Comentario sobre Jueces 4:30

it wants to teach that from the day that Ehud died, and even during the days of Shmagar, they did evil. And its for this reason that his salvation was not a big one

Charoshes Hogoyim. The name of a city, so entitled because it was a stronghold, and the seat of authority.¹This is based on Targum Yonasan, who translates חֲרֹשֶׁת הַגּוֹיׅם as “the stronghold, metropolis of nations”.

Before Joshua captured Chatzor, as its written in Joshua 11:1, he smote it with a sword, but not its king. After he was captured (he saved himself?) and the king of Charoshet goyim, it was a place where all froms of iron work was done.

Oppressed the Bnei Yisroel intensely. R' Tanchuma expounded, through ridicule. Similarly, it is said, "Your remarks offend me intensely."²Malachi, 3:13. Vs. 14, 15 there define the offensive remarks as ridicule of the worship of Adonoy.

it was because of the nine hundred chariots that they did not have the feeling of approaching them in battle stirring in their hears. they therefore cried out to Hashem in prayer

strong as iron

He oppressed Israel with a lot of strength.

The wife of Lapidos. She fashioned wicks for the sanctuary.³Megilah, 14:a. לַפּׅיד is translated as “torch”.

The wife of Lappidot: That is to say, a woman of valor, zealous in her deeds as a torch afire. And this is poetic, and in the way that people speak.

And here it was that Devorah judged Israel. And I think because [it is written] "at that time" that when Israel returned to God she would judge them. And she made the rounds so that they would return to God because when [God seemed] far [from them] Israel would do evil in the eyes of God. And Devorah would not rebuke them about this. And she was a prophet. Here it also points to what we said: [The text] said "she judged Israel at that time" [i.e. she would only sit in judgment when they had returned to God]. And it called her "a wife of Lappidoth" because her husband was named Barak [lightning] and lightning and flame are close in concept or there will be a translation of "eishet lappidoth" according to phrasing of a Woman of Valor that she was a fiery woman [?], and "torches" [lappidim, cf Exodus 20:15] and "Lappidoth" are one conceptually. [But] the purpose in it [the expression] is that the vastness of [?] prophecy had already arrived to the extent that torches were seen in the place at which a prophetic message arrived to her, as it is said in the Torah regarding our Teacher our Rabbi (may peace be upon him) [i.e. Moshe, cf Mekhilta 20:15 (2)].

Lapidot: They said that he is Barak the son of Avinoam, since Barak (lightning] and Lapidot (torches) are close (in meaning). But in the Midrash, she is called eshet lapidot (in this sense, woman of torches), because she made wicks for the sanctuary.

She judged: This elevated status came to her on account of her being a prophet, and zealous in her deeds; thus, she was judging Israel.

She judged: It is a verb in the past tense in the main structure (binyan) ... or [present, as in the verb usage,] eating straw.

Under [Devorah's] date tree. She owned date trees in Yericho.

Under the date palm: So that she not be secluded with the men who would come to her for judgement, she fixed her place under the date palm. As there is no place for seclusion there (Megillah 14:1).

Tomer: It is like, tamar (date). And Yonatan translated the verse (in the Targum) like this, "And she sat in the town, etc." And it can be said, according to its plain sense, that she had a house under a date palm. And that which it said, Devorah, (again) is additional identification, for she was already mentioned. And it stated, "And she," [because] we knew that it was speaking about her, and [since] it mentioned, Devorah, after this for additional identification. As this is the way of the language, as in (Genesis 6:9), "These are the generations of Noach, Noach," and others beside it.

Between Ramah and Beis El, on Mount Ephrayim. From Yonasan's translation⁴Targum 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.” 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.

Devorah, between Ramah and Bet El: That is to say, Devorah was always between Ramah [and Beit El].

And they went up: And the Children of Israel would go up to her for judgement, since she judged Israel in those days. But her prophecy was [only] for her time; as we have not found a prophecy of hers for the future (in the Bible).

Under [Devorah's] date tree. 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."⁵The Talmud [Moed Katan, 6:b, etc.] refers to the grain field as שֽׂדֵה לׇכׇן, 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.

And they would go up to her: To that place.

Has not….commanded? Through Moshe, "For you shall totally annihilate them."⁶Devarim, 20:17 Mechilta teaches this.⁷Yalkut, 4:43.

Did the Lord not command: In truth, God did command [it]. As it was told to her in a prophecy, but it was not mentioned [in the text].

KEDESH NAFTALI: its the name of the place in the inheritance of Naftali

And she sent: If she was his wife, she was separated from the time of her becoming a prophetess and going to sit under the palm tree. And now she sent to call to him, telling him the prophecy that God spoke to her.

Go and draw: Draw the hearts of the Children of Israel, to entice them to come with you to Mount Tabor to wage war against Sisera. As they were very frightened of his large army.

