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Nach YomiJudges · שו׀טיםChapter 2

Judges 2

שו׀טים ׀ךק ב׳

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 2 of 21 | Day: 26 of 742

Date: March 9, 2026

קלאוד על הנ׮ך

Judges 2 is arguably the most structurally significant chapter in the entire book, functioning as a theological prologue that establishes the cyclical pattern governing all subsequent narratives. The chapter divides neatly into two distinct sections: a dramatic prophetic rebuke at Bochim (verses 1-5), and a sweeping historical-theological overview of the period of the judges (verses 6-23). Together, these sections transform what might otherwise read as a series of disconnected hero stories into a coherent theological argument about covenant fidelity and its consequences.

The opening scene is striking in its directness. A messenger of God (malakh Hashem) ascends from Gilgal — the site of Israel’s first encampment after crossing the Jordan, laden with associations of covenant renewal — to a place that will be named Bochim (“weepers”) only after his speech concludes. The Sages in Seder Olam identify this messenger as Pinchas, the zealous priest, lending the rebuke both prophetic authority and a pointed irony: the man who once acted decisively against idolatry at Baal Peor now confronts a generation that has made peace with the very Canaanite culture they were commanded to uproot. The indictment is framed as a broken covenant (berit): God fulfilled His side by bringing Israel out of Egypt and into the land, but Israel failed to demolish the altars of the land’s inhabitants or refrain from making treaties with them. The people’s weeping and sacrifices at Bochim suggest genuine remorse, yet the remainder of the chapter reveals how fleeting that remorse proves to be.

The second half of the chapter (verses 6-23) performs a remarkable literary maneuver, rewinding the clock to Joshua’s death before fast-forwarding through the entire era of the judges in a single sweep. Verse 10 marks the hinge point of the narrative: “Another generation arose after them, which had not experienced God” (asher lo yade’u et Hashem). This is not merely ignorance of theology but absence of lived experience — the generation that witnessed the Jordan’s parting and the walls of Jericho’s collapse has died, and with them the visceral memory that anchored faith. The text thus raises a question that echoes through Jewish thought: how does a community transmit covenantal commitment when direct encounter with the divine fades into inherited tradition?

From this pivot, the chapter articulates the famous “cycle of the judges” with almost formulaic precision: sin (worship of the Baalim and Ashtaroth), punishment (subjugation by enemies), crying out, deliverance through a God-appointed judge (shofet), temporary faithfulness, and then — upon the judge’s death — renewed and even worsened apostasy. Verse 19 is particularly devastating in its assessment: “they omitted none of their practices and stubborn ways” (lo hipilu mima’aleihem u-midarkam ha-kashah). The Metzudat David’s observation that Israel’s repentance was driven only by the judge’s rebuke rather than genuine conviction captures the chapter’s tragic insight — that external pressure can produce behavioral change without internal transformation.

The chapter’s final verses (20-23) offer a theological explanation for why the remaining Canaanite nations were never fully expelled. What began in Joshua’s time as a practical strategy of gradual conquest (Exodus 23:30) now becomes a deliberate divine instrument of testing (le-ma’an nassot bam et Yisrael). The nations left behind serve a dual purpose: they are both punishment for covenant violation and an ongoing examination of Israel’s capacity for faithfulness. This reframing is theologically sophisticated — it transforms a military failure into a moral proving ground, suggesting that the challenge of living among competing cultures and ideologies is itself part of the covenantal design. The chapter thus sets the stage not only for the narratives that follow in Judges but for a perennial Jewish question about maintaining spiritual identity amid the pressures of surrounding civilization.

׀ךק ב׳ · Chapter 2

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ַ֧עַל מַלְאַךְ֟יְהֹו֛֞ה מ֎ן֟הַג֌֎לְג֌֖֞ל אֶל֟הַב֌ֹכ֎֑ים {×€}וַי֌ֹ֩אמֶך֩ אַעֲלֶ֚ה אֶתְכֶ֜ם מ֎מ֌֎׊ְךַ֗י֎ם ו֞א֞ב֎րיא אֶתְכֶם֙ אֶל֟ה֞א֞֗ךֶץ אֲשֶׁրך נ֎שְׁב֌ַ֙עְת֌֎י֙ לַאֲבֹ֣תֵיכֶ֔ם ו֞אֹמַ֕ך לֹ֜א֟א֞׀ֵ֧ך ב֌ְך֎ית֎֛י א֎ת֌ְכֶ֖ם לְעוֹל֞֜ם׃

English:

An angelaAn angel Lit. “a messenger.” of GOD came up from Gilgal to Bochim and said, “I brought you up from Egypt and I took you into the land that I had promised on oath to your fathers.bfathers See note at Josh. 1.6. And I said, ‘I will never break My covenant with you.

