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Nach YomiJudges · שופטיםChapter 6

Judges 6

שופטים פרק ו׳

Section: נביאים · נביאים ראשונים | Book: Judges | Chapter: 6 of 21 | Day: 30 of 742

Date: March 13, 2026

קלאוד על הנ״ך

Judges 6 marks a pivotal turning point in the book, introducing the Gideon cycle — the longest and most psychologically complex judge narrative in all of Shoftim. The chapter opens with the now-familiar refrain of apostasy and punishment: “the Israelites did what was offensive to God” (vayya’asu venei Yisrael hara be-einei Hashem). Yet Rashi draws attention to a subtle but significant linguistic shift. Previous cycles used the verb “vayosifu” (“they continued”), indicating accumulated sin, but here the text says simply “vayya’asu” (“they did”), because Deborah’s song in chapter 5 had effectively wiped the slate clean. This is not a continuation of old rebellion but a fresh betrayal, making it all the more tragic.

The Midianite oppression described in verses 1-6 is distinctive among the book’s cycles of punishment. Unlike the military domination of Eglon or Sisera, this is economic warfare — a systematic, seasonal destruction of Israel’s agriculture. The Midianites, Amalekites, and Kedemites would wait for the Israelites to sow their fields, then swarm across the Jordan “as thick as locusts” (ke-dei arbeh larov) with their innumerable camels, destroying crops from one end of the land to Gaza. The result was not merely military subjugation but civilizational collapse: Israelites were driven into mountain caves and tunnels (minharot), reduced to hiding and hoarding. The image of Gideon threshing wheat in a winepress — a confined, hidden space utterly unsuited to the task — encapsulates the depth of Israel’s humiliation.

The chapter’s theological architecture is carefully constructed. When Israel cries out to God, the divine response comes in two stages. First, an unnamed prophet (identified by the Seder Olam as Pinchas) delivers a rebuke, reminding the people of the Exodus and their covenant obligations — a speech that conspicuously offers no promise of deliverance. Only then does an angel appear to Gideon with a commission of salvation. This two-stage response suggests that repentance, or at least acknowledgment of sin, must precede redemption. Gideon’s own dialogue with the angel is remarkably candid: he challenges the greeting “God is with you, valiant warrior” (Hashem imkha gibor hechayil) by pointing to the evident absence of divine miracles. According to the midrash, it was precisely this willingness to advocate on Israel’s behalf — to argue, as it were, on behalf of a suffering people rather than accept their fate — that earned him the right to lead.

The destruction of the Baal altar in verses 25-32 constitutes Gideon’s first act of leadership, and it is a domestic rather than military one. God commands him to tear down his own father’s altar to Baal and its accompanying Asherah pole, then sacrifice a bull using the Asherah wood as fuel. The Talmud in Temurah 28b notes that eight standard prohibitions were suspended for this single act — including using consecrated idolatrous items, sacrificing at night, and offering on a private altar outside the Mishkan. Gideon performs the deed at night out of fear, yet his father Joash rises to defend him with a brilliantly subversive theological argument: “If Baal is a god, let him fight his own battles” (im elohim hu yarev lo). This episode earns Gideon the name Yerubba’al (“Let Baal contend with him”), which functions as both a mark of courage and a living proof of Baal’s impotence.

The chapter closes with Gideon’s famous fleece test (gizzat hatzemer), in which he twice asks God for a sign confirming his mission. Far from being a simple folk miracle, the fleece episode reveals Gideon’s persistent uncertainty and his deep awareness of his own inadequacy — he is the youngest son of the weakest clan in Manasseh. Radak insightfully notes that Gideon was not testing God’s power, which he did not doubt, but rather whether he himself was worthy of so great a miracle. This tension between divine calling and human self-doubt runs throughout the Gideon narrative and gives it a psychological realism that distinguishes it from the more straightforward deliverer stories elsewhere in Judges. By the chapter’s end, Gideon stands poised between his commission and his anxieties, between the spirit of God that has “enveloped” him (ruach Hashem lavshah et Gideon) and the reassurance he still craves — a portrait of reluctant leadership that resonates far beyond its ancient setting.

פרק ו׳ · Chapter 6

פסוק א׳ · Verse 1

Hebrew:

וַיַּעֲשׂ֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה וַיִּתְּנֵ֧ם יְהֹוָ֛ה בְּיַד־מִדְיָ֖ן שֶׁ֥בַע שָׁנִֽים׃

English:

Then the Israelites did what was offensive to GOD, and GOD delivered them into the hands of the Midianites for seven years.

Israel again sins against God and is handed over to Midian for seven years. Notably, the verse says they 'did' evil rather than 'continued' doing evil, because Deborah's song had wiped the slate clean — this was a fresh start of sin.
▶Commentaries (1)
רש״יRashi
וַיַּעֲשׂוּ הָרַע. עַד כָּאן נֶאֱמַר ׳וַיּוֹסִיפוּ׳, שֶׁהָיָה נִצְבָּר חֵטְא עַל חֵטְא, אֲבָל בְּשִׁירָה זוֹ נִמְחַל לָהֶם כָּל אֲשֶׁר עָשׂוּ, וְעַכְשָׁיו מַתְחִילִין לַחֲטוֹא, כָּךְ נִדְרַשׁ בְּאַגָּדַת תְּהִלִּים (מדרש תהלים יח ו):
Acted wickedly. Until this period, Scripture states, "They resumed [acting wickedly]" since their iniquities accumulated. However, through this hymn1Sung by Devorah and Barak [ch.5]. they were granted forgiveness for all that they had perpetrated.2Anyone rescued miraculously who then sings a hymn of praise forgiven all his sins, as if he had been newly created. (Yalkut, 60) But now they began sinning anew. This interpretation is in Agadas Tehilim.

פסוק ב׳ · Verse 2

Hebrew:

וַתָּ֥עׇז יַד־מִדְיָ֖ן עַל־יִשְׂרָאֵ֑ל מִפְּנֵ֨י מִדְיָ֜ן עָשׂ֥וּ לָהֶ֣ם ׀ בְּנֵ֣י יִשְׂרָאֵ֗ל אֶת־הַמִּנְהָרוֹת֙ אֲשֶׁ֣ר בֶּהָרִ֔ים וְאֶת־הַמְּעָר֖וֹת וְאֶת־הַמְּצָדֽוֹת׃

English:

The hand of the Midianites prevailed over Israel; and because of Midian, the Israelites provided themselves with refuges in the caves and strongholds of the mountains.aprovided themselves … mountains Meaning of Heb. uncertain.

