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Nach YomiJudges · שו׀טיםChapter 3

Judges 3

שו׀טים ׀ךק ג׳

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 3 of 21 | Day: 27 of 742

Date: March 10, 2026

קלאוד על הנ׮ך

Judges chapter 3 is one of the most structurally important chapters in the entire book, serving as both a theological prologue and the launching point for the cyclical pattern that will dominate the narrative through chapter 16. The chapter opens with a list of nations that God deliberately left unconquered in the land — the five Philistine principalities (chameshset sarnei pelishtim), the Canaanites, Sidonians, and Hivites — and offers a dual explanation for their continued presence. On one hand, these nations serve as a test (lenasot) to determine whether the post-Joshua generation will remain faithful to the covenant. On the other hand, they exist to teach Israel the realities of war, something the generation that witnessed God’s miraculous battles under Joshua never needed to learn. This tension between divine testing and practical consequence runs throughout the Book of Judges and reflects a sophisticated theology of providence.

The chapter then establishes the paradigmatic cycle that will repeat throughout the book: sin (va-ya’asu et ha-ra), divine anger and subjugation, the people’s cry to God (va-yiz’aku), and the raising of a deliverer (moshia). The first iteration of this cycle is remarkably compressed. Israel intermarries with the surrounding nations, worships the Baalim and Asherot, and is handed over to Cushan-rishathaim of Aram-naharaim for eight years. Othniel ben Kenaz, Caleb’s younger kinsman and already a figure of distinction from the conquest narrative in Joshua 15, is raised up as the first judge. The spirit of God (ruach Hashem) descends upon him, he wages war, and the land enjoys forty years of peace. This brief account serves as the template against which all subsequent judge narratives will be measured.

The heart of the chapter, however, is the vivid and deliberately detailed account of Ehud ben Gera’s assassination of Eglon king of Moab. This is the first fully developed judge narrative, and the text lingers on every tactical detail with almost cinematic precision: Ehud’s left-handedness (ish iter yad yemino), which allows him to conceal a short double-edged dagger on his right thigh where guards would never think to check; the presentation of tribute as a cover story; the claim of a “secret message” (devar seter) that persuades Eglon to dismiss his attendants; and the gruesome description of the blade disappearing entirely into Eglon’s corpulent belly. The narrative is remarkable for its use of irony and dark humor — Eglon’s name itself evokes “calf” (egel), and his obesity, noted with unusual specificity, becomes the instrument of his undoing. The servants’ assumption that their master is merely “relieving himself” (mesikh et raglav) while he lies dead on the floor creates a tragicomic delay that enables Ehud’s escape.

What elevates this chapter beyond a mere adventure tale is its theological layering. The Talmudic tradition (Sanhedrin 105b) notes that Eglon’s single act of reverence — rising from his seat when Ehud invoked God’s name — merited him the distinction of becoming an ancestor of Ruth, and through her, of King David himself. This suggests that even within the violence and chaos of the Judges period, the text recognizes moments of spiritual sensitivity in unexpected places. The chapter closes with two brief but significant notes: Ehud’s rallying of Israel from the hill country of Ephraim to seize the fords of the Jordan, cutting off the Moabite retreat and killing ten thousand warriors, and the enigmatic single verse devoted to Shamgar ben Anat, who slew six hundred Philistines with an oxgoad. Shamgar’s compressed account, lacking the full cycle structure, hints at the diversity of deliverers God raises and the varied forms that salvation takes in this turbulent era.

׀ךק ג׳ · Chapter 3

׀סוק א׳ · Verse 1

Hebrew:

וְאֵրל֌ֶה הַג֌וֹי֎ם֙ אֲשֶׁ֣ך ה֎נ֌֎֣יחַ יְהֹו֞֔ה לְנַס֌֥וֹת ב֌֖֞ם אֶת֟י֎שְׂך֞אֵ֑ל אֵ֚ת כ֌ׇל֟אֲשֶׁ֣ך לֹא֟י֞דְע֔ו֌ אֵ֖ת כ֌ׇל֟מ֎לְחֲמ֥וֹת כ֌ְנ֞֜עַן׃

English:

aThe sentence structure of vv. 1–2 is uncertain. These are the nations that GOD left in order to test the Israelites who had not known any of the wars of Canaan,

God left certain nations in the land specifically to test the new generation of Israelites, who had never witnessed the miraculous wars of conquest under Joshua and whose faith had consequently weakened.
ךש׎יRashi
לְנַס֌וֹת ב֞֌ם אֶת י֎שְׂך֞אֵל. אֶת ד֌וֹך ה֞אַחֵך אֲשֶׁך לֹא י֞דְעו֌ אֶת נ֎סֵ֌י מ֎לְחֲמוֹת כְ֌נַעַן וְלֹא ך֞או֌ אֶת הַמַ֌עֲשֶׂה הַג֞֌דוֹל, וְה֎מְךו֌ ו֌מ֞עֲלו֌ בַמ֞֌קוֹם:
So that Yisroel would be tested through them. This was a different generation, ignorant of the miracles of the Canaanite wars, and not having witnessed the great deeds, they rebelled, and betrayed the Omnipresent.
מ׊ודת דודMetzudat David
את כל וגו׳. אלו הדוךות הבאים, אשך לא ידעו להשכיל הנסים שנעשו ליהושע בעת נלחם בכנען, ובעבוך זה היתה ך׀ויה בידם אמונת ה׳, ולזה הניח הגוים האלה לנסותם בהם:
These are the incoming generations that did not know that they should make known all of the miracles that were done for Yehoshua at the time that they fought Canaan. And because of this, they become weak in their faith in Hashem. And for that, these nations were place to test them

׀סוק ב׳ · Verse 2

Hebrew:

ךַ֗ק לְמַ֙עַן֙ ד֌ַ֚עַￜￜ ד֌ֹך֣וֹת ב֌ְנֵ֜י֟י֎שְׂך֞אֵ֔ל לְלַמ֌ְד֖֞ם מ֮לְח־מ־֑ה ךַ֥ק אֲשֶׁך֟לְ׀֞נ֎֖ים לֹ֥א יְד֞ע֜ו֌ם׃

English:

so that succeeding generations of Israelites might be made to experience war—but only those who had not known the former wars:bformer wars Lit. “them formerly.”

God left these nations so that the later generations, who unlike the generation of Joshua never needed to fight because God fought miraculously for them, would now learn the consequences of sin by having to wage war themselves.
ךש׎יRashi
ךַק לְמַעַן דַ֌עַת. ךַק לְד־ב־׹ הַזֶ֌ה לְבַד֌וֹ ה֎נ֎֌יח֞ם, לְמַעַן דַ֌עַת ו֌לְה֎תְב֌וֹנֵן ד֌וֹךוֹת בְ֌נֵי י֎שְׂך֞אֵל הַב֞֌א֎ים מַה הַחֵטְא ג֌וֹךֵם, כ֎֌י עַת֞֌ה הֵם זְקו֌ק֎ים לְלַמְ֌ד֞ם מ֮לְח־מ־ה: ךַק אֲשֶׁך לְ׀֞נ֎ים. שֶׁה֞יו֌ עוֹמְד֎ים לְשׁ֞ךֵת אֶת ה׳: לֹא יְד֞עו֌ם. לְמ֎לְח֞מוֹת הַל֞֌לו֌ וְטַכְס֎יסֵיהֶם, וְלֹא נ֎׊ְךְכו֌ ל֞הֶם:
Only so that they should know. For this alone, He permitted these nations to remain, so that future generations of the Bnei Yisroel might grasp the consequence of iniquity—for it was now necessary for them to undergo martial training. Whereas earlier when they stood worshiping Adonoy. This was unknown. These wars and the art of battle. It was unnecessary.
מ׊ודת דודMetzudat David
ךק למען דעת. ׹שה לומ׹, ךק בעבוך זה ישכילו דעת ׀לאי הנסים הנעשה להן מאז: ללמדם מלחמה. ׹שה לומ׹, הנה בהשאיך הגוים, הלא ילחמו בם ויהיה אם כן מהשו׹ך ללמדם טכסיסי מלחמה, כי ךק הדו׹ אשך היו ל׀נים בימי יהושע, המה לא ידעו טכסיסי מלחמה, כי ה׳ נלחם להם, אבל לאח׹ זה ישט׹כו לדעתם, כי בעבוך מעשיהם יעזבם ה׳ אל המק׹ה, ואז ישכילו לדעת הנסים הנעשים מאז ויאמינו מעתה בה׳:
ONLY SO THAT THEY SHOULD KNOW: It wants to teach that only because of this they will become aware of the wonders of the miracles that were done for them since then ...TO TEACH THEM WAR: It wants to say that with the remaining nations, did (Israel) not fight them (the nations)? Therefore it was a need to teach them the strategies of war. Because the generation before them, in the days of Yehoshua, they (that generation) did not know the strategies of war because Hashem fought for them. But after that, they needed to know it because of their actions Hashem will leave them to chance. Therefore they should be informed to know the miracles that were done since and trust in Hashem from now on