An angel (identified by the Sages as Pinchas) ascends from Gilgal to Bochim and reminds Israel that God fulfilled His promise to bring them out of Egypt and into the land, pledging never to break His covenant with them.
ךש׎יRashi
וַיַ֌עַל מַלְאַךְ ה׳. שׁ֞נ֎ינו֌ בְ֌׳סֵדֶך עוֹל֞ם׳ (׀ךק יט): זֶה ה־י־ה ׀֎֌נְח֞ס: אֶל הַבֹ֌כ֎ים. שֵׁם הַמ֞֌קוֹם: אַעֲלֶה אֶתְכֶם. כ֞֌ךְ ה־י־ה דַעְת֎֌י מ֎תְ֌ח֎ל֞֌ה לְהַעֲלוֹתְכֶם מ֎מ֎֌׊ְךַי֎ם, וְכֵן ע֞ש֎ׂית֎י עַל מְנ֞ת לְהוֹך֎ישׁ אֶת אוֹיְבַי:
Adonoy's emissary went up. We learn in Seder Olam that this was Pinchos.1 Son of Elazar, grandson of Aharon Hakohen. (Bemidbar, 25:11.)2 Why is Pinchas entitled מַלְאַךְ ה׳, 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). To Bochim. The name of a place.3Not literally “weeping”. See vs.4,5. I took you up. This was My original intent,4The future tense, אַעֲלֶה, literally “I shall take”, indicates the intent which preceded the actual taking. See Rashi to Shemos, 15:1. to take you up from Mitzrayim—and I did so—with the stipulation that My enemies be ousted.5 As indicated by the warning against covenants [v.2].

׀סוק ב׳ · Verse 2

Hebrew:

וְאַת֌ֶ֗ם לֹ֜א֟ת֎כְךְתրו֌ בְך֎ית֙ לְי֜וֹשְׁבֵי֙ ה֞א֣֞ךֶץ הַז֌ֹ֔את מ֎זְב֌ְחוֹתֵיהֶ֖ם ת֌֎ת֌ֹ׊֑ו֌ן וְלֹא֟שְׁמַעְת֌ֶ֥ם ב֌ְקוֹל֎֖י מַה֟ז֌ֹ֥את עֲשׂ֎יתֶ֜ם׃

English:

And you, for your part, must make no covenant with the inhabitants of this land; you must tear down their altars.’ But you have not obeyed Me—look what you have done!

The angel states the condition Israel violated: they were commanded not to make covenants with the land's inhabitants and to tear down their altars, yet they disobeyed — and now they must face the consequences of that failure.

׀סוק ג׳ · Verse 3

Hebrew:

וְגַ֣ם א֞מַ֔ךְת֌֎י לֹא֟אֲג֞ךֵ֥שׁ אוֹת֖֞ם מ֎׀֌ְנֵיכֶ֑ם וְה֞יրו֌ ל֞כֶם֙ לְ׊֎ד֌֎֔ים וֵאלֹ֣הֵיהֶ֔ם י֎הְי֥ו֌ ל֞כֶ֖ם לְמוֹקֵ֜שׁￜￜ

English:

Therefore, I have resolved not to drive them out before you; they shall become your oppressors,coppressors So Targum and other ancient versions. Meaning of Heb. uncertain. and their gods shall be a snare to you.”

As punishment for Israel's disobedience, God declares He will no longer drive out the remaining nations; they will become oppressors who harass Israel, and their gods will be a spiritual snare.
ךש׎יRashi
וְגַם א֞מַךְת֎֌י. עַת֞֌ה א֞מַךְת֎֌י בְ֌אַ׀֎֌י: לְ׊֎ד֎֌ים. ל֎מְ׊ַדְ֌ד֎ים בְ֌׊֎דְ֌כֶם ב֎֌גְדו֌ד֎ים וְגַי֞֌סוֹת ל֎שְׁלֹל וְל֞בוֹז:
Now I have also declared. At present I have declared, in My fury.6This is not part of the original intent stated in vs.1,2, but is a new declaration, made now because they sinned. At your flanks. They will harass your flanks with bandits and troops, pillaging and plundering.

