פירוש על שופטים 5:37

Saying: That is to say that the Children of Israel will say it.

From the language of Song

And Devorah and Barak son of Avinoam sang: Because Devorah is the central actor [she is mentioned first]. It is like (Numbers 12:1), "Miriam and Aharon spoke about Moshe."

“Then Moses and the Israelites sang this song to the LORD…” (Shemot 15:1) There are ten songs. The first was said in Egypt, as it says “For you, there shall be singing As on a night when a festival is hallowed…” (Isaiah 30:29) The second was ‘Then Moses sang…’ Third was on the well “Then Israel sang this song…” (Bamidbar 21:17) The fourth was the song ‘Listen now…’ (Devarim 32:1) The fifth was “Joshua addressed the LORD…” (Yehoshua 10:12) The sixth “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) The seventh “David addressed the words of this song to the LORD…” (Shmuel II 22:1) The eight was “A song for the dedication of the House.” (Psalms 30:1) The ninth was Yehoshefat, as it is written “he stationed singers to the LORD extolling the One majestic in holiness as they went forth ahead of the vanguard, saying, “Praise the LORD, for His steadfast love is eternal.”” (Chronicles II 20:21) The tenth is in the time to come, as it says “Sing to the LORD a new song…” (Isaiah 42:10) This song is different, as it is named in the masculine form (shir chadash and not shirah chadasha). All the other songs are named in the feminine form because just as a female gives birth so all of these salvations had after them another subjugation; but in the time to come will be a salvation which is not followed by any subjugation, as it says “But Israel has won through the LORD Triumph everlasting…” (Isaiah 45:17) Thus it is written ‘a new song’ in the masculine (shir chadash), just as a male does not give birth. So it says “Ask and see: Surely males do not bear young!” (Jeremiah 30:6)

When Yisroel was inundated with breaches. 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.

When there was the takings of vengeance (this is the translation of, feroa peraot, according to Radak): That is to say, in that which the Holy One, blessed be He, took His vengeance through Israel - to make it appear as if it was through their strength that it was done, so that it would be glorious for them.

A matter of Vengeance as in Numbers 31:2 "you shall surely take revenge. and according to the Targum

When there was feroa peraot: When there was the takings of vengeance. As the Targum of (Numbers 31:2), "Nekom nikmat (Take vengeance)," is "Itpera puranuta."

When the people willingly offered themselves: That is to say, because God put it into the hearts of the people to willingly offer themselves to war, even though they saw their weakness and the strength of Sisera.

When the people willingly offered themselves: When Israel volunteers and shows courage to go out to war - meaning against the bad and for the good - God blesses them. And Yonatan translated the verse like this (in the Targum), "When the House of Israel trembles [to follow] the Torah, etc."

Bless the Lord: Because of these two [reasons], bless the Lord.

Hear O kings: The kings of the land. And some explain that it is stated about Israel, like the matter that they said, "All of Israel are children of the straight (elevated) ones."

I…I. 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;'¹Shemos, 20:2. at Tovor it shall be said, 'I…I.'²The word “I” is doubled. At Sinai it is said, 'I am the Lord your God;' At Carmel it shall be said doubly, 'Adonoy is God,' 'Adonoy is God!'³Melachim 1, 18:39. in Eliyahu's days."⁴Yalkut, 47.

Hear O kings, what I am speaking, so that you will fear to wage war with Israel any more.

bend your ears and listen

I unto the Lord: That is to say, because I am for the Lord, and for His portion, to believe in Him - because of this...

A matter of dominion as in Tehelim 2:2 "and the princes gather together

I will sing about the salvation which comes to me from Him.

Adonoy, when You went forth from Seir, This refers to the giving of Torah, as it is said, "…and shone forth from Seir to them."⁵Devarim, 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). 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.⁶As indicated by the quaking of the earth and the dripping of heaven in v.4, and the dissolving of the mountain in v.5. 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.⁷“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)

When You came forth from Seir: When you came forth in front of Israel, when they passed Mount Seir - because they then started to fight with Sichon and Og.

from the language of marching and walking

O Lord, when You came forth from Seir: Most of the commentators explained this matter to be about the giving of the Torah, since the mountains trembled and dripped with water. And likewise did they explain, "this Sinai" (verse 5) - that it trembled, as it is stated (Exodus 19:18), "and the entire mountain trembled greatly." Likewise did the other mountains tremble - like Mount Seir and Mount Paran - even though it is only written, "and the entire mountain trembled." And this is also the opinion of the translator (Targum Yonatan). But the sage, Rabbi Avraham Ibn Ezra, explained that it is a hint to the wars that the Holy One, blessed be He, fought for Israel. And likewise (Deuteronomy 33:2), "He radiated forth to them from Seir"; as well as (Habakuk 3:3), "God is coming from Teman, the Holy One from Mount Paran"; and also (Psalms 68:8), "O God, when You went at the head of Your army, when You marched through the desert, Selah."

Dripped. They dripped dew of revival.⁸As the Yisroelites glowed with a heavenly fire, Adonoy instructed the clouds of glory to drip dew of revival to restore them. (Yalkut, 48)

When you marched out from the field of Edom: It mentioned the matter twice with different words, as is the nature of verse.

from the language of dripping and pouring

The earth quaked: And likewise (II Samuel 22:8), "Then the earth rocked and quaked" - it is all a hint to the wars. And the explanation of, "when You came forth from Seir; when you marched out from the field of Edom," is because it was there that Israel started to fight with the nations - when they passed Mount Seir and fought with Sichon and Og. And God, may He be blessed, came forth before them and defeated [their enemies]. And it is with His power that they prevailed in all of those wars. And likewise, "the heavens dripped, also the clouds dripped water."

The earth quaked: He made all the kings of the land tremble and quake .

Clouds

The heavens also dripped: Terror and shaking seized the supernal ministering angels of the nations, like a man who trembles and the sweat drips from him.

Water dripped to make the nations tremble and become confusef with the sound of much rain.

Mountains streamed. Like streaming water—they dissolved.

The mountains flowed from the greatness of the shaking, and they dripped sweat.

a matter of dripping as in Bamidbar 24: 7: "Water drips from its roots."

