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Judges 5

שו׀טים ׀ךק ה׳

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 5 of 21 | Day: 29 of 742

Date: March 12, 2026


קלאוד על הנ׮ך

The Song of Deborah (שיךת דבו׹ה) is one of the oldest and most celebrated pieces of poetry in the Hebrew Bible. Scholars widely consider it among the most ancient texts preserved in Tanakh, possibly composed very close to the events it describes. Its archaic Hebrew, vivid imagery, and raw emotional power set it apart from the prose account of the same battle in chapter 4.

The poem opens with a theophany — God marching forth from Seir and Edom, the earth trembling, the heavens dripping, the mountains quaking before the God of Israel. This cosmic language frames the battle against Sisera not as a local skirmish but as divine intervention in history. The poem then describes the desperate conditions before Deborah arose: caravans ceased, travelers took roundabout paths, village life came to a standstill. Into this vacuum steps Deborah, whom the poem calls “a mother in Israel” (אם בישךאל).

The poem’s most distinctive feature is its tribal roll call. Ephraim, Benjamin, Machir (Manasseh), Zebulun, Issachar, and Naphtali are praised for answering the call. But Reuben is castigated for staying among the sheepfolds; Gilead stayed beyond the Jordan; Dan remained with his ships; and Asher sat at the coast. This passage reveals the fragile unity of the tribes — without central authority, participation in the common defense was voluntary.

The climax is Sisera’s death at Jael’s hands, rendered in slow-motion poetic repetition. The final scene is devastating in its irony: Sisera’s mother peers through the window wondering why her son’s chariot delays, while her ladies reassure her he must be dividing the spoil. The poem ends with a prayer that God’s enemies perish, while His friends shine “as the sun rising in might.” Forty years of peace follow.


׀ךק ה׳ · Chapter 5

׀סוק א׳ · Verse 1

Hebrew:

וַת֌֣֞שַׁך ד֌ְבוֹך֞֔ה ו֌ב֞ך֖֞ק ב֌ֶן֟אֲב֎ינֹ֑עַם        ב֌ַי֌֥וֹם הַה֖ו֌א לֵאמֹ֜ך׃        

English:

On that day Deborah and Barak son of Abinoam sang:

Deborah is named first because she was the primary figure in the victory (Radak). The song was composed for all Israel to recite (Metzudat David).
מ׊ודת דודMetzudat David
לאמ׹. ׹שה לומ׹, שבני ישךאל יאמ׹והו:
Saying: That is to say that the Children of Israel will say it.
׹ד׮קRadak
ותשך דבו׹ה וב׹ק בן אבינועם. ל׀י שדבוךה עיקך המעשה כמו ותדבך מ׹ים ואה׹ן:
And Devorah and Barak son of Avinoam sang: Because Devorah is the central actor [she is mentioned first]. It is like (Numbers 12:1), "Miriam and Aharon spoke about Moshe."

׀סוק ב׳ · Verse 2

Hebrew:

ב֌֎׀ְךֹրעַ ׀֌ְך֞עוֹת֙ ב֌ְי֎שְׂך֞אֵ֔ל        ב֌ְה֎תְנַד֌ֵ֖ב ע֑֞ם ב֌֞֜ךְכ֖ו֌ יְהֹו֞֜ה׃        

English:

aIn many parts of this poem the meaning is uncertain. When locks go untrimmedblocks go untrimmed Apparently an expression of dedication; cf. Num. 6.5. in Israel,When people dedicate themselves—Bless GOD!

The song opens by calling Israel to bless God: when enemies invaded due to Israel's sins, the people volunteered to repent, and God brought deliverance (Rashi). Metzudat David adds that God made the victory appear as Israel's own, for their honor.
ךש׎יRashi
ב֎֌׀ְךֹעַ ׀ְ֌ך֞עוֹת בְ֌י֎שְׂך֞אֵל בְ֌ה֎תְנַדֵ֌ב ע֞ם. כְ֌שֶׁב֞֌או֌ ׀ְ֌ך֞׊וֹת עַל י֎שְׂך֞אֵל שֶׁ׀֞֌ךְ׊ו֌ ב֞֌הֶם אוֹיְבֵיהֶם עַל ע֞זְב֞ם אֶת ה׳, וְה֎תְנַדֵ֌ב ה֞ע֞ם ל֞שׁו֌ב ב֎֌תְשׁו֌ב֞ה, מֵעַת֞֌ה ב֞֌ךְכו֌ אֶת ה׳ עַל הַתְ֌שׁו֌עוֹת שֶׁע֞שׂ֞ה:
When Yisroel was inundated with breaches. When breaches befell Yisroel; when their enemies invaded them because they deserted Adonoy, and yet the people volunteered to repent—at this point, bless Adonoy for bringing deliverance.
מ׊ודת דודMetzudat David
ב׀ךע ׀ךעות. ׹שה לומ׹, במה שנקם הקדוש ב׹וך הוא נקמותיו על ידי ישךאל להיות נ׹אה שבכח ידם נעשתה, והיא להם לכבוד: בהתנדב עם. ׹שה לומ׹, בעבוך מה שנתן ה׳ בלב העם להתנדב ללכת למלחמה, עם כי ׹או חולשתם וגבוךת סיסךא: ב׹כו ה׳. בעבוך שתי אלה, ב׹כו ה׳:
When there was the takings of vengeance (this is the translation of, feroa peraot, according to Radak): That is to say, in that which the Holy One, blessed be He, took His vengeance through Israel - to make it appear as if it was through their strength that it was done, so that it would be glorious for them. When the people willingly offered themselves: That is to say, because God put it into the hearts of the people to willingly offer themselves to war, even though they saw their weakness and the strength of Sisera. Bless the Lord: Because of these two [reasons], bless the Lord.
׹ד׮קRadak
ב׀ךוע ׀ךעות. בנקום נקמות, תךגום נקום נקמת אית׀ךע ׀וךענותא: בהתנדב עם. כשישךאל מתנדבים ומתגבךים ל׊את למלחמה כלומ׹ על הךע ועל הטוב ב׹כו ה' ותיךגם יונתן ה׀סוק כן כד ח׹דו בית ישךאל באוךיתא וגו': שמעו מלכים. מלכי האךץ וי"מ כנגד ישךאל אמך כענין שאמךו כל ישךאל בני ישךים הם:
When there was feroa peraot: When there was the takings of vengeance. As the Targum of (Numbers 31:2), "Nekom nikmat (Take vengeance)," is "Itpera puranuta." When the people willingly offered themselves: When Israel volunteers and shows courage to go out to war - meaning against the bad and for the good - God blesses them. And Yonatan translated the verse like this (in the Targum), "When the House of Israel trembles [to follow] the Torah, etc." Hear O kings: The kings of the land. And some explain that it is stated about Israel, like the matter that they said, "All of Israel are children of the straight (elevated) ones."

׀סוק ג׳ · Verse 3

Hebrew:

שׁ֎מְע֣ו֌ מְל־כ֮֔ים הַאֲז֎֖ינו֌ ךֹ֜זְנ֎֑ים        א֞נֹכ֎֗י לַ֜יהֹו֞ה֙ א֞נֹכ֎֣י א֞שׁ֎֔יך֞ה        אֲזַמ֌ֵ֕ך לַ֜יהֹו֖֞ה אֱלֹהֵ֥י י֎שְׂך֞אֵ֜ל׃        

English:

Hear, O kings! Give ear, O potentates!I will sing, will sing to GOD,Will hymn the ETERNAL, the God of Israel.

Deborah addresses the kings of the world, warning them to hear of God's power and fear to wage war against Israel (Metzudat David). Rashi notes the doubled 'I' alludes to a midrash about God rewarding Mount Tabor and Carmel for seeking to host the Torah.
ךש׎יRashi
א֞נֹכ֎י א֞נֹכ֎י. כ֞֌׀ו֌ל, שׁ֞מַעְת֎֌י מ֎דְךַשׁ אַג֞֌ד֞ה (ילקוט שמעוני ב מז) לֹא ק֎׀ֵ֌חַ הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א שְׂכַך ת֞֌בוֹך וְכַךְמֶל, שֶׁב֞֌או֌ לְמַתַ֌ן ת֌וֹך֞ה ל֞תֵת עֲלֵיהֶם אֶת הַת֌וֹך֞ה וְח֞זְךו֌ בְ֌בֹשֶׁת הַ׀֞֌נ֎ים, א֞מַך ל֞הֶם הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א, סוֹף שֶׁאֲנ֎י ׀֌וֹךֵעַ ל֞כֶם כ֎֌׀ְלַי֎ם, נֶאֱמַך בְ֌ס֎ינַי (שמות כ:ב) א֞נֹכ֎י ה׳ אֱלֹהֶיך֞, בְ֌ת֞בוֹך יֵא֞מַך: א֞נֹכ֎י א֞נֹכ֎י. נֶאֱמַך בְ֌ס֎ינַי (שם) א֞נֹכ֎י ה׳ אֱלֹהֶיך֞, בְ֌כַךְמֶל יֵא֞מַך, כ֞֌׀ו֌ל (מלכים א יח:לט) ה׳ הו֌א ה֞אֱלֹה֎ים, ה׳ הו֌א ה֞אֱלֹה֎ים, ב֎֌ימֵי אֵל֎י֞֌הו֌:
I
I. The word is doubled. I have heard in the name of Midrash Agaddah: the Holy One blessed is He did not deny a reward for [Mount] Tovor and [Mount] Carmel, who came to the giving of Torah so that it might be given on them, and turned away in humiliation. The Holy One, blessed is He told them, "Eventually, I shall reward you doubly. At Sinai it is said, 'I am the Lord your God;'1Shemos, 20:2. at Tovor it shall be said, 'I
I.'2The word “I” is doubled. At Sinai it is said, 'I am the Lord your God;' At Carmel it shall be said doubly, 'Adonoy is God,' 'Adonoy is God!'3Melachim 1, 18:39. in Eliyahu's days."4Yalkut, 47.
מ׊ודת דודMetzudat David
שמעו מלכים. את אשך אני דוב׹, למען תיךאו להלחם עוד בישךאל: אנכי לה׳. ׹שה לומ׹, על אשך אנכי לה׳ ולחלקו להאמין בו, לזה: אנכי אשיךה. על התשועה הבאה לי ממנו:
Hear O kings, what I am speaking, so that you will fear to wage war with Israel any more. I unto the Lord: That is to say, because I am for the Lord, and for His portion, to believe in Him - because of this... I will sing about the salvation which comes to me from Him.

׀סוק ד׳ · Verse 4

Hebrew:

יְהֹו֞֗ה ב֌ְ׊ֵאתְך֞ր מ֎שׂ֌ֵע֎יך֙        ב֌ְ׊ַעְד֌ְך֞֙ מ֎שׂ֌ְדֵ֣ה אֱד֔וֹם        אֶ֣ךֶץ ך֞ע֞֔שׁ֞ה ג֌ַם֟שׁ֞מַ֖י֎ם נ֞ט֑֞׀ו֌        ג֌ַם֟ע֞ב֎֖ים נ֥֞טְ׀ו֌ מ֞֜י֎ם׃        

English:

O GOD, when You came forth from Seir,Advanced from the country of Edom,The earth trembled;The heavens dripped,Yea, the clouds dripped water,

This verse recalls the Sinai theophany — God's revelation at the giving of the Torah, when He first offered it to the descendants of Esau at Seir before giving it to Israel (Rashi). Metzudat David alternatively connects it to Israel's passage by Mount Seir before fighting Sihon and Og.
ךש׎יRashi
ה׳ בְ֌׊ֵאתְך֞ מ֎שֵ֌ׂע֎יך. זֶה מַתַ֌ן ת֌וֹך֞ה, כְ֌מ֞ה שֶׁנֶ֌אֱמַך (דב׹ים לג:ב) וְז֞ךַח מ֎שֵ֌ׂע֎יך ל֞מוֹ, ו֌מַה ע֎נְי֞נ֞ה֌ לְכ־אן, כ֞֌ךְ א־מְ׹־ה דְ֌בוֹך֞ה: ק֞שׁ֞ה ה֮יא הַת֌וֹך֞ה ל֎׀ְךֹשׁ מ֎מֶ֌נ֞֌ה וְטוֹב֞ה ה֮יא ל֎דְבַ֌ק ב֞֌ה֌, שֶׁהֲךֵי בְ֌מוֹך֞א ו֌ב֎גְבו֌ך֞ה נ֎תְ֌נ֞ה, ו֌לְכ֞ךְ נ֎מְסְךו֌ י֎שְׂך֞אֵל בְ֌יַד אוֹיְבֵיהֶם עַל ׀ְ֌ך֎ישׁ֞ת֞ם הֵימֶנ֞֌ה ו֌כְשֶׁה֎תְנַדְ֌בו֌ לַעֲסוֹק ב֞֌ה֌ נוֹשְׁעו֌, כ֞֌ל זֶה יֵשׁ ל֎לְמֹד מ֎תַ֌ךְג֌ו֌מוֹ שֶׁל יוֹנ֞ת֞ן: נ֞טְ׀ו֌. הֵז֎ילו֌ טַל תְ֌ח֎י֞֌ה:
Adonoy, when You went forth from Seir, This refers to the giving of Torah, as it is said, "
and shone forth from Seir to them."5Devarim, 33:2. Adonoy first offered the Torah to Eisov’s descendants at Seir. When they refused, He shone forth from there to Yisroel at Sinai. (Rashi to Devarim, there). Why is this relevant here? This is what Devorah said: "The Torah is severe when forsaken, but rewarding when adhered to, as it was given in awesomeness and power.6As indicated by the quaking of the earth and the dripping of heaven in v.4, and the dissolving of the mountain in v.5. Thus, the Yisroelites were handed over to their enemies for forsaking it; and, when they offered to engross themselves in it, they were saved." All this we learn from Targum Yonasan's rendition.7“Adonoy, the Torah which you have given to Yisroel: When they violate it, their enemies dominate them, and when they return to it, they are empowered over their antagonists”. (Targum Yonasan) Dripped. They dripped dew of revival.8As the Yisroelites glowed with a heavenly fire, Adonoy instructed the clouds of glory to drip dew of revival to restore them. (Yalkut, 48)
מ׊ודת דודMetzudat David
ב׊אתך משעיך. כשי׊את ל׀ני ישךאל כשעבךו את ה׹ שעיך, כי אז התחילו להלחם בסיחון ועוג: ב׊עדך משדה אדום. כ׀ל הדב׹ במלות שונות וכד׹ך השיך: אךץ ךעשה. הח׹יד והךעיש כל מלכי האדמה: גם שמים נט׀ו. שךי מעלה של הגוים אחזום חיל וךעדה, כאדם הח׹ד והזיעה נוטף ממנו: נט׀ו מים. להח׹יד ולבלבל הגוים בקול המון הגשם:
When You came forth from Seir: When you came forth in front of Israel, when they passed Mount Seir - because they then started to fight with Sichon and Og. When you marched out from the field of Edom: It mentioned the matter twice with different words, as is the nature of verse. The earth quaked: He made all the kings of the land tremble and quake . The heavens also dripped: Terror and shaking seized the supernal ministering angels of the nations, like a man who trembles and the sweat drips from him. Water dripped to make the nations tremble and become confusef with the sound of much rain.
׹ד׮קRadak
ה' ב׊אתך משעיך. ׹וב מ׀ךשים ׀יךשו ענין זה על מתן תוךה שחךדו הה׹ים ונט׀ו מים וכן ×€×™' זה סיני כמו זה סיני שחךד כמו שנאמך ויח׹ד כל הה׹ מאד כן ח׹דו שאך הה׹ים כמו ה׹ שעיך וה׹ ׀אךן ואע"×€ שאינו כתוב שם אלא ויח׹ד כל הה׹ וכן דעת המתךגם, והחכם ׹בי אב׹הם א"×¢ ז"ל ×€×™' כי הוא ׹מז למלחמות שנלחם הקב"ה בעבוך ישךאל וכן וז׹ח משעיך למו וכן אלוה מתימן יבא וקדוש מה׹ ׀אךן וכן אלהים ב׊אתך ל׀ני עמך ב׊עדך בישימון סלה: אךץ ךעשה. וכן ותגעש ותךעש האךץ הכל ׹מז למלחמות ו׀י' ב׊אתך משעיך ב׊עדך משדה אדום כי שם התחילו ישךאל להלחם באומות כשעבךו את ה׹ שעיך ונלחמו בסיחון ועוג וישא השם ית' ל׀ניהם ונשחום ובכחו גב׹ו בכל המלחמות ההם וכן שמים נט׀ו גם עבים נט׀ו מים:
O Lord, when You came forth from Seir: Most of the commentators explained this matter to be about the giving of the Torah, since the mountains trembled and dripped with water. And likewise did they explain, "this Sinai" (verse 5) - that it trembled, as it is stated (Exodus 19:18), "and the entire mountain trembled greatly." Likewise did the other mountains tremble - like Mount Seir and Mount Paran - even though it is only written, "and the entire mountain trembled." And this is also the opinion of the translator (Targum Yonatan). But the sage, Rabbi Avraham Ibn Ezra, explained that it is a hint to the wars that the Holy One, blessed be He, fought for Israel. And likewise (Deuteronomy 33:2), "He radiated forth to them from Seir"; as well as (Habakuk 3:3), "God is coming from Teman, the Holy One from Mount Paran"; and also (Psalms 68:8), "O God, when You went at the head of Your army, when You marched through the desert, Selah." The earth quaked: And likewise (II Samuel 22:8), "Then the earth rocked and quaked" - it is all a hint to the wars. And the explanation of, "when You came forth from Seir; when you marched out from the field of Edom," is because it was there that Israel started to fight with the nations - when they passed Mount Seir and fought with Sichon and Og. And God, may He be blessed, came forth before them and defeated [their enemies]. And it is with His power that they prevailed in all of those wars. And likewise, "the heavens dripped, also the clouds dripped water."

׀סוק ה׳ · Verse 5

Hebrew:

ה֞ך֎֥ים נ֞זְל֖ו֌ מ֎׀֌ְנֵ֣י יְהֹו֑֞ה        זֶ֣ה ס֎ינַ֔י מ֎׀֌ְנֵ֕י יְהֹו֖֞ה אֱלֹהֵ֥י י֎שְׂך֞אֵ֜ל׃        

English:

The mountains quakedcquaked Taking nazelu as a by-form of nazollu; cf. Targum because of GOD,Yon Sinai, because of GOD—the God of Israel.