׀סוק ד׳ · Verse 4

Hebrew:

וַיְה֎֗י כ֌ְדַב֌ֵ֞ך מַלְאַրךְ יְהֹו֞ה֙ אֶת֟הַד֌ְב֞ך֎֣ים ה֞אֵ֔ל֌ֶה אֶ֜ל֟כ֌ׇל֟ב֌ְנֵ֖י י֎שְׂך֞אֵ֑ל וַי֌֎שְׂא֥ו֌ ה֞ע֛֞ם אֶת֟קוֹל֖֞ם וַי֌֎בְכ֌֜ו֌׃

English:

As the angel of GOD spoke these words to all the Israelites, the people broke into weeping.

׀סוק ה׳ · Verse 5

Hebrew:

וַ֜י֌֎קְךְא֛ו֌ שֵׁ֜ם֟הַמ֌֞ק֥וֹם הַה֖ו֌א ב֌ֹכ֎֑ים וַי֌֎זְב֌ְחו֌֟שׁ֖֞ם לַיהֹו֞֜ה׃ {×€}

English:

So they named that place Bochim,dBochim I.e., “weepers.” and they offered sacrifices there to GOD.

The people name the place Bochim ('weepers') because of their collective weeping, and they offer sacrifices there to God — expressing remorse and seeking to restore their relationship with Him.

׀סוק ו׳ · Verse 6

Hebrew:

וַיְשַׁל֌ַ֥ח יְהוֹשֻׁ֖עַ אֶת֟ה֞ע֑֞ם וַי֌ֵלְכ֧ו֌ בְנֵי֟י֎שְׂך֞אֵ֛ל א֎֥ישׁ לְנַחֲל֞ת֖וֹ ל֞ךֶ֥שֶׁת אֶת֟ה֞א֞֜ךֶץ׃

English:

When Joshua dismissed the people, the Israelites went to their allotted territories and took possession of the land.

The narrative flashes back to Joshua's dismissal of the people to settle their tribal territories. The commentators explain this is recounted here to set up the contrast: under Joshua they served God, but after his death they strayed.
ךש׎יRashi
וַיְשַׁלַ֌ח יְהוֹשֻׁעַ וְגוֹ׳. זֶה הַמַ֌עֲשֶׂה ה־י־ה מֻקְד֞֌ם, אֶל֞֌א לְ׀֎י שֶׁב֞֌א לוֹמַך (׀סוק יא): וַיַ֌עֲשׂו֌ ה֞ךַע, ה֎תְח֎יל לוֹמַך כֵ֌ן: יְהוֹשֻׁעַ כְ֌שֶׁמֵ֌ת, וְק֎בְ֌לו֌ לְ׀֞נ֞יו לַעֲבֹד ה׳, שְׁל֞ח֞ם א֎ישׁ לְנַחֲל֞תוֹ, וְהֵם ע֞בְדו֌ אֶת ה׳ כ֞֌ל י־מ־יו וְכ־ל יְמֵי הַזְ֌קֵנ֎ים, וְאַחַך כ֞֌ךְ: וַיַ֌עֲשׂו֌ בְ֌נֵי י֎שְׂך֞אֵל ה֞ךַע:
Yehoshua dismissed, etc. 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."

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ַעַבְדրו֌ ה֞ע֞ם֙ אֶת֟יְהֹו֞֔ה כ֌ֹ֖ל יְמֵ֣י יְהוֹשֻׁ֑עַ וְכֹ֣ל ׀ יְמֵ֣י הַז֌ְקֵנ֎֗ים אֲשֶׁ֚ך הֶאֱך֎րיכו֌ י־מ֮ים֙ אַחֲךֵ֣י יְהוֹשׁ֔ו֌עַ אֲשֶׁ֣ך ך֞א֗ו֌ אֵ֣ת כ֌ׇל֟מַעֲשֵׂրה יְהֹו֞ה֙ הַג֌֞ד֔וֹל אֲשֶׁ֥ך ע֞שׂ֖֞ה לְי֎שְׂך֞אֵ֜ל׃

English:

The people served GOD during the lifetime of Joshua and the lifetime of the older people who lived on after Joshua and who had witnessed all the marvelous deeds that GOD had wrought for Israel.