Midian's oppression was so severe that the Israelites were forced to hide in mountain caves, tunnels, and makeshift fortifications to protect themselves and their meager provisions.
▶Commentaries (1)
רש״יRashi
הַמִּנְהָרוֹת. (תרגום:) מַטְמוֹרִיתָא, וּבִלְשׁוֹן לַעַ״ז: וודו״ש, וְעַל שֵׁם שֶׁעוֹשִׂין בָּהֶם מָאוֹר קָטָן בְּמָקוֹם שֶׁאֵין נִיכָּר קוֹרְאָן מִנְהָרוֹת, לויישיט״ש בְּלַעַ״ז: מְעָרוֹת. גרוטי״ה בְּלַעַ״ז: מְצָדוֹת. פליישדי״ץ בְּלַעַ״ז, שֶׁעוֹשִׂים בַּיְּעָרִים עַל יְדֵי הַפָּלַת הָאִילָנוֹת סָבִיב סָבִיב:
Retreats. Hidden places.3This is Targum Yonasan’s translation. In old French, "voutes". Because a slight bit of illumination is positioned in them in some inconspicuous spot, they are referred to as מִנְהׇרוֹת, lit. "glimmerings", "lucerno" in old French. Caves. "Grotte" in old French Stockades. "Palliser" in old French, "pales", as it is constructed in the forest by felling trees around its perimeter.4The trees serve as the pales or stakes forming the stockade.

פסוק ג׳ · Verse 3

Hebrew:

וְהָיָ֖ה אִם־זָרַ֣ע יִשְׂרָאֵ֑ל וְעָלָ֨ה מִדְיָ֧ן וַעֲמָלֵ֛ק וּבְנֵי־קֶ֖דֶם וְעָל֥וּ עָלָֽיו׃

English:

After the Israelites had done their sowing, Midian, Amalek, and the Kedemites would come up and raid them;

Every time the Israelites would sow their fields and the crops began to sprout, the Midianites, Amalekites, and Kedemites would invade and attack, timing their raids to inflict maximum economic damage.

פסוק ד׳ · Verse 4

Hebrew:

וַיַּֽחֲנ֣וּ עֲלֵיהֶ֗ם וַיַּשְׁחִ֙יתוּ֙ אֶת־יְב֣וּל הָאָ֔רֶץ עַד־בּוֹאֲךָ֖ עַזָּ֑ה וְלֹֽא־יַשְׁאִ֤ירוּ מִֽחְיָה֙ בְּיִשְׂרָאֵ֔ל וְשֶׂ֥ה וָשׁ֖וֹר וַחֲמֽוֹר׃

English:

they would attack them, destroybdestroy By grazing their livestock; see next verse. the produce of the land all the way to Gaza, and leave no means of sustenance in Israel, not a sheep or an ox or a donkey.

The invaders would encamp and systematically destroy all crops from one end of the land to Gaza, leaving Israel with no food, livestock, or means of sustenance — a total devastation of agriculture and economy.

פסוק ה׳ · Verse 5

Hebrew:

כִּ֡י הֵם֩ וּמִקְנֵיהֶ֨ם יַֽעֲל֜וּ וְאׇהֳלֵיהֶ֗ם (יבאו) [וּבָ֤אוּ] כְדֵֽי־אַרְבֶּה֙ לָרֹ֔ב וְלָהֶ֥ם וְלִגְמַלֵּיהֶ֖ם אֵ֣ין מִסְפָּ֑ר וַיָּבֹ֥אוּ בָאָ֖רֶץ לְשַׁחֲתָֽהּ׃

English:

For they would come up with their livestock and their tents, swarming as thick as locusts; they and their camels were innumerable. Thus they would invade the land and ravage it.

The invaders came with their livestock and tents in numbers as vast as a locust swarm, their camels beyond counting. They would let their herds graze on Israel's crops, devastating the land.
▶Commentaries (1)
רש״יRashi
הֵם וּמִקְנֵיהֶם. לִרְעוֹת אֶת הַתְּבוּאָה:
With their cattle to graze on the produce.

פסוק ו׳ · Verse 6

Hebrew:

וַיִּדַּ֧ל יִשְׂרָאֵ֛ל מְאֹ֖ד מִפְּנֵ֣י מִדְיָ֑ן וַיִּזְעֲק֥וּ בְנֵי־יִשְׂרָאֵ֖ל אֶל־יְהֹוָֽה׃ {פ}

English:

Israel was reduced to utter misery by the Midianites, and the Israelites cried out to GOD.

פסוק ז׳ · Verse 7

Hebrew:

וַיְהִ֕י כִּֽי־זָעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יְהֹוָ֑ה עַ֖ל אֹד֥וֹת מִדְיָֽן׃

English:

When the Israelites cried to GOD on account of Midian,

פסוק ח׳ · Verse 8

Hebrew:

וַיִּשְׁלַ֧ח יְהֹוָ֛ה אִ֥ישׁ נָבִ֖יא אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיֹּ֨אמֶר לָהֶ֜ם כֹּה־אָמַ֥ר יְהֹוָ֣ה ׀ אֱלֹהֵ֣י יִשְׂרָאֵ֗ל אָנֹכִ֞י הֶעֱלֵ֤יתִי אֶתְכֶם֙ מִמִּצְרַ֔יִם וָאֹצִ֥יא אֶתְכֶ֖ם מִבֵּ֥ית עֲבָדִֽים׃

English:

GOD sent a certain prophet to the Israelites. He said to them, “Thus said the ETERNAL, the God of Israel: I brought you up out of Egypt and freed you from the house of bondage.

In response to Israel's cry, God first sends a prophet — identified by tradition as Pinchas — not to save them yet, but to rebuke them and remind them that their suffering is a consequence of their own sins.
▶Commentaries (1)
רש״יRashi
אִישׁ נָבִיא. זֶה הַנָּבִיא הוּא פִּנְחָס, בְּ״סֵדֶר עוֹלָם״ (פרק ב):
A prophet. This prophet was Pinchas.5 See above, 2:1. Taken from Seder Olam.

פסוק ט׳ · Verse 9

Hebrew:

וָאַצִּ֤ל אֶתְכֶם֙ מִיַּ֣ד מִצְרַ֔יִם וּמִיַּ֖ד כׇּל־לֹחֲצֵיכֶ֑ם וָאֲגָרֵ֤שׁ אוֹתָם֙ מִפְּנֵיכֶ֔ם וָאֶתְּנָ֥ה לָכֶ֖ם אֶת־אַרְצָֽם׃

English:

I rescued you from the Egyptians and from all your oppressors; I drove them out before you, and gave you their land.

The prophet continues God's message, reminding Israel that He rescued them from Egypt, drove out their oppressors — including Sihon, Og, and the Canaanite kings — and gave them the land of Israel.

