And they did. Previously Scripture stated, “They again did evil,” indicating a continuation of prior wrongdoing. But now, because in Deborah’s time they had fully repented and only afterward began to sin afresh, it says merely, “They did.” In this spirit the Sages taught that through the Song their sins were pardoned.

And the power of Midian intensified. With each incursion it became greater, until Israel was compelled to construct hidden tunnels and caves — places so confined that light pierced them only through narrow holes. Others explain that these were beacon-fires set upon the mountains to be lit when the enemy arrived, so that they might preserve their possessions, similar to the early practice of lighting signal torches (Rosh Hashanah 22b).

The Questions (3–5) Why does the text repeat itself — “Midian went up,” “they came up against him,” “they encamped against them”? And similarly, why are the details described in seemingly redundant phrases?

And they advanced upon him. Meaning, upon the planted fields.

And they camped against them. Meaning, against the people directly. He clarifies: by attacking the crops they ruined the land’s yield; and by stationing themselves against the inhabitants they left no means of survival.

For they and their livestock ascended. They advanced against the fields, while their tents spread over the people. Both they and their camels were without number, because their chief aim in coming was to devastate.

And when they cried out on account of Midian. Their cry was not over their wrongdoing, but over their distress. They protested the affliction without acknowledging that it was the consequence of sin. For that reason, a prophet was sent to admonish them.

A man, a prophet. Because later an angel is sent, this messenger is described simply as “a man.” He declared, “So says Hashem: your own actions have caused this calamity.” And he proceeds to explain —

(1) I brought you up out of Egypt. Accompanied by miraculous signs and wonders, so that you would acknowledge My majesty and might, and be filled with reverent fear.

(2) And I delivered you from the house of slavery. This should have awakened gratitude within you — and taught you that you belong to Me as My servants.

(3) And I rescued you. This should have taught you that you continue to rely on Me.

(4) And I expelled them from before you. If they were driven out because of their corrupt practices, how could you adopt those same practices? And despite this, you did not heed My voice.

And the angel of Hashem came. Once the prophet had admonished them, the angel of Hashem appeared to bring salvation — fulfilling the verse, “In all their affliction He was afflicted, and the angel of His presence saved them.”

Which belonged to Joash. Referring to the oak owned by Joash; or possibly to Ophrah of Joash, distinguishing it from another Ophrah in Benjamin’s territory (Joshua 18:23).

Gideon, Joash’s son, was fit for divine inspiration because heavenly influence descends only upon one prepared to receive it. Even partial readiness draws abundant blessing. Two qualifications were necessary: first, some merit — which would attract further assistance (“He who seeks purity is helped”); second, innate courage, enabling the spirit of Hashem — strength and valor — to rest upon him.

Gideon had merit through honoring his father, indicated by the verse identifying him as “his son.” He also demonstrated courage by threshing wheat in hiding from Midian — an act revealing inner boldness and readiness for battle.

And he appeared to him. On account of this latent strength the angel revealed himself to Gideon, informing him that Hashem was with him and that he was a valiant warrior — meaning that divine grace and sanctity would be poured upon him, together with abundant bravery.

If Hashem is with us. Gideon thought their suffering resulted from divine concealment — that God had withdrawn and left them to natural forces, as in the verse, “Is it not because my God is not among me that these evils have found me?” Therefore he asks, “If Hashem is with us, why has all this happened to us?” — implying that events seem to have unfolded as though by chance.

And where are all His miracles? When He exercised His providence over us, He wrought signs that transcended the natural order.

As our fathers recounted to us. Today we see no miraculous signs — so where are those wonders? It appears that He has abandoned us. And if you argue that our sins are the cause — did not Hashem bring us out of Egypt when we were steeped in Egyptian impurity? If He redeemed us then, though we were not yet fully loyal to Him, how can it be that now, after He has chosen us as His people, He has cast us off and given us into Midian’s hand? That would imply He no longer exercises providence over us.

The Questions (14) Why does the verse state, “And Hashem turned to him,” rather than saying that the angel — who had been speaking with him up to this point — turned to him?

And Hashem turned to him. Until now the angel had been speaking with him, but now Hashem turned to him in prophetic speech (for the angel serves as an intermediary to Him, and precedes the revelation before the word of Hashem is disclosed — as happened when Joshua was in Jericho).

