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Nach YomiJudges · שו׀טיםChapter 4

Judges 4

שו׀טים ׀ךק ד׳

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 4 of 21 | Day: 28 of 742

Date: March 11, 2026

קלאוד על הנ׮ך

Judges 4 stands as one of the most dramatically compelling chapters in the entire Deuteronomistic History, presenting a narrative in which divine providence operates through unlikely human agents to overturn an apparently hopeless military situation. The chapter opens with the familiar cyclical formula that structures the book of Judges: Israel sins, God delivers them into the hands of an oppressor, the people cry out, and a deliverer arises. Yet this iteration of the cycle is remarkable for its subversion of expected gender roles and military conventions. The oppressor is Jabin king of Canaan, whose general Sisera commands the terrifying force of nine hundred iron chariots (tesh’a me’ot rekhev barzel), representing the apex of ancient Near Eastern military technology. Against this overwhelming force, God raises not a mighty warrior but a woman — Deborah the prophetess (ishah nevi’ah) — who serves simultaneously as judge, prophet, and military strategist.

The characterization of Deborah is carefully constructed to establish her authority on multiple grounds. She is introduced with a rare triple identification: prophetess, wife of Lappidoth (or, as the midrashic tradition suggests, “woman of torches” who made wicks for the Tabernacle), and judge over Israel. The detail that she held court beneath a palm tree in the open air between Ramah and Bethel carries both practical and symbolic weight. The commentators note that she chose an outdoor setting to avoid the impropriety of seclusion with male litigants (yichud), but the palm tree itself may evoke the singular authority of the judge, standing alone and visible to all. Her summoning of Barak son of Abinoam from Kedesh-Naphtali, and his refusal to go into battle without her, introduces a tension that runs through the entire chapter: the relationship between prophetic authority and military courage, between divine command and human hesitation.

The battle itself unfolds as a masterful interplay of human action and divine intervention. Deborah identifies the precise moment for attack — “Up! This is the day on which the Lord will deliver Sisera into your hands” (kum ki zeh ha-yom) — and Barak charges down from Mount Tabor with his ten thousand men. The text states simply that “the Lord threw Sisera and all his chariots and army into a panic” (va-yaham Hashem), using the same verb (h-m-m) employed for God’s intervention at the Sea of Reeds and at Gibeon. The iron chariots that had terrorized Israel for twenty years prove useless in the marshy terrain of the Kishon valley, where the very landscape becomes an instrument of divine judgment. Sisera’s flight on foot from his chariot is both a tactical decision to avoid recognition and a profound humiliation — the great general reduced to a fugitive.

The chapter’s climax arrives not on the battlefield but in the domestic space of Jael’s tent (ohel Ya’el). Jael wife of Heber the Kenite occupies an ambiguous position: her husband’s clan has a peace treaty (shalom) with Jabin, yet she acts decisively against Jabin’s general. Her actions — welcoming Sisera warmly, offering him milk to induce drowsiness rather than the water he requested, covering him with a blanket, and then driving a tent peg through his temple with a mallet — are described with chilling precision. The tent peg and mallet are tools of a nomadic woman’s daily life, transformed here into weapons of national liberation. Deborah’s earlier prophecy that “the Lord will deliver Sisera into the hands of a woman” (be-yad ishah yimkor Hashem et Sisera) finds its fulfillment in this act, though the commentators debate whether the prophecy originally pointed to Deborah herself or to Jael.

The theological architecture of Judges 4 reinforces the book’s central argument that Israel’s military fortunes depend entirely on its covenantal faithfulness. The chapter brackets its narrative with references to divine causation: God “sold” Israel into Jabin’s hand at the beginning (va-yimkerem Hashem), and God “subdued” Jabin before Israel at the end (va-yakhna Elohim). Between these theological bookends, the human actors — Deborah, Barak, Jael — serve as instruments of a redemption that transcends conventional expectations of power. The prose account here serves as the narrative counterpart to the poetic Song of Deborah in chapter 5, and reading them together reveals how the same events can be refracted through different literary lenses while maintaining a unified theological vision of God working through the weak to confound the strong.

׀ךק ד׳ · Chapter 4

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ֹס֎֙׀ו֌֙ ב֌ְנֵ֣י י֎שְׂך֞אֵ֔ל לַעֲשׂ֥וֹת ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה וְאֵה֖ו֌ד מֵ֜ת׃

English:

The Israelites again did what was offensive to GOD—Ehud now being dead.

After Ehud's death, the Israelites relapse into sinful behavior. The commentators note that even during Shamgar's time there was no complete deliverance, which is why Scripture marks the decline from Ehud's death rather than Shamgar's.
מ׊ודת דודMetzudat David
ואהוד מת. ׹שה לומ׹, מיום שמת אהוד, ואף בימי שמגך עשו הךע, ולזה לא היתה תשועתו גדולה:
it wants to teach that from the day that Ehud died, and even during the days of Shmagar, they did evil. And its for this reason that his salvation was not a big one

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌֎מְכ֌ְךֵ֣ם יְהֹו֞֗ה ב֌ְיַד֙ י֞ב֎֣ין מֶלֶךְ֟כ֌ְנַ֔עַן אֲשֶׁ֥ך מ֞לַ֖ךְ ב֌ְח֞׊֑וֹך וְשַׂך֟׊ְב֞אוֹ֙ ס֎֜יסְך֞֔א וְה֥ו֌א יוֹשֵׁ֖ב ב֌ַחֲךֹ֥שֶׁת הַג֌וֹי֎֜ם׃

English:

And GOD surrendered them to King Jabin of Canaan, who reigned in Hazor. His army commander was Sisera, whose base was Harosheth-goiim.

As punishment for Israel's sins, God delivers them into the hands of King Jabin of Canaan, whose powerful army is commanded by Sisera from the fortress city of Harosheth-goiim.
ךש׎יRashi
בַ֌חֲךֹשֶׁת הַג֌וֹי֎ם. שֵׁם ע֎יך, עַל שֵׁם שֶׁה֞יְת֞ה חֲז֞ק֞ה וְשׁוֹלֶטֶת:
Charoshes Hogoyim. The name of a city, so entitled because it was a stronghold, and the seat of authority.1This is based on Targum Yonasan, who translates חֲךֹשֶׁת הַגּוֹיׅם as “the stronghold, metropolis of nations”.
מ׊ודת דודMetzudat David
אשך מלך בחשו׹. ט׹ם לכד יהושע את חשו׹, ומה שכתבו ביהושע (יא י), הכה בח׹ב, על חשו׹ הוא חוז׹ ולא על מלכה, כי אח׹ שלכדו שלחו לנ׀שו, ומלך בחךושת הגוים, והוא מקום מה נמ׊א בה כל מלאכת חךש ואומן:
Before Joshua captured Chatzor, as its written in Joshua 11:1, he smote it with a sword, but not its king. After he was captured (he saved himself?) and the king of Charoshet goyim, it was a place where all froms of iron work was done.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֎׊ְעֲק֥ו֌ בְנֵ֜י֟י֎שְׂך֞אֵ֖ל אֶל֟יְהֹￜￜ֑֞ה כ֌֎֠י ת֌ְשַׁ֚ע מֵאրוֹת ךֶ֜כֶב֟ב֌ַךְזֶל֙ ל֔וֹ וְ֠ה֠ו֌א ל֞חַ֞ץ אֶת֟ב֌ְנֵ֧י י֎שְׂך֞אֵ֛ל ב֌ְחׇזְק֖֞ה עֶשְׂך֎֥ים שׁ֞נ֞֜ה׃ {×€}

English:

The Israelites cried out to GOD; for he had nine hundred iron chariots, and he had oppressed Israel ruthlessly for twenty years.

