Chapter 5 of Sefer Shoftim is the Song of Devorah. We have already studied the entire chapter, with God's help, following the approach of the Malbim, and by God's kindness we completed Sefer Shoftim. However, I received many requests from students who asked: why did we not include Targum Yonatan in the Song of Devorah? Targum Yonatan is a wonderful midrash. Unlike Onkelos, who generally translates one to one, Targum Yonatan expands and brings midrashim, and he explains the entire Song of Devorah in the way of derash. It is difficult to spread out and bring many commentaries in a single lesson, and especially Targum Yonatan, which must be studied in a continuous flow because it is an explanation that stands on its own. Therefore we said that when time would allow, we would study the chapter again according to the Targum. I received the requests mainly from Yemenite Jews, who are accustomed to translating the Song of Devorah, which is a haftarah, and felt a lack of explanation when the Targum is not studied. So now we will study the Song of Devorah with Targum Yonatan.
וַתָּ֣שַׁר דְּבוֹרָ֔ה וּבָרָ֖ק בֶּן־אֲבִינֹ֑עַם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר׃ - And Devorah sang, with Barak son of Avinoam, on that day, saying.
He translates: "And Devorah and Barak son of Avinoam praised" - they praised and gave thanks, "for the miracle and the redemption that were done for Israel," for the miracles and the redemption that were done for Israel, "on that day, saying."
בִּפְרֹ֤עַ פְּרָעוֹת֙ בְּיִשְׂרָאֵ֔ל בְּהִתְנַדֵּ֖ב עָ֑ם בָּֽרְכ֖וּ יְהֹוָֽה׃ - When breaches were made in Israel, when the people offered themselves willingly, bless the Lord.
The Targum explains: "When the House of Israel rebelled against the Torah" - when Israel rebelled against the Torah, that is, they turned aside from God's way, "the nations came upon them and drove them from their cities," the nations came upon them and distanced them from their cities, that is, they exiled them. "And when they returned to fulfill the Torah" - and when they returned to keep the Torah, "they prevailed over their enemies and drove them out from all the territory of the Land of Israel," Israel prevailed over their enemies and expelled them and distanced them from all the territory of the Land of Israel. "And so for the retribution that broke Sisera and all his camp, and for the miracle and redemption that were done for Israel" - for the retribution that broke Sisera and all his camp, and for the miracle and the redemption that were done for Israel, "then the sages returned to sit in the synagogues openly" - the sages returned to sit in the synagogues, from which they had been expelled, and now they sit "openly," with heads held high, and not like one who must hide, "and to teach the people the words of the Torah," to teach the people the words of the Torah. "Therefore bless and give thanks before the Lord" - and for this you should bless and give thanks before the Lord.
שִׁמְע֣וּ מְלָכִ֔ים הַאֲזִ֖ינוּ רֹֽזְנִ֑ים אָנֹכִ֗י לַֽיהֹוָה֙ אָנֹכִ֣י אָשִׁ֔ירָה אֲזַמֵּ֕ר לַֽיהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ - Hear, O kings; give ear, O rulers; I, to the Lord, I will sing, I will make music to the Lord, God of Israel.
"Hear, O kings who came with Sisera to war" - Devorah turns in her prophecy to the kings who came with Sisera to help him in the war against us. "Give ear, O rulers who were with Yavin king of Canaan" - listen, O rulers who were with Yavin king of Canaan. "Not by your strength and not by your might did you prevail to rise up against the House of Israel" - not by your strength and not by your might did you succeed in prevailing over the House of Israel. "Devorah said in prophecy: before the Lord I praise, give thanks and bless before the Lord, God of Israel" - I praise and give thanks and bless and glorify to the Lord, God of Israel. And we always say: "God of Israel" means the individual providence with which He watches over us, beyond the general Godliness over the entire world.
יְהֹוָ֗ה בְּצֵאתְךָ֤ מִשֵּׂעִיר֙ בְּצַעְדְּךָ֙ מִשְּׂדֵ֣ה אֱד֔וֹם אֶ֣רֶץ רָעָ֔שָׁה גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ - Lord, when You went out from Seir, when You marched from the field of Edom, the earth trembled, also the heavens dripped, also the clouds dripped water.
He translates: "Lord, Your Torah that You gave to Israel, when they transgressed it the nations ruled over them" - the Torah that You gave to Israel, when they transgressed it the nations ruled over them, "and when they return to it they prevail over their enemies" - and when they return to it, they prevail over their enemies. "Lord, on the day You revealed Yourself to give it to them from Seir, in it You revealed Yourself in the appearance of Your glory over the territories of Edom" - on the day You revealed Yourself to give them the Torah, You revealed Yourself in the appearance of Your glory over the territories of Edom, "the earth trembled, also the heavens bent down" - the earth quaked, also the heavens bent and came down, "also the clouds poured forth rain" - also the clouds sent down rain.