The mountains flowed from before the Lord: It is all a metaphor for the war, along the lines of (Judges 5:20), "They fought from heaven." And the explanation of, "this Sinai," is [that] just like this Sinai trembled from before the God of Israel, so too did the whole word tremble from before Him - as it is stated (Exodus 15:16), "Horror and dread fall upon them"; (Exodus 15:15) "all the inhabitants of Canaan melted away."

This Sinai…. Scripture has already recounted the visions there—covered by mist, thunder, flashes of light, flame.⁹Shemos, 19:18, 20:15, etc. Our passage, therefore, omits this, leaving it to the reader’s understanding. See the following Rashi.

This Sinai: Like this is Mount Sinai, about which it is stated (Exodus 19:18), "and the entire mountain trembled." Likewise, everyone shook from fear of the Lord who fights for Israel.

Because of the presence of Adonoy This is an shortened passage: "This Sinai—what took place there occured because the mountain was visited by Adonoy."

In the days of Shamgar ben Anas, in the days of Yael. This teaches that Yael, too, judged Yisroel in her days.

In the days of Shamgar: However during the days of the Judge, Shamgar, and during the days of Yael - since she also judged in the days of Shamgar - the salvation was not complete. So the nations did not tremble from fear of the Lord. And because of this, travelers on the ways ceased - due to fear of the nations.

Withold

In the days of Shamgar, the son of Anat: He was from the Judges of Israel, as it mentioned above (Judges 3:31). And even though he saved Israel, it was not as great a salvation as this. For in his days, "travelers on the ways ceased." And the reason to mention Yael is to say [that] even though a little of this salvation came through her, and it appears as if she was an important woman and loving of God since He brought this salvation through her - nevertheless, she was not the beginning of the salvation, "until I," myself, "Devorah arose" [first]. As I arose and was like a mother to Israel.

Thoroughfares came to a halt. The Yisroelites were afraid to undertake normal travel, because of their enemies. They would proceed along round about pathways, clandestinely.

And wayfarers: That is to say that the people that were compelled to go on the roads went on roundabout paths, so that no one would detect them.

paths, roads, streets

from the language of twisted and bent

Exposure was discontinued. Exposed, unwalled cities were discontinued as dwelling places, because of the enemies, and they flocked to the fortified cities.

Inhabitation of the villages ceased, because they were afraid to settle in the unwalled cities. And this only ceased with Israel, but not with the other nations. As they were not afraid of Israel, such that they not dwell in unwalled cities. For they had the upper hand.

these are unwalled cities, without a wall around them

Inhabitation of the villages (perazon) ceased: Perazon is a noun relating to unwalled towns. And both [mentions of] shekamti have a patach gadol [under] the shin in place of a patach katan.

Until I rose. This¹⁰Scripture substitutes the “pasach” vowelization for the “segol” in the opening ‘ש’ of שקמתי. The “kametz” vowelization of the opening ‘ש’ is substituted for the “segol”. is the same as שֶׁקַמְתִּי Similarly, 'That you are speaking to me'

Until I Devorah, arose: That is to say, it was like this until I arose, I Devorah. As from now, it will be like before. For the salvation that comes through me is complete and the nations will tremble from the Lord. So Israel will not cease from going on the roads or settling in the unwalled cities.

from the language of awakening

A mother: Like a mother who chastises her son to straighten out his way, so too am I to Israel.

When they chose new gods—there was war in the cities. 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.

They chose new gods: For when Israel chooses new gods, then war comes to their cities on account of the punishment; but not when they better their ways. As was it not that in the days of Yehoshua, it was stated (Joshua 4:13), "About forty thousand, etc. went across, etc. to the steppes of Yericho?" And was there any shield and spear seen with these forty thousand? For was it not by a miracle that they captured Yericho, and not through war and with a shield and a spear?

from the language of war

They chose When Israel chooses new gods, then war comes to their gates and they are not able to show a shield or a spear to fight with their enemies. And even though the Israelites were very numerous - forty thousand and more, and that is the total of the count - nevertheless, they would flee from before their enemies and seal themselves up in their cities, and their enemies would pursue them until the gates. But some explain, "no shield was seen," as positive. Meaning, when Israel would do the will of the Creator, may He be exalted, and did not follow other gods - and that was in the days of Yehoshua - they did not need a shield nor a spear for the forty thousand Children of Gad and Children of Reuven. And even though they were the army's vanguard, they did not need to show a shield nor a spear, since the Lord fought for them. So they went [to war] with their brothers, and returned in peace. There was no adversary and no bad incident, since they were doing the will of the Creator. And Yonatan translated (in the Targum), "When they became evil, etc." And the word, lachem, is unusual in its vocalization, as it is vocalized with a segol for the [letter], chet. And it is a noun, like war. And it is in the form of [the words,] chametz, akev, chatzer; except that this is with a segol, which is not customary.

Cities. As in, "If there should be found in your midst, in one of your cities".¹¹Devarim, 17:2. Although generally translated as “gates”, שְׁעָרִים is translated here as “cities”.

cities, as in Deuteronomy 17:2 "in one of your cities."

Cover

Javelin

My heart. 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".

My heart is with Israel’s lawmakers: That is to say, it is not only lip service, but rather from the depths of the heart that I will speak to the lawmakers of Israel who voluntarily offer themselves to wage war, that they should bless the Lord for that which He put into their hearts to offer themselves voluntarily.

The great ones are called law givers because they put down the law

My heart is with Israel’s lawmakers: The great ones among Israel, and its Judges and leaders, who voluntarily offered themselves; my heart and will is for them. And she said to them, "Bless the Lord, who subdued your enemies before you." And the great ones are called, lawmakers, because they establish laws among the people. And "Israel's lawmakers," can [also] be explained [as] its scribes and its sages. So she is saying to them, that they should bless the Lord for this salvation; and the explanation of, "who voluntarily offer themselves among the people," is about teaching them Torah and the commandments.

Riders of white donkeys. 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,¹²The Talmud (Pesachim, 87:b) reads פּֽרָזוֹן, lit. “exposure”, as פִּזְרוֹן, “dispersion”. Rashi follows this interpretation. 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.