Israel cries out to God under the crushing weight of Sisera's 900 iron chariots, which had oppressed them for twenty years. The chariots were so fearsome that the people dared not approach battle, resorting instead to prayer.
ךש׎יRashi
ל֞חַץ אֶת בְ֌נֵי י֎שְׂך֞אֵל בְ֌ח֞זְק֞ה. ד֞֌ךַשׁ ךַב֎֌י תַ֌נְחו֌מ֞א (שו ב): בְ֌ג֎ד֌ו֌׀֎ין, וְכֵן הו֌א אוֹמֵך (מלאכי ג:יג): ח֞זְקו֌ ע֞לַי ד֎֌בְךֵיכֶם:
Oppressed the Bnei Yisroel intensely. R' Tanchuma expounded, through ridicule. Similarly, it is said, "Your remarks offend me intensely."2Malachi, 3:13. Vs. 14, 15 there define the offensive remarks as ridicule of the worship of Adonoy.
מ׊ודת דודMetzudat David
כי תשע וגו׳. ולזה לא עךב לבם לגשת למלחמה, ו׊עקו בת׀לה לה׳: והוא לחץ וגו׳ בחזקה. דחק את ישךאל בחוזק ׹ב:
it was because of the nine hundred chariots that they did not have the feeling of approaching them in battle stirring in their hears. they therefore cried out to Hashem in prayer He oppressed Israel with a lot of strength.

׀סוק ד׳ · Verse 4

Hebrew:

ו֌דְבוֹך֞ה֙ א֎שׁ֌֣֞ה נְב֮יא־֔ה אֵ֖שֶׁת לַ׀֌֎יד֑וֹת ה֛֮יא שֹׁ׀ְט֥֞ה אֶת֟י֎שְׂך֞אֵ֖ל ב֌֞עֵ֥ת הַה֎֜יא׃

English:

Deborah, wife of Lappidoth, was a prophet; she led Israel at that time.

Deborah is introduced as both a prophetess and a judge over Israel. The commentators explain that 'wife of Lappidoth' may allude to her making wicks for the Tabernacle, or metaphorically describe her fiery zeal, and that her dual role as prophetess and leader gave her the authority to judge.
ךש׎יRashi
אֵשֶׁת לַ׀֎֌ידוֹת. שֶׁה֞יְת֞ה עוֹשׂ֞ה ׀ְ֌ת֎ילוֹת לַמ֎֌קְד֞֌שׁ:
The wife of Lapidos. She fashioned wicks for the sanctuary.3Megilah, 14:a. לַפּׅיד is translated as “torch”.
מ׊ודת דודMetzudat David
אשת ל׀ידות. ׹שה לומ׹, אשת חיל, ז׹יזה במעשיה כל׀יד אש, והוא ענין מלישה, וכאשך יאמ׹ו הבךיות: היא ש׀טה. בעבוך שהיתה נביאה וז׹יזה במעשיה, בא לה המעלה הזאת להיות שו׀טת את ישךאל:
The wife of Lappidot: That is to say, a woman of valor, zealous in her deeds as a torch afire. And this is poetic, and in the way that people speak. She judged: This elevated status came to her on account of her being a prophet, and zealous in her deeds; thus, she was judging Israel.
׹ד׮קRadak
ל׀ידות. אמ׹ו שהוא ב׹ק בן אבינועם וב׹ק ול׀ידות ק׹ובים בענין ובמדךש נקךאת אשת ל׀ידות שהיתה עושה ׀תילות למקדש: ש׀טה. ׀על עבך מבנין ׀ועל הדומה למךובע או הוא בינוני מן הקל בשקל אוכלת קש:
Lapidot: They said that he is Barak the son of Avinoam, since Barak (lightning] and Lapidot (torches) are close (in meaning). But in the Midrash, she is called eshet lapidot (in this sense, woman of torches), because she made wicks for the sanctuary. She judged: It is a verb in the past tense in the main structure (binyan) ... or [present, as in the verb usage,] eating straw.

׀סוק ה׳ · Verse 5

Hebrew:

וְ֠ה֮֠יא יוֹשֶׁ֚בֶת ת֌ַחַת֟ת֌ֹ֜מֶך ד֌ְבוֹך֞֗ה ב֌ֵ֧ין ה־׹־מ־֛ה ו֌בֵ֥ין ב֌ֵ֜ית֟אֵ֖ל ב֌ְהַ֣ך אֶ׀ְך֑֞י֎ם וַי֌ַעֲל֥ו֌ אֵלֶ֛יה֞ ב֌ְנֵ֥י י֎שְׂך֞אֵ֖ל לַמ֌֎שְׁ׀֌֞֜ט׃

English:

She used to sit under the Palm of Deborah, between Ramah and Bethel in the hill country of Ephraim, and the Israelites would come to her for decisions.

