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Nach YomiJudges · שו׀טיםChapter 6

Judges 6

שו׀טים ׀ךק ו׳

Section: נביאים · נביאים ךאשונים | 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.

׀ךק ו׳ · Chapter 6

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ַעֲשׂ֧ו֌ בְנֵ֜י֟י֎שְׂך֞אֵ֛ל ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה וַי֌֎ת֌ְנֵ֧ם יְהֹו֛֞ה ב֌ְיַד֟מ֎דְי֖֞ן שֶׁ֥בַע שׁ֞נ֎֜ים׃

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.
ךש׎יRashi
וַיַ֌עֲשׂו֌ ה֞ךַע. עַד כ֞֌אן נֶאֱמַך ׳וַי֌וֹס֎י׀ו֌׳, שֶׁה֞י֞ה נ֎׊ְב֞֌ך חֵטְא עַל חֵטְא, אֲב֞ל בְ֌ש֎ׁיך֞ה זוֹ נ֎מְחַל ל֞הֶם כ֞֌ל אֲשֶׁך ע֞שׂו֌, וְעַכְשׁ֞יו מַתְח֎יל֎ין לַחֲטוֹא, כ֞֌ךְ נ֎דְךַשׁ בְ֌אַג֞֌דַת תְ֌ה֎ל֎֌ים (מדךש 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.

׀סוק ב׳ · Verse 2

Hebrew:

וַת֌֥֞עׇז יַד֟מ֎דְי֖֞ן עַל֟י֎שְׂך֞אֵ֑ל מ֎׀֌ְנֵ֚י מ֮דְי־֜ן ע֞שׂ֥ו֌ ל֞הֶ֣ם ׀ ב֌ְנֵ֣י י֎שְׂך֞אֵ֗ל אֶת֟הַמ֌֎נְה֞ךוֹת֙ אֲשֶׁ֣ך ב֌ֶה֞ך֎֔ים וְאֶת֟הַמ֌ְע֞ך֖וֹת וְאֶת֟הַמ֌ְ׊֞ד֜וֹת׃

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.
ךש׎יRashi
הַמ֎֌נְה֞ךוֹת. (תךגום:) מַטְמוֹך֎ית֞א, ו֌ב֎לְשׁוֹן לַעַ׎ז: וודו׎ש, וְעַל שֵׁם שֶׁעוֹש֎ׂין ב֞֌הֶם מ֞אוֹך ק־ט־ן בְ֌מ֞קוֹם שֶׁאֵין נ֎יכ֞֌ך קוֹךְא֞ן מ֎נְה֞ךוֹת, לויישיט׎ש בְ֌לַעַ׎ז: מְע֞ךוֹת. ג׹וטי׮ה בְ֌לַעַ׎ז: מְ׊֞דוֹת. ׀ליישדי׎ץ בְ֌לַעַ׎ז, שֶׁעוֹש֎ׂים בַ֌יְ֌ע֞ך֎ים עַל יְדֵי הַ׀֞֌לַת ה֞א֎יל֞נוֹת ס֞ב֎יב ס֞ב֎יב:
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 מ֎נְהׇךוֹת, 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.

׀סוק ג׳ · Verse 3

Hebrew:

וְה־י־֖ה א֎ם֟ז֞ךַ֣ע י֎שְׂך֞אֵ֑ל וְע֞ל֚֞ה מ֮דְי־֧ן וַעֲמ֞לֵ֛ק ו֌בְנֵי֟קֶ֖דֶם וְע֞ל֥ו֌ ע֞ל֞֜יו׃

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.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ַ֜חֲנ֣ו֌ עֲלֵיהֶ֗ם וַי֌ַשְׁח֎֙יתו֌֙ אֶת֟יְב֣ו֌ל ה֞א֞֔ךֶץ עַד֟ב֌וֹאֲך֖֞ עַז֌֑֞ה וְלֹ֜א֟יַשְׁא֎րיךו֌ מ֎֜חְי֞ה֙ ב֌ְי֎שְׂך֞אֵ֔ל וְשֶׂ֥ה ו֞שׁ֖וֹך וַחֲמ֜וֹך׃

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.

