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Nach YomiJudges · שופטיםChapter 9

Judges 9

שופטים פרק ט׳

Section: נביאים · נביאים ראשונים | Book: Judges | Chapter: 9 of 21 | Day: 33 of 742

Date: March 16, 2026

קלאוד על הנ״ך

Judges 9 is the longest and most dramatically complex chapter in the book of Shofetim, and it functions as a sustained meditation on the dangers of illegitimate kingship. The chapter opens in the immediate aftermath of Gideon’s death, when his son Abimelech (אבימלך) — born of a concubine from Shechem — exploits his maternal kinship ties to persuade the Shechemites to back his bid for power. With seventy shekels of silver taken from the temple of Baal-berith (בעל ברית), he hires a band of “worthless and reckless men” (אנשים ריקים ופוחזים) and massacres his seventy brothers on a single stone at Ophrah. The detail of the “single stone” (אבן אחת) suggests a ritualized execution, possibly mimicking sacrificial practice, and underscores the cold, calculated nature of the slaughter. Only Jotham, the youngest, escapes by hiding.

Jotham’s response from the summit of Mount Gerizim constitutes one of the great literary set pieces in all of biblical narrative: the Parable of the Trees (משל העצים). In this fable, the olive, the fig, and the vine — each representing productive, worthy leaders (whom the rabbinic tradition identifies with Othniel, Deborah, and Gideon respectively) — all decline the offer of kingship, unwilling to abandon their fruitful contributions merely to “sway over the trees.” Only the thornbush (אטד), a worthless plant incapable of providing real shade, accepts the crown, and it does so with a menacing threat: “If not, let fire issue from the thornbush and consume the cedars of Lebanon.” The parable’s message is devastating in its clarity — those who are genuinely productive and virtuous have no desire for political power, while those who seek it most eagerly are precisely the least qualified. Jotham then applies the parable directly, cursing both Abimelech and the Shechemites with mutual destruction.

The central portion of the chapter traces the fulfillment of Jotham’s curse with almost mechanical precision. After three years of Abimelech’s oppressive rule — the text pointedly uses the verb “vayyasar” (וישר, he ruled) rather than “vayyishpot” (וישפט, he judged), signaling illegitimacy — God sends a “spirit of discord” (רוח רעה) between Abimelech and Shechem. The rebellion of Gaal son of Ebed introduces a brief but vivid episode of political intrigue: Gaal’s boastful challenge, Zebul’s secret loyalty to Abimelech, the deceptive dismissal of approaching troops as “mountain shadows,” and the humiliating rout that follows. The narrative pace accelerates as Abimelech destroys Shechem utterly, sowing salt over its ruins in an act of total annihilation, then burns alive a thousand refugees in the stronghold of El-berith.

The chapter’s climax arrives at Thebez, where Abimelech attempts to repeat his fiery tactics against another fortified tower. This time, however, divine justice intervenes through the most unlikely instrument: an unnamed woman drops a millstone fragment (פלח רכב) onto his skull, crushing it. Even in his death throes, Abimelech’s character is laid bare — he orders his armor-bearer to finish him with a sword so that “no one will say a woman killed him,” revealing that even at the moment of divine reckoning, his concern is for personal honor rather than repentance. The narrator’s closing theological verdict is unambiguous: God repaid (וישב אלהים) the wickedness of both Abimelech and the Shechemites, and “the curse of Jotham son of Jerubbaal was fulfilled upon them.”

Within the broader architecture of the book of Judges, chapter 9 occupies a pivotal position. Gideon had famously refused kingship in chapter 8, declaring “the Lord shall rule over you” (ה׳ ימשל בכם), yet he nonetheless established quasi-monarchical trappings — the golden ephod, the large harem, the seventy sons. Abimelech’s disastrous reign dramatizes the consequences of that ambiguity, serving as the book’s most explicit argument against human kingship and anticipating the refrain that closes Judges: “In those days there was no king in Israel; everyone did what was right in his own eyes.” The chapter thus stands as a cautionary tale about the corrosive nature of power pursued without divine sanction, and about how violence begets violence in an inexorable cycle that only divine intervention can break.

פרק ט׳ · Chapter 9

פסוק א׳ · Verse 1

Hebrew:

וַיֵּ֨לֶךְ אֲבִימֶ֤לֶךְ בֶּן־יְרֻבַּ֙עַל֙ שְׁכֶ֔מָה אֶל־אֲחֵ֖י אִמּ֑וֹ וַיְדַבֵּ֣ר אֲלֵיהֶ֔ם וְאֶל־כׇּל־מִשְׁפַּ֛חַת בֵּית־אֲבִ֥י אִמּ֖וֹ לֵאמֹֽר׃

English:

Abimelech son of Jerubbaal went to his mother’s brothers in Shechem and spoke to them and to the whole clan of his mother’s family. He said,

פסוק ב׳ · Verse 2

Hebrew:

דַּבְּרוּ־נָ֞א בְּאׇזְנֵ֨י כׇל־בַּעֲלֵ֣י שְׁכֶם֮ מַה־טּ֣וֹב לָכֶם֒ הַמְשֹׁ֨ל בָּכֶ֜ם שִׁבְעִ֣ים אִ֗ישׁ כֹּ֚ל בְּנֵ֣י יְרֻבַּ֔עַל אִם־מְשֹׁ֥ל בָּכֶ֖ם אִ֣ישׁ אֶחָ֑ד וּזְכַרְתֶּ֕ם כִּֽי־עַצְמְכֶ֥ם וּבְשַׂרְכֶ֖ם אָֽנִי׃

English:

“Put this question to all the citizens of Shechem: Which is better for you—to be ruled by all seventy sons of Jerubbaal, or to be ruled by one? And remember, I am your own flesh and blood.”aflesh and blood Lit. “bone and flesh.”

Abimelech appeals to the Shechemites' self-interest, arguing that rule by one kinsman (himself) is better than being governed by all seventy of Gideon's sons, leveraging his maternal family connection to win their support.

פסוק ג׳ · Verse 3

Hebrew:

וַיְדַבְּר֨וּ אֲחֵי־אִמּ֜וֹ עָלָ֗יו בְּאׇזְנֵי֙ כׇּל־בַּעֲלֵ֣י שְׁכֶ֔ם אֵ֥ת כׇּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤ט לִבָּם֙ אַחֲרֵ֣י אֲבִימֶ֔לֶךְ כִּ֥י אָמְר֖וּ אָחִ֥ינוּ הֽוּא׃

English:

His mother’s brothers said all this in his behalf to all the citizens of Shechem, and they were won over to Abimelech; for they thought, “He is our kinsman.”

The Shechemites are persuaded by Abimelech's kinship argument, rallying behind him because of his maternal connection to their city.

פסוק ד׳ · Verse 4

Hebrew:

וַיִּתְּנוּ־לוֹ֙ שִׁבְעִ֣ים כֶּ֔סֶף מִבֵּ֖ית בַּ֣עַל בְּרִ֑ית וַיִּשְׂכֹּ֨ר בָּהֶ֜ם אֲבִימֶ֗לֶךְ אֲנָשִׁ֤ים רֵיקִים֙ וּפֹ֣חֲזִ֔ים וַיֵּלְכ֖וּ אַחֲרָֽיו׃

English:

They gave him seventy shekels from the temple of Baal-berith; and with this Abimelech hired some worthlessbworthless Or “rootless”; cf. Kimhi. and reckless men, and they followed him.

