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Nach YomiJudges · שופטיםChapter 7

Judges 7

שופטים פרק ז׳

Section: נביאים · נביאים ראשונים | Book: Judges | Chapter: 7 of 21 | Day: 31 of 742

Date: March 14, 2026

קלאוד על הנ״ך

Judges 7 stands as one of the most theologically deliberate battle narratives in all of Scripture. The chapter presents a sustained argument about the nature of divine deliverance, structured around a paradox that runs counter to every military instinct: victory is achieved not by amassing strength but by systematically stripping it away. God commands Gideon to reduce his fighting force from 32,000 to a mere 300 men, and the explicit rationale — “lest Israel claim for themselves the glory due to Me” (pen yitpa’er alai Yisra’el) — establishes the theological stakes from the outset. This is not simply a story about an unlikely military triumph; it is a demonstration, staged for Israel’s benefit, that salvation (yeshu’ah) belongs to God alone.

The chapter unfolds through a carefully crafted three-act structure. The first act (verses 1-8) narrates the double reduction of Gideon’s army. The initial test, sending home anyone who is “fearful and trembling” (yare v’chared), echoes the Deuteronomic exemption from military service (Deuteronomy 20:8) and eliminates two-thirds of the force. The second test at the water, distinguishing those who lap from their hands from those who kneel to drink, is more enigmatic. The classical commentators, particularly Radak and Rashi, read the kneeling as a sign of habitual idol worship — those accustomed to prostrating before Baal instinctively kneel even to drink water. The “sifting” (ve’etzrefenu, from the root tz-r-f, meaning to refine metal) thus purifies Israel both militarily and spiritually, leaving only 300 men who are both courageous and faithful.

The second act (verses 9-15) introduces the dream sequence, a masterful piece of narrative psychology. God, aware that even Gideon harbors fear, sends him down to the Midianite camp to overhear a soldier’s dream: a lowly barley loaf (tzelil lechem se’orim) tumbling through the camp and overturning a tent. The barley loaf — the food of the poor, associated by the rabbis with the Omer offering brought on Pesach — symbolizes humble Israel toppling the tent of nomadic Midian. What makes this scene remarkable is that God provides encouragement not through direct prophecy but through the enemy’s own terrified interpretation. The Midianites already sense their doom; Gideon’s faith is strengthened by witnessing their dread. The word “shivro” (literally “its breaking” or “its interpretation”) carries a double meaning that Radak notes: the interpretation “breaks open” the dream’s sealed meaning, just as the coming attack will shatter the Midianite camp.

The third act (verses 16-22) describes the attack itself, which is really an act of sacred theater rather than conventional warfare. Gideon equips each man with a shofar, an empty jar, and a concealed torch — instruments of revelation rather than weapons of war. Rashi reads the shofars and torches as invoking the merit of the giving of Torah at Sinai, where fire descended and the shofar sounded. When the jars shatter and the torches blaze, when 300 shofars sound simultaneously around the camp at the vulnerable moment of the middle watch (ashmort ha’tikhhonah), the Midianites are thrown into panic so total that God “set every man’s sword against his fellow” (va’yasem Hashem et cherev ish be’re’ehu). The Israelites never draw a weapon. The battle cry itself — “A sword for God and for Gideon” (cherev l’Hashem u’l’Gid’on) — encapsulates the chapter’s theology: the sword belongs to God; Gideon is merely the instrument.

The chapter’s closing verses (23-25), in which the tribes of Naphtali, Asher, and Manasseh join the pursuit and Ephraim seizes the Jordan fords, killing the Midianite generals Oreb and Zeeb, broaden the victory from Gideon’s 300 to all Israel. Yet even this expansion reinforces the lesson: it is God who initiates the rout, and human effort merely completes what divine intervention has already decided. The naming of the execution sites — the Rock of Oreb, the Winepress of Zeeb — etches the victory into the landscape itself, transforming geography into memory. Within the broader arc of Judges, this chapter represents the high point of the Gideon cycle and perhaps the clearest articulation of the book’s central tension: Israel’s recurring temptation to trust in human power rather than in the God who delivers through weakness, through the foolish things of the world, through a barley loaf rolling downhill in the dark.

פרק ז׳ · Chapter 7

פסוק א׳ · Verse 1

Hebrew:

וַיַּשְׁכֵּ֨ם יְרֻבַּ֜עַל ה֣וּא גִדְע֗וֹן וְכׇל־הָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ וַֽיַּחֲנ֖וּ עַל־עֵ֣ין חֲרֹ֑ד וּמַחֲנֵ֤ה מִדְיָן֙ הָיָה־ל֣וֹ מִצָּפ֔וֹן מִגִּבְעַ֥ת הַמּוֹרֶ֖ה בָּעֵֽמֶק׃ {ס}        

English:

Early next day, Jerubbaal—that is, Gideon—and all the troops with him encamped above En-harod,aEn-harod Or “the Spring of Harod.” while the camp of Midian was in the plain to the north of him, at Gibeath-moreh.bGibeath-moreh Or “the Hill of Moreh.”