פסוק י״ · Verse 10

Hebrew:

וָאֹמְרָ֣ה לָכֶ֗ם אֲנִי֙ יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם לֹ֤א תִֽירְאוּ֙ אֶת־אֱלֹהֵ֣י הָאֱמֹרִ֔י אֲשֶׁ֥ר אַתֶּ֖ם יוֹשְׁבִ֣ים בְּאַרְצָ֑ם וְלֹ֥א שְׁמַעְתֶּ֖ם בְּקוֹלִֽי׃ {פ}

English:

And I said to you, ‘I the ETERNAL One am your God. You must not worship the gods of the Amorites in whose land you dwell.’ But you did not obey Me.”

The prophet delivers the crux of God's rebuke: despite being commanded not to worship the Amorite gods, Israel disobeyed — and this is precisely why calamity has befallen them.

פסוק י״א · Verse 11

Hebrew:

וַיָּבֹ֞א מַלְאַ֣ךְ יְהֹוָ֗ה וַיֵּ֙שֶׁב֙ תַּ֤חַת הָֽאֵלָה֙ אֲשֶׁ֣ר בְּעׇפְרָ֔ה אֲשֶׁ֥ר לְיוֹאָ֖שׁ אֲבִ֣י הָעֶזְרִ֑י וְגִדְע֣וֹן בְּנ֗וֹ חֹבֵ֤ט חִטִּים֙ בַּגַּ֔ת לְהָנִ֖יס מִפְּנֵ֥י מִדְיָֽן׃

English:

An angelcAn angel Lit. “A messenger.” of GOD came and sat under the terebinth at Ophrah, which belonged to Joash the Abiezrite. His son Gideon was then beating out wheat inside a winepress in order to keep it safe from the Midianites.

An angel of God appears at Ophrah, where Gideon is secretly threshing wheat in a winepress to hide it from the Midianites — a vivid image of Israel's desperate condition under oppression.
▶Commentaries (1)
רש״יRashi
אֲבִי הָעֶזְרִי. מִבְּנֵי אֲבִיעֶזֶר בֶּן גִּלְעָד בֶּן מְנַשֶּׁה: וְגִדְעוֹן בְּנוֹ. אָבִיו הָיָה חוֹבְטָן וְהוּא כוֹבְרָן, אָמַר לוֹ: אַבָּא, זָקֵן אַתָּה וְאִם יָבֹאוּ הַמִּדְיָנִים לֹא תוּכַל לָנוּס, לֵךְ אַתָּה וַאֲנִי אֶחְבֹּט: בַּגַּת. בְּקוֹרוֹת בֵּית הַבַּד:
The Aviezrite. One of the sons of Aviezer ben Gilod ben Menasheh. His son Gidon. His father had been threshing, while he sifted. He told him, "Father, you are elderly. If the enemies come, you will never be able to escape. You leave, and I will thresh." In the wine press. With beams of an olive press.

פסוק י״ב · Verse 12

Hebrew:

וַיֵּרָ֥א אֵלָ֖יו מַלְאַ֣ךְ יְהֹוָ֑ה וַיֹּ֣אמֶר אֵלָ֔יו יְהֹוָ֥ה עִמְּךָ֖ גִּבּ֥וֹר הֶחָֽיִל׃

English:

The angel of GOD appeared to him and said to him,dappeared to him and said to him Or “engaged him [in conversation], saying.” “GOD is with you, valiant warrior!”

The angel greets Gideon as a 'valiant warrior,' both affirming God's presence with him and foreshadowing his destiny as the one who will defeat Midian. The title is meant to encourage and strengthen him.
▶Commentaries (1)
רש״יRashi
ה׳ עִמְּךָ גִּבּוֹר הֶחָיִל. שֶׁנָּתַן לְךָ כֹּחַ כָּזֶה:
Adonoy is with you, man of supreme power. Since He infused you with such power.

פסוק י״ג · Verse 13

Hebrew:

וַיֹּ֨אמֶר אֵלָ֤יו גִּדְעוֹן֙ בִּ֣י אֲדֹנִ֔י וְיֵ֤שׁ יְהֹוָה֙ עִמָּ֔נוּ וְלָ֥מָּה מְצָאַ֖תְנוּ כׇּל־זֹ֑את וְאַיֵּ֣ה כׇֽל־נִפְלְאֹתָ֡יו אֲשֶׁר֩ סִפְּרוּ־לָ֨נוּ אֲבוֹתֵ֜ינוּ לֵאמֹ֗ר הֲלֹ֤א מִמִּצְרַ֙יִם֙ הֶעֱלָ֣נוּ יְהֹוָ֔ה וְעַתָּה֙ נְטָשָׁ֣נוּ יְהֹוָ֔ה וַֽיִּתְּנֵ֖נוּ בְּכַף־מִדְיָֽן׃

English:

Gideon said to him, “Please, my lord, if GOD is with us, why has all this befallen us? Where are all those wondrous deeds about which our ancestors told us, saying, ‘Truly GOD brought us up from Egypt’? Now GOD has abandoned us and delivered us into the hands of Midian!”

Gideon challenges the angel's greeting with raw honesty: if God is truly with us, where are the miracles our fathers told us about? He recalls the Passover Hallel his father recited and contrasts past redemption with present abandonment.
▶Commentaries (1)
רש״יRashi
וְיֵשׁ ה׳ עִמָּנוּ. וְאִם יֵשׁ ה׳ עִמָּנוּ, לָמָּה מְצָאַתְנוּ וְגוֹ׳: אֲשֶׁר סִפְּרוּ לָנוּ אֲבוֹתֵינוּ. פֶּסַח הָיָה, אָמַר לוֹ: אֶמֶשׁ הִקְרַנִי אַבָּא אֶת הַהַלֵּל, וּשְׁמַעְתִּיו שֶׁהָיָה אוֹמֵר (תהלים קיד:א): בְּצֵאת יִשְׂרָאֵל מִמִּצְרַיִם, ׳וְעַתָּה נְטָשָׁנוּ׳, אִם צַדִּיקִים הָיוּ אֲבוֹתֵינוּ, יַעֲשֶׂה לָנוּ בִּזְכוּתָם, וְאִם רְשָׁעִים הָיוּ, כְּשֵׁם שֶׁעָשָׂה לָהֶם נִפְלְאוֹתָיו חִנָּם כֵּן יַעֲשֶׂה לָנוּ, וְאַיֵּה כָל נִפְלְאוֹתָיו:
If [lit. and] Adonoy is with us.6Not “And Adonoy is with us,” as the literal reading would indicate, but “If Adonoy is with us,” as demonstrated by the following phrase cited by Rashi, “why has [all this] occurred, etc.”. If Adonoy is with us, why has [all this] occurred, etc. Which our forefathers recounted to us. It was Pesach, and he told him, "Last night father recited the Hallel for me, and I heard him read, "When Yisroel departed from Egypt"7 “…the sea observed and fled, the Yardein turned back, etc.” (Tehilim, 114)—but now He has abandoned us. If our forefathers were saintly, let Him act in our behalf in their merit; and if they were wicked, then, just as He worked His wonders for them gratuitously, so, let Him act in our behalf. Where are all His marvels?"8Yalkut, 62.