You riders: Whether the ministers that ride on white donkeys due to [their] great exaltation, or whether the sages that sit in judgement, or whether the merchants who travel on the way - all of you should orate and speak the praises of the Lord! The ministers, because their greatness remained; the sages. because they are now able to expand their hearts with wisdom without concerns for fear of the nations; and the merchants, because they are now able to go on paved ways and not the roundabout paths.

female donkeys

Tzechorot: White, as in (Ezekiel 27:18), "tzachar wool." Meaning to say, the merchants who rode on noteworthy good donkeys, who were unable to go because of the enemy - now, speak and sing to God, may He be blessed! And so too, "those who dwell on Midin." And that is the name of a place that is mentioned in the book of Joshua (15:61), "Midin and Sekhakhah"; or it is the name of a road known to them. They were afraid to go on those routes, because of the enemy. But now that you can go securely, speak and sing to God, may He be blessed. And in the Mesorah, it said there are three [usages of this word]: "Midin and Sekhakhah"; "those who dwell upon Midin"; "to sway midin (from the law) of the poor" (Isaiah 10:2) - one usage is a town, one usage is a road and one usage is law. And Yonatan translated the verses (in the Targum) like this, that they would lose their businesses.

white, as in Ezekiel "white wool."

from the language of fabric

speak as in diveri hayamin 1:16:9 speak about all of His miracles.

Battle formations. Menachem interprets "strategists, military tactitians."¹³Meaning “the battle formations organized by strategists and tactitians.” He relates this to "The locust has no king, yet he advances entirely 'in formation'."¹⁴Mishlei, 30:27. The meaning is 'battle formations." Another interpretation,¹⁵Both interpretations appear in Targum Yonasan.

Louder than the sound of the archers: That is to say, in place of the sound, that was heard, of archers that would shoot at those who would go to draw water - in place of that sound, they will now hear the sound of those recounting the righteous acts of the Lord. And these are the righteous acts that He did for the [unwalled] villages in Israel which had been desolate. As when there was the salvation, the people of the Lord then returned to their villages.

from the language of arrows

Than/from the sound of the archers: They were not able to draw water, as a result of the sound of the archers. But now they will recount the righteous acts of the Lord. And the explanation of, "the righteous acts of the inhabitation of its villages," is that they became able to dwell in the [unwalled] villages securely. And the explantion of, "From the sound," is that riders and archers would make noise and blow trumpets to scare the people - as it stated (Jeremiah 4:29), "From the sound of the horsemen and the arch bearers, the entire city flees." And the explanation of, yetanu, is an expression of review and recital - the translation (Targum) of, "you shall recite them to your children" (Deuteronomy 6:7), is, "outetaninun livnayich."

Concerning the clatter of pebbles amidst the watering places. 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.

from the language of drawing water

Pebbles. This refers to pebbles smoothed by a stream, as in "He ground with pebbles."¹⁶Eichah, 3:16.

speaking as in devarim 6:7 "you shall teach it to your children." and Targum translates it as "you shall speak it." as well as later in judges 11:40 "speaking in the house of Yiftach."

from the language of unwalled.

Awaken, awaken. The inference is, "awaken to praise," as plainly indicated. "Intensify your singing." However, the Rabbis remark,¹⁷Pesachim, 66:b. because she was self lauditory and said, "Until I rose, Devorah,"¹⁸Thereby favoring herself over the leaders who preceded her. (Rashi to Pesachim, ibid.) the Divine spirit departed from her.¹⁹Silencing her song (Rashi to Pesachim, ibid). It was now necessary for her to reinvoke the prophetic spirit by saying, “Awake, awake.”

Awake, awake: That is to say, strengthen yourself to speak in song. And she repeated her words because that is the way of song, and out of great enthusiasm.

from the language of arousing and waking up

Awake, awake: [This appears] twice. The first [set] is accented at the end [of the words]; and the last is accented at the beginning.

Take your captives: That is to say, with the strengthening of the song, the salvation will intensify.

from the language of captive

Dominated.יְרַד is similar to יִרְדֶה, "dominated,"²⁰יָרַד is translated as descended. יְרַד, however, means dominated. as in "to prostrate nations before him."²¹To give him dominion over them. (Yeshayah, 45:1.) The surviving Yisroelites dominated the mighty among the idolators.

Then: With the strengthening of the song and the salvation's intensification; then [in order that] those that remain of Israel will rule over the mighty of the nations, which is referring to the mighty nations,...

Meaning dominion as in Tehelim 110:2 "rule over your enemies."

Then the remnant yerad: That is yeradah, in its complete form. And the explantion is that the Holy One, blessed be He, had Israel, who is the remnant, subdue (radah) and control the mighty ones of the people of Yavin, the king of Canaan. And the [letter,] lamed (which otherwise means, to or for), [in] le'adirim is in place of bet (making it, among). And Yonatan translated (it in the Targum) to be like (Job 2:13), "And they sat with him le'aretz"; and (Genesis 4:23), "I killed a man le'pitzi"; and others beside them.

Adonoy empowered me over the mighty. Gave me dominion²²See fn.19. over the mighty warriors among the nations.

The Lord subdued for me: The Lord has given me dominion over the warriors of the nations. And it repeated this matter with what it said.

Residue as in Jeremia 42: 17 "Remainder and refugee

as in the mighty ones. the Lamed is in the place of the Bet so too in Leviticus 27: 7 "they fell by the sword in-front of them. In the sentence its With the sword

In Ephraim. From Ephraim emerged the root of Yehoshua bin Nun's dominance over Amaleik²³ 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) when he debilitated them with the sword.²⁴Shemos, 17:13. This passage is related to the preceding one, as it explains "Adonoy empowered me over the mighty" by establishing Yehoshua's dominance over Amaleik.

From Ephraim: From the tribe of Ephraim and their source; and that is Yehoshua, their prince

From. The Yud is extra

Mini Ephraim: It is like Min (From), and the [letter,] yod is extra. Likewise is, "mini Machir."

