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Nach YomiJudges · שו׀טיםChapter 7

Judges 7

שו׀טים ׀ךק ז׳

Section: נביאים · נביאים ךאשונים | 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.

׀ךק ז׳ · Chapter 7

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ַשְׁכ֌ֵ֚ם יְךֻב֌ַ֜עַל ה֣ו֌א ג֎דְע֗וֹן וְכׇל֟ה֞ע֞ם֙ אֲשֶׁ֣ך א֎ת֌֔וֹ וַ֜י֌ַחֲנ֖ו֌ עַל֟עֵ֣ין חֲךֹ֑ד ו֌מַחֲנֵրה מ֮דְי־ן֙ ה֞י֞ה֟ל֣וֹ מ֎׊֌֞׀֔וֹן מ֎ג֌֎בְעַ֥ת הַמ֌וֹךֶ֖ה ב֌֞עֵ֜מֶק׃ {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.
ךש׎יRashi
מ֎ג֎֌בְעַת הַמ֌וֹךֶה ב֞֌עֵמֶק. (תךגום:) דְ֌מ֎סְתַ֌כְ֌י֞א לְמֵישְׁך֞א. הַמ֌וֹךֶה, לְשׁוֹן הוֹך֞א֞ה ו֌ךְא֎י֞֌ה, כְ֌מוֹ (משלי ו:יג) מוֹךֶה בְ֌אֶ׊ְבְ֌עוֹת֞יו, שֶׁמ֎֌ש֞֌ׁם ׊וֹ׀֎ים וְךוֹמְז֎ים ב֞֌עֵמֶק:
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.. הַײַוֹךֶה connotes instruction, observation, as in "instructs by gesturing."2Mishlei, 6:13. From there they would observe, and then signal instructions to the valley.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֹրאמֶך יְהֹו֞ה֙ אֶל֟ג֌֎דְע֔וֹן ךַ֗ב ה֞ע֞ם֙ אֲשֶׁ֣ך א֎ת֌֞֔ךְ מ֎ת֌֎ת֌֎֥י אֶת֟מ֎דְי֖֞ן ב֌ְי֞ד֑֞ם ׀֌ֶן֟י֎תְ׀֌֞אֵ֚ך ע֞לַրי י֎שְׂך֞אֵל֙ לֵאמֹ֔ך י־ד֖֮י הוֹשׁ֎֥יע֞ה ל֌֎֜י׃

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.
ךש׎יRashi
י֎תְ׀֞֌אֵך. וונטי׮׹ בְ֌לַעַ׎ז:
Glorify. "Vanter" in old French.

׀סוק ג׳ · Verse 3

Hebrew:

וְעַת֌֞֗ה קְך֚֞א נ־֜א ב֌ְאׇזְנֵրי ה֞ע֞ם֙ לֵאמֹ֔ך מ֎֜י֟י֞ךֵ֣א וְח֞ךֵ֔ד י֞שֹׁ֥ב וְי֎׊ְ׀֌ֹ֖ך מֵהַ֣ך הַג֌֎לְע֑֞ד וַי֌֣֞שׇׁב מ֎ן֟ה֞ע֞֗ם עֶשְׂך֎րים ו֌שְׁנַ֙י֎ם֙ אֶ֔לֶף וַעֲשֶׂ֥ךֶת אֲל֞׀֎֖ים נ֎שְׁא֞֜ךו֌׃ {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.
ךש׎יRashi
וַי֎֌׊ְ׀ֹ֌ך. בַ֌בֹ֌קֶך, לְשׁוֹן אֲך֞מ֎י: ׊ַ׀ְך֞א:
In the morning. In the morning is ׊ַ׀ְדׇא in Aramaic.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ֹ֚אמֶך יְהֹו֞֜ה אֶל֟ג֌֎דְע֗וֹן עוֹד֮ ה֞ע֣֞ם ׹־ב֒ הוֹךֵրד אוֹת֞ם֙ אֶל֟הַמ֌ַ֔י֎ם וְאֶ׊ְךְ׀ֶ֥נ֌ו֌ לְך־֖ שׁ֑֞ם וְה֞י֞֡ה אֲשֶׁך֩ אֹמַ֚ך אֵלֶ֜יך֞ זֶ֣ה ׀ יֵלֵ֣ךְ א֎ת֌֞֗ךְ ה֚ו֌א יֵלֵ֣ךְ א֎ת֌֞֔ךְ וְכֹ֚ל אֲשֶׁך֟אֹמַ֜ך אֵלֶ֗יך֞ זֶ֚ה לֹא֟יֵלֵ֣ךְ ע֎מ֌֞֔ךְ ה֖ו֌א לֹ֥א יֵלֵ֜ךְ׃