Israel remained faithful throughout Joshua's lifetime and that of the elders who personally witnessed God's miracles. Rashi notes these elders had long 'days' but short lives, as they were punished for failing to properly eulogize Joshua.
ךש׎יRashi
אֲשֶׁך הֶאֱך֎יכו֌ י־מ֮ים וְגוֹ׳. י־מ֮ים הֶאֱך֎יכו֌, שׁ֞נ֎ים לֹא הֶאֱך֎יכו֌, לְ׀֎י שֶׁנ֎֌תְעַ׊ְ֌לו֌ בְ֌הֶסְ׀ֵ֌דוֹ, הו֌א שֶׁנֶ֌אֱמַך (׀סוק ט): הַך ג֞֌עַשׁ, שֶׁך֞עַשׁ עֲלֵיהֶם ה־ה־׹ לְה־׹ְג־ן:
Whose days extended. Their 'days' extended7In contentment. However, their lives were short. (Shabbos, 105:b.-See Rashi there). but not their 'years', as they neglected to eulogize him.8Scripture 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). Thus it is said, "
of Mount Ga'ash"—9“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.). the mountain stormed at them10Shabbos, ibid. to slaughter them.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌֛֞מׇת יְהוֹשֻׁ֥עַ ב֌֎ן֟נ֖ו֌ן עֶ֣בֶד יְהֹו֑֞ה ב֌ֶן֟מֵא֥֞ה ו֞עֶ֖שֶׂך שׁ֞נ֎֜ים׃

English:

Joshua son of Nun, the servant of GOD, died at the age of one hundred and ten years,

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֎קְב֌ְךրו֌ אוֹתוֹ֙ ב֌֎גְב֣ו֌ל נַחￜￜל֞ת֔וֹ ב֌ְת֎מְנַת֟חֶ֖ךֶס ב֌ְהַ֣ך אֶ׀ְך֑֞י֎ם מ֎׊֌ְ׀֖וֹן לְהַך֟ג֌֞֜עַשׁ׃

English:

and was buried on his own property, at Timnath-hereseTimnath-heres Some mss. read “Timnath-serah”; cf. Josh. 24.30. in the hill country of Ephraim, north of Mount Gaash.

Joshua is buried at Timnath-heres in Ephraim. Rashi explains the place was named for an image of the sun placed on his grave, lamenting that the man who once commanded the sun to stand still now lies in death.
ךש׎יRashi
בְ֌ת֎מְנַת חֶךֶס. עַל שֵׁם שֶׁהֶעֱמ֎ידו֌ תְ֌מו֌נַת חֶךֶס עַל ק֎בְךוֹ, כְ֌לוֹמַך חֲב֞ל עַל א־ד־ם שֶׁהֶעֱמ֎יד הַחַמ֞֌ה ו֌מו֌ט֞ל בְ֌קֶבֶך:
At Timnas Cheres. So entitled because a likeness of the sun11‘Timnas Serach’ is literally translated as ‘The likeness of the sun’. was placed over his grave, as if to say, "Alas, that a man who halted the sun12Yehoshua ordered the sun to stand still, and the sun obeyed. (Yehoshua, 10:12,13.) lies in the grave."

׀סוק י׮ · Verse 10

Hebrew:

וְגַם֙ כ֌ׇל֟הַד֌֣וֹך הַה֔ו֌א נֶאֶסְ׀֖ו֌ אֶל֟אֲבוֹת֑֞יו וַי֌֞֩קׇם֩ ד֌֚וֹך אַחֵ֜ך אַחֲךֵיהֶ֗ם אֲשֶׁրך לֹא֟י֞֜דְעו֌֙ אֶת֟יְהֹו֞֔ה וְגַם֙ אֶת֟הַ֜מ֌ַעֲשֶׂ֔ה אֲשֶׁ֥ך ע֞שׂ֖֞ה לְי֎שְׂך֞אֵ֜ל׃ {×€}

English:

And all that generation were likewise gathered to their ancestors.Another generation arose after them, which had not experienced GOD’s deliverancefwhich had not experienced GOD’s deliverance Lit. “which did not know GOD.” or the deeds that had been wrought for Israel.