׀סוק ה׳ · Verse 5

Hebrew:

כ֌֎֡י הֵם֩ ו֌מ֎קְנֵיהֶ֚ם יַ֜עֲל֜ו֌ וְאׇהֳלֵיהֶ֗ם (יבאו) [ו֌ב֞րאו֌] כְדֵ֜י֟אַךְב֌ֶה֙ ל֞ךֹ֔ב וְל֞הֶ֥ם וְל֎גְמַל֌ֵיהֶ֖ם אֵ֣ין מ֎סְ׀֌֑֞ך וַי֌֞בֹ֥או֌ ב֞א֖֞ךֶץ לְשַׁחֲת֞֜ה֌׃

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.
ךש׎יRashi
הֵם ו֌מ֎קְנֵיהֶם. ל֎ךְעוֹת אֶת הַתְ֌בו֌א֞ה:
With their cattle to graze on the produce.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֎ד֌ַ֧ל י֎שְׂך֞אֵ֛ל מְאֹ֖ד מ֎׀֌ְנֵ֣י מ֮דְי־֑ן וַי֌֎זְעֲק֥ו֌ בְנֵי֟י֎שְׂך֞אֵ֖ל אֶל֟יְהֹו֞֜ה׃ {×€}

English:

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

׀סוק ז׳ · Verse 7

Hebrew:

וַיְה֎֕י כ֌֎֜י֟ז֞עֲק֥ו֌ בְנֵ֜י֟י֎שְׂך֞אֵ֖ל אֶל֟יְהֹו֑֞ה עַ֖ל אֹד֥וֹת מ֎דְי֞֜ן׃

English:

When the Israelites cried to GOD on account of Midian,

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌֎שְׁלַ֧ח יְהֹו֛֞ה א֎֥ישׁ נ־ב֖֮יא אֶל֟ב֌ְנֵ֣י י֎שְׂך֞אֵ֑ל וַי֌ֹ֚אמֶך ל֞הֶ֜ם כ֌ֹה֟א֞מַ֥ך יְהֹו֣֞ה ׀ אֱלֹהֵ֣י י֎שְׂך֞אֵ֗ל א֞נֹכ֎֞י הֶעֱלֵրית֎י אֶתְכֶם֙ מ֎מ֌֎׊ְךַ֔י֎ם ו֞אֹ׊֎֥יא אֶתְכֶ֖ם מ֎ב֌ֵ֥ית עֲב֞ד֎֜ים׃

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.
ךש׎יRashi
א֎ישׁ נ־ב֮יא. זֶה הַנ֞֌ב֎יא הו֌א ׀֎֌נְח֞ס, בְ֌׎סֵדֶך עוֹל֞ם׎ (׀ךק ב):
A prophet. This prophet was Pinchas.5 See above, 2:1. Taken from Seder Olam.

׀סוק ט׳ · Verse 9

Hebrew:

ו֞אַ׊֌֎րל אֶתְכֶם֙ מ֎י֌ַ֣ד מ֎׊ְךַ֔י֎ם ו֌מ֎י֌ַ֖ד כ֌ׇל֟לֹחֲ׊ֵיכֶ֑ם ו֞אֲג֞ךֵրשׁ אוֹת֞ם֙ מ֎׀֌ְנֵיכֶ֔ם ו֞אֶת֌ְנ֥֞ה ל֞כֶ֖ם אֶת֟אַךְ׊֞֜ם׃

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.

׀סוק י׮ · Verse 10

Hebrew:

ו֞אֹמְך֣֞ה ל֞כֶ֗ם אֲנ֎י֙ יְהֹו֣֞ה אֱלֹהֵיכֶ֔ם לֹրא ת֎֜יךְאו֌֙ אֶת֟אֱלֹהֵ֣י ה֞אֱמֹך֎֔י אֲשֶׁ֥ך אַת֌ֶ֖ם יוֹשְׁב֎֣ים ב֌ְאַךְ׊֑֞ם וְלֹ֥א שְׁמַעְת֌ֶ֖ם ב֌ְקוֹל֎֜י׃ {×€}

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.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌֞בֹ֞א מַלְאַ֣ךְ יְהֹו֞֗ה וַי֌ֵ֙שֶׁב֙ ת֌ַրחַת ה֞֜אֵל֞ה֙ אֲשֶׁ֣ך ב֌ְעׇ׀ְך֞֔ה אֲשֶׁ֥ך לְיוֹא֖֞שׁ אֲב֎֣י ה֞עֶזְך֎֑י וְג֎דְע֣וֹן ב֌ְנ֗וֹ חֹבֵրט ח֎ט֌֎ים֙ ב֌ַג֌ַ֔ת לְה֞נ֎֖יס מ֎׀֌ְנֵ֥י מ֎דְי֞֜ן׃