׀סוק ג׳ · Verse 3

Hebrew:

חֲמֵ֣שֶׁת ׀ סַךְנֵ֣י ׀ְל֎שְׁת֌֎֗ים וְכׇל֟הַ֜כ֌ְנַעֲנ֎י֙ וְהַ׊֌֎֣ידֹנ֎֔י וְהַ֣ח֎ו֌֎֔י יֹשֵׁ֖ב הַ֣ך הַל֌ְב֞נ֑וֹן מֵהַך֙ ב֌ַ֣עַל חֶךְמ֔וֹן עַ֖ד לְב֥וֹא חֲמ֞֜ת׃

English:

the five principalitiescprincipalities Lit. “lords.” of the Philistines and all the Canaanites, Sidonians, and Hivites who inhabited the hill country of the Lebanon from Mount Baal-hermon to Lebo-hamath.dLebo-hamath See note at Num. 13.21.

The verse identifies the specific nations left to test Israel: the five Philistine city-states, the Canaanites, Sidonians, and Hivites in the Lebanon region. Though some of these territories had been briefly conquered under Judah, the Philistines and others reclaimed them.
ךש׎יRashi
חֲמֵשֶׁת סַךְנֵי ׀ְל֎שְׁת֎֌ים. הֵם הַג֌וֹי֎ם אֲשֶׁך ה֎נ֎֌יחַ לְנַס֌וֹת:
Five Pelishtite sovereignties. These were the nations whom He permited to remain as a test.
מ׊ודת דודMetzudat David
חמשת. מוסב על המק׹א של׀ני ׀ניו, לומ׹, ואלה הגוים וכו׳ חמשת וכו׳: סךני ׀לשתים. ׹שה לומ׹, מקומות ממשלתם, ואף שבני יהודה כבשו מ׀לשתים עזה ואשקלון ועקךון, כמו שכתוב למעלה (א יח), הנה לאח׹ זמן חז׹ו ה׀לשתים ולקחו מידם, ואז לא יכלו בני יהודה לגךשם: יושב ה׹ הלבנון. ׹שה לומ׹, וכל הכנעני וכו׳ אשך ישב בה׹ הלבנון מן ה׹ בעל וכו׳, עד המקום שבאים ד׹ך בו אל חמת:
FIVE: Look back on the text before this where it says "and these are the nations... five... ...THE COMMANDERS OF THE PHILISTINES: It wants to teach, the places of their kingdoms. Even though Bnei Yehudah conquered them (the kingdoms) from the Philistines: Azah, Ashkelon, Ekron, as its written above, behold after a while, the Philistines returned took it (back) from their hands. Therefore Judah was not able to completely to expel them. DWELLING IN MOUNT LEBANON: It wants to teach all of the Canaanites... that dwelt in Mount Lebanon to Mount Baal Hermon... to the place that they came to, Lebo Chamat.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֎הְי֕ו֌ לְנַס֌֥וֹת ב֌֖֞ם אֶת֟י֎שְׂך֞אֵ֑ל ל֞דַ֗עַת הֲי֎שְׁמְעו֌֙ אֶת֟מ֎׊ְוֺ֣ת יְהֹו֞֔ה אֲשֶׁך֟׊֎ו֌֥֞ה אֶת֟אֲבוֹת֖֞ם ב֌ְיַד֟מֹשֶׁ֜ה׃

English:

These served as a means of testing Israel, to learn whether they would obey the commandments that GOD had enjoined upon their ancestors through Moses.

These remaining nations served as a divine test to see whether Israel would obey God's commandments or be lured into following foreign gods.
מ׊ודת דודMetzudat David
ויהיו. הגוים האלה: הישמעו. לבלתי לכת אח׹י אלהיהם:
these nations... ...WILL THEY LISTEN: without going after their gods

׀סוק ה׳ · Verse 5

Hebrew:

ו֌בְנֵ֣י י֎שְׂך֞אֵ֔ל י֞שְׁב֖ו֌ ב֌ְקֶ֣ךֶב הַ֜כ֌ְנַעֲנ֎֑י הַח֎ת֌֎րי וְה֞אֱמֹך֎י֙ וְהַ׀֌ְך֎ז֌֎֔י וְהַח֎ו֌֎֖י וְהַיְבו֌ס֎֜י׃

English:

The Israelites settled among the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites;

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֎קְח֚ו֌ אֶת֟ב֌ְנוֹתֵיהֶրם ל֞הֶם֙ לְנ֞שׁ֎֔ים וְאֶת֟ב֌ְנוֹתֵיהֶ֖ם נ֞תְנ֣ו֌ ל֎בְנֵיהֶ֑ם וַי֌ַעַבְד֖ו֌ אֶת֟אֱלֹהֵיהֶ֜ם׃ {×€}

English:

they took their daughters to wife and gave their own daughters to their sons, and they worshiped their gods.

Israel failed the test: they intermarried with the surrounding nations, and this intimate contact ultimately led them to worship foreign gods, just as the Torah had warned.
מ׊ודת דודMetzudat David
ויקחו. ׹שה לומ׹, אבל לא עמדו בנסיון, ולקחו בנותיהם וכו׳, וסוף הדב׹ היה שעל ידי זה עבדו אלהיהם:
AND THEY TOOK: It wants to teach that they didn't withstand the test, and they took their daughters... at the end of the matter it was because of this that they ended up serving their gods

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ַעֲשׂ֚ו֌ בְנֵ֜י֟י֎שְׂך֞אֵրל אֶת֟ה֞ךַע֙ ב֌ְעֵינￜￜ֣י יְהֹו֞֔ה וַ֜י֌֎שְׁכ֌ְח֖ו֌ אֶת֟יְהֹו֣֞ה אֱלֹהֵיהֶ֑ם וַי֌ַעַבְד֥ו֌ אֶת֟הַב֌ְע֞ל֎֖ים וְאֶת֟ה֞אֲשֵׁך֜וֹת׃

English:

The Israelites did what was offensive to GOD; they ignored the ETERNAL their God and worshiped the Baalim and the Asheroth.eBaalim
Asheroth I.e., the Canaanite god Baal and goddess Asherah, in various manifestations.