And He said, “Go in this your strength,” meaning: either the strength already found in him — the strength of valor — as shown by what was said about him preparing to flee from Midian, upon which this existing strength was now infused with abundant divine influence sufficient to save Israel.

Or, it refers to the strength of his argument — for after it was seen that he contends over the withdrawal of divine providence from Israel, this is a sign that the matter burns within his heart, and that he is therefore prepared for their salvation.

With what shall I save Israel? At first he thought that the deliverance would come through natural means, since the command had come by way of an angel — and this indicates warfare conducted through natural agency, as it says, “Behold, I send an angel before you,” and as explained there.

Therefore he asked: What will be the means for this?

If it is through a large army — behold, my thousand (clan) is the poorest in Manasseh.

And if it is that Israel will listen to my voice — I am the youngest in my father’s house?!

And Hashem said to him: For I will be with you.

Therefore the deliverance will be miraculous — not by the strength of an army, but you shall strike Midian as though he were a single man.

The Questions (17) The sign was needed in order to confirm that He would fulfill His promise to save them — not to prove that He was speaking with him, for that requires no sign. And how could bringing a gift serve as a sign?

And he said to him: “If now I have found favor in Your eyes, then perform for me a sign that You are speaking with me.”

This may be understood in two ways:

First, he was uncertain whether the speech came from God Himself without intermediary — which would indicate a miraculous salvation requiring no multitude or army, for there is no restraint to Hashem to save by many or by few — or whether it came through an angel, in which case the salvation too would come through intermediary means, suggesting deliverance through natural instruments: a large force and war.

Thus he said: “If now I have found favor in Your eyes.” For that Hashem Himself should go in their midst without intermediary indicates the finding of favor, as it says, “If I have found favor in Your eyes, let Hashem go in our midst,” and “By what then shall it be known that I have found favor in Your eyes? Is it not by Your going with us?”

Therefore he requested a sign — that he might know that You are speaking with me without intermediary. For there is an angel who is merely a messenger sent by God, and there is one within whom the Divine manifestation itself is clothed.

And this sign would be through the offering. For if he is merely a messenger performing Hashem’s mission and his Master is not with him, he would not accept a burnt offering or meal offering, since “he who sacrifices to gods shall be utterly destroyed — except to Hashem alone.” As the angel of Hashem said to Manoah: “If you offer a burnt offering, you must offer it to Hashem.” In that case, he would either refuse it, or eat it, as did the angels with Abraham. But he would not permit a sacrifice to be offered to him. If he accepts a sacrifice from his hand, this would be the sign and proof that Hashem dwells within him.

The second matter is this: Even if Gideon knew that God Himself was speaking with him, he requested a sign from another perspective. There is a difference between speech that comes from God to a prophet in the capacity of mission, and speech that comes from God to individuals. Good promises delivered through a prophet in the form of mission are never retracted, even if the people later worsen their deeds, as it says: “The prophet who speaks in the name of Hashem — if the word does not come to pass — that is the word Hashem did not speak.” But good promises given to individuals not in the capacity of mission may indeed change for the worse if the recipient later corrupts his conduct.

And as the Rambam said: However, even a word of Hashem spoken to individuals — if it is accompanied by some sign or wonder — will not change under any circumstance.

This was the matter of the sign given at the Covenant Between the Pieces and similar events — that once the divine word was sealed with a sign, the matter would no longer be altered.

And as the Ramban explains in many places, this is what he meant when he said: “And perform for me a sign that You are speaking with me.”

That is, since You are speaking with me alone, and I am not a messenger to the people, it is therefore possible that the matter might change because of sin — as Jacob feared, “perhaps sin will cause [the promise not to be fulfilled]” (Berakhot 4a).

Therefore I request a sign, so that the matter will necessarily come to pass in every circumstance.

And the sign was that He accepted the offering from him in a miraculous manner, by fire.

Thus he said: “Do not depart from here…”

And Gideon came and prepared a kid of the goats, etc. According to the first explanation that we gave — that Gideon was uncertain whether the offering would be accepted as a burnt-offering to Hashem, or whether it would be eaten, as the angels did with Abraham — therefore he prepared a young goat, which was suitable either for offering up or for eating.

He also prepared broth in a pot and meat in a basket, which were likewise fit either for being offered up or for being eaten.