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.
ךש׎יRashi
אֲב֎י ה֞עֶזְך֎י. מ֎בְ֌נֵי אֲב֎יעֶזֶך בֶ֌ן ג֎֌לְע֞ד בֶ֌ן מְנַשֶ֌ׁה: וְג֎דְעוֹן בְ֌נוֹ. א־ב֮יו ה־י־ה חוֹבְט֞ן וְהו֌א כוֹבְך֞ן, א֞מַך לוֹ: אַב֞֌א, ז֞קֵן אַת֞֌ה וְא֮ם י֞בֹאו֌ הַמ֎֌דְי֞נ֎ים לֹא תו֌כַל ל֞נו֌ס, לֵךְ אַת֞֌ה וַאֲנ֎י אֶחְבֹ֌ט: בַ֌גַ֌ת. בְ֌קוֹךוֹת בֵ֌ית הַבַ֌ד:
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.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֵך֥֞א אֵל֖֞יו מַלְאַ֣ךְ יְהֹו֑֞ה וַי֌ֹ֣אמֶך אֵל֞֔יו יְהֹו֥֞ה ע֎מ֌ְך֖֞ ג֌֎ב֌֥וֹך הֶח֞֜י֎ל׃

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.
ךש׎יRashi
ה׳ ע֎מְ֌ך֞ ג֎֌ב֌וֹך הֶח֞י֎ל. שֶׁנ֞֌תַן לְך־ כֹ֌חַ כ֞֌זֶה:
Adonoy is with you, man of supreme power. Since He infused you with such power.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֹ֚אמֶך אֵל֞րיו ג֌֎דְעוֹן֙ ב֌֎֣י אֲדֹנ֎֔י וְיֵրשׁ יְהֹו֞ה֙ ע֎מ֌֞֔נו֌ וְל֥֞מ֌֞ה מְ׊֞אַ֖תְנו֌ כ֌ׇל֟זֹ֑את וְאַי֌ֵ֣ה כׇ֜ל֟נ֎׀ְלְאֹת֞֡יו אֲשֶׁך֩ ס֎׀֌ְךו֌֟ל֚֞נו֌ אֲבוֹתֵ֜ינו֌ לֵאמֹ֗ך הֲלֹրא מ֎מ֌֎׊ְךַ֙י֎ם֙ הֶעֱל֣֞נו֌ יְהֹו֞֔ה וְעַת֌֞ה֙ נְט֞שׁ֣֞נו֌ יְהֹו֞֔ה וַ֜י֌֎ת֌ְנֵ֖נו֌ ב֌ְכַף֟מ֎דְי֞֜ן׃

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.
ךש׎יRashi
וְיֵשׁ ה׳ ע֎מ֞֌נו֌. וְא֮ם יֵשׁ ה׳ ע֎מ֞֌נו֌, ל֞מ֞֌ה מְ׊֞אַתְנו֌ וְגוֹ׳: אֲשֶׁך ס֎׀ְ֌ךו֌ ל֞נו֌ אֲבוֹתֵינו֌. ׀ֶ֌סַח ה־י־ה, א֞מַך לוֹ: אֶמֶשׁ ה֎קְךַנ֎י אַב֞֌א אֶת הַהַלֵ֌ל, ו֌שְׁמַעְת֎֌יו שֶׁה֞י֞ה אוֹמֵך (תהלים קיד:א): בְ֌׊ֵאת י֎שְׂך֞אֵל מ֎מ֎֌׊ְךַי֎ם, ׳וְעַת֞֌ה נְט֞שׁ֞נו֌׳, א֎ם ׊ַד֎֌יק֎ים ה֞יו֌ אֲבוֹתֵינו֌, יַעֲשֶׂה ל֞נו֌ ב֎֌זְכו֌ת֞ם, וְא֮ם ךְשׁ֞ע֎ים ה֞יו֌, כְ֌שֵׁם שֶׁע֞שׂ֞ה ל֞הֶם נ֎׀ְלְאוֹת֞יו ח֎נ֞֌ם כֵ֌ן יַעֲשֶׂה ל֞נו֌, וְאַיֵ֌ה כ־ל נ֎׀ְלְאוֹת֞יו:
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.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌֎ր׀ֶן אֵל֞יו֙ יְהֹו֞֔ה וַי֌ֹ֗אמֶך לֵ֚ךְ ב֌ְכֹחֲך֣֞ זֶ֔ה וְהוֹשַׁעְת֌֥֞ אֶת֟י֎שְׂך֞אֵ֖ל מ֎כ֌ַ֣ף מ֮דְי־֑ן הֲלֹ֖א שְׁלַחְת֌֎֜יך֞׃