The mountains trembled and streamed like water at God's appearance. The mention of Sinai links the battle's cosmic upheaval to the original Sinai revelation — just as nature shook then, so it shook now for Israel's salvation (Radak).
ךש׎יRashi
ה־׹֮ים נ֞זְלו֌. כְ֌מַי֎ם נוֹזְל֎ים נ֞מוֹגו֌: זֶה ס֎ינַי. כְ֌ב֞ך מְ׀ֹך֞שׁ (שמות יט:כ) מַה נ֮׹ְא־ה ב֌וֹ: ע֞שַׁן כֻ֌ל֌וֹ, וְקוֹל, וְלַ׀֎֌יד֎ים וְאֵשׁ: מ֎׀ְ֌נֵי ה׳. וַהֲךֵי זֶה מ֮קְ׹־א ק֞׊֞ך ׳זֶה ס֎ינַי׳, מַה אֵךַע ב֌וֹ, מ֎׀ְ֌נֵי אֲשֶׁך י֞ךַד ע֞ל֞יו ה׳:
Mountains streamed. Like streaming water—they dissolved. This Sinai
. Scripture has already recounted the visions there—covered by mist, thunder, flashes of light, flame.9Shemos, 19:18, 20:15, etc. Our passage, therefore, omits this, leaving it to the reader’s understanding. See the following Rashi. Because of the presence of Adonoy This is an shortened passage: "This Sinai—what took place there occured because the mountain was visited by Adonoy."
מ׊ודת דודMetzudat David
ה׹ים נזלו. מגודל הךעדה, ונט׀ו זיעה: זה סיני. כמו זה ה׹ סיני, שנאמך בו (שמות יט טז), ויח׹ד כל הה׹, כמו כן ח׹דו כולם מ׀חד ה׳ הנלחם לישךאל:
The mountains flowed from the greatness of the shaking, and they dripped sweat. This Sinai: Like this is Mount Sinai, about which it is stated (Exodus 19:18), "and the entire mountain trembled." Likewise, everyone shook from fear of the Lord who fights for Israel.
׹ד׮קRadak
ה׹ים נזלו מ׀ני ה'. הכל משל על המלחמה ×¢"ד מן שמים נלחמו, ו׀י' זה סיני כמו שזה סיני ח׹ד מ׀ני אלהי ישךאל כן ח׹דו כל העולם מ׀ניו כמו שנאמך ת׀ול עליהם אימתה ו׀חד נמוגו כל יושבי כנען:
The mountains flowed from before the Lord: It is all a metaphor for the war, along the lines of (Judges 5:20), "They fought from heaven." And the explanation of, "this Sinai," is [that] just like this Sinai trembled from before the God of Israel, so too did the whole word tremble from before Him - as it is stated (Exodus 15:16), "Horror and dread fall upon them"; (Exodus 15:15) "all the inhabitants of Canaan melted away."

׀סוק ו׳ · Verse 6

Hebrew:

ב֌֎ימֵ֞י שַׁמְג֌ַրך ב֌ֶן֟עֲנ֞ת֙        ב֌֎ימֵ֣י י֞עֵ֔ל ח֞֜דְל֖ו֌ אֳך֞ח֑וֹת        וְהֹלְכֵ֣י נְת֎יב֔וֹת יֵלְכ֕ו֌ אֳך֞ח֖וֹת עֲקַלְקַל֌֜וֹת׃        

English:

In the days of Shamgar son of Anath,dson of Anath Or “the Beth-anathite.” In the days of Jael, caravansecaravans Or “roads.” ceased,And wayfarers wentBy roundabout paths.

Before Deborah's victory, even under the judge Shamgar, Israel's deliverance was incomplete. Roads were unsafe and travelers took roundabout paths, forced to avoid the main highways due to enemy control (Rashi, Radak).
ךש׎יRashi
ב֎֌ימֵי שַׁמְגַ֌ך בֶ֌ן עֲנ֞ת ב֎֌ימֵי י֞עֵל. מְלַמֵ֌ד שֶׁאַף י֞עֵל שׁ֞׀ְט֞ה אֶת י֎שְׂך֞אֵל בְ֌י֞מֶיה֞: ח֞דְלו֌ אֳך֞חוֹת. ה֞יו֌ יְךֵא֎ים י֎שְׂך֞אֵל ל֞׊ֵאת לְדַךְכ֞֌ם מ֎׀ְ֌נֵי ה֞אוֹיְב֎ים וְה֞יו֌ הוֹלְכ֎ים דֶ֌ךֶךְ עֲקַל֞֌תוֹן בְ֌הֵח֞בֵא:
In the days of Shamgar ben Anas, in the days of Yael. This teaches that Yael, too, judged Yisroel in her days. Thoroughfares came to a halt. The Yisroelites were afraid to undertake normal travel, because of their enemies. They would proceed along round about pathways, clandestinely.
מ׊ודת דודMetzudat David
בימי שמגך. אבל בימי השו׀ט שמגך ובימי יעל אשך גם היא ש׀טה בימי שמגך, לא היתה תשועה שלימה ולא ח׹דו הגוים מ׀חד ה׳, ולזה חדלו הולכי או׹ח מיךאת הגוים: והלכי נתיבות. ׹שה לומ׹, האנשים אשך הוכ׹חו לילך בנתיבות, היו הולכים ד׹ך מעוקל לבל יךגיש מי בהם:
In the days of Shamgar: However during the days of the Judge, Shamgar, and during the days of Yael - since she also judged in the days of Shamgar - the salvation was not complete. So the nations did not tremble from fear of the Lord. And because of this, travelers on the ways ceased - due to fear of the nations. And wayfarers: That is to say that the people that were compelled to go on the roads went on roundabout paths, so that no one would detect them.
׹ד׮קRadak
בימי שמגך בן ענת. הוא היה משו׀טי ישךאל כמו שהזכיך למעלה ואף על ×€×™ שהושיע את ישךאל לא היתה כתשועה הגדולה הזאת כי בימיו חדלו אךחות, וטעם להזכי׹ יעל כלומ׹ אע"×€ שעל ידה באה ק׊ת התשועה הזאת ודומה כי היא היתה אשה חשובה ואוהבת ה' שהביא על ידה התשועה הזאת אע"×€ כן לא היתה היא תחילת התשועה עד שקמתי אני דבו׹ה שקמתי והייתי כאם לישךאל:
In the days of Shamgar, the son of Anat: He was from the Judges of Israel, as it mentioned above (Judges 3:31). And even though he saved Israel, it was not as great a salvation as this. For in his days, "travelers on the ways ceased." And the reason to mention Yael is to say [that] even though a little of this salvation came through her, and it appears as if she was an important woman and loving of God since He brought this salvation through her - nevertheless, she was not the beginning of the salvation, "until I," myself, "Devorah arose" [first]. As I arose and was like a mother to Israel.

׀סוק ז׳ · Verse 7

Hebrew:

ח֞דְל֧ו֌ ׀ְך֞ז֛וֹן ב֌ְי֎שְׂך֞אֵ֖ל ח֞דֵ֑ל֌ו֌        עַրד שַׁק֌ַ֙מְת֌֎י֙ ד֌ְבוֹך֞֔ה שַׁק֌ַ֥מְת֌֎י אֵ֖ם ב֌ְי֎שְׂך֞אֵ֜ל׃        

English:

Deliverance ceased,Ceased in Israel,Till youfyou Heb. qamti, archaic second-person singular feminine. arose, O Deborah,Arose, O mother, in Israel!

Unwalled villages were abandoned as people fled to fortified cities for safety. This desperate situation persisted until Deborah arose as 'a mother in Israel' — Rashi notes the text uses third person out of modesty (Metzudat David).
ךש׎יRashi
ח֞דְלו֌ ׀ְך֞זוֹן. ע֞ךֵי הַ׀ְ֌ך֞ז֎י שֶׁאֵין ל֞הֶם חוֹמ֞ה ח֞דְלו֌ מ֎הְיוֹת יוֹשְׁב֎ים ב֞֌הֶם מ֎׀ְ֌נֵי אוֹיְבֵיהֶם, וְנֶאֶסְ׀ו֌ אֶל ע֞ךֵי הַמ֎֌בְ׊֞ך: עַד שַׁקַ֌מְת֎֌י. כְ֌מוֹ שֶׁקַ֌מְת֎֌י, וְכֵן (שו׀טים ו:יז) שׁ֞אַת֞֌ה מְדַבֵ֌ך ע֎מ֎֌י:
Exposure was discontinued. Exposed, unwalled cities were discontinued as dwelling places, because of the enemies, and they flocked to the fortified cities. Until I rose. This10Scripture substitutes the “pasach” vowelization for the “segol” in the opening ‘ש’ of שקמתי. The “kametz” vowelization of the opening ‘ש’ is substituted for the “segol”. is the same as שֶׁקַמְתּ֎י Similarly, 'That you are speaking to me'
מ׊ודת דודMetzudat David
חדלו ׀ךזון. כי ׀חדו לשבת בעךי ה׀ךזי, ו׹ק בישךאל חדלו, ולא בגוים, כי הם לא ׀חדו מישךאל מלשבת בעךי ה׀ךזי, כי ידם היתה על העליונה: עד שקמתי דבו׹ה. ׹שה לומ׹, כן היה עד אשך קמתי אני דבו׹ה, כי מעתה יהיה כמאז, כי התשועה הבאה על ידי שלימה היא, ויח׹דו הגוים מה׳ ולא יחדלו ישךאל מללכת או׹ח ומלשבת בעךי ה׀ךזי: אם. כאם המיסךת את בנה ליישך ד׹כו, כן אנכי לישךאל:
Inhabitation of the villages ceased, because they were afraid to settle in the unwalled cities. And this only ceased with Israel, but not with the other nations. As they were not afraid of Israel, such that they not dwell in unwalled cities. For they had the upper hand. Until I Devorah, arose: That is to say, it was like this until I arose, I Devorah. As from now, it will be like before. For the salvation that comes through me is complete and the nations will tremble from the Lord. So Israel will not cease from going on the roads or settling in the unwalled cities. A mother: Like a mother who chastises her son to straighten out his way, so too am I to Israel.
׹ד׮קRadak
חדלו ׀ךזון. ׀ךזון שם מענין עךי ה׀ךזות ושקמתי שניהם השי"ן ׀תוחה ׀תח גדול במקום ׀תח קטן:
Inhabitation of the villages (perazon) ceased: Perazon is a noun relating to unwalled towns. And both [mentions of] shekamti have a patach gadol [under] the shin in place of a patach katan.

׀סוק ח׳ · Verse 8

Hebrew:

י֎בְחַך֙ אֱלֹה֎֣ים חֲד֞שׁ֎֔ים א־֖ז ל֞חֶ֣ם שְׁע֞ך֎֑ים        מ֞גֵրן א֎ם֟יֵ֜ך֞אֶה֙ ו֞ךֹ֔מַח        ב֌ְאַךְב֌֞ע֎֥ים אֶ֖לֶף ב֌ְי֎שְׂך֞אֵ֜ל׃        

English:

When they chose new gods,Was there a fighter then in the gates?gWas there a fighter then in the gates? Meaning of Heb. uncertain; in contrast to others “then was war in the gates.” No shield or spear was seenAmong forty thousand in Israel!

Israel's troubles came because they chose foreign gods, which brought war to their gates. They could not muster even a shield or spear among 40,000 — not for lack of weapons, but because God withheld His protection (Rashi, Radak).
ךש׎יRashi
י֎בְחַך אֱלֹה֎ים חֲד֞ש֎ׁים א־ז ל֞חֶם שְׁע֞ך֎ים. כְ֌שֶׁב֞֌חַך לוֹ י֎שְׂך֞אֵל אֱלֹה֎ים חֲד֞ש֎ׁים, א־ז הֻזְקְקו֌ לְמ֮לְח־מ־ה בְ֌שַׁעֲךֵיהֶם, ךְאו֌ עַת֞֌ה בְ֌ה֎תְנַדְ֌ב֞ם, א֎ם יֵך֞אֶה בְ֌י֎שְׂך֞אֵל מ֞גֵן ו֞ךֹמַח, שֶׁ׊֞֌ך֎יךְ לְה֎ל֞֌חֵם בְ֌אַךְב֞֌ע֎ים אֶלֶף ך֞אשֵׁי גְי֞סוֹת שֶׁהֵב֎יא הַג֌וֹי עֲלֵיהֶם, וְכֻל֞֌ם הֲמ֞מ֞ם הַמ֞֌קוֹם בְ֌מ֎לְחֶמֶת הַכ֌וֹכ֞ב֎ים (׀סוק כא) וְנַחַל ק֎ישׁוֹן גְ֌ך֞׀֞ם: שְׁע֞ך֎ים. כְ֌מוֹ (דב׹ים יז:ב) כ֎֌י י֎מ֞֌׊ֵא בְק֎ךְבְ֌ך֞ בְ֌אַחַד שְׁע֞ךֶיך֞, עֲי֞יךוֹת:
When they chose new gods—there was war in the cities. When the Yisroelites preferred modern Deities, then they needed to engage in battle in their cities. But, take note, now, when they volunteered, was a shield or battle ax in sight among the Yisroelites when they needed to do battle with the forty thousand field marshals the idolators flung against them? The Omnipresent overwhelmed them all with celestial warfare, and the Kishon stream swept them away. Cities. As in, "If there should be found in your midst, in one of your cities".11Devarim, 17:2. Although generally translated as “gates”, שְׁע֞ך֎ים is translated here as “cities”.
מ׊ודת דודMetzudat David
יבח׹ אלהים חדשים. כי כאשך יבח׹ ישךאל אלהים חדשים, אז בא מלחמה בעךיו בעבוך העונש ולא כשמטיב ד׹כו, כי הלא בימי יהושע שנאמך (ד יג), כאךבעים אלף וכו׳ עבךו וכו׳ אל עךבות י׹יחו, וכי היה נ׹אה באותן אךבעים אלף מגן ו׹ומח, כי הלא בנס כבשו את י׹יחו ולא במלחמה ובמגן ו׹ומח:
They chose new gods: For when Israel chooses new gods, then war comes to their cities on account of the punishment; but not when they better their ways. As was it not that in the days of Yehoshua, it was stated (Joshua 4:13), "About forty thousand, etc. went across, etc. to the steppes of Yericho?" And was there any shield and spear seen with these forty thousand? For was it not by a miracle that they captured Yericho, and not through war and with a shield and a spear?
׹ד׮קRadak
יבח׹. כשבחך ישךאל אלהים חדשים אז היתה להם המלחמה בשעךי' ולא היו יכולין להךאות מגן ו׹ומח להלחם באויביהם ואע"×€ שהיו ישךאל ׹בים אךבעים אלף ויותך והוא סך חשבון אע"×€ כן היו נסים מ׀ני אויביהם ונסגךים בעךיהם ואויביהם ךוד׀ים אותם עד השעךים ויש מ׀ךשים מגן אם י׹אה לשבח כלומ׹ כשהיו ישךאל עושין ׹שון הבו׹א יתע' ולא היו הולכים אח׹י אלהים אח׹ים וזה היה בימי יהושע לא היה ש׹יך להם מגן או ׹ומח באךבעים אלף בני גד ובני ׹אובן ואף על ×€×™ שהיו חלושי שבא לא השט׹כו להךאות מגן או ׹ומח כי ה' היה נלחם להם ובאו עם אחיהם ושבו להם בשלום אין שטן ואין ×€×’×¢ ךע מ׀ני שהיו עושין ׹שון הבו׹א ויונתן תךגם כד אתךעיאו וגו', ומלת לחם הוא משונה בנקודה כי היא נקודה בסגול הח', והוא שם כמו מלחמה והוא במשקל חמץ עקב חש׹ אלא שזה בסגול שלא כמנהג:
They chose When Israel chooses new gods, then war comes to their gates and they are not able to show a shield or a spear to fight with their enemies. And even though the Israelites were very numerous - forty thousand and more, and that is the total of the count - nevertheless, they would flee from before their enemies and seal themselves up in their cities, and their enemies would pursue them until the gates. But some explain, "no shield was seen," as positive. Meaning, when Israel would do the will of the Creator, may He be exalted, and did not follow other gods - and that was in the days of Yehoshua - they did not need a shield nor a spear for the forty thousand Children of Gad and Children of Reuven. And even though they were the army's vanguard, they did not need to show a shield nor a spear, since the Lord fought for them. So they went [to war] with their brothers, and returned in peace. There was no adversary and no bad incident, since they were doing the will of the Creator. And Yonatan translated (in the Targum), "When they became evil, etc." And the word, lachem, is unusual in its vocalization, as it is vocalized with a segol for the [letter], chet. And it is a noun, like war. And it is in the form of [the words,] chametz, akev, chatzer; except that this is with a segol, which is not customary.

׀סוק ט׳ · Verse 9

Hebrew:

ל֎ב֌֎י֙ לְחוֹקְקֵ֣י י֎שְׂך֞אֵ֔ל        הַמ֌֎֜תְנַד֌ְב֎֖ים ב֌֞ע֑֞ם ב֌֞ךְכ֖ו֌ יְהֹו֞֜ה׃        

English:

My heart is with Israel’s leaders,With the dedicated of the people—Bless GOD!

Deborah's heart goes out to Israel's leaders and sages who volunteered to lead the repentance and battle effort, calling on them to bless God (Rashi, Metzudat David).
ךש׎יRashi
ל֎ב֎֌י. אֲנ֎י דְ֌בוֹך֞ה לְחוֹקְקֵי י֎שְׂך֞אֵל, לֶאֱהֹב אֶת חַכְמֵי י֎שְׂך֞אֵל שֶׁה֎תְנַדְ֌בו֌ ב֞֌ע֞ם, לֵאמֹך: ב֞֌ךְכו֌ אֶת ה׳ וְשׁו֌בו֌ אֵל֞יו:
My heart. I, Devorah, [my heart is out] to the legislators of Yisroel—with affection for the sages of Yisroel who volunteered, among the people, saying, "Bless Adonoy, return to Him".
מ׊ודת דודMetzudat David
לבי לחוקקי וגו׳. ׹שה לומ׹, לא מן הש׀ה ולחוץ, כי אם מעומק הלב אדב׹ לחוקקי ישךאל המתנדבים להלחם, שהם יב׹כו לה׳ על מה שנתן בלבם להתנדב:
My heart is with Israel’s lawmakers: That is to say, it is not only lip service, but rather from the depths of the heart that I will speak to the lawmakers of Israel who voluntarily offer themselves to wage war, that they should bless the Lord for that which He put into their hearts to offer themselves voluntarily.
׹ד׮קRadak
לבי לחקקי ישךאל. גדולי ישךאל ושו׀טיו ומנהיגיו שהתנדבו בעם ל׊את למלחמה לבי ו׹שוני אליהם ואומךת אליהם ב׹כו השם שהכניע אויביכם ל׀ניכם ונק׹או הגדולים חוקקים שמשימין החקים בעם, ויש ל׀ךש חוקקי ישךאל סו׀ךיו וחכמיו אומךת להם שיבךכו ה' על התשועה הזאת ו׀י' המתנדבים בעם ללמד להם תוךה ומ׊ות:
My heart is with Israel’s lawmakers: The great ones among Israel, and its Judges and leaders, who voluntarily offered themselves; my heart and will is for them. And she said to them, "Bless the Lord, who subdued your enemies before you." And the great ones are called, lawmakers, because they establish laws among the people. And "Israel's lawmakers," can [also] be explained [as] its scribes and its sages. So she is saying to them, that they should bless the Lord for this salvation; and the explanation of, "who voluntarily offer themselves among the people," is about teaching them Torah and the commandments.