הָרִ֥ים נָזְל֖וּ מִפְּנֵ֣י יְהֹוָ֑ה זֶ֣ה סִינַ֔י מִפְּנֵ֕י יְהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ - The mountains melted before Hashem, this Sinai, before Hashem, the God of Israel.
"טורייא זעו מן קודם השם" - the mountains trembled before Hashem, and the Targum lists their names: "טורא דתבור, טורא דחרמון, וטורא דכרמלא" - Mount Tavor, Mount Chermon, and Mount Carmel. And why does it mention these three mountains? "מתרגשין דין עם דין ואמרין דין לדין" - they were quarreling with one another, each saying, "עלי תשרי שכינתיה ולי חזיא" - upon me the Shechinah shall rest, and to me it is fitting, and each said the same to the other. "אשרי שכינתיה על טורא דסיני דהוא חלש וזעיר מכל טורייא" - yet in the end Hashem rested His Shechinah upon Mount Sinai, which is the weakest and smallest of the mountains. "דין סיני מתרגף ומתרגש וסליק תנניה כתננא דאתונה" - Mount Sinai quaked and trembled, and its smoke rose like the smoke of a furnace, "מן קודם השם דאתגלי עלוהי, דה' אלהא דישראל" - before Hashem who revealed Himself upon it, before Hashem the God of Israel.
בִּימֵ֞י שַׁמְגַּ֤ר בֶּן־עֲנָת֙ בִּימֵ֣י יָעֵ֔ל חָֽדְל֖וּ אֳרָח֑וֹת וְהֹלְכֵ֣י נְתִיב֔וֹת יֵלְכ֕וּ אֳרָח֖וֹת עֲקַלְקַלּֽוֹת׃ - In the days of Shamgar son of Anath, in the days of Yael, the highways ceased, and travelers of paths walked crooked roads.
"כד חבו ביומי שמגר בר ענת ביומי יעל, פסקו עדי אורחן דהוו מהלכין בשבילין דתקנין, תבו למהוי אזלין באורחן מגנבן" - when they sinned, that is, acted wickedly and corrupted their deeds in the days of Shamgar son of Anath and in the days of Yael, the travelers who used to walk on proper paths ceased, and they returned to walking "באורחן מגנבן" - these are the crooked roads, paths along which one must sneak for fear of the enemies.
חָדְל֧וּ פְרָז֛וֹן בְּיִשְׂרָאֵ֖ל חָדֵ֑לּוּ עַ֤ד שַׁקַּ֙מְתִּי֙ דְּבוֹרָ֔ה שַׁקַּ֥מְתִּי אֵ֖ם בְּיִשְׂרָאֵֽל׃ - The unwalled towns ceased in Israel, they ceased, until I, Devorah, arose, until I arose as a mother in Israel.
"חרובא כרכי פצחיא דהוו יתבין בארעא דישראל, אצטדיאה ואטלטלו דייריהון, עד דאשתלחת אנא דבורה, אשתלחת לאתנבאה על דבית ישראל" - "כרכי פצחיא" are the open towns, the unwalled cities not surrounded by a wall, in which they used to dwell in the land of Israel. "פרזות" is like "פזרות", scattered cities without a wall, or like "פרוצות" (the letters ז and צ interchange), breached cities without a wall. "אצטדיאה" - they were desolate, "ואטלטלו דייריהון" - and their inhabitants were exiled and driven about, and all this was until "דאשתלחת אנא דבורה", until I was sent to prophesy in Israel.
יִבְחַר֙ אֱלֹהִ֣ים חֲדָשִׁ֔ים אָ֖ז לָחֶ֣ם שְׁעָרִ֑ים מָגֵ֤ן אִם־יֵֽרָאֶה֙ וָרֹ֔מַח בְּאַרְבָּעִ֥ים אֶ֖לֶף בְּיִשְׂרָאֵֽל׃ - They chose new gods, then war was at the gates; was there a shield or spear seen among the forty thousand in Israel?