פסוק י״ד · Verse 14

Hebrew:

וַיִּ֤פֶן אֵלָיו֙ יְהֹוָ֔ה וַיֹּ֗אמֶר לֵ֚ךְ בְּכֹחֲךָ֣ זֶ֔ה וְהוֹשַׁעְתָּ֥ אֶת־יִשְׂרָאֵ֖ל מִכַּ֣ף מִדְיָ֑ן הֲלֹ֖א שְׁלַחְתִּֽיךָ׃

English:

GOD eGOD I.e., the angel, in GOD’s name. Cf. Gersonides. turned to him and said, “Go in this strength of yours and deliver Israel from the Midianites. IfI Conventionally, a messenger delivers the key message as if the sender were speaking. herewith make you My messenger.”

God Himself now turns to Gideon, commissioning him to deliver Israel. The phrase 'in this strength of yours' refers to the merit Gideon earned by defending Israel's honor — his advocacy became the source of his empowerment.
▶Commentaries (1)
רש״יRashi
וַיִּפֶן אֵלָיו. הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ: בְּכֹחֲךָ זֶה. בְּכֹחַ הַזְּכוּת הַזֶּה שֶׁלִּמַּדְתָּ סָנֵגוֹרְיָא עַל בָּנַי, כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא (מדרש תנחומא שופטים ד):
Turned to him. The Holy One, blessed is He, Himself.9Gidon was visited by Adonoy himself in the merit of his advocacy of Yisroel. (Yalkut, ibid) By this power of yours. By the power of the merit of your advocacy of my children.10Ibid. This is R' Tanchuma's explanation.

פסוק ט״ו · Verse 15

Hebrew:

וַיֹּ֤אמֶר אֵלָיו֙ בִּ֣י אֲדֹנָ֔י בַּמָּ֥ה אוֹשִׁ֖יעַ אֶת־יִשְׂרָאֵ֑ל הִנֵּ֤ה אַלְפִּי֙ הַדַּ֣ל בִּמְנַשֶּׁ֔ה וְאָנֹכִ֥י הַצָּעִ֖יר בְּבֵ֥ית אָבִֽי׃

English:

He said to him, “Please, my Sovereign, how can I deliver Israel? Why, my clan is the humblest in Manasseh, and I am the youngest in my father’s household.”

Gideon protests his unworthiness: his clan is the weakest in Manasseh and he is the youngest in his household. This humility echoes the pattern of reluctant leaders like Moses and Saul.
▶Commentaries (1)
רש״יRashi
הִנֵּה אַלְפִּי. הָאֶלֶף שֶׁאֲנִי נִמְנֶה בּוֹ לִהְיוֹת תַּחַת שַׂר הָאֶלֶף, הוּא הָאֶלֶף הַדַּל בְּכָל אַלְפֵי מְנַשֶּׁה:
Behold, my unit [lit. thousand]. The thousand member unit of which I am a constituent, under the command of its captain, is the most inadequate unit among all the units in Menasheh.

פסוק ט״ז · Verse 16

Hebrew:

וַיֹּ֤אמֶר אֵלָיו֙ יְהֹוָ֔ה כִּ֥י אֶהְיֶ֖ה עִמָּ֑ךְ וְה��כִּיתָ֥ אֶת־מִדְיָ֖ן כְּאִ֥ישׁ אֶחָֽד׃

English:

GOD gGOD See the first note at v. 14. replied, “I will be with you, and you shall defeat Midian all at once.”

God reassures Gideon that His presence will guarantee victory, promising he will defeat Midian swiftly 'as one man' — meaning quickly and easily, despite the enemy's overwhelming numbers.

פסוק י״ז · Verse 17

Hebrew:

וַיֹּ֣אמֶר אֵלָ֔יו אִם־נָ֛א מָצָ֥אתִי חֵ֖ן בְּעֵינֶ֑יךָ וְעָשִׂ֤יתָ לִּי֙ א֔וֹת שָׁאַתָּ֖ה מְדַבֵּ֥ר עִמִּֽי׃

English:

And he said to him,hto him I.e., to the angel, while speaking in direct response to GOD as the message’s sender, as in v. 15. “If I have gained Your favor, give me a sign that it is You who are speaking to me.ispeaking to me I.e., via the angel. Cf. Kimhi.

Still uncertain whether this is a true divine messenger, Gideon asks for a sign to confirm that it is genuinely God communicating with him. He was not accustomed to prophecy and wanted proof.
▶Commentaries (1)
רש״יRashi
שָׁאַתָּה. כְּמוֹ שֶׁאַתָּה:
That you. The same as שֶׁאַתׇּה, with the segol vocalization.11 שֶׁאַתׇּה, with the “kamatz” vocalization, which appears in the text, is the same as שֶׁאַתׇּה “that you.”

פסוק י״ח · Verse 18

Hebrew:

אַל־נָ֨א תָמֻ֤שׁ מִזֶּה֙ עַד־בֹּאִ֣י אֵלֶ֔יךָ וְהֹֽצֵאתִי֙ אֶת־מִנְחָתִ֔י וְהִנַּחְתִּ֖י לְפָנֶ֑יךָ וַיֹּאמַ֕ר אָנֹכִ֥י אֵשֵׁ֖ב עַ֥ד שׁוּבֶֽךָ׃

English:

Do not leave this place until I come back to you and bring out my offering and place it before you.” And he answered, “I will stay until you return.”

Gideon asks the visitor to wait while he prepares an offering, seeking confirmation through a divine sign. The angel agrees to remain, showing patience for Gideon's need for reassurance.