Your successor shall arise from the tribe of Binyomin.²⁵Like Yoseif, Binyomin was a child of Rochel, and Eisov is destined to fall by the power of Rochel’s descendants. (Yalkut, ibid.) Shaul ben Kish, who will batter them²⁶Shmuel 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) and extinguish them like flickering embers. Another interpretation: "with your people,²⁷“Your succesor, with your people.” referring to the army of two hundred thousand infantrymen which Shaul mobilized against them.²⁸ I Shmuel 15:4.

In Amalek: From back then, he fought against Amalek and weakened them - as it is written (Exodus 17:13), "And Yehoshua weakened Amalek."

from the language of nation

Whose roots are in Amalek: Their roots fought against Amalek - and that is Yehoshua bin Nun, the root of Ephraim and its chieftain. And after Yehoshua, Binyamin fought with Amalek - and that is Shaul, who was from the tribe of Binaymin. And the [letter,] kaf (indicating, you) in, "after you," refers to Ephraim. And the [letter,] kaf in, "among your peoples," refers to Binyamin. And she said this by way of prophecy and mentioned those arousing themselves and strengthening themselves for the wars of the Lord. And now [she also mentioned] that the great ones and the sages of Machir came down to war. And even though they were on the other side of the Jordan, they aroused themselves and strengthened themselves to come to this war. And likewise did Zevulun go down, even their scribes and their sages. And it is not necessary to mention the rest of the nation.

From Mochir descended warlords. Great lords who vanquished the Emorites. They captured sixty cities—the entire imperial zone conquered by Yair.²⁹Ben Menashe. (Bemidbar, 32:41, Devarim, 3:14).

After you: It is as if she is speaking to Ephraim and saying, "After the war of Yehoshua, who came from you; Shaul, who comes from Binyamin, will come and fight Amalek with a great troop that will come out with him - from you, Israel." And it is as it is written (I Samuel 15:4), "and he counted them, etc. 200,000."

Writing is the action of pulling the quill

Wielders of the scribe's staff: The explanation is the sages and the scribes.

From Machir came down leaders: The ministers of the sons of Machir the son of Menashe came down to this war against Sisera; and all of them came down from Zevulun - even the scribes, even as they were unexperienced in warfare.

it means quill

Staff: The stylus. And likewise did Yonatan translate [it] (in the Targum), "With the scribe's quill." And so too did Yissachar’s leaders go down with Devorah.

Yesochar's nobles. The noblemen of Yesochar. This refers to members of the Sanhedrin who were engrossed in Torah study, and who knew and understood the times.³⁰Divrei 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) They constantly accompanied Devorah, teaching the Yisroelites the laws and precepts.

And Yissachar’s leaders: That is to say, even as the leaders of Yissachar sat with Devorah all the time to teach laws and statutes to Israel - as it is written (I Chronicles 12:33), "And of the children of Yissachar who had understanding of the times, etc." Yet if so, they had never experienced going to war. Nevertheless, Yissachar did so, just like Barak, and came down to war like him.

As in princes

And sarai: It is like sarim (leaders); as (Jeremiah 22:14), "and he cuts him out chalonai," is like chalonim; and like (Isaiah 20:4), "and the chasufai of buttocks"; and those that are similar to them. And so too did the whole tribe of Yissachar go out, and so too did Barak go out with Devorah.

Yesochar's nobles. The "י" in שׇׂרַי [lit. "my" nobles] is ancillary, fulfilling no grammatic function. It is similar to the "י" in "the animals in the field,"³¹Tehilim, 8:8. שׇׂדַי, lit. “my” field, is translated as שׇׂדֶה, “the field.” or "he cut open, for himself, a window."³²Yermiyahu, 22:14. חַלּוֹנַי, lit. “my windows,” is translated as חַלּוֹן, “the window.”

Dispatched to the valley, at his heels: As earlier, it is stated (Judges 4:14) that Devorah said to Barak to go down from the mountain to the valley to confront the war; and Barak listened to her and they went down. Accordingly, she said that also with this, Yissachar did like Barak. For in the valley into which he was dispatched to go down by the word of the Lord through Devorah, they followed at Barak's heels - that is to say, with his going and after him - and were not afraid to go down into the valley. (And the word, dispatched, refers back to Yissachar. Since the word of the Lord that was through Devorah was for the whole nation; but due to [his] honor, she directed the speech to Barak, since he was the general of the army.)

They went with him on foot. And earlier in 4:1 they went up on foot

Dispatched to the valley, at his heels/with his feet: As he did not request an animal to ride upon, due to his great desire for the war. But about the separation of Reuven - who separated and split [to] the other side of the Jordan and did not come to the war - great are the decisions of the heart and the searchings of the heart about him.

Yesochar with Barak. The remainder of Yesochar's constituency were likewise at Barak's disposal whenever he issued orders.

With the divisions of Reuven: That is to say, if all of these tribes did not fear from coming down to war - not in the past, present, nor future - accordingly, with the divisions of Reuven, meaning that which Reuven detached and separated [itself], great decisions of the heart [are called for]. That is to say, behold it is suitable to contemplate many thoughts of the heart to understand this thing - what was with them, such that they did detached [themselves] from the war.

A matter of division as in Genesis 10:25 "the earth was divided."

Dispatched to the valley at his heels. He dispatched them on all of his missions—to mobilize the people, and for all military needs.

from the language of legislation. And we answered a thought

However, in Reuven's equivocation. However, in Reuven's ambiguity was great cunning. "Craftiness of heart,"³³ This is Targum Yonasan’s translation. 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.

The shrieking companies. 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.

Why did you stay among the sheepfolds: That is to say, if you answer that you are frightened to come down to war, to face weaponry - if so, why at first did you settle the holding on the other side of the Jordan, between the border of the Land of Israel and the border of the nations? Is that not a dangerous place? So why did you choose to settle on this border?

From the word of language, and its a matter of border. just as the Targum: "border." this is also the translation of border in 49:14 "creeping between the sheepfolds."

And I shall say to him...

To listen: That is to say, that which you requested that land with your saying (Numbers 32:4), "it is a land of livestock, and your servants have livestock" - was your request [in order] to sit at home to listen to the whistling of the flocks and cattle? And did it not enter your mind that you will perforce come down to war, from your settling on the border?