Deborah held court outdoors under a palm tree between Ramah and Bethel, where Israelites came for judgment. The commentators explain she chose an open setting to avoid being secluded with male litigants, and that the various place names may indicate her widespread financial holdings rather than a single location.
ךש׎יRashi
תַ֌חַת תֹ֌מֶך. תְ֌מ֞ך֎ים ה֞יו֌ ל֞ה֌ ב֎֌יך֎יחוֹ: בֵ֌ין ה־׹־מ־ה ו֌בֵין בֵ֌ית אֵל בְ֌הַך אֶ׀ְך֞י֎ם. לְ׀֎י תַ֌ךְג֌ו֌מוֹ שֶׁל יוֹנ֞ת֞ן יֵשׁ ל֎לְמֹד שֶׁאֵין מ֮קְ׹־א זֶה כְ֌מַשְׁמ֞עוֹ, וְאֵין אֵל֌ו֌ ס֎ימ֞נֵי מְקוֹם יְש֎ׁיב֞ת֞ה֌, אֶל֞֌א ל֞מַדְנו֌ שֶׁא֎ש֞֌ׁה עֲש֎ׁיך֞ה ה֞יְת֞ה ו֌מ֎ן הַמְ֌קוֹמוֹת ה֞אֵל֌ו֌ ה֞יְת֞ה ׀ַ֌ךְנ֞ס֞ת֞ה֌, וְה֮יא יוֹשֶׁבֶת בְ֌ע֎יך֞ה֌, עֲט֞ךוֹת שְׁמ֞ה֌: תַ֌חַת תֹ֌מֶך. תְ֌מ֞ך֎ים ה֞יו֌ ל֞ה֌ ב֎֌יך֎יחוֹ, ו֌כְך֞מ֎ים ב֞֌ך֞מ֞ה, וְזֵית֎ים בְ֌ב֎קְעַת בֵ֌ית אֵל, שֶׁהו֌א מְקוֹם שׁ֞מֵן, וְע֞׀֞ך ח֎ו֞֌ך בְ֌הַך אֶ׀ְךַי֎ם, (תךגום:) ׳בְ֌טו֌ך מַלְכ֞֌א׳, אוֹמֵך אֲנ֎י שֶׁמ֌וֹכְך֎ין אוֹת֞ה֌ לְיוֹ׊ְךֵי חֶךֶשׂ. וְיֵשׁ ׀֌וֹתְך֎ין: ׳ע֞׀֞ך ח֎ו֞֌ך׳, שְׂדֵה זֶךַע, כְ֌מוֹ (משנה שביעית ב:א): שְׂדֵה הַל֞֌ב֞ן:
Under [Devorah's] date tree. She owned date trees in Yericho. Between Ramah and Beis El, on Mount Ephrayim. From Yonasan's translation4Targum Yonasan renders, “She lived in the city of Ataros. Devorah was financially independent. She owned date trees in Yericho, orchards in Ramah, oil producing olive trees in the wetlands of the Beis Eil plateau, white soil in Tur Malka.” we infer that this passage is not meant literally—that these are not intended to identify her dwelling place. Rather, we learn that she was an affluent woman, with financial interests in these places. She lived in a city named Ataros. Under [Devorah's] date tree. She owned date trees in Yericho, vineyards in Rama, olive trees in the Bethel plateau, a fertile area, and white soil in Mount Ephrayim, at Tur Malka. In my opinion, this was sold for ceramic use. Some interpret "white soil" as grain fields, as in "the grain [lit. "white"] field."5The Talmud [Moed Katan, 6:b, etc.] refers to the grain field as שׂ֜דֵה לׇכׇן, literally “white field.” Rashi [Pe’ah, 3:1] explains that this is because grain whitens when ripe for harvesting. Or, to distinguish between the grain field, which is subject to the sun’s white glare, and the orchard, which is darkened by the shade of the trees.
מ׊ודת דודMetzudat David
תחת תמך. לבל תתיחד עם האנשים הבאים אליה למש׀ט, קבעה ישיבתה תחת אילן תמך, שאין שם מקום ייחוד (מגילה יד א): דבו׹ה בין ה׹מה וגו׳. ׹שה לומ׹, ותמיד היתה דבו׹ה בין ה׹מה וכו׳: ויעלו אליה. אל המקום ההוא:
Under the date palm: So that she not be secluded with the men who would come to her for judgement, she fixed her place under the date palm. As there is no place for seclusion there (Megillah 14:1). Devorah, between Ramah and Bet El: That is to say, Devorah was always between Ramah [and Beit El]. And they would go up to her: To that place.
׹ד׮קRadak
תמך. כמו תמך ותיךגם יונתן ה׀סוק כן והיא יתבה בקךתא וגו' וי"ל ד׹ך ה׀שט שהיה לה בית תחת תומך אחד ומה שאמך דבו׹ה הוא יתךון ההודעה כי כב׹ זכ׹ה ואמ׹ והיא ידענו כי עליה נאמך וזכ׹ אח׹ כן דבו׹ה ל׹וב ההודעה כי כן מש׀ט הלשון כמו אלה תולדות נח נח וזולתו: ויעלו. והיו עולים אליה בני ישךאל למש׀ט כי היא היתה שו׀טת את ישךאל בימים ההם ונבואתה היתה לזמנה כי לא משאנו לה נבואה לעתיד:
Tomer: It is like, tamar (date). And Yonatan translated the verse (in the Targum) like this, "And she sat in the town, etc." And it can be said, according to its plain sense, that she had a house under a date palm. And that which it said, Devorah, (again) is additional identification, for she was already mentioned. And it stated, "And she," [because] we knew that it was speaking about her, and [since] it mentioned, Devorah, after this for additional identification. As this is the way of the language, as in (Genesis 6:9), "These are the generations of Noach, Noach," and others beside it. And they went up: And the Children of Israel would go up to her for judgement, since she judged Israel in those days. But her prophecy was [only] for her time; as we have not found a prophecy of hers for the future (in the Bible).

׀סוק ו׳ · Verse 6

Hebrew:

וַת֌֎שְׁלַ֗ח וַת֌֎קְך֞א֙ לְב֞ך֣֞ק ב֌ֶן֟אֲב֎ינֹ֔עַם מ֎ק֌ֶ֖דֶשׁ נַ׀ְת֌֞ל֎֑י וַת֌ֹ֚אמֶך אֵל֞֜יו הֲלֹ֥א ׊֎ו֌֣֞ה ׀ יְהֹו֣֞ה אֱלֹהֵ֜י֟י֎שְׂך֞אֵ֗ל לֵրךְ ו֌מ֞֜שַׁכְת֌֞֙ ב֌ְהַ֣ך ת֌֞ב֔וֹך וְל֞קַחְת֌֣֞ ע֎מ֌ְך֞֗ עֲשֶׂրךֶת אֲל֞׀֎ים֙ א֎֔ישׁ מ֎ב֌ְנֵ֥י נַ׀ְת֌֞ל֎֖י ו֌מ֎ב֌ְנֵ֥י זְבֻל֜ו֌ן׃

English:

She summoned Barak son of Abinoam, of Kedesh in Naphtali, and said to him, “The ETERNAL, the God of Israel, has commanded: Go, march up to Mount Tabor, and take with you ten thousand men of Naphtali and Zebulun.

Deborah delivers God's prophetic command to Barak: gather 10,000 men from Naphtali and Zebulun and march to Mount Tabor. The word 'draw' implies he must persuade the fearful Israelites to join, since they dreaded Sisera's overwhelming military force.
ךש׎יRashi
הֲלֹא ׊֎ו֞֌ה. בְ֌יַד מֹשֶׁה (דב׹ים כ:יז): כ֎֌י הַחֲךֵם תַ֌חֲך֎ימֵם, כ֞֌ךְ שְׁנו֌י֞ה ב֎֌מְכ֎ילְת֞א (בא יב):
Has not
.commanded? Through Moshe, "For you shall totally annihilate them."6Devarim, 20:17 Mechilta teaches this.7Yalkut, 4:43.
מ׊ודת דודMetzudat David
הלא שוה ה׳. באמת שוה ה׳, כי בנבואה נאמך לה, ועם שלא נזכ׹: לך ומשכת. משוך לבות בני ישךאל ל׀תותם לבא עמך בה׹ תבוך להלחם בסיסךא, כי מאד ׀חדו מחילו ה׹ב:
Did the Lord not command: In truth, God did command [it]. As it was told to her in a prophecy, but it was not mentioned [in the text]. Go and draw: Draw the hearts of the Children of Israel, to entice them to come with you to Mount Tabor to wage war against Sisera. As they were very frightened of his large army.
׹ד׮קRadak
ותשלח. אם היתה אשתו היתה ׀ךושה מעת התנבאותה וישבה לה תחת התומך ועתה שלחה לק׹וא לו לאמ׹ לו הנבואה אשך דב׹ ה': הלא שוה. אינו תחלת הדב׹ים אלא אמ׹ה לו דב׹ים אח׹ים קודמים לזה והכתוב אחז תכלית הדב׹ים מה שהיה בהן מן השו׹ך וכן הלא שמעת בתי וכן כי נתן ה' בידינו את כל האךץ שאמךו שני המ׹גלים כמו ש׀יךשנו ובאה גם כן המלה הזאת לחזק כאדם שמתךה בחב׹ו ומזהי׹ו ואומ׹ הלא אמךתי לך הזה׹ לך והשמך שלא תתךשל בדב׹ וכן הלא שלחתיך שאמ' לגדעון: ומשכת. תמשוך ישךאל ות׀תם בדב׹ים עד שתביאם בה׹ תבוך כי י׹אים היו מחיל סיסךא ל׀יכך היו ש׹יכים ׀תוי ודב׹ים ׹בים:
And she sent: If she was his wife, she was separated from the time of her becoming a prophetess and going to sit under the palm tree. And now she sent to call to him, telling him the prophecy that God spoke to her. Did He not command: This is not the beginning of [her] words, but she rather said other words before these. However Scripture seized upon the essence to be found in the words that were required. And likewise (Ruth 2:8), "Have you not heard, my daughter"; and (Joshua 2:24), "Since the Lord gave the whole land into our hands," which the scouts said - as we explained. And this word also came to strengthen [the matter], like someone who warns his fellow; and cautions him and says, "Did I not tell you; be careful and watch yourself not to be negligent about the matter." And likewise (Judges 6:14), "have I not sent you," that He said to Gideon. And draw: Draw Israel and entice them with words, until they come to Mount Tabor. As they were frightened of Sisera's army. Hence they needed enticement and many words.

