved.\" All this we learn from Targum Yonasan's rendition.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">“Adonoy, the Torah which you have given to Yisroel: When they violate it, their enemies dominate them, and when they return to it, they are empowered over their antagonists”. (Targum Yonasan)</i> <b>Dripped.</b> They dripped dew of revival.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">As the Yisroelites glowed with a heavenly fire, Adonoy instructed the clouds of glory to drip dew of revival to restore them. (Yalkut, 48)</i> <b> Mountains streamed.</b> Like streaming water—they dissolved. <b>This Sinai….</b> Scripture has already recounted the visions there—covered by mist, thunder, flashes of light, flame.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Shemos, 19:18, 20:15, etc. Our passage, therefore, omits this, leaving it to the reader’s understanding. See the following Rashi.</i> <b>Because of the presence of Adonoy</b> This is an shortened passage: \"This Sinai—what took place there occured because the mountain was visited by Adonoy.\" <b> In the days of Shamgar ben Anas, in the days of Yael.</b> This teaches that Yael, too, judged Yisroel in her days. <b>Thoroughfares came to a halt.</b> The Yisroelites were afraid to undertake normal travel, because of their enemies. They would proceed along round about pathways, clandestinely. <b> Exposure was discontinued.</b> Exposed, unwalled cities were discontinued as dwelling places, because of the enemies, and they flocked to the fortified cities. <b>Until I rose.</b> This<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Scripture substitutes the <i>“pasach”</i> vowelization for the <i>“segol”</i> in the opening ‘<span>ש</span>’ of <span>שקמתי</span>. The <i>“kametz”</i> vowelization of the opening ‘<span>ש</span>’ is substituted for the <i>“segol”.</i></i> is the same as <span>שֶׁקַמְתִּי</span> Similarly, 'That you are speaking to me' <b> When they chose new gods—there was war in the cities.</b> When the Yisroelites preferred modern Deities, then they needed to engage in battle in their cities. But, take note, now, when they volunteered, was a shield or battle ax in sight among the Yisroelites when they needed to do battle with the forty thousand field marshals the idolators flung against them? The Omnipresent overwhelmed them all with celestial warfare, and the Kishon stream swept them away. <b>Cities.</b> As in, \"If there should be found in your midst, in one of your cities\".<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Devarim, 17:2. Although generally translated as “gates”, <span>שְׁעָרִים</span> is translated here as “cities”.</i> <b> My heart.</b> I, Devorah, [my heart is out] to the legislators of Yisroel—with affection for the sages of Yisroel who volunteered, among the people, saying, \"Bless Adonoy, return to Him\". <b> Riders of white donkeys.</b> Merchants and gentry who may now ride elegant, white donkeys without intimidation or concern about their enemies. And jurists—this refers to the magistrates who were afraid to deliver judgement publicly, as Targum Yonasan's translates, \"Those who assembled to sit in judgement\". And wayfarers on foot. Speak up! Recount this salvation, when, in place of the clamor of the formations battling you—marauders, thieves, tax processors, who station themselves in battle formations organized to waylay those crossing to watering places—there, the donkey riders and wayfarers will retell Adonoy's charity. What is this charity? The charity of His restoration of exposure in Yisroel, when He brought tranquility to Yisroel, allowing them to dwell in exposed cities, and to venture forth when dipersed,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The Talmud (Pesachim, 87:b) reads <span>פּֽרָזוֹן</span>, lit. “exposure”, as <span>פִּזְרוֹן</span>, “dispersion”. Rashi follows this interpretation.</i> singly, without grouping together. Then, they went down to the cities, returning to the cities they had inhabited when they fled to congregate in the fortified cities. <b> Battle formations.</b> Menachem interprets \"strategists, military tactitians.\"<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Meaning “the battle formations organized by strategists and tactitians.”</i> He relates this to \"The locust has no king, yet he advances entirely 'in formation'.\"<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Mishlei, 30:27.</i> The meaning is 'battle formations.\" Another interpretation,<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Both interpretations appear in Targum Yonasan.</i> <b>Concerning the clatter of pebbles amidst the watering places.</b> When you would walk amidst the watering places to draw water, you were terrified by the clatter of the pebbles smoothed by the stream, \"cailloux\" in old French. When stepped on, they emit a noise, and you were afraid that your presence would be sensed by your enemies. Now, however, such fears are baseless, and this is why you are commanded to offer thanks to His Name. <b>Pebbles.</b> This refers to pebbles smoothed by a stream, as in \"He ground with pebbles.\"<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Eichah, 3:16.</i> <b> Awaken, awaken.</b> The inference is, \"awaken to praise,\" as plainly indicated. \"Intensify your singing.\" However, the Rabbis remark,<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Pesachim, 66:b.</i> because she was self lauditory and said, \"Until I rose, Devorah,\"<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Thereby favoring herself over the leaders who preceded her. (Rashi to Pesachim, ibid.)</i> the Divine spirit departed from her.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Silencing her song (Rashi to Pesachim, ibid). It was now necessary for her to reinvoke the prophetic spirit by saying, “Awake, awake.”</i> <b> Dominated.</b><span>יְרַד</span> is similar to <span>יִרְדֶה</span>, \"dominated,\"<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"><span>יָרַד</span> is translated as descended. <span>יְרַד</span>, however, means dominated.</i> as in \"to prostrate nations before him.\"<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">To give him dominion over them. (Yeshayah, 45:1.)</i> The surviving Yisroelites dominated the mighty among the idolators. <b>Adonoy empowered me over the mighty.</b> Gave me dominion<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">See fn.19.</i> over the mighty warriors among the nations. <b> In Ephraim.</b> From Ephraim emerged the root of Yehoshua bin Nun's dominance over Amaleik<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Yehoshua was descended from Ephraim, son of Yoseif, and Amaleik was a descendant of Eisov. Scripture states, “The house of Yaakov shall be fire, the house of Yoseif flame, the house of Eisov chaff” [Ovadiah, 18], teaching that the descendants of Yoseif shall devour the descendants of Eisov as flame consumes chaff. (Yalkut, 51. Cf. Rashi to Bereishis, 30:25)</i> when he debilitated them with the sword.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Shemos, 17:13.</i> This passage is related to the preceding one, as it explains \"Adonoy empowered me over the mighty\" by establishing Yehoshua's dominance over Amaleik. <b>Your successor</b> shall arise from the tribe of Binyomin.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Like Yoseif, Binyomin was a child of Rochel, and Eisov is destined to fall by the power of Rochel’s descendants. (Yalkut, ibid.)</i> Shaul ben Kish, who will batter them<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Shmuel 1, 15:7. This took place during the time of the prophet Shmuel, after the days of Devorah and the Shoftim. Her remarks here are prophetic. (Radak)</i> and extinguish them like flickering embers. Another interpretation: \"with your people,<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">“Your succesor, with your people.”</i> referring to the army of two hundred thousand infantrymen which Shaul mobilized against them.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> I Shmuel 15:4.</i> <b>From Mochir descended warlords.</b> Great lords who vanquished the Emorites. They captured sixty cities—the entire imperial zone conquered by Yair.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Ben Menashe. (Bemidbar, 32:41, Devarim, 3:14).</i> <b> Yesochar's nobles.</b> The noblemen of Yesochar. This refers to members of the Sanhedrin who were engrossed in Torah study, and who knew and understood the times.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Divrei Hayamim (1, 12:32) lists, among King Davids followers, “Of the sons of Yesachar, who knew and understood the times.” They understood the nature of the events taking place in their times, and were, therefore, qualified to serve as King David’s advisors. (Rashi to Divrei Hayamim, there). Or, they were expertly versed in the calculations used in fixing the months and years of the Jewish calendar. They knew and understood the determination of the times of the calendar. (Yalkut, here, 52. See Rashi to Bereishis, 49:15)</i> They constantly accompanied Devorah, teaching the Yisroelites the laws and precepts. <b>Yesochar's nobles.</b> The \"<span>י</span>\" in <span>שׇׂרַי</span> [lit. \"my\" nobles] is ancillary, fulfilling no grammatic function. It is similar to the \"<span>י</span>\" in \"the animals in the field,\"<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Tehilim, 8:8. <span>שׇׂדַי</span>, lit. “my” field, is translated as <span>שׇׂדֶה</span>, “the field.”</i> or \"he cut open, for himself, a window.\"<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Yermiyahu, 22:14. <span>חַלּוֹנַי</span>, lit. “my windows,” is translated as <span>חַלּוֹן</span>, “the window.”</i> <b>Yesochar with Barak.