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.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌֥וֹךֶד אֶת֟ה֞ע֖֞ם אֶל֟הַמ֌֑֞י֎ם וַי֌ֹ֚אמֶך יְהֹו֞֜ה אֶל֟ג֌֎דְע֗וֹן כ֌ֹ֣ל אֲשֶׁך֟י֞לֹק֩ ב֌֎לְשׁוֹנ֚וֹ מ֎ן֟הַמ֌ַ֜י֎ם כ֌ַאֲשֶׁ֧ך י֞לֹ֣ק הַכ֌ֶ֗לֶב ת֌ַ׊֌֎րיג אוֹתוֹ֙ לְב־֔ד וְכֹ֛ל אֲשֶׁך֟י֎כְךַ֥ע עַל֟ב֌֎ךְכ֌֖֞יו ל֎שְׁת֌֜וֹת׃

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.
ךש׎יRashi
כֹ֌ל אֲשֶׁך י֞לֹק ב֎֌לְשׁוֹנוֹ וְגוֹ׳ וְכֹל אֲשֶׁך י֎כְךַע עַל ב֎֌ךְכ֞֌יו ל֎שְׁת֌וֹת. תַ֌׊֎֌יג אוֹתוֹ לְבַד חו֌ץ מ֎ס֎֌יע֞תְך֞, כ֎֌י הֵם לֹא יֵלְכו֌ ע֎מְ֌ך֞, שֶׁכ֞֌ךְ הֵם לְמו֌ד֎ים ל֎כְךוֹעַ ל֎׀ְנֵי עֲבוֹדַת ג֎֌ל֌ו֌ל֎ים:
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.

׀סוק ו׳ · Verse 6

Hebrew:

וַיְה֎֗י מ֎סְ׀֌ַ֞ך הַ֜מְלַקְק֎րים ב֌ְי֞ד֞ם֙ אֶל֟׀֌֎יהֶ֔ם שְׁלֹ֥שׁ מֵא֖וֹת א֎֑ישׁ וְכֹל֙ יֶ֣תֶך ה֞ע֞֔ם כ֌֞ךְע֥ו֌ עַל֟ב֌֎ךְכֵיהֶ֖ם ל֎שְׁת֌֥וֹת מ֞֜י֎ם׃ {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.
ךש׎יRashi
הַמְלַקְק֎ים בְ֌י֞ד֞ם. אֵין זֶה דֶ֌ךֶךְ כְ֌ך֎יע֞ה כְ֌לוֹקֵק ב֎֌לְשׁוֹנוֹ:
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.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֹ֚אמֶך יְהֹו֞֜ה אֶל֟ג֌֎דְע֗וֹן ב֌֎שְׁלֹשׁ֩ מֵא֚וֹת ה֞א֎րישׁ הַ֜מְלַקְק֎ים֙ אוֹשׁ֎֣יעַ אֶתְכֶ֔ם וְנ֞תַת֌֎֥י אֶת֟מ֎דְי֖֞ן ב֌ְי֞דֶ֑ך֞ וְכׇ֚ל֟ה֞ע֞֔ם יֵלְכ֖ו֌ א֎֥ישׁ ל֎מְקֹמ֜וֹ׃