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.
ךש׎יRashi
וַי֎֌׀ֶן אֵל֞יו. הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א בְ֌עַ׊ְמוֹ: בְ֌כֹחֲך֞ זֶה. בְ֌כֹחַ הַזְ֌כו֌ת הַזֶ֌ה שֶׁל֎֌מַ֌דְת֞֌ ס֞נֵגוֹךְי֞א עַל ב֞֌נַי, כ֞֌ךְ ד֞֌ךַשׁ ךַב֎֌י תַ֌נְחו֌מ֞א (מדךש תנחומא שו׀טים 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.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹրאמֶך אֵל֞יו֙ ב֌֎֣י אֲדֹנ֞֔י ב֌ַמ֌֥֞ה אוֹשׁ֎֖יעַ אֶת֟י֎שְׂך֞אֵ֑ל ה֎נ֌ֵրה אַלְ׀֌֎י֙ הַד֌ַ֣ל ב֌֎מְנַשׁ֌ֶ֔ה וְא֞נֹכ֎֥י הַ׊֌֞ע֎֖יך ב֌ְבֵ֥ית א֞ב֎֜י׃

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.
ךש׎יRashi
ה֎נֵ֌ה אַלְ׀֎֌י. ה֞אֶלֶף שֶׁאֲנ֎י נ֎מְנֶה ב֌וֹ ל֎הְיוֹת תַ֌חַת שַׂך ה֞אֶלֶף, הו֌א ה֞אֶלֶף הַדַ֌ל בְ֌כ֞ל אַלְ׀ֵי מְנַשֶ֌ׁה:
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.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֹրאמֶך אֵל֞יו֙ יְהֹו֞֔ה כ֌֎֥י אֶהְיֶ֖ה ע֎מ֌֑֞ךְ וְהￜￜכ֌֎ית֥֞ אֶת֟מ֎דְי֖֞ן כ֌ְא֎֥ישׁ אֶח֞֜ד׃

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.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֹ֣אמֶך אֵל֞֔יו א֎ם֟נ֛֞א מ֞׊֥֞את֎י חֵ֖ן ב֌ְעֵינֶ֑יך֞ וְע֞שׂ֎րית֞ ל֌֎י֙ א֔וֹת שׁ֞אַת֌֖֞ה מְדַב֌ֵ֥ך ע֎מ֌֎֜י׃

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.
ךש׎יRashi
שׁ֞אַת֞֌ה. כְ֌מוֹ שֶׁאַת֞֌ה:
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.”

׀סוק י׮ח · Verse 18

Hebrew:

אַל֟נ֚֞א ת֞מֻրשׁ מ֎ז֌ֶה֙ עַד֟ב֌ֹא֎֣י אֵלֶ֔יך֞ וְהֹ֜׊ֵאת֎י֙ אֶת֟מ֎נְח֞ת֎֔י וְה֎נ֌ַחְת֌֎֖י לְ׀֞נֶ֑יך֞ וַי֌ֹאמַ֕ך א֞נֹכ֎֥י אֵשֵׁ֖ב עַ֥ד שׁו֌בֶ֜ך֞׃

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.

׀סוק י׮ט · Verse 19

Hebrew:

וְג֎דְע֣וֹן ב֌֞֗א וַי֌ַրעַשׂ ג֌ְד֎֜י֟ע֎ז֌֎ים֙ וְאֵי׀ַת֟קֶ֣מַח מַ׊֌֔וֹת הַב֌֞שׂ֞ך֙ שׂ֣֞ם ב֌ַס֌ַ֔ל וְהַמ֌֞ךַ֖ק שׂ֣֞ם ב֌ַ׀֌֞ך֑ו֌ך וַי֌וֹ׊ֵ֥א אֵל֛֞יו אֶל֟ת֌ַ֥חַת ה֞אֵל֖֞ה וַי֌ַג֌ַ֜שׁ׃ {×€}

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.
ךש׎יRashi
קֶמַח מַ׊֌וֹת. ל֞מַדְנו֌ שֶׁ׀ֶ֌סַח ה־י־ה, יוֹם תְ֌נו֌׀ַת ה֞עוֹמֶך, לְכ־ךְ נֶאֱמַך (לקמן ז:יג) וְה֎נֵ֌ה שְל֮יל לֶחֶם שְׂעוֹך֎ים מ֎תְהַ׀ֵ֌ךְ וְגוֹ׳: וְהַמ֞֌ך֞ק. וְה֞ךוֹטֶב:
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.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹ֚אמֶך אֵל֞֜יו מַלְאַ֣ךְ ה֞אֱלֹה֎֗ים קַ֣ח אֶת֟הַב֌֞שׂ֞րך וְאֶת֟הַמ֌ַ׊֌וֹת֙ וְהַנ֌ַח֙ אֶל֟הַס֌ֶ֣לַע הַל֌֞֔ז וְאֶת֟הַמ֌֞ךַ֖ק שְׁ׀֑וֹךְ וַי֌ַ֖עַשׂ כ֌ֵ֜ן׃