</b> The remainder of Yesochar's constituency were likewise at Barak's disposal whenever he issued orders. <b>Dispatched to the valley at his heels.</b> He dispatched them on all of his missions—to mobilize the people, and for all military needs. <b>However, in Reuven's equivocation.</b> However, in Reuven's ambiguity was great cunning. \"Craftiness of heart,\"<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> This is Targum Yonasan’s translation.</i> cunning. In what way was he cunning? He straddled the battle lines to learn who would emerge the victor so that he could join them. <b> The shrieking companies.</b> Listening to the sounds emitted by the companies engaged in battle, to determine which was the cry of triumph, and which the cry of defeat. <b> Is ensconced beyond the Yardein</b> and never arrived at the battle front. Similarly, Dan hoarded his money into sea vessels, poised to escape. <b>At his exposures.</b> To defend his exposed territory. <b> Zevulun; a people who disdained, etc.</b> They were contemptuous of their lives, and subjected themselves to death in battle with Barak. Likewise, Naftoli at the highland field on Mount Tovor. <b> At Ta'anach to the waters of Megiddo.</b> Targum Yonasan renders, \"They were encamped at Ta'anach, and reached the waters of Megiddo.\" The upper section of the camp was at Ta'anach, and it extended to the waters of Megiddo. <b>Deigning no mercenary reward.</b> They came to Sisera's assistance gratuitously—without requesting payment. <b> War was waged from heaven.</b> The Holy One blessed is He, as well, dispatched His hosts against them. They, too, have no desire for any payment. <b>In their pathways.</b> The upper tip of the star was in heaven, the bottom on earth. This teaches that the width of the firmament is equivalent to the distance between heaven and earth. For the star is suspended across the firmament like a sort of bolt across a door, its length measuring the same as the width of the firmament. From this passage, which attests that they waged war in their pathways, we learn that the width of the firmament is the same as the elevation of heaven from earth.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">“In their pathways” indicates that the star remained in its celestial path during the battle on earth. Evidently, the tip of the star remained fixed in heaven, while the remainder swung downward so that the lower edge reached the earth and destroyed Sisera’s forces. Since the star now extended from heaven to earth normally reached across the firmament, we learn that the distance between the two areas is the same.</i> <b> Swept them away.</b> It brushed them from the world like a broom which brushes ashes from an oven. <b>The stream of antiquity.</b> It guaranteed the obligation to the sea concerning this, from the days of Egypt,<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">In the days of antiquity, during the exodus from Egypt.</i> as stated in Pesachim.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> 118:b. When the Egyptians drowned at the splitting of the Reed Sea, Adonoy ordered the sea to cast their bodies onto the shore, to prove to the Yisroelites that they had perished. The sea objected, claiming the bodies as its due, and consented only when Kishon stream guaranteed repayment of the obligation. Kishon now fulfilled the guarantee, by sweeping Sisera’s forces into the sea.</i> <b>My soul trampled underfoot</b> the power of the mighty Canaanite warriors. <b> Horses' legs were battered.</b> Their horses' hooves were severed. The heat of the star brought the mud to a boil, severing the hooves, as when legs are scalded in boiling water to detach the hooves. Once the hooves were severed, the legs were battered. <b>By the prancing, the prancing of their mighty.</b> They pranced their horses in battle, as in \"a prancing horse.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Nachum, 3:2.</i> The word connotes the dancing of a horse. <b> Curse Meroz!</b> One opinion is that this was a star.<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Sisera’s protective star. (Rashi to Moed Katan, 16:a).</i> According to others, this was a distinguished person who was near the battle field but failed to appear.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Moed Katan ibid.</i> <b>Declares Adonoy's emissary.</b> Barak made this declaration, as the emissary of the Holy One, blessed is He. <b>Those who dwell in it.</b> Those who remain within his four <i>amohs.</i> With four hundred shofar blasts, Barak excommunicated Meroz.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Ibid.</i> <b>To assist Adonoy.</b> As if it were possible,<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"> <span>כביכול</span>, “as if it were possible,” is used as a caveat when human qualities seem to be attributed to Adonoy.</i> if anyone comes to Yisroel's assistance, it is as if he were assisting the Divine Presence.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Yalkut, 55.</i> <b> By the women of the tent.</b> Sarah, of whom it is said, \"Here she is, in the tent.\"<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Bereishis, 18:9.</i> Rivkah, of whom it is said, \"Yitzchak brought her to the tent.\"<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Ibid, 24:67.</i> Rachel and Leah, of whom it is said, \"He left Leah's tent and entered Rachel's tent.\"<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Ibid, 31:33.</i> <b>Blessed by the women of the tent.</b> Yael was blessed. Why? They bore and raised children. Were it not for Yael, this scoundrel would have annihilated them. This is taught in Breishis Rabbah.<sup class=\"footnote-marker\">46</sup><i class=\"footnote\"></i> Another interpretation: Yael, as well, remained in the tent,<sup class=\"footnote-marker\">47</sup><i class=\"footnote\"></i> and she is therefore, mentioned in the blessing of the women of the tents. <b> But she gave milk</b> to ascertain whether he was alert enough to differentiate between the taste of water and the taste of milk. This is Yonasan's rendition. <b>In a cup of the mighty.</b> In a cup used for drinking water, for waters are described as \"mighty\", as it is said, \"in mighty waters.\"<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Shemos, 15:10.</i> <b> To batter the exhausted</b> Sisera, who was exhausted, totally fatigued. <b>Penetrated.</b> From <span>חִיקּוּי</span>, \"penetration\". <b>Inflicted grievous injury.</b> From <span>מַחַץ</span>, \"injury\". <b>Impaled.</b> It emerged from the other side. <b> Moaning.</b> The word refers to expressing speech, as in \"the expression of the lips.\"<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">Yeshaya, 57:19.</i> However, the Rabbis<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Rosh Hashona 33:b.</i> interpret this as referring to moaning, as in the shofar's <i>\"teruah\"</i> sound, translated <span>יַבָּבָא</span>, \"moan\".<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">Bemidbar, 29:1.</i> In my opinion, the reference is to seeing, as in \"the pupil of his eye.\"<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Zechariah, 2:12.</i> This is Menachem's interpretation.  A window. <b> The wise among her ladies responded to her.</b> The wise ones<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Not “the wisdoms of her ladies.” The vocalization indicates that the proper translation is “the wise ones,” rather than “the wisdoms,” as Rashi explains.</i> among her ladies. This is why the \"<span>ח</span>\" is vocalized with a <i>\"pasach\".</i> The plural noun, lit. \"wisdoms\" is vocalized with the half-<i>kametz</i>, as in \"Wisdoms are remote gems to the foolish.\"<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Mishlei, 24:7.</i> Here, the vocalization is <span>חַכְמוֹת</span>. Similarly, \"The wise among women has constructed her home.\"<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">Mishlei, 14:1.</i> The wise one among the women. <b>Responded.</b> The period punctuating the <span>נ</span> serves as a substitute for a third <span>נ</span>.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">The third person feminine plural for “response” is <span>תַּעֲנׇנׇה</span>, “they responded”. Also, as a general rule, the suffix <span>נה</span> is added as a contraction of <span>אוֹתׇהּ</span>, “to her.” Thus, “they responded to her” should actually read <span>וַתַּעֲנׇנׇה</span>, with the <span>נ</span> tripled. However, Rashi notes, Scripture drops the third <span>נ</span>, and punctuates the second <span>נ</span> with a period to represent the missing letter.</i> Hence, the translation is \"[the wise ones] responded 'to her.'\" The period punctuating <span>נ</span> serves as a substitute for \"her\",<sup class=\"footnote-marker\">57</sup><i class=\"footnote\"> A punctuated <span>נ</span> may appear where no letter has been dropped. Then, its purpose is to represent a contraction of <span>אוֹתהּ</span>, “her”.</i> as in \"you shall bring 'her' scalded.\"<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Vayikra, 6:14. This refers to the feminine <span>מִנְחָה</span>.</i> <b>Indeed, she stated in reply.</b> She consoled herself. Why should I keep wondering about my son's delay? <b> Are they not finding</b> and dividing the pillage? That is the cause of the delay. <b>Or two [wombs] for each man.</b> They are ravishing the attractive Yisroelite women, and each of them has, in his bed, two or three women. <b> So may perish</b>. Devorah declared,<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">Our verse was not recited by Sisera’s mother, but by Devorah. (Yalkut, 58.)