Using funds from the pagan temple of Baal-berith, Abimelech hires a band of reckless, unprincipled mercenaries who become his personal militia — men with nothing to lose and no moral scruples.
▶Commentaries (1)
רש״יRashi
וּפֹחֲזִים. בְּהוּלִים בְּמַעֲשֵׂיהֶם לַעֲשׂוֹת בְּלֹא תְבוּנָה:
Headstrong. They acted impetuously, thoughtlessly.

פסוק ה׳ · Verse 5

Hebrew:

וַיָּבֹ֤א בֵית־אָבִיו֙ עׇפְרָ֔תָה וַֽיַּהֲרֹ֞ג אֶת־אֶחָ֧יו בְּנֵי־יְרֻבַּ֛עַל שִׁבְעִ֥ים אִ֖ישׁ עַל־אֶ֣בֶן אֶחָ֑ת וַיִּוָּתֵ֞ר יוֹתָ֧ם בֶּן־יְרֻבַּ֛עַל הַקָּטֹ֖ן כִּ֥י נֶחְבָּֽא׃ {ס}        

English:

Then he went to his father’s house in Ophrah and killed his brothers, the sons of Jerubbaal, seventy in succession on one stone. Only Jotham, the youngest son of Jerubbaal, survived, because he went into hiding.

Abimelech massacres his seventy brothers on a single stone in a calculated act of political murder. Only the youngest, Jotham, escapes by hiding — the text says 'seventy' as a round number even though one survived, a common biblical convention.

פסוק ו׳ · Verse 6

Hebrew:

וַיֵּאָ֨סְפ֜וּ כׇּל־בַּעֲלֵ֤י שְׁכֶם֙ וְכׇל־בֵּ֣ית מִלּ֔וֹא וַיֵּ֣לְכ֔וּ וַיַּמְלִ֥יכוּ אֶת־אֲבִימֶ֖לֶךְ לְמֶ֑לֶךְ עִם־אֵל֥וֹן מֻצָּ֖ב אֲשֶׁ֥ר בִּשְׁכֶֽם׃

English:

All the citizens of Shechem and all Beth-millo convened, and they proclaimed Abimelech king at the terebinth of the pillarcpillar Meaning of Heb. uncertain. at Shechem.

The Shechemites formally crown Abimelech as king at a sacred landmark — a terebinth near a pillar or monument — giving his illegitimate seizure of power a veneer of official ceremony.
▶Commentaries (1)
רש״יRashi
עִם אֵלוֹן מֻצָּב. (תרגום:) מֵישַׁר קָמְתָא - מִישׁוֹר שֶׁהָיוּ בּוֹ מַצֵּבוֹת:
Near the plain of the pillar. "The plain of monuments"—1This is Targum Yonasan’s translation. A plain in which monuments stood.

פסוק ז׳ · Verse 7

Hebrew:

וַיַּגִּ֣דוּ לְיוֹתָ֗ם וַיֵּ֙לֶךְ֙ וַֽיַּעֲמֹד֙ בְּרֹ֣אשׁ הַר־גְּרִזִ֔ים וַיִּשָּׂ֥א קוֹל֖וֹ וַיִּקְרָ֑א וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְע֤וּ אֵלַי֙ בַּעֲלֵ֣י שְׁכֶ֔ם וְיִשְׁמַ֥ע אֲלֵיכֶ֖ם אֱלֹהִֽים׃

English:

When Jotham was informed, he went and stood on top of Mount Gerizim and called out to them in a loud voice. “Citizens of Shechem!” he cried, “Listen to me, that God may listen to you.

Jotham, the sole surviving brother, boldly stands atop Mount Gerizim and calls out to the Shechemites, imploring them to listen so that God may likewise attend to them — setting the stage for his prophetic parable.

פסוק ח׳ · Verse 8

Hebrew:

הָל֤וֹךְ הָֽלְכוּ֙ הָעֵצִ֔ים לִמְשֹׁ֥חַ עֲלֵיהֶ֖ם מֶ֑לֶךְ וַיֹּאמְר֥וּ לַזַּ֖יִת (מלוכה) [מׇלְכָ֥ה] עָלֵֽינוּ׃

English:

“Once the trees went to anoint a king over themselves. They said to the olive tree, ‘Reign over us.’

Jotham begins his famous parable: the trees seek a king and first approach the olive tree. Rashi identifies the olive as representing Othniel ben Kenaz, the first judge, from the tribe of Judah which is symbolically called an olive tree.
▶Commentaries (1)
רש״יRashi
הָלוֹךְ הָלְכוּ הָעֵצִים. מָשָׁל הוּא: לַזַּיִת. עָתְנִיאֵל בֶּן קְנַז (שופטים א:יג), הַבָּא מִשֵּׁבֶט יְהוּדָה שֶׁנִּקְרָא זַיִת, שֶׁנֶּאֱמַר (ירמיהו יא:טז): זַיִת רַעֲנָן יְפֵה פְרִי תֹאַר וְגוֹ׳:
The trees went about resolutely. This is a parable.2Yalkut, 65. The olive tree. Asniel ben Kenaz,3Above, 3; 9–11. (Yalkut, ibid) a tribesman of Judah, who are entitled "olive", as it is said, "Refreshed olive tree, with fruit beautiful in appearance, etc."4Yirmiyahu, 11:16. The chapter is addressed to “the men of Yehudah” (v.1).

פסוק ט׳ · Verse 9

Hebrew:

וַיֹּ֤אמֶר לָהֶם֙ הַזַּ֔יִת הֶחֳדַ֙לְתִּי֙ אֶת־דִּשְׁנִ֔י אֲשֶׁר־בִּ֛י יְכַבְּד֥וּ אֱלֹהִ֖ים וַאֲנָשִׁ֑ים וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־הָעֵצִֽים׃

English:

But the olive tree replied, ‘Have I, through whom God and humans are honored, stopped yielding my rich oil, that I should go and wave above the trees?’

The olive tree declines kingship, unwilling to abandon its valuable role producing oil used to honor both God (in the Temple menorah and anointing) and humans, in order to merely sway over other trees — the point being that worthy leaders are too occupied with productive service to seek power.
▶Commentaries (1)
רש״יRashi
דִּשְׁנִי. לְשׁוֹן שׁוּמָן:
The richness of my oil. The connotation here is fattiness.

פסוק י״ · Verse 10

Hebrew:

וַיֹּאמְר֥וּ הָעֵצִ֖ים לַתְּאֵנָ֑ה לְכִי־אַ֖תְּ מׇלְכִ֥י עָלֵֽינוּ׃

English:

So the trees said to the fig tree, ‘You come and reign over us.’

Rejected by the olive, the trees turn to the fig tree. Rashi identifies the fig tree as representing Deborah, the prophetess and judge, continuing the pattern of worthy leaders being offered but refusing kingship.
▶Commentaries (1)
רש״יRashi
לַתְּאֵנָה. דְּבוֹרָה:
To the fig tree. This refers to Devorah.5 Above, 4:4. (Yalkut, ibid.)

פסוק י״א · Verse 11

Hebrew:

וַתֹּ֤אמֶר לָהֶם֙ הַתְּאֵנָ֔ה הֶחֳדַ֙לְתִּי֙ אֶת־מׇתְקִ֔י וְאֶת־תְּנוּבָתִ֖י הַטּוֹבָ֑ה וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־הָעֵצִֽים׃

English:

But the fig tree replied, ‘Have I stopped yielding my sweetness, my delicious fruit, that I should go and wave above the trees?’

The fig tree likewise refuses, unwilling to give up its sweetness and good fruit to rule over others — reinforcing the parable's message that those with genuine gifts and purpose do not seek political power.
▶Commentaries (1)
רש״יRashi
אֶת מָתְקִי. דְּבַשׁ דְּבוֹרִים:
My sweetness. the honey of dates.