פסוק י״ט · Verse 19

Hebrew:

וְגִדְע֣וֹן בָּ֗א וַיַּ֤עַשׂ גְּדִֽי־עִזִּים֙ וְאֵיפַת־קֶ֣מַח מַצּ֔וֹת הַבָּשָׂר֙ שָׂ֣ם בַּסַּ֔ל וְהַמָּרַ֖ק שָׂ֣ם בַּפָּר֑וּר וַיּוֹצֵ֥א אֵלָ֛יו אֶל־תַּ֥חַת הָאֵלָ֖ה וַיַּגַּֽשׁ׃ {פ}

English:

So Gideon went in and prepared a kid, and [baked] unleavened bread from an ephah of flour. He put the meat in a basket and poured the broth into a pot, and he brought them out to him under the terebinth. As he presented them,

Gideon prepares a generous offering of a goat, unleavened bread, and broth. The unleavened bread indicates it was Passover, connecting this story to the season of Israel's original redemption from Egypt.
▶Commentaries (1)
רש״יRashi
קֶמַח מַצּוֹת. לָמַדְנוּ שֶׁפֶּסַח הָיָה, יוֹם תְּנוּפַת הָעוֹמֶר, לְכָךְ נֶאֱמַר (לקמן ז:יג) וְהִנֵּה צְלִיל לֶחֶם שְׂעוֹרִים מִתְהַפֵּךְ וְגוֹ׳: וְהַמָּרָק. וְהָרוֹטֶב:
Matzos containing flour. We learn that it was Pesach, the day the Omer offering was waved.12On the second day of Pesach. (Vayikra, 23:11) This is why it is said,13Below, 7:13. "Behold, a toasted barley bread was careening,14 “… into the camp of Midyon. It reached the tent and struck it down.” This was in the merit of the Omer offering (Rashi, there, Yalkut, 62), which was made of barley. etc." Soup. Broth.

פסוק כ׳ · Verse 20

Hebrew:

וַיֹּ֨אמֶר אֵלָ֜יו מַלְאַ֣ךְ הָאֱלֹהִ֗ים קַ֣ח אֶת־הַבָּשָׂ֤ר וְאֶת־הַמַּצּוֹת֙ וְהַנַּח֙ אֶל־הַסֶּ֣לַע הַלָּ֔ז וְאֶת־הַמָּרַ֖ק שְׁפ֑וֹךְ וַיַּ֖עַשׂ כֵּֽן׃

English:

the angel of God said to him, “Take the meat and the unleavened bread, put them on yonder rock, and spill out the broth.” He did so.

The angel instructs Gideon to arrange the meat and matzot on a rock and pour out the broth — transforming what Gideon brought as a meal into something resembling a sacrificial offering.

פסוק כ״א · Verse 21

Hebrew:

וַיִּשְׁלַ֞ח מַלְאַ֣ךְ יְהֹוָ֗ה אֶת־קְצֵ֤ה הַמִּשְׁעֶ֙נֶת֙ אֲשֶׁ֣ר בְּיָד֔וֹ וַיִּגַּ֥ע בַּבָּשָׂ֖ר וּבַמַּצּ֑וֹת וַתַּ֨עַל הָאֵ֜שׁ מִן־הַצּ֗וּר וַתֹּ֤אכַל אֶת־הַבָּשָׂר֙ וְאֶת־הַמַּצּ֔וֹת וּמַלְאַ֣ךְ יְהֹוָ֔ה הָלַ֖ךְ מֵעֵינָֽיו׃

English:

The angel of GOD held out the staff that he carried, and touched the meat and the unleavened bread with its tip. A fire sprang up from the rock and consumed the meat and the unleavened bread. And the angel of GOD vanished from his sight.

The angel touches the offering with his staff, and fire miraculously erupts from the rock, consuming the meat and matzot. The angel then vanishes — this supernatural sign confirms the divine origin of the message.

פסוק כ״ב · Verse 22

Hebrew:

וַיַּ֣רְא גִּדְע֔וֹן כִּֽי־מַלְאַ֥ךְ יְהֹוָ֖ה ה֑וּא וַיֹּ֣אמֶר גִּדְע֗וֹן אֲהָהּ֙ אֲדֹנָ֣י יֱהֹוִ֔ה כִּֽי־עַל־כֵּ֤ן רָאִ֙יתִי֙ מַלְאַ֣ךְ יְהֹוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים׃

English:

Then Gideon realized that indeed it was an angel of GOD; and Gideon said, “Alas, O Sovereign GOD! For I have seen an angel of GOD face to face.”

Only after the angel vanishes does Gideon fully realize he was in the presence of a divine messenger. He cries out in fear, believing that seeing an angel face to face means certain death.
▶Commentaries (1)
רש״יRashi
אֲהָהּ. לְשׁוֹן דְּאָגָה, כְּלוֹמַר מַה תְּהֵא עָלַי: כִּי עַל כֵּן רָאִיתִי. כִּי עַל אֲשֶׁר רָאִיתִי מַלְאַךְ ה׳, לְכָךְ אֲנִי דּוֹאֵג וְצוֹעֵק ׳אֲהָהּ׳:
Aahha. This denotes apprehension, as if to say, "What will become of me?" This, because I have seen. Because I have seen an angel of Adonoy—this is why I am apprehensive and exclaim "Aahha!"

פסוק כ״ג · Verse 23

Hebrew:

וַיֹּ֨אמֶר ל֧וֹ יְהֹוָ֛ה שָׁל֥וֹם לְךָ֖ אַל־תִּירָ֑א לֹ֖א תָּמֽוּת׃

English:

But GOD jGOD See the first note at v. 14. said to him, “All is well; have no fear, you shall not die.”

God reassures the terrified Gideon that he will not die despite having seen the angel. According to Radak, this voice came after the angel had already departed, as a heavenly reassurance to calm his fear.

פסוק כ״ד · Verse 24

Hebrew:

וַיִּ֩בֶן֩ שָׁ֨ם גִּדְע֤וֹן מִזְבֵּ֙חַ֙ לַֽיהֹוָ֔ה וַיִּקְרָא־ל֥וֹ יְהֹוָ֖ה שָׁל֑וֹם עַ֚ד הַיּ֣וֹם הַזֶּ֔ה עוֹדֶ֕נּוּ בְּעׇפְרָ֖ת אֲבִ֥י הָעֶזְרִֽי׃ {ס}        

English:

So Gideon built there an altar to GOD and called it Adonai-shalom.kAdonai-shalom I.e., “GOD, ‘All-is-well.’” To this day it stands in Ophrah of the Abiezrites.

In gratitude for surviving the encounter, Gideon builds an altar and names it 'Adonai Shalom' — 'God is Peace' — memorializing the divine reassurance he received. The altar still stood at the time of the text's writing.
▶Commentaries (1)
רש״יRashi
וַיִּקְרָא לוֹ. גִּדְעוֹן לַמִּזְבֵּחַ: ה׳ שָׁלוֹם. ה׳ הוּא שְׁלוֹמֵנוּ:
Entitled it. Gidon named the altar.15The reading is, “[He] entitled it, ‘Adonoy is peace,’” not “Adonoy entitled it, ‘Peace.’”. Adonoy is peace. Adonoy is our peace.