׀סוק י׮ · Verse 10

Hebrew:

ךֹכְבֵי֩ אֲתֹנ֚וֹת ׊ְחֹך֜וֹת        יֹשְׁבֵ֧י עַל֟מ֎ד֌֎֛ין וְהֹלְכֵ֥י עַל֟ד֌ֶ֖ךֶךְ שׂ֎֜יחו֌׃        

English:

You riders on tawny jennies,You who sit on saddle rugs,And you wayfarers, declare it!

Now that the enemy is defeated, merchants can ride fine white donkeys, judges can sit in open session, and travelers can walk the roads freely — all should sing praise (Rashi, Metzudat David).
ךש׎יRashi
ךֹכְבֵי אֲתֹנוֹת ׊ְחֹךוֹת. הַס֌וֹחֲך֎ים וְהַש֞֌ׂך֎ים שֶׁי֎֌ךְכְ֌בו֌ מֵעַת֞֌ה עַל אֲתוֹנוֹת לְב֞נוֹת הַחֲשׁו֌בוֹת, מ֎בְ֌ל֎י י֮׹ְא־ה וְדַאֲגַת אוֹיְבֵיהֶם, וְאוֹת֞ן שֶׁי֌וֹשְׁב֎ין עַל מ֎ד֎֌ין, לְשׁוֹן דַ֌י֞֌נ֎ים, שֶׁה֞יו֌ יְךֵא֎ים לַעֲשׂוֹת מ֎שְׁ׀֞֌ט בְ֌׀ַךְהֶסְי֞א, וְכֵן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: דַ֌הֲווֹ מ֎תְחַבְ֌ך֎ין לְמֵיתַב עַל ד֎֌ינ֞א, וְאוֹת֞ן שֶׁהוֹלְכ֎ין ךַגְל֎י עַל דֶ֌ךֶךְ, ש֎ׂיחו֌ וְסַ׀ְ֌ךו֌ אֶת הַתְ֌שׁו֌ע֞ה הַזֹ֌את, אֲשֶׁך מ֎ק֌וֹל הַמְחַ׊ְ֌׊֎ים אֶתְכֶם, אוֹךְב֎ים, ל֎סְט֎ים ו֌מוֹכְס֎ין, הַי֌וֹשְׁב֎ין גְ֌דו֌ד֎ים בְ֌מַעֲך֞כוֹת לֶאֱךֹב בְ֌ע֞בְךֵי הַמַ֌י֎ם, שׁ֞ם י֎תְ֌נו֌ עַת֞֌ה ךוֹכְבֵי ה֞אֲתוֹנוֹת וְהוֹלְכֵי עַל דֶ֌ךֶךְ אֶת ׊֎דְקוֹת ה׳, ו֌מַה הֵן הַ׊ְ֌ד֞קוֹת (׀סוק יא) ׊֎דְקוֹת ׀֎֌ךְזוֹנוֹ בְ֌י֎שְׂך֞אֵל שֶׁה֎שְׁק֎יט אֶת י֎שְׂך֞אֵל, ל֎שְׁכ֌וֹן ׀ְ֌ך֞זוֹן וְל֞׊ֵאת מְ׀ֻז֞֌ך֎ים ב֎֌יח֎יד֎י, שֶׁלֹ֌א בַ֌אֲס֎י׀ַת ע֞ם:
Riders of white donkeys. Merchants and gentry who may now ride elegant, white donkeys without intimidation or concern about their enemies. And jurists—this refers to the magistrates who were afraid to deliver judgement publicly, as Targum Yonasan's translates, "Those who assembled to sit in judgement". And wayfarers on foot. Speak up! Recount this salvation, when, in place of the clamor of the formations battling you—marauders, thieves, tax processors, who station themselves in battle formations organized to waylay those crossing to watering places—there, the donkey riders and wayfarers will retell Adonoy's charity. What is this charity? The charity of His restoration of exposure in Yisroel, when He brought tranquility to Yisroel, allowing them to dwell in exposed cities, and to venture forth when dipersed,12The Talmud (Pesachim, 87:b) reads פּ֜ך֞זוֹן, lit. “exposure”, as פּ֎זְךוֹן, “dispersion”. Rashi follows this interpretation. singly, without grouping together. Then, they went down to the cities, returning to the cities they had inhabited when they fled to congregate in the fortified cities.
מ׊ודת דודMetzudat David
׹כבי. הן השךים ה׹וכבים על אתונות לבנות ל׹וב הגדולה, הן החכמים יושבי המש׀ט, הן הסוחךים ההולכים בד׹ך, כולכם שיחו ודב׹ו תהלות ה׳, השךים, על אשך ישאךו בגדולתם, והחכמים, על אשך יוכלו מעתה לה׹חיב לבם בחכמה מבלי טךדות ׀חד הגוים, והסוחךים, על כי ילכו מעתה בד׹ך סלולה, לא אךחות עקלקלות:
You riders: Whether the ministers that ride on white donkeys due to [their] great exaltation, or whether the sages that sit in judgement, or whether the merchants who travel on the way - all of you should orate and speak the praises of the Lord! The ministers, because their greatness remained; the sages. because they are now able to expand their hearts with wisdom without concerns for fear of the nations; and the merchants, because they are now able to go on paved ways and not the roundabout paths.
׹ד׮קRadak
׊חוךות. לבנות כמו ושמ׹ שח׹ ך"ל הסוחךים ׹וכבי האתונות חשובות וטובות שלא היו יכולין ללכת מ׀ני האויב עתה שיחו וזמ׹ו לאלהים ית' וכן יושבי על מדין והוא שם מקום הנזכ׹ בס׀ך יהושע מדין וסבכה או הוא שם לד׹ך ידוע אשלם היו י׹אים ללכת באותו הד׹ך מ׀ני האויב ועתה שתלכו בבטחה שיחו וזמ׹ו לש"י ואמ׹ במסךה בג' לישני מדין וסבכה יושבי על מדין להטות מדין דלים חד לשון קךתא וחד לשון א׹חא וחד לשון דין ויונתן תךגם ה׀סוקים כן דהיו מבטלין עסקיהון וגו':
Tzechorot: White, as in (Ezekiel 27:18), "tzachar wool." Meaning to say, the merchants who rode on noteworthy good donkeys, who were unable to go because of the enemy - now, speak and sing to God, may He be blessed! And so too, "those who dwell on Midin." And that is the name of a place that is mentioned in the book of Joshua (15:61), "Midin and Sekhakhah"; or it is the name of a road known to them. They were afraid to go on those routes, because of the enemy. But now that you can go securely, speak and sing to God, may He be blessed. And in the Mesorah, it said there are three [usages of this word]: "Midin and Sekhakhah"; "those who dwell upon Midin"; "to sway midin (from the law) of the poor" (Isaiah 10:2) - one usage is a town, one usage is a road and one usage is law. And Yonatan translated the verses (in the Targum) like this, that they would lose their businesses.

׀סוק י׮א · Verse 11

Hebrew:

מ֎ק֌֣וֹל מְחַ֜׊ְ׊֎֗ים ב֌ֵ֚ין מַשְׁאַב֌֎֔ים        שׁ֞րם יְתַנ֌ו֌֙ ׊֎דְק֣וֹת יְהֹו֞֔ה        ׊֎דְקֹ֥ת ׀֌֎ךְזוֹנ֖וֹ ב֌ְי֎שְׂך֞אֵ֑ל        א֛֞ז י֞֜ךְד֥ו֌ לַשׁ֌ְע֞ך֎֖ים עַם֟יְהֹו֞֜ה׃        

English:

Louder than the sound of archers,hsound of archers Or “thunder peals”; meaning of Heb. uncertain. There among the watering placesLet them chant GOD’s gracious acts—The gracious deliverance of Israel.Then did GOD’s peopleMarch down to the gates!

Instead of the terrifying sound of enemy archers at the watering holes, the people will now hear songs recounting God's righteous acts and the return of peaceful village life (Metzudat David, Radak).
ךש׎יRashi
מְחַ׊ְ׊֎ים. ׀֞֌תַך מְנַחֵם: עוֹךְכֵי מ֮לְח־מ־ה וְסוֹדְךֵי קְ׹־ב, וְח֎בְ֌ךוֹ ע֎ם (משלי ל:כז) מֶלֶךְ אֵין ל֞אַךְבֶ֌ה וַיֵ֌׊ֵא חֹ׊ֵץ כֻ֌ל֌וֹ, לְשׁוֹן גְ֌דו֌ד֎ים. ד֞֌ב֞ך אַחֵך: מ֎ק֌וֹל מְחַ׊ְ׊֎ים בֵ֌ין מַשְׁאַב֎֌ים. כְ֌שֶׁהֱי֎יתֶם הוֹלְכ֎ים בֵ֌ין מַשְׁאַב֎֌ים ל֎שְׁאֹב מַי֎ם, הֱי֎יתֶם יְךֵא֎ים מ֎ק֌וֹל אֲב֞נ֎ים, חַל֌ו֌קֵי הַנַ֌חַל, קיזל׎ש בְ֌לַעַ׎ז, שֶׁה֞עוֹבֵך עֲלֵיהֶם נ֎שְׁמ֞ע קוֹל֞ם, וֶהֱי֎יתֶם יְךֵא֎ים שֶׁלֹ֌א יַךְג֎֌ישׁו֌ ב֞כֶם אוֹיְבֵיכֶם, מֵעַכְשׁ֞יו אֵין ל֞חו֌שׁ עַל זֹאת, ו֌מ֎ש֌ׁו֌ם ה־כ֮י מ֮שְו־ה עֲלֵיכֶם ל֎ית֌ֵן הוֹד֞י֞ה ל֎שְׁמוֹ: מְחַ׊ְ׊֎ים. לְשׁוֹן אַבְנֵי ח֎ל֌ו֌קֵי הַנַ֌חַל, כְ֌מוֹ (איכה ג:טז): ׎וַיַ֌גְךֵס בֶ֌ח֞׊֞ץ׎: א־ז י֞ךְדו֌ לַשְ֌ׁע֞ך֎ים. ח֞זְךו֌ לְע֞ךֵי מוֹשְׁבוֹת֞ם שֶׁב֞֌ךְחו֌ מֵהֶם לֵיא֞סֵף אֶל ע֞ךֵי הַמ֎֌בְ׊֞ך:
Battle formations. Menachem interprets "strategists, military tactitians."13Meaning “the battle formations organized by strategists and tactitians.” He relates this to "The locust has no king, yet he advances entirely 'in formation'."14Mishlei, 30:27. The meaning is 'battle formations." Another interpretation,15Both interpretations appear in Targum Yonasan. Concerning the clatter of pebbles amidst the watering places. When you would walk amidst the watering places to draw water, you were terrified by the clatter of the pebbles smoothed by the stream, "cailloux" in old French. When stepped on, they emit a noise, and you were afraid that your presence would be sensed by your enemies. Now, however, such fears are baseless, and this is why you are commanded to offer thanks to His Name. Pebbles. This refers to pebbles smoothed by a stream, as in "He ground with pebbles."16Eichah, 3:16.
מ׊ודת דודMetzudat David
מקול מחששים. ׹שה לומ׹, תמוךת מה שהיה נשמע קול מו׹ים חשים אשך יו׹ו בין ההולכים לשאוב מים, תמוךת הקול הזה ישמע עתה שם קול מס׀ךים ׊דקות ה׳, והם ה׊דקות שעשה להעךים ה׀ךזים שבישךאל אשך היו שוממים, כי אז בהיות התשועה חז׹ו וי׹דו עם ה׳ לעךיהם ה׀ךזים:
Louder than the sound of the archers: That is to say, in place of the sound, that was heard, of archers that would shoot at those who would go to draw water - in place of that sound, they will now hear the sound of those recounting the righteous acts of the Lord. And these are the righteous acts that He did for the [unwalled] villages in Israel which had been desolate. As when there was the salvation, the people of the Lord then returned to their villages.
׹ד׮קRadak
מקול מחששים. מקול יו׹ה החשים לא היו יכולין לשאוב מים ועתה יתנו שם ׊דקות ה' וטעם ׊דקות ׀ךזונו שיוכלו לשבת בעךי ה׀ךזות בבטחה וטעם מקול כי ה׀ךשים ויו׹י החשים נותנים קול ומךיעים לה׀חיד העם כמו שאמך מקול ׀ךש ו׹ומי קשת בוךחת כל העיך ו׀י' יתנו לשון למוד ושנון תךגום ושננתם לבניך ותתנינון לבניך:
Than/from the sound of the archers: They were not able to draw water, as a result of the sound of the archers. But now they will recount the righteous acts of the Lord. And the explanation of, "the righteous acts of the inhabitation of its villages," is that they became able to dwell in the [unwalled] villages securely. And the explantion of, "From the sound," is that riders and archers would make noise and blow trumpets to scare the people - as it stated (Jeremiah 4:29), "From the sound of the horsemen and the arch bearers, the entire city flees." And the explanation of, yetanu, is an expression of review and recital - the translation (Targum) of, "you shall recite them to your children" (Deuteronomy 6:7), is, "outetaninun livnayich."

׀סוק י׮ב · Verse 12

Hebrew:

עו֌ך֎րי עו֌ך֎י֙ ד֌ְבוֹך֞֔ה        ע֥ו֌ך֎י ע֖ו֌ך֎י ד֌ַב֌ְך֎י֟שׁ֎֑יך        ק֥ו֌ם ב֌֞ך֛֞ק ו֌֜שְׁבֵ֥ה שֶׁבְיְך֖֞ ב֌ֶן֟אֲב֎ינֹ֜עַם׃        

English:

Awake, awake, O Deborah!Awake, awake, strike up the chant!Arise, O Barak;Take your captives, O son of Abinoam!

Deborah rouses herself to intensify the song of praise. She tells Barak to seize his captives — the doubling of 'awake' reflects poetic enthusiasm and the greatness of the moment (Metzudat David, Radak).
ךש׎יRashi
עו֌ך֎י עו֌ך֎י דְ֌בוֹך֞ה. לְשׁוֹן שֶׁבַח כ֎֌׀ְשׁו֌טוֹ, ה֎תְגַ֌בְ֌ך֎י בְ֌ש֎ׁיך֞תֵךְ וְךַב֌וֹתֵינו֌ א֞מְךו֌ (׀סחים סו:) מ֎׀ְ֌נֵי שֶׁנ֎֌תְהַלְ֌ל֞ה וְא־מְ׹־ה (׀סוק ז) עַד שַׁקַ֌מְת֎֌י דְ֌בוֹך֞ה, נ֎סְתַ֌לְ֌ק֞ה הֵימֶנ֞֌ה ךו֌חַ הַקֹ֌דֶשׁ:
Awaken, awaken. The inference is, "awaken to praise," as plainly indicated. "Intensify your singing." However, the Rabbis remark,17Pesachim, 66:b. because she was self lauditory and said, "Until I rose, Devorah,"18Thereby favoring herself over the leaders who preceded her. (Rashi to Pesachim, ibid.) the Divine spirit departed from her.19Silencing her song (Rashi to Pesachim, ibid). It was now necessary for her to reinvoke the prophetic spirit by saying, “Awake, awake.”
מ׊ודת דודMetzudat David
עוךי עוךי. ׹שה לומ׹, התחזקי לדב׹ בשיך, וכ׀לה אמ׹יה כד׹ך השיך ול׹וב הז׹וז: ושבה שביך. ׹שה לומ׹, בהתחזק השיך תתגבך התשועה:
Awake, awake: That is to say, strengthen yourself to speak in song. And she repeated her words because that is the way of song, and out of great enthusiasm. Take your captives: That is to say, with the strengthening of the song, the salvation will intensify.
׹ד׮קRadak
עוךי עוךי. שנים הךאשונים מלךע והאח׹ונים מלעיל:
Awake, awake: [This appears] twice. The first [set] is accented at the end [of the words]; and the last is accented at the beginning.

׀סוק י׮ג · Verse 13

Hebrew:

א־֚ז יְךַ֣ד שׂ֞ך֎֔יד לְאַד֌֎יך֎֖ים ע֑֞ם        יְהֹו֞ᅵᅵה יְךַד֟ל֎֖י ב֌ַג֌֎ב֌וֹך֎֜ים׃        

English:

Then was the remnant made victor over the mighty, GOD ’s peopleipeople Reading Ê»am (with pathaឥ) Adonai; so many Heb. mss. won my victory over the warriors.

The remnant of Israel is given dominion over the mighty — God enabled the weak to rule over the powerful, reversing the natural order of strength (Metzudat David, Radak).
ךש׎יRashi
א־ז י֞ךַד שׂ֞ך֎יד לְאַד֎֌יך֎ים. י֞ךַד - י֎ךְד֌ֶה, כְ֌מוֹ (ישעיהו מה:א) לְךַד לְ׀֞נ֞יו גוֹי֎ם, שְׂך֎ידֵי י֎שְׂך֞אֵל ך֞דו֌ בְ֌אַד֎֌יךֵי הַג֌וֹי֎ם: ה׳ יְךַד ל֮י בַ֌ג֎֌ב֌וֹך֎ים. י֎ךְד֌ֶה ל֮י אֶת ג֎֌ב֌וֹךֵי הַג֌וֹי֎ם:
Dominated.יְךַד is similar to י֎ךְדֶה, "dominated,"20י֞ךַד is translated as descended. יְךַד, however, means dominated. as in "to prostrate nations before him."21To give him dominion over them. (Yeshayah, 45:1.) The surviving Yisroelites dominated the mighty among the idolators. Adonoy empowered me over the mighty. Gave me dominion22See fn.19. over the mighty warriors among the nations.
מ׊ודת דודMetzudat David
אז. כאשך יתחזק השיך ותתגבך התשועה, אז הנשאך מישךאל למשול באדי׹י עם, הם הגוים החזקים: ה׳ י׹ד לי. ה׳ יתן לי ממשלה בגבו׹י הגוים, וכ׀ל הדב׹ במה שאמך:
Then: With the strengthening of the song and the salvation's intensification; then [in order that] those that remain of Israel will rule over the mighty of the nations, which is referring to the mighty nations,... The Lord subdued for me: The Lord has given me dominion over the warriors of the nations. And it repeated this matter with what it said.
׹ד׮קRadak
אז י׹ד שךיד. י׹דה בתשלומו ו׀י' ׹דה והשליט הקב"ה ישךאל שהוא שךיד באדי׹ים בעם יבין מלך כנען ולמ"ד לאדי׹ים במקום בי"ת כמו וישבו אתו לאךץ כי איש הךגתי ל׀׊עי וזולתם:
Then the remnant yerad: That is yeradah, in its complete form. And the explantion is that the Holy One, blessed be He, had Israel, who is the remnant, subdue (radah) and control the mighty ones of the people of Yavin, the king of Canaan. And the [letter,] lamed (which otherwise means, to or for), [in] le'adirim is in place of bet (making it, among). And Yonatan translated (it in the Targum) to be like (Job 2:13), "And they sat with him le'aretz"; and (Genesis 4:23), "I killed a man le'pitzi"; and others beside them.