"כד אתרעיאו בני ישראל למפלח לטעוותא חדתן דמקרב איתעבידא, דלא איתעסקו בהון אבהתהון" - when the children of Israel desired to worship new idols that had recently been made, ones their fathers had not known, in the sense of "whom your fathers did not dread," "אתו עליהון עממיא וטרודונון מקרביהון" - the nations came upon them and drove them from their cities. "וכד תבו למיעבד אורייתא לא יכילו להון" - and when they returned to keep the Torah they could not prevail against them, "עד דאתגברו וסליק עליהון סיסרא סנאה ומעיקא" - until they grew strong and Sisera the hater and oppressor came up against them, "בארבעין אלפי ראשי משריין" - with forty thousand commanders of legions, "בחמשין אלפין אחידי סייפין" - fifty thousand wielders of swords, "בשיתין אלפין אחידי רומחין" - sixty thousand wielders of spears, "בשבעין אלפין אחידי תריסין" - seventy thousand bearers of shields, "בתמנן אלפין מחצצי גירייא" - eighty thousand shooters of arrows, "בר מתשע מאה רתיקין דברזלא דהוו עימיה" - besides nine hundred iron chariots that were with him. "וכל אילן אלפיא וכל אילן משרייתא לא יכילון למיקם קודם ברק וקודם עשרה אלפין גברא דעימיה" - all these vast troops could not stand before Barak and before the ten thousand men who were with him. Barak had none of that entire arsenal, and yet his ten thousand stood against them all and even struck them down.
לִבִּי֙ לְחוֹקְקֵ֣י יִשְׂרָאֵ֔ל הַמִּֽתְנַדְּבִ֖ים בָּעָ֑ם בָּרְכ֖וּ יְהֹוָֽה׃ - My heart is toward the lawgivers of Israel, who offered themselves willingly among the people; bless Hashem.
"אמרה דבורה בנבואה: אנא שליחא לשבחא לספרי ישראל" - I am sent to praise the scribes of Israel, that is, the sages of Israel, "דכד הוות עקתא ההיא לא פסקו מלמדרש באורייתא" - who, at the time of that trouble, did not cease from engaging in Torah. "וכדו יאה להון דיתבין בבתי כנישתא בריש גלי ומאלפין ית עמא פתגמי אורייתא ומברכין ומודין קודם ה'" - and now it befits them to sit in the synagogues openly, without hiding, and to teach the people the words of the Torah, the statutes of Hashem, and to bless and give thanks before Hashem.
רֹכְבֵי֩ אֲתֹנ֨וֹת צְחֹר֜וֹת יֹשְׁבֵ֧י עַל־מִדִּ֛ין וְהֹלְכֵ֥י עַל־דֶּ֖רֶךְ שִֽׂיחוּ׃ - You who ride on white donkeys, you who sit on rich carpets, and you who walk on the way, tell of it.
"דהוו מבטלין עסקיהון רכיבין על אתנן דחשיכן בכל מיני ציורין, וממהלכין בכל תחום ארעא דישראל ומתחברין למיתב על דינא, דהוו אזלין באורחתהון ומשתעין על גבורן דאיתעבידא להון בארעא דישראל". They would set aside their affairs and ride on adorned donkeys decorated with all kinds of designs - white donkeys were the prestige vehicle of those days - and travel throughout the whole territory of the Land of Israel and gather to sit in judgment, and they would go on their way and tell of the mighty deeds that Hashem did for Israel and of all the salvations by which He saved them.
מִקּ֣וֹל מְחַֽצְצִ֗ים בֵּ֚ין מַשְׁאַבִּ֔ים שָׁ֤ם יְתַנּוּ֙ צִדְק֣וֹת יְהֹוָ֔ה צִדְקֹ֥ת פִּרְזוֹנ֖וֹ בְּיִשְׂרָאֵ֑ל אָ֛ז יָֽרְד֥וּ לַשְּׁעָרִ֖ים עַם־יְהֹוָֽה׃ - Louder than the voice of the archers, among the watering places, there they shall recount the righteous acts of Hashem, the righteous acts of His open towns in Israel; then the people of Hashem went down to the gates.
Here the Targum describes the terrible state in which Israel had been under the hand of the enemies: "מאתר דהוו אניסין להון ונסבין מה דבידיהון" - from the place where they would coerce them and take whatever was in their hands, "בית מחוזת ליסטין ומטובת מוכסין" - a place of brigands and robbers and a place of tax collectors who took toll from them, "על גובין בית שקיא דמיא" - at the watering pits, where they would take money from them so that they could go and draw water, "לאתר דהוו נפקן בנתא דישראל לממלי מיא" - to the place where the daughters of Israel would go out to fill water, "דלא הוו יכלין לאשמעא קל טרפת פרסת רגליהון מן קודם סנאה ומעיקא" - that they could not even let the sound of their footsteps be heard because of the enemy and the oppressor, for the moment the sound of their steps was heard, the enemies would come and plunder them. "תמן יודון על זכוותה דה'" - there they would give thanks for the kindness and righteousness of Hashem, "ועל זכוותה דיתיב כרכי פצחיא בארעא דישראל" - and for the merit that they now dwell in the open towns in the Land of Israel, "בכן נחתו מן כרכי תוקפא למיתב בכרכי פצחיא עמיה דה'" - for then they came down from the fortified cities in which they had been forced to hide, to dwell in the open cities without fear of the enemy.