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.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֎שְׁלַ֞ח מַלְאַ֣ךְ יְהֹו֞֗ה אֶת֟קְ׊ֵրה הַמ֌֎שְׁעֶ֙נֶת֙ אֲשֶׁ֣ך ב֌ְי֞ד֔וֹ וַי֌֎ג֌ַ֥ע ב֌ַב֌֞שׂ֖֞ך ו֌בַמ֌ַ׊֌֑וֹת וַת֌ַ֚עַל ה֞אֵ֜שׁ מ֎ן֟הַ׊֌֗ו֌ך וַת֌ֹրאכַל אֶת֟הַב֌֞שׂ֞ך֙ וְאֶת֟הַמ֌ַ׊֌֔וֹת ו֌מַלְאַ֣ךְ יְהֹו֞֔ה ה֞לַ֖ךְ מֵעֵינ֞֜יו׃

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.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ַ֣ךְא ג֌֎דְע֔וֹן כ֌֎֜י֟מַלְאַ֥ךְ יְהֹו֖֞ה ה֑ו֌א וַי֌ֹ֣אמֶך ג֌֎דְע֗וֹן אֲה֞ה֌֙ אֲדֹנ֣֞י יֱהֹו֎֔ה כ֌֎֜י֟עַל֟כ֌ֵրן ך֞א֎֙ית֎י֙ מַלְאַ֣ךְ יְהֹו֞֔ה ׀֌֞נ֎֖ים אֶל֟׀֌֞נ֎֜ים׃

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.
ךש׎יRashi
אֲה֞ה֌. לְשׁוֹן דְ֌א֞ג֞ה, כְ֌לוֹמַך מַה תְ֌הֵא ע֞לַי: כ֎֌י עַל כֵ֌ן ך֞א֎ית֎י. כ֎֌י עַל אֲשֶׁך ך֞א֎ית֎י מַלְאַךְ ה׳, לְכ־ךְ אֲנ֎י ד֌וֹאֵג וְ׊וֹעֵק ׳אֲה֞ה֌׳:
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!"

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ֹ֚אמֶך ל֧וֹ יְהֹו֛֞ה שׁ֞ל֥וֹם לְך־֖ אַל֟ת֌֎יך֑֞א לֹ֖א ת֌֞מ֜ו֌ת׃

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.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֎֩בֶן֩ שׁ֚֞ם ג֌֎דְעրוֹן מ֎זְב֌ֵ֙חַ֙ לַ֜יהֹו֞֔ה וַי֌֎קְך֞א֟ל֥וֹ יְהֹו֖֞ה שׁ֞ל֑וֹם עַ֚ד הַי֌֣וֹם הַז֌ֶ֔ה עוֹדֶ֕נ֌ו֌ ב֌ְעׇ׀ְך֖֞ת אֲב֎֥י ה֞עֶזְך֎֜י׃ {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.
ךש׎יRashi
וַי֎֌קְך֞א לוֹ. ג֎֌דְעוֹן לַמ֎֌זְבֵ֌חַ: ה׳ שׁ֞לוֹם. ה׳ הו֌א שְׁלוֹמֵנו֌:
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.

׀סוק כ׮ה · Verse 25

Hebrew:

וַיְה֎י֮ ב֌ַל֌ַ֣יְל֞ה הַהו֌א֒ וַי֌ֹ֧אמֶך ל֣וֹ יְהֹו֞֗ה קַրח אֶת֟׀֌ַך֟הַשׁ֌וֹך֙ אֲשֶׁ֣ך לְא־ב֮֔יך־ ו֌׀ַ֥ך הַשׁ֌ֵנ֎֖י שֶׁ֣בַע שׁ֞נ֎֑ים וְה֞ךַסְת֌֞֗ אֶת֟מ֎זְב֌ַրח הַב֌ַ֙עַל֙ אֲשֶׁ֣ך לְא־ב֮֔יך־ וְאֶת֟ה֞אֲשֵׁך֥֞ה אֲשֶׁך֟ע֞ל֖֞יו ת֌֎כְךֹ֜ת׃

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.
ךש׎יRashi
׀ַ֌ך הַש֌ׁוֹך. ׀ַ֌ך הַב֞֌חו֌ך, שֶׁהַש֌ׁוֹך בֶ֌ן יוֹמוֹ ק֞ךו֌י שׁוֹך: ו֌׀ַך הַשֵ֌ׁנ֎י. (תךגום:) וְתוֹך֞א ת֎֌נְי֞נ֞א: שֶׁבַע שׁ֞נ֎ים. (תךגום:) דְ֌א֎יתְ׀ַ֌טַ֌ם שֶׁבַע שְׁנ֎ין לַעֲבוֹד֞ה ז־׹־ה. שְׁמוֹנ֞ה דְב־׹֮ים הו֌תְךו֌ אוֹתוֹ הַלַ֌יְל֞ה: מו֌קְ׊ֶה, אֲשֵׁך֞ה, וְלַיְל֞ה, ו֌ב֞מ֞ה וְכו֌׳, כ֎֌דְא֎ית֞א ב֎֌תְמו֌ך֞ה (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.וְתוֹך֞א תּ֎נְיׇנׇא, "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.