The sounds that comes when you press your lips together. As in Isaiah 5:26 "He will whistle to him" and he is asking about the flocks of sheep.

Why did you stay among the sheepfolds - and these are the arrangements and fences of the sheep - to listen to the whistling of the flocks and cattle, meaning, settled and secure? And you were not concerned with Israel's war that was in the Land of Canaan and you did not come to help them in that war.

For the divisions: Hence it is suitable to search greatly [with] searchings of the heart, to understand the truth of the matter [about] why Reuven separated from the war.

Is ensconced beyond the Yardein and never arrived at the battle front. Similarly, Dan hoarded his money into sea vessels, poised to escape.

Gilead, etc. That is to say, that if we would think that it is because of this that Reuven did not come to the war - because his inheritance is on the other side of the Jordan, far away from the location of the war - does not Gilead also dwell on the other side of the Jordan? Nevertheless, they still came to the war, as it is written above (Judges 5:14), "from Machir, etc." - and that is Gilead.

To be gathered in as in Tehelim 59:4 "fierce men plot against me."

And likewise,

At his exposures. To defend his exposed territory.

And Dan, etc.: That is to say, also about Dan should we be very angry. For why should he gather all that he has, to place it in his ships, and flee? Is his inheritance not very close to the location of the war? And if so, why did Asher flee and not come to the war, etc.? That is to say, if Asher also did not come here - it did not do so blameworthily, but rather only because his inheritance is on the sea and his cities are open and spread out without a wall. So as a result, he stayed near his open cities, so that the nations close to the border not go into them.

In ships

Gilead who dwelt beyond the Jordan and did not come to the war. And one should wonder: And did not Makhir say that he was coming to the war? And Makhir was the father of of Gilead. So the Gilead (region) went to the House of Makhir, as it stated (Numbers 32:40), "And he gave the Gilead to Makhir, the son of Menashe." But it can be explained that that which it said, Gilead dwelt beyond the Jordan, was about the House of Yair, the son of Menashe, as his portion was also in the land of Gilead, as it stated (Numbers 32:41), "And Yair, the son of Menashe, went and conquered their villages." And it can further be explained that what it stated, that Gilead dwelt beyond the Jordan, is by way of a question. And it is saying it to Reuven - why did you sit in your house and not come to the war: Gilead did like you and settled on the other side of the Jordan. Did he not tremble and come to help in Israel's war? So why did you not do so? And even though you are from the other side of the Jordan, is he not also from the other side of the Jordan? But it can also be explained with the same idea as this understanding, not by way of a question. That is to say, does not Gilead also dwell on the other side of the Jordan like you and his portion and inheritance is there? Nevertheless, he crossed over and came to the help of Israel. But you, why did you not do this?

The bank of the sea as in Deuteronomy 1:7 "on the bank of the sea."

And Dan, why did he linger by the ships: It is not speaking about ships of the sea, since his portion was not on the sea. For Zevulun's portion was there, as it states (Genesis 49:13), "Zevulun will dwell upon the shore of the seas." And even though it is written about his portion (Yehoshua 19:26), "across from Yafo" - nevertheless, Yafo was not in his portion. Rather it is river boats, meaning to say that he crossed the Jordan and fled out of fear of the enemy and took his possessions across the Jordan. And so did Yonatan translate (in the Targum), "they swiftly crossed the Jordan, etc."

Asher remained at the seacoast: Since his portion and his lot were there, as it is written (Joshua 19:26), "and it reaches the Carmel towards the sea." And it stated (Joshua 19:29), "and then its boundaries towards the sea, to Mechebel towards Achziv."

And dwelt at his breaches: He dwelt at the breached places in his cities, due to the fear of the enemies. Hence he will not come to the war, so that he will not leave his unwalled towns alone (undefended). And Yonatan (in the Targum) translated, "the towns of nations, etc.."

Zevulun; a people who disdained, etc. They were contemptuous of their lives, and subjected themselves to death in battle with Barak. Likewise, Naftoli at the highland field on Mount Tovor.

Zevulun, etc.: That is to say, Zevulun however did what is good. For it is a nation that mocked and belittled his [own] life, to go to war. And his life was not [so] precious in his eyes, to be concerned lest he die in war.

Zevulun mocked his life: He revealed and publicized himself and handed himself over to death, so great was his desire for war. And likewise did Naphtali place himself upon the open heights to fight. And Yonatan translated [it] (in the Targum), "all the nations of the earth will praise those of the House of Naphtali."

And Naphtali, etc. That is to say, and likewise Naphtali also did not worry about dying upon the open heights of the war's location. (Granted, God commanded taking the Children of Zevulun and the Children of Naphtali to war, as it is written above (Judges 4:6); and He did not command bringing [men] from the other tribes to the war. Nevertheless, Devorah was angry with Reuven and with Dan about their not coming on their own, the way the other tribes had come.)

At Ta'anach to the waters of Megiddo. 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.

The kings came: That is to say, [some of] the tribes of Israel did not come to the assistance of their brothers; whereas the kings of other lands came to the assistance of Sisera and fought for him.

At Taanakh, by Megiddo’s waters: Taanakh and Megiddo were two places in the portion of Menashe. And from what it seems, they were far from one another - as it stated (Yehoshua 17:11), "the inhabitants of Taanakh and its hamlets, and the inhabitants of Megiddo and its hamlets." If so, what is that which it stated, "at Taanakh, by Megiddo’s waters?" Yet it can likely be explained that the kings of Canaan came to fight - meaning Sisera and those that came with him to fight - in Taanakh. But his troops were so many that they reached Megiddo's waters. And likewise did Yonatan translate (in the Targum), "they dwelled in Taanakh, and they spread out to Meggido's waters."

Deigning no mercenary reward. They came to Sisera's assistance gratuitously—without requesting payment.

Then: At the time that Sisera fought, the kings of Canaan fought with a large mass. As [although] they fought at Taanakh, the edge of the camp reached the waters of Megiddo.

They got no spoil of silver: They would take no money from the Children of Israel that would fall into their hands, but would rather kill them.