עוּרִ֤י עוּרִי֙ דְּבוֹרָ֔ה ע֥וּרִי ע֖וּרִי דַּבְּרִי־שִׁ֑יר ק֥וּם בָּרָ֛ק וּֽשְׁבֵ֥ה שֶׁבְיְךָ֖ בֶּן־אֲבִינֹֽעַם׃ - Awake, awake, Devorah; awake, awake, utter a song; arise, Barak, and lead away your captives, son of Avinoam.
"שבחי שבחי דבורה, שבחי ואודי מלילי תושבחא" - praise, praise, Devorah, praise and give thanks and speak words of praise. "קום ברק ושבי שביך בר אבינועם" - here the Targum is word for word. And it is the way of poetry to call by alternating expressions, at times "Barak" and at times "son of Avinoam."
אָ֚ז יְרַ֣ד שָׂרִ֔יד לְאַדִּירִ֖ים עָ֑ם יְהֹוָ֕ה יְרַד־לִ֖י בַּגִּבּוֹרִֽים׃ - Then a remnant went down against the mighty ones; the people of Hashem went down for me against the warriors.
"בכן נחת חד ממשריית ישראל ותבר תקיף גיבורי עממיא" - then one from the camp of Israel went down and broke the strength of the warriors of the nations. "הא לא מגבורא דידהון הוות דא, אלא ה' תבר קודם עמיה תקיף גיבורי סנאיהון" - and this was not from their own might, but the Holy One, blessed be He, is the One who broke before His people the strength of their enemies and cast them down slain before us.
מִנִּ֣י אֶפְרַ֗יִם שׇׁרְשָׁם֙ בַּעֲמָלֵ֔ק אַחֲרֶ֥יךָ בִנְיָמִ֖ין בַּעֲמָמֶ֑יךָ מִנִּ֣י מָכִ֗יר יָֽרְדוּ֙ מְחֹ֣קְקִ֔ים וּמִ֨זְּבוּלֻ֔ן מֹשְׁכִ֖ים בְּשֵׁ֥בֶט סֹפֵֽר׃ - From Ephraim came those whose root was against Amalek, after you Benjamin among your peoples, from Machir came down leaders, and from Zebulun those who draw with the scribe's pen.
"From the house of Ephraim arose Yehoshua bin Nun first, and he waged war against the house of Amalek" - first Yehoshua bin Nun of the tribe of Ephraim arose and made war against Amalek, for to him it was said "Go out and fight Amalek tomorrow." "After him arose King Shaul of the house of Benjamin and killed the house of Amalek, and waged war against the other nations" - and after him arose King Shaul of the tribe of Benjamin and killed Amalek and fought the other nations. "From the house of Machir came down men known for the mark they make in battle" - from the house of Machir came down men famous for the impression they make in war, for their strength in battle. "From the tribe of Zebulun those who write with the scribe's quill" - and from the tribe of Zebulun came forth the scribes who write with the quill in the book.
וְשָׂרַ֤י בְּיִשָּׂשכָר֙ עִם־דְּבֹרָ֔ה וְיִשָּׂשכָר֙ כֵּ֣ן בָּרָ֔ק בָּעֵ֖מֶק שֻׁלַּ֣ח בְּרַגְלָ֑יו בִּפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדֹלִ֖ים חִקְקֵי־לֵֽב׃ - And the princes of Issachar were with Devorah, and Issachar was like Barak, into the valley he was sent at his feet; among the divisions of Reuven there were great searchings of heart.
"And the leaders of Issachar heeded the words of Devorah" - the great ones of Issachar listened to Devorah's instructions, "and the rest of the tribe of Issachar served before Barak" - and the rest of the tribe served before Barak, who was the commander, and carried out his word, "sent into the battles of the plain to every place needed, they go on their missions" - sent to the plain and to the valley, to every place where battle needed to be waged, and to every place they were needed they go on the mission. "Among the offspring of Reuven the cunning of heart is great" - among the seed of Reuven the schemes of the heart were great. Chazal explain that Reuven did not want to go out to war and waited to see who would win, and therefore it is said of him that the schemes of his heart were great.