פסוק י״ב · Verse 12

Hebrew:

וַיֹּאמְר֥וּ הָעֵצִ֖ים לַגָּ֑פֶן לְכִי־אַ֖תְּ (מלוכי) [מׇלְכִ֥י] עָלֵֽינוּ׃

English:

So the trees said to the vine, ‘You come and reign over us.’

The trees next approach the grapevine. Rashi identifies it as Gideon himself, Abimelech's own father, who descended from Joseph and famously refused the offer of kingship (Judges 8:23).
▶Commentaries (1)
רש״יRashi
לַגֶּפֶן. גִּדְעוֹן, שֶׁהוּא מִזֶּרַע יוֹסֵף (שופטים ו:יא), שֶׁנֶּאֱמַר בּוֹ (בראשית מט:כב) בֵּן פֹּרָת, (ותרגם שם אונקלוס:) כְּגוּפָן דִּנְצִיב וְכוּ׳:
To the grapevine. This refers to Gidon,6Yalkut, ibid. a descendant of Yoseif, of whom it is said, "A flourishing son"—"like a grapevine positioned, etc."7“A flourishing son over a wellspring”. (Bereishis, 49:22). Targum Onkelos there interprets, “like a grapevine positioned over a wellspring.”

פסוק י״ג · Verse 13

Hebrew:

וַתֹּ֤אמֶר לָהֶם֙ הַגֶּ֔פֶן הֶחֳדַ֙לְתִּי֙ אֶת־תִּ֣ירוֹשִׁ֔י הַֽמְשַׂמֵּ֥חַ אֱלֹהִ֖ים וַאֲנָשִׁ֑ים וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־הָעֵצִֽים׃

English:

But the vine replied, ‘Have I stopped yielding my new wine, which gladdens God and humans, that I should go and wave above the trees?’

The vine refuses kingship too, valuing its wine which gladdens both God (through Temple libations, over which the Levites sang) and people. The Sages derived from this verse that the Levitical song in the Temple was recited specifically during the wine libation.
▶Commentaries (1)
רש״יRashi
הַמְשַׂמֵּחַ אֱלֹהִים. שֶׁאֵין אוֹמְרִים הַלְוִיִּם שִׁיר שֶׁל הַקָּרְבָּן אֶלָּא עַל הַנְּסָכִים:
Which brings joy to God. As the Levi'im chant the hymns of glory only during the wine libation ceremony.8Berachos, 35:b.

פסוק י״ד · Verse 14

Hebrew:

וַיֹּאמְר֥וּ כׇל־הָעֵצִ֖ים אֶל־הָאָטָ֑ד לֵ֥ךְ אַתָּ֖ה מְלׇךְ־עָלֵֽינוּ׃

English:

Then all the trees said to the thornbush, ‘You come and reign over us.’

After all the productive, noble trees refuse, the trees finally turn in desperation to the thornbush — a worthless, fruitless plant representing Abimelech, the only one willing to accept a crown he does not deserve.
▶Commentaries (1)
רש״יRashi
אֶל הָאָטָד. ספינ״ה בְּלַעַ״ז:
The thornbush. "epine" in old French.

פסוק ט״ו · Verse 15

Hebrew:

וַיֹּ֣אמֶר הָאָטָד֮ אֶל־הָעֵצִים֒ אִ֡ם בֶּאֱמֶ֣ת אַתֶּם֩ מֹשְׁחִ֨ים אֹתִ֤י לְמֶ֙לֶךְ֙ עֲלֵיכֶ֔ם בֹּ֖אוּ חֲס֣וּ בְצִלִּ֑י וְאִם־אַ֕יִן תֵּ֤צֵא אֵשׁ֙ מִן־הָ֣אָטָ֔ד וְתֹאכַ֖ל אֶת־אַרְזֵ֥י הַלְּבָנֽוֹן׃

English:

And the thornbush said to the trees, ‘If you are acting honorably in anointing me king over you, come and take shelter in my shade; but if not, may fire issue from the thornbush and consume the cedars of Lebanon!’

The thornbush accepts kingship with a menacing ultimatum: if the trees are sincere, they may shelter under its meager shade, but if not, fire will burst from the thornbush and consume even the mighty cedars of Lebanon — foreshadowing how Abimelech's illegitimate rule will bring mutual destruction.
▶Commentaries (1)
רש״יRashi
אִם בֶּאֱמֶת. שֶׁאֲנִי הָגוּן לַמַּלְכוּת:
If you genuinely. Because I qualify as a sovereign.

פסוק ט״ז · Verse 16

Hebrew:

וְעַתָּ֗ה אִם־בֶּאֱמֶ֤ת וּבְתָמִים֙ עֲשִׂיתֶ֔ם וַתַּמְלִ֖יכוּ אֶת־אֲבִימֶ֑לֶךְ וְאִם־טוֹבָ֤ה עֲשִׂיתֶם֙ עִם־יְרֻבַּ֣עַל וְעִם־בֵּית֔וֹ וְאִם־כִּגְמ֥וּל יָדָ֖יו עֲשִׂ֥יתֶם לֽוֹ׃

English:

“Now then, if you acted honorably and loyally in making Abimelech king, if you have done right by Jerubbaal and his house and have requited him according to his deserts—

Jotham now applies the parable directly: he challenges the Shechemites to examine whether they acted with genuine integrity in crowning Abimelech, or whether they betrayed Gideon's household after all the good his father did for them.

פסוק י״ז · Verse 17

Hebrew:

אֲשֶׁר־נִלְחַ֥ם אָבִ֖י עֲלֵיכֶ֑ם וַיַּשְׁלֵ֤ךְ אֶת־נַפְשׁוֹ֙ מִנֶּ֔גֶד וַיַּצֵּ֥ל אֶתְכֶ֖ם מִיַּ֥ד מִדְיָֽן׃

English:

considering that my father fought for you and saved you from the Midianites at the risk of his life,

Jotham reminds the Shechemites that his father Gideon risked his life fighting the Midianites on their behalf — a debt of gratitude they have now repaid with treachery.

פסוק י״ח · Verse 18

Hebrew:

וְאַתֶּ֞ם קַמְתֶּ֨ם עַל־בֵּ֤ית אָבִי֙ הַיּ֔וֹם וַתַּהַרְג֧וּ אֶת־בָּנָ֛יו שִׁבְעִ֥ים אִ֖ישׁ עַל־אֶ֣בֶן אֶחָ֑ת וַתַּמְלִ֜יכוּ אֶת־אֲבִימֶ֤לֶךְ בֶּן־אֲמָתוֹ֙ עַל־בַּעֲלֵ֣י שְׁכֶ֔ם כִּ֥י אֲחִיכֶ֖ם הֽוּא׃

English:

and now you have turned on my father’s household, killed his sons (seventy in succession on one stone!) and set up Abimelech, the son of his handmaid, as king over the citizens of Shechem just because he is your kinsman—

Jotham accuses the Shechemites directly: not only did they fail to repay Gideon's kindness, they actively murdered his sons and crowned Abimelech — the son of a concubine — solely because of tribal kinship, not out of respect for Gideon's legacy.

פסוק י״ט · Verse 19

Hebrew:

וְאִם־בֶּאֱמֶ֨ת וּבְתָמִ֧ים עֲשִׂיתֶ֛ם עִם־יְרֻבַּ֥עַל וְעִם־בֵּית֖וֹ הַיּ֣וֹם הַזֶּ֑ה שִׂמְחוּ֙ בַּאֲבִימֶ֔לֶךְ וְיִשְׂמַ֥ח גַּם־ה֖וּא בָּכֶֽם׃

English:

if, I say, you have this day acted honorably and loyally toward Jerubbaal and his house, have joy in Abimelech and may he likewise have joy in you.