Spoil: They came to his assistance for free and they did not take spoil of silver as their reward. And she said this, like someone angry, "Did the nations not come for free to the assistance of Sisera? So why did Reuven and Dan not come to the assistance of their brothers?"

War was waged from heaven. The Holy One blessed is He, as well, dispatched His hosts against them. They, too, have no desire for any payment.

They fought from heaven: That is to say, even without them, however, Sisera fell. And it was as if they fought with him from the heavens, and as if the stars swerved from their paths and from the way of their trajectories and descended and fought with Sisera. But our Rabbis, may their memory be blessed, said (Pesachim 118b) that the stars heated up the armor (such that it was too hot to touch). So they went into the Kishon Rivor to cool [it] down, but the waters of the river washed them away.

They fought from heaven: So great was the victory in which Israel defeated Sisera's army that it was as if they fought with Sisera from the heavens.

In their pathways. 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.³⁴“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.

The stars from their paths: Along the same lines as (Joel 4:11), "cause Your mighty ones to come down there, O Lord." And according to the homiletical approach (Pesachim 118b), it is that the stars heated them up, and they were wearing armor. So from the great heat, they went into the Kishon River to cool down; but the river washed them away. That is why it placed the verse of the Kishon River adjacent to the verse, "They fought from the skies." But according to the simple approach: Because the war was in the desert on the shore of the Kishon River, they went [into it] - whether to flee or whether to fight the war with Israel - but the chariots stumbled, like in Egypt, as it stated (Exodus 14:28), "He removed the wheels of their chariots." So the horsemen fell into the river, the river washed them away and they drowned. But it was not like this with Israel, but they rather marched through the river with courage, and passed through it without any incident or injury. And this is [the meaning of] that which is written (in the next verse), "march on, my soul, with courage." Meaning, with courage did my soul march through that river which washed them away. It is a sign that the heavens fought with them for my sake. And Yonatan translated (in the Targum), "march on, my soul, with courage" [as], "my soul trampled their dead warriors with power." And the explanation of the kedumim river, is that it is a river that was there from antiquity (kedem); as if it were created there from antiquity to take vengeance on the enemies of the Lord, along the lines of (Proverbs 16:4), "God did everything for His sake, etc."

Swept them away. It brushed them from the world like a broom which brushes ashes from an oven.

The Kishon River swept them away: As the war was at the edge of the river; and the waters of the river miraculously grew and washed them away.

The stream of antiquity. It guaranteed the obligation to the sea concerning this, from the days of Egypt,³⁵In the days of antiquity, during the exodus from Egypt. as stated in Pesachim.³⁶ 118: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.

That ancient river, etc.: That is to say, behold the water of the river which had been in the Kishon River earlier and from always - was it not slight, to the point that I would step in it boldly without injury. But now, how is it that it miraculously grew to the point that it washed away the nations?

My soul trampled underfoot the power of the mighty Canaanite warriors.

Horses' legs were battered. 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.

Then they pounded: That is to say, when they saw the river rushing, they fled for their lives on the horses. But then the hoofs of the horses were broken from the galloping and the jumping that his mighty men, the riders of the horses, did with them. Or the word, "abiriv (his strong ones)," refers back to the horses (and not the riders). So that is to say, [they broke] from the galloping of his strong horses.

Then they pounded: It is a passive verb, as if it said, the horses' hoofs were pounded from their great running. And [regarding] that which it states, "his strong ones were galloping gallops": That which a horse strikes the ground with force - when it is running and when it is not running - like a dancer, is called galloping. And likewise (Nachum 3:2), "the galloping horse and dancing chariot." And it stated, "the horses' hoofs," because there is no split in the hoofs. That is why it stated that the horses' hoofs were pounded by the force of the striking of the horse on the ground. And the explanation of "abiriv (his strong ones)," is [that it is] referring to the riders, or referring to the horses.

By the prancing, the prancing of their mighty. They pranced their horses in battle, as in "a prancing horse.³⁷Nachum, 3:2. The word connotes the dancing of a horse.

Curse Meroz! One opinion is that this was a star.³⁸Sisera’s protective star. (Rashi to Moed Katan, 16:a). According to others, this was a distinguished person who was near the battle field but failed to appear.³⁹Moed Katan ibid.

Curse Meroz: You - curse the place, Meroz.

Curse Meroz: It is the name of a city close to the war's location; and [its inhabitants] did not come to help. Therefore she cursed them. But she did not curse the far ones that did not come.

Declares Adonoy's emissary. Barak made this declaration, as the emissary of the Holy One, blessed is He.

Said: The angel said to curse it. And [Devorah] said it prophetically.

Said the angel of the Lord: This is like its literal meaning, since Devorah was a prophetess; so she said it prophetically. But Yonatan translated [it] (in the Targum), "Barak, the prophet of the Lord, said."

Those who dwell in it. Those who remain within his four amohs. With four hundred shofar blasts, Barak excommunicated Meroz.⁴⁰Ibid.

Curse, etc.: That is to say, curse it, saying, "Cursed are the inhabitants of Meroz" - since they did not come to the assistance of the Lord's people, even though they were close to the war's location.

To assist Adonoy. As if it were possible,⁴¹ כביכול, “as if it were possible,” is used as a caveat when human qualities seem to be attributed to Adonoy. if anyone comes to Yisroel's assistance, it is as if he were assisting the Divine Presence.⁴²Yalkut, 55.

To the assistance of the Lord with the warriors: She repeated the matter, to explain what assistance it was. So she said, to the assistance of the people of the Lord, who are fighting with the warriors - and [the warriors] are Sisera's men.

By the women of the tent. Sarah, of whom it is said, "Here she is, in the tent."⁴³Bereishis, 18:9. Rivkah, of whom it is said, "Yitzchak brought her to the tent."⁴⁴Ibid, 24:67. Rachel and Leah, of whom it is said, "He left Leah's tent and entered Rachel's tent."⁴⁵Ibid, 31:33.

Blessed, etc.: Since she said to curse the inhabitants of Meroz, she [also] said, "But Yael is to be blessed by the mouths of the women, because she assisted Israel."