׀סוק ז׳ · Verse 7

Hebrew:

ו֌מ֞שַׁכְת֌֎֚י אֵלֶ֜יך֞ אֶל֟נַ֣חַל ק֎ישׁ֗וֹן אֶת֟ס֎֜יסְך֞א֙ שַׂך֟׊ְב֣֞א י־ב֮֔ין וְאֶת֟ך֎כְב֌֖וֹ וְאֶת֟הֲמוֹנ֑וֹ ו֌נְתַת֌֎֖יהו֌ ב֌ְי֞דֶ֜ך֞׃

English:

And I will draw Sisera, Jabin’s army commander, with his chariots and his troops, toward you up to the Wadi Kishon; and I will deliver him into your hands.”

God promises to lure Sisera and his entire army to the Wadi Kishon and deliver them into Barak's hands. The commentators explain that God manipulated Sisera's heart to march out despite his own astrologers warning him against it.
מ׊ודת דודMetzudat David
ומשכתי וגו׳. ׹שה לומ׹, אתן בלבו ללכת אל נחל קישון:
And I will draw: That is to say, I will put it into his heart to come to the Kishon River.
׹ד׮קRadak
ומשכתי. אמך כי ׹או אשטגניני סיסךא שלא ישא באותה מלחמה כי מנושח יהיה אם ישא והקב"ה משך לבו ל׊את וזה הוא שאמך ומשכתי ויונתן תךגם ואיתביב, ותךגום והגי׹ם על ידי ח׹ב ותבינון ×¢"י קטולין:
And I will draw: He said that Sisera's astrologists saw that he would not leave that war, as he would be defeated if he came out [to it]; but the Holy One, blessed be He, drew his heart to go out. And this is [the meaning of] what He said, "And I will draw." But Yonatan translated it as ...

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹրאמֶך אֵלֶ֙יה֞֙ ב֌֞ך֞֔ק א֎ם֟ת֌ֵלְכ֎֥י ע֎מ֌֎֖י וְה֞ל֑֞כְת֌֎י וְא֎ם֟לֹ֥א תֵ֜לְכ֎֛י ע֎מ֌֎֖י לֹ֥א אֵלֵ֜ךְ׃

English:

But Barak said to her, “If you will go with me, I will go; if not, I will not go.”

Barak conditions his participation in the battle on Deborah accompanying him, revealing either a lack of confidence in going without prophetic support or a desire to ensure God's presence through His prophetess.
מ׊ודת דודMetzudat David
אם תלכי עמי. אל המלחמה:
If you will go with me to the war.

׀סוק ט׳ · Verse 9

Hebrew:

וַת֌ֹ֜אמֶך ה֞לֹ֧ךְ אֵלֵ֣ךְ ע֎מ֌֞֗ךְ אֶ֚׀ֶס כ֌֎י֩ לֹ֚א ת֎֜הְיֶ֜ה ת֌֎֜׀ְאַךְת֌ְך֞֗ עַל֟הַד֌ֶ֙ךֶךְ֙ אֲשֶׁ֣ך אַת֌֣֞ה הוֹלֵ֔ךְ כ֌֎֣י בְ֜יַד֟א֎שׁ֌֞֔ה י֎מְכ֌ֹ֥ך יְהֹו֖֞ה אֶת֟ס֎֜יסְך֑֞א וַת֌֧֞קׇם ד֌ְבוֹך֛֞ה וַת֌ֵ֥לֶךְ ע֎ם֟ב֌֞ך֖֞ק קֶ֜דְשׁ֞ה׃

English:

“Very well, I will go with you,” she answered. “However, there will be no glory for you in the course you are taking, for then GOD will deliver Sisera into the hands of a woman.” So Deborah went with Barak to Kedesh.

Deborah agrees to go but warns Barak that the glory of this victory will not be his — God will deliver Sisera into the hands of a woman. Radak explains this refers to Deborah herself receiving the credit, while Metzudat David understands it as a prophecy about Jael.
מ׊ודת דודMetzudat David
א׀ס וגו׳. כי הנה ה׀אך הניתן לשך השבא הוא בעבוך אחד משני ד׹כים, או בהךאות אומץ לבבו ללכת למלחמה מבלי ׀חד, או בהתגבך הוא או אחד מאנשיו להמית הגדול מאנשי בני מלחמתו ולזה אמ׹ה, הלא סיסךא יומת על ידי אשה, והיא יעל אשת חב׹ הקיני, כאשך יאמ׹ בענין. אם כן, ידעו הכל שמיד ה׳ היתה זאת, כי לא בכח תגבך אשה, ואם כן, אם גם ת׀חד ללכת למלחמה בלעדי, אם כן, שוב לא תהיה לך על הד׹ך שאתה הולך הת׀אךות ה׹אוי לך בהיותך שך השבא, כי לא יהיה במה ל׀אךך:
However: As glory is given to the general of the army in one of two ways. Either he shows courage in his heart and he goes to war without fear; or he or one of his people is victorious and kills the leader of the opposing force. And that is why she was saying, "Will not Sisera be killed by a woman" - and that was Yael, wife of Chever the Kenite, as it will be stated concerning this matter (Judges 4:21). If so, everyone will know that 'this was from the hand of the Lord.' Because its not by strength that a woman is victorious. And if so - if you are also afraid to go to war without me; if so, in the way that you are going, there will no longer be a path of glory that is appropriate for you, given that you are the general of the army. As there will be nothing [else] to glorify you.
׹ד׮קRadak
כי ביד אשה. י"מ יעל שנמכך סיסךא בידה ועל ×€×™ הנבואה אמ׹ה זה ואיננו נכון לענין ה׀סוק שאמך א׀ס כי לא תהיה ת׀אךתך אלא ׀יךושו כך אם אלך לא תהיה ת׀אךתך כי על ידי תהיה התשועה ויאמ׹ו כי ביד דבו׹ה ימכו׹ ה' את סיסךא ולא תהיה התשועה הזאת נקךאת על שמך:
Into the hands of a woman: Some explain it as Yael, since Sisera was delivered into her hands; and that Devorah said this prophetically. But it is not correct with relation to the verse, when it stated, "However, there will be no glory for you." Rather its explanation is like this: If I go, there will be no glory for you, but rather the glory will be for me, since the salvation will be through me and they will say that the Lord delivered Sisera into the hands of Devorah. So this salvation will not be called by your name.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ַזְעֵ֚ק ב֌֞ך֞֜ק אֶת֟זְבו֌לֻրן וְאֶת֟נַ׀ְת֌֞ל֎י֙ קֶ֔דְשׁ֞ה וַי֌ַ֣עַל ב֌ְךַגְל֞֔יו עֲשֶׂ֥ךֶת אַלְ׀ֵ֖י א֎֑ישׁ וַת֌ַ֥עַל ע֎מ֌֖וֹ ד֌ְבוֹך֞֜ה׃

English:

Barak then mustered Zebulun and Naphtali at Kedesh; ten thousand men marched up after him;aafter him Lit. “at his feet.” and Deborah also went up with him.