לָ֣מָּה יָשַׁ֗בְתָּ בֵּ֚ין הַֽמִּשְׁפְּתַ֔יִם לִשְׁמֹ֖עַ שְׁרִק֣וֹת עֲדָרִ֑ים לִפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדוֹלִ֖ים חִקְרֵי־לֵֽב׃ - Why did you sit among the sheepfolds, to hear the whistlings of the flocks? Among the divisions of Reuven there were great searchings of heart.
Here the criticism continues: "Why did you return from the camp of battle to sit among the borders at the crossroads, to hear the tidings of what would come?" - why did you return from the war camp to sit among the borders at the crossroads, in order to hear and know. "To Barak you say we are yours, to Sisera you say we are yours" - to Barak you say we are yours, and to Sisera you say we are yours. They do not want to take any risk: if Barak wins they will not be harmed, and if Sisera wins they will not be harmed. They sit among the sheepfolds, at the crossroads, and dance at every wedding. "To hear tidings, to know which camp is victorious in battle so as to be with it" - to hear and know which camp wins, in order to be with it. "Is it fitting for you to do this, house of Reuven?" - is this proper for you to do, house of Reuven? "Do you not know that before Him the thoughts of the heart are revealed?" - do you not know that before the Holy One, blessed be He, the thoughts of the heart are revealed? These are piercing words of rebuke.
גִּלְעָ֗ד בְּעֵ֤בֶר הַיַּרְדֵּן֙ שָׁכֵ֔ן וְדָ֕ן לָ֥מָּה יָג֖וּר אֳנִיּ֑וֹת אָשֵׁ֗ר יָשַׁב֙ לְח֣וֹף יַמִּ֔ים וְעַ֥ל מִפְרָצָ֖יו יִשְׁכּֽוֹן׃ - Gilad dwelt across the Jordan, and Dan, why did he sojourn by the ships? Asher dwelt at the seashore and remained by his harbors.
"The house of Gilad dwelt across the Jordan" - the sons of Gilad dwelt across the Jordan. "And the house of Dan cut across and crossed the Jordan and loaded their possessions on ships" - the sons of Dan cut across and crossed the Jordan and loaded their possessions onto ships out of great fear. This is "and Dan, why did he sojourn by the ships," why does he place his possessions on ships out of concern that he might need to flee. "The house of Asher dwelt at the seacoast" - the house of Asher camped on the seashore, "the cities of the nations that had fallen into ruin they returned and rebuilt and settled in them" - the cities of the nations that had been destroyed they returned and rebuilt and settled in them, and this is "and remained by his harbors."
זְבֻל֗וּן עַ֣ם חֵרֵ֥ף נַפְשׁ֛וֹ לָמ֖וּת וְנַפְתָּלִ֑י עַ֖ל מְרוֹמֵ֥י שָׂדֶֽה׃ - Zebulun was a people that scorned its life unto death, and Naphtali, on the heights of the field.
"The house of Zebulun, against the nations who reviled and blasphemed before the Lord, gave up their lives to be slain" - against the nations who reviled and blasphemed before the Lord, the sons of Zebulun gave up their lives to death. "Them and the house of Naphtali all the peoples of the earth shall praise" - them and the house of Naphtali all the peoples of the earth shall praise, for they truly came to help and were ready to give up their lives for the battle.
בָּ֤אוּ מְלָכִים֙ נִלְחָ֔מוּ אָ֤ז נִלְחֲמוּ֙ מַלְכֵ֣י כְנַ֔עַן בְּתַעְנַ֖ךְ עַל־מֵ֣י מְגִדּ֑וֹ בֶּ֥צַע כֶּ֖סֶף לֹ֥א לָקָֽחוּ׃ - Kings came, they fought; then fought the kings of Canaan at Taanach by the waters of Megiddo; they took no gain of silver.
"אתו מלכיא דהוו עם סיסרא ואגיחו קרבא" - the kings who were with Sisera came and made war. "בכן אגיחו קרבא מלכי כנען, בתענך הוו שרן ומתן על מי מגידו, ממון דכסף לא קבילו" - the kings of Canaan encamped at Taanach and reached the waters of Megiddo to fight against us, and they came in order to receive payment, as mercenaries, yet in the end they received no money at all, for on the contrary, Sisera's army suffered defeat.
מִן־שָׁמַ֖יִם נִלְחָ֑מוּ הַכּֽוֹכָבִים֙ מִמְּסִלּוֹתָ֔ם נִלְחֲמ֖וּ עִם־סִֽיסְרָֽא׃ - They fought from heaven; the stars in their courses fought against Sisera.