And he brought it out to him beneath the terebinth tree, to see what he would do with it.

(20–21) Why at first is he called “the angel of God,” and afterward “the angel of Hashem”?

And the angel of God said to him… and the angel of Hashem stretched out the tip of the staff.

We have already explained that an angel cannot receive a sacrifice, for “he who sacrifices to any god shall be destroyed,” unless Hashem Himself dwells within him and the offering is to Hashem alone. Therefore, in the speaking and commanding it was through an intermediary angel, and thus he is called “the angel of God.” But at the moment he stretched out the tip of the staff to receive the offering, it was necessarily that Hashem Himself was dwelling within him and accepting the sacrifice. Therefore in this act he is not called “the angel of God,” for one who sacrifices to a being called god would be liable, but rather “the angel of Hashem.”

And Gideon saw that he was the angel of Hashem. Then he knew that he was not merely an “angel of God,” which would indicate a messenger-angel without Hashem dwelling within him — for the term “God” can also be used of an angel — but rather that he was the “angel of Hashem,” which signifies that Hashem was dwelling within him.

And Gideon said, “Alas, Hashem God! for therefore I have seen…”

That is to say: “For no man can see Hashem and live.” It is impossible for a human being to behold Hashem while still enclosed within the body; such vision can occur only at the moment of death.

And as it is said (Sifra, Vayikra, ch. 2): “In their lifetime they do not see, but at their death they see the Shechinah,” as it is written, “For to Me every knee shall bow.” Therefore he thought that he would die.

And according to the commentators who explain that he was uncertain whether it was a prophet or an angel — the thought arose in his mind that it is impossible for a human being to see an angel, whose essence is purely spiritual and separate from matter. How then could a man, clothed in physical substance, behold such a being? Only at the moment of death — when the soul, which is spiritual, becomes prepared to separate from its bodily shell — does it resemble the angel, who appears clothed in form yet is ready at once to divest himself of it. And then, the like can behold the like.

And this is what he meant when he said, “Alas! for therefore I have seen” — that is, because of this likeness between myself and the angel, for my soul is now prepared to depart from the prison of the body; therefore I have seen God face to face. For the “faces” resemble one another in their condition in this respect, and thus he thought that he was destined to die.

(And especially it may be said that Gideon — and likewise Manoah — were afraid because they saw him at the very moment he vanished from their sight. For at that instant, when he divests himself of his bodily form, it is impossible for a living person to behold him. Concerning this Elijah said, “If you see me when I am taken from you.” And this is what is meant by “And Gideon saw that he was the angel of Hashem” — for he saw him in his very essence as an angel, since until then he had appeared to him in the form of a man.) Therefore he was afraid.

And Hashem said to him, “Peace be to you.” Peace is the opposite of death, whose cause is the separation and conflict of the elements. When there is peace among the foundations of the body and between body and soul, there is no destruction — as it is said, “Behold, I give him My covenant of peace.” This peace was also the cause that he was able to see the angel, for the material substance did not hinder the soul from perception. Therefore, “Do not fear; you shall not die” — neither the death of the body nor the death of the soul — for your sins have been forgiven, as it is said, “Peace, peace to him who is far and to him who is near, says Hashem, and I will heal him.”

And he built there an altar. After he saw that a miracle had been performed in that place, he built an altar. And he called it “Hashem is Peace.” According to the plain meaning, it means that he called Hashem “Peace” (and so is the opinion of the master of the cantillation marks, placing the disjunctive accent on the Name). That is to say, since the people of his town were idol worshipers and he feared they might interfere with his actions — as indeed they later destroyed the second altar that was built afterward — this altar he called “Hashem is Peace,” for Hashem granted it peace, that the townsmen did not destroy it. And it remains to this day in Ophrah as a memorial of the miracle.

And the commentator explains that Gideon called the altar “Hashem is Peace,” meaning: May Hashem establish peace for us. That is, he recognized that Hashem is the peace of all the worlds — the thread that strings together all parts of existence, binding them and sustaining them. As explained in Isaiah (45:7) on the verse “Who makes peace,” and for this reason He is called “King to whom peace belongs.”

And our Sages said concerning this (Shabbat 12b): “Here the Name itself is called ‘Peace.’” And there is, in my view, an intellectual matter in this which I have explained elsewhere.