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.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌֎קְח֣ו֌ אֶת֟׊ֵד֞ה֩ ה֞ע֚֞ם ב֌ְי֞ד֞֜ם וְאֵ֣ת שׁוֹ׀ְךֹ֜תֵיהֶ֗ם וְאֵ֚ת כ֌ׇל֟א֎րישׁ י֎שְׂך֞אֵל֙ שׁ֎ל֌ַח֙ א֎֣ישׁ לְאֹ֜ה֞ל֞֔יו ו֌ב֎שְׁלֹשׁ֟מֵא֥וֹת ה֞א֎֖ישׁ הֶחֱז֎֑יק ו֌מַחֲנֵ֣ה מ֮דְי־֔ן ×”ÖžÖ¥×™Öž×” ל֖וֹ מ֎ת֌ַ֥חַת ב֌֞עֵ֜מֶק׃ {×€}

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.

׀סוק ט׳ · Verse 9

Hebrew:

וַ֜יְה֎י֙ ב֌ַל֌ַ֣יְל֞ה הַה֔ו֌א וַי֌ֹրאמֶך אֵל֞יו֙ יְהֹו֞֔ה ק֖ו֌ם ךֵ֣ד ב֌ַ֜מ֌ַחֲנֶ֑ה כ֌֎֥י נְתַת֌֎֖יו ב֌ְי֞דֶ֜ך֞׃

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.

׀סוק י׮ · Verse 10

Hebrew:

וְא֎ם֟י֞ךֵ֥ￜￜ אַת֌֖֞ה ל֞ךֶ֑דֶת ךֵ֥ד אַת֌֛֞ה ו֌׀ֻך֥֞ה נַעַךְך֖֞ אֶל֟הַ֜מ֌ַחֲנֶ֜ה׃

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.

׀סוק י׮א · Verse 11

Hebrew:

וְשׁ֞֜מַעְת֌֞֙ מַה֟יְדַב֌ֵ֔ךו֌ וְאַחַך֙ ת֌ֶחֱזַ֣קְנ֞ה י֞דֶ֔יך֞ וְי֞ךַדְת֌֖֞ ב֌ַ֜מ֌ַחֲנֶ֑ה וַי֌ֵրךֶד הו֌א֙ ו֌׀ֻך֣֞ה נַעֲך֔וֹ אֶל֟קְ׊ֵ֥ה הַחֲמֻשׁ֎֖ים אֲשֶׁ֥ך ב֌ַ֜מ֌ַחֲנֶ֜ה׃

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.

׀סוק י׮ב · Verse 12

Hebrew:

ו֌מ֎דְי֚֞ן וַעֲמ֞לֵրק וְכׇל֟ב֌ְנֵי֟קֶ֙דֶם֙ נֹ׀ְל֎֣ים ב֌֞עֵ֔מֶק כ֌֞אַךְב֌ֶ֖ה ל֞ךֹ֑ב וְל֎גְמַל֌ֵיהֶם֙ אֵ֣ין מ֎סְ׀֌֞֔ך כ֌ַח֛וֹל שֶׁעַל֟שְׂ׀ַ֥ת הַי֌֖֞ם ל֞ךֹ֜ב׃

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.
ךש׎יRashi
נֹ׀ְל֎ים ב֞֌עֵמֶק. שׁוֹכְנ֎ים ב֞֌עֵמֶק:
Lay in the valley. Were stationed in the valley.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֞בֹ֣א ג֎דְע֔וֹן וְה֎֚נ֌ֵה֟א֎֔ישׁ מְסַ׀֌ֵ֥ך לְךֵעֵ֖הו֌ חֲל֑וֹם וַי֌ֹ֜אמֶך ה֎נ֌ֵ֧ה חֲל֣וֹם ח֞לַ֗מְת֌֎י וְה֎נ֌ֵ֚ה שְל֮֜יל לֶրחֶם שְׂעֹך֎ים֙ מ֎תְהַ׀֌ֵךְ֙ ב֌ְמַחֲנֵ֣ה מ֮דְי־֔ן וַי֌֞בֹ֣א עַד֟ה֞֠אֹ֠הֶל וַי֌ַכ֌ֵ֧הו֌ וַי֌֎׀֌ֹ֛ל וַי֌ַהַ׀ְכֵ֥הו֌ לְמַ֖עְל֞ה וְנ֞׀ַ֥ל ה֞אֹ֜הֶל׃