Blessed: Meroz shall be cursed, but Yael shall be blessed, since she was alacritous to help the Lord in the place where she was, in her tent. So she was more blessed than the other women that sat in tents.

Blessed by the women of the tent. 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.⁴⁶ Another interpretation: Yael, as well, remained in the tent,⁴⁷ and she is therefore, mentioned in the blessing of the women of the tents.

Than/from women in tents: That is to say, by the mouths of righteous and modest women who dwell in tents. It is from these women that she she should be blessed, so that the blessing will be fulfilled - even if the angel of the Lord did not say it, like the curse of Meroz.

But she gave milk to ascertain whether he was alert enough to differentiate between the taste of water and the taste of milk. This is Yonasan's rendition.

He requested water: That is to say - understand the wisdom of Yael: For Sisera requested water, but she gave him milk - as it is written above (Judges 4:19), "and she opened a pouch of milk and gave him to drink." And that was in order to bring him to sleep.

He requested water, she gave him milk: To make him heavier, in order to quickly bring him to sleep - from the tiredness that he [already] had and the milk that he drank - so that he not notice her striking him. And Yonatan translated [it] (in the Targum), "He requested water from her, Sisera the wicked, etc."

In a cup of the mighty. In a cup used for drinking water, for waters are described as "mighty", as it is said, "in mighty waters."⁴⁸Shemos, 15:10.

In a bowl of the noblemen: And so that his heart be confident about her and not sense the thing, she brought curds before him in an eminent bowl - one from which it is fitting to feed noblemen and dignitaries - in order that he think that he was precious in her eyes, and that she considered him to be a lord.

In a bowl of adirim: In a large bowl, from which great ones and noblemen drink. And the sage, Rabbi Yonah, explained, adirim are great shepherds, like (Jeremiah 25:34), "adirei of the sheep." But Yonatan translated [it], "in a pailei of great men, etc." And likewise did he translate (Isaiah 51:17), "the dregs of the cup of reeling," [as] "the pailei cup of curse;" and likewise (Amos 6:6), "They drink from the wine bowls," [as], "They drink from pailei of wine." And in the words of our Rabbis, may their memory be blessed, "he would bring an earthenware pailei" (Nazir 38a). And in the Greek language, a cup is, pailei.

She brought curds: Milk curds. And when it mentioned, "milk," it stood in the place of two [words]: And I gave him to drink the milk that is left after the curds for it makes the heart heavy and mixes up the mind. But it is [also] likely to explain it - that she gave him curds to eat after she had him drink. As she gave him to drink with a pouch of milk, as it is stated (Judges 4:19), "and she opened a pouch of milk and gave him to drink." And [then] she brought him curds to eat in a nobleman's bowl.

To batter the exhausted Sisera, who was exhausted, totally fatigued.

Her hand, etc.: Meanwhile she herself reached out her left hand to take the tent pin and reached out her right to take a hammer that is called, a toilers' striker - on account of people toiling in their work and striking with it to do their work.

Her hand reached (tishlachenah) for the tent pin: It is like tishlach (the singular conjugation, and not the plural, which tishlachenah would otherwise be). And the [final letters] nun and hay are extra - as [in] (Judges 3:23), "misdaronah"; (Judges 3:22), "parshedonah" - even though this is not customary. And my master, my father, may his memory be blessed, explained,"tishlachenah," [as] her [left] hand and her right hand sent out (such that the verb is understandably conjugated in the plural) for the tent pin and the hammer. She required her left hand for the tent peg; and her right, for the hammer. And it attributed sending to the hands because they performed the act. And similar to this is (Ecclesiastes 2:10), "And everything that my eyes requested"; (Proverbs 7:11), "her feet did not reside at home"; (Psalms 78:72) "and he led them with the skill of his palms." But if you say that tishlachenah is singular, there is no need for all this. As the explanation is that her [left] hand and her right hand were extended for the sake of the tent peg and the hammer. And my teacher, my brother, Rabbi Moshe, may his memory be blessed, explained it [as] lacking (though having the meaning as if it had) the comparative [letter] kaf - as [in] (Proverbs 17:22), "A joyful heart is brightness," the understanding of which is, "is like brightness." And likewise did he explain, "her hand," [as,] "like her hand." And it is in the way of a question: Since it stated (Judges 5:24), "More blessed than women is Yael," it said that she is more fitting for blessing than other women, as she did this powerful act that other women do not do. For acts of power are not done by women, but rather by men. Hence it said by way of a question, "Do the other women send out [their hands] - like her hand - for the tent peg, and the right hand for the worker's hammer (halmut)?" And halmut is the name of the tool with which working craftsmen strike.

Penetrated. From חִיקּוּי, "penetration".

And she struck Sisera: She struck and broke Sisera and removed his head. She attacked him with striking and wounding, and pierced his temple from side to side with the pin.

She machakah his head: She removed his head. It is from the usage, machak, in the words of our Rabbis, may their memory be blessed (Bava Batra 89a) - "We do not flatten (mochakim) [produce] in a place that they heap [it]." And a machak is a tool that we pass over a measure to remove everything above it.

Inflicted grievous injury. From מַחַץ, "injury".

And she smashed: It is from [the same usage as] (Isaiah 30:26), "and the crushing of its wound."

Impaled. It emerged from the other side.

And she chalfah: She passed the tent peg through his temple. And so did Yonatan translate (in the Targum), "she passed it through his temple." Or, "and she chalfah," can be from [the same usage as] (Job 11:10), "yachalof and confine," which is an expression of cutting off.

Between her feet he sank: He sank in front of her, upon his feet. And he fell immediately to the ground and remained prostrate; and he did not rise again. And that is to say, he was killed very quickly. And she repeated the words for emphasis, and in the way of verse.

Between her feet he sank, he lay: Such is the custom of the language to repeat the words in order to strengthen them. And the content is that he sank a sinking, from which there would be no getting up. And that is what is stated, "where he sank, there he lay - destroyed." And there is a homiletical teaching about it - though it is distant - that between [all the mentions of] sank, lay and fell, there are seven. So they said that that wicked man had sexual intercourse with Yael seven times on that day. But what they wrote above (Judges 4:18) about the word, "semikhah (blanket)," contradicts this teaching.