Gideon and his forces encamp at the Spring of Harod, while the vast Midianite camp stretches across the valley below near the Hill of Moreh, a vantage point used for observation and signaling.
▶Commentaries (1)
רש״יRashi
מִגִּבְעַת הַמּוֹרֶה בָּעֵמֶק. (תרגום:) דְּמִסְתַּכְּיָא לְמֵישְׁרָא. הַמּוֹרֶה, לְשׁוֹן הוֹרָאָה וּרְאִיָּה, כְּמוֹ (משלי ו:יג) מוֹרֶה בְּאֶצְבְּעוֹתָיו, שֶׁמִּשָּׁם צוֹפִים וְרוֹמְזִים בָּעֵמֶק:
Of signal valley ridge. Overlooking the plain1This is Targum Yonasan’s interpretation. The ridge overlooked the plain, and was thus suitable as an observation post.. הַמּוֹרֶה connotes instruction, observation, as in "instructs by gesturing."2Mishlei, 6:13. From there they would observe, and then signal instructions to the valley.

פסוק ב׳ · Verse 2

Hebrew:

וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־גִּדְע֔וֹן רַ֗ב הָעָם֙ אֲשֶׁ֣ר אִתָּ֔ךְ מִתִּתִּ֥י אֶת־מִדְיָ֖ן בְּיָדָ֑ם פֶּן־יִתְפָּאֵ֨ר עָלַ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר יָדִ֖י הוֹשִׁ֥יעָה לִּֽי׃

English:

GOD said to Gideon, “You have too many troops with you for Me to deliver Midian into their hands; Israel might claim for themselves the glory due to Me, thinking, ‘Our own hand has brought us victory.’

God tells Gideon that his army is too large; if Israel wins with so many soldiers, they will credit themselves rather than God for the victory.
▶Commentaries (1)
רש״יRashi
יִתְפָּאֵר. וונטי״ר בְּלַעַ״ז:
Glorify. "Vanter" in old French.

פסוק ג׳ · Verse 3

Hebrew:

וְעַתָּ֗ה קְרָ֨א נָ֜א בְּאׇזְנֵ֤י הָעָם֙ לֵאמֹ֔ר מִֽי־יָרֵ֣א וְחָרֵ֔ד יָשֹׁ֥ב וְיִצְפֹּ֖ר מֵהַ֣ר הַגִּלְעָ֑ד וַיָּ֣שׇׁב מִן־הָעָ֗ם עֶשְׂרִ֤ים וּשְׁנַ֙יִם֙ אֶ֔לֶף וַעֲשֶׂ֥רֶת אֲלָפִ֖ים נִשְׁאָֽרוּ׃ {ס}        

English:

Therefore, announce to the men, ‘Let anybody who is timid and fearful turn back, as a bird flies from Mount Gilead.’”cas a bird flies from Mount Gilead Meaning of Heb. uncertain. Thereupon, 22,000 of the troops turned back and 10,000 remained.

God instructs Gideon to send home anyone who is afraid, and 22,000 men depart at dawn, leaving only 10,000 — revealing how many lacked confidence for battle.
▶Commentaries (1)
רש״יRashi
וַיִּצְפֹּר. בַּבֹּקֶר, לְשׁוֹן אֲרָמִי: צַפְרָא:
In the morning. In the morning is צַפְדׇא in Aramaic.

פסוק ד׳ · Verse 4

Hebrew:

וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־גִּדְע֗וֹן עוֹד֮ הָעָ֣ם רָב֒ הוֹרֵ֤ד אוֹתָם֙ אֶל־הַמַּ֔יִם וְאֶצְרְפֶ֥נּוּ לְךָ֖ שָׁ֑ם וְהָיָ֡ה אֲשֶׁר֩ אֹמַ֨ר אֵלֶ֜יךָ זֶ֣ה ׀ יֵלֵ֣ךְ אִתָּ֗ךְ ה֚וּא יֵלֵ֣ךְ אִתָּ֔ךְ וְכֹ֨ל אֲשֶׁר־אֹמַ֜ר אֵלֶ֗יךָ זֶ֚ה לֹא־יֵלֵ֣ךְ עִמָּ֔ךְ ה֖וּא לֹ֥א יֵלֵֽךְ׃

English:

“There are still too many troops,” GOD said to Gideon. “Take them down to the water and I will siftdsift Lit. “smelt.” them for you there. Anyone of whom I tell you, ‘This one is to go with you,’ that one shall go with you; and anyone of whom I tell you, ‘This one is not to go with you,’ that one shall not go.”