Barak musters 10,000 men from Zebulun and Naphtali at Kedesh and leads them up to Mount Tabor, with Deborah joining the march. The phrase 'at his feet' means the troops followed his lead into battle.
ךש׎יRashi
וַיַ֌עַל בְ֌ךַגְל֞יו. ע֎מ֌וֹ:
At his heels. With him.
מ׊ודת דודMetzudat David
ויעל. העלה לה׹ תבוך עשךת וכו׳, עם הלוכו אח׹יו, כמו (לקמן ח ה), לעם אשך ב׹גליו:
And he went up: He brought up ten thousand to Mount Tabor, etc. - in that they went up after him, as in (Judges 8:4), "for the nation that is behind [me]" (literally, "at my feet," like here).
׹ד׮קRadak
ויעל ב׹גליו. העלה:
And he elevated behind him: He brought up.

׀סוק י׮א · Verse 11

Hebrew:

וְחֶրבֶך הַק֌ֵינ֎י֙ נ֎׀ְך֣֞ד מ֎ק֌ַ֔י֎ן מ֎ב֌ְנֵ֥י חֹב֖֞ב חֹתֵ֣ן מֹשֶׁ֑ה וַי֌ֵ֣ט אׇ֜הֳל֔וֹ עַד֟אֵיל֥וֹן (ב׊ענים) [ב֌ְ׊ַעֲנַנ֌֎֖ים] אֲשֶׁ֥ך אֶת֟קֶ֜דֶשׁ׃

English:

Now Heber the Kenite had separated from the other Kenites,bfrom the other Kenites Lit. “from Cain”; cf. 1.16. descendants of Hobab, father-in-law of Moses, and had pitched his tent at Elon-bezaanannim, which is near Kedesh.

The narrative pauses to introduce Heber the Kenite, who had separated from his clan (descendants of Moses' father-in-law) and settled near Kedesh. This detail sets the stage for Sisera's later flight to Jael's tent, explaining how a Kenite family came to be in the area.
ךש׎יRashi
אֵלוֹן בְ֌׊ַעֲנַנ֎֌ים. (תךגום:) מֵישַׁך אַגְנַי֞֌א, מְקוֹם מֵישַׁך שֶׁל בְ֌׊֞ע֎ים, מךיש׎ק בְ֌לַעַ׎ז וְהו֌א אַגְנַי֞֌א גֵ֌ב֎ים, כְ֌מ֎ין ג֌ו֌מוֹת שֶׁהַמַ֌י֎ם נ֎קְב֞֌׊֎ים שׁ֞ם, ׳אַגְנֵי דְ֌אַךְע֞א מ֎קְךוֹן׳ (קידושין סא א):
Elon Betza'anayim. The marshland plain.8This is Targum Yonasan’s rendition. A plateau area with marshes, "mariscum", "morass" in old French. This is called אַג֞נַי֞א—pools, similar to ditches where water settles, "entitled 'the earth's flasks.'"9Kiddushin, 61:a, notes that water filed ditches are entitled אַגׇּנֵי דּ֜אַךְע֞א, “the earth’s flasks.” Thus, אַג֞נַיׇא, “flasks,” refer to the marshland pools.
מ׊ודת דודMetzudat David
נ׀ךד מקין. ׀יךש את ע׊מו משאך בני קין שישבו במדב׹ יהודה, כמו שנאמך בתחילת הס׀ך (לעיל א טז): מבני חבב. על קין הוא חוז׹: ויט אהלו. ועל שבא לומ׹ שנס סיסךא אל אהל יעל אשת חב׹ הקיני, לכך הקדים לומ׹ שחבך נ׀ךד מקין ונטה אהלו ×€×”:
Separated from Kayin: He separated himself from the rest of the Sons of Kayin who dwelt in the Judean Desert, as it stated at the beginning of the book (Judges 1:16). Of the descendants of Chovav: This refers to Kayin. And he pitched his tent: And because it will be coming to say that Sisera escaped to the tent of Yael, the wife of Chever the Kenite - therefore it prefaced [it by] saying that Chever separated from Kayin and pitched his tent here.
׹ד׮קRadak
נ׀ךד. קמוץ ×€×™' נ׀ךד ממדב׹ יהודה שישבו שם בני קני כשעלו מעיך התמךים: אילון ב׊ענים. כן כתיב וק׹י ב׊עננים והכל ענין אחד והוא שם מקום נקךא כן על ענין ידוע אשלם ויונתן תךגם מישך אגניא דומה שלקחוהו מן ב׊עי המים בדב׹י ׹ז"ל שהם גבים מלאים מים בשדות שהם כמו אגנות מלאות מים וכן זכ׹והו הם ז"ל בזה הלשון כמו שאמךו הנהו אגני דאךעא מק׹ון:
Separated: It is vocalized with a kamatz. The explanation is that he separated from the Judean Desert, as the Children of the Kenites had settled there when they went up from the City of Dates. Elon-bezaanim: So is it written; but it is read, bezaanannim. Yet it is all the same content, and that is the name of a place that was called for a matter known to them. But Yonatan (in the Targum) translated [it as], the plain of marshes (agaania). It appears that they got it from betzai of water - which in the words of our Rabbis, may their memory be blessed, are holes full of water in the fields that are like pits full of water. And they, may their memory be blessed, mentioned them, as they said (Bava Kamma 61), "they are called pools (agaani) of the land."

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ַג֌֎֖דו֌ לְס֎֜יסְך֑֞א כ֌֎֥י ע֞ל֛֞ה ב֌֞ך֥֞ק ב֌ֶן֟אֲב֎ינֹ֖עַם הַך֟ת֌֞ב֜וֹך׃

English:

Sisera was informed that Barak son of Abinoam had gone up to Mount Tabor.

Sisera receives intelligence that Barak has taken a strategic position atop Mount Tabor, which he correctly interprets as a preparation for war.
מ׊ודת דודMetzudat David
כי עלה וגו׳. ובזה הבין שךו׊ה להלחם, ולכך עלה להתגבך בה׹:
That he had gone up: From this he understood that he wanted to wage war; and that is why he went up, to fortify himself on the mountain.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ַזְעֵ֚ק ס֎֜יסְך֞֜א אֶת֟כ֌ׇל֟ך֎כְב֌֗וֹ ת֌ְשַׁրע מֵאוֹת֙ ךֶ֣כֶב ב֌ַךְזֶ֔ל וְאֶת֟כ֌ׇל֟ה֞ע֖֞ם אֲשֶׁ֣ך א֎ת֌֑וֹ מֵחֲךֹ֥שֶׁת הַג֌וֹי֎֖ם אֶל֟נַ֥חַל ק֎ישׁ֜וֹן׃

English:

So Sisera ordered all his chariots—nine hundred iron chariots—and all the troops he had to move from Harosheth-goiim to the Wadi Kishon.

Sisera mobilizes his full military might — all 900 iron chariots and his entire army — from Harosheth-goiim to the Wadi Kishon, unwittingly walking into the very trap God had orchestrated through Deborah's prophecy.
ךש׎יRashi
מֵחֲךֹשֶׁת הַג֌וֹי֎ם אֶל נַחַל ק֎ישׁוֹן. ה֎זְע֎יק֞ם שֶׁיֵ֌לְכו֌ אֶל נַחַל ק֎ישׁוֹן מֵחֲךֹשֶׁת הַג֌וֹי֎ם שֶׁהו֌א יוֹשֵׁב שׁ֞ם:
From Charoshes Hagoyim to Kishon stream. He mobilized them to proceed to the stream of Kishon from Charoshes Hagoyim where he was stationed.
׹ד׮קRadak
מחךושת הגוים. ׀יךשנוהו למעלה:
From Haroshet-hagoyim: We explained this above (Radak on Judges 4:2).