</i> her consolation is hollow—may all your enemies perish, Adonoy, as he perished. <b>But those who love him</b>—as the sun emerging in its full power in the world to come, sevenfold over the light of the seven days of creation, or three hundred forty three to one. This equals forty nine times seven.<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Sevenfold over the light of all seven days of creation is equivalent to forty nine-fold over the original light of creation. (Rashi to Zechariah, 4:3). The light of creation was sevenfold over our present light. (Tosafos to Bava Basra, 8:b). Hence, the light of the world to come will be one hundred forty three times as great as our present light.</i> <b>The land was tranquil for forty years.</b> These words are not Devorah's, but the author's. <b> Acted wickedly.</b> Until this period, Scripture states, \"They resumed [acting wickedly]\" since their iniquities accumulated. However, through this hymn<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Sung by Devorah and Barak [ch.5].</i> they were granted forgiveness for all that they had perpetrated.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Anyone rescued miraculously who then sings a hymn of praise forgiven all his sins, as if he had been newly created. (Yalkut, 60)</i> But now they began sinning anew. This interpretation is in Agadas Tehilim. <b> Retreats.</b> Hidden places.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> In old French, \"voutes\". Because a slight bit of illumination is positioned in them in some inconspicuous spot, they are referred to as <span>מִנְהׇרוֹת</span>, lit. \"glimmerings\", \"lucerno\" in old French. <b>Caves.</b> \"Grotte\" in old French <b>Stockades.</b> \"Palliser\" in old French, \"pales\", as it is constructed in the forest by felling trees around its perimeter.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The trees serve as the pales or stakes forming the stockade.</i> <b> With their cattle</b> to graze on the produce. <b> A prophet.</b> This prophet was Pinchas.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> See above, 2:1.</i> Taken from Seder Olam. <b> The Aviezrite.</b> One of the sons of Aviezer ben Gilod ben Menasheh. <b>His son Gidon.</b> His father had been threshing, while he sifted. He told him, \"Father, you are elderly. If the enemies come, you will never be able to escape. You leave, and I will thresh.\" <b>In the wine press.</b> With beams of an olive press. <b> Adonoy is with you, man of supreme power.</b> Since He infused you with such power. <b> If [lit. and] Adonoy is with us.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Not “And Adonoy is with us,” as the literal reading would indicate, but “If Adonoy is with us,” as demonstrated by the following phrase cited by Rashi, “why has [all this] occurred, etc.”.</i></b> If Adonoy is with us, why has [all this] occurred, etc. <b>Which our forefathers recounted to us.</b> It was Pesach, and he told him, \"Last night father recited the Hallel for me, and I heard him read, \"When Yisroel departed from Egypt\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> “…the sea observed and fled, the Yardein turned back, etc.” (Tehilim, 114)</i>—but now He has abandoned us. If our forefathers were saintly, let Him act in our behalf in their merit; and if they were wicked, then, just as He worked His wonders for them gratuitously, so, let Him act in our behalf. Where are all His marvels?\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Yalkut, 62.</i> <b> Turned to him.</b> The Holy One, blessed is He, Himself.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Gidon was visited by Adonoy himself in the merit of his advocacy of Yisroel. (Yalkut, ibid)</i> <b>By this power of yours.</b> By the power of the merit of your advocacy of my children.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Ibid.</i> This is R' Tanchuma's explanation. <b>Behold, my unit [lit. thousand].</b> The thousand member unit of which I am a constituent, under the command of its captain, is the most inadequate unit among all the units in Menasheh. <b> That you.</b> The same as <span>שֶׁאַתׇּה</span>, with the <i>segol</i> vocalization.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> <span>שֶׁאַתׇּה</span>, with the <i>“kamatz”</i> vocalization, which appears in the text, is the same as <span>שֶׁאַתׇּה</span> “that you.”</i> <b> Matzos containing flour.</b> We learn that it was Pesach, the day the Omer offering was waved.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">On the second day of Pesach. (Vayikra, 23:11)</i> This is why it is said,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Below, 7:13.</i> \"Behold, a toasted barley bread was careening,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> “… into the camp of Midyon. It reached the tent and struck it down.” This was in the merit of the Omer offering (Rashi, there, Yalkut, 62), which was made of barley.</i> etc.\" <b>Soup.</b> Broth. <b> Aahha.</b> This denotes apprehension, as if to say, \"What will become of me?\" <b>This, because I have seen.</b> Because I have seen an angel of Adonoy—this is why I am apprehensive and exclaim \"Aahha!\" <b> Entitled it.</b> Gidon named the altar.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">The reading is, “[He] entitled it, ‘Adonoy is peace,’” not “Adonoy entitled it, ‘Peace.’”.</i> <b>Adonoy is peace.</b> Adonoy is our peace. <b> Bullock [lit. bull ox].</b> The young bull, as even a day old ox is called an \"ox\".<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The inference of “Bull ox” is a bull that qualifies as an ox. Since even a day old bull qualifies, the reference is to a young bull.</i> <b>A second bull.</b><span>וְתוֹרָא תִּנְיׇנׇא</span>, \"A second bull\".<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">This is Targum Yonasan’s rendition.</i> <b>Seven year.</b> Which had been fattened for seven years to be brought as an idolatrous sacrifice. Eight prohibitions were suspended<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> 1. The second bull, which had been designated as an idolatrous sacrifice, was now brought as an offering. 2. Utensils used previously for the <i>Asheirah</i> sacrifices were now used. 3. The wood of the <i>Asheirah</i> tree was used as fuel. 4. The offering was brought at night. 5. It was brought on a personal altar outside the Mishkon at Shiloh. 6. The second bull had been actually worshipped as a deity. 7. Gidon was not a Kohein. 8. He did not use the required sacred utensils.</i> that night; 'designated', <i>'asheirah',</i> 'night', 'altar', etc., as enumerated in Temurah.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">29:a.</i> <b> Top of the bulwark.</b> Top of the rock. <b> You want to fight for [lit. \"to\"] the baal?</b> For the sake of the baal. <b>To avenge [lit. rescue] him.</b> To exact vengeance for him.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">The literal translation of <span>תּוֹשִׁיעוּן</span>, “to rescue,” does not apply, since the idol was no longer endangered. The alternate interpretation, “to avenge,” is correct here.</i> Similarly, \"by my own hand exacting my vengeance,\"<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Shmuel 1, 25:33. <span>הוֹשִׁיעָה</span> is interpreted as “avenge.”</i> by David concerning Novol. <b>Whoever fights for [lit. \"to\"] him.</b> For his sake. <b>Wait until morning.</b> Until morning, wait. <b>If he is a god</b> let him fight his own battle and exact his own vengeance. To rebuff them until Gidon could escape, he said this. <b> Fight against him.</b> Against Gidon. In relation to <span>רַיב</span>, \"fight\", the proper term is <span>עִם</span>, or <span>אֶת</span>, or <span>בּוֹ</span>, \"with\" [him], as in \"he fought with Lavan\".<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Bereishis, 31:36.</i> However, <span>לוֹ</span>, lit. \"to\", is not the proper term. Every <span>לוֹ</span> mentioned here is interpreted as \"for his sake.\" <b> The Divine spirit.</b> The spirit of valor. <b>Aviezer gathered.</b> The entire clan. <b> That is what occurred.</b> The dew condensed on the fleece alone more than everywhere else, as it is said, \"a full bowl of water.\" However, \"while all of the ground is dry\" did not materialize, as a Divine covenant assures perpetual dew fall. <b>He squeezed.</b> The word connotes pressure. Similarly, \"They were neither pressed nor bandaged.\"<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Yeshaya, 1:6.</i> They were not strapped in bandages to draw out the discharge. <b> Of signal valley ridge.</b> Overlooking the plain<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is Targum Yonasan’s interpretation. The ridge overlooked the plain, and was thus suitable as an observation post.</i>. <span>הַמּוֹרֶה</span> connotes instruction, observation, as in \"instructs by gesturing.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Mishlei, 6:13.</i> From there they would observe, and then signal instructions to the valley. <b> Glorify.</b> \"Vanter\" in old French. <b> In the morning.</b> In the morning is <span>צַפְדׇא</span> in Aramaic. <b> Anyone who laps with his tongue, etc.</b> Anyone who bends forward while on his knees to drink, set them aside, out of your retinue. They shall not accompany you, since they are practiced in kneeling before idols.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Both phrases of this passage—“Anyone who laps, etc.” and “anyone who bends forward, etc.”—refer to the same drinkers. Those who bend forward while on their knees, bringing their faces down to the water in order to lap it up, are practiced in prostrating themselves before idols.</i> <b> Who lapped from hand.</b> This is not the kind of bending forward as when lapping up with the tongue.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Lapping from hand to mouth does not involve prostrating oneself.