God declares the remaining 10,000 are still too many and orders a second test at the water, where He will sift the men like a refiner separating impurities from silver.

פסוק ה׳ · Verse 5

Hebrew:

וַיּ֥וֹרֶד אֶת־הָעָ֖ם אֶל־הַמָּ֑יִם וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־גִּדְע֗וֹן כֹּ֣ל אֲשֶׁר־יָלֹק֩ בִּלְשׁוֹנ֨וֹ מִן־הַמַּ֜יִם כַּאֲשֶׁ֧ר יָלֹ֣ק הַכֶּ֗לֶב תַּצִּ֤יג אוֹתוֹ֙ לְבָ֔ד וְכֹ֛ל אֲשֶׁר־יִכְרַ֥ע עַל־בִּרְכָּ֖יו לִשְׁתּֽוֹת׃

English:

So he took the troops down to the water. Then GOD said to Gideon, “Set apart all those who lap up the water with their tongues like dogselap up the water with their tongues like dogs Actually, using their hands as a dog uses its tongue; see v. 6. from all those who get down on their knees to drink.”

God establishes the water-drinking test: those who lap water from their hands like a dog are set apart from those who kneel down to drink, with kneeling indicating a habit of bowing to idols.
▶Commentaries (1)
רש״יRashi
כֹּל אֲשֶׁר יָלֹק בִּלְשׁוֹנוֹ וְגוֹ׳ וְכֹל אֲשֶׁר יִכְרַע עַל בִּרְכָּיו לִשְׁתּוֹת. תַּצִּיג אוֹתוֹ לְבַד חוּץ מִסִּיעָתְךָ, כִּי הֵם לֹא יֵלְכוּ עִמְּךָ, שֶׁכָּךְ הֵם לְמוּדִים לִכְרוֹעַ לִפְנֵי עֲבוֹדַת גִּלּוּלִים:
Anyone who laps with his tongue, etc. Anyone who bends forward while on his knees to drink, set them aside, out of your retinue. They shall not accompany you, since they are practiced in kneeling before idols.3Both phrases of this passage—“Anyone who laps, etc.” and “anyone who bends forward, etc.”—refer to the same drinkers. Those who bend forward while on their knees, bringing their faces down to the water in order to lap it up, are practiced in prostrating themselves before idols.

פסוק ו׳ · Verse 6

Hebrew:

וַיְהִ֗י מִסְפַּ֞ר הַֽמְלַקְקִ֤ים בְּיָדָם֙ אֶל־פִּיהֶ֔ם שְׁלֹ֥שׁ מֵא֖וֹת אִ֑ישׁ וְכֹל֙ יֶ֣תֶר הָעָ֔ם כָּרְע֥וּ עַל־בִּרְכֵיהֶ֖ם לִשְׁתּ֥וֹת מָֽיִם׃ {ס}        

English:

Now those who “lapped” the water into their mouths by hand numbered three hundred; all the rest of the troops got down on their knees to drink.

Only 300 men lapped water from their hands to their mouths, while all the rest knelt — the hand-lappers did not prostrate themselves, distinguishing them from those accustomed to idol worship.
▶Commentaries (1)
רש״יRashi
הַמְלַקְקִים בְּיָדָם. אֵין זֶה דֶּרֶךְ כְּרִיעָה כְּלוֹקֵק בִּלְשׁוֹנוֹ:
Who lapped from hand. This is not the kind of bending forward as when lapping up with the tongue.4Lapping from hand to mouth does not involve prostrating oneself.

פסוק ז׳ · Verse 7

Hebrew:

וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־גִּדְע֗וֹן בִּשְׁלֹשׁ֩ מֵא֨וֹת הָאִ֤ישׁ הַֽמְלַקְקִים֙ אוֹשִׁ֣יעַ אֶתְכֶ֔ם וְנָתַתִּ֥י אֶת־מִדְיָ֖ן בְּיָדֶ֑ךָ וְכׇ֨ל־הָעָ֔ם יֵלְכ֖וּ אִ֥ישׁ לִמְקֹמֽוֹ׃

English:

Then GOD said to Gideon, “I will deliver you and I will put Midian into your hands through the three hundred ‘lappers’; let the rest of the troops go home.”

God declares He will deliver Israel through just these 300 men who lapped from their hands, and the rest of the troops are sent home.