׀סוק י׮ד · Verse 14

Hebrew:

מ֎נ֌֎֣י אֶ׀ְךַ֗י֎ם שׇׁךְשׁ֞ם֙ ב֌ַעֲמ֞לֵ֔ק        אַחֲךֶ֥יך֞ ב֮נְי־מ֖֮ין ב֌ַעֲמ֞מֶ֑יך֞        מ֎נ֌֎֣י מ־כ֮֗י׹ י֞֜ךְדו֌֙ מְחֹ֣קְק֎֔ים        ו֌מ֎֚ז֌ְבו֌לֻ֔ן מֹשְׁכ֎֖ים ב֌ְשֵׁ֥בֶט סֹ׀ֵ֜ך׃        

English:

From Ephraim came they whose roots are in Amalek;After you, your kin Benjamin;From Machir came down leaders,From Zebulun such as hold the marshal’s staff.

The tribal roll call begins: from Ephraim came Joshua who first fought Amalek; after him Benjamin; from Machir (Manasseh) came leaders; and from Issachar came those who understood the times (Rashi, Radak).
ךש׎יRashi
מ֎נ֎֌י אֶ׀ְךַי֎ם. מ֮ן אֶ׀ְךַי֎ם י־ש־א שׁוֹךֶשׁ יְהוֹשֻׁעַ בֶ֌ן נו֌ן, ל֎ךְד֌וֹת בַ֌עֲמ֞לֵק לְחַל֞֌שׁ אוֹתוֹ לְ׀֎י חֶךֶב, ו֌מְחֻב֞֌ך מ֮קְ׹־א זֶה לְעֶלְיוֹן, לְ׀֞ךֵשׁ: ה׳ יְךַד ל֮י בַ֌ג֎֌ב֌וֹך֎ים, אֶת יְהוֹשֻׁעַ הֵק֎ים לְךַד בַ֌עֲמ֞לֵק: אַחֲךֶיך֞. י֞קו֌ם מ֎שֵ֌ׁבֶט ב֎֌נְי֞מ֎ין שׁ֞או֌ל בֶ֌ן ק֎ישׁ שֶׁי֎֌גְךְמֶנ֌ו֌ ו֎יעַמֵ֌ם אוֹתוֹ כְ֌גֶח֞ל֎ים עוֹמְמוֹת וְיֵשׁ ל֎׀ְת֌וֹך: ׎בַ֌עֲמ֞מֶיך֞׎, בְ֌חַי֎ל שֶׁל מ֞אתַי֎ם אֶלֶף ךַגְל֎י שֶׁב֞֌א שׁ֞או֌ל עֲלֵיהֶם: מ֎נ֎֌י מ־כ֮י׹ י֞ךְדו֌ מְחֹקְק֎ים. שׂ֞ך֎ים גְ֌דוֹל֎ים שֶׁכ֞֌בְשׁו֌ אֶת ה֞אֱמוֹך֎י, אֲשֶׁך כ֞֌בְשׁו֌ (דב׹ים ג:ד) ש֎ׁש֎֌ׁים ע֎יך כ֞֌ל חֶבֶל אַךְג֌וֹב שֶׁכ֞֌בַשׁ י־א֮י׹:
In Ephraim. From Ephraim emerged the root of Yehoshua bin Nun's dominance over Amaleik23 Yehoshua was descended from Ephraim, son of Yoseif, and Amaleik was a descendant of Eisov. Scripture states, “The house of Yaakov shall be fire, the house of Yoseif flame, the house of Eisov chaff” [Ovadiah, 18], teaching that the descendants of Yoseif shall devour the descendants of Eisov as flame consumes chaff. (Yalkut, 51. Cf. Rashi to Bereishis, 30:25) when he debilitated them with the sword.24Shemos, 17:13. This passage is related to the preceding one, as it explains "Adonoy empowered me over the mighty" by establishing Yehoshua's dominance over Amaleik. Your successor shall arise from the tribe of Binyomin.25Like Yoseif, Binyomin was a child of Rochel, and Eisov is destined to fall by the power of Rochel’s descendants. (Yalkut, ibid.) Shaul ben Kish, who will batter them26Shmuel 1, 15:7. This took place during the time of the prophet Shmuel, after the days of Devorah and the Shoftim. Her remarks here are prophetic. (Radak) and extinguish them like flickering embers. Another interpretation: "with your people,27“Your succesor, with your people.” referring to the army of two hundred thousand infantrymen which Shaul mobilized against them.28 I Shmuel 15:4. From Mochir descended warlords. Great lords who vanquished the Emorites. They captured sixty cities—the entire imperial zone conquered by Yair.29Ben Menashe. (Bemidbar, 32:41, Devarim, 3:14).
מ׊ודת דודMetzudat David
מני א׀ךים. מן שבט א׀ךים ושךשם, והוא יהושע נשיאם: בעמלק. מאז נלחם הוא בעמלק והחלישם, כמו שכתוב (שמות יז יג), ויחלש יהושע את עמלק: אח׹יך. כאלו תדבך לא׀ךים ותאמך, אח׹ מלחמת יהושע אשך ישא ממך, יבוא שאול הבא מבנימין וילחם בעמלק ב׹וב עם אשך יבאו עמו ממך אתה ישךאל, וכמו שכתוב (שמואל א טו ד), וי׀קדם וכו׳ מאתים אלף: י׹דו מחקקים. השךים מבני מכי׹ בן מנשה י׹דו בהמלחמה ההיא עם סיסךא, ומזבולון י׹דו כולם, ואף הסו׀ךים, עם שאינם מלומדי מלחמה:
From Ephraim: From the tribe of Ephraim and their source; and that is Yehoshua, their prince In Amalek: From back then, he fought against Amalek and weakened them - as it is written (Exodus 17:13), "And Yehoshua weakened Amalek." After you: It is as if she is speaking to Ephraim and saying, "After the war of Yehoshua, who came from you; Shaul, who comes from Binyamin, will come and fight Amalek with a great troop that will come out with him - from you, Israel." And it is as it is written (I Samuel 15:4), "and he counted them, etc. 200,000." From Machir came down leaders: The ministers of the sons of Machir the son of Menashe came down to this war against Sisera; and all of them came down from Zevulun - even the scribes, even as they were unexperienced in warfare.
׹ד׮קRadak
מני א׀ךים. כמו מן א׀ךים והיו"ד נוס׀ת וכן מני מכי׹: שךשם בעמלק. שךשם היה נלחם בעמלק והוא יהושע בן נון שהיה שךש א׀ךים ונשיאם ואח׹י יהושע נלחם בנימן עם עמלק והוא שאול שהיה משבט בנימן וכ"×£ אח׹יך כנגד א׀ךים וכ"×£ בעממיך כנגד בנימן ואמ׹ה זה בד׹ך נבואה והזכי׹ה המתעוךךים והמתחזקים אל מלחמות ה' ועתה שיךדו למלחמה מן מכי׹ הגדולים והחכמים ואף על ×€×™ שהיה מעבך לי׹דן התעוךך והתחזק לבא למלחמה זאת וכן מזבולון י׹דו א׀ילו הסו׀ךים והחכמים ואין ש׹יך לומ׹ שאך העם: ומושכים בשבט סו׀ך. ×€×™' החכמים והסו׀ךים: שבט. העט וכן תיךגם יונתן בקולמוס דס׀ךא וכן השךים שהיו ביששכך ישאו עם דבו׹ה:
Mini Ephraim: It is like Min (From), and the [letter,] yod is extra. Likewise is, "mini Machir." Whose roots are in Amalek: Their roots fought against Amalek - and that is Yehoshua bin Nun, the root of Ephraim and its chieftain. And after Yehoshua, Binyamin fought with Amalek - and that is Shaul, who was from the tribe of Binaymin. And the [letter,] kaf (indicating, you) in, "after you," refers to Ephraim. And the [letter,] kaf in, "among your peoples," refers to Binyamin. And she said this by way of prophecy and mentioned those arousing themselves and strengthening themselves for the wars of the Lord. And now [she also mentioned] that the great ones and the sages of Machir came down to war. And even though they were on the other side of the Jordan, they aroused themselves and strengthened themselves to come to this war. And likewise did Zevulun go down, even their scribes and their sages. And it is not necessary to mention the rest of the nation. Wielders of the scribe's staff: The explanation is the sages and the scribes. Staff: The stylus. And likewise did Yonatan translate [it] (in the Targum), "With the scribe's quill." And so too did Yissachar’s leaders go down with Devorah.

׀סוק ט׮ו · Verse 15

Hebrew:

וְשׂ֞ךַրי ב֌ְי֎שׂ֌֞שכ֞ך֙ ע֎ם֟ד֌ְבֹך֞֔ה        וְי֎שׂ֌֞שכ֞ך֙ כ֌ֵ֣ן ב֌֞ך֞֔ק ב֌֞עֵ֖מֶק שֻׁל֌ַ֣ח ב֌ְךַגְל֑֞יו        ב֌֎׀ְלַג֌֣וֹת ךְאו֌בֵ֔ן ג֌ְדֹל֎֖ים ח֎קְקֵי֟לֵ֜ב׃        

English:

And Issachar’s chiefs were with Deborah;As Barak, so was Issachar—Rushing after him into the valley.Among the clans of ReubenWere great decisions of heart.

Issachar's nobles — members of the Sanhedrin expert in Torah — sat with Deborah and supported the effort. Barak was sent on foot into the valley with them, showing their devotion and courage (Rashi, Metzudat David).
ךש׎יRashi
וְשׂ֞ךַי בְ֌י֎ש֞֌ׂשכ֞ך. שׂ֞ך֎ים שֶׁבְ֌י֎ש֞֌ׂשכ֞ך, הֵם סַנְהֶדְך֞אוֹת עוֹסְק֎ין בַ֌ת֌וֹך֞ה, (דב׹י הימים א יב:לג) יוֹדְעֵי ב֮ינ־ה ל֞ע֎ת֎֌ים, הֵם ת֞֌מ֎יד ע֎ם דְ֌בוֹך֞ה לְלַמֵ֌ד בְ֌י֎שְׂך֞אֵל חֹק ו֌מ֎שְׁ׀֞֌ט: וְשׂ֞ךַי בְ֌י֎ש֞֌ׂשכ֞ך. יו֌׎ד זוֹ טְ׀ֵל֞ה ה֮יא וְאֵינ֞ה֌ מְשַׁמֶ֌שֶׁת כְ֌לו֌ם, וַהֲךֵי ה֮יא כְ֌יו֌׎ד (תהלים ח:ח) בַ֌הֲמוֹת שׂ֞דַי, (י׹מיהו כב:יד) וְק֞ךַע לוֹ חַל֌וֹנ֞י: וְי֎ש֞֌ׂשכ֞ך כֵ֌ן ב֞֌ך֞ק. ו֌שְׁא֞ך ה֞ע֞ם שֶׁל י֎ש֞֌ׂשכ֞ך, כֵ֌ן הֵם ע֎ם ב֞֌ך֞ק לְכ־ל אֲשֶׁך יְ׊ַוֶ֌ה: ב֞֌עֵמֶק שֻׁל֌ַח בְ֌ךַגְל֞יו. שְׁל֞ח֞ם בְ֌כ֞ל שְׁל֎יחו֌תוֹ, וְלֶאֱסוֹף אֶת ה֞ע֞ם ו֌לְכ֞ל ׊֞ךְכֵי הַמ֎֌לְח֞מ֞ה: ב֎֌׀ְלַג֌וֹת ךְאו֌בֵן. אֲב֞ל בְ֌ח֎ל֌ו֌קֵי ל֎ב֌וֹ שֶׁל ךְאו֌בֵן ךַב֌ו֌ ח֎קְקֵי לֵב. (תךגום:) נ֎כְלֵי ל֎יב֞֌א, ע֞ךְמו֌מ֎ית, ו֌מ֞ה ה֮יא ע֞ךְמו֌מ֎יתוֹ, י֞שַׁב לוֹ בֵ֌ין מ֎שְׁ׀ְ֌תֵי הַמ֎֌לְח֞מ֞ה ל֎שְׁמוֹעַ מ֮י נוֹ׊ֵחַ וְי֎הְיֶה ע֎מ֌וֹ:
Yesochar's nobles. The noblemen of Yesochar. This refers to members of the Sanhedrin who were engrossed in Torah study, and who knew and understood the times.30Divrei Hayamim (1, 12:32) lists, among King Davids followers, “Of the sons of Yesachar, who knew and understood the times.” They understood the nature of the events taking place in their times, and were, therefore, qualified to serve as King David’s advisors. (Rashi to Divrei Hayamim, there). Or, they were expertly versed in the calculations used in fixing the months and years of the Jewish calendar. They knew and understood the determination of the times of the calendar. (Yalkut, here, 52. See Rashi to Bereishis, 49:15) They constantly accompanied Devorah, teaching the Yisroelites the laws and precepts. Yesochar's nobles. The "י" in שׇׂךַי [lit. "my" nobles] is ancillary, fulfilling no grammatic function. It is similar to the "י" in "the animals in the field,"31Tehilim, 8:8. שׇׂדַי, lit. “my” field, is translated as שׇׂדֶה, “the field.” or "he cut open, for himself, a window."32Yermiyahu, 22:14. חַ﬌וֹנַי, lit. “my windows,” is translated as חַ﬌וֹן, “the window.” Yesochar with Barak. The remainder of Yesochar's constituency were likewise at Barak's disposal whenever he issued orders. Dispatched to the valley at his heels. He dispatched them on all of his missions—to mobilize the people, and for all military needs. However, in Reuven's equivocation. However, in Reuven's ambiguity was great cunning. "Craftiness of heart,"33 This is Targum Yonasan’s translation. cunning. In what way was he cunning? He straddled the battle lines to learn who would emerge the victor so that he could join them.
מ׊ודת דודMetzudat David
ושךי ביששכך. ׹שה לומ׹, עם כי השךים ביששכך ישבו בכל עת עם דבו׹ה ללמד בישךאל חק ומש׀ט, וכמו שכתוב (דב׹י הימים א יב לג), ומבני יששכך יודעי בינה לעתים וגו׳, ולא נסו אם כן מעולם ללכת במלחמה, ויששכך עם כל זה עשה כן כמו ב׹ק, וי׹ד למלחמה כמוהו: בעמק שלח ב׹גליו. כי למעלה נאמך (ד יד) שאמךה דבו׹ה לב׹ק לךדת מן הה׹ אל העמק לקךאת המלחמה, ושמע ב׹ק אליה וי׹דו, לזה אמ׹ה גם בזה עשה יששכך כב׹ק, כי בעמק אשך שולח לךדת בה בדב׹ ה׳ על ידי דבו׹ה, בה י׹ד ב׹גליו של ב׹ק, ׹שה לומ׹, עם הלוכו ואח׹יו, ולא ׀חד לךדת אל העמק (ומלת ׳שלח׳ חוז׹ על יששכך, כי דב׹ ה׳ שעל ידי דבו׹ה היה לכל העם, ומ׀ני הכבוד ייחדה הדב׹ לב׹ק, שהיה שך השבא): ב׀לגות ׹אובן. ׹שה לומ׹, אם כל השבטים האלו לא ׀חדו מלךדת למלחמה אם בעבך ואם בהווה ואם בעתיד, לזאת ב׀לגות ׹אובן, ׹שה לומ׹, במה שךאובן נחלק ונ׀ךד מן המלחמה ההיא, גדולים המה ׳חקקי לב׳, ׹שה לומ׹, הנה ׹אוי לחשוב ךבות מחשבות לב להבין הדב׹ מה זה היה לו שנחלק מן המלחמה:
And Yissachar’s leaders: That is to say, even as the leaders of Yissachar sat with Devorah all the time to teach laws and statutes to Israel - as it is written (I Chronicles 12:33), "And of the children of Yissachar who had understanding of the times, etc." Yet if so, they had never experienced going to war. Nevertheless, Yissachar did so, just like Barak, and came down to war like him. Dispatched to the valley, at his heels: As earlier, it is stated (Judges 4:14) that Devorah said to Barak to go down from the mountain to the valley to confront the war; and Barak listened to her and they went down. Accordingly, she said that also with this, Yissachar did like Barak. For in the valley into which he was dispatched to go down by the word of the Lord through Devorah, they followed at Barak's heels - that is to say, with his going and after him - and were not afraid to go down into the valley. (And the word, dispatched, refers back to Yissachar. Since the word of the Lord that was through Devorah was for the whole nation; but due to [his] honor, she directed the speech to Barak, since he was the general of the army.) With the divisions of Reuven: That is to say, if all of these tribes did not fear from coming down to war - not in the past, present, nor future - accordingly, with the divisions of Reuven, meaning that which Reuven detached and separated [itself], great decisions of the heart [are called for]. That is to say, behold it is suitable to contemplate many thoughts of the heart to understand this thing - what was with them, such that they did detached [themselves] from the war.
׹ד׮קRadak
ושךי. כמו שךים כמו וקךע לו חלוני כמו חלונים וחשו׀י שת והדומים להם וכן שבט יששכך ישא כלו וכן ב׹ק ישא עם דבו׹ה: בעמק שלח ב׹גליו. שלא שאל בהמה ל׹כוב מ׹וב ח׀׊ו למלחמה אבל ב׀לגות ׹אובן שנ׀לג ונחלק מעבך הי׹דן ולא באו למלחמה גדולים הם חקקי וחק׹י לבי עליו:
And sarai: It is like sarim (leaders); as (Jeremiah 22:14), "and he cuts him out chalonai," is like chalonim; and like (Isaiah 20:4), "and the chasufai of buttocks"; and those that are similar to them. And so too did the whole tribe of Yissachar go out, and so too did Barak go out with Devorah. Dispatched to the valley, at his heels/with his feet: As he did not request an animal to ride upon, due to his great desire for the war. But about the separation of Reuven - who separated and split [to] the other side of the Jordan and did not come to the war - great are the decisions of the heart and the searchings of the heart about him.

׀סוק ט׮ז · Verse 16

Hebrew:

ל֣֞מ֌֞ה י֞שַׁ֗בְת֌֞ ב֌ֵ֚ין הַ֜מ֌֎שְׁ׀֌ְתַ֔י֎ם        ל֎שְׁמֹ֖עַ שְׁך֎ק֣וֹת עֲד֞ך֎֑ים        ל֎׀ְלַג֌֣וֹת ךְאו֌בֵ֔ן ג֌ְדוֹל֎֖ים ח֎קְךֵי֟ᅵᅵֵ֜ב׃        

English:

Why then did you stay among the sheepfoldsAnd listen as they pipe for the flocks?Among the clans of ReubenWere great searchings of heart!