</i> <b> Lay in the valley.</b> Were stationed in the valley. <b> Toasted.</b> The written text is <span>צׇלוּל</span>, \"clear\".<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Occasionally, the written Scriptural text, <span>כְתַב</span>, differs from the the spoken text, <span>קֽרִי</span>. Rashi notes that this is the case here, where the written text is <span>צׇלוּל</span>, while the spoken text is <span>צְלִיל</span>, “toasted”.</i> The generation was cleared of righteous men. <b>A toasted barley bread.</b> A loaf of barley bread. A loaf toasted over coals. <b>Barley bread.</b> This represents the merit of the Omer offering, which was brought on Pesach.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> On the second day of Pesach. The offering consisted of barley meal. (Vayikra, 23:11,16. See Rashi there. Cf. Rashi above, 6:19).</i> <b>And hit it, and it collapsed</b> (the tent), <b>then it overturned</b> the tent, completely overturned, and the tent collapsed. <b> The recounting of the dream.</b> The story of the dream.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> <span>מִסְפַר</span>, generally translated as “number”, is interpreted here as “story”.</i> \"The retelling of the dream and its interpretation.\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b>And its interpretation [lit. \"its sale\"].</b> The goods exchanged for it,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">According to the literal interpretation, “sale”.</i> or its interpretation. <b> Shofars and torches</b> to invoke the merit of the giving of the Torah.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> At Mount Sinai, when the shofar sounded, and fire descended on the mountain. (Shemos, 19:16–19).</i> According to the plain explanation: this took place at night, as it is written,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">V. 9.</i> and it was dark. They therefore carried torches to provide them with light. They placed them in pitchers so that the torches would remain undetected. <b> Watch me.</b> Watch my actions, and follow suit. <b> I, and everyone with me.</b> One of the divisions and one hundred men accompanied him. <b>For Adonoy, and for Gidon.</b> The sword that executes is from Adonoy, so that victory is Gidon's.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">This is Targum Yonasan’s interpretation, following v. 20, “Adonoy’s sword, and for Gidon!”</i> <b> Had posted.</b> The soldiers had already posted the sentries who were assigned to the middle watch. Members of the military usually assign sentry duty so that some serve during the first third of the night, some during the second third, and some during the final third.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">See Yalkut, 63.</i> <b>And smashed the pitchers.</b> And broke<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> <span>נׇפוֹץ</span> is sometimes translated as “dispersed”. Here, however, the translation is <span>שָבוֹר</span>, “broke”, as stated clearly in v.20.</i> the pitchers which were in their hands. <b> They sounded the alarm.</b> The signal to withdraw and flee. <b> Capture the waters</b> which intervene between Aram and Canaanite territory. <b>And the Yardein</b> which also intervened. <b> They brought to Gidon, across the Yardein.</b> In the morning, when Gidon crossed the Yardein pursuing Zevach and Tzalmona.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"></i> <b> Can any action of mine compare with yours?</b> How significant were my actions at the beginning in comparison with yours at the end? <b>Do not Ephraim's underripened gleanings surpass.</b> The gleanings<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> <span>עוֹלְלוֹת</span> are underripened grapes which may not be harvested, but must be left to be gleaned afterward by the poor. (Vayikra, 19:10) Gidon compared his original battle with the Midyonites to the harvest, and the ensuing execution of Orev and Z’ev to the gleaning of the <span>עוֹלְלוֹת</span>.</i> which you acquired at the end surpass the early harvest which my family and I gathered, for Adonoy delivered the kings into your hands. <b> What could I have</b> done that would have been as significant as your accomplishments? <b> He crossed with the three hundred men.</b> They crossed the Yardein after Zevach and Tzalmuna, who had crossed previously and wreaked destruction across the Yardein, in the territory of Reuven, Gad, and Menashe. He crossed to take revenge against them as well. <b> To the people of Succos.</b> They were Yisroelites. <b> Are the palms of Zevach and Tzalmuna</b> in your hands that you pride yourself in having rescued us from the hand of Midyon. <b> Thorns.</b> \"Ronzes\" in old French. <b> At Karkor.</b> The name of a place. <b> By way of the tent dwellers.</b> By way of the lands of Kedar and Arabia, whose inhabitants were wilderness tent dwellers. Since they were occupied exclusively as shepherds, they could not dwell in houses. <b>East of Novach and Yagbeha.</b> These were Yisroelite cities. He chose not to pass through them, but rather travelled roundabout, so that they would remain undetected, and could overwhelm them by surprise. <b> With the sun high.</b> Before sunset, with the sun still visible high above the horizon. <b> Tore with them.</b> \"Broke apart\" with them.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b> Singular, of princely appearance.</b> Yonasan explains that one of them was of princely appearance.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Yonasan’s reading is: “One was exactly like you, of princely appearance.”</i> However, this may be interpreted as, \"They were exactly like you, all of singular appearance, for they were of princely appearance.\" <b> But the boy would not draw his sword</b> to execute them, for he was afraid of them. <b> Crescent chains.</b> Lunettes in old French, moonshaped, made of gold. <b> The crescent chains and crowns.</b> The neckbands and crowns.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">This is Targum Yonasan’s rendition.</i> <b> Gidon fashioned it into an apron</b> as a memorial to the the great salvation, demonstrating how enormous their forces were, as the nose rings of their eminent men contained so much gold. <b>All of Yisroel were perverted towards it</b> after Gidon's demise.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">But not during his lifetime. Gidon’s intentions were pure. (See Yalkut, 64.)</i> <b> Baal beris.</b> This was his name. <b> They did not act benevolently.</b> They murdered his children, as stated in the narrative.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Ch. 9.</i> <b> Headstrong.</b> They acted impetuously, thoughtlessly. <b> Near the plain of the pillar.</b> \"The plain of monuments\"—<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> A plain in which monuments stood. <b> The trees went about resolutely.</b> This is a parable.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Yalkut, 65.</i> <b>The olive tree.</b> Asniel ben Kenaz,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Above, 3; 9–11. (Yalkut, ibid)</i> a tribesman of Judah, who are entitled \"olive\", as it is said, \"Refreshed olive tree, with fruit beautiful in appearance, etc.\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Yirmiyahu, 11:16. The chapter is addressed to “the men of Yehudah” (v.1).</i> <b> The richness of my oil.</b> The connotation here is fattiness. <b> To the fig tree.</b> This refers to Devorah.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Above, 4:4. (Yalkut, ibid.)</i> <b> My sweetness.</b> the honey of dates. <b> To the grapevine.</b> This refers to Gidon,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Yalkut, ibid.</i> a descendant of Yoseif, of whom it is said, \"A flourishing son\"—\"like a grapevine positioned, etc.\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">“A flourishing son over a wellspring”. (Bereishis, 49:22). Targum Onkelos there interprets, “like a grapevine positioned over a wellspring.”</i> <b> Which brings joy to God.</b> As the Levi'im chant the hymns of glory only during the wine libation ceremony.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Berachos, 35:b.</i> <b> The thornbush.</b> \"epine\" in old French. <b> If you genuinely.</b> Because I qualify as a sovereign. <b> Ruled.</b> He wielded his authority through repression, and conducted himself arrogantly. <b> A malicious sentiment.</b> Hatred. \"Talent\" in old French. <b> Ga'al ben Eved.</b> He was from another nation. <b> Indulged in carousals.</b> Performed dances.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b> Who is Avimelech, and who is Shechem.</b> Who is Avimelech to control Shechem, and who is Shechem to be subjugated to Avimelech? Is not Avimelech Yerubaal's son, from Ofros, of the Aviezrites?<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"></i> <b>And his henchman Zevul?</b> The city superintendent, named Zevul, is Avimelech's henchman. His master cannot justify his authority over the city; thus his appointee, as well, is a non-entity. <b>Serve the people of Chamor.</b> If you want to get yourselves leaders, come serve the men of Chamor, who ruled the land in early times.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Bereishis, 34:2.</i> <b>But why must we serve him?</b> Avimelech. <b> He said: For Avimelech.</b> Ga'al declared in the presence of Zevul, \"Tell Avimelech.\" <b>Beef up your army and come on out</b> from your place, and let us see how grand you are! <b> Clandestinely.</b> As in \"cunningly,\"<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Bereishis, 27:35.</i> \"in deceit,\"<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Yirmiyahu, 8:5.</i> meaning secretively, stealthily. <b> Four divisions.