פסוק ח׳ · Verse 8

Hebrew:

וַיִּקְח֣וּ אֶת־צֵדָה֩ הָעָ֨ם בְּיָדָ֜ם וְאֵ֣ת שׁוֹפְרֹֽתֵיהֶ֗ם וְאֵ֨ת כׇּל־אִ֤ישׁ יִשְׂרָאֵל֙ שִׁלַּח֙ אִ֣ישׁ לְאֹֽהָלָ֔יו וּבִשְׁלֹשׁ־מֵא֥וֹת הָאִ֖ישׁ הֶחֱזִ֑יק וּמַחֲנֵ֣ה מִדְיָ֔ן הָ֥יָה ל֖וֹ מִתַּ֥חַת בָּעֵֽמֶק׃ {פ}

English:

So [the lappers] took the provisions and horns that the other men had with them,fSo [the lappers] took … with them Meaning of Heb. uncertain. and he sent everyone else on Israel’s side back to their homes, retaining only the three hundred men.The Midianite camp was below him, in the plain.

The 300 selected men collect provisions and shofars from the departing soldiers, equipping each man with a horn for the coming attack, while the Midianite camp remains in the valley below.

פסוק ט׳ · Verse 9

Hebrew:

וַֽיְהִי֙ בַּלַּ֣יְלָה הַה֔וּא וַיֹּ֤אמֶר אֵלָיו֙ יְהֹוָ֔ה ק֖וּם רֵ֣ד בַּֽמַּחֲנֶ֑ה כִּ֥י נְתַתִּ֖יו בְּיָדֶֽךָ׃

English:

That night GOD said to him, “Come, attackgattack Lit. “descend upon”; so in vv. 10 and 11. the camp, for I have delivered it into your hands.

פסוק י״ · Verse 10

Hebrew:

וְאִם־יָרֵ֥�� אַתָּ֖ה לָרֶ֑דֶת רֵ֥ד אַתָּ֛ה וּפֻרָ֥ה נַעַרְךָ֖ אֶל־הַֽמַּחֲנֶֽה׃

English:

And if you are afraid to attack, first go down to the camp with your attendant Purah

If Gideon is afraid to attack directly, God offers him reassurance: go down secretly to the enemy camp with his servant Purah and listen to what the Midianites are saying.

פסוק י״א · Verse 11

Hebrew:

וְשָֽׁמַעְתָּ֙ מַה־יְדַבֵּ֔רוּ וְאַחַר֙ תֶּחֱזַ֣קְנָה יָדֶ֔יךָ וְיָרַדְתָּ֖ בַּֽמַּחֲנֶ֑ה וַיֵּ֤רֶד הוּא֙ וּפֻרָ֣ה נַעֲר֔וֹ אֶל־קְצֵ֥ה הַחֲמֻשִׁ֖ים אֲשֶׁ֥ר בַּֽמַּחֲנֶֽה׃

English:

and listen to what they say; after that you will have the courage to attack the camp.” So he went down with his attendant Purah to the outposts of the warriors who were in the camp.—

God promises that overhearing the enemy will strengthen Gideon's courage, and so he and Purah sneak down to the edge of the camp where armed sentries are posted.

פסוק י״ב · Verse 12

Hebrew:

וּמִדְיָ֨ן וַעֲמָלֵ֤ק וְכׇל־בְּנֵי־קֶ֙דֶם֙ נֹפְלִ֣ים בָּעֵ֔מֶק כָּאַרְבֶּ֖ה לָרֹ֑ב וְלִגְמַלֵּיהֶם֙ אֵ֣ין מִסְפָּ֔ר כַּח֛וֹל שֶׁעַל־שְׂפַ֥ת הַיָּ֖ם לָרֹֽב׃

English:

Now Midian, Amalek, and all the Kedemites were spread over the plain, as thick as locusts; and their camels were countless, as numerous as the sands on the seashore.—

The narrator emphasizes the overwhelming size of the enemy coalition — Midian, Amalek, and the Kedemites fill the valley like locusts with countless camels, underscoring the impossibility of victory by natural means.
▶Commentaries (1)
רש״יRashi
נֹפְלִים בָּעֵמֶק. שׁוֹכְנִים בָּעֵמֶק:
Lay in the valley. Were stationed in the valley.

פסוק י״ג · Verse 13

Hebrew:

וַיָּבֹ֣א גִדְע֔וֹן וְהִ֨נֵּה־אִ֔ישׁ מְסַפֵּ֥ר לְרֵעֵ֖הוּ חֲל֑וֹם וַיֹּ֜אמֶר הִנֵּ֧ה חֲל֣וֹם חָלַ֗מְתִּי וְהִנֵּ֨ה צְלִ֜יל לֶ֤חֶם שְׂעֹרִים֙ מִתְהַפֵּךְ֙ בְּמַחֲנֵ֣ה מִדְיָ֔ן וַיָּבֹ֣א עַד־הָ֠אֹ֠הֶל וַיַּכֵּ֧הוּ וַיִּפֹּ֛ל וַיַּהַפְכֵ֥הוּ לְמַ֖עְלָה וְנָפַ֥ל הָאֹֽהֶל׃

English:

Gideon came there just as one man was narrating a dream to another. “Listen,” he was saying, “I had this dream: There was a commotionhcommotion Meaning of Heb. uncertain.—a loaf of barley bread was whirling through the Midianite camp. It came to a tent and struck it, and it fell; it turned it upside down, and the tent collapsed.”