This is the pivotal turning point: after Joshua's generation dies, a new generation arises that has no firsthand knowledge of God or His deeds for Israel, setting the stage for the cycles of sin that follow.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ַעֲשׂ֧ו֌ בְנֵי֟י֎שְׂך֞אֵ֛ל אֶת֟ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה וַי֌ַעַבְד֖ו֌ אֶת֟הַב֌ְע֞ל֎֜ים׃

English:

And the Israelites did what was offensive to GOD. They worshiped the Baalim

Israel begins doing evil in God's sight by worshipping the Baalim — a term Radak explains refers to various idols treated as 'masters' by their worshippers.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ַעַזְב֞ו֌ אֶת֟יְהֹו֣֞ה ׀ אֱלֹהֵ֣י אֲבוֹת֞֗ם הַמ֌וֹ׊֎֣יא אוֹת֞ם֮ מֵאֶ֣ךֶץ מ֎׊ְךַ֒י֎ם֒ וַי֌ֵלְכ֞ו֌ אַחֲךֵ֣י ׀ אֱלֹה֎֣ים אֲחֵך֎֗ים מֵאֱלֹהֵրי ה֞֜עַמ֌֎ים֙ אֲשֶׁך֙ סְב֎יב֣וֹתֵיהֶ֔ם וַי֌֎֜שְׁת֌ַחֲו֖ו֌ ל֞הֶ֑ם וַי֌ַכְע֎֖סו֌ אֶת֟יְהֹו֞֜ה׃

English:

and forsook the ETERNAL, the God of their ancestors, who had brought them out of the land of Egypt. They followed other gods, from among the gods of the peoples around them, and bowed down to them; they provoked GOD.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ַעַזְב֖ו֌ אֶת֟יְהֹו֑֞ה וַי֌ַעַבְד֥ו֌ לַב֌ַ֖עַל וְל֞עַשְׁת֌֞ך֜וֹת׃

English:

They forsook GOD and worshiped Baal and the Ashtaroth.gthe Ashtaroth Manifestations of the Canaanite goddess Ashtoreth.

Israel's apostasy deepens as they worship both Baal and the Ashtaroth, the female Canaanite deities. Radak explains these were idols fashioned in the form of Ashtoreth.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌֎֜חַך֟אַրף ￜￜְהֹו֞ה֙ ב֌ְי֎שְׂך֞אֵ֔ל וַ֜י֌֎ת֌ְנֵם֙ ב֌ְיַד֟שֹׁס֎֔ים וַי֌֞שֹׁ֖ס֌ו֌ אוֹת֑֞ם וַ֜י֌֎מְכ֌ְךֵ֞ם ב֌ְיַրד א֜וֹיְבֵיהֶם֙ מ֎ס֌֞ב֎֔יב וְלֹא֟י֞כְל֣ו֌ ע֔וֹד לַעֲמֹ֖ד ל֎׀ְנֵ֥י אוֹיְבֵיהֶ֜ם׃

English:

Having become incensed at Israel, GOD then handed them over to foeshfoes Lit. “plunderers.” who plundered them, surrendering them to their enemies on all sides; they could no longer hold their own against their enemies.

God's anger leads to direct punishment: He hands Israel over to plunderers and surrounding enemies who overpower them. Metzudat David notes that nearby enemies are worse than distant ones, as they press constantly.

׀סוק ט׮ו · Verse 15

Hebrew:

ב֌ְכֹ֣ל ׀ אֲשֶׁ֣ך י֞׊ְא֗ו֌ יַד֟יְהֹו֞ה֙ ה֞֜יְת֞ה֟ב֌֣֞ם לְך֞ע֞֔ה כ֌ַ֜אֲשֶׁך֙ ד֌֎ב֌ֶ֣ך יְהֹו֞֔ה וְכַאֲשֶׁ֛ך נ֎שְׁב֌ַ֥ע יְהֹו֖֞ה ל֞הֶ֑ם וַי֌ֵ֥׊ֶך ל֞הֶ֖ם מְאֹ֜ד׃

English:

In all their campaigns, GOD’s hand was against them to their undoing—as GOD had declared and as GOD had sworn to them—and they were in great distress.

Wherever Israel went out — whether to battle or even to settle abroad — God's hand was against them, fulfilling His warnings. Rashi connects this to Elimelech, Machlon, and Chilyon who left Israel for Moab and perished there.
ךש׎יRashi
בְ֌כ֞ל אֲשֶׁך י֞׊ְאו֌ יַד ה׳ ה֞יְת֞ה ב֞֌ם לְך֞ע֞ה. עַל אֲב֎ימֶלֶךְ ו֌מַחְלוֹן וְכ֎לְיוֹן נֶאֱמַך בְ֌׳סֵדֶך עוֹל֞ם׳ (׀ךק יב):
Wherever they went, the hand of Adonoy was destructive to them. This refers to Elimelech, Machlon, and Chilyon—13Naomi’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. Seder Olam.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌֥֞קֶם יְהֹו֖֞ה שֹׁ׀ְט֎֑ים וַי֌֣וֹשׁ֎יע֔ו֌ם מ֎י֌ַ֖ד שֹׁסֵיהֶ֜ם׃

English:

Then GOD raised up chieftains who delivered them from those who plundered them.