</b> Four companies. <b> From the promontory of the land.</b> \"From the pre-eminence of the land.\"<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> From the highest summit of all. <b>Elon Meonenim.</b> The plain of Meonenim <b> The people went out to the fields.</b> The people of Shechem. <b>They informed.</b> Those who gave the information to Avimelech, that the townspeople had gone to the fields to attend to their wants. <b> At the entrance to the gateway of the city</b> to block their entry. <b> Forest stockade.</b> A forest encircled by twisted trees and branches, called \"plisse\" in old French. <b>Of the temple of the god Beris.</b> The stockade belonged to Baal Beris, the name of their deity. Tzalmon<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Mentioned in v. 48.</i>, too, owned a forest there. Others interpret <span><b>צֽרִיחַ</b></span> as \"voutes\" in old French, \"bunker,\" dug into the ground. <b> The overhang of a tree.</b> The branch of a tree. <b> A pestle shard.</b> A fragment of upper grinding stone called \"pestle\" [lit. \"rider.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">As the upper pestle stone “rides” the lower mortar stone. (Metzudos).</i>]. <b>And smashed.</b> Crushed.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"><span><b>תָּרָץ</b></span> is usually translated as “ran”. Here, however, the translation is “crushed”, or “smashed”.</i> <b> Lest it be said of me.</b> Lest it be said concerning me.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"><span><b>לי</b></span> is not translated as “to me,” but as “concerning me.”</i> <b> Ben Dodo.</b> This was his name. <b> Thoroughbreds.</b><span><b>עוּלִין</b></span>,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> the choicest horses. <b>They owned thirty towns.</b> They owned thirty unwalled municipalities. This is why they are described as <span><b>עַיָרִים</b></span>, \"towns\", meaning the same as <span><b>עַיָירָוֹת</b></span>.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Rather than <span><b>עָרִים</b></span> meaning walled cities.</i> <b> The Baals.</b> Seven pagan gods are enumerated here.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Beitzah, 25:b. “The deities of Aram, Tzidon, etc.” does not explain where the Baals and Ashteros were worshiped, but lists deities in addition to them. Hence, the total is seven.</i> <b>They abandoned Adonoy,</b> and did not worship Him. Not even concurrently with these.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Otherwise, “and did not worship Him” is redundant. (Beitzah, ibid).</i> <b> That year</b> when Yair died. <b>Across the Yardein.</b> The territory of Reuven, Gad, and half of Menasheh; they were neighbors.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Of the Ammonites. See below, ch.11.</i> <b> Was it not from Mitzrayim.</b> There are seven salvations here, corresponding with the seven pagan gods they worshiped.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">V. 6. See Rashi there.</i> <b> And Maon.</b> The name of a nation.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">But not, as generally translated, “a dwelling place.”</i> <b> Could not contain Himself at [Yisroel's] anguish.</b> As if one could depict God as lacking the space to bear and encompass His pain at Yisroel's anguish. <b> Were called together.</b> They were assembled by proclamation. <b> The Bnei Ammon waged war.</b> As mentioned above.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"></i> <b> All his stipulations.</b> The conditions between them. <b>Before Adonoy, at Mitzpah.</b> Where everyone was assembled, as the Divine Presence rests upon multitudes. <b> Until the Reed Sea.</b> South of the land of Edom, while the land of Edom is south of the land of Canaan. <b> Please allow me to traverse your country.</b> From south to north, in order to enter the land of Canaan. <b>To the king of Moav as well.</b> Whose country bordered the extremity of the land of Edom, east of Edom, and south of Eretz Yisroel. <b>And he refused.</b> Moshe alludes to this in the Torah, \"As perpetrated against me by the Bnei Eisov residing at Sair, and the Moavites residing at Ar.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Devarim, 2:29.</i> Just as Edom refused them permission to pass, so did Moav refuse them permission to pass. <b> They then continued through the wilderness</b> from west to east, along the southern borders of Edom and Moav. <b>Circumvented the land of Edom.</b> All of its southern border. <b>And the land of Moav.</b> All of its southern border. When they reached the southeastern corner, they angled northward along the periphery of the eastern border. <b>Arrived at the east of the land of Moav, and camped opposite Arnon.</b> At the end of the eastern border of the land of Moav. This was the starting point of the lands of Sichon and Og. They conquered the trans-Yardeinian territory east of the land of Canaan, crossed the Yardein, and invaded the land of Canaan by the eastern route. <b> They took possession, etc., from Arnon to the Yabok.</b> Which you claim as yours, they annexed from Sichon. <b>From the wilderness to the Yardein.</b> There was a wilderness area adjoining the Yardein. <b> Adjoining [lit. by the hands of] Arnon.</b> Near Arnon. These cities had belonged to Moav, but they recognized that they could not lay claim to them, since they were confiscated from Sichon, who had annexed them from the king of Moav. <b>Three centuries</b> from the conquest of the land in the days of Yehoshua, until Yiftoch. This teaches us concerning the years of the Judges mentioned until now—whether the years of subjugation by the nations are included in the reckoning of the days of the Judge, or not.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The three hundred year total is only accurate if certain of the years of subjugation are included in the years of the judge, and certain years are not, as Rashi explains below.</i> We learn in Seder Olam:<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Ch. 12.</i> Yehoshua directed Yisroel for twenty eight years—I am not aware of any Scriptural derivation for this. Asniel for forty years,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"></i> the years of subjugation by Cushan Rishasaim are included.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Eight years. (3:8).</i> Afterward, Ehud for eighty years,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"></i> with the eighteen years of subjugation by Eglon<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"></i> included. This totals one hundred forty eight years. Devorah for forty years,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"></i> with the years of subjugation by Yavin<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Twenty years. (4:3.)</i> included, totaling one hundred eighty eight years. Afterward, seven years of subjugation by Midyon,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"></i> forty years of Gidon,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"></i> and<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"></i> three of Avimelech, totaling two hundred thirty eight years. Afterward, twenty three years of Tola<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"></i> and twenty two of Yair,<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"></i> with one year overlapping both, and eighteen years of the Bnei Ammon<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"></i> until Yiftoch's appearance. This totals three hundred. <b> He crossed to the Bnei Ammon.</b> \"To\" the Bnei Ammon. <b> The Vineyard plains.</b> The plain of the vineyards.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b>You are among those who ruined me.</b> This is the feminine usage.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"><span><b>הִכְרַעְתִּנִי</b></span>, with the “<i>cherik</i>” vocalization under the <span><b>ת</b></span>, is generally translated as referring to the first person neuter, “I brought to the knees.” Here, however, the translation is the feminine “you brought to the knees.”</i> Similarly, \"You captured my heart, my sister bride.\"<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Shir Hashirim, 4:9. Here, too, <span><b>לִבַּבֽתִּנִי</b></span>, with the “<i>cherik</i>” vocalization under the the <span><b>ת</b></span>, is translated as the feminine “you captured my heart.”</i> <b> You have surely brought me to my knees</b> All my blood is in turmoil, You have taken away my feet. <b> To grieve on the hills.</b> This word refers to bewailing. <sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Not, as translated elsewhere, “To descend,” but “To grieve.”</i> Similarly, \"On its roofs and thoroughfares, total wailing, weeping grief.\"<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Yeshaya, 15:3.</i> Weeping so intense that it causes a physical breakdown.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"><span><b>רד</b></span> may also be translated as “crushing.” See Yeshaya, 45:1.</i> Midrash Agada: R' Tanchuma expounded, On the hills; before the Sanhedrin—perhaps they may find a loophole in your vow.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Yalkut, 67.</i> <b> Wept over her maidenhood.</b> Since it is not written \"over her maidens,\" the inference is, over her actual maidenhood. <b> She became the subject of a law.</b> Legislation was enacted prohibiting any repetition of this, for, had he approached Pinchos, or had Pinchos approached him, he would have released him from his vow.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">By informing him that a human being cannot be designated as an offering.