Did He not command: This is not the beginning of [her] words, but she rather said other words before these. However Scripture seized upon the essence to be found in the words that were required. And likewise (Ruth 2:8), "Have you not heard, my daughter"; and (Joshua 2:24), "Since the Lord gave the whole land into our hands," which the scouts said - as we explained. And this word also came to strengthen [the matter], like someone who warns his fellow; and cautions him and says, "Did I not tell you; be careful and watch yourself not to be negligent about the matter." And likewise (Judges 6:14), "have I not sent you," that He said to Gideon.

And draw: Draw Israel and entice them with words, until they come to Mount Tabor. As they were frightened of Sisera's army. Hence they needed enticement and many words.

And I will draw: That is to say, I will put it into his heart to come to the Kishon River.

His army: its a matter of a huge nation. considering they killed a lot

And I will draw: He said that Sisera's astrologists saw that he would not leave that war, as he would be defeated if he came out [to it]; but the Holy One, blessed be He, drew his heart to go out. And this is [the meaning of] what He said, "And I will draw." But Yonatan translated it as ...

If you will go with me to the war.

However: As glory is given to the general of the army in one of two ways. Either he shows courage in his heart and he goes to war without fear; or he or one of his people is victorious and kills the leader of the opposing force. And that is why she was saying, "Will not Sisera be killed by a woman" - and that was Yael, wife of Chever the Kenite, as it will be stated concerning this matter (Judges 4:21). If so, everyone will know that 'this was from the hand of the Lord.' Because its not by strength that a woman is victorious. And if so - if you are also afraid to go to war without me; if so, in the way that you are going, there will no longer be a path of glory that is appropriate for you, given that you are the general of the army. As there will be nothing [else] to glorify you.

only

Into the hands of a woman: Some explain it as Yael, since Sisera was delivered into her hands; and that Devorah said this prophetically. But it is not correct with relation to the verse, when it stated, "However, there will be no glory for you." Rather its explanation is like this: If I go, there will be no glory for you, but rather the glory will be for me, since the salvation will be through me and they will say that the Lord delivered Sisera into the hands of Devorah. So this salvation will not be called by your name.

your praise

will give over

At his heels. With him.

And he went up: He brought up ten thousand to Mount Tabor, etc. - in that they went up after him, as in (Judges 8:4), "for the nation that is behind [me]" (literally, "at my feet," like here).

they answered the meeting that was gathered by the call of the gatherer, as in 18:23 "what do you want, why did you shout.?"

And he elevated behind him: He brought up.

Elon Betza'anayim. The marshland plain.⁸This is Targum Yonasan’s rendition. A plateau area with marshes, "mariscum", "morass" in old French. This is called אַגָנַיָא—pools, similar to ditches where water settles, "entitled 'the earth's flasks.'"⁹Kiddushin, 61:a, notes that water filed ditches are entitled אַגׇּנֵי דּֽאַרְעָא, “the earth’s flasks.” Thus, אַגָנַיׇא, “flasks,” refer to the marshland pools.

Separated from Kayin: He separated himself from the rest of the Sons of Kayin who dwelt in the Judean Desert, as it stated at the beginning of the book (Judges 1:16).

Separated: It is vocalized with a kamatz. The explanation is that he separated from the Judean Desert, as the Children of the Kenites had settled there when they went up from the City of Dates.

Of the descendants of Chovav: This refers to Kayin.

Elon-bezaanim: So is it written; but it is read, bezaanannim. Yet it is all the same content, and that is the name of a place that was called for a matter known to them. But Yonatan (in the Targum) translated [it as], the plain of marshes (agaania). It appears that they got it from betzai of water - which in the words of our Rabbis, may their memory be blessed, are holes full of water in the fields that are like pits full of water. And they, may their memory be blessed, mentioned them, as they said (Bava Kamma 61), "they are called pools (agaani) of the land."

And he pitched his tent: And because it will be coming to say that Sisera escaped to the tent of Yael, the wife of Chever the Kenite - therefore it prefaced [it by] saying that Chever separated from Kayin and pitched his tent here.

That he had gone up: From this he understood that he wanted to wage war; and that is why he went up, to fortify himself on the mountain.

From Charoshes Hagoyim to Kishon stream. He mobilized them to proceed to the stream of Kishon from Charoshes Hagoyim where he was stationed.

From Haroshet-hagoyim: We explained this above (Radak on Judges 4:2).

Up: That is to say, don't delay yourself, standing here to fortify yourself on the mountain

Alacrity

Has not the Lord gone out before you: It is like its translation (in the Targum) - "did not the angel of the Lord go out before you to make you successful."

For this is the day: That is to say, the decree is set that today you will defeat Sisera, so you may no longer delay on the mountain.

Has not the Lord: Do not fear to go down to the valley, "as has not the Lord, etc."

With the edge of the sword: To be killed by the sharpness of the sword.

from the word of pandemonium

On foot: So that one of the Children of Israel not recognize him and catch him.

Until (ad) one: Even one.

To the tent: To the side of the tent.