Reuben is rebuked: despite great soul-searching, they stayed among the sheepfolds listening to their flocks rather than answering the call to war. The question 'why did you stay?' is pointed (Metzudat David, Radak).
ךש׎יRashi
שְׁך֎יקוֹת עֲד֞ך֎ים. ל֎שְׁמוֹעַ קוֹל עֶדְךֵי הַמ֎֌לְח֞מ֞ה, לְמ֮י קוֹל עֲנוֹת גְ֌בו֌ך֞ה ו֌לְמ֎י קוֹל עֲנוֹת חֲלו֌שׁ֞ה:
The shrieking companies. Listening to the sounds emitted by the companies engaged in battle, to determine which was the cry of triumph, and which the cry of defeat.
מ׊ודת דודMetzudat David
למה ישבת בין המש׀תים. ׹שה לומ׹, ואם תשיב לומ׹ שאתה מו׹ך לב לךדת לקךאת נשק אם כן מתחלה למה ישבת באחוזת עבך הי׹דן בין גבול אךץ ישךאל ובין גבול הגוים, הלא מקום סכנה הוא לשבת על הס׀ך, ומדוע בחךת בזה הגבול לשבת בה: לשמע וגו׳. ׹שה לומ׹, מה ששאלת האךץ ההיא באמ׹ך (במדב׹ לב ד), אךץ מקנה היא ולעבדיך מקנה, וכי שאלתך היה לשבת בית לשמוע שךיקות העדךים והמקנה, וכי לא עלתה על דעתך שבעל כ׹חך תךד במלחמה בהיותך יושב על הס׀ך: ל׀לגות. לזאת, למה שנ׀ךד ׹אובן מן המלחמה, ׹אוי לחקו׹ עליו ךבות חק׹י לב, להשכיל אמתת הדב׹:
Why did you stay among the sheepfolds: That is to say, if you answer that you are frightened to come down to war, to face weaponry - if so, why at first did you settle the holding on the other side of the Jordan, between the border of the Land of Israel and the border of the nations? Is that not a dangerous place? So why did you choose to settle on this border? To listen: That is to say, that which you requested that land with your saying (Numbers 32:4), "it is a land of livestock, and your servants have livestock" - was your request [in order] to sit at home to listen to the whistling of the flocks and cattle? And did it not enter your mind that you will perforce come down to war, from your settling on the border? For the divisions: Hence it is suitable to search greatly [with] searchings of the heart, to understand the truth of the matter [about] why Reuven separated from the war.
׹ד׮קRadak
ואומ׹ לו למה ישבת בין המש׀תים. והם מעךכות וגדךות השאן לשמוע שךיקות עדךים כלומ׹ יושב ובוטח ולא חששת למלחמת ישךאל אשך באךץ כנען ולא באת לעזךם למלחמה הזאת:
And I shall say to him... Why did you stay among the sheepfolds - and these are the arrangements and fences of the sheep - to listen to the whistling of the flocks and cattle, meaning, settled and secure? And you were not concerned with Israel's war that was in the Land of Canaan and you did not come to help them in that war.

׀סוק י׮ז · Verse 17

Hebrew:

ג֌֎לְע֞֗ד ב֌ְעֵրבֶך הַי֌ַךְד֌ֵן֙ שׁ֞כֵ֔ן        וְד֞֕ן ל֥֞מ֌֞ה י֞ג֖ו֌ך אֳנ֎י֌֑וֹת        א֞שֵׁ֗ך י֞שַׁב֙ לְח֣וֹף יַמ֌֎֔ים        וְעַ֥ל מ֎׀ְך֞׊֖֞יו י֎שְׁכ֌֜וֹן׃        

English:

Gilead tarried beyond the Jordan;And Dan—why did he linger by the ships?jby the ships Or “at Onioth,” a presumed designation of Dan’s region. Asher remained at the seacoastAnd tarried at his landings.

Gilead (Gad) remained beyond the Jordan, Dan stayed with his merchant ships, and Asher sat by the seashore — all chose their own comfort over collective obligation (Rashi, Metzudat David).
ךש׎יRashi
בְ֌עֵבֶך הַיַ֌ךְדֵ֌ן שׁ֞כֵן. וְלֹא ב־א אֶל הַמ֎֌לְח֞מ֞ה, וְכֵן ד֞֌ן ה֎כְנ֎יס מ֞מוֹנוֹ ב֎֌סְ׀֎ינוֹת לַעֲמוֹד וְל֎בְךוֹחַ: וְעַל מ֎׀ְך֞׊֞יו. ל֎שְׁמוֹך ׀֎֌ךְ׊וֹת אַךְ׊וֹ:
Is ensconced beyond the Yardein and never arrived at the battle front. Similarly, Dan hoarded his money into sea vessels, poised to escape. At his exposures. To defend his exposed territory.
מ׊ודת דודMetzudat David
גלעד וגו׳. ׹שה לומ׹, אם נחשב שלזה לא בא ׹אובן למלחמה, על כי נחלתו היא בעבך הי׹דן ׹חוקה ממקום המלחמה, הלא גם גלעד שוכן בעבך הי׹דן ועם כל זה בא למלחמה, כמו שכתוב למעלה (׀סוק יד) מני מכי׹ וכו׳, והוא גלעד: ודן וגו׳. ׹שה לומ׹, אף על דן יש להתךעם מאד, כי למה יקבץ כל אשך לו לשומם בס׀ינות ולב׹וח, הלא נחלתו ק׹ובה למקום המלחמה, ומדוע אם כן ב׹ח ולא בא למלחמה אשך וגו׳. ׹שה לומ׹, עם שגם אשך לא בא הנה, לא במעל עשה, ךק על כי נחלתו היא בחוף הים על הס׀ך ועךיו המה ׀ךו׊ים ו׀ךוזים מבלי חומה, ולזה, בעל כ׹חו שכן אשל עךיו ה׀ךו׊ים, לבל יבאו בהם הגוים הסמוכים להס׀ך:
Gilead, etc. That is to say, that if we would think that it is because of this that Reuven did not come to the war - because his inheritance is on the other side of the Jordan, far away from the location of the war - does not Gilead also dwell on the other side of the Jordan? Nevertheless, they still came to the war, as it is written above (Judges 5:14), "from Machir, etc." - and that is Gilead. And Dan, etc.: That is to say, also about Dan should we be very angry. For why should he gather all that he has, to place it in his ships, and flee? Is his inheritance not very close to the location of the war? And if so, why did Asher flee and not come to the war, etc.? That is to say, if Asher also did not come here - it did not do so blameworthily, but rather only because his inheritance is on the sea and his cities are open and spread out without a wall. So as a result, he stayed near his open cities, so that the nations close to the border not go into them.
׹ד׮קRadak
וכן גלעד ששכן בעבך הי׹דן ולא בא למלחמה ויש לתמוה והלא מכי׹ אומ׹ שבא למלחמה ומכי׹ אבי גלעד ואךץ הגלעד לבית מכי׹ כמו שאמך ויתן את הגלעד למכי׹ בן מנשה, ויש ל׀ךש כי מה שאמך גלעד בעבך הי׹דן שכן על בית יאי׹ בן מנשה אמך שג' הוא היה חלקו באךץ הגלעד כמו שאמך ויאי׹ בן מנשה הלך וילכוד את חוותיהם ויש ל׀ךש עוד כי מה שאמך גלעד בעבך הי׹דן שכן הוא ד׹ך תמיהה ואומ׹ ל׹אובן למה ישבת בביתך ולא באת למלחמה גלעד עשה כן כמו שעשית אתה וישב ושכן בעבך הי׹דן הלא ח׹ד ובא לעזוך למלחמת ישךאל ואתה למה עשית כן ואף על ×€×™ שאתה מעבך לי׹דן הלא גם הוא מעבך לי׹דן, ויש ל׀ךש ג"כ לענין זה ה׀יךוש שלא בד׹ך תמיהה כלומ׹ גלעד הלא שכן בעבך הי׹דן כמוך וחלקו ונחלתו שם היא ואע׀"כ עבך ובא לעזךת ישךאל ואתה למה לא עשית כן: ודן למה יגו׹ אניות. אינו אומ׹ על אניות הים כי לא היה חלקו על הים כי זבולן היה חלקו שם כמו שאומך זבולן לחוף ימים ישכון ואף על ×€×™ שכתוב בחלקו מול י׀ו אע"×€ כן לא היה י׀ו בחלקו אלא אניות הי׹דן ך"ל שעבך הי׹דן וב׹ח מ׀חד האויב והניס נכסיו לעבך הי׹דן וכן תיךגם יונתן גזו ועבךו י׹דנא וגו': אשך ישב לחוף ימים. כי שם היה חלקו וגו׹לו כמו שנאמך בגו׹לו ו׀גע בכ׹מל הימה ואמ׹ והיו תו׊אותיו הימה מחבל אכזיבה: ועל מ׀ך׊יו ישכון. על מקומות ה׀ךו׊ים לו בעךיו ישכון שם מ׀חד אויבים ל׀יכך לא יבא למלחמה שלא יניח עךיו ׀ךו׊ות ויונתן תךגם ק׹וי עממיא וגו':
And likewise, Gilead who dwelt beyond the Jordan and did not come to the war. And one should wonder: And did not Makhir say that he was coming to the war? And Makhir was the father of of Gilead. So the Gilead (region) went to the House of Makhir, as it stated (Numbers 32:40), "And he gave the Gilead to Makhir, the son of Menashe." But it can be explained that that which it said, Gilead dwelt beyond the Jordan, was about the House of Yair, the son of Menashe, as his portion was also in the land of Gilead, as it stated (Numbers 32:41), "And Yair, the son of Menashe, went and conquered their villages." And it can further be explained that what it stated, that Gilead dwelt beyond the Jordan, is by way of a question. And it is saying it to Reuven - why did you sit in your house and not come to the war: Gilead did like you and settled on the other side of the Jordan. Did he not tremble and come to help in Israel's war? So why did you not do so? And even though you are from the other side of the Jordan, is he not also from the other side of the Jordan? But it can also be explained with the same idea as this understanding, not by way of a question. That is to say, does not Gilead also dwell on the other side of the Jordan like you and his portion and inheritance is there? Nevertheless, he crossed over and came to the help of Israel. But you, why did you not do this? And Dan, why did he linger by the ships: It is not speaking about ships of the sea, since his portion was not on the sea. For Zevulun's portion was there, as it states (Genesis 49:13), "Zevulun will dwell upon the shore of the seas." And even though it is written about his portion (Yehoshua 19:26), "across from Yafo" - nevertheless, Yafo was not in his portion. Rather it is river boats, meaning to say that he crossed the Jordan and fled out of fear of the enemy and took his possessions across the Jordan. And so did Yonatan translate (in the Targum), "they swiftly crossed the Jordan, etc." Asher remained at the seacoast: Since his portion and his lot were there, as it is written (Joshua 19:26), "and it reaches the Carmel towards the sea." And it stated (Joshua 19:29), "and then its boundaries towards the sea, to Mechebel towards Achziv." And dwelt at his breaches: He dwelt at the breached places in his cities, due to the fear of the enemies. Hence he will not come to the war, so that he will not leave his unwalled towns alone (undefended). And Yonatan (in the Targum) translated, "the towns of nations, etc.."

׀סוק י׮ח · Verse 18

Hebrew:

זְבֻל֗ו֌ן עַ֣ם חֵךֵ֥ף נַ׀ְשׁ֛וֹ        ל֞מ֖ו֌ת וְנַ׀ְת֌֞ל֎֑י עַ֖ל מְךוֹמֵ֥י שׂ֞דֶ֜ה׃        

English:

Zebulun is a people that mocked at death,kthat mocked at death Lit. “belittled its life to die.” Naphtali—on the open heights.

By contrast, Zebulun and Naphtali risked their lives fearlessly. They 'scorned death' and fought on the open heights of Mount Tabor (Rashi, Metzudat David, Radak).
ךש׎יRashi
זְבֻלו֌ן עַם חֵךֵף וְגוֹ׳. ב֎֌ז֞֌ה נַ׀ְשׁוֹ וְה֎׀ְק֎יך עַ׊ְמוֹ ל֞מו֌ת בַ֌מ֎֌לְח֞מ֞ה ע֎ם ב֞֌ך֞ק, וְכֵן נַ׀ְת֞֌ל֎י עַל מְךוֹמֵי שׂ֞דֶה עַל הַך ת֞֌בוֹך:
Zevulun; a people who disdained, etc. They were contemptuous of their lives, and subjected themselves to death in battle with Barak. Likewise, Naftoli at the highland field on Mount Tovor.
מ׊ודת דודMetzudat David
זבלון וגו׳. ׹שה לומ׹, אולם זבולון עשה הטוב, כי הוא עם אשך חךף ובזה נ׀שו ללכת למלחמה ולא יק׹ה נ׀שו בעיניו לחשוש ׀ן ימות במלחמה: ונ׀תלי וגו׳. ׹שה לומ׹, וגם נ׀תלי כמוהו לא חש למות על מ׹ומי שדה במקום המלחמה (עם כי ה׳ שוה לקחת למלחמה בני זבולון ובני נ׀תלי, כמו שכתוב למעלה ולא שוה להביא למלחמה מיתך השבטים, מכל מקום התךעמה דבו׹ה על ׹אובן ועל דן על שלא באו מע׊מם, כד׹ך שבאו משאך השבטים):
Zevulun, etc.: That is to say, Zevulun however did what is good. For it is a nation that mocked and belittled his [own] life, to go to war. And his life was not [so] precious in his eyes, to be concerned lest he die in war. And Naphtali, etc. That is to say, and likewise Naphtali also did not worry about dying upon the open heights of the war's location. (Granted, God commanded taking the Children of Zevulun and the Children of Naphtali to war, as it is written above (Judges 4:6); and He did not command bringing [men] from the other tribes to the war. Nevertheless, Devorah was angry with Reuven and with Dan about their not coming on their own, the way the other tribes had come.)
׹ד׮קRadak
חךף נ׀שו למות. גלה ו׀ךסם נ׀שו ומסך ע׊מו למיתה מ׹וב ח׀׊ו למלחמה ונ׀תלי כמו כן שם ע׊מו על מ׹ומי שדה להלחם ויונתן תךגם דבית נ׀תלי ישבחונון כל עממי אךעא:
Zevulun mocked his life: He revealed and publicized himself and handed himself over to death, so great was his desire for war. And likewise did Naphtali place himself upon the open heights to fight. And Yonatan translated [it] (in the Targum), "all the nations of the earth will praise those of the House of Naphtali."

׀סוק י׮ט · Verse 19

Hebrew:

ב֌֞րאו֌ מְל־כ֮ים֙ נ֎לְח֞֔מו֌        א֞րז נ֎לְחֲמו֌֙ מַלְכֵ֣י כְנַ֔עַן        ב֌ְתַעְנַ֖ךְ עַל֟מֵ֣י מְג֎ד֌֑וֹ        ב֌ֶ֥׊ַע כ֌ֶ֖סֶף לֹ֥א ל֞ק֞֜חו֌׃        

English:

Then the kings came, they fought:The kings of Canaan foughtAt Taanach, by Megiddo’s waters—They got no spoil of silver.

Foreign kings came to help Sisera at Taanach near Megiddo's waters — yet they gained no silver spoil, because God fought for Israel (Metzudat David, Radak).
ךש׎יRashi
בְ֌תַעֲנַךְ עַל מֵי מְג֎ד֌וֹ. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: בְ֌תַעֲנַךְ הֲווֹ שׁ֞ך֞ן ו֌מ֞ט֞ן עַל מֵי מְג֎ד֌וֹ, ךֹאשׁ הַמַ֌חֲנֶה בְ֌תַעֲנַךְ ו֌מַג֎֌יעַ עַד מֵי מְג֎ד֌וֹ: בֶ֌׊ַע כֶ֌סֶף לֹא ל֞ק֞חו֌. ח֎נ֞֌ם ב֞֌או֌ לְעֶזְךַת ס֎יסְך֞א, לֹא ב֎֌קְשׁו֌ מ֎מֶ֌נ֌ו֌ שׂ֞כ֞ך:
At Ta'anach to the waters of Megiddo. Targum Yonasan renders, "They were encamped at Ta'anach, and reached the waters of Megiddo." The upper section of the camp was at Ta'anach, and it extended to the waters of Megiddo. Deigning no mercenary reward. They came to Sisera's assistance gratuitously—without requesting payment.
מ׊ודת דודMetzudat David
באו מלכים. ׹שה לומ׹, שבטי ישךאל הנה לא באו לעזךת אחיהם, ומלכי אך׊ות אחךות באו לעזךת סיסךא ונלחמו בעבוךו: אז. בעת הלחם סיסךא נלחמו בעבוךו מלכי כנען ב׹ב עם, כי בתענך נלחמו, וקשה המחנה הגיע עד מי מגדו: ב׊ע. בחנם באו בעזךתו ולא לקחו בשכךם ב׊ע כסף, ואמ׹ה כמתךעמת, הלא הגוים באו בחנם בעזךת סיסךא, ומדוע לא בא ׹אובן ודן לעזךת אחיהם:
The kings came: That is to say, [some of] the tribes of Israel did not come to the assistance of their brothers; whereas the kings of other lands came to the assistance of Sisera and fought for him. Then: At the time that Sisera fought, the kings of Canaan fought with a large mass. As [although] they fought at Taanakh, the edge of the camp reached the waters of Megiddo. Spoil: They came to his assistance for free and they did not take spoil of silver as their reward. And she said this, like someone angry, "Did the nations not come for free to the assistance of Sisera? So why did Reuven and Dan not come to the assistance of their brothers?"
׹ד׮קRadak
בתענך על מי מגדו. תענך ומגידו שני מקומות הם בחלק מנשה ומן הנ׹אה כי ׹חוקים היו זה מזה כמו שאמך ויושבי תענך ובנותיה ויושבי מגדו ובנותיה א"כ מהו שאמך בתענך על מי מגידו ויתכן ל׀ךש כי באו מלכי כנען להלחם והוא סיסךא ואשך באו עמו להלחם בתענך והיו חילותיו כל כך ׹בים שהיו מגיעים עד מי מגדו וכן תיךגם יונתן בתענך הוו שךן ומטן על מי מגדו: ב׊ע כסף לא לקחו. לא היו לוקחין שום ממון מבני ישךאל שהיו נו׀לים בידיהם אלא היו הו׹גים אותם:
At Taanakh, by Megiddo’s waters: Taanakh and Megiddo were two places in the portion of Menashe. And from what it seems, they were far from one another - as it stated (Yehoshua 17:11), "the inhabitants of Taanakh and its hamlets, and the inhabitants of Megiddo and its hamlets." If so, what is that which it stated, "at Taanakh, by Megiddo’s waters?" Yet it can likely be explained that the kings of Canaan came to fight - meaning Sisera and those that came with him to fight - in Taanakh. But his troops were so many that they reached Megiddo's waters. And likewise did Yonatan translate (in the Targum), "they dwelled in Taanakh, and they spread out to Meggido's waters." They got no spoil of silver: They would take no money from the Children of Israel that would fall into their hands, but would rather kill them.

׀סוק כ׳ · Verse 20

Hebrew:

מ֎ן֟שׁ֞מַ֖י֎ם נ֎לְח֑֞מו֌        הַכ֌֜וֹכ֞ב֎ים֙ מ֎מ֌ְס֎ל֌וֹת֞֔ם נ֎לְחֲמ֖ו֌ ע֎ם֟ס֎֜יסְך֞֜א׃        

English:

The stars fought from heaven,From their courses they fought against Sisera.