</i> But they refused to humble themselves,<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Pinchas, because it was Yiftoch who required his services; Yiftoch, because he was the supreme commander. (Yalkut, 68)</i> and were, thus, both responsible for her ruin. They were punished. The Divine Presence departed from Pinchos, as it is said in Divrei Hayamim,<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Divrei Hayamim 1, 9:20.</i> \"Adonoy was with him previously.\" We learn that he was not with him later. And Yiftoch was afflicted with ulcerations and the loss of his limbs, as it is said,<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Below, 12:7.</i> \"He was buried in the cities of Gilod.\"<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Individual limbs, like the entire body, require burial. The plural usage, “cities”, teaches that his burial took place in a number of cities—wherever his limbs fell. (Yalkut, ibid.)</i> Another interpretation: \"She became the subject of a law in Yisroel\" relates to the following passage.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">She was the subject of a law requiring the daughters of Yisroel to visit her yearly.</i> <b> Journeyed annually.</b> This was established as a law.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">This follows Rashi’s second interpretation of v. 39. See fn.29.</i> <b>To grieve.</b> To weep. <b> And crossed northward.</b> They crossed the Yardein and travelled north in trans-Yardein to Gilod. <b> Since the contemptibles of Ephraim had said,</b> \"What are you ,Gilod?\" The lowliest in Ephraim would mock Gilod, saying, \"Of what significance are you, Gilod, among Ephraim and among Menasheh?\" This is Targum Yonasan's interpretation. <b> The Gilodites captured the Yardein crossings.</b> They posted sentries at the crossing areas. <b> Say Shiboles please.</b> May I cross this river flow?<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Shiboles” is translated as “flow”.</i> <b>They were not proficient in proper pronunciation.</b> They were speech deficient. <b> Ivtzan.</b> Boaz.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The husband of Rus, ancestor of King David. (Bava Basra, 91:a)</i> <b> Freshly pressed or intoxicating wine</b> Freshly pressed or aged wine.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b> The razor [lit. flinger].</b> The razor, as it flings off and casts away the hair. <b> Do not consume anything ritually defiled.</b> Anything prohibited to the Nazirite.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Sotah, 9:b. This includes grape extract, in addition to wine. (Rashi, there).</i> <b> With the boy who will be [lit. who was] born.</b> Who is destined to be born. <b> Behind his wife.</b> Following her advice. <b> What regulations must we follow with the boy? How shall we treat him?</b> What should appropriately be done with the boy, what must we do with him?<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Targum Yonasan. The question was not what must the boy do, but what must we do with him.</i> <b> Allow us to detain you</b> as our house guest. <b> When your instructions reach us.</b> If we are contacted with instructions to fulfill a mission for you, and we know and recognize your name, <b>We shall honor you</b> by fulfilling the mission. <b> When it is mystical.</b> It is concealed. It changes constantly,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">According to the angel’s mission at that particular time. Cf. Rashi to Bereishis, 32:30.</i> so that its identity remains unknown on any given day. <b> At this time [lit. at the time].</b> At this time. <b>He would not have apprised us in this way.</b> He would not have apprised us of these tidings<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Concerning the birth of a son.</i> if we deserved to die. <b> Pulsating within him.</b> Visiting him intermittently. <b> As He sought a pretext.</b> An accusation with which to provoke a confrontation against them. <b> And discussed [lit. spoke with] the woman.</b> He spoke of the woman<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Not “with” the woman.</i> with her relatives. This is Targum Yonasan's rendition. <b> A colony of bees.</b> A beehive—a swarm of bees. <b> He dislodged it.</b> This connotes the separation of an attached object. Similarly, with regard to a loaf attached to an oven, separation is described as \"dislodging\"—<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Shabbos, 117:b.</i> \"If one dislodges a loaf from the oven,\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Shabbos, 95:a.</i> \"If one dislodges his hive,\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The honeycomb from the hive.</i> as the honey is produced in wax combs attached to the walls of the hive in every area, extending from wall to wall along its circumference. Similarly, Targum Yonasan translates \"He removed it.\" <b> His father descended to discuss the woman.</b> With regard to the woman. <b> Friends.</b> Companions who formed the retinue of wedding attendants. <b> It was on the seventh day</b> of the week, but not the seventh of the feast. It was, rather, the fourth of the feast days. <b>Was it to impoverish us that you invited us here.</b> Targum Yonasan renders: Was it to make us poor<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"><span><b>לְיָרְשֵׁנוּ</b></span> is not interpreted as “to inherit us,” but as “to make us poor.”</i> that you called us here?<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"><span><b>הֲלֹא</b></span> is not interpreted as “Did you not? but as “here.”</i> <b> The seven days.</b> What remained of the seven days, after the fourth day. <b> Before sunset.</b> Before the sun descended, as they still had time until nightfall. <b>Plowed with my calf.</b> This is allegorical—if you had not questioned my wife.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Who is cherished as a young calf is cherished. (Sanhedrin, 21:a.)</i> <b> The Divine spirit.</b> A spirit of power, Divinely inspired.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b>Their garments.</b> The garments which he had stripped from them. <b> To a Friend.</b> To one of the wedding attendants. <b> At this time I am innocent.</b> I shall be justified in inflicting injury upon them. <b> Twisted.</b> The tails, each into the next. <span><b>וַיִפֶן</b></span> implies that he himself turned, <span><b>וַיֶפֶן</b></span> that he turned, or twisted, others. This usage applies with every word whose verbal root ends with <span><b>ה</b></span>.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Such as <span><b>גָלָה ,רָבָה ,פָנָה</b></span>.</i> \"The people increased;\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Shemos, 1:20.</i> \"He increased, in the people of Yehudah, lamentation….\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Eichah, 2:5. Cf. Rashi there.</i> \"Yehudah went into exile from his homeland\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Melachim 2, 25:21.</i>—went into exile. \"The king [of Ashur] exiled Yisroel to Ashur\" <sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Melachim 2, 17:6.</i>—exiled others. <b> The son-in-law of the Timnite.</b> The son-in-law of the Pelishtite from Timnah. <b> Is this the way you behave.</b> Perhaps you are accustomed to this—shifting wives from one to another. <b> Cavalry and infantry [lit. calf and thigh].</b> \"Horsemen and foot soldiers.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">This is Targum Yonasan’s translation. “Calf” refers to the horseman, supported by the calf, as Rashi explains, and “thigh” refers to the footsoldier, whose weight is supported by the thigh.</i> The horseman is not supported by the thigh, but by the calf of the foot inserted into the metal stirrup hanging from the saddle. <b>On the promontory</b> of a crevice of the Eitam cliff. Similarly, \"The promontories of the cliffs,\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Yeshaya, 2:21</i> \"[He] shall remove its branches.\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Ibid, 10:33.</i> <b> They fanned out.</b> They dispersed. <b>At Lechi.</b> The name of a place<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Not literally “cheek”.</i> <b> Why have you ascended against us.</b> Are we not enslaved by you? <b>To tie down Shimshon.</b> In order that you tie him down and deliver him to us. <b> No! We shall merely tie you down.</b> We shall not execute you, but merely tie you down. <b> The spirit of Adonoy.</b> A spirit of power, emanating from Adonoy.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b>His bonds</b> which tied him down. <b> Moist.</b> Wet. I saw a medical lexicon which refers to pus oozing from a wound as <span><b>טְרִיָה</b></span>. <b> I amassed mounds</b> with the jawbone of a donkey, amassing numerous mounds. \"With the jawbone of a donkey I hurled them into mounds.\"<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b> The socket [lit. \"the mortar\"].</b> The socket where the tooth is set is shaped like a mortar. <b>Ein Hakorei.</b> \"The wellspring which materialized through the cry of the one who called out to Adonoy.\" <b> The Azites were informed.</b> It was said to the people of Aza. <b>They were silent [lit. \"They were muted\"].</b> They acted in silence. <b> Uprooted them [lit. \"moved them\"].</b> He uprooted them from their places. <b> Cords.</b> Thin strings. <b> The source of his strength was not revealed.</b> It was not necessary for him to exert himself when he snapped them. <b> With ropes.</b> Thick rope.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Unlike the thin string specified in v. 7.</i> <b> Tresses</b> Locks. \"Pelous\" in old French. <b>With the mounting pin.</b> A wooden rod which the weaver uses to mount the threads of the warp. The name of the wood is \"ensouple\", of the pin, \"ourdissuire\". <b> And goaded him.