Despite Israel's failures, God mercifully raises up judges to deliver them from their oppressors. These judges served as both military leaders and moral guides who rebuked the people to return to God.
ךש׎יRashi
וַי֞֌קֶם ה׳ שֹׁ׀ְט֎ים. ת֞֌מ֎יד מ֎ד֌וֹך אֶל ד֌וֹך, כְ֌מוֹ שֶׁהו֌א מוֹנֶה וְהוֹלֵךְ ב֌ַס֌ֵ׀ֶך הַז֌ֶה, שׁוֹ׀ֵט אַחַך שׁוֹ׀ֵט:
Adonoy established judges. Continuously, in successive generations, as enumerated in this book, judge succeeding judge.

׀סוק י׮ז · Verse 17

Hebrew:

וְגַրם אֶל֟שֹׁ֜׀ְטֵיהֶם֙ לֹ֣א שׁ֞מֵ֔עו֌ כ֌֎֣י ז֞נ֗ו֌ אַ֜חֲךֵי֙ אֱלֹה֎֣ים אֲחֵך֎֔ים וַי֌֎֜שְׁת֌ַחֲו֖ו֌ ל֞הֶ֑ם ס֣֞ךו֌ מַהֵ֗ך מ֎ן֟הַד֌ֶ֜ךֶךְ אֲשֶׁ֚ך ה֞לְכ֧ו֌ אֲבוֹת֛֞ם ל֎שְׁמֹ֥עַ מ֎׊ְוֺת֟יְהֹו֖֞ה לֹא֟ע֥֞שׂו֌ כֵ֜ן׃

English:

But they did not heed their chieftains either; they went astray after other gods and bowed down to them. They were quick to turn aside from the way their ancestors had followed in obedience to GOD’s commandments; they did not do right.

Even the judges could not prevent Israel's decline: the people refused to listen and quickly abandoned the faithful path of their ancestors, turning wholesale to idol worship rather than gradually drifting.

׀סוק י׮ח · Verse 18

Hebrew:

וְכ֎י֟הֵק֎֚ים יְהֹו֥֞ה ׀ ל֞הֶם֮ שֹׁ׀ְט֎ים֒ וְה֞י֞րה יְהֹו֞ה֙ ע֎ם֟הַשׁ֌ֹ׀ֵ֔ט וְה֜וֹשׁ֎יע֞ם֙ מ֎י֌ַ֣ד אֹ֜יְבֵיהֶ֔ם כ֌ֹ֖ל יְמֵ֣י הַשׁ֌וֹ׀ֵ֑ט כ֌֎֜י֟י֎נ֌֞חֵրם יְהֹו֞ה֙ מ֎נ֌ַ֜אֲק֞ת֞֔ם מ֎׀֌ְנֵ֥י לֹחֲ׊ֵיהֶ֖ם וְדֹחֲקֵיהֶ֜ם׃

English:

When GOD raised up chieftains for them, GOD would be with that chieftain—and would save them from their enemies during that chieftain’s lifetime; for GOD would be moved to pity by their moanings because of those who oppressed and crushed them.

God's compassion is described as an ongoing pattern: whenever He raised a judge, He would be with that leader and save Israel throughout the judge's lifetime, moved to pity by their cries of suffering under oppression.
ךש׎יRashi
וְכ֮י הֵק֎ים. לְשׁוֹן הֹוֶה, וְכַאֲשֶׁך ה־י־ה מֵק֎ים ל֞הֶם שׁוֹ׀ְט֎ים, וְה־י־ה ה׳ ע֎ם הַש֌ׁוֹ׀ֵט וְגוֹ׳: כ֎֌י י֎נ֞֌חֵם. שֶׁה֞י֞ה מ֎תְנַחֵם ל֞הֶם עַל ה֞ך֞ע֞ה, כֵ֌ן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: מ֎נַ֌אֲק֞ת֞ם. מ֎׀ְ֌נֵי נַאֲק֞ת֞ם, ה֞עוֹל֞ה לְ׀֞נ֞יו מ֎׀ְ֌נֵי אוֹיְבֵיהֶם:
When He would establish—This describes an ongoing process—'When He would establish judges for them, and Adonoy would visit with the judge, etc.' For He would recant. He would recant, concerning them, from the destruction.14Which He had intended to rain upon them. Accordingly, יְנַחֵם is not understood as ‘would find comfort,’ but as ‘would recant.’ See Rashi to Bereishis, 6:6, second interpretation. This is Yonasan's rendition. From the outcry—As a result of their cry that went up to Him because of their tormentors