"מן שמיא איתגח עימהון קרבא, מאתר דנפקין כוכביא מכבשי דבריהון תמן איתגח קרבא עם סיסרא" - from heaven the war was waged against them, from the place from which the stars go forth in their courses and their orbits, from there the battle was waged against Sisera. And regarding the stars that fought: the stars and constellations are what channel the abundance that descends here below. When people wish to say that a person is not succeeding, they say "he has no mazal," meaning the star does not bestow good upon him. For this reason there were those who worshipped the stars and the constellations. The Ibn Ezra composed a poem about himself: "Woe to the man born without a star," that is, without mazal. If so, the stars, which are the constellations, fought against Sisera, the mazal turned to our favor and fought against him. And we know that the abundance indeed comes through the stars, but its source is from Him, may He be blessed; and those who think that the source is the stars and worship them are called worshippers of stars.
נַ֤חַל קִישׁוֹן֙ גְּרָפָ֔ם נַ֥חַל קְדוּמִ֖ים נַ֣חַל קִישׁ֑וֹן תִּדְרְכִ֥י נַפְשִׁ֖י עֹֽז׃ - The brook Kishon swept them away, that ancient brook, the brook Kishon; march on, my soul, with strength.
"נחלא דקישון תברינון, נחלא דאיתעבידו ביה ניסין וגבורן מלקדמין לישראל, הוא נחלא דקישון, תמן דושישת נפשי קטילי גיבוריהון בתקוף" - the brook Kishon shattered them, the brook in which miracles and mighty deeds were done of old for Israel, that is the brook Kishon; there my soul trod with strength upon the slain of their mighty men. And I sought to understand: where do we find that miracles and mighty deeds were done at the brook Kishon in the past? I saw in the sefer "Lev Yitzchak" on Targum Yonatan, who brings, based on the Gemara in Pesachim 118b: what is "the ancient brook"? A brook that became a guarantor of old. For at the splitting of the Sea of Reeds, the Holy One, blessed be He, told the sea to cast the Egyptians onto the dry land. The sea said: a servant whose master gives him a gift, and then takes it from him? After I merited those Egyptians, now you tell me to cast them out? The Holy One, blessed be He, said to it: the brook Kishon will be a guarantor for you. And indeed the brook Kishon in the end received the mighty men of Sisera. It emerges that the brook Kishon is what brought about the miracles of old, for the sea cast out the bodies of the Egyptians by virtue of the brook's guarantee that it would receive the bodies of Sisera's men.
אָ֥ז הָלְמ֖וּ עִקְּבֵי־ס֑וּס מִֽדַּהֲר֖וֹת דַּהֲר֥וֹת אַבִּירָֽיו׃ - Then did the horses' hoofs pound from the galloping, the galloping of his mighty steeds.
"בכן אשתלפו טופרי סוסוותהון מפינוכא דהוה מפנך קודם רתיכי גיבוריהי" - "טופרא" are the hoofs, that is, the horseshoes of the horses, and they are the "horses' hoofs" of the pasuk. The hooves were drawn out and torn off from the intensity of the galloping: "פנך" is an expression of galloping, from the gallops that they galloped before the chariots of his mighty men.
א֣וֹרוּ מֵר֗וֹז אָמַר֙ מַלְאַ֣ךְ יְהֹוָ֔ה אֹ֥רוּ אָר֖וֹר יֹשְׁבֶ֑יהָ כִּ֤י לֹֽא־בָ֙אוּ֙ לְעֶזְרַ֣ת יְהֹוָ֔ה לְעֶזְרַ֥ת יְהֹוָ֖ה בַּגִּבּוֹרִֽים׃ - Curse Meroz, said the angel of Hashem, bitterly curse its inhabitants, because they did not come to the help of Hashem, to the help of Hashem among the mighty.
"לוטו מרוז אמר ברק נביאה דה'". This seems puzzling, for we have not heard that Barak was one of the prophets Israel had. Here too the "Lev Yitzchak" explains that "נביאה דה'" does not mean a prophet as we know it in the holy tongue, but rather in the sense of a messenger of Hashem, an angel of Hashem, and this is "the angel of Hashem said." "לוטו ותברו ית יתבהא" - curse and shatter its inhabitants. And why do they deserve it? "ארי לא אתו לסעדן עמא דה' כד אגיח קרבא בגיבריא" - because they did not come to help the people of Hashem when the war was waged, at the time that the mighty men of Israel went out to fight, and you did not come to help them.