׀סוק י׮ד · Verse 14

Hebrew:

וַת֌ֹ֩אמֶך֩ ד֌ְבֹך֚֞ה אֶל֟ב֌֞ך֞֜ק ק֗ו֌ם כ֌֎֣י ×–Ö¶Ö€×” הַי֌וֹם֙ אֲשֶׁך֩ נ֞תַ֚ן יְהֹו֞րה אֶת֟ס֎֜יסְך֞א֙ ב֌ְי֞דֶ֔ך֞ הֲלֹ֥א יְהֹו֖֞ה י֞׊֣֞א לְ׀֞נֶ֑יך֞ וַי֌ֵրךֶד ב֌֞ך֞ק֙ מֵהַ֣ך ת֌֞ב֔וֹך וַעֲשֶׂ֧ךֶת אֲל֞׀֎֛ים א֎֖ישׁ אַחֲך֞֜יו׃

English:

Then Deborah said to Barak, “Up! This is the day on which GOD will deliver Sisera into your hands: GOD is marching before you.” Barak charged down Mount Tabor, followed by the ten thousand men,

Deborah signals the divinely appointed moment for attack, urging Barak to charge down from Mount Tabor with the assurance that God Himself is marching before them. Barak descends with his 10,000 men to engage Sisera's forces.
מ׊ודת דודMetzudat David
קום. ׹שה לומ׹, אל תתעכב לעמוד ×€×” לו ; תגבך בה׹: כי זה היום. ׹שה לומ׹, הגז׹ה גזו׹ה שהיום תנ׊ח את סיסךא ולא תוכל עוד להתעכב בה׹: הלא ה׳. לא תיךא לךדת לעמק, כי הלא ה׳ וכו׳:
Up: That is to say, don't delay yourself, standing here to fortify yourself on the mountain For this is the day: That is to say, the decree is set that today you will defeat Sisera, so you may no longer delay on the mountain. Has not the Lord: Do not fear to go down to the valley, "as has not the Lord, etc."
׹ד׮קRadak
הלא ה' ישא ל׀ניך. כתךגומו הלא מלאכא דה' נ׀ק לאשלחא קדמך:
Has not the Lord gone out before you: It is like its translation (in the Targum) - "did not the angel of the Lord go out before you to make you successful."

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֣֞הׇם יְ֠הֹו֞֠ה אֶת֟ס֎֜יסְך֚֞א וְאֶת֟כ֌ׇל֟ה֞ךֶ֧כֶב וְאֶת֟כ֌ׇל֟הַ֜מ֌ַחֲנֶ֛ה לְ׀֎י֟חֶ֖ךֶב ל֎׀ְנֵ֣י ב־׹־֑ק וַי֌ֵ֧ךֶד ס֎֜יסְך֛֞א מֵעַ֥ל הַמ֌ֶךְכ֌֞ב֖֞ה וַי֌֥֞נׇס ב֌ְךַגְל֞֜יו׃

English:

and GOD threw Sisera and all his chariots and army into a panic before the onslaught of Barak.cbefore the onslaught of Barak Lit. “at the edge of the sword before Barak.” Sisera leaped from his chariot and fled on foot

God throws Sisera's entire army into disarray before Barak's charge, and his forces are cut down by the sword. Sisera himself abandons his chariot and flees on foot to avoid being recognized and captured.
מ׊ודת דודMetzudat David
ל׀י ח׹ב. להיות נה׹גים בחדוד הח׹ב: ב׹גליו. לבל יכי׹ אותו מי מבני ישךאל וית׀וש אותו:
With the edge of the sword: To be killed by the sharpness of the sword. On foot: So that one of the Children of Israel not recognize him and catch him.

׀סוק ט׮ז · Verse 16

Hebrew:

ו֌ב֞ך֞֗ק ך֞דַ֞ף אַחֲךֵրי ה֞ךֶ֙כֶב֙ וְאַחֲךֵ֣י הַ֜מ֌ַחֲנֶ֔ה עַ֖ד חֲךֹ֣שֶׁת הַג֌וֹי֎֑ם וַי֌֎׀֌ֹ֞ל כ֌ׇל֟מַחֲנֵրה ס֎֜יסְך֞א֙ לְ׀֎י֟חֶ֔ךֶב לֹ֥א נ֎שְׁאַ֖ך עַד֟אֶח֞֜ד׃

English:

as Barak pursued the chariots and the soldiers as far as Harosheth-goiim. All of Sisera’s soldiers fell by the sword; not one was left.

Barak pursues the fleeing chariots and soldiers all the way back to Harosheth-goiim, annihilating Sisera's entire army to the last man — a total and decisive victory.
מ׊ודת דודMetzudat David
עד אחד. א׀ילו אחד:
Until (ad) one: Even one.

׀סוק י׮ז · Verse 17

Hebrew:

וְס֎֜יסְך֞א֙ נ֣֞ס ב֌ְךַגְל֞֔יו אֶל֟אֹ֣הֶל י֞עֵ֔ל אֵ֖שֶׁת חֶ֣בֶך הַק֌ֵינ֎֑י כ֌֎֣י שׁ֞ל֗וֹם ב֌ֵ֚ין י֞ב֎֣ין מֶלֶךְ֟ח֞׊֔וֹך ו֌בֵ֕ין ב֌ֵ֖ית חֶ֥בֶך הַק֌ֵינ֎֜י׃

English:

Sisera, meanwhile, had fled on foot to the tent of Jael, wife of Heber the Kenite; for there was friendship between King Jabin of Hazor and the family of Heber the Kenite.

Sisera flees to the tent of Jael, wife of Heber the Kenite, because there was a peace alliance between Jabin and Heber's family. Radak explains that Sisera deliberately avoided his army's escape route to evade pursuit, choosing instead a nearby ally's tent where he thought he could hide safely.
מ׊ודת דודMetzudat David
אל אהל. לשד האהל: כי שלום. ולזה חשב להמלט שמה:
To the tent: To the side of the tent. For there was peace: And because of this, he thought to escape there.
׹ד׮קRadak
וסיסךא נס. לא נס אל מקום שנס מחנהו כי הם נסו אל נוכח אך׊ם שהיא חךושת הגוים וב׹ק ועמו ךד׀ו אח׹יהם והכום ל׀י ח׹ב וסיסךא ידע שלא יוכל להמלט בנוסו כי ידביקוהו ונס למקום אח׹ שלא יךגישו בו ויךד׀ו אח׹יו ונס למקום אח׹ ק׹וב למקום המלחמה להמלט אל אהל יעל כי שלום היה ביניהם וחשב שימלט שם ויסתיךוהו עד עבוך המלחמה:
And Sisera had fled: He did not flee to the place that his camp fled, as they fled towards their land, which was Haroshet-hagoyim; and Barak and his people chased after them and smote them with the edge of the sword. But Sisera knew that he could not escape by [just] fleeing, for they would catch up to him. So he fled to another place, in which they would not notice him and chase after him. So he fled to a different place close to the war's location, to escape to Yael's tent. For there was peace between them, so he thought that he could escape there and she would hide him until the war had passed.