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.
ךש׎יRashi
שְל֮יל. ׊֞לו֌ל כְ֌ת֎יב, שֶׁה֞י֞ה הַד֌וֹך ׊֞לו֌ל מ֮ן הַ׊ַ֌ד֎֌יק֎ים: שְל֮יל לֶחֶם שְׂעֹך֎ים. (תךגום:) חֲךַך דְ֌לֶחֶם שְׂעוֹך֎ים, חֲך֞ך֞ה שֶׁאוֹ׀֎ין עַל הַגֶ֌ח֞ל֎ים: לֶחֶם שְׂעֹך֎ים. הו֌א זְכו֌ת ה֞עוֹמֶך הַק֞֌ךֵב בְ֌׀ֶסַח: וַיַ֌כֵ֌הו֌ וַי֎֌׀ֹ֌ל. ה֞אֹהֶל: וַיַ֌הַ׀ְכֵהו֌. ה֞אֹהֶל מ֎לְ֌מַט֞֌ה לְמַעְל֞ה, וְנ֞׀ַל ה֞אֹהֶל:
Toasted. The written text is ׊ׇלוּל, "clear".5Occasionally, the written Scriptural text, כְתַב, differs from the the spoken text, ק֜ך֎י. Rashi notes that this is the case here, where the written text is ׊ׇלוּל, while the spoken text is שְל֮יל, “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.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ַ֚עַן ךֵעֵրהו֌ וַי֌ֹ֙אמֶך֙ אֵ֣ין זֹ֔את ב֌֎לￜￜת֌֎֗י א֎ם֟חֶ֛ךֶב ג֌֎דְע֥וֹן ב֌ֶן֟יוֹא֖֞שׁ א֎֣ישׁ י֎שְׂך֞אֵ֑ל נ֞תַրן ה֞אֱלֹה֎ים֙ ב֌ְי֞ד֔וֹ אֶת֟מ֎דְי֖֞ן וְאֶת֟כ֌ׇל֟הַ֜מ֌ַחֲנֶ֜ה׃ {×€}

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.

׀סוק ט׮ו · Verse 15

Hebrew:

וַיְה֎י֩ כ֎שְׁמֹ֚עַ ג֌֎דְע֜וֹן אֶת֟מ֎סְ׀֌ַ֧ך הַחֲל֛וֹם וְאֶת֟שׁ֎בְך֖וֹ וַי֌֎שְׁת֌֑֞חו֌ וַי֌֞֙שׇׁב֙ אֶל֟מַחֲנֵ֣ה י֎שְׂך֞אֵ֔ל וַי֌ֹ֣אמֶך ק֔ו֌מו֌ כ֌֎֜י֟נ֞תַ֧ן יְהֹו֛֞ה ב֌ְיֶדְכֶ֖ם אֶת֟מַחֲנֵ֥ה מ֎דְי֞֜ן׃

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.
ךש׎יRashi
אֶת מ֎סְ׀ַ֌ך הַחֲלוֹם. אֶת ס֎׀֌ו֌ך הַחֲלוֹם, (תךגום:) יַת שׁו֌ע֎ית חֶלְמ֞א וְיַת ׀֎֌שְׁךֵיה֌: וְאֶת ש֎ׁבְךוֹ. וְאֶת מ֎מְכ֞֌ךוֹ, כְ֌לוֹמַך: וְאֶת ׀֎֌תְךוֹנוֹ:
The recounting of the dream. The story of the dream.7 מ֎סְ׀ַך, 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.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ַ֛חַץ אֶת֟שְׁלֹשׁ֟מֵא֥וֹת ה֞א֎֖ישׁ שְׁלֹשׁ֣֞ה ך֞אשׁ֎֑ים וַי֌֎ת֌ֵ֚ן שׁוֹ׀֞ךրוֹת ב֌ְיַד֟כ֌ֻל֌֞ם֙ וְכַד֌֎֣ים ךֵיק֎֔ים וְלַ׀֌֎ד֎֖ים ב֌ְת֥וֹךְ הַכ֌ַד֌֎֜ים׃