Gideon overhears a Midianite soldier recounting a dream in which a humble barley loaf tumbles through the camp and flattens a tent — symbolizing how lowly Israel will overthrow mighty Midian.
▶Commentaries (1)
רש״יRashi
צְלִיל. צָלוּל כְּתִיב, שֶׁהָיָה הַדּוֹר צָלוּל מִן הַצַּדִּיקִים: צְלִיל לֶחֶם שְׂעֹרִים. (תרגום:) חֲרַר דְּלֶחֶם שְׂעוֹרִים, חֲרָרָה שֶׁאוֹפִין עַל הַגֶּחָלִים: לֶחֶם שְׂעֹרִים. הוּא זְכוּת הָעוֹמֶר הַקָּרֵב בְּפֶסַח: וַיַּכֵּהוּ וַיִּפֹּל. הָאֹהֶל: וַיַּהַפְכֵהוּ. הָאֹהֶל מִלְּמַטָּה לְמַעְלָה, וְנָפַל הָאֹהֶל:
Toasted. The written text is צׇלוּל, "clear".5Occasionally, the written Scriptural text, כְתַב, differs from the the spoken text, קֽרִי. Rashi notes that this is the case here, where the written text is צׇלוּל, while the spoken text is צְלִיל, “toasted”. The generation was cleared of righteous men. A toasted barley bread. A loaf of barley bread. A loaf toasted over coals. Barley bread. This represents the merit of the Omer offering, which was brought on Pesach.6 On the second day of Pesach. The offering consisted of barley meal. (Vayikra, 23:11,16. See Rashi there. Cf. Rashi above, 6:19). And hit it, and it collapsed (the tent), then it overturned the tent, completely overturned, and the tent collapsed.

פסוק י״ד · Verse 14

Hebrew:

וַיַּ֨עַן רֵעֵ֤הוּ וַיֹּ֙אמֶר֙ אֵ֣ין זֹ֔את בִּל��תִּ֗י אִם־חֶ֛רֶב גִּדְע֥וֹן בֶּן־יוֹאָ֖שׁ אִ֣ישׁ יִשְׂרָאֵ֑ל נָתַ֤ן הָאֱלֹהִים֙ בְּיָד֔וֹ אֶת־מִדְיָ֖ן וְאֶת־כׇּל־הַֽמַּחֲנֶֽה׃ {פ}

English:

To this the other responded, “That can only mean the sword of the Israelite Gideon son of Joash.ithe Israelite Gideon son of Joash Or “Gideon son of Joash, Israel’s man in charge”; cf. Kimhi. God is delivering Midian and the entire camp into his hands.”jThe loaf of bread symbolizes the agricultural Israelites; the tent, the nomadic Midianites.

The fellow Midianite interprets the dream as a prophecy of Gideon's victory — just as a flimsy loaf toppled a sturdy tent, so too will the weaker Israelite force defeat the mighty Midianite camp.

פסוק ט״ו · Verse 15

Hebrew:

וַיְהִי֩ כִשְׁמֹ֨עַ גִּדְע֜וֹן אֶת־מִסְפַּ֧ר הַחֲל֛וֹם וְאֶת־שִׁבְר֖וֹ וַיִּשְׁתָּ֑חוּ וַיָּ֙שׇׁב֙ אֶל־מַחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיֹּ֣אמֶר ק֔וּמוּ כִּֽי־נָתַ֧ן יְהֹוָ֛ה בְּיֶדְכֶ֖ם אֶת־מַחֲנֵ֥ה מִדְיָֽן׃

English:

When Gideon heard the dream told and interpreted, he bowed low. Returning to the camp of Israel, he shouted, “Come on! GOD has delivered the Midianite camp into your hands!”

Hearing the dream and its interpretation, Gideon bows in gratitude to God, then returns to the Israelite camp and rallies his 300 men with the confident declaration that God has given them victory.
▶Commentaries (1)
רש״יRashi
אֶת מִסְפַּר הַחֲלוֹם. אֶת סִפּוּר הַחֲלוֹם, (תרגום:) יַת שׁוּעִית חֶלְמָא וְיַת פִּשְׁרֵיהּ: וְאֶת שִׁבְרוֹ. וְאֶת מִמְכָּרוֹ, כְּלוֹמַר: וְאֶת פִּתְרוֹנוֹ:
The recounting of the dream. The story of the dream.7 מִסְפַר, generally translated as “number”, is interpreted here as “story”. "The retelling of the dream and its interpretation."8This is Targum Yonasan’s translation. And its interpretation [lit. "its sale"]. The goods exchanged for it,9According to the literal interpretation, “sale”. or its interpretation.