Where he sank: In the place where he sank, that is where the destroyed and disgraced Sisera fell. For he could not strengthen himself again after the sinking. And this is from the poetics of verse, as he did not truly sink nor fall (as he was already laying down).

Moaning. The word refers to expressing speech, as in "the expression of the lips."⁴⁹Yeshaya, 57:19. However, the Rabbis⁵⁰Rosh Hashona 33:b. interpret this as referring to moaning, as in the shofar's "teruah" sound, translated יַבָּבָא, "moan".⁵¹Bemidbar, 29:1. In my opinion, the reference is to seeing, as in "the pupil of his eye."⁵²Zechariah, 2:12. This is Menachem's interpretation.

Through the window: She went back to recount in her song about the mother of Sisera peering through the window, to see if her son's chariot was coming. And when she saw that he was not [coming], she wailed bitterly, while constantly peering through the lattice and saying, "Why did his chariot tarry in coming, why so late, etc." And she repeated the matter, as is the way of one wailing on account of a pained heart.

Vateyabev: Sounded. "A trumpet blow," is translated [by Onkelos] as yabava. But Yonatan (in the Targum here) translated [it as], "veodika," which is an expression of peering.

A window.

Haashnav: It is like a window. And likewise (Proverbs 7:2), "I looked down through my ashnav."

The wise among her ladies responded to her. The wise ones⁵³Not “the wisdoms of her ladies.” The vocalization indicates that the proper translation is “the wise ones,” rather than “the wisdoms,” as Rashi explains. among her ladies. This is why the "ח" is vocalized with a "pasach". The plural noun, lit. "wisdoms" is vocalized with the half-kametz, as in "Wisdoms are remote gems to the foolish."⁵⁴Mishlei, 24:7. Here, the vocalization is חַכְמוֹת. Similarly, "The wise among women has constructed her home."⁵⁵Mishlei, 14:1. The wise one among the women.

The wisest of her ladies: The wisest [of those] who were among her ladies - each one answered to console her. And she was also like one of them, answering her speech to herself.

Answer (plural): Each one of the wise ladies would answer her.

Responded. The period punctuating the נ serves as a substitute for a third נ.⁵⁶The third person feminine plural for “response” is תַּעֲנׇנׇה, “they responded”. Also, as a general rule, the suffix נה is added as a contraction of אוֹתׇהּ, “to her.” Thus, “they responded to her” should actually read וַתַּעֲנׇנׇה, with the נ tripled. However, Rashi notes, Scripture drops the third נ, and punctuates the second נ with a period to represent the missing letter. Hence, the translation is "[the wise ones] responded 'to her.'" The period punctuating נ serves as a substitute for "her",⁵⁷ A punctuated נ may appear where no letter has been dropped. Then, its purpose is to represent a contraction of אוֹתהּ, “her”. as in "you shall bring 'her' scalded."⁵⁸Vayikra, 6:14. This refers to the feminine מִנְחָה.

She, too: The mother of Sisera.

Indeed, she stated in reply. She consoled herself. Why should I keep wondering about my son's delay?

Answers her speech to herself: She herself. Just like the wise ladies would answer her, so too would she herself answer and say that it was because of this that the wheels of his chariots tarried.

Are they not finding and dividing the pillage? That is the cause of the delay.

Did they not find: That is to say, that these are the words of their consolation: Did they not find great wealth in Israel? So they must be dividing the spoils there among themselves. And that is why they are delaying in coming.

They found, they divided the spoil: They found much spoil in the Land of Israel, since they defeated them. So they must be dividing the spoil there among themselves. And that is why they are delaying in coming.

Or two [wombs] for each man. They are ravishing the attractive Yisroelite women, and each of them has, in his bed, two or three women.

A wombed one: Each one even took for himself a maiden or two as spoil.

A wombed one: A maiden or two maidens.

Spoil of dyed cloths: The spoil of dyed clothes which were the most eminent would be given to Sisera, on account of his being the general of the army. And she then goes back to explain that this was the spoil of dyed embroidered clothes which can be seen on both sides. But the dyed doubly embroidered clothes which cannot be seen on both sides, which was very, very eminent, would be divided among all [the recipients of] the spoil, to place around his neck as an ornament. For this is what they are made for from the start and are not suitable for [any] other use. And that is why they would be divided among all of them. And they are hence delaying to come because of all of this.

Per head of a man: For each and every man, there was one maiden or two maidens from the spoil. But Yonatan translated [it] (in the Targum), "they gave a man and his household to each and every one."

Spoil of dyes: Clothes made of colorful materials.

Doubly embroidered: For they did embroidery work on both of the sides equally. And embroidery is needlework on a garment in differently colored shapes.

For the necks of the spoil: It is like, "for the heads of the spoil." Meaning, they give the clothes to the head of the spoil, to give them to the general of the army. And Yonatan [also] translated like this, "The spoil of the colored shapes, etc."

So may perish. Devorah declared,⁵⁹Our verse was not recited by Sisera’s mother, but by Devorah. (Yalkut, 58.) her consolation is hollow—may all your enemies perish, Adonoy, as he perished.

So may they perish: Devorah said, "Behold these were vain consolations. And if only 'all of Your enemies would perish so,' You O Lord, like Sisera perished.

But His friends: But those who love the Lord.

But those who love him—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.⁶⁰Sevenfold 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.

But His friends: But may God's friends be as the sun in the morning, which continuously shines more, until it is in its might - which is noon. So too should God's friends continuously grow strong until they be at the heights of elevation.

As the sun rising in might: As the sun rising in the morning, which continuously shines more, until it is in its might - which is noon. So too should the friends of God, may He be blessed, continuously grow strong. But Yonatan translated [it] (in the Targum), "And His friends, the righteous, will in the future, etc."

The land was tranquil for forty years. These words are not Devorah's, but the author's.

And it was tranquil: This is not from the words of the song, but are rather words of the book's writer.

Forty years: Until the end of forty years from the time of the beginning of the subjugation.