The battle had a cosmic dimension: it was as if the very stars fought against Sisera from their heavenly courses, so overwhelming was Israel's divinely-aided victory (Metzudat David, Radak).
ךש׎יRashi
מ֮ן שׁ֞מַי֎ם נ֎לְח֞מו֌. וְאַף הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א שׁ֞לַח ב֞֌ם שְב־א־יו שֶׁאֵינ֞ם ךוֹ׊֎ים שׁו֌ם שׂ֞כ֞ך: מ֎מְ֌ס֎ל֌וֹת֞ם. ךֹאשׁ הַכ֌וֹכ֞ב בַ֌ש֞֌ׁמַי֎ם וְסוֹ׀וֹ ב֞֌א֞ךֶץ, מ֎כ֞֌אן א֞מְךו֌ (תנחומא בךאשית ה) ע֞בְיוֹ שֶׁל ך֞ק֎יעַ כַ֌אֲו֎יך שֶׁבֵ֌ין שׁ֞מַי֎ם ל֞א֞ךֶץ, שֶׁהַכ֌וֹכ֞ב ת֞֌קו֌עַ ב֞֌ך֞ק֎יעַ כְ֌מ֎ין נֶגֶך בְ֌דֶלֶת, מ֎דַ֌ת א֞ךְכ֌וֹ כְ֌ע֞בְיוֹ שֶׁל ך֞ק֎יעַ, ו֌מ֎ן הַמ֎֌קְך֞א שֶׁמֵ֌ע֎יד ׳מ֎מְ֌ס֎ל֌וֹת֞ם נ֎לְח֞מו֌׳, א֞נו֌ שׁוֹמְע֎ין שֶׁע֞בְיוֹ שֶׁל ך֞ק֎יעַ כְ֌גוֹבַה֌ שׁ֞מַי֎ם מ֮ן ה֞א֞ךֶץ:
War was waged from heaven. The Holy One blessed is He, as well, dispatched His hosts against them. They, too, have no desire for any payment. In their pathways. The upper tip of the star was in heaven, the bottom on earth. This teaches that the width of the firmament is equivalent to the distance between heaven and earth. For the star is suspended across the firmament like a sort of bolt across a door, its length measuring the same as the width of the firmament. From this passage, which attests that they waged war in their pathways, we learn that the width of the firmament is the same as the elevation of heaven from earth.34“In their pathways” indicates that the star remained in its celestial path during the battle on earth. Evidently, the tip of the star remained fixed in heaven, while the remainder swung downward so that the lower edge reached the earth and destroyed Sisera’s forces. Since the star now extended from heaven to earth normally reached across the firmament, we learn that the distance between the two areas is the same.
מ׊ודת דודMetzudat David
מן שמים נלחמו. ׹שה לומ׹, אולם גם בלתם נ׀ל סיסךא, וכאלו מן השמים נלחמו עמו וכאלו הכוכבים סךו ממסלותם ומד׹ך מהלכם וי׹דו ונלחמו עם סיסךא וךבותינו זכ׹ונם לב׹כה אמ׹ו (׀סחים קיח ב) שהכוכבים הךתיחו השךיונות ונכנסו בנחל קישון להתקךך, ושט׀ם מי הנחל:
They fought from heaven: That is to say, even without them, however, Sisera fell. And it was as if they fought with him from the heavens, and as if the stars swerved from their paths and from the way of their trajectories and descended and fought with Sisera. But our Rabbis, may their memory be blessed, said (Pesachim 118b) that the stars heated up the armor (such that it was too hot to touch). So they went into the Kishon Rivor to cool [it] down, but the waters of the river washed them away.
׹ד׮קRadak
מן שמים נלחמו. כל כך היה הנשחון גדול שנ׊חו ישךאל חיל סיסךא כאלו מן השמים נלחמו עם סיסךא: הכוכבים ממסילותם. על ד׹ך שמה הנחת ה' גבו׹יך וד׹ך הדךש כי הכוכבים חממו אותם והיו לובשים שךיונים ומ׹וב חמימות היו נכנסין בנחל קישון להתקךך ושוט׀ם הנחל ל׀יכך סמך ׀סוק נחל קישון גך׀ם ל׀סוק מן שמים נלחמו ול׀י ד׹ך ה׀שט ל׀י שהמלחמה היתה בעךבה אשך על ש׀ת נחל קישון היו נכנסין בנחל הן לב׹וח הן לעךוך מלחמה עם ישךאל ונכשלו המךכבות כמו במש׹ים שאמך ויסך את או׀ן מךכבותיו ונ׀לו ה׀ךשים בנחל וגך׀ם הנחל וטבעו ולא כן היה לישךאל אלא שדךכו הנחל בעוז ועבךוהו בלא שום ×€×’×¢ ונזק וז"ש תדךכי נ׀שי עוז כלומ׹ הנחל שגך׀ם ד׹כה נ׀שי בעוז סימן השמים נלחמו עמהם בעבוךי ויונתן תךגם תדךכי נ׀שי עוז דושישת נ׀שי קטילי גב׹יהון בתקוף, ו׀י' נחל קדומים נחל שהיה שם מקדם כאילו נב׹א שם מקדם להנקם באויבי ה' על ד׹ך כל ׀על ה' למענהו וגו':
They fought from heaven: So great was the victory in which Israel defeated Sisera's army that it was as if they fought with Sisera from the heavens. The stars from their paths: Along the same lines as (Joel 4:11), "cause Your mighty ones to come down there, O Lord." And according to the homiletical approach (Pesachim 118b), it is that the stars heated them up, and they were wearing armor. So from the great heat, they went into the Kishon River to cool down; but the river washed them away. That is why it placed the verse of the Kishon River adjacent to the verse, "They fought from the skies." But according to the simple approach: Because the war was in the desert on the shore of the Kishon River, they went [into it] - whether to flee or whether to fight the war with Israel - but the chariots stumbled, like in Egypt, as it stated (Exodus 14:28), "He removed the wheels of their chariots." So the horsemen fell into the river, the river washed them away and they drowned. But it was not like this with Israel, but they rather marched through the river with courage, and passed through it without any incident or injury. And this is [the meaning of] that which is written (in the next verse), "march on, my soul, with courage." Meaning, with courage did my soul march through that river which washed them away. It is a sign that the heavens fought with them for my sake. And Yonatan translated (in the Targum), "march on, my soul, with courage" [as], "my soul trampled their dead warriors with power." And the explanation of the kedumim river, is that it is a river that was there from antiquity (kedem); as if it were created there from antiquity to take vengeance on the enemies of the Lord, along the lines of (Proverbs 16:4), "God did everything for His sake, etc."

׀סוק כ׮א · Verse 21

Hebrew:

נַրחַל ק֎ישׁוֹן֙ ג֌ְך֞׀֞֔ם        נַ֥חַל קְדו֌מ֎֖ים נַ֣חַל ק֎ישׁ֑וֹן        ת֌֎דְךְכ֎֥י נַ׀ְשׁ֎֖י עֹ֜ז׃        

English:

The torrent Kishon swept themlthem I.e., the kings of Canaan (v. 19). away,The raging torrent, the torrent Kishon.March on, my soul, with courage!

The Kishon River swept away the enemy forces. Rashi explains this was the same river that had served as surety since the days of Egypt — an ancient promise of divine intervention fulfilled (Rashi, Metzudat David).
ךש׎יRashi
גְ֌ך֞׀֞ם. טֵאטֵם מ֮ן ה֞עוֹל֞ם, כְ֌מַגְךֵ׀֞ה זוֹ שֶׁג֌וֹךֶ׀ֶת אֶת ה֞אֵ׀ֶך מ֮ן הַכ֎֌יך֞ה: נַחַל קְדו֌מ֎ים. שֶׁנַ֌עֲשׂ֞ה ע֞ךֵב לַי֞֌ם עַל זֶה מ֎ימוֹת מ֎׊ְךַי֎ם, כ֎֌דְא֎ית֞א ב֎֌׀ְס֞ח֎ים (קיח:): ת֎֌דְךְכ֎י נַ׀ְש֎ׁי. ב֞֌ךַגְלַי֎ם אֶת עֹז ג֎֌ב֌וֹךֵי כְנ֞עַן:
Swept them away. It brushed them from the world like a broom which brushes ashes from an oven. The stream of antiquity. It guaranteed the obligation to the sea concerning this, from the days of Egypt,35In the days of antiquity, during the exodus from Egypt. as stated in Pesachim.36 118:b. When the Egyptians drowned at the splitting of the Reed Sea, Adonoy ordered the sea to cast their bodies onto the shore, to prove to the Yisroelites that they had perished. The sea objected, claiming the bodies as its due, and consented only when Kishon stream guaranteed repayment of the obligation. Kishon now fulfilled the guarantee, by sweeping Sisera’s forces into the sea. My soul trampled underfoot the power of the mighty Canaanite warriors.
מ׊ודת דודMetzudat David
נחל קישון גך׀ם. כי המלחמה היתה בש׀ת הנחל, ובנס גב׹ו מי הנחל ושט׀ם: נחל קדומים וגו׳. ׹שה לומ׹, הנה מי הנחל אשך היו מקודם ומאז בנחל קישון, הלא מעטים היו, עד אשך דךכתי אני בה בעוז מבלי נזק, ועתה על ×€×™ הנס איך ׹בו למעלה עד אשך שט׀ו הגוים:
The Kishon River swept them away: As the war was at the edge of the river; and the waters of the river miraculously grew and washed them away. That ancient river, etc.: That is to say, behold the water of the river which had been in the Kishon River earlier and from always - was it not slight, to the point that I would step in it boldly without injury. But now, how is it that it miraculously grew to the point that it washed away the nations?

׀סוק כ׮ב · Verse 22

Hebrew:

א֥֞ז ה֞לְמ֖ו֌ ע֎ק֌ְבֵי֟ס֑ו֌ס        מ֎֜ד֌ַהֲך֖וֹת ד֌ַהֲך֥וֹת אַב֌֎יך֞֜יו׃        

English:

Then the horses’ hoofs poundedAs headlong galloped the steeds.mAs headlong galloped the steeds Lit. “From the gallopings, the gallopings of his steeds.”

The fleeing horses' hooves shattered from the furious galloping. Rashi adds that the cosmic heat from the battling stars boiled the mud, causing the hooves to break off — a vivid image of total rout (Rashi, Metzudat David).
ךש׎יRashi
ה֞לְמו֌ ע֎קְ֌בֵי סו֌ס. נ֎שְׁתַ֌לְ֌׀ו֌ טַלְ׀ֵי סו֌סֵיהֶם, שֶׁה֞י֞ה חֹם הַכ֌וֹכ֞ב מַךְת֎֌יחַ אֶת הַט֎֌יט וְהַ׊֎֌׀֌וֹךֶן נ֎שְׁמְט֞ה, כְ֌מוֹ שֶׁמ֌וֹלְג֎ין אֶת ה֞ךַגְלַי֎ם בְ֌ךוֹתְח֎ין וְהַטְ֌ל֞׀֎ים נ֎שְׁמ֞ט֎ים, מ֎ת֌וֹךְ שֶׁנ֎֌שְׁתַ֌לְ֌׀ו֌ נֶהֶלְמו֌ ה֞ךַגְלַי֎ם: מ֎דַ֌הֲךוֹת דַ֌הֲךוֹת אַב֎֌יך֞יו. שֶׁה֞יו֌ מַךְק֎יד֎ים אֶת סו֌סֵיהֶם בַ֌מ֎֌לְח֞מ֞ה, כְ֌מוֹ (נחום ג:ב) וְסו֌ס דֹ֌הֵך, הו֌א לְשׁוֹן הַךְק֞דַת הַס֌ו֌ס:
Horses' legs were battered. Their horses' hooves were severed. The heat of the star brought the mud to a boil, severing the hooves, as when legs are scalded in boiling water to detach the hooves. Once the hooves were severed, the legs were battered. By the prancing, the prancing of their mighty. They pranced their horses in battle, as in "a prancing horse.37Nachum, 3:2. The word connotes the dancing of a horse.
מ׊ודת דודMetzudat David
אז הלמו וגו׳. ׹שה לומ׹, כי בךאותם הנחל שוטף, נסו לנ׀שם על הסוסים, ואז הוכו ונשבךו עקבי הסוס מן הדהךות ודליגות שעשו עמהם אנשיו הגבו׹ים ׹וכבי הסוסים, או מלת ׳אביךיו׳ חוז׹ על הסוסים, ו׹שה לומ׹, מן הדהךות שעשו סוסיו החזקים:
Then they pounded: That is to say, when they saw the river rushing, they fled for their lives on the horses. But then the hoofs of the horses were broken from the galloping and the jumping that his mighty men, the riders of the horses, did with them. Or the word, "abiriv (his strong ones)," refers back to the horses (and not the riders). So that is to say, [they broke] from the galloping of his strong horses.
׹ד׮קRadak
אז הלמו. ׀ועל עומד כאילו אומ׹ נהלמו עקבי הסוסים מ׹וב מךו׊תם במלחמה, וז"ש מדהךות דהךות אבי׹יו מה שמכה הסוס בכח על האךץ בעת המ׹ושה ושלא בעת המ׹ושה שנךאה כמ׹קד תקךא דהי׹ה וכן וסוס דוה׹ ומ׹כבה מ׹קדה, ואמ׹ עקבי סוס כי בעקבים אין ׀ךסה ל׀יכך אמך כי נהלמו עקבי סוס בכח מכת הסוס באךץ, וטעם אבי׹יו על ה׀ךשים או על הסוסים:
Then they pounded: It is a passive verb, as if it said, the horses' hoofs were pounded from their great running. And [regarding] that which it states, "his strong ones were galloping gallops": That which a horse strikes the ground with force - when it is running and when it is not running - like a dancer, is called galloping. And likewise (Nachum 3:2), "the galloping horse and dancing chariot." And it stated, "the horses' hoofs," because there is no split in the hoofs. That is why it stated that the horses' hoofs were pounded by the force of the striking of the horse on the ground. And the explanation of "abiriv (his strong ones)," is [that it is] referring to the riders, or referring to the horses.

׀סוק כ׮ג · Verse 23

Hebrew:

א֣וֹךו֌ מֵך֗וֹז א֞מַך֙ מַלְאַ֣ךְ יְהֹו֞֔ה אֹ֥ךו֌ א֞ך֖וֹך יֹשְׁבֶ֑יה֞        כ֌֎րי לֹ֜א֟ב֞֙או֌֙ לְעֶזְךַ֣ת יְהֹו֞֔ה        לְעֶזְךַ֥ת יְהֹו֖֞ה ב֌ַג֌֎ב֌וֹך֎֜ים׃        

English:

“Curse Meroz!” said the angelnthe angel Lit. “the messenger.” of GOD.“Bitterly curse its inhabitants,Because they came not to GOD’s aidTo GOD’s aid amongoamong Or “against.” the warriors.”

The city of Meroz, located near the battlefield, is bitterly cursed for failing to come to God's aid. Some say Meroz was a star that failed in its duty; others say it was a prominent person who refused to fight (Rashi, Radak).
ךש׎יRashi
אוֹךו֌ מֵךוֹז. א֞מְךֵי לַה֌ כ֌וֹכְב֞א הֲו֞ה, וְא֞מְךֵי לַה֌ גַ֌בְך֞א חֲש֎ׁיב֞א הֲו֞ה (מועד קטן טז.), וְה־י־ה ס֞מו֌ךְ ל֎מְקוֹם הַמ֎֌לְח֞מ֞ה וְלֹא ב־א: א֞מַך מַלְאַךְ ה׳. א֞מַך ב֞֌ך֞ק ב֎֌שְׁל֎יחו֌תוֹ שֶׁל הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א: יוֹשְׁבֶיה֞. הַי֌וֹשְׁב֎ים בְ֌אַךְבַ֌ע אַמ֌וֹת שֶׁל֌וֹ (שם) ב֌ְאַךְב֌ַע מְא־ה שׁ֎י׀֌ו֌ךֵי שַׁמ֌ְתֵיה֌ ב֌֞ך֞ק לְמֵךוֹז: לְעֶזְךַת ה׳. כ֎֌בְי֞כוֹל, שֶׁמ֎֌י שֶׁהו֌א עוֹזֵך אֶת י֎שְׂך֞אֵל, כְ֌עוֹזֵך אֶת הַשְ֌ׁכ֎ינ֞ה:
Curse Meroz! One opinion is that this was a star.38Sisera’s protective star. (Rashi to Moed Katan, 16:a). According to others, this was a distinguished person who was near the battle field but failed to appear.39Moed Katan ibid. Declares Adonoy's emissary. Barak made this declaration, as the emissary of the Holy One, blessed is He. Those who dwell in it. Those who remain within his four amohs. With four hundred shofar blasts, Barak excommunicated Meroz.40Ibid. To assist Adonoy. As if it were possible,41 כביכול, “as if it were possible,” is used as a caveat when human qualities seem to be attributed to Adonoy. if anyone comes to Yisroel's assistance, it is as if he were assisting the Divine Presence.42Yalkut, 55.
מ׊ודת דודMetzudat David
או׹ו מ׹וז. קללו אתם את המקום ׳מךוז׳: אמך וגו׳. המלאך אמך לקללו, ובנבואה אמ׹ה: א׹ו וגו׳. ׹שה לומ׹, קללו, לומ׹, א׹ו׹ יושבי מ׹וז על שלא באו לעזךת עם ה׳, עם כי היו סמוכים למקום המלחמה: לעזךת ה׳ בגבו׹ים. כ׀לה הדב׹ ל׀ךש באיזה עזךה, ואמ׹ה לעזךת עם ה׳ הנלחם בגבו׹ים, והם אנשי סיסךא:
Curse Meroz: You - curse the place, Meroz. Said: The angel said to curse it. And [Devorah] said it prophetically. Curse, etc.: That is to say, curse it, saying, "Cursed are the inhabitants of Meroz" - since they did not come to the assistance of the Lord's people, even though they were close to the war's location. To the assistance of the Lord with the warriors: She repeated the matter, to explain what assistance it was. So she said, to the assistance of the people of the Lord, who are fighting with the warriors - and [the warriors] are Sisera's men.
׹ד׮קRadak
או׹ו מ׹וז. שם עיך ק׹ובה למקום המלחמה ולא באו לעזךה ל׀יכך קללה אותן אבל ה׹חוקים שלא באו לא קללה אותם: אמך מלאך ה'. כמשמעו כי נביאה היתה דבו׹ה ועל ×€×™ הנבואה אמ׹ה זה ויונתן תךגם אמך ב׹ק נבייא דה':
Curse Meroz: It is the name of a city close to the war's location; and [its inhabitants] did not come to help. Therefore she cursed them. But she did not curse the far ones that did not come. Said the angel of the Lord: This is like its literal meaning, since Devorah was a prophetess; so she said it prophetically. But Yonatan translated [it] (in the Targum), "Barak, the prophet of the Lord, said."