פסוק ט״ז · Verse 16

Hebrew:

וַיַּ֛חַץ אֶת־שְׁלֹשׁ־מֵא֥וֹת הָאִ֖ישׁ שְׁלֹשָׁ֣ה רָאשִׁ֑ים וַיִּתֵּ֨ן שׁוֹפָר֤וֹת בְּיַד־כֻּלָּם֙ וְכַדִּ֣ים רֵיקִ֔ים וְלַפִּדִ֖ים בְּת֥וֹךְ הַכַּדִּֽים׃

English:

He divided the three hundred men into three columns and equipped them all with a ram’s horn and an empty jar, with a torch in each jar.

Gideon devises his battle plan: he divides the 300 into three companies and equips each man with a shofar, an empty jar, and a hidden torch inside — invoking, according to Rashi, the merit of the Torah given at Sinai with fire and shofar blasts.
▶Commentaries (1)
רש״יRashi
שׁוֹפָרוֹת וְלַפִּידִים. לְהַזְכִּיר זְכוּת מַתַּן תּוֹרָה וּפְשׁוּטוֹ: לַיְלָה הָיָה, כְּמוֹ שֶׁכָּתוּב (פסוק ט) וְהָיָה חֹשֶׁךְ, לְפִיכָךְ נָשְׂאוּ שָׁם לַפִּידִים לְהָאִיר לָהֶם וּנְתָנוּם בַּכַּדִּים כְּדֵי שֶׁלֹּא יָבִינוּ בַּלַּפִּידִים:
Shofars and torches to invoke the merit of the giving of the Torah.10 At Mount Sinai, when the shofar sounded, and fire descended on the mountain. (Shemos, 19:16–19). According to the plain explanation: this took place at night, as it is written,11V. 9. and it was dark. They therefore carried torches to provide them with light. They placed them in pitchers so that the torches would remain undetected.

פסוק י״ז · Verse 17

Hebrew:

וַיֹּ֣אמֶר אֲלֵיהֶ֔ם מִמֶּ֥נִּי תִרְא֖וּ וְכֵ֣ן תַּעֲשׂ֑וּ וְהִנֵּ֨ה אָנֹכִ֥י בָא֙ בִּקְצֵ֣ה הַֽמַּחֲנֶ֔ה וְהָיָ֥ה כַאֲשֶׁר־אֶעֱשֶׂ֖ה כֵּ֥ן תַּעֲשֽׂוּן׃

English:

“Watch me,” he said, “and do the same. When I get to the outposts of the camp, do exactly as I do.

Gideon instructs his men to watch him and follow his lead exactly — when he reaches the edge of the camp and acts, they must all do the same simultaneously.
▶Commentaries (1)
רש״יRashi
מִמֶּנִּי תִרְאוּ. אֶת אֲשֶׁר אֲנִי עוֹשֶׂה, רְאוּ וַעֲשׂוּ כֵן:
Watch me. Watch my actions, and follow suit.

פסוק י״ח · Verse 18

Hebrew:

וְתָֽקַעְתִּי֙ בַּשּׁוֹפָ֔ר אָנֹכִ֖י וְכׇל־אֲשׁ��֣ר אִתִּ֑י וּתְקַעְתֶּ֨ם בַּשּׁוֹפָר֜וֹת גַּם־אַתֶּ֗ם סְבִיבוֹת֙ כׇּל־הַֽמַּחֲנֶ֔ה וַאֲמַרְתֶּ֖ם לַיהֹוָ֥ה וּלְגִדְעֽוֹן׃ {פ}

English:

When I and all those with me blow our horns, you too, all around the camp, will blow your horns and shout, ‘For GOD and for Gideon!’”

Gideon gives the signal plan: when his group blows the shofar, all three companies surrounding the camp must blow theirs and shout the battle cry attributing the victory to God through Gideon's hand.
▶Commentaries (1)
רש״יRashi
אָנֹכִי וְכָל אֲשֶׁר אִתִּי. אֶחָד מִן הָרָאשִׁים, וּמֵאָה אִישׁ הָיָה עִמּוֹ (פסוק יט): לַה׳ וּלְגִדְעוֹן. (תרגום:) חַרְבָּא דִּמְקַטְּלָא מִן קֳדָם ה׳ וְנִצְחָנָא עַל יְדֵי גִדְעוֹן:
I, and everyone with me. One of the divisions and one hundred men accompanied him. For Adonoy, and for Gidon. The sword that executes is from Adonoy, so that victory is Gidon's.12This is Targum Yonasan’s interpretation, following v. 20, “Adonoy’s sword, and for Gidon!”