(25–26) He did not explain what he was to do with the first bull, for he commanded him only to offer the second bull. And the phrase “and build on the top of this stronghold in proper arrangement” has no clear meaning — for does one build upon the arrangement? One prepares the arrangement upon an altar already built, not the reverse.

And it came to pass that night. By day he had built the altar, but it is not stated that he offered a sacrifice upon it, for he feared to offer one by day because of the townsmen. Therefore he intended to offer it at night, as it is said (v. 27), “And it was when he feared…” and so he did it by night.

When he turned in his thoughts to consider what he should offer — whether a ram, a lamb, or a goat — Hashem said to him: “Take the bull of your father.” That is, you shall offer that one. Therefore it did not explicitly state that he was to sacrifice it, for this was an answer to his doubt about what he should bring — Hashem replied: “The bull that belongs to your father you shall offer.”

Then He added and commanded him something new: that he should take the second bull, seven years old. This second bull belonged not to his father but to the townsmen, and it had been fattened for seven years. When Midian began to rule over Israel, they had vowed to offer this bull to idolatry when they would be delivered from Midian, and they had fattened it throughout the seven years of Midian’s rule.

He then explained what he was to do with the second bull: after he would offer the first bull upon the altar, he was to demolish the altar of Baal and cut down the Asherah that was upon it.

And you shall build an altar. From the stones of the altar of Baal that was demolished he was to build an altar to Hashem.

“On the top of this stronghold, in proper arrangement” — he commanded him to build the second altar upon the first altar that he had built upon the rock, so that one altar would be constructed upon another. This is the meaning of “on the top of this stronghold,” that is, that the first altar was firm and strong enough to build upon it.

And that the second altar should be upon the arrangement — that is, upon the place where he had offered the first bull.

“And you shall take the second bull and offer it as a burnt offering with the wood of the Asherah” — so that the stones of the altar of idolatry would become for Hashem, and the wood of the Asherah would serve as fuel, and the bull would be for a burnt offering.

All this was to demonstrate that Hashem would redeem them from Midian, and also that he was prepared to risk his life to sanctify the Name and to show that there is no substance in idolatry.

And our Sages said: Seven things were permitted on that night.

And Gideon took ten men. For he needed first to offer the first bull, and afterward to build an altar upon the arrangement; and had he done it alone, it would have taken until daylight. Therefore he took men to assist him. And it explains that he was afraid to do it by day.

And behold, the altar was torn down. There is a difference between demolition and tearing down: one who demolishes dismantles the structure, but one who tears down shatters each stone into fragments. In truth, he did not tear it down but only demolished it, as it is said, “and you shall demolish the altar of Baal,” for he took the stones intact and built with them for Hashem. But they, not knowing that he had rebuilt an altar from those stones, assumed that he had smashed and shattered it.

And the bull was offered. The word “et” here means “with,” that is, the Asherah together with the bull was offered upon the altar that had been built.

(And without doubt the townsmen destroyed the altar that had been built above, but the lower altar they were unable to demolish; therefore it was called a stronghold. And it was by the providence of Hashem that it was called “Peace,” as explained above.)

(31) Why the repetition: “Will you contend for Baal?” and “Will you save him?” And how could he say, “Whoever contends for him shall be put to death by morning” — who would put him to death? Were not all the people zealous for Baal and ready to contend on his behalf?

And Joash said. He said to them: Either way, your claim collapses.

If you think that Baal has the power to avenge his own honor, but simply chooses not to contend — then why should you contend for Baal, if he does not plead his own cause?

And if you think that he wishes to contend but lacks the power — then why should you save him, if he cannot save himself?

Therefore, whoever contends for him shall be put to death by morning.

Why did he wait all night and remain silent? If he truly had power, he should have killed Gideon by morning — yet Gideon lives. This proves that he has no power.

And if you reply that he does not wish to contend, that too is false — for if he were truly a god, he would surely plead his own cause because his altar was torn down; he would not remain silent over such a matter.

Rather, he is no god, he has no power, and there is nothing in him.

And he called him. So that they would understand from this that Baal is vanity, he called him by this name — meaning “let Baal contend,” thereby openly denying Baal and serving Hashem.