Jotham offers an ironic conditional: if the Shechemites truly acted in good faith toward Gideon's house by crowning Abimelech, then may they enjoy mutual happiness — but the clear implication is that they did not.

פסוק כ׳ · Verse 20

Hebrew:

וְאִם־אַ֕יִן תֵּ֤צֵא אֵשׁ֙ מֵאֲבִימֶ֔לֶךְ וְתֹאכַ֛ל אֶת־בַּעֲלֵ֥י שְׁכֶ֖ם וְאֶת־בֵּ֣ית מִלּ֑וֹא וְתֵצֵ֨א אֵ֜שׁ מִבַּעֲלֵ֤י שְׁכֶם֙ וּמִבֵּ֣ית מִלּ֔וֹא וְתֹאכַ֖ל אֶת־אֲבִימֶֽלֶךְ׃

English:

But if not, may fire issue from Abimelech and consume the citizens of Shechem and Beth-millo, and may fire issue from the citizens of Shechem and Beth-millo and consume Abimelech!”

Jotham delivers his prophetic curse: if they acted treacherously, may fire come forth from Abimelech to consume Shechem, and fire from Shechem to consume Abimelech — a prediction of mutual destruction that will be fulfilled exactly by the end of the chapter.

פסוק כ״א · Verse 21

Hebrew:

וַיָּ֣נׇס יוֹתָ֔ם וַיִּבְרַ֖ח וַיֵּ֣לֶךְ בְּאֵ֑רָה וַיֵּ֣שֶׁב שָׁ֔ם מִפְּנֵ֖י אֲבִימֶ֥לֶךְ אָחִֽיו׃ {פ}

English:

With that, Jotham fled. He ran to Beer and stayed there, because of his brother Abimelech.

Having delivered his parable and curse, Jotham flees to Beer to escape Abimelech's vengeance — he has spoken truth to power but must now hide for his life.

פסוק כ״ב · Verse 22

Hebrew:

וַיָּ֧שַׂר אֲבִימֶ֛לֶךְ עַל־יִשְׂרָאֵ֖ל שָׁלֹ֥שׁ שָׁנִֽים׃

English:

Abimelech held sway over Israel for three years.

Abimelech rules over Israel for three years, but the text deliberately uses the word 'ruled' (vayyasar) rather than 'judged' (vayyishpot) — indicating, as Rashi and Radak note, that his authority was oppressive and illegitimate, imposed by force rather than earned through righteous leadership.
▶Commentaries (1)
רש״יRashi
וַיָּשַׂר. עַל כָּרְחָם נָהַג רַבָּנוּת וּבְגַאֲוָה:
Ruled. He wielded his authority through repression, and conducted himself arrogantly.

פסוק כ״ג · Verse 23

Hebrew:

וַיִּשְׁלַ֤ח אֱלֹהִים֙ ר֣וּחַ רָעָ֔ה בֵּ֣ין אֲבִימֶ֔לֶךְ וּבֵ֖ין בַּעֲלֵ֣י שְׁכֶ֑ם וַיִּבְגְּד֥וּ בַעֲלֵֽי־שְׁכֶ֖ם בַּאֲבִימֶֽלֶךְ׃

English:

Then God sent a spirit of discord between Abimelech and the citizens of Shechem, and the citizens of Shechem broke faith with Abimelech—

God sends a spirit of discord — hatred and mutual suspicion — between Abimelech and the Shechemites, initiating the divine retribution for the murder of Gideon's seventy sons.
▶Commentaries (1)
רש״יRashi
רוּחַ רָעָה. שִׂנְאָה, שלנ״ש מלטלינ״ט בְּלַעַ״ז:
A malicious sentiment. Hatred. "Talent" in old French.

פסוק כ״ד · Verse 24

Hebrew:

לָב֕וֹא חֲמַ֖ס שִׁבְעִ֣ים בְּנֵֽי־יְרֻבָּ֑עַל וְדָמָ֗ם לָשׂ֞וּם עַל־אֲבִימֶ֤לֶךְ אֲחִיהֶם֙ אֲשֶׁ֣ר הָרַ֣ג אוֹתָ֔ם וְעַל֙ בַּעֲלֵ֣י שְׁכֶ֔ם אֲשֶׁר־חִזְּק֥וּ אֶת־יָדָ֖יו לַהֲרֹ֥ג אֶת־אֶחָֽיו׃

English:

to the end that the crime committed against the seventy sons of Jerubbaal might be avenged, and their blood recoil upon their brother Abimelech, who had slain them, and upon the citizens of Shechem, who had abetted him in the slaying of his brothers.

The narrator explains the divine purpose behind the discord: it was God's instrument to bring justice for the violent crime against Gideon's seventy sons, holding both Abimelech (the killer) and the Shechemites (his enablers) accountable.

פסוק כ״ה · Verse 25

Hebrew:

וַיָּשִׂ֣ימוּ לוֹ֩ בַעֲלֵ֨י שְׁכֶ֜ם מְאָֽרְבִ֗ים עַ֚ל רָאשֵׁ֣י הֶהָרִ֔ים וַֽיִּגְזְל֔וּ אֵ֛ת כׇּל־אֲשֶׁר־יַעֲבֹ֥ר עֲלֵיהֶ֖ם בַּדָּ֑רֶךְ וַיֻּגַּ֖ד לַאֲבִימֶֽלֶךְ׃ {פ}

English:

The citizens of Shechem planted ambuscades against him on the hilltops; and they robbed whoever passed by them on the road. Word of this reached Abimelech.

The Shechemites set ambushes on the hilltops to capture Abimelech and rob passing travelers, openly defying his authority and signaling the complete breakdown of his rule over the region.

פסוק כ״ו · Verse 26

Hebrew:

וַיָּבֹ֞א גַּ֤עַל בֶּן־עֶ֙בֶד֙ וְאֶחָ֔יו וַיַּעַבְר֖וּ בִּשְׁכֶ֑ם וַיִּבְטְחוּ־ב֖וֹ בַּעֲלֵ֥י שְׁכֶֽם׃

English:

Then Gaal son of Ebed and his companions came passing through Shechem, and the citizens of Shechem gave him their confidence.

A new challenger arrives: Gaal son of Ebed, a foreigner according to Rashi, passes through Shechem and wins the trust of the disaffected citizens, who see him as a potential champion against Abimelech.
▶Commentaries (1)
רש״יRashi
גַּעַל בֶּן עֶבֶד. מֵאוּמָּה אַחֶרֶת הָיָה:
Ga'al ben Eved. He was from another nation.

פסוק כ״ז · Verse 27

Hebrew:

וַיֵּצְא֨וּ הַשָּׂדֶ֜ה וַֽיִּבְצְר֤וּ אֶת־כַּרְמֵיהֶם֙ וַֽיִּדְרְכ֔וּ וַֽיַּעֲשׂ֖וּ הִלּוּלִ֑ים וַיָּבֹ֙אוּ֙ בֵּ֣ית אֱֽלֹהֵיהֶ֔ם וַיֹּֽאכְלוּ֙ וַיִּשְׁתּ֔וּ וַֽיְקַלְל֖וּ אֶת־אֲבִימֶֽלֶךְ׃

English:

They went out into the fields, gathered and trod out the vintage of their vineyards, and made a festival. They entered the temple of their god, and as they ate and drank they reviled Abimelech.