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.
ךש׎יRashi
שׁוֹ׀֞ךוֹת וְלַ׀֎֌יד֎ים. לְהַזְכ֎֌יך זְכו֌ת מַתַ֌ן ת֌וֹך֞ה ו֌׀ְשׁו֌טוֹ: לַיְל֞ה ה־י־ה, כְ֌מוֹ שֶׁכ֞֌תו֌ב (׀סוק ט) וְה־י־ה חֹשֶׁךְ, לְ׀֎יכ֞ךְ נ֞שְׂאו֌ שׁ֞ם לַ׀֎֌יד֎ים לְה־א֮י׹ ל֞הֶם ו֌נְת֞נו֌ם בַ֌כַ֌ד֎֌ים כְ֌דֵי שֶׁלֹ֌א י֞ב֎ינו֌ בַ֌לַ֌׀֎֌יד֎ים:
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.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֹ֣אמֶך אֲלֵיהֶ֔ם מ֎מ֌ֶ֥נ֌֎י ת֎ךְא֖ו֌ וְכֵ֣ן ת֌ַעֲשׂ֑ו֌ וְה֎נ֌ֵ֚ה א֞נֹכ֎֥י ב־א֙ ב֌֎קְ׊ֵ֣ה הַ֜מ֌ַחֲנֶ֔ה וְה֞י֥֞ה כַאֲשֶׁך֟אֶעֱשֶׂ֖ה כ֌ֵ֥ן ת֌ַעֲשׂ֜ו֌ן׃

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.
ךש׎יRashi
מ֎מֶ֌נ֎֌י ת֎ךְאו֌. אֶת אֲשֶׁך אֲנ֎י עוֹשֶׂה, ךְאו֌ וַעֲשׂו֌ כֵן:
Watch me. Watch my actions, and follow suit.

׀סוק י׮ח · Verse 18

Hebrew:

וְת֞֜קַעְת֌֎י֙ ב֌ַשׁ֌וֹ׀֞֔ך א֞נֹכ֎֖י וְכׇל֟אֲשׁￜￜ֣ך א֎ת֌֎֑י ו֌תְקַעְת֌ֶ֚ם ב֌ַשׁ֌וֹ׀֞ך֜וֹת ג֌ַם֟אַת֌ֶ֗ם סְב֎יבוֹת֙ כ֌ׇל֟הַ֜מ֌ַחֲנֶ֔ה וַאֲמַךְת֌ֶ֖ם לַיהֹו֥֞ה ו֌לְג֎דְע֜וֹן׃ {×€}

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.
ךש׎יRashi
א֞נֹכ֎י וְכ־ל אֲשֶׁך א֎ת֎֌י. אֶח֞ד מ֮ן ה֞ך֞אש֎ׁים, ו֌מֵא֞ה א֎ישׁ ה־י־ה ע֎מ֌וֹ (׀סוק יט): לַה׳ ו֌לְג֎דְעוֹן. (תךגום:) חַךְב֞֌א ד֎֌מְקַטְ֌ל֞א מ֮ן קֳד֞ם ה׳ וְנ֮שְח־נ־א עַל יְדֵי ג֎דְעוֹן:
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!”