In this way the higher purpose was fulfilled: through this act they were distanced from idolatry. And this was a preparation for the deliverance that had been promised, for it is impossible for them to be saved while they still believe in Baal.

And the spirit of Hashem. This was a spirit of might, as the Guide explains — the first level of prophecy, when the spirit of God rests upon a man to deliver an entire nation.

And he sounded the shofar. As a signal for them to assemble for war; and Abiezer — his clan and his town — were summoned.

(36–40) Why did he ask for a sign after he had already been given a sign with fire? And why did he now request two signs? And according to proper language usage, he should have said, “If there shall be dryness upon all the earth and dew upon the fleece”; and in the first instance it says, “And it was so.”

And Gideon said. He did not request the sign in order to know whether God was able to save — for such a test is forbidden, as it indicates a lack of faith, as Rabbeinu Saadia explained. Rather, he saw that that generation was unworthy of deliverance. Although the people of his town had abandoned Baal, the other tribes were still bowing to him, like those who knelt upon their knees. Therefore he sought a sign whether his small merit would suffice for this salvation.

He asked for two signs, because a wonder is not complete unless it is tested from two sides. At first he reasoned that dew would naturally remain longer upon the ground, since by its nature and coolness it retains moisture more steadily. Afterwards he reasoned the opposite — that the fleece, by its softness and absorbent quality, might draw the dew more strongly to itself, as the author of the Akedah explains.

Therefore in the first sign it says, “And he wrung the fleece,” for the main wonder there was that the dew remained upon it afterward; since the initial attraction of dew to fleece could be natural. In the second sign it says, “And there was dryness upon the fleece,” for the primary wonder was that it was dry from the outset and did not draw the dew at all despite its absorbent nature.

And these two signs were also necessary according to the allegorical meaning. For at first he doubted whether his small merit would suffice that Israel be saved even though they were idol worshipers; therefore he said, “If You will save Israel by my hand,” meaning by my merit. And his merit began at the threshing floor, where the angel had appeared to him.

And he said. He placed a fleece of wool on the threshing floor and tested it with dew — for dew is a metaphor for the divine influx descending from above, as it is said, “I will be as the dew to Israel,” and “My head is filled with dew.”

“If there shall be dew upon the fleece alone, while upon all the earth there is dryness” — that is, even if all the land, meaning all Israel, is unworthy of the heavenly dew and remains dry — nevertheless, if by my merit I draw down the dew, then I shall know that You will save Israel by my hand and through my merit.

And it was so; and he rose early… and wrung the fleece. Our Sages explained that it does not state that there was dryness upon all the earth, because there is a covenant with the dew that it is never withheld. Thus, the wonder consisted only in the abundance of dew upon the fleece.

This sign was still close to nature — it was an increase and excess of dew. Yet Hashem had promised him two things: (1) that He would save the people by his hand, and (2) that He would save them by his hand alone, without a great army, in a miraculous manner. Concerning this second point he sought another sign — one fully miraculous — to assure him that his small merit would suffice for a miracle.

Therefore he said, “Let me test, I pray, once more.” As I have explained elsewhere, there is a difference between a test (nisayon) and an examination (bechinah): a test seeks to determine whether one can rise to a higher level than his current state. So too here — he wished to see whether he would ascend from a sign near nature to a sign wholly miraculous, namely, that the fleece alone would be dry. That is entirely against nature.

According to the principles of language, one ordinarily places first what is primary in the statement. Thus he should have said, “If upon all the earth there is dryness and upon the fleece there is dew.” But according to what we have explained, both signs centered on the fleece. For even in the first instance he knew that dew could not be entirely withheld; rather, he tested whether there would be such abundance upon the fleece that, relative to it, the earth would appear dry. Therefore the wording is as stated.

And God did so that night. For in the second sign there was no room at all for nature; it was purely the finger of God.

And the two signs were necessary also according to the allegory. At first he defeated the camp of Midian by himself, and to this the first sign corresponded. Afterwards, “all the men of Israel cried out and pursued,” and they achieved the final victory without him, as it is said (8:2), “What was I able to do compared to you?”

This was symbolized by the second sign: although there was dryness upon the fleece — that is, Gideon’s strength alone did not suffice to complete the victory — yet there was dew upon the ground, meaning that the divine blessing rested upon the rest of Israel, and through them the deliverance was completed.