׀סוק כ׮ו · Verse 26

Hebrew:

ו֌ב֞נ֎֚ית֞ מ֎זְב֌ֵ֜חַ לַיהֹו֣֞ה אֱלֹהֶ֗יך֞ עַ֣ל ךֹ֧אשׁ הַמ֌֞ע֛וֹז הַז֌ֶ֖ה ב֌ַמ֌ַעֲך֞כ֑֞ה וְל֞֜קַחְת֌֞֙ אֶת֟הַ׀֌֣֞ך הַשׁ֌ֵנ֎֔י וְהַעֲל֎֣ית֞ עוֹל֞֔ה ב֌ַעֲ׊ֵ֥י ה֞אֲשֵׁך֖֞ה אֲשֶׁ֥ך ת֌֎כְךֹ֜ת׃

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.
ךש׎יRashi
ךֹאשׁ הַמ֞֌עוֹז. ךֹאשׁ הַסֶ֌לַע:
Top of the bulwark. Top of the rock.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌֎ק֌ַ֚ח ג֌֎דְע֜וֹן עֲשׂ֞ך֞րה אֲנ֞שׁ֎ים֙ מֵעֲב֞ד֞֔יו וַי֌ַ֕עַשׂ כ֌ַאֲשֶׁ֛ך ד֌֎ב֌ֶ֥ך אֵל֖֞יו יְהֹו֑֞ה וַיְה֎֡י כ֌ַאֲשֶׁ֣ך י֞ךֵא֩ אֶת֟ב֌ֵ֚ית א־ב֮֜יו וְאֶת֟אַנְשֵׁ֥י ה֞ע֎֛יך מֵעֲשׂ֥וֹת יוֹמ֖֞ם וַי֌ַ֥עַשׂ ל֞֜יְל֞ה׃

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.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌ַשְׁכ֌֎֜ימו֌ אַנְשֵׁրי ה֞ע֎יך֙ ב֌ַב֌ֹ֔קֶך וְה֎נ֌ֵրה נֻת֌ַץ֙ מ֎זְב֌ַ֣ח הַב֌ַ֔עַל וְה֞אֲשֵׁך֥֞ה אֲשֶׁך֟ע֞ל֖֞יו כ֌ֹך֑֞ת֞ה וְאֵת֙ הַ׀֌֣֞ך הַשׁ֌ֵנ֎֔י הֹ֜עֲל֞֔ה עַל֟הַמ֌֎זְב֌ֵ֖חַ הַב֌֞ￜￜ֜ו֌י׃

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.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌ֹ֜אמְךו֌֙ א֎֣ישׁ אֶל֟ךֵעֵ֔הו֌ מ֎֥י ע֞שׂ֖֞ה הַד֌֞ב֣֞ך הַז֌ֶ֑ה וַ֜י֌֎דְךְשׁו֌֙ וַיְבַקְשׁ֔ו֌ וַי֌ֹ֣אמְך֔ו֌ ג֌֎דְעוֹן֙ ב֌ֶן֟יוֹא֞֔שׁ ע֞שׂ֖֞ה הַד֌֞ב֥֞ך הַז֌ֶ֜ה׃

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.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌ֹ֚אמְך֜ו֌ אַנְשֵׁրי ה֞ע֎יך֙ אֶל֟יוֹא֞֔שׁ הוֹ׊ֵ֥א אֶת֟ב֌֎נְך֖֞ וְי֞מֹ֑ת כ֌֎րי נ֞תַץ֙ אֶת֟מ֎זְב֌ַ֣ח הַב֌ַ֔עַל וְכ֎֥י כ֞ךַ֖ת ה֞אֲשֵׁך֥֞ה אֲשֶׁך֟ע֞ל֞֜יו׃

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.