פסוק י״ט · Verse 19

Hebrew:

וַיָּבֹ֣א גִ֠דְע֠וֹן וּמֵאָה־אִ֨ישׁ אֲשֶׁר־אִתּ֜וֹ בִּקְצֵ֣ה הַֽמַּחֲנֶ֗ה רֹ֚אשׁ הָאַשְׁמֹ֣רֶת הַתִּיכוֹנָ֔ה אַ֛ךְ הָקֵ֥ם הֵקִ֖ימוּ אֶת־הַשֹּׁמְרִ֑ים וַֽיִּתְקְעוּ֙ בַּשּׁ֣וֹפָר֔וֹת וְנָפ֥וֹץ הַכַּדִּ֖ים אֲשֶׁ֥ר בְּיָדָֽם׃

English:

Gideon and the hundred men with him arrived at the outposts of the camp, at the beginning of the middle watch, just after the sentries were posted. They sounded the horns and smashed the jars that they had with them,kThey sounded … with them Emendation yields “He sounded the horn and smashed the jar that he had with him.”

Gideon and his hundred men arrive at the camp at the start of the middle watch, just as new sentries are posted and the camp is most vulnerable, and they blast their shofars and smash their jars to reveal the torches.
▶Commentaries (1)
רש״יRashi
הָקֵם הֵקִימוּ. כְּבָר בְּנֵי הַחַיִל אֶת הַשּׁוֹמְרִים שֶׁהָיְתָה מִשְׁמַרְתָּם בָּאַשְׁמֹרֶת הַתִּיכוֹנָה, שֶׁכֵּן דֶּרֶךְ בְּנֵי גְיָיסוֹת לְהַעֲמִיד שׁוֹמְרִים, אֵלּוּ יִשְׁמְרוּ שְׁלִישׁ הַלַּיְלָה הָרִאשׁוֹן וְאֵלּוּ שְׁלִישׁ הַשֵּׁנִי, וְאֵלּוּ שְׁלִישׁ הָאַחֲרוֹן: וְנָפוֹץ הַכַּדִּים. וְלִשְׁבּוֹר הַכַּדִּים אֲשֶׁר בְּיָדָם:
Had posted. The soldiers had already posted the sentries who were assigned to the middle watch. Members of the military usually assign sentry duty so that some serve during the first third of the night, some during the second third, and some during the final third.13See Yalkut, 63. And smashed the pitchers. And broke14 נׇפוֹץ is sometimes translated as “dispersed”. Here, however, the translation is שָבוֹר, “broke”, as stated clearly in v.20. the pitchers which were in their hands.

פסוק כ׳ · Verse 20

Hebrew:

וַֽ֠יִּתְקְע֠וּ שְׁלֹ֨שֶׁת הָרָאשִׁ֥ים בַּשּׁוֹפָרוֹת֮ וַיִּשְׁבְּר֣וּ הַכַּדִּים֒ וַיַּחֲזִ֤יקוּ בְיַד־שְׂמֹאולָם֙ בַּלַּפִּדִ֔ים וּ֨בְיַד־יְמִינָ֔ם הַשּׁוֹפָר֖וֹת לִתְק֑וֹעַ וַֽיִּקְרְא֔וּ חֶ֥רֶב לַיהֹוָ֖ה וּלְגִדְעֽוֹן׃

English:

and the three columns blew their horns and broke their jars. Holding the torches in their left hands and the horns for blowing in their right hands, they shouted, “A sword for GOD and for Gideon!”

All three companies blow their horns, shatter the jars, hold torches in their left hands and shofars in their right, and cry out the battle cry — creating the terrifying illusion of a massive surrounding army.

פסוק כ״א · Verse 21

Hebrew:

וַיַּֽעַמְדוּ֙ אִ֣ישׁ תַּחְתָּ֔יו סָבִ֖יב לַֽמַּחֲנֶ֑ה וַיָּ֧רׇץ כׇּל־הַֽמַּחֲנֶ֛ה וַיָּרִ֖יעוּ (ויניסו) [וַיָּנֽוּסוּ]׃

English:

They remained standing where they were, surrounding the camp; but the entire camp ran about yelling, and took to flight.

Gideon's men stand firm in position around the camp while the panicked Midianites cry out in alarm and flee in complete disarray.
▶Commentaries (1)
רש״יRashi
וַיָּרִיעוּ. תְּרוּעַת מַסָּע וְנִיסָה:
They sounded the alarm. The signal to withdraw and flee.

פסוק כ״ב · Verse 22

Hebrew:

וַֽיִּתְקְעוּ֮ שְׁלֹשׁ־מֵא֣וֹת הַשּׁוֹפָרוֹת֒ וַיָּ֣שֶׂם יְהֹוָ֗ה אֵ֣ת חֶ֥רֶב אִ֛ישׁ בְּרֵעֵ֖הוּ וּבְכׇל־הַֽמַּחֲנֶ֑ה וַיָּ֨נׇס הַֽמַּחֲנֶ֜ה עַד־בֵּ֤ית הַשִּׁטָּה֙ צְֽרֵרָ֔תָה עַ֛ד שְׂפַת־אָבֵ֥ל מְחוֹלָ֖ה עַל־טַבָּֽת׃

English:

For when the three hundred horns were sounded, GOD turned every man’s sword against his fellow, throughout the camp, and the entire host fled as far as Beth-shittah and on to Zererah—as far as the outskirts of Abel-meholah near Tabbath.