Emboldened by Gaal's presence, the Shechemites venture out to harvest their vineyards (which they had feared to do under Abimelech's threat), hold a celebratory festival in their pagan temple, and openly curse Abimelech.
▶Commentaries (1)
רש״יRashi
וַיַּעֲשׂוּ הִלּוּלִים. (תרגום:) וַעֲבַדוּ חַנְגִין:
Indulged in carousals. Performed dances.9This is Targum Yonasan’s translation.

פסוק כ״ח · Verse 28

Hebrew:

וַיֹּ֣אמֶר ׀ גַּ֣עַל בֶּן־עֶ֗בֶד מִֽי־אֲבִימֶ֤לֶךְ וּמִֽי־שְׁכֶם֙ כִּ֣י נַעַבְדֶ֔נּוּ הֲלֹ֥א בֶן־יְרֻבַּ֖עַל וּזְבֻ֣ל פְּקִיד֑וֹ עִבְד֗וּ אֶת־אַנְשֵׁ֤י חֲמוֹר֙ אֲבִ֣י שְׁכֶ֔ם וּמַדּ֖וּעַ נַעַבְדֶ֥נּוּ אֲנָֽחְנוּ׃

English:

Gaal son of Ebed said, “Who is Abimelech and who are [we] Shechemites, that we should serve him? This same son of Jerubbaal and his lieutenant Zebul once served the entourage of Hamor, the father of Shechem;dThis same son … Shechem Meaning of Heb. uncertain. so why should we serve him?

Gaal publicly mocks Abimelech's legitimacy, questioning why Shechem should serve the son of Jerubbaal and his deputy Zebul, and suggests they would be better off serving the descendants of Hamor, the ancient Canaanite ruler of Shechem.
▶Commentaries (1)
רש״יRashi
מִי אֲבִימֶלֶךְ וּמִי שְׁכֶם. מִי אֲבִימֶלֶךְ לִהְיוֹת שַׂר עַל שְׁכֶם וּמִי שְׁכֶם לִהְיוֹת עֲבָדִים לַאֲבִימֶלֶךְ, הֲלֹא בֶּן יְרֻבַּעַל הָיָה אֲבִימֶלֶךְ מִן עָפְרַת אֲבִי הָעֶזְרִי (לעיל ו:יא): וּזְבֻל פְּקִידוֹ. וְזֶה פְּקִיד הָעִיר שֶׁשְּׁמוֹ ׳זְבוּל׳, פְּקִידוֹ שֶׁל אֲבִימֶלֶךְ הוּא, וַאֲדוֹנָיו אֵין לוֹ מִשְׁפַּט מְלוּכָה בָּעִיר וְאַף פְּקִידוֹ אֵינוֹ כְּלוּם: עִבְדוּ אֶת אַנְשֵׁי חֲמוֹר. אִם בָּאתֶם לִקְנוֹת לָכֶם אֲדוֹנִים, בֹּאוּ וְעִבְדוּ אֶת אַנְשֵׁי חֲמוֹר, שֶׁהָיָה נְשִׂיא הָאָרֶץ מִקֶּדֶם (בראשית לד:ב): וּמַדּוּעַ נַעַבְדֶנּוּ. לַאֲבִימֶלֶךְ:
Who is Avimelech, and who is Shechem. Who is Avimelech to control Shechem, and who is Shechem to be subjugated to Avimelech? Is not Avimelech Yerubaal's son, from Ofros, of the Aviezrites?10 And his henchman Zevul? The city superintendent, named Zevul, is Avimelech's henchman. His master cannot justify his authority over the city; thus his appointee, as well, is a non-entity. Serve the people of Chamor. If you want to get yourselves leaders, come serve the men of Chamor, who ruled the land in early times.11Bereishis, 34:2. But why must we serve him? Avimelech.

פסוק כ״ט · Verse 29

Hebrew:

וּמִ֨י יִתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְאָסִ֖ירָה אֶת־אֲבִימֶ֑לֶךְ וַיֹּ֙אמֶר֙ לַאֲבִימֶ֔לֶךְ רַבֶּ֥ה צְבָאֲךָ֖ וָצֵֽאָה׃

English:

Oh, if only this people were under my command, I would get rid of Abimelech! OneeOne Septuagint reads “I.” would challenge Abimelech, ‘Fill up your ranks and come out here!’”

Gaal boasts that if the people were under his command he would remove Abimelech, and brazenly challenges Abimelech to muster his army and come fight — speaking boldly in front of Zebul, Abimelech's own appointed governor.
▶Commentaries (1)
רש״יRashi
וַיֹּאמֶר לַאֲבִימֶלֶךְ. וַיֹּאמֶר גַּעַל בִּפְנֵי זְבוּל, הוֹדִיעַ לַאֲבִימֶלֶךְ: רַבֶּה צְבָאֲךָ וָצֵאָה. מִן הַמָּקוֹם שֶׁאַתָּה שָׁם, וְנִרְאֶה אֶת גְּדֻלָּתְךָ:
He said: For Avimelech. Ga'al declared in the presence of Zevul, "Tell Avimelech." Beef up your army and come on out from your place, and let us see how grand you are!

פסוק ל׳ · Verse 30

Hebrew:

וַיִּשְׁמַ֗ע זְבֻל֙ שַׂר־הָעִ֔יר אֶת־דִּבְרֵ֖י גַּ֣עַל בֶּן־עָ֑בֶד וַיִּ֖חַר אַפּֽוֹ׃

English:

When Zebul, the governor of the city, heard the words of Gaal son of Ebed, he was furious.

פסוק ל״א · Verse 31

Hebrew:

וַיִּשְׁלַ֧ח מַלְאָכִ֛ים אֶל־אֲבִימֶ֖לֶךְ בְּתׇרְמָ֣ה לֵאמֹ֑ר הִנֵּה֩ גַ֨עַל בֶּן־עֶ֤בֶד וְאֶחָיו֙ בָּאִ֣ים שְׁכֶ֔מָה וְהִנָּ֛ם צָרִ֥ים אֶת־הָעִ֖יר עָלֶֽיךָ׃

English:

He sent messages to Abimelech at TormahfTormah Called “Arumah” in v. 41. to say, “Gaal son of Ebed and his companions have come to Shechem and they are incitingginciting Meaning of Heb. uncertain. the city against you.

Zebul, Abimelech's loyal governor, secretly sends word to Abimelech warning him of Gaal's rebellion and reporting that Gaal and his allies are fortifying the city against him.
▶Commentaries (1)
רש״יRashi
בְּתָרְמָה. כְּמוֹ בְּמִרְמָה, בְּתַרְמִית, כְּלוֹמַר: בַּלָּט וּבַסֵּתֶר:
Clandestinely. As in "cunningly,"12Bereishis, 27:35. "in deceit,"13Yirmiyahu, 8:5. meaning secretively, stealthily.

פסוק ל״ב · Verse 32

Hebrew:

וְעַתָּה֙ ק֣וּם לַ֔יְלָה אַתָּ֖ה וְהָעָ֣ם אֲשֶׁר־אִתָּ֑ךְ וֶאֱרֹ֖ב בַּשָּׂדֶֽה׃

English:

Therefore, set out at night with the forces you have with you and conceal yourself in the fields.

פסוק ל״ג · Verse 33

Hebrew:

וְהָיָ֤ה בַבֹּ֙קֶר֙ כִּזְרֹ֣חַ הַשֶּׁ֔מֶשׁ תַּשְׁכִּ֖ים וּפָשַׁטְתָּ֣ עַל־הָעִ֑יר וְהִנֵּה־ה֞וּא וְהָעָ֤ם אֲשֶׁר־אִתּוֹ֙ יֹצְאִ֣ים אֵלֶ֔יךָ וְעָשִׂ֣יתָ לּ֔וֹ כַּאֲשֶׁ֖ר תִּמְצָ֥א יָדֶֽךָ׃

English:

Early next morning, as the sun rises, advance on the city. He and his troops will thereupon come out against you, and you will do to him whatever you find possible.”