תְּבֹרַךְ֙ מִנָּשִׁ֔ים יָעֵ֕ל אֵ֖שֶׁת חֶ֣בֶר הַקֵּינִ֑י מִנָּשִׁ֥ים בָּאֹ֖הֶל תְּבֹרָֽךְ׃ - Blessed above women shall Yael, wife of Chever the Kenite, be; above women in the tent shall she be blessed.
"תתברך מברכת נשיא טבתא יעל איתת חבר שלמאה" - blessed shall she be with the blessing of the good women, Yael the wife of Chever the Kenite. "כחדא מנשיא דמשמשין בבית מדרשא תתברך" - like one of the women who serve in the beis midrash, so shall she be blessed. It emerges that "above women in the tent" is not in the sense of Sarah, Rivkah, Rachel and Leah, but in the sense of the tent of Torah, as in the phrase "and Yaakov was a wholesome man, dwelling in tents," which refers to the beis midrash; and from among the women who serve in the beis midrash, from them shall she be blessed.
מַ֥יִם שָׁאַ֖ל חָלָ֣ב נָתָ֑נָה בְּסֵ֥פֶל אַדִּירִ֖ים הִקְרִ֥יבָה חֶמְאָֽה׃ - He asked for water, she gave milk; in a lordly bowl she brought forth curd.
"מיא שאל מינה סיסרא רשיעא, חלבא אשקיתיה, למדע אם אית רעיונוהי עלוהי" - the wicked Sisera asked her for water, she gave him milk to drink, in order to know whether he was in his right mind. It is commonly said that she gave him milk to drink because milk is fatty, heavy and induces sleep, but from the language of the Targum a different reason emerges: he asked for water and she gave him milk, and in this way she wanted to know whether he was of sound mind, whether he was focused and conscious. "בפיילי גיבריא קריבת לקודמוהי שמן דגובנין" - a "payli" is a large bowl, what we today call a payla, and in it she brought before him "the oil of cheeses," which is the curd, the fat of the cheese.
יָדָהּ֙ לַיָּתֵ֣ד תִּשְׁלַ֔חְנָה וִימִינָ֖הּ לְהַלְמ֣וּת עֲמֵלִ֑ים וְהָלְמָ֤ה סִֽיסְרָא֙ מָחֲקָ֣ה רֹאשׁ֔וֹ וּמָחֲצָ֥ה וְחָלְפָ֖ה רַקָּתֽוֹ׃ - She put her hand to the peg, and her right hand to the workmen's hammer; and she struck Sisera, she crushed his head, she smashed and pierced his temple.
"תבתה יעל איתת חבר שלמאה דקיימת מה דכתיב בספרא אורייתא דמשה" - great is the merit of Yael, that she fulfilled what is written in the book of the Torah of Moshe: "a man's implement shall not be upon a woman, nor shall a man wear a woman's garment," and its meaning is that a woman shall not hold a weapon. Therefore, in order to kill Sisera, she did not use a weapon. "על הדין ידה לסיכתא אושיטת" - therefore she put her hand to the peg; "sikhta" is like what we today call a skewer. "וימינה לארזפתא דנפחין" - and her right hand to the blacksmith's hammer, "למתבר רשיעין ואנוסין." The expression "anusin" was not clear to me: what forced ones are there here, and are the wicked gentiles called forced ones, in what were they forced? For they came out of their wickedness. And as is known, when one wants an exact translation one must look to the Yemenites, who are the only ones who always read the Targum and preserve its precise vocalization. And indeed in the Taj it is not written "anusin" but "anosin" with a cholam, that is, plunderers, an expression common in Chazal: "robbers and plunderers," meaning murderers and robbers, a man who comes to coerce his fellow in order to take his money, and not in the sense commonly used today. If so, "למתבר רשיעין ואנוסין" - to break the wicked and the violent. "מחתה לסיסרא, תברת רישיה, פצעת מוחיה, עברת סיכתא בצידעי" - she struck Sisera, broke his head, wounded his brain, and drove the peg through his temple, which is his rakah.
בֵּ֣ין רַגְלֶ֔יהָ כָּרַ֥ע נָפַ֖ל שָׁכָ֑ב בֵּ֤ין רַגְלֶ֙יהָ֙ כָּרַ֣ע נָפָ֔ל בַּאֲשֶׁ֣ר כָּרַ֔ע שָׁ֖ם נָפַ֥ל שָׁדֽוּד׃ - Between her feet he sank, he fell, he lay; between her feet he sank, he fell; where he sank, there he fell, plundered.
"בין רגלהא כרע נפל שכיב, בין רגלהא כרע נפל, באתר דכרע תמן נפל בזיזא סיסרא" - an exact translation of the words, and in the place where he sank, there he fell. And "shadud" he renders "bziza," from the language of spoil and plunder.