׀סוק י׮ט · Verse 19

Hebrew:

וְה֞י֣֞ה ׀ ב֌ְמ֣וֹת הַשׁ֌וֹ׀ֵ֗ט י֞שֻׁ֙בו֌֙ וְה֎שְׁח֎֣יתו֌ מֵ֜אֲבוֹת֞֔ם ל֞לֶ֗כֶת אַ֜חֲךֵי֙ אֱלֹה֎֣ים אֲחֵך֎֔ים לְעׇבְד֖֞ם ו֌לְה֎שְׁת֌ַחֲוֺ֣ת ל֞הֶ֑ם לֹրא ה֎׀֌֎֙ילו֌֙ מ֎מ֌ַ֣עַלְלֵיהֶ֔ם ו֌מ֎ד֌ַךְכ֌֖֞ם הַק֌֞שׁ֞֜ה׃

English:

But when the chieftain died, they would again act basely, even more than the preceding generationithe preceding generation Lit. “their ancestors.”—following other gods, worshiping them, and bowing down to them; they omitted none of their practices and stubborn ways.

The tragic cycle is laid bare: as soon as each judge died, the people reverted to idolatry even worse than before, not dropping a single evil practice. Metzudat David explains their repentance was only superficial, driven by the judge's rebuke rather than genuine conviction.
ךש׎יRashi
לֹא ה֎׀֎֌ילו֌. לֹא ה֎נ֎֌יחו֌ ד־ב־׹ ל֎הְיוֹת נוֹכ֞ח֎ים עַל כ֞֌ל הַב֞֌א עֲלֵיהֶם:
They fell nothing short. They omitted nothing deserving of the reproach inherent in everything that befell them.
מ׊ודת דודMetzudat David
והיה במות השו׀ט. ׹שה לומ׹, גם התשובה ההיא לא היתה כי אם מתוכחות השו׀ט, ומיד שמת ואיננו להוכיחם, שבו והשחיתו ד׹כם, מעין ד׹כי אבותם שהךעו לעשות ט׹ם עמד השו׀ט ההוא: לא ה׀ילו. לא גךעו ממעללי ומד׹כי אבותם הקשה והךעה:
AND IT WAS WHEN THE JUDGE DIED: It wants to teach that the repentance did not last, because it was from the rebuke of the judge. And immediately the judge died, and there was no one to rebuke them, they returned and corrupted their path, the way of their forefathers that they were evilly doing before that judge. THEY DID NOT OMMIT: They did not lessen from the misdeeds and paths of their forefathers that was difficult and evil

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌֎֜חַך֟אַ֥ף יְהֹו֖֞ה ב֌ְי֎שְׂך֞אֵ֑ל וַי֌ֹ֗אמֶך יַ֩עַן֩ אֲשֶׁ֚ך ע֞בְך֜ו֌ הַג֌֣וֹי הַז֌ֶ֗ה אֶת֟ב֌ְך֎ית֎י֙ אֲשֶׁ֣ך ׊֎ו֌֎֣ית֎י אֶת֟אֲבוֹת֞֔ם וְלֹ֥א שׁ֞מְע֖ו֌ לְקוֹל֎֜י׃

English:

Then GOD, having become incensed against Israel, said, “Since that nation has transgressed the covenant that I enjoined upon their ancestors and has not obeyed Me,

׀סוק כ׮א · Verse 21

Hebrew:

ג֌ַם֟אֲנ֎י֙ לֹ֣א אוֹס֎֔יף לְהוֹך֎֥ישׁ א֎֖ישׁ מ֎׀֌ְנֵיהֶ֑ם מ֎ן֟הַג֌וֹי֎֛ם אֲשֶׁך֟ע֞זַ֥ב יְהוֹשֻׁ֖עַ וַי֌֞מֹ֜ת׃

English:

I for My part will no longer drive out before them any of the nations that Joshua left when he died.”