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌֞בֹ֣א ג֎֠דְע֠וֹן ו֌מֵא֞ה֟א֎֚ישׁ אֲשֶׁך֟א֎ת֌֜וֹ ב֌֎קְ׊ֵ֣ה הַ֜מ֌ַחֲנֶ֗ה ךֹ֚אשׁ ה֞אַשְׁמֹ֣ךֶת הַת֌֎יכוֹנ֞֔ה אַ֛ךְ ה֞קֵ֥ם הֵק֎֖ימו֌ אֶת֟הַשׁ֌ֹמְך֎֑ים וַ֜י֌֎תְקְעו֌֙ ב֌ַשׁ֌֣וֹ׀֞ך֔וֹת וְנ֞׀֥וֹץ הַכ֌ַד֌֎֖ים אֲשֶׁ֥ך ב֌ְי֞ד֞֜ם׃

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.
ךש׎יRashi
ה֞קֵם הֵק֎ימו֌. כְ֌ב֞ך בְ֌נֵי הַחַי֎ל אֶת הַש֌ׁוֹמְך֎ים שֶׁה֞יְת֞ה מ֎שְׁמַךְת֞֌ם ב֞֌אַשְׁמֹךֶת הַת֎֌יכוֹנ֞ה, שֶׁכֵ֌ן דֶ֌ךֶךְ בְ֌נֵי גְי֞יסוֹת לְהַעֲמ֎יד שׁוֹמְך֎ים, אֵל֌ו֌ י֎שְׁמְךו֌ שְׁל֎ישׁ הַלַ֌יְל֞ה ה֞ך֎אשׁוֹן וְאֵל֌ו֌ שְׁל֎ישׁ הַשֵ֌ׁנ֎י, וְאֵל֌ו֌ שְׁל֎ישׁ ה֞אַחֲךוֹן: וְנ֞׀וֹץ הַכַ֌ד֎֌ים. וְל֎שְׁב֌וֹך הַכַ֌ד֎֌ים אֲשֶׁך בְ֌י֞ד֞ם:
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 נׇ׀וֹץ is sometimes translated as “dispersed”. Here, however, the translation is ש֞בוֹך, “broke”, as stated clearly in v.20. the pitchers which were in their hands.

׀סוק כ׳ · Verse 20

Hebrew:

וַ֜֠י֌֎תְקְע֠ו֌ שְׁלֹ֚שֶׁת ה֞ך֞אשׁ֎֥ים ב֌ַשׁ֌וֹ׀֞ךוֹת֮ וַי֌֎שְׁב֌ְך֣ו֌ הַכ֌ַד֌֎ים֒ וַי֌ַחֲז֎րיקו֌ בְיַד֟שְׂמֹאול֞ם֙ ב֌ַל֌ַ׀֌֎ד֎֔ים ו֌֚בְיַד֟יְמ֎ינ֞֔ם הַשׁ֌וֹ׀֞ך֖וֹת ל֎תְק֑וֹעַ וַ֜י֌֎קְךְא֔ו֌ חֶ֥ךֶב לַיהֹו֖֞ה ו֌לְג֎דְע֜וֹן׃

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.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ַ֜עַמְדו֌֙ א֎֣ישׁ ת֌ַחְת֌֞֔יו ס֞ב֎֖יב לַ֜מ֌ַחֲנֶ֑ה וַי֌֧֞ךׇץ כ֌ׇל֟הַ֜מ֌ַחֲנֶ֛ה וַי֌֞ך֎֖יעו֌ (ויניסו) [וַי֌֞נ֜ו֌סו֌]׃

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.
ךש׎יRashi
וַי֞֌ך֎יעו֌. תְ֌ךו֌עַת מַס֞֌ע וְנ֎יס֞ה:
They sounded the alarm. The signal to withdraw and flee.

׀סוק כ׮ב · Verse 22

Hebrew:

וַ֜י֌֎תְקְעו֌֮ שְׁלֹשׁ֟מֵא֣וֹת הַשׁ֌וֹ׀֞ךוֹת֒ וַי֌֣֞שֶׂם יְהֹו֞֗ה אֵ֣ת חֶ֥ךֶב א֎֛ישׁ ב֌ְךֵעֵ֖הו֌ ו֌בְכׇל֟הַ֜מ֌ַחֲנֶ֑ה וַי֌֚֞נׇס הַ֜מ֌ַחֲנֶ֜ה עַד֟ב֌ֵրית הַשׁ֌֎ט֌֞ה֙ ׊ְ֜ךֵך֞֔ת֞ה עַ֛ד שְׂ׀ַת֟א֞בֵ֥ל מְחוֹל֖֞ה עַל֟טַב֌֞֜ת׃