And Sisera had fled: He did not flee to the place that his camp fled, as they fled towards their land, which was Haroshet-hagoyim; and Barak and his people chased after them and smote them with the edge of the sword. But Sisera knew that he could not escape by [just] fleeing, for they would catch up to him. So he fled to another place, in which they would not notice him and chase after him. So he fled to a different place close to the war's location, to escape to Yael's tent. For there was peace between them, so he thought that he could escape there and she would hide him until the war had passed.

For there was peace: And because of this, he thought to escape there.

With a cloak. Yonasan renders גוֹנְכׇא. R' Hai translates גוֹנְכׇא as cloak, "Coate" in old French.

Turn in: She saw that he was like one in doubt whether to go to her tent or to flee further on. So she said to him, "Turn from the place that you are going, come to me and do not be afraid."

To have an inclination

Turn in, my lord, turn in: Both of these times, the accent is on the second syllable, which is not like the prevalent custom.

This is a thick covering that was brought from it tassels. This Targum Yonatan as Genucha. this is also in Kings 2: 8:15. "and he took the netted piece of cloth" and Targum Yonatan translates it has Genucha.

With a blanket: Yonatan translated (in the Targum), "With a gunkha"; and Rabbenu Hai, may his memory be blessed, explained [that] it is a gelofkera (coat), found in the words of our Rabbis, may their memory be blessed (Gittin 35a). It is a cot in [Old French]. And in Arabic, it is a guabi, like the language of the Targum. And that is a thick garment from which fringes come out from the wool on the whole surface of the garment. And it appears that this is why it is called semikhah - since in their words (Talmudic Aramaic), semikhta is something thick. And in Vayikra Rabbah: "And she covered him with a semikhah": The Rabbis from there said, "With a shawl." The Rabbis from here said, "With a washing vessel." Reish Lakish said, "We have gone over all of Scripture and we have not found a vessel the name of which is, semikhah! Rather what is semikhah? It is written with a shin (as opposed to a sin), shemikhah. That is to say, My name is here (Shemi kan), to testify about Yael - that Sisera did not touch her.

The milk pouch. Since milk induces drowsiness, then slumber.¹⁰He requested water. Why did she give him milk? To make him drowsy.

A pouch of milk: She gave him milk to drink, because it brings on slumber.

from the language of thirst

And she gave him to drink and she covered him: She covered him again after she gave him to drink, so that he would fall asleep and not notice. And that which she gave him milk to drink was to make him [feel] heavy, in order that he fall asleep.

And she covered him: Because when she was giving him milk to drink, he became uncovered. So she covered him again.

the name of the vessel that holds stuff

Stand at the entrance to the tent. Be zealous about it. Some interpret עֲמֹד [lit. "stand"] as לַעֲמוֹד, "to stand".¹¹This interpretation adds the ל, 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 עֲמוֹד, rather than עִמֽדִי, is inappropriate in addressing a woman. The additional ל solves this difficulty by transforming the command, עֲמוֹד, “stand”, into the infinitive לַעֲמוֹד, “to stand.”

from the language of asking something

Stand: It is an infinitive: And he said to her to stand at the entrance of the tent.

this tent

And she fastened: The peg went through his temple and became stuck in the ground.

Asleep: It is [vocalized with a] patach, and it is past tense, passive.

And exhausted (veyaaf): The [letter] ayin is with a patach, to differentiate between [this word] and "veya'af alai" (Isaiah 6:6), which is a different matter. And [it means that] he was already tired. Hence he did not feel her striking him, and he died.

A tent peg. "Chevilles" in old French. This is embedded in the ground with the lower flap of the tent in order to extend it fully.

A tent peg: The peg that is made to be planted into the ground [together] with the lower edges of the tent.

Nail

A hammer. Hammer, "martel" in old French.

Stealthily: So that he not wake him up from his sleep.

the name of the utensil, and with it you hit the peg into the ground. and in Yeshiyahu 44: 12 "And fashions it by hammering."

Furtively. Stealthily, in secret.

And she fastened it to the ground: She hit the peg with the hammer, until it passed [through] his temple and became stuck in the ground.

With secrecy and stealth, as in Ruth 3:7 "she came secrecy and she revealed her legs."

And impaled it into the ground.וּנְעַצַתְּ בְּאַרְעָא,¹²This is Targum Yonasan’s rendition. and impaled it into the ground.

For he was fast asleep: That is to say, since he was fast asleep because of the milk, and he was exhausted because he had been fleeing on his feet - so because of this, he died immediately.

she embedded it and hid it

this the side of the height of the face, as in Song of Songs 4:3 "Your brow behind your veil [Gleams] like a pomegranate split open." and its called this because of the lack of flesh on it as in Bresheit 41:19 "emaciated."

its a matter of thrusting/inserting. as in Judges 1:14 she implanted [her feet] from off the donkey

from the language of deep sleep

a matter of exhaustion.

In his forehead.בְּצִידֽעֵיה, "tenplia" in old French. She had penetrated his forehead and the ground.

He chased after Sisera: According to his thinking, to seek him where he was.

And continued, etc.: That is to say, more each time.

Strength