פסוק כ״ה · Verse 25

Hebrew:

וַיְהִי֮ בַּלַּ֣יְלָה הַהוּא֒ וַיֹּ֧אמֶר ל֣וֹ יְהֹוָ֗ה קַ֤ח אֶת־פַּר־הַשּׁוֹר֙ אֲשֶׁ֣ר לְאָבִ֔יךָ וּפַ֥ר הַשֵּׁנִ֖י שֶׁ֣בַע שָׁנִ֑ים וְהָרַסְתָּ֗ אֶת־מִזְבַּ֤ח הַבַּ֙עַל֙ אֲשֶׁ֣ר לְאָבִ֔יךָ וְאֶת־הָאֲשֵׁרָ֥ה אֲשֶׁר־עָלָ֖יו תִּכְרֹֽת׃

English:

That night GOD said to him: “Take the young bulllyoung bull Meaning of Heb. uncertain. belonging to your father and another bull seven years old; pull down the altar of Baal that belongs to your father, and cut down the sacred postmsacred post Used in worship of the goddess Asherah. that is beside it.

That very night, God commands Gideon to destroy his father's Baal altar and its Asherah pole, and to take a bull that had been fattened seven years for idolatrous worship. The Talmud notes that eight normal prohibitions were suspended for this extraordinary act.
▶Commentaries (1)
רש״יRashi
פַּר הַשּׁוֹר. פַּר הַבָּחוּר, שֶׁהַשּׁוֹר בֶּן יוֹמוֹ קָרוּי שׁוֹר: וּפַר הַשֵּׁנִי. (תרגום:) וְתוֹרָא תִּנְיָנָא: שֶׁבַע שָׁנִים. (תרגום:) דְּאִיתְפַּטַּם שֶׁבַע שְׁנִין לַעֲבוֹדָה זָרָה. שְׁמוֹנָה דְבָרִים הוּתְרוּ אוֹתוֹ הַלַּיְלָה: מוּקְצֶה, אֲשֵׁרָה, וְלַיְלָה, וּבָמָה וְכוּ׳, כִּדְאִיתָא בִּתְמוּרָה (כח ב):
Bullock [lit. bull ox]. The young bull, as even a day old ox is called an "ox".16The inference of “Bull ox” is a bull that qualifies as an ox. Since even a day old bull qualifies, the reference is to a young bull. A second bull.וְתוֹרָא תִּנְיׇנׇא, "A second bull".17This is Targum Yonasan’s rendition. Seven year. Which had been fattened for seven years to be brought as an idolatrous sacrifice. Eight prohibitions were suspended18 1. The second bull, which had been designated as an idolatrous sacrifice, was now brought as an offering. 2. Utensils used previously for the Asheirah sacrifices were now used. 3. The wood of the Asheirah tree was used as fuel. 4. The offering was brought at night. 5. It was brought on a personal altar outside the Mishkon at Shiloh. 6. The second bull had been actually worshipped as a deity. 7. Gidon was not a Kohein. 8. He did not use the required sacred utensils. that night; 'designated', 'asheirah', 'night', 'altar', etc., as enumerated in Temurah.1929:a.

פסוק כ״ו · Verse 26

Hebrew:

וּבָנִ֨יתָ מִזְבֵּ֜חַ לַיהֹוָ֣ה אֱלֹהֶ֗יךָ עַ֣ל רֹ֧אשׁ הַמָּע֛וֹז הַזֶּ֖ה בַּמַּעֲרָכָ֑ה וְלָֽקַחְתָּ֙ אֶת־הַפָּ֣ר הַשֵּׁנִ֔י וְהַעֲלִ֣יתָ עוֹלָ֔ה בַּעֲצֵ֥י הָאֲשֵׁרָ֖ה אֲשֶׁ֥ר תִּכְרֹֽת׃

English:

Then build an altar to the ETERNAL your God, on the level groundnlevel ground Meaning of Heb. uncertain. on top of this stronghold. Take the other bull and offer it as a burnt offering, using the wood of the sacred post that you have cut down.”

God instructs Gideon to build a proper altar on the rock's summit and offer the second bull as a burnt offering, using the wood of the cut-down Asherah as fuel — symbolically converting the instruments of idolatry into service of God.
▶Commentaries (1)
רש״יRashi
רֹאשׁ הַמָּעוֹז. רֹאשׁ הַסֶּלַע:
Top of the bulwark. Top of the rock.

פסוק כ״ז · Verse 27

Hebrew:

וַיִּקַּ֨ח גִּדְע֜וֹן עֲשָׂרָ֤ה אֲנָשִׁים֙ מֵעֲבָדָ֔יו וַיַּ֕עַשׂ כַּאֲשֶׁ֛ר דִּבֶּ֥ר אֵלָ֖יו יְהֹוָ֑ה וַיְהִ֡י כַּאֲשֶׁ֣ר יָרֵא֩ אֶת־בֵּ֨ית אָבִ֜יו וְאֶת־אַנְשֵׁ֥י הָעִ֛יר מֵעֲשׂ֥וֹת יוֹמָ֖ם וַיַּ֥עַשׂ לָֽיְלָה׃

English:

So Gideon took ten of his servants and did as GOD had told him; but as he was afraid to do it by day, on account of his father’s household and the townspeople, he did it by night.

פסוק כ״ח · Verse 28

Hebrew:

וַיַּשְׁכִּ֜ימוּ אַנְשֵׁ֤י הָעִיר֙ בַּבֹּ֔קֶר וְהִנֵּ֤ה נֻתַּץ֙ מִזְבַּ֣ח הַבַּ֔עַל וְהָאֲשֵׁרָ֥ה אֲשֶׁר־עָלָ֖יו כֹּרָ֑תָה וְאֵת֙ הַפָּ֣ר הַשֵּׁנִ֔י הֹֽעֲלָ֔ה עַל־הַמִּזְבֵּ֖חַ הַבָּ��ֽוּי׃

English:

Early the next morning, the townspeople found that the altar of Baal had been torn down and the sacred post beside it had been cut down, and that the second bull had been offered on the newly built altar.

The townspeople discover the destruction the next morning: the Baal altar demolished, the Asherah cut down, and the second bull sacrificed on a new altar. Radak explains the first bull was simply confiscated to prevent further idolatrous use.

פסוק כ״ט · Verse 29

Hebrew:

וַיֹּֽאמְרוּ֙ אִ֣ישׁ אֶל־רֵעֵ֔הוּ מִ֥י עָשָׂ֖ה הַדָּבָ֣ר הַזֶּ֑ה וַֽיִּדְרְשׁוּ֙ וַיְבַקְשׁ֔וּ וַיֹּ֣אמְר֔וּ גִּדְעוֹן֙ בֶּן־יוֹאָ֔שׁ עָשָׂ֖ה הַדָּבָ֥ר הַזֶּֽה׃

English:

They said to one another, “Who did this thing?” Upon inquiry and investigation, they were told, “Gideon son of Joash did this thing!”