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.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֎׊֌֞עֵ֧ק א֎֜ישׁ֟י֎שְׂך֞אֵ֛ל מ֎נ֌ַ׀ְת֌֞ל֎֥י ו֌מ֎ן֟א֞שֵׁ֖ך ו֌מ֎ן֟כ֌ׇל֟מְנַשׁ֌ֶ֑ה וַ֜י֌֎ךְד֌ְ׀֖ו֌ אַחֲךֵ֥י מ֎דְי֞֜ן׃

English:

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

׀סוק כ׮ד · Verse 24

Hebrew:

ו֌מַלְא֞כ֎֡ים שׁ֞לַ֣ח ג֌֎דְעוֹן֩ ב֌ְכׇל֟הַ֚ך אֶ׀ְךַ֜י֎ם לֵאמֹ֗ך ךְד֞ו֌ ל֎קְךַրאת מ֮דְי־ן֙ וְל֎כְדրו֌ ל֞הֶם֙ אֶת֟הַמ֌ַ֔י֎ם עַ֛ד ב֌ֵ֥ית ב֌֞ך֖֞ה וְאֶת֟הַי֌ַךְד֌ֵ֑ן וַי֌֎׊֌֞עֵ֞ק כ֌ׇל֟א֎րישׁ אֶ׀ְךַ֙י֎ם֙ וַי֌֎לְכ֌ְד֣ו֌ אֶת֟הַמ֌ַ֔י֎ם עַ֛ד ב֌ֵ֥ית ב֌֞ך֖֞ה וְאֶת֟הַי֌ַךְד֌ֵ֜ן׃

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.
ךש׎יRashi
וְל֎כְדו֌ ל֞הֶם אֶת הַמַ֌י֎ם. הַמַ֌׀ְס֎יק֎ין בֵ֌ין אֲך֞ם לְאֶךֶץ כְ֌נ֞עַן: וְאֶת הַיַ֌ךְדֵ֌ן. שֶׁגַ֌ם הו֌א ה־י־ה מַ׀ְס֎יק:
Capture the waters which intervene between Aram and Canaanite territory. And the Yardein which also intervened.

׀סוק כ׮ה · Verse 25

Hebrew:

וַ֜י֌֎לְכ֌ְד֡ו֌ שְׁנֵ֜י֟שׂ֞ךֵ֚י מ֮דְי־֜ן אֶת֟עֹךֵ֣ב ￜￜְאֶת֟זְאֵ֗ב וַי֌ַהַךְג֚ו֌ אֶת֟עוֹךֵրב ב֌ְ׊ו֌ך֟עוֹךֵב֙ וְאֶת֟זְאֵב֙ ה֞ךְג֣ו֌ בְיֶ֜קֶב֟זְאֵ֔ב וַ֜י֌֎ךְד֌ְ׀֖ו֌ אֶל֟מ֎דְי֑֞ן וְךֹאשׁ֟עֹךֵ֣ב ו֌זְאֵ֔ב הֵב֎֙יאו֌֙ אֶל֟ג֌֎דְע֔וֹן מֵעֵ֖בֶך לַי֌ַךְד֌ֵ֜ן׃

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.
ךש׎יRashi
הֵב֎יאו֌ אֶל ג֎֌דְעוֹן מֵעֵבֶך לַיַ֌ךְדֵ֌ן. בַ֌בֹ֌קֶך, כְ֌שֶׁע֞בַך ג֎֌דְעוֹן אֶת הַיַ֌ךְדֵ֌ן ל֎ךְדֹ֌ף אַחַך זֶבַח וְ׊ַלְמֻנ֞֌ע:
They brought to Gidon, across the Yardein. In the morning, when Gidon crossed the Yardein pursuing Zevach and Tzalmona.15

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