Zebul advises Abimelech to set an ambush at night, then advance on the city at dawn — when Gaal comes out to fight (as he boasted he would), Abimelech should do whatever he can to defeat him.

פסוק ל״ד · Verse 34

Hebrew:

וַיָּ֧קׇם אֲבִימֶ֛לֶךְ וְכׇל־הָעָ֥ם אֲשֶׁר־עִמּ֖וֹ לָ֑יְלָה וַיֶּאֶרְב֣וּ עַל־שְׁכֶ֔ם אַרְבָּעָ֖ה רָאשִֽׁים׃

English:

Abimelech and all the troops with him set out at night and disposed themselves against Shechem in four hiding places.

Abimelech follows Zebul's counsel, marching by night and splitting his forces into four companies to surround Shechem in a carefully planned ambush.
▶Commentaries (1)
רש״יRashi
אַרְבָּעָה רָאשִׁים. אַרְבָּעָה כִּתּוֹת:
Four divisions. Four companies.

פסוק ל״ה · Verse 35

Hebrew:

וַיֵּצֵא֙ גַּ֣עַל בֶּן־עֶ֔בֶד וַיַּעֲמֹ֕ד פֶּ֖תַח שַׁ֣עַר הָעִ֑יר וַיָּ֧קׇם אֲבִימֶ֛לֶךְ וְהָעָ֥ם אֲשֶׁר־אִתּ֖וֹ מִן־הַמַּאְרָֽב׃

English:

When Gaal son of Ebed came out and stood at the entrance to the city gate, Abimelech and the troops with him emerged from concealment.

Gaal walks out to the city gate unsuspecting, and at that moment Abimelech and his hidden troops spring from their ambush positions to attack.

פסוק ל״ו · Verse 36

Hebrew:

וַיַּרְא־גַּ֘עַל֮ אֶת־הָעָם֒ וַיֹּ֣אמֶר אֶל־זְבֻ֔ל הִנֵּה־עָ֣ם יוֹרֵ֔ד מֵרָאשֵׁ֖י הֶהָרִ֑ים וַיֹּ֤אמֶר אֵלָיו֙ זְבֻ֔ל אֵ֣ת צֵ֧ל הֶהָרִ֛ים אַתָּ֥ה רֹאֶ֖ה כָּאֲנָשִֽׁים׃

English:

Gaal saw the troops and said to Zebul, “Look, troops are coming down from the hilltops!” But Zebul said to him, “The shadows of the hills look to you like people.”

Gaal spots the approaching troops and alerts Zebul, but Zebul — secretly loyal to Abimelech — mockingly dismisses the sighting as mere mountain shadows, deliberately buying time for the ambush to close in.

פסוק ל״ז · Verse 37

Hebrew:

וַיֹּ֨סֶף ע֣וֹד גַּ֘עַל֮ לְדַבֵּר֒ וַיֹּ֕אמֶר הִנֵּה־עָם֙ יֽוֹרְדִ֔ים מֵעִ֖ם טַבּ֣וּר הָאָ֑רֶץ וְרֹאשׁ־אֶחָ֣ד בָּ֔א מִדֶּ֖רֶךְ אֵל֥וֹן מְעוֹנְנִֽים׃

English:

Gaal spoke up again, “Look, troops are coming down from Tabbur-erez, and another column is coming from the direction of Elon-meonenim.”

Gaal insists again that he sees troops descending from two directions — from the highest point of the land and from the direction of Elon-meonenim — making it clear that a large-scale attack is underway and Zebul's earlier dismissal was a deception.
▶Commentaries (1)
רש״יRashi
מֵעִם טַבּוּר הָאָרֶץ. (תרגום:) מִן תּוּקְפָא דְאַרְעָא, מֵהַר הַגָּבוֹהַּ שֶׁבְּכֻלָּם: אֵלוֹן מְעוֹנְנִים (תרגום:) מֵישַׁר מְעוֹנְנִים:
From the promontory of the land. "From the pre-eminence of the land."14This is Targum Yonasan’s translation. From the highest summit of all. Elon Meonenim. The plain of Meonenim

פסוק ל״ח · Verse 38

Hebrew:

וַיֹּ֨אמֶר אֵלָ֜יו זְבֻ֗ל אַיֵּ֨ה אֵפ֥וֹא פִ֙יךָ֙ אֲשֶׁ֣ר תֹּאמַ֔ר מִ֥י אֲבִימֶ֖לֶךְ כִּ֣י נַעַבְדֶ֑נּוּ הֲלֹ֨א זֶ֤ה הָעָם֙ אֲשֶׁ֣ר מָאַ֣סְתָּה בּ֔וֹ צֵא־נָ֥א עַתָּ֖ה וְהִלָּ֥חֶם בּֽוֹ׃

English:

“Well,” replied Zebul, “where is your boast, ‘Who is Abimelech that we should serve him’? Are these not the troops you sneered at? Now go out and fight with them!”

Zebul now drops his pretense and taunts Gaal, throwing his own boastful words back at him: 'Where is your big talk now? These are the troops of the man you scorned — go out and fight them!'

פסוק ל״ט · Verse 39

Hebrew:

וַיֵּ֣צֵא גַ֔עַל לִפְנֵ֖י בַּעֲלֵ֣י שְׁכֶ֑ם וַיִּלָּ֖חֶם בַּאֲבִימֶֽלֶךְ׃

English:

So Gaal went out at the head of the citizens of Shechem and gave battle to Abimelech.

Forced to back up his boasts, Gaal leads the Shechemites out to battle against Abimelech, putting himself at the head of the forces.

פסוק מ׳ · Verse 40

Hebrew:

וַיִּרְדְּפֵ֣הוּ אֲבִימֶ֔לֶךְ וַיָּ֖נׇס מִפָּנָ֑יו וַֽיִּפְּל֛וּ חֲלָלִ֥ים רַבִּ֖ים עַד־פֶּ֥תַח הַשָּֽׁעַר׃

English:

But he had to flee before him, and Abimelech pursued him, and many fell slain, all the way to the entrance of the gate.

Gaal's rebellion collapses quickly as Abimelech routs him in battle, chasing his fleeing forces all the way back to the city gate and inflicting heavy casualties.

פסוק מ״א · Verse 41

Hebrew:

וַיֵּ֥שֶׁב אֲבִימֶ֖לֶךְ בָּֽארוּמָ֑ה וַיְגָ֧רֶשׁ זְבֻ֛ל אֶת־גַּ֥עַל וְאֶת־אֶחָ֖יו מִשֶּׁ֥בֶת בִּשְׁכֶֽם׃ {ס}        

English:

Then Abimelech stayed in Arumah,hArumah Cf. “Tormah” in v. 31. while Zebul expelled Gaal and his companions and kept them out of Shechem.

After the battle, Abimelech returns to his base at Arumah while Zebul expels Gaal and his companions from Shechem. Radak explains that some Shechemites still supported Zebul, and once Abimelech's military superiority became clear, those loyal to Zebul were emboldened to drive out the rebel.

פסוק מ״ב · Verse 42

Hebrew:

וַֽיְהִי֙ מִֽמׇּחֳרָ֔ת וַיֵּצֵ֥א הָעָ֖ם הַשָּׂדֶ֑ה וַיַּגִּ֖דוּ לַאֲבִימֶֽלֶךְ׃

English:

The next day, people went out into the fields,iinto the fields For their everyday labor. and this was reported to Abimelech.