The outraged townspeople investigate and quickly identify Gideon as the culprit who destroyed the Baal altar. Despite acting under cover of night, his bold act could not remain hidden.

פסוק ל׳ · Verse 30

Hebrew:

וַיֹּ֨אמְר֜וּ אַנְשֵׁ֤י הָעִיר֙ אֶל־יוֹאָ֔שׁ הוֹצֵ֥א אֶת־בִּנְךָ֖ וְיָמֹ֑ת כִּ֤י נָתַץ֙ אֶת־מִזְבַּ֣ח הַבַּ֔עַל וְכִ֥י כָרַ֖ת הָאֲשֵׁרָ֥ה אֲשֶׁר־עָלָֽיו׃

English:

The townspeople said to Joash, “Bring out your son, for he must die: he has torn down the altar of Baal and cut down the sacred post beside it!”

The angry mob demands that Joash hand over his son Gideon for execution, viewing the destruction of Baal's altar as a capital offense worthy of death.

פסוק ל״א · Verse 31

Hebrew:

וַיֹּ֣אמֶר יוֹאָ֡שׁ לְכֹל֩ אֲשֶׁר־עָמְד֨וּ עָלָ֜יו הַאַתֶּ֣ם ׀ תְּרִיב֣וּן לַבַּ֗עַל אִם־אַתֶּם֙ תּוֹשִׁיע֣וּן אוֹת֔וֹ אֲשֶׁ֨ר יָרִ֥יב ל֛וֹ יוּמַ֖ת עַד־הַבֹּ֑קֶר אִם־אֱלֹהִ֥ים הוּא֙ יָ֣רֶב ל֔וֹ כִּ֥י נָתַ֖ץ אֶֽת־מִזְבְּחֽוֹ׃

English:

But Joash said to all who had risen against him, “Do you have to contend for Baal? Do you have to vindicate him? Whoever fights his battles shall be dead by morning! If he is a god, let him fight his own battles, since it is his altar that has been torn down!”

Joash brilliantly defends his son with a theological argument: if Baal is truly a god, let him fight his own battles. Why do mortals need to avenge a deity? Rashi notes Joash was also buying time for Gideon to escape.
▶Commentaries (1)
רש״יRashi
הַאַתֶּם תְּרִיבוּן לַבַּעַל. בִּשְׁבִיל הַבַּעַל: תּוֹשִׁיעוּן אוֹתוֹ. תִּנְקְמוּ נִקְמָתוֹ, וְכֵן (שמואל א כה:לג): וְהֹשֵׁעַ יָדִי לִי, דְּדָוִד בְּנָבָל: אֲשֶׁר יָרִיב לוֹ. בִּשְׁבִילוֹ: עַד הַבֹּקֶר. עַד הַבֹּקֶר הַמְתִּינוּ: אִם אֱלֹהִים הוּא. יָרִיב הוּא לְעַצְמוֹ רִיבוֹ וְנִקְמָתוֹ, וּכְדֵי לִדְחוֹתָם עַד שֶׁיִּבְרַח גִּדְעוֹן הָיָה אוֹמֵר כֵּן:
You want to fight for [lit. "to"] the baal? For the sake of the baal. To avenge [lit. rescue] him. To exact vengeance for him.20The literal translation of תּוֹשִׁיעוּן, “to rescue,” does not apply, since the idol was no longer endangered. The alternate interpretation, “to avenge,” is correct here. Similarly, "by my own hand exacting my vengeance,"21Shmuel 1, 25:33. הוֹשִׁיעָה is interpreted as “avenge.” by David concerning Novol. Whoever fights for [lit. "to"] him. For his sake. Wait until morning. Until morning, wait. If he is a god let him fight his own battle and exact his own vengeance. To rebuff them until Gidon could escape, he said this.

פסוק ל״ב · Verse 32

Hebrew:

וַיִּקְרָא־ל֥וֹ בַיּוֹם־הַה֖וּא יְרֻבַּ֣עַל לֵאמֹ֑ר יָ֤רֶב בּוֹ֙ הַבַּ֔עַל כִּ֥י נָתַ֖ץ אֶֽת־מִזְבְּחֽוֹ׃ {ס}        

English:

That day they named himohim I.e., Gideon. Jerubbaal, meaning “Let Baal contend with him, since he tore down his altar.”

Gideon earns the name Jerubbaal ('Let Baal contend with him'), which ironically becomes a badge of honor — Baal's inability to avenge himself proves his powerlessness and validates Gideon's act.
▶Commentaries (1)
רש״יRashi
יָרֶב בּוֹ. בְּגִדְעוֹן אֵצֶל רִיב נוֹפֵל עִם, אוֹ אֶת, אוֹ בּוֹ, כְּמוֹ (בראשית לא:לו): וַיָּרֶב בְּלָבָן, אֲבָל ׳לוֹ׳ אֵינוֹ נוֹפֵל עַל הַלָּשׁוֹן, וְכָל ׳לוֹ׳ הַכְּתוּבִים כָּאן ׳בִּשְׁבִיל׳ הֵם:
Fight against him. Against Gidon. In relation to רַיב, "fight", the proper term is עִם, or אֶת, or בּוֹ, "with" [him], as in "he fought with Lavan".22Bereishis, 31:36. However, לוֹ, lit. "to", is not the proper term. Every לוֹ mentioned here is interpreted as "for his sake."

פסוק ל״ג · Verse 33

Hebrew:

וְכׇל־מִדְיָ֧ן וַעֲמָלֵ֛ק וּבְנֵי־קֶ֖דֶם נֶאֶסְפ֣וּ יַחְדָּ֑ו וַיַּעַבְר֥וּ וַֽיַּחֲנ֖וּ בְּעֵ֥מֶק יִזְרְעֶֽאל׃

English:

All Midian, Amalek, and the Kedemites joined forces; they crossed over and encamped in the Valley of Jezreel.

The coalition of Midian, Amalek, and the Kedemites crosses the Jordan and encamps in the fertile Jezreel Valley, setting the stage for the confrontation that Gideon has been called to lead.

פסוק ל״ד · Verse 34

Hebrew:

וְר֣וּחַ יְהֹוָ֔ה לָבְשָׁ֖ה אֶת־גִּדְע֑וֹן וַיִּתְקַע֙ בַּשּׁוֹפָ֔ר וַיִּזָּעֵ֥ק אֲבִיעֶ֖זֶר אַחֲרָֽיו׃

English:

The spirit of GOD enveloped Gideon; he sounded the horn, and the Abiezrites rallied behind him.