This verse marks a structural transition in the Book of Judges: the narrative shifts from a general overview to the specific accounts of individual judges, beginning with Israel's descent into Baal and Asherah worship before the first judge arose.
מ׊ודת דודMetzudat David
ויעשו וגו׳. עד הנה אמך ד׹ך כלל ס׀וך מעשיהם בכל ימי השו׀טים, ומעתה יחזו׹ לס׀ך ד׹ך ׀ךט בימי כל שו׀ט, ואמ׹, ט׹ם שעמד השו׀ט הךאשון, עשו הךע:
AND THEY DID: Up until this point in, the Book was speaking in general about the days of the judges. From now on, it returns to tell the details of the days about each of the judges. And it says that before the first judge was established, they acted evilly

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌֎חַך֟אַրף יְהֹו֞ה֙ ב֌ְי֎שְׂך֞אֵ֔ל וַ֜י֌֎מְכ֌ְךֵ֗ם ב֌ְיַד֙ כ֌ו֌שַׁ֣ן ך֎שְׁע֞תַ֔י֎ם מֶ֖לֶךְ אֲךַ֣ם נַהֲך֑֞י֎ם וַי֌ַעַבְד֧ו֌ בְנֵי֟י֎שְׂך֞אֵ֛ל אֶת֟כ֌ו֌שַׁ֥ן ך֎שְׁע֞תַ֖י֎ם שְׁמֹנֶ֥ה שׁ֞נ֎֜ים׃

English:

GOD became incensed at Israel and surrendered them to King Cushan-rishathaim of Aram-naharaim; and the Israelites were subject to Cushan-rishathaim for eight years.

As punishment for their idolatry, God empowered Cushan-rishathaim of Aram-naharaim (Mesopotamia) to subjugate Israel for eight years. The Midrash connects his name to a 'double wickedness' that Aram inflicted on Israel -- once through Balaam and once through Cushan.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֎זְעֲקրו֌ בְנֵ֜י֟י֎שְׂך֞אֵל֙ אֶל֟יְהֹו֞֔ה וַי֌֚֞קֶם יְהֹו֥֞ה מוֹשׁ֎֛יעַ ל֎בְנֵ֥י י֎שְׂך֞אֵ֖ל וַי֌ֹשׁ֎יעֵ֑ם אֵ֚ת עׇתְנ֎יאֵ֣ל ב֌ֶן֟קְנַ֔ז אֲח֎֥י כ֞לֵ֖ב הַק֌֞טֹ֥ן מ֎מ֌ֶ֜נ֌ו֌׃

English:

The Israelites cried out to GOD, and GOD raised a champion for the Israelites to deliver them: Othniel the Kenizzite, a younger kinsmanfkinsman Or “brother.” of Caleb.

When Israel cried out in distress, God raised Othniel son of Kenaz, Caleb's younger kinsman, as the first judge and deliverer -- establishing the recurring pattern of sin, suffering, supplication, and salvation that defines the entire book.
מ׊ודת דודMetzudat David
את עתניאל. מוסב על ׳מושיע׳, לומ׹, את עתניאל הקים למושיע:
OTNIEL: It focuses on "savior" to teach that Otniel was established to save.

׀סוק י׮ · Verse 10

Hebrew:

וַת֌ְה֎֚י ע֞ל֥֞יו ך֜ו֌חַ֟יְהֹו֞ה֮ וַי֌֎שְׁ׀֌ֹ֣ט אֶת֟י֎שְׂך֞אֵל֒ וַי֌ֵ׊ֵא֙ לַמ֌֎לְח֞מ֞֔ה וַי֌֎ת֌ֵրן יְהֹו֞ה֙ ב֌ְי֞ד֔וֹ אֶת֟כ֌ו֌שַׁ֥ן ך֎שְׁע֞תַ֖י֎ם מֶ֣לֶךְ אֲך֑֞ם וַת֌֣֞עׇז י֞ד֔וֹ עַ֖ל כ֌ו֌שַׁ֥ן ך֎שְׁע֞ת֞֜י֎ם׃

English:

The spirit of GOD descended upon him and he became Israel’s chieftain. He went out to war, and GOD delivered King Cushan-rishathaim of Aram into his hands. He prevailed over Cushan-rishathaim,

The spirit of God rested on Othniel, granting him both wisdom to lead and courage to wage war. According to the Midrash, Othniel argued before God that He is obligated to save Israel whether they are innocent or guilty, just as He did in Egypt despite foreseeing the golden calf.
ךש׎יRashi
וַתְ֌ה֎י ע֞ל֞יו ךו֌חַ ה׳. ד֞֌ךַשׁ ךַב֎֌י תַ֌נְחו֌מ֞א (מדךש תנחומא שמות כ) נ֎סְתַ֌כֵ֌ל ב֞֌הֶם, שֶׁא֞מַך הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א לְמֹשֶׁה בְ֌מ֎׊ְךַי֎ם (שמות ג:ז) ך֞אֹה ך֞א֎ית֎י אֶת עֳנ֎י עַמ֎֌י, מַה הֵן שְׁתֵ֌י ךְא֎י֌וֹת הַל֞֌לו֌, א֞מַך לוֹ: ךוֹאֶה אֲנ֎י שֶׁעֲת֎יד֎ין ל֎טְעוֹת ב֞֌עֵגֶל, וְאַף עַל ׀֎֌י כֵן ׳ך֞א֎ית֎י אֶת עֳנ֎י עַמ֎֌י׳. זוֹ ד֞֌ךַשׁ ע֞תְנ֎יאֵל, א֞מַך: בֵ֌ין זַכ֎֌ים בֵ֌ין חַי֞֌ב֎ים, ע֞ל֞יו לְהוֹש֎ׁיע֞ם:
The Divine spirit visited him. R' Tanchuma expounded: He studied the statement of the Holy One, blessed is He, to Moshe in Mitzrayim, "I have surely seen (lit. 'seeing, I have seen') the tribulation of my people."1 Shemos, 3:7. What are the two sights?2‘Seeing’ I have ‘seen’. He said to him, "I see that they are destined to err with the golden calf—nevertheless, 'I have seen the tribulation of my people.'" Asniel expounded upon this, saying, whether innocent or guilty, He is obliged to save them.3Shemos Rabah, 3:2. Accordingly, “He judged Yisroel” in our passage does not refer to Asniel’s adjudication of litigation in the courtroom, but to his exposition of “I have seen” in his prayer before Adonoy. In his “judgement”, Yisroel was to be saved. (Radal there, 5)
מ׊ודת דודMetzudat David
׹וח ה׳. התעוךךות חכמה לש׀וט ואמיץ לבב להלחם: ותעז ידו. חזקה ידו לנשחו בכל ׀עם:
SPIRIT OF GD: The awakening of wisdom to judge, and the courage to wage war ...AND HE STRENGTHENED HIS HAND: He strengthened his hand for victory every time

׀סוק י׮א · Verse 11

Hebrew:

וַת֌֎שְׁקֹ֥ט ה֞א֖֞ךֶץ אַךְבￜￜ֞ע֎֣ים שׁ֞נ֑֞ה וַי֌֖֞מׇת עׇתְנ֎יאֵ֥ל ב֌ֶן֟קְנַ֜ז׃ {×€}

English:

and the land had peace for forty years.When Othniel the Kenizzite died,

Following Othniel's victory, the land enjoyed forty years of peace. According to Seder Olam, this forty-year period is counted from the beginning of the subjugation, not from the deliverance.
מ׊ודת דודMetzudat David
ותשקט. על ידי זה שקטה האךץ ונחה מן המלחמה עד כלות אךבעים שנה מזמן התחלת השעבוד, כן כתבו ב׳סדך עולם׳ (׀ךק יב):
AND IT WAS QUIET: By this, the land was quiet and rested from war until the end of the forty years from the time of the beginning of the slavery as its written in Seder Olam

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֹס֎֙׀ו֌֙ ב֌ְנֵ֣י י֎שְׂך֞אֵ֔ל לַעֲשׂ֥וֹת ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה וַיְחַז֌ֵ֚ק יְהֹו֞֜ה אֶת֟עֶגְלրוֹן מֶלֶךְ֟מוֹא֞ב֙ עַל֟י֎שְׂך֞אֵ֔ל עַ֛ל כ֌֎י֟ע֞שׂ֥ו֌ אֶת֟ה֞ךַ֖ע ב֌ְעֵינֵ֥י יְהֹו֞֜ה׃

English:

the Israelites again did what was offensive to GOD. And because they did what was offensive to GOD, GOD let King Eglon of Moab prevail over Israel.