</b> She oppressed him. There is no similar word. <b> Delilah saw that he had confided to her.</b> One instinctively recognizes the truth.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Sotah, 9:b</i> <b> [She] summoned the man.</b> The nobles' agent. <b> They brought him down to Aza.</b> The location where his ruin began<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">V.l.</i><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Sotah, 9:b.</i> <b>He became the miller. With grinding stones—</b>arduous labor. The Rabbis interpret this after their fashion.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">According to their interpretation, the Pelishtites brought their wives to the prison to be impregnated by Shimshon, (Sotah, 10:a)</i> <b> Between the pillars</b> which supported the building. <b> And give me a hold.</b> \"Palpare\" in old French, as in, \"Perhaps my father will touch me.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Bereishis, 27:12.</i> <b> Please remember me.</b> Remember the twenty years that I judged Yisroel without asking any of them to carry a staff from place to place.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Sotah, 10:a.</i> <b>Avenge one of my two eyes.</b> The reward for my second eye reserve for me in the World to Come. At present, grant me the reward for one of them.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Yalkut, 71.</i> <b> Shimshon embraced.</b> He grasped, \"embrasser\" in old French, as in \"The man trembled, and was embraced\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Rus, 3:8.</i>—he was embraced in a woman's arms. <b> There was a man from Mount Ephraim.</b> Although both incidents are recorded at the conclusion of this book, the episodes of Michah and the concubine at Givoh took place at the beginning of the period of Judges, during the days of Asniel ben Kenaz,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Asniel was the first of the judges.</i> as it is said, \"They appointed, for themselves, the figure of Michah, etc., during the entire period of the <i>Mishkon</i> at Shiloh.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"></i> We learn that, throughout the period of Shiloh, the graven figure of Michah was in existence.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Thus encompassing the period of Asniel, as his tenure began after the death of Yehoshua, when the Mishkon had already been established at Shiloh.</i> Concerning the concubine at Givoh, it is said, about Yevus of Jerusalem, \"Let us not turn to an alien city\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"></i> we learn that Jerusalem had not yet been conquered.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">It was later conquered by the tribe of Judah (1:8), during the time of Asniel (there, v.13).</i><sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Seder Olam, 12.</i> <b> Stolen from you [lit. \"to you\"].</b> Stolen from you.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><span><b>לך</b></span>, lit. “to you”, may also be interpreted as “from you”.</i> Similarly,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Shmuel 1, 21:6</i> \"For women were withheld 'to' us,\"—'from' us. <b>When you cursed.</b> You cursed whoever stole it, and even uttered the curse in my ear. <b>Look, the silver.</b> I confess to you, concerning it, that it is in my possession, as I stole it. <b> He returned the eleven hundred silver pieces to his mother.</b> He verbalized his intent to return it to her, hence, wherever it was, it reverted to her possession. <b>I expressly consecrated the silver, from my hand to my son's.</b> I resolved to deliver it from my hand to yours for the purpose of making an image and a molten figure. Give it to me now, so that I may return it from my hand to you. Some say that this woman was Delilah, since Scripture specifies eleven hundred pieces of silver<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">See above 16:5.</i>. However, they are in error, as Michah preceded Shimshon by many years.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See Rashi, v.l.</i> But the episodes are juxtaposed because of the corrupt silver, which was of equal value in each of the incidents. The silver inflicted injury in both cases. <b> An idolatrous temple</b> [lit. \"temple of Elohim\"]. A temple of idol worship. Similarly, \"god\" throughout this chapter is profane, except for the following: \"Throughout the time that the Sanctuary of God was at Shiloh.\"<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"></i><sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Shevuos, 35:b.</i> <b>And inducted [lit. \"filled the hands of\"] one.</b> He inducted him into the service of the image, to serve as its priest. Any induction process which a person enters for the purpose of achieving a position of prominence is described as \"filling the hands,\"<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">See Shemos, 28:41.</i> \"revetir\" in old French. When a person is charged with a position, it is described as \"reveture\" in old French. <b> Of the clan of Yehudah.</b> He was a Leivi maternally.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Paternally, he was descended from Yehudah. This explains why he was both “of the clan of Yehudah”, and a Levi.</i> However, the Rabbis<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Bava Basra, 109:b.</i> interpret that, because he behaved like Menasheh,<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The king who instituted idol worship throughout Eretz Yisroel. (Melachim 2, 21).</i> who was descended from Yehudah, he is described as \"of the clan of Yehudah.\" He was actually a Leivi, the son of Gershom, son of our master Moshe, as stated explicitly below, \"Yehonasan, son of Gershom, etc.\"<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"></i> <b> To make his way.</b> The way by which he would journey. <b> Anywhere I will find</b> a profitable livelihood. <b> Per year</b> At the year's end. <b>An appropriate wardrobe</b> A pair of outfits appropriate for everyone's yearly requirements. <b>An appropriate wardrobe.</b> \"Appareillement\" in old French. <b>And your board</b> Your meals. <b>The Levi acquiesced [lit. went]</b> Followed his advice. <b> As there had not fallen to their lot.</b> A suitable inheritance for them in the conquered territory, as it is said in Yehoshua, \"The boundry of Bnei Don extended from them.\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Yehoshua, 19:47. See Rashi there.</i><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">When the apportioning of the land among the tribes was completed.</i> This, too, teaches us that this episode took place at the very beginning of the period of the judges.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">In addition to the evidence presented by Rashi above, 17:1.</i> <b> Who brought you here.</b> There are numerous questions here. Are you not descended from our teacher Moshe,  to whom it was said, \"Do not come close here,\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Shemos, 3:5.<span><b>הֲלוֹם</b></span>, “here”, in our passage corresponds with <span><b>הֲלוֹם</b></span>, “here”, in the statement to Moshe.</i> \"Who provided mankind with the mouth?\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Ibid, 4:11. <span><b>פֶז</b></span> in our passage coresponds with <span><b>פֶה</b></span> “mouth”, there.</i> and \"What is this in your hand?\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Ibid, 4:2. <span><b>מָה…בָּזֶה</b></span> corresponds with <span><b>מַה זֶה</b></span> there.</i> <b> Please inquire of God</b> through the figurines, which communicate by sorcery. <b> The route you will follow is before Adonoy</b> It is revealed before the Holy One, blessed is He, but these [figurines] are worthless. <b> With nothing to put them to shame.</b> No one ever needed anothers' help, who might have rebuffed him empty handedly, thus humiliating him, as stated below, \"Nothing is lacking.\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Below v.10.</i> So I have heard. <b>There is a dearth of heirs.</b> There are few heirs, so that if they should be killed, no other claimants will wage war against those who occupy the territory. <b>They were distant.</b> From the support of the Tzidonians. <b>And they were not allied with anyone.</b> They had not entered into any treaty requiring others to come to their assistance in times of need. <b> What is your response?</b> As if to say, \"what is your response?\" What have you found, in the territory apportioned to us? Are the people strong or weak?' <b> You are apathetic</b> Lazy. <b> The bulky cargo.</b> The loads. Anything which moved ponderously, thus making it impossible to move quickly should the local inhabitants pursue them. <b>The bulky cargo.</b> \"Pezantume\" in old French. <b> They turned their faces.</b> The sons of Don turned towards those who shouted at them. <b> What else do I have.</b> What else remains for me? <b> Bitter tempered men.</b> There are angry men in our company. <b> Laish.</b> The city's name. The book of Yehoshua entitles it \"Leshem,\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Yehoshua 19:47.</i> because they discovered, there, a precious gem called \"leshem.\" This was inlaid in the Choshen plate,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The sacred Urim Vetumim oracles, which spelled out the Divine message for those inquirii of Adonoy. (Yoma, 73:b).</i> and symbolized the tribe of Don, whose name was inscribed on it. Thus, they were certain that this was actually their ancestral property. <b> Ben Menasheh.