The spirit of God envelops Gideon, filling him with divine courage and strength. He sounds the shofar and his own clan of Abiezer rallies behind him first, beginning the mustering of Israel's forces.
▶Commentaries (1)
רש״יRashi
רוּחַ ה׳. רוּחַ גְּבוּרָה: וַיִּזָּעֵק אֲבִיעֶזֶר. כָּל הַמִּשְׁפָּחָה:
The Divine spirit. The spirit of valor. Aviezer gathered. The entire clan.

פסוק ל״ה · Verse 35

Hebrew:

וּמַלְאָכִים֙ שָׁלַ֣ח בְּכׇל־מְנַשֶּׁ֔ה וַיִּזָּעֵ֥ק גַּם־ה֖וּא אַחֲרָ֑יו וּמַלְאָכִ֣ים שָׁלַ֗ח בְּאָשֵׁ֤ר וּבִזְבֻלוּן֙ וּבְנַפְתָּלִ֔י וַֽיַּעֲל֖וּ לִקְרָאתָֽם׃

English:

And he sent messengers throughout Manasseh, and they too rallied behind him. He then sent messengers through Asher, Zebulun, and Naphtali, and they came up to meet the Manassites.pManassites Heb. “them.”

Gideon expands his call to arms beyond his clan, sending messengers throughout Manasseh, Asher, Zebulun, and Naphtali. Warriors from all these northern tribes rally and march to join him.

פסוק ל״ו · Verse 36

Hebrew:

וַיֹּ֥אמֶר גִּדְע֖וֹן אֶל־הָאֱלֹהִ֑ים אִם־יֶשְׁךָ֞ מוֹשִׁ֧יעַ בְּיָדִ֛י אֶת־יִשְׂרָאֵ֖ל כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃

English:

And Gideon said to God, “If You really intend to deliver Israel through me as You have said—

פסוק ל״ז · Verse 37

Hebrew:

הִנֵּ֣ה אָנֹכִ֗י מַצִּ֛יג אֶת־גִּזַּ֥ת הַצֶּ֖מֶר בַּגֹּ֑רֶן אִ֡ם טַל֩ יִֽהְיֶ֨ה עַֽל־הַגִּזָּ֜ה לְבַדָּ֗הּ וְעַל־כׇּל־הָאָ֙רֶץ֙ חֹ֔רֶב וְיָדַעְתִּ֗י כִּֽי־תוֹשִׁ֧יעַ בְּיָדִ֛י אֶת־יִשְׂרָאֵ֖ל כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃

English:

here I place a fleece of wool on the threshing floor. If dew falls only on the fleece and all the ground remains dry, I shall know that You will deliver Israel through me, as You have said.”

Gideon proposes the famous fleece test: he will place a wool fleece on the threshing floor, and if dew falls only on the fleece while the ground stays dry, he will know God truly intends to save Israel through him.

פסוק ל״ח · Verse 38

Hebrew:

וַיְהִי־כֵ֕ן וַיַּשְׁכֵּם֙ מִֽמׇּחֳרָ֔ת וַיָּ֖זַר אֶת־הַגִּזָּ֑ה וַיִּ֤מֶץ טַל֙ מִן־הַגִּזָּ֔ה מְל֥וֹא הַסֵּ֖פֶל מָֽיִם׃

English:

And that is what happened. Early the next day, he squeezed the fleece and wrung out the dew from the fleece, a bowlful of water.

The first test succeeds: the fleece is soaked with enough dew to fill a bowl, while the ground is relatively dry. However, Rashi notes the ground was not completely dry, since God has a perpetual covenant that dew will always fall.
▶Commentaries (1)
רש״יRashi
וַיְהִי כֵן. שֶׁהָיָה טַל עַל הַגִּזָּה לְבַדָּהּ יוֹתֵר מִבִּשְׁאָר מְקוֹמוֹת, כְּמוֹ שֶׁהוּא אוֹמֵר (פסוק לז): מְלֹא הַסֵּפֶל מַיִם, אֲבָל ׳עַל כָּל הָאָרֶץ חֹרֶב׳ לֹא נִתְקַיֵּם, שֶׁהַבְּרִית כְּרוּתָה לַטַּל שֶׁאֵינוֹ נֶעְצָר (תענית ג א): וַיָּזַר. לְשׁוֹן מְכַבֵּשׁ, וְכֵן (ישעיהו א:ו): לֹא זֹרוּ וְלֹא חֻבָּשׁוּ, לֹא נֶחְבְּשׁוּ לְהוֹצִיא הַלֵּחָה:
That is what occurred. The dew condensed on the fleece alone more than everywhere else, as it is said, "a full bowl of water." However, "while all of the ground is dry" did not materialize, as a Divine covenant assures perpetual dew fall. He squeezed. The word connotes pressure. Similarly, "They were neither pressed nor bandaged."23Yeshaya, 1:6. They were not strapped in bandages to draw out the discharge.

פסוק ל״ט · Verse 39

Hebrew:

וַיֹּ֤אמֶר גִּדְעוֹן֙ אֶל־הָ֣אֱלֹהִ֔ים אַל־יִ֤חַר אַפְּךָ֙ בִּ֔י וַאֲדַבְּרָ֖ה אַ֣ךְ הַפָּ֑עַם אֲנַסֶּ֤ה נָּא־רַק־הַפַּ֙עַם֙ בַּגִּזָּ֔ה יְהִי־נָ֨א חֹ֤רֶב אֶל־הַגִּזָּה֙ לְבַדָּ֔הּ וְעַל־כׇּל־הָאָ֖רֶץ יִֽהְיֶה־טָּֽל׃

English:

Then Gideon said to God, “Do not be angry with me if I speak just once more. Let me make just one more test with the fleece: let the fleece alone be dry, while there is dew all over the ground.”

Gideon humbly asks God not to be angry as he requests a harder, reversed test: this time the fleece should be dry while dew covers all the ground. Radak explains Gideon was not testing God's power, but whether he himself was worthy of such a great miracle.

פסוק מ׳ · Verse 40

Hebrew:

וַיַּ֧עַשׂ אֱלֹהִ֛ים כֵּ֖ן בַּלַּ֣יְלָה הַה֑וּא וַֽיְהִי־חֹ֤רֶב אֶל־הַגִּזָּה֙ לְבַדָּ֔הּ וְעַל־כׇּל־הָאָ֖רֶץ הָ֥יָה טָֽל׃ {פ}

English:

God did so that night: only the fleece was dry, while there was dew all over the ground.

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