בְּעַד֩ הַחַלּ֨וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָאֶשְׁנָ֑ב מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃ - Through the window she looked out, and the mother of Sisera cried through the lattice: why is his chariot delayed in coming, why do the hoofbeats of his chariots tarry?
"מן חרכא אסתכית ומדיקא" - notice: we are accustomed to interpret "vateyabev" from the language of weeping, and so the Gemara explains. But the Targum renders it "umdika," and the Radak explains that this too is a language of gazing and looking. It emerges that there is no matter of wailing here at all, but rather "through the window she looked out and vateyabev" - and she looked and gazed. "אימיה דסיסרא מביני אעיא" - the mother of Sisera from between the wood, which is the lattice. "אמרת: מן דנוחרו רתיכוהי דסיסרא ברי מלמיתי? מדן איתעכבו רהטיא דהוו מייתן לי איגרת ניצחונין?" - what happened that the chariots of Sisera my son were delayed from coming? Why did the runners tarry, who used to come first and bring me a letter of victory, in which they announce that we have won the battle?
חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה אַף־הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃ - The wisest of her ladies answer her, and she too replies to herself with her words.
הֲלֹ֨א יִמְצְא֜וּ יְחַלְּק֣וּ שָׁלָ֗ל רַ֤חַם רַחֲמָתַ֙יִם֙ לְרֹ֣אשׁ גֶּ֔בֶר שְׁלַ֤ל צְבָעִים֙ לְסִ֣יסְרָ֔א שְׁלַ֥ל צְבָעִ֖ים רִקְמָ֑ה צֶ֥בַע רִקְמָתַ֖יִם לְצַוְּארֵ֥י שָׁלָֽל׃ - Are they not finding and dividing the spoil? A woman, two women, for every man's head; spoil of dyed garments for Sisera, spoil of dyed embroidered garments, dyed cloth doubly embroidered for the necks of the spoilers.
"The wise of her ladies answer her" - the wisest of her ladies respond and reply to her, "and she too in wisdom answers and says to tell them" - and she too in wisdom replies and says to them. "Are they not finding and dividing the spoil" - are they not finding and dividing the plunder, "they give to each man and his household abundant spoil before Sisera" - each one gives to himself and his household abundant spoil before Sisera, "spoil of colorfully painted garments upon their necks" - special garments painted in colors, for each one upon his neck, "the possessions of the wealthy and precious vessels" - the property of the rich and desirable vessels, precious and prized, "before his warriors who plundered them" - before his warriors who had plundered them.
כֵּ֠ן יֹאבְד֤וּ כׇל־אוֹיְבֶ֙יךָ֙ יְהֹוָ֔ה וְאֹ֣הֲבָ֔יו כְּצֵ֥את הַשֶּׁ֖מֶשׁ בִּגְבֻרָת֑וֹ וַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֥ים שָׁנָֽה׃ - So may all Your enemies perish, Hashem, but those who love Him shall be like the sun rising in its might; and the land was quiet for forty years.
"So may all the enemies of Your people perish, Hashem" - so may all the enemies of Your people perish. "And His beloved, the righteous, are destined to shine like the radiance of His glory, three hundred and forty three times over" - and those who love Him, the righteous, are destined to shine like the radiance of the glory of the Holy One, blessed be He, three hundred and forty three times over, "like the sun going forth in its might", like the sun rising in its might. And where does the number 343 come from? Seven times seven times seven, and this is the matter of "sevenfold" as it is said: "And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days". That is to say, the light of the sun in its might will be multiplied 343 times, and this is the radiance of the firmament in which the righteous are destined to shine. "And the land of Israel was quiet from making war for forty years" - and the land of Israel was quiet from wars for forty years.
With this we have concluded the Song of Devorah together with the explanation of Targum Yonatan. The Targum lays out the song before us as a complete midrash: rebellion against the Torah brings servitude and crooked paths and desolate cities, and returning to the Torah brings might and victory; the sages of Israel who did not cease from study in the hour of distress and returned to sit openly in the study halls, in contrast to Reuven who sat at the crossroads and wished to be with the victors, and before the Holy One, blessed be He, the thoughts of the heart are revealed; Zevulun and Naftali who gave their lives, Meroz that did not come to help, and Yael who was careful about a man's weapon and took a tent peg and a hammer. And above all, the song makes clear that this was not by our strength nor by our might, but the Holy One, blessed be He, broke before His people the might of their enemies, with the stars and with the wadi of Kishon that had been made ready of old, until the land rested for forty years.