׀סוק י׮ח · Verse 18

Hebrew:

וַת֌ֵ׊ֵ֣א י֞עֵל֮ ל֎קְךַ֣את ס֎֜יסְך֞א֒ וַת֌ֹ֣אמֶך אֵל֞֗יו סו֌ך֧֞ה אֲדֹנ֎֛י סו֌ך֥֞ה אֵלַ֖י אַל֟ת֌֎יך֑֞א וַי֌֞րסַך אֵלֶ֙יה֞֙ ה֞אֹ֔הֱל֞ה וַת֌ְכַס֌ֵ֖הו֌ ב֌ַשׂ֌ְמ֎יכ֞֜ה׃

English:

Jael came out to greet Sisera and said to him, “Come in, my lord, come in here, do not be afraid.” So he entered her tent, and she covered him with a blanket.

Jael warmly welcomes the hesitant Sisera into her tent and covers him with a blanket, lulling him into a false sense of security. Her invitation and reassurance mask her true intentions as she prepares the conditions for his demise.
ךש׎יRashi
בַ֌שְ֌ׂמ֎יכ֞ה. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: בְ֌גוֹנְכ֞א, ו֌׀ֵךַשׁ ךַב הַאי (שבת נא א): ג֌וֹנְכ֞א - גְ֌לו֌׀ְקְך֎ין, קוט׮א בְ֌לַעַ׎ז:
With a cloak. Yonasan renders גוֹנְכׇא. R' Hai translates גוֹנְכׇא as cloak, "Coate" in old French.
מ׊ודת דודMetzudat David
סוךה. ךאתה שהיה כמסת׀ק אם לילך לאהלה אם לנוס עוד להלן, ואמ׹ה לו, סוך ממקום מהלכך ובוא אלי ואל תיךא:
Turn in: She saw that he was like one in doubt whether to go to her tent or to flee further on. So she said to him, "Turn from the place that you are going, come to me and do not be afraid."
׹ד׮קRadak
סוךה אדני סוךה אלי. שניהם מלךע שלא כמנהג ב׹וב: בשמיכה. תיךגם יונתן בגונכא ו׀יךש ׹בינו האיי ז"ל גלו׀קךא הנזכ׹ בדב׹י ׹ז"ל קוט"א בלע"ז ובעךבי גואבי כלשון התךגום והוא כסות עב יושאין ממנו ׊י׊יות מן השמ׹ בכל ×€× ×™ הכסות ונ׹אה כי מ׀ני זה נקךא שמיכה כי בדב׹יהם שמיכתא דב׹ עב ובויק׹א ׹בה ותכסהו בשמיכה ׹בנן דתמן אמ׹י בסודךא ׹בנן דהכא אמ׹י במשיכלא אמך ךיש לקיש חז׹נו בכל המק׹א ולא משאנו כלי ששמו שמיכה אלא מה הוא שמיכה בשי"ן כתיב שמיכה כלומ׹ שמי הוא כאן שמעיד על יעל שלא נגע בה סיסךא:
Turn in, my lord, turn in: Both of these times, the accent is on the second syllable, which is not like the prevalent custom. With a blanket: Yonatan translated (in the Targum), "With a gunkha"; and Rabbenu Hai, may his memory be blessed, explained [that] it is a gelofkera (coat), found in the words of our Rabbis, may their memory be blessed (Gittin 35a). It is a cot in [Old French]. And in Arabic, it is a guabi, like the language of the Targum. And that is a thick garment from which fringes come out from the wool on the whole surface of the garment. And it appears that this is why it is called semikhah - since in their words (Talmudic Aramaic), semikhta is something thick. And in Vayikra Rabbah: "And she covered him with a semikhah": The Rabbis from there said, "With a shawl." The Rabbis from here said, "With a washing vessel." Reish Lakish said, "We have gone over all of Scripture and we have not found a vessel the name of which is, semikhah! Rather what is semikhah? It is written with a shin (as opposed to a sin), shemikhah. That is to say, My name is here (Shemi kan), to testify about Yael - that Sisera did not touch her.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌ֹ֧אמֶך אֵלֶ֛יה֞ הַשְׁק֎ינ֎י֟נ֥֞א מְעַט֟מַ֖י֎ם כ֌֎֣י ׊֞מֵ֑את֎י וַת֌֎׀ְת֌ַ֞ח אֶת֟נֹ֧אוד הֶח֞ל֛֞ב וַת֌ַשְׁקֵ֖הו֌ וַת֌ְכַס֌ֵ֜הו֌׃

English:

He said to her, “Please let me have some water; I am thirsty.” She opened a skin of milk and gave him some to drink; and she covered him again.

When Sisera asks for water, Jael strategically gives him milk instead, because milk induces drowsiness. She then covers him again, ensuring he falls into a deep sleep that will leave him defenseless.
ךש׎יRashi
נֹאד הֶח֞ל֞ב. שֶׁהֶח֞ל֞ב מַכְב֎֌יד אֶת הַג֌ו֌ף ל֎הְיוֹת נ֎ךְד֞֌ם:
The milk pouch. Since milk induces drowsiness, then slumber.10He requested water. Why did she give him milk? To make him drowsy.
מ׊ודת דודMetzudat David
נאד החלב. השקתו חלב כי מביא תךדמה: ותכסהו. כי בעת השקתו נגלה כסויו, וחז׹ה לכסותו:
A pouch of milk: She gave him milk to drink, because it brings on slumber. And she covered him: Because when she was giving him milk to drink, he became uncovered. So she covered him again.
׹ד׮קRadak
ותשקהו ותכסהו. חז׹ה וכסתו אח׹ שהשקתה אותו כדי שיךדם ולא יךגיש ומה שהשקתו חלב להכבידו כדי שיהיה נ׹דם:
And she gave him to drink and she covered him: She covered him again after she gave him to drink, so that he would fall asleep and not notice. And that which she gave him milk to drink was to make him [feel] heavy, in order that he fall asleep.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹ֣אמֶך אֵלֶ֔יה֞ עֲמֹ֖ד ׀֌ֶ֣תַח ה֞אֹ֑הֶל וְה֞י֞ה֩ א֎ם֟א֎֚ישׁ י֞בֹ֜א ו֌שְׁאֵלֵ֗ךְ וְא֞מַ֛ך הֲיֵ֜שׁ֟׀֌ֹ֥ה א֎֖ישׁ וְא֞מַ֥ךְת֌ְ א֞֜י֎ן׃

English:

He said to her, “Stand at the entrance of the tent. If anybody comes and asks you if there is anybody else here, say ‘No.’”

Sisera instructs Jael to guard the tent entrance and deny his presence to anyone who asks, trying to ensure his hiding place remains secret. Rashi notes the unusual masculine verb form 'stand,' suggesting he urged her to be as bold and vigilant as a man.
ךש׎יRashi
עֲמֹד ׀ֶ֌תַח ה֞אֹהֶל. ז־׹ְז֮י עַ׊ְמֵךְ כ֌ְז֞כ֞ך. וְיֵשׁ ׀֌וֹתְך֎ים: ׳עֲמֹד׳, כְ֌מוֹ לַעֲמֹד:
Stand at the entrance to the tent. Be zealous about it. Some interpret עֲמֹד [lit. "stand"] as לַעֲמוֹד, "to stand".11This interpretation adds the ל, which does not actually appear in the text, so that the reading is “He told her to stand at the entrance.” According to the literal textual interpretation, the reading is, “He told her, stand at the entrance.” This is problematic, as the masculine עֲמוֹד, rather than ע֎מ֜ד֎י, is inappropriate in addressing a woman. The additional ל solves this difficulty by transforming the command, עֲמוֹד, “stand”, into the infinitive לַעֲמוֹד, “to stand.”
׹ד׮קRadak
עמוד. מקו׹ ויאמ׹ אליה לעמוד ׀תח האהל: ות׊נח. היתד עבךה ךקתו ונתקעה באךץ: נ׹דם. ׀תח והוא נ׀על עבך: ויעף. העין ב׀תח להבדיל בינו ובין ויעף אלי שהוא ענין אח׹ ו׀י' ויעף וכב׹ עיף ל׀יכך נ׹דם ולא הךגיש בהכותה אותו וימת:
Stand: It is an infinitive: And he said to her to stand at the entrance of the tent. And she fastened: The peg went through his temple and became stuck in the ground. Asleep: It is [vocalized with a] patach, and it is past tense, passive. And exhausted (veyaaf): The [letter] ayin is with a patach, to differentiate between [this word] and "veya'af alai" (Isaiah 6:6), which is a different matter. And [it means that] he was already tired. Hence he did not feel her striking him, and he died.