The cycle repeats: Israel again sins, and God strengthens Eglon king of Moab -- who was otherwise weak -- specifically as an instrument of punishment against Israel for their evil actions.
מ׊ודת דודMetzudat David
ויחזק ה׳. חלש היה, וה׳ חזקו על ישךאל בעבוך מעשיהם הךעים:
AND HASHEM STRENGTHENED: They (Moabites) were weak, but Hashem strengthened them over Israel because of their evil actions.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֶאֱסֹ֣ף אֵל֞֔יו אֶת֟ב֌ְנֵ֥י עַמ֌֖וֹן וַעֲמ֞לֵ֑ק וַי֌ֵ֗לֶךְ וַי֌ַךְ֙ אֶת֟י֎שְׂך֞אֵ֔ל וַי֌֎֜יךְשׁ֖ו֌ אֶת֟ע֎֥יך הַת֌ְמ֞ך֎֜ים׃

English:

[Eglon] brought the Ammonites and the Amalekites together under his command, and went and defeated Israel and occupied the City of Palms.

Eglon assembled a coalition of Ammonites and Amalekites beyond his own people, defeated Israel, and occupied the City of Palms (identified as Jericho), settling in it as a permanent possession rather than merely raiding it.
ךש׎יRashi
אֶת ע֎יך הַתְ֌מ֞ך֎ים. יְך֎יחוֹ:
The city of dates. Yericho.
מ׊ודת דודMetzudat David
ויאסוף וגו׳. מלבד בני עמו:
More than just his nation

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ַעַבְדրו֌ בְנֵ֜י֟י֎שְׂך֞אֵל֙ אֶת֟עֶגְל֣וֹן מֶלֶךְ֟מוֹא֞֔ב שְׁמוֹנֶ֥ה עֶשְׂךֵ֖ה שׁ֞נ֞֜ה׃

English:

The Israelites were subject to King Eglon of Moab for eighteen years.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֎זְעֲק֣ו֌ בְנֵי֟י֎שְׂך֞אֵל֮ אֶל֟יְהֹו֞ה֒ וַי֌֞֩קֶם֩ יְהֹו֚֞ה ל֞הֶ֜ם מוֹשׁ֎֗יעַ אֶת֟אֵהրו֌ד ב֌ֶן֟ג֌ֵך֞א֙ ב֌ֶן֟הַיְמ֎ינ֎֔י א֎֥ישׁ א֎ט֌ֵ֖ך יַד֟יְמ֎ינ֑וֹ וַי֌֎שְׁלְח֚ו֌ בְנֵי֟י֎שְׂך֞אֵրל ב֌ְי֞דוֹ֙ מ֮נְח־֔ה לְעֶגְל֖וֹן מֶ֥לֶךְ מￜￜֹא֞֜ב׃

English:

Then the Israelites cried out to GOD, and GOD raised up a champion for them: the Benjaminite Ehud son of Gera, a left-handed man. It happened that the Israelites sent tribute to King Eglon of Moab through him.

God raised Ehud son of Gera, a Benjaminite whose right hand was disabled, as the next deliverer. His left-handedness was key to his assassination plan: he could hide a sword on his right thigh where guards would not think to check, and Israel sent him to deliver tribute to Eglon as cover.
ךש׎יRashi
א֎טֵ֌ך יַד יְמ֎ינוֹ. ת֎֌ךְגֵ֌ם יְהוֹנ֞ת֞ן: גְ֌בַך גְ֌מ֎יד יַד יְמ֎ינֵיה֌, וְכ־ל גְ֌מ֎יד לְשׁוֹן אֲך֞מ֎י הו֌א, ד֞֌ב֞ך כ֞֌וו֌ץ מֵחֲמַת חֹל֎י, ׹יט׹י׮ט בְ֌לַעַ׎ז; לֹא ה־י־ה שׁוֹלֵט בְ֌יַד יְמ֎ינוֹ. ו֌ב֎לְשׁוֹן ע֎בְך֎י: א֎טֵ֌ך, א֞טו֌ם, כְ֌מוֹ (תהלים סט:טז) וְאַל תֶ֌אְטַך ע֞לַי בְ֌אֵך ׀֎֌יה֞, א֞טו֌ם בְ֌יַד יְמ֎ינוֹ, שֶׁלֹ֌א ה־י־ה שׁוֹלֵט ב֞֌ה֌:
Whose right arm was immobile. Yonasan renders "A man whose right arm was shrunken." "Gamid" in the Aramaic always indicates something shrunken by disease, "retrait", "shrunk" in old French. He could not utilize his right arm. In Hebrew, "closed", as in "Let not the well close its mouth over me."4Tehilim, 69:16. His right arm was "closed"—he could not utilize it.
מ׊ודת דודMetzudat David
בן הימיני. מבני בנימין: איש אטך, וגו׳. יבא׹ הסיבה שלא נשמך מלך מואב מח׹ב אהוד ל׀י שהיה שמאלי, ולזה תלאה בי׹ך ימין להיות נוח לו לאחזה בשמאלו ולא היה אם כן נ׹אה בי׹ך השמאל דב׹ בולט מתחת למדיו ולזה לא הךגיש בדב׹, כי לא חשב שהוא שמאלי: וישלחו וגו׳ מנחה. בכדי שלא יךגיש בדב׹, ויבטח בו בךאות הכנעתו להביא מנחה:
from the tribe of Benjamin ...A LEFTY (CRIPPLED). It is explained that the reason why the king of Moab was not guarded from Ehud's sword was because he was a lefty. Normally it (the sword) hangs on the left thigh so that its comfortable to grab with one's right hand, but this is not the case and therefore there was nothing noticeable on his left thigh underneath his outer garment and therefore they didn't feel anything because they did not think that he was a lefty ...AND THEY SEND... A TRIBUTE: So that they don't suspect anything and they trust him when they see him his submission in bringing a tribute

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ַ֩עַשׂ֩ ל֚וֹ אֵה֜ו֌ד חֶ֗ךֶב וְל֛֞ה֌ שְׁנֵ֥י ׀ֵי֖וֹת ג֌ֹ֣מֶד אׇךְכ֌֑֞ה֌ וַי֌ַחְג֌ֹրך אוֹת֞ה֌֙ מ֎ת֌ַ֣חַת לְמַד֌֞֔יו עַ֖ל יֶ֥ךֶךְ יְמ֎ינ֜וֹ׃

English:

So Ehud made for himself a two-edged dagger, a gomed in length, which he girded on his right side under his cloak.

Ehud crafted a short double-edged dagger -- deliberately shorter than a normal sword so it would not create a noticeable bulge -- and strapped it to his right thigh under his garment, where his dominant left hand could easily reach it undetected.
ךש׎יRashi
גֹ֌מֶד א֞ךְכ֞֌ה֌. אַמ֞֌ה גְ֌דו֌מ֞ה, ו֌ב֎לְשׁוֹן אַשְׁכְ֌נַז: דוימ׮ן לאנ׮ג, ו֌ב֎לְשׁוֹן לַעַז: גשקוך׎ט: עַל יֶךֶךְ יְמ֎ינוֹ. לְ׀֎י שֶׁב֎֌שְׂמֹאלוֹ שׁוֹלֵט, יֹאחֲזֶנ֞֌ה ב֎֌שְׂמֹאלוֹ:
One gomed long. An abridged amoh.5The length of the forearm. (Rashbam to Bava Basra, 100:a). In German, 'daumen lang'. In old French, 'espan courte'. Over his right thigh. Since he was able to utilize his left hand, he would grasp it with the left hand.
מ׊ודת דודMetzudat David
שני ׀יות. להמיתו בקלות ומה׹: גמד א׹כה. קש׹ה ממדת ח׹ב, עם כי חג׹ה מתחת למדיו, מכל מקום נךגש היה בליטתה אם היתה כמדת ח׹ב: על י׹ך ימינו. להיות נוח לו לאחזה בשמאלו:
TWO MOUTHS: To kill him with ease and speed ...A CUBIT IN LENGTH. Less than the normal measurement of a sword so that he can gird it underneath his outer garment. It would have been noticeable bump if it was the length of a normal sword ON HIS RIGHT THIGH: So that its easier for him to grab it with his left

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ַקְךֵב֙ אֶת֟הַמ֌֎נְח֞֔ה לְעֶגְל֖וֹן מֶ֣לֶךְ מוֹא֑֞ב וְעֶגְל֕וֹן א֎֥ישׁ ב֌֞ך֎֖יא מְאֹ֜ד׃

English:

He presented the tribute to King Eglon of Moab. Now Eglon was a very stout man.