The next day, the Shechemites go out to work their fields as usual, and Abimelech's informants report their vulnerability — they are outside the city's protective walls, exposed and unguarded.
▶Commentaries (1)
רש״יRashi
וַיֵּצֵא הָעָם הַשָּׂדֶה. אַנְשֵׁי שְׁכֶם: וַיַּגִּידוּ. הַמַּגִּידִים לַאֲבִימֶלֶךְ, שֶׁיָּצְאוּ בְּנֵי הָעִיר אֶל הַשָּׂדֶה לַעֲשׂוֹת חֶפְצֵיהֶם:
The people went out to the fields. The people of Shechem. They informed. Those who gave the information to Avimelech, that the townspeople had gone to the fields to attend to their wants.

פסוק מ״ג · Verse 43

Hebrew:

וַיִּקַּ֣ח אֶת־הָעָ֗ם וַיֶּֽחֱצֵם֙ לִשְׁלֹשָׁ֣ה רָאשִׁ֔ים וַיֶּאֱרֹ֖ב בַּשָּׂדֶ֑ה וַיַּ֗רְא וְהִנֵּ֤ה הָעָם֙ יֹצֵ֣א מִן־הָעִ֔יר וַיָּ֥קׇם עֲלֵיהֶ֖ם וַיַּכֵּֽם׃

English:

So he took his troops, divided them into three columns, and lay in ambush in the fields; and when he saw the people coming out of the city, he pounced upon them and struck them down.

Abimelech divides his forces into three columns and lies in wait in the fields; when the Shechemites emerge from the city, he ambushes and attacks them — a devastating surprise assault on the unsuspecting populace.

פסוק מ״ד · Verse 44

Hebrew:

וַאֲבִימֶ֗לֶךְ וְהָֽרָאשִׁים֙ אֲשֶׁ֣ר עִמּ֔וֹ פָּ��ְׁט֕וּ וַיַּ֣עַמְד֔וּ פֶּ֖תַח שַׁ֣עַר הָעִ֑יר וּשְׁנֵ֣י הָרָאשִׁ֗ים פָּ֥שְׁט֛וּ עַֽל־כׇּל־אֲשֶׁ֥ר בַּשָּׂדֶ֖ה וַיַּכּֽוּם׃

English:

While Abimelech and the columnjcolumn Heb. “columns.” that followed him dashed ahead and took up a position at the entrance of the city gate, the other two columns rushed upon all that were in the open and struck them down.

Abimelech personally leads one column to seize the city gate, cutting off any escape or reinforcement, while the other two columns sweep through the fields slaughtering everyone caught outside — a coordinated pincer attack that traps the Shechemites.
▶Commentaries (1)
רש״יRashi
פֶּתַח שַׁעַר הָעִיר. שֶׁלֹּא יוּכְלוּ לִיכָּנֵס:
At the entrance to the gateway of the city to block their entry.

פסוק מ״ה · Verse 45

Hebrew:

וַאֲבִימֶ֜לֶךְ נִלְחָ֣ם בָּעִ֗יר כֹּ֚ל הַיּ֣וֹם הַה֔וּא וַיִּלְכֹּד֙ אֶת־הָעִ֔יר וְאֶת־הָעָ֥ם אֲשֶׁר־בָּ֖הּ הָרָ֑ג וַיִּתֹּץ֙ אֶת־הָעִ֔יר וַיִּזְרָעֶ֖הָ מֶֽלַח׃ {פ}

English:

Abimelech fought against the city all that day. He captured the city and massacred the people in it; he razed the town and sowed it with salt.

Abimelech fights all day, captures the city, massacres its inhabitants, razes it to the ground, and sows salt over it — an act of total destruction meant to render the site permanently desolate and cursed.

פסוק מ״ו · Verse 46

Hebrew:

וַֽיִּשְׁמְע֔וּ כׇּֽל־בַּעֲלֵ֖י מִֽגְדַּל־שְׁכֶ֑ם וַיָּבֹ֣אוּ אֶל־צְרִ֔יחַ בֵּ֖ית אֵ֥ל בְּרִֽית׃

English:

When all the citizens of the Tower of ShechemkTower of Shechem Perhaps identical with Beth-millo of vv. 6 and 20. learned of this, they went into the tunnelltunnel Cf. 1 Sam. 13.6; in contrast to others “citadel.” of the temple of El-berith.mEl-berith Called “Baal-berith” in v. 4.

When the citizens of the Tower of Shechem (a separate fortification outside the main city) hear of its destruction, they flee into the underground vault or fortified stronghold of the temple of El-berith (Baal-berith), hoping its thick walls will protect them.
▶Commentaries (1)
רש״יRashi
צְרִיחַ. יַעַר שֶׁכָּפוּ אִילָנוֹת וּפְסָגִים סָבִיב סָבִיב, וְקוֹרִין אוֹתוֹ פלייש״ר בְּלַעַ״ז: בֵּית אֵל בְּרִית. אוֹתוֹ צְרִיחַ הָיָה שֶׁל בַּעַל בְּרִית, שֵׁם שֶׁל עֲבוֹדָה זָרָה שֶׁלָּהֶם, וְצַלְמוֹן (פסוק מח), יַעַר הָיָה שָׁם וְיֵשׁ פּוֹתְרִין: צְרִיחַ, וודו״י בְּלַעַ״ז שֶׁעוֹשִׂין בַּקַּרְקַע:
Forest stockade. A forest encircled by twisted trees and branches, called "plisse" in old French. Of the temple of the god Beris. The stockade belonged to Baal Beris, the name of their deity. Tzalmon15Mentioned in v. 48., too, owned a forest there. Others interpret צֽרִיחַ as "voutes" in old French, "bunker," dug into the ground.

פסוק מ״ז · Verse 47

Hebrew:

וַיֻּגַּ֖ד לַאֲבִימֶ֑לֶךְ כִּ֣י הִֽתְקַבְּצ֔וּ כׇּֽל־בַּעֲלֵ֖י מִֽגְדַּל־שְׁכֶֽם׃

English:

When Abimelech was informed that all the citizens of the Tower of Shechem had gathered [there],

פסוק מ״ח · Verse 48

Hebrew:

וַיַּ֨עַל אֲבִימֶ֜לֶךְ הַר־צַלְמ֗וֹן הוּא֮ וְכׇל־הָעָ֣ם אֲשֶׁר־אִתּוֹ֒ וַיִּקַּח֩ אֲבִימֶ֨לֶךְ אֶת־הַקַּרְדֻּמּ֜וֹת בְּיָד֗וֹ וַיִּכְרֹת֙ שׂוֹכַ֣ת עֵצִ֔ים וַיִּ֨שָּׂאֶ֔הָ וַיָּ֖שֶׂם עַל־שִׁכְמ֑וֹ וַיֹּ֜אמֶר אֶל־הָעָ֣ם אֲשֶׁר־עִמּ֗וֹ מָ֤ה רְאִיתֶם֙ עָשִׂ֔יתִי מַהֲר֖וּ עֲשׂ֥וּ כָמֽוֹנִי׃

English:

Abimelech and all the troops he had with him went up on Mount Zalmon. Taking an axnan ax Heb. plural. in his hand, Abimelech lopped off a tree limb and lifted it onto his shoulder. Then he said to the troops that accompanied him, “What you saw me do—quick, do the same!”