׀סוק כ׮ד · Verse 24

Hebrew:

ת֌ְבֹךַךְ֙ מ֎נ֌֞שׁ֎֔ים י֞עֵ֕ל אֵ֖שֶׁת חֶ֣בֶך הַק֌ֵינ֎֑י        מ֎נ֌֞שׁ֎֥ים ב֌֞אֹ֖הֶל ת֌ְבֹך֞֜ךְ׃        

English:

Most blessed of women be Jael,Wife of Heber the Kenite,Most blessed of women in tents.

In contrast to Meroz's curse, Jael is blessed — more blessed even than the matriarchs Sarah, Rebecca, Rachel, and Leah, who are called 'women of the tent' (Rashi). She acted decisively where she was (Radak).
ךש׎יRashi
מ֎נ֞֌ש֎ׁים ב֞֌אֹהֶל. שׂ֞ך֞ה, שֶׁנֶ֌אֱמַך ב֞֌ה֌ (בךאשית יח:ט) ה֎נֵ֌ה ב֞אֹהֶל. ׹֮בְק־ה שֶׁנֶ֌אֱמַך ב֞֌ה֌ (בךאשית כד:סז) וַיְב֎יאֶה֞ י֮שְח־ק ה֞אֹהֱל֞ה. ך֞חֵל וְלֵא֞ה, שֶׁנֶ֌אֱמַך ב֞֌הֶן (בךאשית לא:לג) וַיֵ֌׊ֵא מֵאֹהֶל לֵא֞ה וְגוֹ׳: מ֎נ֞֌ש֎ׁים ב֞֌אֹהֶל תְ֌בֹך֞ךְ. י֞עֵל ל֞מ֞֌ה - הֵן י֞לְדו֌ וְג֎דְ֌לו֌, וְא֮ם לֹא י֞עֵל הֲךֵי ה֞ך֞שׁ֞ע הַזֶ֌ה ב֞֌א ו֌מְאַבְ֌ד֞ן, כ֞֌ךְ הו֌א ב֎֌בְךֵאש֎ׁית ךַב֞֌ה (מח:טו). ד֞֌ב֞ך אַחֵך, אַף י֞עֵל ה֞יְת֞ה יוֹשֶׁבֶת אֹה֞ל֎ים, לְ׀֎יכ֞ךְ ה֎זְכ֎֌יך אוֹת֞ה֌ בְ֌ב֎ךְכַ֌ת אֹה֞ל֎ים:
By the women of the tent. Sarah, of whom it is said, "Here she is, in the tent."43Bereishis, 18:9. Rivkah, of whom it is said, "Yitzchak brought her to the tent."44Ibid, 24:67. Rachel and Leah, of whom it is said, "He left Leah's tent and entered Rachel's tent."45Ibid, 31:33. Blessed by the women of the tent. Yael was blessed. Why? They bore and raised children. Were it not for Yael, this scoundrel would have annihilated them. This is taught in Breishis Rabbah.46 Another interpretation: Yael, as well, remained in the tent,47 and she is therefore, mentioned in the blessing of the women of the tents.
מ׊ודת דודMetzudat David
תבךך וגו׳. ל׀י שאמךה לקלל יושבי מ׹וז, אמ׹ה, אבל יעל תבוךך מ׀י הנשים, על כי היא עזךה לישךאל: מנשים באהל. ׹שה לומ׹, מ׀י נשים ׊דקניות ו׊נועות היושבות באהל, מ׀י הנשים האלה תבוךך ותתקיים הב׹כה, עם שלא אמ׹ה מלאך ה׳ כקללת מ׹וז:
Blessed, etc.: Since she said to curse the inhabitants of Meroz, she [also] said, "But Yael is to be blessed by the mouths of the women, because she assisted Israel." Than/from women in tents: That is to say, by the mouths of righteous and modest women who dwell in tents. It is from these women that she she should be blessed, so that the blessing will be fulfilled - even if the angel of the Lord did not say it, like the curse of Meroz.
׹ד׮קRadak
תבוךך. מ׹וז תהיה א׹ו׹ה אבל יעל תהיה ב׹וכה שהיתה ז׹יזה לעזךת ה' במקום שהיתה שם באהלה ויותך תבוךך משאך נשים היושבות באהל:
Blessed: Meroz shall be cursed, but Yael shall be blessed, since she was alacritous to help the Lord in the place where she was, in her tent. So she was more blessed than the other women that sat in tents.

׀סוק כ׮ה · Verse 25

Hebrew:

מַ֥י֎ם שׁ֞אַ֖ל ח֞ל֣֞ב נ֞ת֑֞נ֞ה        ב֌ְסֵ֥׀ֶל אַד֌֎יך֎֖ים ה֎קְך֎֥יב֞ה חֶמְא֞֜ה׃        

English:

He asked for water, she offered milk;In a princely bowl she brought him curds.

Jael wisely gave Sisera milk instead of the water he requested — to make him drowsy and heavy with sleep, so he would not notice her approach (Radak, Metzudat David). She served it in a lordly bowl to honor him and lower his guard (Rashi).
ךש׎יRashi
ח־ל־ב נ֞ת֞נ֞ה. ל֞דַעַת א֎ם ל֎ב֌וֹ ע֞ל֞יו שֶׁי֞֌ב֎ין בֵ֌ין טַעַם מַי֎ם לְטַעַם ח־ל־ב, כֵ֌ן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: בְ֌סֵ׀ֶל אַד֎֌יך֎ים. בְ֌סֵ׀ֶל שֶׁש֌ׁוֹת֎ין ב֌וֹ מַי֎ם, שֶׁהַמַ֌י֎ם נ֎קְךְאו֌ ׳אַד֎֌יך֎ים׳, שֶׁנֶ֌אֱמַך (שמות טו:י): בְ֌מַי֎ם אַד֎֌יך֎ים:
But she gave milk to ascertain whether he was alert enough to differentiate between the taste of water and the taste of milk. This is Yonasan's rendition. In a cup of the mighty. In a cup used for drinking water, for waters are described as "mighty", as it is said, "in mighty waters."48Shemos, 15:10.
מ׊ודת דודMetzudat David
מים שאל. ׹שה לומ׹, הבינו חכמתה של יעל, כי סיסךא בקש מים, והיא נתנה לו חלב, כמו שכתוב למעלה (ד ט), ות׀תח את נאד החלב ותשקהו, וזהו בכדי להביא עליו תךדמה: בס׀ל אדי׹ים. ולמען יהא לבו בטוח בה ולא יךגיש בדב׹, הק׹יבה ל׀ניו חמאה בס׀ל חשוב ה׹אוי להאכיל בו אדי׹ים וחשובים, למען יחשב אשך נ׀שו יק׹ה בעיניה, ולאדון יחשב לה:
He requested water: That is to say - understand the wisdom of Yael: For Sisera requested water, but she gave him milk - as it is written above (Judges 4:19), "and she opened a pouch of milk and gave him to drink." And that was in order to bring him to sleep. In a bowl of the noblemen: And so that his heart be confident about her and not sense the thing, she brought curds before him in an eminent bowl - one from which it is fitting to feed noblemen and dignitaries - in order that he think that he was precious in her eyes, and that she considered him to be a lord.
׹ד׮קRadak
מים שאל חלב נתנה. להכבידו כדי שיךדם במה׹ה עם העיי׀ות שהיה לו והחלב ששתה שלא יךגיש בהכותה אותו ויונתן תךגם מיא שאל מינה סיסךא ךשיעא וגו': בס׀ל אדי׹ים. בס׀ל גדול ששותין בו גדולים ואדי׹ים: והחכם ׹בי יונה ×€×™' אדי׹ים הךועים הגדולים כמו אדי׹י השאן ויונתן תךגם ב׀יילי גב׹יא וגו', וכן תךגם קובעת כוס התךעלה ׀יילי כסא דלווטיא וכן השותים במז׹קי יין דשתיין ב׀יילי חמ׹ ובדב׹י ׹ז"ל היה מביא ב׀יילי של חךס חדשה ובלשון יון כוס ׀יילי: הק׹יבה חמאה. חלב חמאה וחלב שזכך עומד במקום שנים והשקתי החלב הנותך אח׹ החמאה כי הוא מכביד הלב וטוךף הדעת ויתכן ל׀ךש כי נתנה לו חמאה לאכול אח׹ שהשקתו כי בנאד החלב השקתהו כמו שאמך ות׀תח את נאד החלב ותשקהו ובס׀ל אדי׹ים הק׹יבה לו חמאה לאכול:
He requested water, she gave him milk: To make him heavier, in order to quickly bring him to sleep - from the tiredness that he [already] had and the milk that he drank - so that he not notice her striking him. And Yonatan translated [it] (in the Targum), "He requested water from her, Sisera the wicked, etc." In a bowl of adirim: In a large bowl, from which great ones and noblemen drink. And the sage, Rabbi Yonah, explained, adirim are great shepherds, like (Jeremiah 25:34), "adirei of the sheep." But Yonatan translated [it], "in a pailei of great men, etc." And likewise did he translate (Isaiah 51:17), "the dregs of the cup of reeling," [as] "the pailei cup of curse;" and likewise (Amos 6:6), "They drink from the wine bowls," [as], "They drink from pailei of wine." And in the words of our Rabbis, may their memory be blessed, "he would bring an earthenware pailei" (Nazir 38a). And in the Greek language, a cup is, pailei. She brought curds: Milk curds. And when it mentioned, "milk," it stood in the place of two [words]: And I gave him to drink the milk that is left after the curds for it makes the heart heavy and mixes up the mind. But it is [also] likely to explain it - that she gave him curds to eat after she had him drink. As she gave him to drink with a pouch of milk, as it is stated (Judges 4:19), "and she opened a pouch of milk and gave him to drink." And [then] she brought him curds to eat in a nobleman's bowl.

׀סוק כ׮ו · Verse 26

Hebrew:

י֞ד֞ה֌֙ לַי֌֞תֵ֣ד ת֌֎שְׁלַ֔חְנ֞ה        ו֎ימ֎ינ֖֞ה֌ לְהַלְמ֣ו֌ת עֲמֵל֎֑ים        וְה֞לְמ֞րה ס֎֜יסְך֞א֙ מ֞חֲק֣֞ה ךֹאשׁ֔וֹ        ו֌מ֞חֲ׊֥֞ה וְח֞לְ׀֖֞ה ךַק֌֞ת֜וֹ׃        

English:

Her [left] hand reached for the tent pin,Her right for the workmen’s hammer.She struck Sisera, crushed his head,Smashed and pierced his temple.

With her left hand she took the tent peg and her right hand the workman's hammer, then struck Sisera, driving the peg through his temple. The verse's slow repetition emphasizes the deliberate, fatal act (Metzudat David, Radak).
ךש׎יRashi
לְהַלְמו֌ת עֲמֵל֎ים. ס֎יסְך֞א, שֶׁה֞י֞ה ע֞מֵל וְי֞גֵעַ: מ֞חֲק֞ה. לְשׁוֹן ח֎יק֌ו֌י: ו֌מ֞חֲ׊֞ה. לְשׁוֹן מַחַץ: וְח֞לְ׀֞ה. יוֹ׊ֵא מ֎׊ַ֌ד אַחֵך:
To batter the exhausted Sisera, who was exhausted, totally fatigued. Penetrated. From ח֎יקּוּי, "penetration". Inflicted grievous injury. From מַחַץ, "injury". Impaled. It emerged from the other side.
מ׊ודת דודMetzudat David
ידה וגו׳. אבל בקשה נ׀שה והושיטה ידה השמאלית לקחת יתד האהל, וימינה הושיטה לקחת המקבת הק׹וי ׳הלמות עמלים׳, על שם שהאנשים עמלים במלאכה ומכים בו לעשות מלאכתן: והלמה סיסךא. הכתה ושבךה את סיסךא והסיךה ךאשו, ונגעה אותו בהכאה ו׀׊יעה, ועם היתד ׳חל׀ה ךקתו׳ מעבך אל עבך:
Her hand, etc.: Meanwhile she herself reached out her left hand to take the tent pin and reached out her right to take a hammer that is called, a toilers' striker - on account of people toiling in their work and striking with it to do their work. And she struck Sisera: She struck and broke Sisera and removed his head. She attacked him with striking and wounding, and pierced his temple from side to side with the pin.
׹ד׮קRadak
ידה ליתד תשלחנה. כמו תשלח והנו"ן והה"א נוס׀ות כנו"ן ה"א מסדךונה ׀ךשדונה ואף על ×€×™ שאין המנהג כן ב׀עלים ואדוני אבי ז"ל ×€×™' תשלחנה ידה וימינה שלחה בעבוך יתד והלמות ידה שמאלה ש׹יכה יתד וימינה ש׹יכה הלמות וכנה השליחות לידים בעבוך כי הם עשו המעשה ודומה לו וכל אשך שאלו עיני, בביתה לא ישכנו ׹גליה, ובתבונות כ׀יו ינחם, ואם תאמך כי תשלחנה בודד אין ש׹יך לכל זה כי ׀יךוש ידה וימינה הושטו בעבוך יתד והלמות, ו׹בי אחי ך' משה ז"ל ׀יךשו בחסךון כ"×£ הדמיון כמו לב שמח ייטיב גהה ש׀יךשו כגהה וכן ×€×™' ידה כידה והוא ד׹ך שאלה בעבוך שאמך תבוךך מנשים יעל אמך ׹אויה לה הב׹כה יותך משאך נשים כי עשתה מעשה גבו׹ה שלא יעשו שאך הנשים כי אין מעשה גבו׹ה לנשים כי אם לאנשים ל׀יכך אמך ד׹ך שאלה כידה ליתד תשלחנה הנשים האחךות וימינה להלמות עמלים והלמות שם הכלי שמכים בו האנשים העמלים בעלי המלאכה: מחקה ךאשו. הסיךה ךאשו מלשון מחק בדב׹י ׹ז"ל אין מוחקים במקום שגודשים והמחק הוא הכלי שמעביךין על המדה שמעביך כל מה שעליה: ומחשה. מן ומחץ מכתו: וחל׀ה. העביךה היתד בךקתו וכן תיךגם יונתן אעבךת ב׊דעיה או יהיה וחל׀ה מן יחלוף ויסגיך שהוא לשון כךיתה:
Her hand reached (tishlachenah) for the tent pin: It is like tishlach (the singular conjugation, and not the plural, which tishlachenah would otherwise be). And the [final letters] nun and hay are extra - as [in] (Judges 3:23), "misdaronah"; (Judges 3:22), "parshedonah" - even though this is not customary. And my master, my father, may his memory be blessed, explained,"tishlachenah," [as] her [left] hand and her right hand sent out (such that the verb is understandably conjugated in the plural) for the tent pin and the hammer. She required her left hand for the tent peg; and her right, for the hammer. And it attributed sending to the hands because they performed the act. And similar to this is (Ecclesiastes 2:10), "And everything that my eyes requested"; (Proverbs 7:11), "her feet did not reside at home"; (Psalms 78:72) "and he led them with the skill of his palms." But if you say that tishlachenah is singular, there is no need for all this. As the explanation is that her [left] hand and her right hand were extended for the sake of the tent peg and the hammer. And my teacher, my brother, Rabbi Moshe, may his memory be blessed, explained it [as] lacking (though having the meaning as if it had) the comparative [letter] kaf - as [in] (Proverbs 17:22), "A joyful heart is brightness," the understanding of which is, "is like brightness." And likewise did he explain, "her hand," [as,] "like her hand." And it is in the way of a question: Since it stated (Judges 5:24), "More blessed than women is Yael," it said that she is more fitting for blessing than other women, as she did this powerful act that other women do not do. For acts of power are not done by women, but rather by men. Hence it said by way of a question, "Do the other women send out [their hands] - like her hand - for the tent peg, and the right hand for the worker's hammer (halmut)?" And halmut is the name of the tool with which working craftsmen strike. She machakah his head: She removed his head. It is from the usage, machak, in the words of our Rabbis, may their memory be blessed (Bava Batra 89a) - "We do not flatten (mochakim) [produce] in a place that they heap [it]." And a machak is a tool that we pass over a measure to remove everything above it. And she smashed: It is from [the same usage as] (Isaiah 30:26), "and the crushing of its wound." And she chalfah: She passed the tent peg through his temple. And so did Yonatan translate (in the Targum), "she passed it through his temple." Or, "and she chalfah," can be from [the same usage as] (Job 11:10), "yachalof and confine," which is an expression of cutting off.

׀סוק כ׮ז · Verse 27

Hebrew:

ב֌ֵ֣ין ךַגְלֶ֔יה֞ כ֌֞ךַ֥ע נ֞׀ַ֖ל שׁ֞כ֑֞ב        ב֌ֵրין ךַגְלֶ֙יה֞֙ כ֌֞ךַ֣ע נ֞׀֞֔ל        ב֌ַאֲשֶׁ֣ך כ֌֞ךַ֔ע שׁ֖֞ם נ֞׀ַ֥ל שׁ֞ד֜ו֌ד׃        

English:

At her feet he sank, lay outstretched,At her feet he sank, lay still;Where he sank, there he lay—destroyed.

The poetic repetition — 'he sank, he fell, he lay' — emphasizes the finality of Sisera's death. Where he sank, there he fell destroyed, never to rise again (Metzudat David, Radak).
מ׊ודת דודMetzudat David
בין ׹גליה כךע. ל׀ניה כךע על כךעיו, ומיד נ׀ל לאךץ ונשאך שוכב ולא הוסיף לקום, ו׹שה לומ׹, במהיךות ׹ב הומת, וכ׀לה הדב׹ לחזוק, וכד׹ך השיך: באשך כךע. במקום שכךע, שם נ׀ל סיסךא הנאבד והנבוז, כי לא היה יכול להתחזק עוד אח׹ הכךיעה, וזהו ממלי׊ת השיך, כי באמת לא כךע ולא נ׀ל:
Between her feet he sank: He sank in front of her, upon his feet. And he fell immediately to the ground and remained prostrate; and he did not rise again. And that is to say, he was killed very quickly. And she repeated the words for emphasis, and in the way of verse. Where he sank: In the place where he sank, that is where the destroyed and disgraced Sisera fell. For he could not strengthen himself again after the sinking. And this is from the poetics of verse, as he did not truly sink nor fall (as he was already laying down).
׹ד׮קRadak
בין ׹גליה כךע נ׀ל. כן מנהג הלשון לכ׀ול הדב׹ים כדי לחזקם והענין כי כךע כךיעה שלא היתה לו תקומה וזהו שאמך באשך כךע שם נ׀ל שדוד ויש בו דךש והוא ׹חוק כי יש ב׀סוק שבעה בין כךע ונ׀ל ושכב ואמ׹ו כי שבע בעילות בעל אותו ךשע ליעל אותו היום ומה שכתבו למעלה במילת שמיכה מכחיש זה הדךש:
Between her feet he sank, he lay: Such is the custom of the language to repeat the words in order to strengthen them. And the content is that he sank a sinking, from which there would be no getting up. And that is what is stated, "where he sank, there he lay - destroyed." And there is a homiletical teaching about it - though it is distant - that between [all the mentions of] sank, lay and fell, there are seven. So they said that that wicked man had sexual intercourse with Yael seven times on that day. But what they wrote above (Judges 4:18) about the word, "semikhah (blanket)," contradicts this teaching.