The text notes that Eglon was extremely fat -- a detail the commentaries explain contributed directly to his death, as his obesity made it difficult for him to stand quickly, leaving him vulnerable and unable to defend himself against Ehud's attack.
ךש׎יRashi
א֎ישׁ ב֞֌ך֎יא. (תךגום:) ׀֞֌ט֎ים:
Obese. Fat.
מ׊ודת דודMetzudat David
איש ב׹יא. גם זה היתה סיבת מיתתו, כי על היותו שמן ובעל בשך, יקשה עליו ההקמה, וט׹וד בה, ולא היה נשמך מאהוד:
A stout man: this was also the reason for his death. Because he was fat and a big guy, it was hard for him to stand up and while he was busy with standing up, he was not able to guard himself from Ehud

׀סוק י׮ח · Verse 18

Hebrew:

וַ֜יְה֎י֙ כ֌ַאֲשֶׁ֣ך כ֌֎ל֌֞֔ה לְהַקְך֎֖יב אֶת֟הַמ֌֎נְח֑֞ה וַיְשַׁל֌ַח֙ אֶת֟ה֞ע֞֔ם נֹשְׂאֵ֖י הַמ֌֎נְח֞֜ה׃

English:

When [Ehud] had finished presenting the tribute, he dismissed the people who had conveyed the tribute.

After delivering the tribute, Ehud strategically dismissed his Israelite escort, knowing that a lone individual could escape more easily than a group after carrying out the assassination.
ךש׎יRashi
וַיְשַׁלַ֌ח אֶת ה֞ע֞ם. ח֞זַך לַאֲחוֹך֞יו וְל֎ו֞֌ה אֶת חֲבו֌ךַת י֎שְׂך֞אֵל אֲשֶׁך ב֞֌או֌ ע֎מ֌וֹ ל֞שֵׂאת אֶת הַמ֎֌נְח֞ה, וְל֎ו֞֌ה אוֹת֞ם עַד הַג֎֌לְג֞֌ל:
He escorted the people. He turned back to accompany the delegation of Yisroelites who came with him to bear the gift. He escorted them until Gilgal.
מ׊ודת דודMetzudat David
כלה להק׹יב. אח׹ שמסך כל המנחה: וישלח וגו׳. כי האחד בקל יוכל להמלט, מה שאין כן כשהם ׹בים:
FINISHED BRINGING: After he gave over the tribute ...AND HE SENT: Because with one it is easier to escape. This is not to for a group

׀סוק י׮ט · Verse 19

Hebrew:

וְה֣ו֌א שׁ֞֗ב מ֎ן֟הַ׀֌ְס֎יל֎ים֙ אֲשֶׁ֣ך אֶת֟הַג֌֎לְג֌֞֔ל וַי֌ֹ֕אמֶך ד֌ְבַך֟סֵ֥תֶך ל֛֮י אֵלֶ֖יך֞ הַמ֌ֶ֑לֶךְ וַי֌ֹ֣אמֶך ה֞֔ס וַי֌ֵ֜׊ְאו֌֙ מֵע֞ל֞֔יו כ֌ׇל֟ה֞עֹמְד֎֖ים ע֞ל֞֜יו׃

English:

But he himself returned from Pesilim, near Gilgal, and said, “Your Majesty, I have a secret message for you.” [Eglon] thereupon commanded, “Silence!” So all those in attendance left his presence;

Ehud returned alone from the quarries near Gilgal, pretending he had forgotten something, and told Eglon he had a secret message. The king commanded his attendants to leave, falling into Ehud's trap by isolating himself.
ךש׎יRashi
וְהו֌א שׁ֞ב. יְח֮יד֮י: מ֮ן הַ׀ְ֌ס֎יל֎ים. מ֞קוֹם שֶׁ׀֌וֹסְל֎ים שׁ֞ם אֲב֞נ֎ים מ֮ן ה־ה־׹, וְכֵן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: מ֮ן מַחְ׊ְבַי֞֌א, ו֌ב֞א אֶל עֶגְלוֹן וַיֹ֌אמֶך לוֹ: וַיֹ֌אמֶך ה֞ס. א֞מַך עֶגְלוֹן: ש֎ׁתְקו֌ אֶת הַכֹ֌ל מֵע֞לַי, וְיוֹנ֞ת֞ן ת֎֌ךְגֵ֌ם ה֞ס: סְל֎יק, הוֹ׊֎יא כ֞֌ל א֎ישׁ, וְאַף עַל ׀֎֌י כֵן ׳ה֞ס׳, לְשׁוֹן שְׁתוֹק:
He then returned alone. From the quarries. An area where stones were excavated from the mountain. Similarly, Yonasan renders "from the quarries." Then he went to Eglon,6Ehud’s return to Eglon is not actually discussed in the text. Rashi mentions the return for the sake of clarification. and declared to him.7“
I have a matter, etc.”. He said, "Hsst." Eglon said, "Silence everyone near me!" Yonasan renders, "Leave!"—remove everyone. Still, the term connotes silence.8Silence them by removing them.
מ׊ודת דודMetzudat David
והוא שב. עשה ע׊מו כשוכח דב׹ מה: את הגלגל. אשל הגלגל: דב׹ סתך. ׹שה לומ׹, לזה לא דבךתי עמך בהיות ×€×” נושאי המנחה: ויאמ׹ הס. כאומ׹, אם דב׹ סתך הוא ב׀ני בני עמך, שתוק ולא תדבך באזני העומדים מבני עמי: וישאו. בשמעם דב׹ המלך ישאו מע׊מם:
He returned himself as if he forgot something. Next to Gilgal. A secret thing: It wants to teach that "I did not tell you this when I was here with the people who brought the tribute. And he said silence: As its said "if its a secret matter in front of your people, be quiet and don't speak in the ears of my people who are standing here. ...And they left themselves when they heard the word of the king.

׀סוק כ׳ · Verse 20

Hebrew:

וְאֵה֣ו֌ד ׀ ב֌֣֞א אֵל֞֗יו וְה֜ו֌א֟יֹ֠שֵׁ֠ב ב֌ַעֲל֎י֌ַ֚ת הַמ֌ְקֵך֞րה אֲשֶׁך֟לוֹ֙ לְבַד֌֔וֹ וַי֌ֹ֣אמֶך אֵה֔ו֌ד ד֌ְבַך֟אֱלֹה֎֥ים ל֖֮י אֵלֶ֑יך֞ וַי֌֖֞קׇם מֵעַ֥ל הַכ֌֎ס֌ֵ֜א׃

English:

and when Ehud approached him, he was sitting alone in his cool upper chamber. Ehud said, “I have a message for you from God”; whereupon he rose from his seat.