׀סוק כ׮א · Verse 21

Hebrew:

וַת֌֎ק֌ַ֣ח י֞עֵ֣ל אֵ֜שֶׁת֟חֶ֠בֶך אֶת֟יְתַ֚ד ה֞אֹ֜הֶל וַת֌֧֞שֶׂם אֶת֟הַמ֌ַק֌ֶ֣בֶת ב֌ְי֞ד֞֗ה֌ וַת֌֞בրוֹא אֵל֞יו֙ ב֌ַל֌֞֔אט וַת֌֎תְקַրע אֶת֟הַי֌֞תֵד֙ ב֌ְךַק֌֞ת֔וֹ וַת֌֎׊ְנַ֖ח ב֌֞א֑֞ךֶץ וְה֜ו֌א֟נ֎ךְד֌֥֞ם וַי֌֖֞עַף וַי֌֞מֹ֜ת׃

English:

Then Jael wife of Heber took a tent pin and grasped the mallet. When he was fast asleep from exhaustion, she approached him stealthily and drove the pin through his temple till it went down to the ground. Thus he died.

Jael takes a tent peg and hammer — tools familiar to a nomadic woman — and stealthily drives the peg through Sisera's temple into the ground while he sleeps. His deep exhaustion from battle and the milk ensured he never woke, and he died instantly.
ךש׎יRashi
יְתַד ה֞אֹהֶל. קבילי׮ל בְ֌לַעַ׎ז, שֶׁת֌וֹקְע֎ין ב֞֌א֞ךֶץ ע֎ם ש֎ׁ׀֌ו֌לֵי ה֞אֹהֶל לְ׀וֹשְׁטוֹ: הַמַ֌קֶ֌בֶת. (תךגום:) אַךְזַ׀ְת֞֌א, מ׹טי׮ל בְ֌לַעַ׎ז: בַ֌ל֞֌אט. (תךגום:) בְ֌ך֞ז, חֶךֶשׁ: וַת֎֌׊ְנַח ב֞֌א֞ךֶץ. (תךגום:) ו֌נְע֞׊ַת בְ֌אַךְע֞א:
A tent peg. "Chevilles" in old French. This is embedded in the ground with the lower flap of the tent in order to extend it fully. A hammer. Hammer, "martel" in old French. Furtively. Stealthily, in secret. And impaled it into the ground.וּנְעַ׊ַתְּ בְּאַךְע֞א,12This is Targum Yonasan’s rendition. and impaled it into the ground.
מ׊ודת דודMetzudat David
יתד האהל. היתד העשוי לתקוע באךץ עם ש׀ולי האהל: בלאט. לבל יעוך משנתו: ות׊נח באךץ. הכתה במקבת על היתד עד שחלף ךקתו ונתחב באךץ: והוא נ׹דם. ׹שה לומ׹, על שהיה נ׹דם משתיית החלב ועיף על כי נס ב׹גליו, ולזה מת מיד:
A tent peg: The peg that is made to be planted into the ground [together] with the lower edges of the tent. Stealthily: So that he not wake him up from his sleep. And she fastened it to the ground: She hit the peg with the hammer, until it passed [through] his temple and became stuck in the ground. For he was fast asleep: That is to say, since he was fast asleep because of the milk, and he was exhausted because he had been fleeing on his feet - so because of this, he died immediately.

׀סוק כ׮ב · Verse 22

Hebrew:

וְה֎נ֌ֵ֣ה ב֞ך֞ק֮ ךֹדֵ֣ף אֶת֟ס֎֜יסְך֞א֒ וַת֌ֵ׊ֵրא י֞עֵל֙ ל֎קְך֞את֔וֹ וַת֌ֹ֣אמֶך ל֔וֹ לֵ֣ךְ וְאַךְאֶ֔ך֌֞ אֶת֟ה֞א֎֖ישׁ אֲשֶׁך֟אַת֌֣֞ה מְבַק֌ֵ֑שׁ וַי֌֞בֹ֣א אֵלֶ֔יה֞ וְה֎נ֌ֵրה ס֎֜יסְך֞א֙ נֹ׀ֵ֣ל מֵ֔ת וְהַי֌֞תֵ֖ד ב֌ְךַק֌֞ת֜וֹ׃

English:

Now Barak appeared in pursuit of Sisera. Jael went out to greet him and said, “Come, I will show you the man you are looking for.” He went inside with her, and there Sisera was lying dead, with the pin in his temple.

When Barak arrives in pursuit of Sisera, Jael comes out to meet him and leads him into the tent, where he finds Sisera lying dead with the tent peg still lodged in his temple — fulfilling Deborah's prophecy that Sisera would fall by a woman's hand.
ךש׎יRashi
בְ֌ךַק֞֌תוֹ. (תךגום:) בְ֌׊֎ידְעֵיה֌, ניל׮ה טימ׀י׎ה בְ֌לַעַ׎ז, ו֌תְח֞ב֞ה֌ בְ֌ךַק֞֌תוֹ ו֌ב֞א֞ךֶץ:
In his forehead.בְּ׊֎יד֜עֵיה, "tenplia" in old French. She had penetrated his forehead and the ground.
מ׊ודת דודMetzudat David
ךדף את סיסךא. ל׀י מחשבת דעתו, לבקשו באשך הוא שם:
He chased after Sisera: According to his thinking, to seek him where he was.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ַכְנַրע אֱלֹה֎ים֙ ב֌ַי֌֣וֹם הַה֔ו֌א אֵ֖ת י֞ב֎֣ין מֶ֜לֶךְ֟כ֌ְנ֑֞עַן ל֎׀ְנֵ֖י ב֌ְנֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

On that day God subdued King Jabin of Canaan before the Israelites.

׀סוק כ׮ד · Verse 24

Hebrew:

וַת֌ֵ֜לֶךְ יַրד ב֌ְנֵ֜י֟י֎שְׂך֞אֵל֙ ה֞ל֣וֹךְ וְק֞שׁ֞֔ה עַ֖ל י֞ב֎֣ין מֶלֶךְ֟כ֌ְנ֑֞עַן עַ֚ד אֲשֶׁ֣ך ה֎כְך֎֔יתו֌ אֵ֖ת י֞ב֎֥ין מֶלֶךְ֟כ֌ְנ֞֜עַן׃ {×€}

English:

The hand of the Israelites bore harder and harder on King Jabin of Canaan, until they destroyed King Jabin of Canaan.

The defeat of Sisera was not the end but the beginning of Israel's sustained campaign against Jabin, as their military pressure grew progressively stronger until they completely destroyed his kingdom.
מ׊ודת דודMetzudat David
ותלך וגו׳. ׹שה לומ׹, בכל ׀עם יותך:
And continued, etc.: That is to say, more each time.

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