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌ֹ֣אמֶך יוֹא֞֡שׁ לְכֹל֩ אֲשֶׁך֟ע֞מְד֚ו֌ ע֞ל֞֜יו הַאַת֌ֶ֣ם ׀ ת֌ְך֎יב֣ו֌ן לַב֌ַ֗עַל א֎ם֟אַת֌ֶם֙ ת֌וֹשׁ֎יע֣ו֌ן אוֹת֔וֹ אֲשֶׁ֚ך י֞ך֎֥יב ל֛וֹ יו֌מַ֖ת עַד֟הַב֌ֹ֑קֶך א֎ם֟אֱלֹה֎֥ים הו֌א֙ י֣֞ךֶב ל֔וֹ כ֌֎֥י נ֞תַ֖ץ אֶ֜ת֟מ֎זְב֌ְח֜וֹ׃

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.
ךש׎יRashi
הַאַתֶ֌ם תְ֌ך֎יבו֌ן לַבַ֌עַל. ב֎֌שְׁב֎יל הַבַ֌עַל: ת֌וֹש֎ׁיעו֌ן אוֹתוֹ. ת֎֌נְקְמו֌ נ֎קְמ֞תוֹ, וְכֵן (שמואל א כה:לג): וְהֹשֵׁעַ י־ד֮י ל֮י, דְ֌ד֞ו֎ד בְ֌נ֞ב֞ל: אֲשֶׁך י־׹֮יב לוֹ. ב֎֌שְׁב֎ילוֹ: עַד הַבֹ֌קֶך. עַד הַבֹ֌קֶך הַמְת֎֌ינו֌: א֎ם אֱלֹה֎ים הו֌א. י־׹֮יב הו֌א לְעַ׊ְמוֹ ך֎יבוֹ וְנ֎קְמ֞תוֹ, ו֌כְדֵי ל֎דְחוֹת֞ם עַד שֶׁי֎֌בְךַח ג֎֌דְעוֹן ה־י־ה אוֹמֵך כֵ֌ן:
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 תּוֹשׁ֎יעוּן, “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. הוֹשׁ֎יע֞ה 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.

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌֎קְך֞א֟ל֥וֹ בַי֌וֹם֟הַה֖ו֌א יְךֻב֌ַ֣עַל לֵאמֹ֑ך י֞րךֶב ב֌וֹ֙ הַב֌ַ֔עַל כ֌֎֥י נ֞תַ֖ץ אֶ֜ת֟מ֎זְב֌ְח֜וֹ׃ {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.
ךש׎יRashi
י֞ךֶב ב֌וֹ. בְ֌ג֎דְעוֹן אֵ׊ֶל ׹֮יב נוֹ׀ֵל ע֎ם, אוֹ אֶת, אוֹ ב֌וֹ, כְ֌מוֹ (בךאשית לא:לו): וַי֞֌ךֶב בְ֌ל֞ב֞ן, אֲב֞ל ׳לוֹ׳ אֵינוֹ נוֹ׀ֵל עַל הַל֞֌שׁוֹן, וְכ־ל ׳לוֹ׳ הַכְ֌תו֌ב֎ים כ֞֌אן ׳ב֎֌שְׁב֎יל׳ הֵם:
Fight against him. Against Gidon. In relation to ךַיב, "fight", the proper term is ע֎ם, 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."

׀סוק ל׮ג · Verse 33

Hebrew:

וְכׇל֟מ֎דְי֧֞ן וַעֲמ֞לֵ֛ק ו֌בְנֵי֟קֶ֖דֶם נֶאֶסְ׀֣ו֌ יַחְד֌֑֞ו וַי֌ַעַבְך֥ו֌ וַ֜י֌ַחֲנ֖ו֌ ב֌ְעֵ֥מֶק י֎זְךְעֶ֜אל׃

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.

׀סוק ל׮ד · Verse 34

Hebrew:

וְך֣ו֌חַ יְהֹו֞֔ה ל֞בְשׁ֖֞ה אֶת֟ג֌֎דְע֑וֹן וַי֌֎תְקַע֙ ב֌ַשׁ֌וֹ׀֞֔ך וַי֌֎ז֌֞עֵ֥ק אֲב֎יעֶ֖זֶך אַחֲך֞֜יו׃

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.
ךש׎יRashi
ךו֌חַ ה׳. ךו֌חַ גְ֌בו֌ך֞ה: וַי֎֌ז֞֌עֵק אֲב֎יעֶזֶך. כ֞֌ל הַמ֎֌שְׁ׀֞֌ח֞ה:
The Divine spirit. The spirit of valor. Aviezer gathered. The entire clan.

׀סוק ל׮ה · Verse 35

Hebrew:

ו֌מַלְא֞כ֎ים֙ שׁ֞לַ֣ח ב֌ְכׇל֟מְנַשׁ֌ֶ֔ה וַי֌֎ז֌֞עֵ֥ק ג֌ַם֟ה֖ו֌א אַחֲך֑֞יו ו֌מַלְא֞כ֎֣ים שׁ֞לַ֗ח ב֌ְא֞שֵׁրך ו֌ב֎זְבֻלו֌ן֙ ו֌בְנַ׀ְת֌֞ל֎֔י וַ֜י֌ַעֲל֖ו֌ ל֎קְך֞את֞֜ם׃

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.