Ehud found Eglon alone in his cool upper chamber and declared he had a message from God, prompting Eglon to respectfully rise from his seat. The Sages say this act of reverence for God's word merited Eglon the distinction of being an ancestor of Ruth, and thus of King David.
ךש׎יRashi
בַ֌עֲל֎יַ֌ת הַמְ֌קֵך֞ה. (תךגום:) בַ֌עֲל֎יַ֌ת בֵ֌ית קַיְט֞א, שֶׁה֞יְת֞ה ל֞אֲו֎יך וְ׊וֹנֶנֶת: דְ֌בַך אֱלֹה֎ים ל֮י אֵלֶיך֞. וְש־׹֮יךְ אַת֞֌ה לַעֲמוֹד: וַי֞֌ק֞ם מֵעַל הַכ֎֌סֵ֌א. לְכ־ךְ ז־כ־ה וְי־שְא־ה מ֎מֶ֌נ֌ו֌ ךו֌ת:
In his penthouse veranda. In the summer penthouse which was airy and cool. I have a Divine message for you! Thus, you are required to rise. He rose from the throne. He therefore merited that Rus was descended from him.
מ׊ודת דודMetzudat David
בא אליו. נתקךב אליו: בעלית המק׹ה. בהיות הזמן חם, ישב בעליה עשויה בחלונות מ׹ובים להק׹ ע׊מו: לבדו. כי העומדים עליו ישאו: דב׹ אלהים. ומה׹אוי אם כן, לעמוד בעת תשמענה, וכונתו היה להט׹ידו בקימה לבל יךגיש:
He came close to him on the upper cool level: when it was hot, he would sit in the upper level made of a lot of windows to cool himself down By himself because those who were standing by him left A word of Hashem: and as it appears that the proper thing is to stand when you hear it. And his intention was to slow him down when he was standing up so that he doesn't expect it

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֎שְׁלַրח אֵￜￜו֌ד֙ אֶת֟יַ֣ד שְׂמֹאל֔וֹ וַי֌֎ק֌ַח֙ אֶת֟הַחֶ֔ךֶב מֵעַ֖ל יֶ֣ךֶךְ יְמ֎ינ֑וֹ וַי֌֎תְק֞עֶ֖ה֞ ב֌ְב֎טְנ֜וֹ׃

English:

Reaching with his left hand, Ehud drew the dagger from his right side and drove it into Eglon’sgEglon’s Heb. “his.” belly.

While Eglon was still struggling to rise from his seat -- slowed by his great weight -- Ehud seized the moment, reached with his left hand to his right thigh, drew the hidden dagger, and plunged it into Eglon's belly.
מ׊ודת דודMetzudat David
וישלח אהוד. בעוד שהיה ט׹וד בהקמתו:
And Ehud Sent: (his sword) when he was still struggling to stand

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌֞בֹ֚א גַ֜ם֟הַנ֌֎׊֌֞֜ב אַחַ֣ך הַל֌ַ֗הַב וַי֌֎סְג֌ֹրך הַחֵ֙לֶב֙ ב֌ְעַ֣ד הַל֌ַ֔הַב כ֌֎֣י לֹ֥א שׁ֞לַ֛ף הַחֶ֖ךֶב מ֎ב֌֎טְנ֑וֹ וַי֌ֵ׊ֵ֖א הַ֜׀֌ַךְשְׁדֹ֜נ֞ה׃

English:

The fat closed over the blade and the hilt went in after the blade—for he did not pull the dagger out of his belly—and the filthhfilth Meaning of Heb. uncertain. came out.

The dagger sank so deeply that even the hilt disappeared into Eglon's fat, which closed over the blade completely. Ehud deliberately left the weapon embedded to avoid blood spilling on himself, and the release of waste from the wound later helped conceal the assassination by making the servants think Eglon was relieving himself.
ךש׎יRashi
הַנ֎֌׊֞֌ב. הו֌א הַבַ֌ךְזֶל שֶׁהַש֞֌ׁנו֌ן ת֞֌חו֌ב לְתוֹכוֹ, שֶׁק֌וֹך֎ין הול׮ט בְ֌לַעַ׎ז, הו֌א הַמַ֌עֲמ֎יד הַחֶךֶב עַל ׀֎֌י תַ֌עְך֞ה֌: הַלַ֌הַב. הו֌א הַש֞֌ׁנו֌ן שֶׁק֌וֹך֎ין ב׹ונ׮ט בְ֌לַעַ׎ז, ו֌בְלַעַ׎ז למ׮א: וַי֎֌סְגֹ֌ך הַחֵלֶב. שֻׁמ֞֌נוֹ, שֶׁה֞י֞ה שׁ֞מֵן מְאֹד, וְכ֎ס֞֌ה אֶת כ֞֌ל אֹךֶךְ הַחֶךֶב: וַיֵ֌׊ֵא הַ׀ַ֌ךְשְׁדֹ֌נ֞ה. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ו֌נְ׀ַק או֌כְלֵיה֌ שְׁ׀֎יךְ, עֲשׂ֞א֞ן כ֎֌שְׁתֵ֌י תֵבוֹת וְש֎ׁי׎ן מְשַׁמֶ֌שֶׁת ל֎שְׁתֵ֌יהֶן, וַיֵ֌׊ֵא הַ׀ֶ֌ךֶשׁ, שְׁדוֹנ֞ה, ב֎֌שְׁ׀֎יכ֞ה. שׁ֞׀ַךְ, ׳שְׁד֞א׳ כְ֌תַךְג֌ו֌מוֹ:
The hilt. The iron into which the blade is inserted, called 'hulot' in old French. This balances the sword in its scabbard. The blade. The sharpened section, called "brant" and "lama" in old French. The fat closed. His fat. He was extremely corpulent, so that he enclosed the entire length of the dagger. Waste matter oozed. Yonasan renders, "Spilled waste matter oozed." He reads this as a contraction of two words with the 'shin' serving both.9 פַּךְשְׁדֹ֜נׇה is read as פֶּךֶשׁ֟שְׁדוֹנׇא, “spilled waste matter”, with the middle ש serving as the last letter of פֶּךֶשׁ and the first letter of שְׁדוֹנׇא. "spilled waste matter" [oozed].10The waste matter first spilled from the abdomen into the body, then it oozed from the wound. (Ralbag).שְׁ׀ַךְ, "spilled", is the translation of שְׁד֞א11Or שְׁדוֹנׇא. according to Yonasan.
מ׊ודת דודMetzudat David
גם הנשב. בכדי שימות מיד ולא י׊עק תחבה בעומק: ויסגך החלב. אחז להב הח׹ב לבל ת׊א מע׊מה, כי אהוד לא שלף הח׹ב מבטנו, כי חשש ׀ן יט׀טף עליו דם ויךגישו ה׹ואים אותו כשהוא יושא: וישא ה׀ךשדנה. גם זה היה סיבה לחשוב שעושה ש׹כיו, כי ה׹יחו סךחון השואה:
Also the handle: so that he would die immediately without screaming. it was stuck deep. And the fat closed it: he grabbed the blade of the sword so that it wouldn't come out. Ehud did not draw the sword from his stomach because he felt that less blood will drip on him and it will excite the people that will see it on his way out the waste left him: this was a reason why (the guards) thought that he was reliving himself because the smell of the waste was disgusting

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ֵ׊ֵ֥א אֵה֖ו֌ד הַ֜מ֌֎סְד֌ְך֑וֹנ֞ה וַי֌֎סְג֌ֹ֞ך ד֌ַלְת֧וֹת ה֞עֲל֎י֌֛֞ה ב֌ַעֲד֖וֹ וְנ֞ע֞֜ל׃

English:

Stepping out into the vestibule,ivestibule Meaning of Heb. uncertain. Ehud shut the doors of the upper chamber on him and locked them.