Abimelech goes up to Mount Zalmon, chops off a tree branch with an axe, hoists it on his shoulder, and orders his men to quickly follow his example — preparing the fuel to set fire to the stronghold where the Shechemites are hiding.
▶Commentaries (1)
רש״יRashi
שׂוֹכַת עֵצִים. עֲנַף עֵצִים:
The overhang of a tree. The branch of a tree.

פסוק מ״ט · Verse 49

Hebrew:

וַיִּכְרְת֨וּ גַם־כׇּל־הָעָ֜ם אִ֣ישׁ שׂוֹכֹ֗ה וַיֵּ֨לְכ֜וּ אַחֲרֵ֤י אֲבִימֶ֙לֶךְ֙ וַיָּשִׂ֣ימוּ עַֽל־הַצְּרִ֔יחַ וַיַּצִּ֧יתוּ עֲלֵיהֶ֛ם אֶֽת־הַצְּרִ֖יחַ בָּאֵ֑שׁ וַיָּמֻ֜תוּ גַּ֣ם כׇּל־אַנְשֵׁ֧י מִֽגְדַּל־שְׁכֶ֛ם כְּאֶ֖לֶף אִ֥ישׁ וְאִשָּֽׁה׃ {פ}

English:

So each of the troops also lopped off a bough; then they marched behind Abimelech and laid them against the tunnel, and set fire to the tunnel over their heads. Thus all the peopleopeople Or “occupants.” of the Tower of Shechem also perished, about a thousand men and women.

The soldiers pile their branches against the stronghold and set it ablaze, burning alive approximately a thousand men and women who had taken refuge inside — a horrifying fulfillment of Jotham's curse that 'fire would issue from Abimelech and consume the citizens of Shechem.'

פסוק נ׳ · Verse 50

Hebrew:

וַיֵּ֥לֶךְ אֲבִימֶ֖לֶךְ אֶל־תֵּבֵ֑ץ וַיִּ֥חַן בְּתֵבֵ֖ץ וַֽיִּלְכְּדָֽהּ׃

English:

Abimelech proceeded to Thebez; he encamped at Thebez and occupied it.

פסוק נ״א · Verse 51

Hebrew:

וּמִגְדַּל־עֹז֮ הָיָ֣ה בְתוֹךְ־הָעִיר֒ וַיָּנֻ֨סוּ שָׁ֜מָּה כׇּל־הָאֲנָשִׁ֣ים וְהַנָּשִׁ֗ים וְכֹל֙ בַּעֲלֵ֣י הָעִ֔יר וַֽיִּסְגְּר֖וּ בַּעֲדָ֑ם וַֽיַּעֲל֖וּ עַל־גַּ֥ג הַמִּגְדָּֽל׃

English:

Within the town was a fortified tower; and men and women took refuge there, including all the citizens of the town. They shut themselves in, and went up on the roof of the tower.

פסוק נ״ב · Verse 52

Hebrew:

וַיָּבֹ֤א אֲבִימֶ֙לֶךְ֙ עַד־הַמִּגְדָּ֔ל וַיִּלָּ֖חֶם בּ֑וֹ וַיִּגַּ֛שׁ עַד־פֶּ֥תַח הַמִּגְדָּ֖ל לְשׇׂרְפ֥וֹ בָאֵֽשׁ׃

English:

Abimelech pressed forward to the tower and attacked it. He approached the door of the tower to set it on fire.

Abimelech, emboldened by his success at Shechem, attempts the same tactic at Thebez — approaching the tower door to set it on fire, expecting to repeat his devastating victory.

פסוק נ״ג · Verse 53

Hebrew:

וַתַּשְׁלֵ֞ךְ אִשָּׁ֥ה אַחַ֛ת פֶּ֥לַח רֶ֖כֶב עַל־רֹ֣אשׁ אֲבִימֶ֑לֶךְ וַתָּ֖רִץ אֶת־גֻּלְגׇּלְתּֽוֹ׃

English:

But a woman dropped an upper millstone on Abimelech’s head and cracked his skull.

In a dramatic reversal, a woman drops a fragment of an upper millstone from the tower onto Abimelech's head and crushes his skull — divine justice delivered through the most unlikely instrument, ending his brutal campaign.
▶Commentaries (1)
רש״יRashi
פֶּלַח רֶכֶב. חֲתִיכַת אֶבֶן שֶׁל רֵחַיִם הָעֶלְיוֹנָה הַקְּרוּיָה רֶכֶב: וַתָּרִץ. וַתְּרוֹצֵץ:
A pestle shard. A fragment of upper grinding stone called "pestle" [lit. "rider.16As the upper pestle stone “rides” the lower mortar stone. (Metzudos).]. And smashed. Crushed.17תָּרָץ is usually translated as “ran”. Here, however, the translation is “crushed”, or “smashed”.

פסוק נ״ד · Verse 54

Hebrew:

וַיִּקְרָ֨א מְהֵרָ֜ה אֶל־הַנַּ֣עַר ׀ נֹשֵׂ֣א כֵלָ֗יו וַיֹּ֤אמֶר לוֹ֙ שְׁלֹ֤ף חַרְבְּךָ֙ וּמ֣וֹתְתֵ֔נִי פֶּן־יֹ֥אמְרוּ לִ֖י אִשָּׁ֣ה הֲרָגָ֑תְהוּ וַיִּדְקְרֵ֥הוּ נַעֲר֖וֹ וַיָּמֹֽת׃

English:

He immediately cried out to his attendant, his arms-bearer, “Draw your dagger and finish me off, that they may not say of me, ‘A woman killed him!’” So his attendant stabbed him, and he died.

Mortally wounded but consumed by pride, Abimelech orders his armor-bearer to finish him off with a sword so that no one can say he was killed by a woman — even in death, his concern is for his honor rather than his sins.
▶Commentaries (1)
רש״יRashi
פֶּן יֹאמְרוּ לִי. פֶּן יֹאמְרוּ עָלַי:
Lest it be said of me. Lest it be said concerning me.18לי is not translated as “to me,” but as “concerning me.”

פסוק נ״ה · Verse 55

Hebrew:

וַיִּרְא֥וּ אִֽישׁ־יִשְׂרָאֵ֖ל כִּ֣י מֵ֣ת אֲבִימֶ֑לֶךְ וַיֵּלְכ֖וּ אִ֥ישׁ לִמְקֹמֽ��ֹ׃

English:

When those on Israel’s side saw that Abimelech was dead, everyone went home.

פסוק נ״ו · Verse 56

Hebrew:

וַיָּ֣שֶׁב אֱלֹהִ֔ים אֵ֖ת רָעַ֣ת אֲבִימֶ֑לֶךְ אֲשֶׁ֤ר עָשָׂה֙ לְאָבִ֔יו לַהֲרֹ֖ג אֶת־שִׁבְעִ֥ים אֶחָֽיו׃

English:

Thus God repaid Abimelech for the evil he had done to his father by slaying his seventy brothers;

The narrator delivers the theological verdict: God repaid Abimelech measure for measure for the evil he committed against his father's house by slaughtering his seventy brothers.

פסוק נ״ז · Verse 57

Hebrew:

וְאֵ֗ת כׇּל־רָעַת֙ אַנְשֵׁ֣י שְׁכֶ֔ם הֵשִׁ֥יב אֱלֹהִ֖ים בְּרֹאשָׁ֑ם וַתָּבֹ֣א אֲלֵיהֶ֔ם קִֽלְלַ֖ת יוֹתָ֥ם בֶּן־יְרֻבָּֽעַל׃ {פ}

English:

and God likewise repaid the people of Shechemppeople of Shechem Cf. v. 23 and note at 8.5. for all their wickedness. And so the curse of Jotham son of Jerubbaal was fulfilled upon them.

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