׀סוק ל׮ו · Verse 36

Hebrew:

וַי֌ֹ֥אמֶך ג֌֎דְע֖וֹן אֶל֟ה֞אֱלֹה֎֑ים א֎ם֟יֶשְׁך֞֞ מוֹשׁ֎֧יעַ ב֌ְי֞ד֎֛י אֶת֟י֎שְׂך֞אֵ֖ל כ֌ַאֲשֶׁ֥ך ד֌֎ב֌ַ֜ךְת֌֞׃

English:

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

׀סוק ל׮ז · Verse 37

Hebrew:

ה֎נ֌ֵ֣ה א֞נֹכ֎֗י מַ׊֌֎֛יג אֶת֟ג֌֎ז֌ַ֥ת הַ׊֌ֶ֖מֶך ב֌ַג֌ֹ֑ךֶן א֎֡ם טַל֩ י֎֜הְיֶ֚ה עַ֜ל֟הַג֌֎ז֌֞֜ה לְבַד֌֞֗ה֌ וְעַל֟כ֌ׇל֟ה֞א֞֙ךֶץ֙ חֹ֔ךֶב וְי֞דַעְת֌֎֗י כ֌֎֜י֟תוֹשׁ֎֧יעַ ב֌ְי֞ד֎֛י אֶת֟י֎שְׂך֞אֵ֖ל כ֌ַאֲשֶׁ֥ך ד֌֎ב֌ַ֜ךְת֌֞׃

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.

׀סוק ל׮ח · Verse 38

Hebrew:

וַיְה֎י֟כֵ֕ן וַי֌ַשְׁכ֌ֵם֙ מ֎֜מ֌ׇחֳך֞֔ת וַי֌֖֞זַך אֶת֟הַג֌֎ז֌֑֞ה וַי֌֎րמֶץ טַל֙ מ֎ן֟הַג֌֎ז֌֞֔ה מְל֥וֹא הַס֌ֵ֖׀ֶל מ֞֜י֎ם׃

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.
ךש׎יRashi
וַיְה֎י כֵן. שֶׁה֞י֞ה טַל עַל הַג֎֌ז֞֌ה לְבַד֞֌ה֌ יוֹתֵך מ֎ב֎֌שְׁא֞ך מְקוֹמוֹת, כְ֌מוֹ שֶׁהו֌א אוֹמֵך (׀סוק לז): מְלֹא הַסֵ֌׀ֶל מַי֎ם, אֲב֞ל ׳עַל כ֞֌ל ה֞א֞ךֶץ חֹךֶב׳ לֹא נ֎תְקַיֵ֌ם, שֶׁהַבְ֌ך֎ית כְ֌ךו֌ת֞ה לַטַ֌ל שֶׁאֵינוֹ נֶעְ׊֞ך (תענית ג א): וַי֞֌זַך. לְשׁוֹן מְכַבֵ֌שׁ, וְכֵן (ישעיהו א:ו): לֹא זֹךו֌ וְלֹא חֻב֞֌שׁו֌, לֹא נֶחְבְ֌שׁו֌ לְהוֹ׊֎יא הַלֵ֌ח֞ה:
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.

׀סוק ל׮ט · Verse 39

Hebrew:

וַי֌ֹրאמֶך ג֌֎דְעוֹן֙ אֶל֟ה֣֞אֱלֹה֎֔ים אַל֟י֎րחַך אַ׀֌ְך֞֙ ב֌֎֔י וַאֲדַב֌ְך֖֞ה אַ֣ךְ הַ׀֌֑֞עַם אֲנַס֌ֶրה נ֌֞א֟ךַק֟הַ׀֌ַ֙עַם֙ ב֌ַג֌֎ז֌֞֔ה יְה֎י֟נ֚֞א חֹրךֶב אֶל֟הַג֌֎ז֌֞ה֙ לְבַד֌֞֔ה֌ וְעַל֟כ֌ׇל֟ה֞א֖֞ךֶץ י֎֜הְיֶה֟ט֌֞֜ל׃

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.

׀סוק מ׳ · Verse 40

Hebrew:

וַי֌ַ֧עַשׂ אֱלֹה֎֛ים כ֌ֵ֖ן ב֌ַל֌ַ֣יְל֞ה הַה֑ו֌א וַ֜יְה֎י֟חֹրךֶב אֶל֟הַג֌֎ז֌֞ה֙ לְבַד֌֞֔ה֌ וְעַל֟כ֌ׇל֟ה֞א֖֞ךֶץ ×”ÖžÖ¥×™Öž×” ט֞֜ל׃ {×€}

English:

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

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