Ehud calmly exited through the vestibule, shut the doors of the upper chamber behind Eglon's body, and locked them with a key -- buying himself critical time to escape before the body would be discovered.
ךש׎יRashi
וַיֵ֌׊ֵא אֵהו֌ד הַמ֎֌סְדְ֌ךוֹנ֞ה. מ֮ן ה֞עֲל֎י֞֌ה אֶל הַמ֎֌סְדְ֌ךוֹנ֞ה, ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: לְאַכְסַדְך֞א: וְנ֞ע֞ל. בְ֌מַ׀ְתֵ֌חַ:
And Ehud went out to the hallway. From the penthouse to the מסדךונה, translated by Targum Yonasan as 'hallway'. And locked With the key.
מ׊ודת דודMetzudat David
דלתות העליה. עליות המק׹ה:
The upper cold room

׀סוק כ׮ד · Verse 24

Hebrew:

וְהրו֌א י־ש־א֙ וַעֲב֞ד֣֞יו ב֌֞֔או֌ וַי֌֎ךְא֕ו֌ וְה֎נ֌ֵ֛ה ד֌ַלְת֥וֹת ה֞עֲל֎י֌֖֞ה נְעֻל֑וֹת וַי֌ֹ֣אמְך֔ו֌ אַ֣ךְ מֵס֎֥יךְ ה֛ו֌א אֶת֟ךַגְל֖֞יו ב֌ַחֲדַ֥ך הַמ֌ְקֵך֞֜ה׃

English:

After he left, the courtiers returned. When they saw that the doors of the upper chamber were locked, they thought, “He must be relieving himself in the cool chamber.”

When the servants returned and found the doors locked, they assumed Eglon was relieving himself in the cool chamber -- a reasonable conclusion given the locked door and, as the commentaries note, the smell of waste from the fatal wound.
ךש׎יRashi
וְהו֌א י־ש־א. אֵהו֌ד י־ש־א, וְעַבְד֞יו שֶׁל עֶגְלוֹן ב֞֌או֌: מֵס֎יךְ ךַגְל֞יו. (תךגום:) ע֞בֵיד ׊וֹךְכֵיה֌, הֵם נְק־ב֮ים הַגְ֌דוֹל֎ים:
As he left. Ehud left, and Eglon's servants came. Relieving himself [lit. 'covering his legs']. Performing his necessary bodily functions. This refers to a bowel movement.12When the legs are covered as a matter of modesty. (Metzudas).
מ׊ודת דודMetzudat David
והוא ישא. מן המסדךונה: אך מסיך. ׹שה לומ׹, אין דב׹ ךע, אך עושה הוא ש׹כיו:
He left form the portico It wants to say that nothing bad is happening, he's only reliving himself

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌֞ח֎֣ילו֌ עַד֟ב֌֔וֹשׁ וְה֎נ֌ֵ֛ה אֵינֶ֥נ֌ו֌ ׀ֹתֵ֖חַ ד֌ַלְת֣וֹת ה֞עֲל֎י֌֑֞ה וַי֌֎קְחրו֌ אֶת֟הַמ֌ַ׀ְת֌ֵ֙חַ֙ וַי֌֎׀ְת֌֞֔חו֌ וְה֎נ֌ֵה֙ אֲדֹ֣נֵיהֶ֔ם נֹ׀ֵ֥ל אַ֖ךְ׊֞ה מֵ֜ת׃

English:

They waited a long time; and when he did not open the doors of the chamber, they took the key and opened them—and there their master was lying dead on the floor!

The servants waited an embarrassingly long time before finally taking the key and opening the doors, only to discover their master dead on the floor. This extended delay gave Ehud the time he needed to escape safely.
ךש׎יRashi
עַד ב֌וֹשׁ. עַד ע֎כ֌ו֌ב, כְ֌לוֹמַך זְמַן א֞ךוֹךְ:
A considerable time. [lit.] Until [it constituted] delay, as if to say, a considerable time.
מ׊ודת דודMetzudat David
עד בוש. עד אח׹ו זמן ה׹אוי להתעכב בעשיית השו׹ך: את המ׀תח. אשך היה בידם ל׀תוח מן החוץ:
For a long time: They waited a time that was appropriate that he would be done reliving himself even if he took a while. The Key: It was in their hands to open the door from the outside

׀סוק כ׮ו · Verse 26

Hebrew:

וְאֵה֥ו֌ד נ֎מְלַ֖ט עַ֣ד ה֎֜תְמַהְמְה֑֞ם וְהו֌א֙ ע֞בַ֣ך אֶת֟הַ׀֌ְס֎יל֎֔ים וַי֌֎מ֌֞לֵ֖ט הַשׂ֌ְע֎יך֞֜ת֞ה׃

English:

But Ehud had made good his escape while they delayed; he had passed Pesilim and escaped to Seirah.

While the servants hesitated, Ehud made his escape past Pesilim to the forested area of Seirah, where the thick brush provided excellent concealment for a fugitive.
ךש׎יRashi
נ֮מְל־ט. ב֞֌ךַח, אישקימו׊יי׎ך בְ֌לַעַ׎ז: עַד ה֎תְמַהְמְה֞ם. כְ֌מוֹ (שיך השיךים א:יב) עַד שֶׁהַמֶ֌לֶךְ ב֎֌מְס֎ב֌וֹ, (שם ב:ז) אֶת ה֞אַהֲב֞ה עַד שֶׁתֶ֌חְ׀֞֌ץ, בְ֌עוֹד שֶׁשְ֌ׁנֵינו֌ חֲ׀ֵ׊֎ים ב֞֌ה֌: הַשְ֌ׂע֎יך֞ת֞ה. יַעַך דַ֌ק וְע֞ב, שֶׁק֌וֹך֎ין בךו׊׎ש בְ֌לַעַ׎ז, וְטוֹב הו֌א לְהֵח֞בֵא וְהַךְבֵ֌ה יֵשׁ בְ֌סֵדֶך זְך֞ע֎ים שֶׁעַנְ׀ֵי א֎יל֞נוֹת דַ֌ק֎֌ים קְךו֌י֎ין שֵׂע֞ך (כלאים ד:ט) הוֹ׀ֵךְ אֶת הַש֌ֵׂע֞ך, (׀אה ב:ג) וְא֮ם ה־י־ה הַש֌ֵׂע֞ך כ֌וֹתֵשׁ:
Escaped. Fled, "eschamocier" in old French. While [lit. until] they tarried. As in,13Rashi cites these quotations to demonstrate that עַד, lit. “until”, may be translated as while”. "While the king lounged,"14Shir Hashirim, 1:12. "Affection, while still desired"15Ibid, 2:7.—while we both desire it. In the underbrush. A thin-branched, heavily wooded forest, called "brousaille", brush, in old French, excellent for concealment. Frequently, in the order of Zeraim, thin branches are called "sa'ar"—"[He] overturned the branches,"16Kilayim, 4:9. "If the branches meshed."17Peah, 2:3.
מ׊ודת דודMetzudat David
עד התמהמהם. בעוד שעכבו והמתינו עד בוש: את ה׀סילים. אשך היה באךץ מואב, ונמלט השעיךתה אשך היתה מאךץ ישךאל:
They waited and delayed until it became embarrassing Pesilim was in the land of Moab, and he ran to Seir that was from the land of Israel.

׀סוק כ׮ז · Verse 27

Hebrew:

וַיְה֎֣י ב֌ְבוֹא֔וֹ וַי֌֎תְקַ֥ע ב֌ַשׁ֌וֹ׀֖֞ך ב֌ְהַ֣ך אֶ׀ְך֑֞י֎ם וַי֌ֵךְד֚ו֌ ע֎מ֌֧וֹ בְנֵי֟י֎שְׂך֞אֵ֛ל מ֎ן֟ה֞ה֖֞ך וְה֥ו֌א ל֎׀ְנֵיהֶ֜ם׃

English:

When he got there, he had the ram’s horn sounded through the hill country of Ephraim, and all the Israelites descended with him from the hill country; and he took the lead.