God announces the measure-for-measure consequence: since Israel broke the covenant, He will stop driving out the nations Joshua left behind. Metzudat David explains Joshua intentionally left some nations, following God's plan of gradual conquest.
מ׊ודת דודMetzudat David
גם אני. כאשך גמלו, אשלם כן גם אני: אשך עזב וגו׳. ׹שה לומ׹, מדעת עזבם במקומם ומת, כי לא ׹שה לגךש כולם בחייו, וכמו שאמך הכתוב (שמות כג ל), מעט מעט אגךשנו:
FOR MY PART: Just as they acted, so too I will repay them THAT JOSHUA LEFT FOR THEM: It wants to teach, he (Joshua) left them intentionally in their place and then he died. He did not want to expel all of them in his life time, as the pasig says in Shemot 23: 30, slowly, slowly I will expel them.

׀סוק כ׮ב · Verse 22

Hebrew:

לְמַ֛עַן נַס֌֥וֹת ב֌֖֞ם אֶת֟י֎שְׂך֞אֵ֑ל הֲשֹׁמְך֎֣ים הֵם֩ אֶת֟ד֌ֶ֚ךֶךְ יְהֹו֞֜ה ל֞לֶ֣כֶת ב֌֞֗ם כ֌ַאֲשֶׁ֛ך שׁ֞מְך֥ו֌ אֲבוֹת֖֞ם א֎ם֟לֹ֜א׃

English:

For it was in order to test Israel by them—[to see] whether they would faithfully walk in GOD’s ways, as their ancestors had done—

God reveals a deeper purpose behind leaving the nations: they serve as a test to see whether Israel will remain faithful to God's ways as their ancestors did, or succumb to the surrounding pagan cultures.
ךש׎יRashi
הֲשֹׁמְך֎ים הֵם. ה׮א חֲטַף ׀ַ֌תַ֌ח הו֌א נ֞קו֌ד, לְ׀֎י שֶׁהו֌א לְשׁוֹן שְׁאֵל֞ה וְנ֎ס֞֌יוֹן:
Whether they observe. The letter ה is vocalized with the abridged pasach,15This vocalization is used to express inquiry. as it expresses the inquiry involved in testing.
מ׊ודת דודMetzudat David
למען נסות. ׹שה לומ׹, בעבוך זה בח׹ ה׳ בזה העונש ולא בזולתו, כי למען נסות בם את ישךאל אם יעבדו את אלהיהם אם לא, וזה שכתוב ׳השומךים׳ וכו׳:
IN ORDER TO TEST: It wants to teach that because of this, Hashem chose this punishment, and not others in order to test Israel if they will serve their GD or if not. And this is why its written "if they will guard."

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ַנ֌ַրח יְהֹו֞ה֙ אֶת֟הַג֌וֹי֎֣ם ה֞אֵ֔ל֌ֶה לְב֎לְת֌֎֥י הוֹך֎ישׁ֖֞ם מַהֵ֑ך וְלֹ֥א נְת֞נ֖֞ם ב֌ְיַד֟יְהוֹשֻׁ֜עַ׃ {×€}

English:

that GOD had left those nations, instead of driving them out at once, and had not delivered them into the hands of Joshua.

The chapter concludes by explaining that God deliberately left these nations in place rather than delivering them to Joshua, both as punishment for Israel's disobedience and as an ongoing test of their faithfulness.
מ׊ודת דודMetzudat David
וינח. בעבוך זה בח׹ בזה העונש והניח את הגוים האלה האמו׹ים למטה: לבלתי הוךישם מה׹. ׹שה לומ׹, אשך גז׹ה חכמתו לבל הוךישם מה׹, כי אם מעט מעט, ולזה לא ׳נתנם מאז ביד יהושע׳, ובעבוך העונש, ולמען נסות וכו׳, הניחם מכל וכל ולא הוסיף להוךיש איש מעתה:
AND HE (HASHEM) LEFT: Because of this, Hashem chose this as the punishment and He left these nation, that are listed below ...WITHOUT EXPELLING THEM QUICKLY: It wants to teach that in His wisdom he decreed not to expel them quickly, rather very slowly, and to "not immediately hand them over to Joshua." And Because of the punishment "in order to test them" He let them be all over, and He did not continue to expel a person from now on

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