As the 300 shofars sound, God causes the Midianites to turn their swords on each other in the confusion, and the entire camp flees eastward toward the Jordan crossings.

פסוק כ״ג · Verse 23

Hebrew:

וַיִּצָּעֵ֧ק אִֽישׁ־יִשְׂרָאֵ֛ל מִנַּפְתָּלִ֥י וּמִן־אָשֵׁ֖ר וּמִן־כׇּל־מְנַשֶּׁ֑ה וַֽיִּרְדְּפ֖וּ אַחֲרֵ֥י מִדְיָֽן׃

English:

And now Israel’s side from Naphtali and Asher and from all of Manasseh rallied for the pursuit of the Midianites.

פסוק כ״ד · Verse 24

Hebrew:

וּמַלְאָכִ֡ים שָׁלַ֣ח גִּדְעוֹן֩ בְּכׇל־הַ֨ר אֶפְרַ֜יִם לֵאמֹ֗ר רְד֞וּ לִקְרַ֤את מִדְיָן֙ וְלִכְד֤וּ לָהֶם֙ אֶת־הַמַּ֔יִם עַ֛ד בֵּ֥ית בָּרָ֖ה וְאֶת־הַיַּרְדֵּ֑ן וַיִּצָּעֵ֞ק כׇּל־אִ֤ישׁ אֶפְרַ֙יִם֙ וַיִּלְכְּד֣וּ אֶת־הַמַּ֔יִם עַ֛ד בֵּ֥ית בָּרָ֖ה וְאֶת־הַיַּרְדֵּֽן׃

English:

Gideon also sent messengers all through the hill country of Ephraim with this order: lMeaning of rest of verse uncertain. “Go down ahead of the Midianites and seize their access to the water all along the Jordan down to Beth-barah.” So Ephraim’s entire contingent rallied and seized the waterside down to Beth-barah by the Jordan.

Gideon sends messengers to the tribe of Ephraim, ordering them to seize the water crossings and Jordan fords to cut off the fleeing Midianites, and Ephraim's forces comply, blocking the enemy's escape route.
▶Commentaries (1)
רש״יRashi
וְלִכְדוּ לָהֶם אֶת הַמַּיִם. הַמַּפְסִיקִין בֵּין אֲרָם לְאֶרֶץ כְּנָעַן: וְאֶת הַיַּרְדֵּן. שֶׁגַּם הוּא הָיָה מַפְסִיק:
Capture the waters which intervene between Aram and Canaanite territory. And the Yardein which also intervened.

פסוק כ״ה · Verse 25

Hebrew:

וַֽיִּלְכְּד֡וּ שְׁנֵֽי־שָׂרֵ֨י מִדְיָ֜ן אֶת־עֹרֵ֣ב ��ְאֶת־זְאֵ֗ב וַיַּהַרְג֨וּ אֶת־עוֹרֵ֤ב בְּצוּר־עוֹרֵב֙ וְאֶת־זְאֵב֙ הָרְג֣וּ בְיֶֽקֶב־זְאֵ֔ב וַֽיִּרְדְּפ֖וּ אֶל־מִדְיָ֑ן וְרֹאשׁ־עֹרֵ֣ב וּזְאֵ֔ב הֵבִ֙יאוּ֙ אֶל־גִּדְע֔וֹן מֵעֵ֖בֶר לַיַּרְדֵּֽן׃

English:

They pursued the Midianites and captured Midian’s two generals, Oreb and Zeeb. They killed Oreb at the Rock of Oreb and they killed Zeeb at the Winepress of Zeeb; and they brought the heads of Oreb and Zeeb from the other side of the Jordan to Gideon.

Ephraim captures and kills the two Midianite generals Oreb and Zeeb at locations named after them, and they bring the heads to Gideon across the Jordan as he continues pursuing the remaining Midianite kings.
▶Commentaries (1)
רש״יRashi
הֵבִיאוּ אֶל גִּדְעוֹן מֵעֵבֶר לַיַּרְדֵּן. בַּבֹּקֶר, כְּשֶׁעָבַר גִּדְעוֹן אֶת הַיַּרְדֵּן לִרְדֹּף אַחַר זֶבַח וְצַלְמֻנָּע:
They brought to Gidon, across the Yardein. In the morning, when Gidon crossed the Yardein pursuing Zevach and Tzalmona.15

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