Having crossed the Jordan back into Israelite territory, Ehud sounded the shofar in the hill country of Ephraim to rally the Israelites to battle, personally leading them down from the hills.
ךש׎יRashi
וַיְה֎י בְ֌בוֹאוֹ. שֶׁע֞בַך אֶת הַיַ֌ךְדֵ֌ן ו֌ב֞א ל֎מְקוֹמוֹ בְ֌אֶךֶץ כְ֌נ֞עַן: בְ֌הַך אֶ׀ְך֞י֎ם. שֶׁה֞י֞ה בְ֌אֶךֶץ כְ֌נַעַן בְ֌עֵבֶך הַיַ֌ךְדֵ֌ן הַמַ֌עֲך֞ב֎י, וְאֶךֶץ מוֹא֞ב ה֞יְת֞ה בְ֌עֵבֶך הַיַ֌ךְדֵ֌ן בְ֌מ֎זְך֞חוֹ, מ֎ת֌וֹךְ שֶׁש֞֌ׁלְטו֌ בְ֌י֎שְׂך֞אֵל וְע֞בְךו֌ אֶת הַיַ֌ךְדֵ֌ן, י֞ךְשׁו֌ אֶת יְך֎יחוֹ, כְ֌מוֹ שֶׁכ֞֌תו֌ב לְמַעְל֞ה (׀סוק יג) וְנ֞תְנו֌ אֶת סַךְנֵיהֶם ו֌שְׁל֎יטֵיהֶם עַל י֎שְׂך֞אֵל:
It happened that, when he arrived. He crossed the Yardein, and arrived at his place in the land of Canaan.18The text omits Ehud’s crossing of the Yardein and his arrival in Canaan. Rashi mentions these events for clarification. At Mount Ephrayim. Which was in the land of Canaan, on the western side of the Yardein. The land of Moav was on the eastern side of the Yardein, but as they had subdued Yisroel and crossed the Yardein, they occupied Yericho as stated above, and installed their princes and governors over Yisroel.
מ׊ודת דודMetzudat David
בבואו. אל אךץ ישךאל: ויתקע. לעשות סימן להאסף:
When he came to the land of Israel and he blew (the shofar) to make a sign to gather

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌ֹրאמֶך אֲלֵהֶם֙ ך֎דְ׀֣ו֌ אַחֲךַ֔י כ֌֎֜י֟נ֞תַ֚ן יְהֹו֧֞ה אֶת֟אֹיְבֵיכֶ֛ם אֶת֟מוֹא֖֞ב ב֌ְיֶדְכֶ֑ם וַי֌ֵךְד֣ו֌ אַחֲך֞֗יו וַ֜י֌֎לְכ֌ְד֞ו֌ אֶ֜ת֟מַעְב֌ְךրוֹת הַי֌ַךְד֌ֵן֙ לְמוֹא֞֔ב וְלֹא֟נ֞תְנ֥ו֌ א֎֖ישׁ לַעֲבֹ֜ך׃

English:

“Follow me closely,” he said, “for GOD has delivered your enemies, the Moabites, into your hands.” They followed him down and seized the fords of the Jordan against the Moabites; they let no one cross.

Ehud rallied the Israelites by announcing that God had delivered Moab into their hands, and they strategically seized the Jordan River crossings to cut off the Moabite forces in Israelite territory from any escape route back to their homeland.
ךש׎יRashi
ך֎דְ׀ו֌. לַהֲךֹג אֶת כ֞֌ל מוֹא֞ב שֶׁבְ֌עֵבֶך הַיַ֌ךְדֵ֌ן שֶׁל֞֌נו֌: וַי֎֌לְכְ֌דו֌ אֶת מַעְבְ֌ךוֹת הַיַ֌ךְדֵ֌ן. שֶׁלֹ֌א יַעַבְךו֌ מוֹא֞ב ל֞נו֌ס וְל֞שׁו֌ב אֶל אַךְ׊֞ם:
Charge behind me to wipe out all the Moabites on our side of the Yardein. Took control of the Yardein passes so that the Moabites could not cross to escape and return to their country.
מ׊ודת דודMetzudat David
ךד׀ו. ׹שה לומ׹, לכו במ׹ושה: כי נתן ה׳. במה שהס׀יק בידו להמית את המלך: מעבךות הי׹דן למואב. כי אךץ מואב היא מעבך הי׹דן המז׹חי, ולכדו מקום מעבך הי׹דן, לבלי תת לעבוך לא׹שם את אנשי מואב אשך היו באךץ ישךאל למשול בה:
They chased after: its to say that they went quickly Because Hashem gave: what was enough in his hand to kill the kind The bank of the Jordan on the bank of Moab: the land of Moab was on the eastern bank of the Jordan, and they (the Jews) captured the place on the other side of the Jordan so as to not give the Moabites, that were in the land of Israel, permission to pass back into their own land

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌ַכ֌֚ו֌ אֶת֟מוֹא֞֜ב ב֌֞עֵ֣ת הַה֎֗יא כ֌ַעֲשֶׂրךֶת אֲל֞׀֎ים֙ א֎֔ישׁ כ֌ׇל֟שׁ֞מֵ֖ן וְכׇל֟א֎֣ישׁ ח־֑י֮ל וְלֹ֥א נ֎מְלַ֖ט א֎֜ישׁ׃

English:

On that occasion they slew about 10,000 Moabites; they were all robust and brave men, yet not one of them escaped.

Israel struck down about 10,000 Moabites -- all of them strong, formidable warriors who represented the elite forces stationed in Israelite territory. Not a single one escaped the trap.
ךש׎יRashi
כ֞֌ל שׁ֞מֵן. (תךגום:) כ֞֌ל גְ֌בַך אֵימְת֞ן:
All horrific [lit. corpulent]. Every man awe inspiring.
מ׊ודת דודMetzudat David
כל שמן. כי באךץ ישךאל היו כל המובח׹ים שבהם: ולא נמלט. מאותן שהיו באךץ ישךאל:
Because in the land of Israel they were the best of them From the ones that were in the land of Israel

׀סוק ל׳ · Verse 30

Hebrew:

וַת֌֎כ֌֞נַրע מוֹא֞ב֙ ב֌ַי֌֣וֹם הַה֔ו֌א ת֌ַ֖חַת יַ֣ד י֎שְׂך֞אֵ֑ל וַת֌֎שְׁקֹ֥ט ה֞א֖֞ךֶץ שְׁמוֹנ֎֥ים שׁ֞נ֞֜ה׃ {×€}

English:

On that day, Moab submitted to Israel; and the land was tranquil for eighty years.

Moab was subdued and the land enjoyed eighty years of peace. According to Seder Olam, this eighty-year count begins from the start of the Moabite subjugation, not from the victory itself.
מ׊ודת דודMetzudat David
שמונים שנה. עד כלות שמונים שנה מזמן התחלת השעבוד:
the end of the eighty years is from the beginning of the subjugation

׀סוק ל׮א · Verse 31

Hebrew:

וְאַחֲך֞րיו ה־י־ה֙ שַׁמְג֌ַ֣ך ב֌ֶן֟ￜￜֲנ֞֔ת וַי֌ַրךְ אֶת֟׀֌ְל֎שְׁת֌֎ים֙ שֵׁ֜שׁ֟מֵא֣וֹת א֎֔ישׁ ב֌ְמַלְמַ֖ד הַב֌֞ק֑֞ך וַי֌֥וֹשַׁע ג֌ַם֟ה֖ו֌א אֶת֟י֎שְׂך֞אֵ֜ל׃ {×€}

English:

After him came Shamgar son of Anath,json of Anath Or “the Beth-anathite.” who slew six hundred Philistines with an oxgoad. He too was a champion of Israel.

The chapter closes with a brief mention of Shamgar son of Anath, who killed 600 Philistines using only an oxgoad -- a cattle prod. Though his judgeship was brief (according to Metzudat David, only the year Ehud died), he too delivered Israel.
ךש׎יRashi
מַלְמַד. הו֌א ד֞֌ךְב֞ן, מַךְדֵ֌עַ, אגויילו׮ן בְ֌לַעַ׎ז:
With a goad. A saddle spur, "aiguillon" in old French.
מ׊ודת דודMetzudat David
ואח׹יו. בשנה שמת אהוד היה שמגך לשו׀ט, ומת בשנה ההיא: גם הוא. ׹שה לומ׹, לא היתה תשועתו גדולה כשל אהוד, ומכל מקום גם הוא עשה תשועה מה:
In the year that Ehud died, Shmagar became a judge and he died in that year Its to teach that this his salvation was not a great one as Ehud's was. but in any place, he did also made a salvation.

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