</b> In deference to Moshe, the letter \"nun\" was included, thus altering the name. It is scripturally suspended to indicate that he was actually not Menasheh, but Moshe.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Bava Basra 109b.</i> <b>Until the day of the exile from the land.</b> During the time of Sancheriv, at the first exile. <b> His concubine strayed away from him</b> She strayed away from his home to the outside. The word <span><b>זְנוּת</b></span>, \"promiscuity,\" always denotes departure—\"One who departs to the outside,\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is Targum Yonasan’s rendition of <span><b>זוֹנָה</b></span>, “promiscuous woman.”</i> who leaves her husband and loves another. <b> Give your assent, and remain overnight.</b> Tonight. <b> Has waned.</b> The sun [has waned] from full strength, and has begun setting. <b>It is the time of day for encamping.</b> The time when all travellers turn in to encamp indoors. <b> To Giv'oh.</b> Giv'oh of Binyomin. <b> We will spend the night.</b> As in <span><b>וְלַנְנוּ</b></span>. The period punctuating the <span><b>נ</b></span> serves as a replacement for a second <span><b>נ</b></span>.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The suffix <span><b>נו</b></span> denotes the plural usage. When the letter <span><b>נ</b></span> appears in the root, as in <span><b>לין</b></span>, the additional <span><b>נ</b></span> is dropped, and is replaced by a period in the original <span><b>נ</b></span>.</i> <b> To the Sanctuary of Adonoy.</b> I am going to Shiloh.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The Mishkon was at Shiloh. (Yehosnua, 18:1).</i> <b> And fed produce to the donkeys.</b> He gave produce to the donkeys. He fed produce, \"aprovender\" in old French. <b> We want to have relations with him</b> to sodomize him. <b> There was no answer,</b> for she was dead. <b> The leaders of the entire people.</b> The heads of the entire people.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This is Targum Yonasan’s translation.</i> <b> They thought they would murder me.</b> They intended to murder me. \"Apesment\" in old French. <b> When taking action in their engagement</b> in this engagement with Givas Binyomin, as befits their entirely loathsome, etc. <b> Comrades.</b> In unified counsel. <b> To all the tribes of Binyomin.</b> Their ten clans were considered ten families, so that twelve tribes would emanate from Rochel.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The ten clans and the tribes of Menashe and Efraim.</i> <b> With shriveled right arms.</b> Their right arms were shrunken. They could not utilize them, as if they were closed, as in \"Let not the well close its mouth over me.\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Tehilim, 69:16.</i> <b>Each of them</b> These seven hundred men. <b>At a hair.</b> A strand of hair. <b>And not miss.</b> And not err. <b> Yehudah first.</b> But they did not try to inquire whether they would be victorious or vanquished. When they ultimately tried, He replied, \"Go up, for tomorrow I shall deliver them into your hand.\" They were consistent, and fulfilled their promise.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">V.28.</i> <b> They crushed.</b> They were punished because they were not equally vengeful over the incident of the figure of Michah,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Chapters 17, 18.</i> which had already taken place.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Sanhedrin, 103:b.</i> <b> Baal Tamar.</b> The plain of Yericho.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">“Tamar”, lit. “date”, alludes to Yericho, “The city of dates.” Devarim, 34:3.</i> <b>Poured.</b> Extended themselves, as in \"He shall draw the Yardein into his mouth,\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Eyov, 40:23.</i> \"You drew me from the womb.\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Tehilim, 22:10.</i> <b>Maareh Gev'ah.</b> From a narrow pass, the \"nakedness,\"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">“Maareh” is from <i>“Ervah,”</i> nakedness.</i> or exposed overlook of Givas Binyomin; its uncovered part from which it was defenseless against conquest, as in, \"You have come to gaze at the nakedness of the land.\"<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Beraishis, 42:9. Yoseif accused his brothers of spying, claiming. that they were seeking Egypt’s “nakedness,” or exposed, defenseless areas.</i> <b> The Yisroelite troops gave.</b> Those in the field gave ground to Binyomin to escape to Givoh, since the Yisroelites depended on the ambushers to advance toward them. <b> The ambushers sounded the signal.</b> The shofar blast. Another interpretation: With the shofar, they drew the people with them to the city. <b> A time frame was pre-arranged</b> At the outset, a signal was arranged between the Yisroelites and the ambushers, whereby the ambushers would raise continuous smoke from the city. The Yisroelites would thus understand that the ambushers had conquered Givoh. <b>Clouds of smoke.</b> High hanging smoke. <b> The Yisroelite troops retreated.</b> Scripture now returns to the beginning of the narrative, reviewing and explaining how the twenty five thousand mentioned above<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">V.35.</i> fell, and where they fell. <b> While those in the city.</b> The ambushers who had penetrated the city demolished the tribe from within the city. <b> They [lit. crowned] Binyomin.</b> They encircled Binyomin the way a crown encircles the head. Similarly, \"The mighty of Bashan encircled me,\"<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Tehilim, 22:13.</i> and, \"For the villain encircles the saint.\"<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Chabakuk, 1:4.</i> Also, the word \"wreath\" connotes encirclement, as in, \"Shaul and his troops encircled [lit. wreathed] David and his troops in order to seize them\"<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Shmuel 1, 23:26.</i> <b>Called for their pursuit.</b> They called for pursuit behind them—they shouted to each other to pursue. <b>And intercepted them at rest.</b> At the cities, where they generally rested, they intercepted them. <b>Intercepted them.</b> Caught them. There is a similar term in the Talmud, \"He pursued him a parsa in the sand, but did not catch him.\"<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Kesubos, 60:b.</i> <b>Up to the area facing Givoh.</b> East of Givoh. <b> There fell, from Binyomin,</b> eighteen thousand troops In the field, in the thick of battle. <b> They gleaned them.</b> Killing constantly, like plucking gleanings after reaping. <b>Five thousand troops.</b> Thus totaling twenty three thousand. <b>Until Gid'om.</b> The name of a place. <b>Striking down, of them, two thousand troops.</b> Thus totaling twenty-five thousand mentioned above.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">V.35.</i> The remaining one hundred recorded above<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Ibid.</i> fell at unnamed locations. <b> Turned to the sons of Binyomin</b> in all the cities. <b>Completely annihilating the cities.</b> They annihilated all the inhabitants of the cities, <b>Including the cattle—</b>the people are included in \"completely annihilating,\" since <span><b>מְּתֹם</b></span> denotes absolute annihilation. There is a problem with the location of one thousand, as twenty-six thousand were counted in the cities, and seven hundred at Givoh;<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">V.15.</i> here, those who fell totaled twenty-five thousand, one hundred troops,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">V. 46.</i> and six hundred escaped to Rimon cliff.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">V. 47. This totals 25,700, whereas the total in v. 15 was 26,700.</i> Evidently, one thousand fled to the cities, and fell the following day when the Bnei Yisroel turned to the cities of Binyomin to annihilate the women and children. <b> Will be eliminated</b> Removed.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"><span><b>פקד</b></span> is sometimes translated as “remembered” (Bereishis, 50:25). Here, however, the translation is “removed,” or “eliminated.”</i> <b> Were regretful</b> They reversed themselves,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"><span><b>וַיִנָּחֲמוּ</b></span> is translated as “they regretted,” rather than “they were comforted.”</i> and contemplated escape for them. <b> Four hundred virgin maids</b> They placed them over the openings of wine barrels. Those with carnal knowledge emitted an aroma, the virgins did not.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Yevamos, 60:b.</i> <b> This did not satisfy</b> They were insufficient for them. <b> The survivors must inherit the ancestral property</b> The tribe's ancestral property remains unclaimed; let us devise a plan whereby they may father children, so that the property will fall into the possession of the remaining survivors, and a tribe will not be obliterated from Yisroel. <b> East [lit. \"sunrise\"] of the road.</b> To the east of the road. Shiloh was north of Beis El, south of Levonah, and east of the road ascending from Beis El to Shechem. <b> To fight us</b> To go to war against us. <b>We shall tell them we were merciful with them.</b> We were merciful with them because they did not know what to do, as we could not provide each of these men with a wife at the time of the war with Yoveish Gilod, except for four hundred of them. And if it is your oath that disturbs you, there is nothing sinful here on your part, since you were not the ones who provided them with your daughters, so that you would now be blameworthy. Peaceful salutations, have no fear!",
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