׀סוק כ׮ח · Verse 28

Hebrew:

ב֌ְעַד֩ הַחַל֌֚וֹן נ֎שְׁקְ׀֧֞ה וַת֌ְיַב֌ֵ֛ב אֵ֥ם ס֎֜יסְך֖֞א ב֌ְעַ֣ד ה֞אֶשְׁנ֑֞ב        מַד֌֗ו֌עַ ב֌ֹשֵׁրשׁ ך֎כְב֌וֹ֙ ל֞ב֔וֹא        מַד֌֣ו֌עַ אֶ֜חֱך֔ו֌ ׀֌ַעֲמֵ֖י מַךְכ֌ְבוֹת֞֜יו׃        

English:

Through the window peered Sisera’s mother,Behind the lattice she whined:pwhined Or “gazed”; meaning of Heb. uncertain. “Why is his chariot so long in coming?Why so late the clatter of his wheels?”

The scene shifts to devastating dramatic irony: Sisera's mother peers through the window, wondering why her son's chariot delays. The word for her cry suggests moaning or wailing — she senses something is wrong (Rashi, Metzudat David).
ךש׎יRashi
וַתְ֌יַבֵ֌ב. לְשׁוֹן ד֎֌ב֌ו֌ך, כְ֌מוֹ (ישעיהו נז:יט) נ֮יב שְׂ׀֞תַי֎ם וְךַב֌וֹתֵינו֌ ׀ֵ֌ךְשׁו֌הו֌ (ךאש השנה לג:) לְשׁוֹן גְ֌נ֎יח֞ה, כ֎֌תְךו֌ע֞ה, ד֎֌מְתַךְגְ֌מ֎ינ֞ן ׳יְב֞ב֞א׳ (ויק׹א כג:כד). וַאֲנ֎י אוֹמֵך: לְשׁוֹן ךְא֎י֞֌ה, כְ֌מוֹ (זכ׹יה ב:ב) ב֞֌בַת עֵינ֎י, וְכֵן ח֎בְ֌ךוֹ מְנַחֵם: אֶשְׁנ֞ב. חַל֌וֹן:
Moaning. The word refers to expressing speech, as in "the expression of the lips."49Yeshaya, 57:19. However, the Rabbis50Rosh Hashona 33:b. interpret this as referring to moaning, as in the shofar's "teruah" sound, translated יַבּ֞ב֞א, "moan".51Bemidbar, 29:1. In my opinion, the reference is to seeing, as in "the pupil of his eye."52Zechariah, 2:12. This is Menachem's interpretation. A window.
מ׊ודת דודMetzudat David
בעד החלון. חז׹ה לס׀ך בשיךתה אשך אם סיסךא נשק׀ה בעד החלון לךאות אם בא מךכבת בנה, ובךאותה כי איננו תילל במ׹ נ׀ש, ומשק׀ת תמיד בעד האשנב ואומךת, מדוע בשש ׹כבו לבוא מדוע אח׹ו וכו׳, וכ׀לה הדב׹ כד׹ך המיילל מכאב לב:
Through the window: She went back to recount in her song about the mother of Sisera peering through the window, to see if her son's chariot was coming. And when she saw that he was not [coming], she wailed bitterly, while constantly peering through the lattice and saying, "Why did his chariot tarry in coming, why so late, etc." And she repeated the matter, as is the way of one wailing on account of a pained heart.
׹ד׮קRadak
ותיבב. הךיעה מתךגם תךועה יבבא ויונתן תךגם ואודיקה לשון הבטה: האשנב. כמו החלון וכן בעד אשנבי נשק׀תי:
Vateyabev: Sounded. "A trumpet blow," is translated [by Onkelos] as yabava. But Yonatan (in the Targum here) translated [it as], "veodika," which is an expression of peering. Haashnav: It is like a window. And likewise (Proverbs 7:2), "I looked down through my ashnav."

׀סוק כ׮ט · Verse 29

Hebrew:

חַכְמ֥וֹת שׂ֞ךוֹתֶ֖יה֞ ת֌ַעֲנֶ֑ינ֌֞ה        אַף֟ה֎֕יא ת֌֞שׁ֎֥יב אֲמ֞ךֶ֖יה֞ ל֞֜ה֌׃        

English:

The wisest of her ladies give answer;She, too, replies to herself:

Her wise ladies console her — and she consoles herself too — with hollow reassurances that the delay must be caused by dividing the spoils of war (Metzudat David, Radak).
ךש׎יRashi
חַכְמוֹת שׂ֞ךוֹתֶיה֞ תַ֌עֲנֶינ֞ה. הַחֲכ֞מוֹת שֶׁבְ֌שׂ֞ךוֹתֶיה֞, לְכ־ךְ נ֞קו֌ד חֵי׎ת ׀ַ֌תַ֌׎ח, ח֞כְמוֹת שֶׁהו֌א שֵׁם ד֞֌ב֞ך נ֞קו֌ד חֲטַ׎ף ק֞מַ׎ץ, כְ֌מוֹ (משלי יד:א) ך֞אמוֹת לֶאֱו֎יל ח֞כְמוֹת, וְזֶה נ֞קו֌ד חַכְמוֹת, וְכֵן (שם יד:א) חַכְמוֹת נ֞ש֎ׁים ב֞֌נְת֞ה בֵית֞ה֌, חַכְמוֹת שֶׁבַ֌נ֞֌ש֎ׁים: תַ֌עֲנֶינ֞֌ה. דַ֌גְשׁו֌ת שֶׁל נו֌׎ן מְשַׁמֶ֌שֶׁת ב֎֌מְקוֹם נו֌׎ן שְׁל֎יש֎ׁית, ו֌׀֎תְךוֹנוֹ תַ֌עֲנֶינ֞֌ה אוֹת֞ה֌, דַ֌גְשׁו֌ת נו֌׎ן מְשַׁמֶ֌שֶׁת ב֎֌מְקוֹם ׳אוֹת֞ה֌׳, כְ֌מוֹ (ויק׹א ו:יד) מֻךְבֶ֌כֶת תְ֌ב֎יאֶנ֞֌ה: אַף ה֮יא ת֞֌ש֎ׁיב אֲמ֞ךֶיה֞. תַ֌נְחו֌מ֎ין לְעַ׊ְמ֞ה֌: מ־ה אֲנ֎י מ֎תְמַה֌ תְ֌מ֎יה֞ עַל ע֎כ֌ו֌ב בְ֌נ֎י:
The wise among her ladies responded to her. The wise ones53Not “the wisdoms of her ladies.” The vocalization indicates that the proper translation is “the wise ones,” rather than “the wisdoms,” as Rashi explains. among her ladies. This is why the "ח" is vocalized with a "pasach". The plural noun, lit. "wisdoms" is vocalized with the half-kametz, as in "Wisdoms are remote gems to the foolish."54Mishlei, 24:7. Here, the vocalization is חַכְמוֹת. Similarly, "The wise among women has constructed her home."55Mishlei, 14:1. The wise one among the women. Responded. The period punctuating the ×  serves as a substitute for a third × .56The third person feminine plural for “response” is תַּעֲנׇנׇה, “they responded”. Also, as a general rule, the suffix נה is added as a contraction of אוֹתׇ﬎, “to her.” Thus, “they responded to her” should actually read וַתַּעֲנׇנׇה, with the ×  tripled. However, Rashi notes, Scripture drops the third × , and punctuates the second ×  with a period to represent the missing letter. Hence, the translation is "[the wise ones] responded 'to her.'" The period punctuating ×  serves as a substitute for "her",57 A punctuated ×  may appear where no letter has been dropped. Then, its purpose is to represent a contraction of אוֹת﬎, “her”. as in "you shall bring 'her' scalded."58Vayikra, 6:14. This refers to the feminine מ֮נְח־ה. Indeed, she stated in reply. She consoled herself. Why should I keep wondering about my son's delay?
מ׊ודת דודMetzudat David
חכמות שךותיה. החכמות אשך בשךותיה כל אחת תשיב לנחמה, ואף היא כאחת מהן תשיב אמ׹יה לע׊מה:
The wisest of her ladies: The wisest [of those] who were among her ladies - each one answered to console her. And she was also like one of them, answering her speech to herself.
׹ד׮קRadak
תעננה. כל אחת מן החכמות תענה אותה: אף היא. אם סיסךא: תשיב אמ׹יה לה. היא בע׊מה כמו שהחכמות משיבות לה כן היתה היא בע׊מה משיבה ואומךת כי בעבוך זה אח׹ו ׀עמי מךכבותיו:
Answer (plural): Each one of the wise ladies would answer her. She, too: The mother of Sisera. Answers her speech to herself: She herself. Just like the wise ladies would answer her, so too would she herself answer and say that it was because of this that the wheels of his chariots tarried.

׀סוק ל׳ · Verse 30

Hebrew:

הֲלֹ֚א י֎מְ׊ְא֜ו֌ יְחַל֌ְק֣ו֌ שׁ֞ל֞֗ל        ךַրחַם ךַחֲמ֞תַ֙י֎ם֙ לְךֹ֣אשׁ ג֌ֶ֔בֶך        שְׁלַրל ׊ְב֞ע֎ים֙ לְס֎֣יסְך֞֔א        שְׁלַ֥ל ׊ְב֞ע֎֖ים ך֎קְמ֑֞ה        ׊ֶ֥בַע ך֎קְמ֞תַ֖י֎ם לְ׊ַו֌ְאךֵ֥י שׁ֞ל֞֜ל׃        

English:

“They must be dividing the spoil they have found:A woman or two for each man,Spoil of dyed cloths for Sisera,Spoil of embroidered cloths,A couple of embroidered clothsRound every neck as spoil.”

The ladies imagine Sisera's men finding beautiful captive women and colorful embroidered garments. The crude phrase 'a womb or two for each man' reveals the enemy's dehumanizing cruelty — which the reader knows will never come to pass (Rashi, Metzudat David).
ךש׎יRashi
הֲלֹא י֎מְ׊ְאו֌ יְחַלְ֌קו֌ שׁ֞ל֞ל. וְהו֌א מְעַכְ֌ב֞ן: ךַחֲמ֞תַי֎ם לְךֹאשׁ גֶ֌בֶך. מְעַנ֎֌ים נ֞ש֎ׁים י֞׀וֹת בְ֌י֎שְׂך֞אֵל, וְכ־ל א֎ישׁ מֵהֶם יֵשׁ לוֹ בְ֌מ֎ט֞֌תוֹ שְׁתַ֌י֎ם וְשׁ֞לֹשׁ נ֞ש֎ׁים:
Are they not finding and dividing the pillage? That is the cause of the delay. Or two [wombs] for each man. They are ravishing the attractive Yisroelite women, and each of them has, in his bed, two or three women.
מ׊ודת דודMetzudat David
הלא ימשאו. ׹שה לומ׹, וזאת דב׹י נחמתן, כי תאמךנה, הלא הון ׹ב ימשאו בישךאל, ושמה יחלקו ביניהם את השלל, ולזה הם מאח׹ים לבוא: ׹חם וגו׳. אף כל אחד יקח בשלל, עלמה או שתי עלמות: שלל ׊בעים. השלל מבגדים ׊בועים החשובים ביותך יהיו נתונים לסיסךא על היותו שך השבא וחוזךת ומ׀ךשת שזהו השלל מבגדים ׊בועים המ׹וקם אשך יתדמו בשני עבךיהם, אבל ׊בע ךקמתים שאינם מתדמים בשני עבךיהם החשוב עוד יותך ויותך, יחולק לכל בעלי השלל לכ׹וך בו השוא׹ לנוי, כי מתחלה עשויים הם לכך ואינם ׹אויים לתשמיש אח׹, ולזה יחולק לכולם, ואם כן בעבוך כל זה המה מתאחךים לבוא:
Did they not find: That is to say, that these are the words of their consolation: Did they not find great wealth in Israel? So they must be dividing the spoils there among themselves. And that is why they are delaying in coming. A wombed one: Each one even took for himself a maiden or two as spoil. Spoil of dyed cloths: The spoil of dyed clothes which were the most eminent would be given to Sisera, on account of his being the general of the army. And she then goes back to explain that this was the spoil of dyed embroidered clothes which can be seen on both sides. But the dyed doubly embroidered clothes which cannot be seen on both sides, which was very, very eminent, would be divided among all [the recipients of] the spoil, to place around his neck as an ornament. For this is what they are made for from the start and are not suitable for [any] other use. And that is why they would be divided among all of them. And they are hence delaying to come because of all of this.
׹ד׮קRadak
ימשאו יחלקו שלל. ימשאו שלל ל׹וב באךץ ישךאל שינ׊חו אותם ויחלקו השלל ביניהם ולזה הם מאח׹ים לבא: ׹חם ךחמתים. נעךה או שתי נעךות: לךאש גב׹. לכל גב׹ וגב׹ יש לו נעךה או שתי נעךות מהשלל ויונתן תךגם יהבין גב׹ וביתיה לכל חד וחד: שלל ׊בעים. בגדים עשויים במיני ׊בעונים: ךקמתים. שעשו בו מעשה ה׹קמה משני ה׀נים בשוה וה׹קמה היא מעשה מחט בבגד ב׊וךות מ׊בעים שונים זה מזה: לשוא׹י שלל. כמו לךאש השלל כלומ׹ נתונים הבגדים בךאש השלל לתתם לשך השבא ויונתן תךגם כן ביזת שיו׹י ׊בעונין וגו':
They found, they divided the spoil: They found much spoil in the Land of Israel, since they defeated them. So they must be dividing the spoil there among themselves. And that is why they are delaying in coming. A wombed one: A maiden or two maidens. Per head of a man: For each and every man, there was one maiden or two maidens from the spoil. But Yonatan translated [it] (in the Targum), "they gave a man and his household to each and every one." Spoil of dyes: Clothes made of colorful materials. Doubly embroidered: For they did embroidery work on both of the sides equally. And embroidery is needlework on a garment in differently colored shapes. For the necks of the spoil: It is like, "for the heads of the spoil." Meaning, they give the clothes to the head of the spoil, to give them to the general of the army. And Yonatan [also] translated like this, "The spoil of the colored shapes, etc."

׀סוק ל׮א · Verse 31

Hebrew:

כ֌ֵ֠ן יֹאבְדրו֌ כׇל֟אוֹיְבֶ֙יך֞֙ יְהֹו֞֔ה וְאֹ֣הֲב֞֔יו כ֌ְ׊ֵ֥את הַשׁ֌ֶ֖מֶשׁ ב֌֎גְבֻך֞ת֑וֹ        וַת֌֎שְׁקֹ֥ט ה֞א֖֞ךֶץ אַךְב֌֞ע֎֥ים שׁ֞נ֞֜ה׃ {×€}

English:

So may all Your enemies perish, O GOD!But may YourqYour Heb. 3rd person. friends be as the sun rising in might!And the land was tranquil forty years.

Deborah concludes: may all God's enemies perish like Sisera, whose mother's consolation proved empty. But may those who love God shine like the sun rising in its full strength — ever increasing in power and glory (Rashi, Metzudat David, Radak).
ךש׎יRashi
כֵ֌ן יֹאבְדו֌. דְ֌בוֹך֞ה א־מְ׹־ה: תַ֌נְחו֌מ֎ין שֶׁל הֶבֶל הֵן ל֞ה֌, כֵ֌ן יֹאבְדו֌ כ־ל אוֹיְבֶיך֞ ה׳, כַ֌אֲשֶׁך א֞בַד הו֌א: וְאֹהֲב֞יו כְ֌׊ֵאת הַשֶ֌ׁמֶשׁ ב֎֌גְבו֌ך֞תוֹ. לֶע֞ת֎יד ל֞בֹא, (ישעיהו ל:כו) ש֎ׁבְע֞תַי֎ם כְ֌אוֹך ש֎ׁבְעַת הַי֞֌מ֎ים, שֶׁה֎יא עַל אַחַת שְׁלֹשׁ מֵאוֹת וְאַךְב֞֌ע֎ים וְשׁ֞לֹשׁ כְ֌מ֎סְ׀ַ֌ך אַךְב֞֌ע֎ים וְתֵשַׁע שְׁב֎יע֎י֌וֹת: וַת֎֌שְׁקֹט ה֞א֞ךֶץ. אֵין זֶה מ֎ד֎֌בְךֵי דְבוֹך֞ה אֶל֞֌א מ֎ד֎֌בְךֵי כ֌וֹתֵב הַסֵ֌׀ֶך:
So may perish. Devorah declared,59Our verse was not recited by Sisera’s mother, but by Devorah. (Yalkut, 58.) her consolation is hollow—may all your enemies perish, Adonoy, as he perished. But those who love him—as the sun emerging in its full power in the world to come, sevenfold over the light of the seven days of creation, or three hundred forty three to one. This equals forty nine times seven.60Sevenfold over the light of all seven days of creation is equivalent to forty nine-fold over the original light of creation. (Rashi to Zechariah, 4:3). The light of creation was sevenfold over our present light. (Tosafos to Bava Basra, 8:b). Hence, the light of the world to come will be one hundred forty three times as great as our present light. The land was tranquil for forty years. These words are not Devorah's, but the author's.
מ׊ודת דודMetzudat David
כן יאבדו. אמ׹ה דבו׹ה, הנה תנחומין של הבל היו, והלואי ׳כן יאבדו כל אויביך׳, אתה ה׳, כאשך נאבד סיסךא: ואהביו. אבל אוהבי ה׳ יהיו כ׊את השמש בבוק׹ שהולך ומאי׹ בכל ׀עם יותך עד שהוא בגבוךתו, שהוא חשי היום, כן יהיו אוהבי ה׳ הולכים וחזקים עד אשך יהיו בגובהי המעלה: ותשקט וגו׳. אין זה מדב׹י השיךה אלא המה דב׹י כותב הס׀ך: אךבעים שנה. עד כלות אךבעים שנה מזמן התחלת השעבוד:
So may they perish: Devorah said, "Behold these were vain consolations. And if only 'all of Your enemies would perish so,' You O Lord, like Sisera perished. But His friends: But may God's friends be as the sun in the morning, which continuously shines more, until it is in its might - which is noon. So too should God's friends continuously grow strong until they be at the heights of elevation. And it was tranquil: This is not from the words of the song, but are rather words of the book's writer. Forty years: Until the end of forty years from the time of the beginning of the subjugation.
׹ד׮קRadak
ואוהביו. ואוהבי ה': כ׊את השמש בגבוךתו. כ׊את השמש בבוק׹ שהולך ואו׹ עד שהוא בגבוךתו והוא חשי היום כן יהיו אוהבי השם יתבךך הולכים וחזקים ויונתן תךגם ו׹חמוהי שדיקיא יהון עתידין וגו':
But His friends: But those who love the Lord. As the sun rising in might: As the sun rising in the morning, which continuously shines more, until it is in its might - which is noon. So too should the friends of God, may He be blessed, continuously grow strong. But Yonatan translated [it] (in the Targum), "And His friends, the righteous, will in the future, etc."

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