What is better for you? He said that they should speak to the people that this is for the public good: for if the sons of Jerubbaal were to rule, all of them would necessarily rule, since they are equal — all being sons of Jerubbaal — and their claim to authority would be equal; and this would not be good for the community. Secondly, it would also be for their own benefit, since he is of their family.

And he inclined their hearts. Not because it was for the public good, nor because they remembered what they had pledged to Jerubbaal — “Rule over us, you and your son as well” — but rather because they said, “He is our brother.”

And they gave to him. In this way the leaders of Shechem became partners in the act of murder, for they assisted him with money.

May God hear you. He is the Judge, and He will judge between us.

Questions(8–15) What did he intend with this parable? Why did he choose the vine, the olive, and the fig from among all the fruit trees? Why, regarding the fig and the vine, did he say “Come, reign,” but regarding the olive he said “Reign” without the word “come”? Why in all the cases did it say “the trees said,” yet with the bramble it says “all the trees said”?

The trees went forth. The trees went repeatedly to anoint a king over themselves. The parable refers to human beings (for “man is the tree of the field”), who went to establish for themselves a ruler and governor. It is the way of those seeking a king to seek out the one most worthy and most distinguished for advancing the perfection of the community. Such a choice is not made by the masses, but by their leaders and sages, who have the authority to choose. Therefore it does not say at the outset “all the trees,” but simply “the trees went” — meaning the select trees that bear fruit, who represent the distinguished among the people.

Now purposes are divided into three categories: the good, the pleasant, and the useful.

The pursuit of what is pleasant is an activity of the animal faculty of sense, while the pursuit of what is useful stems from the intellect. At first, the choosers are the elders and the sages, and they seek the absolute good. Thus the parable relates that they said to the olive, “Reign over us,” for the olive represents the good, since it produces oil for illumination — a metaphor for the light of wisdom and Torah — and light is called good. They agreed that such a godly person is worthy of kingship; therefore they did not say, “Come, reign,” for he need not go or move toward it, since kingship properly belongs to him by virtue of his own essence.

And the olive said to them. But such a fortunate and elevated man does not desire authority, for it would interrupt his spiritual perfection, making him a servant to the people, overseeing their affairs. As it is said, “Do I grant you authority?” Therefore he replied, “Shall I cease my richness?” — meaning the attainment of wisdom and the abundance of prophecy, through which God and men are honored, for the manifestation of the divine spirit is called “honor” in Scripture — and go to sway over the trees, to occupy myself with their needs?!

And the trees said to the fig tree. After the group of sages and men of virtue did not find one who was good in their eyes, they ceased seeking; then another group arose — the wealthy — who seek what is pleasant for bodily life, and they wished to appoint someone useful according to the end they desired. This is symbolized by the fig, whose fruit is sweet and pleasing to the taste. They said, “Come, you,” meaning that although they knew kingship properly belongs to a man of spirit, nevertheless, “come” and exert yourself until you reign. This represents their seeking a wealthy and mighty man who could sustain them with luxuries and pleasant living.

And the fig tree said to them. But even such a person, who possesses some imagined personal enjoyment, would not wish to abandon it for the sake of the people, as it is said, “In that day he shall swear, saying, I will not be a healer; in my house there is neither bread nor clothing.” Thus it said, “Shall I cease my sweetness?” — and it did not say that it benefits God or man, for in truth the category of the pleasant has no real benefit at all.

And the trees said to the vine. Then a third group arose, intermediate between the two, seeking to choose a person who stands between the good and the pleasant — namely, the useful — symbolized by the vine, for wine gladdens the heart of man, and its rich fragrance brings alertness and vitality.

And they said, “At the head of all remedies is wine,” meaning that they would choose a man wise in governance and of upright character, who would lead them in paths of justice and adjudicate their cases for the well-being of civic life.

And the vine said to them. But even the vine — representing the statesman endowed with civic wisdom — would not wish to abandon his perfection, for within him is something that gladdens both God and men: the goodness of character that yields righteousness, kindness, and compassion, in which God rejoices, and the excellence of governance in which people rejoice. How, then, could he go and sway over the trees?!

And all the trees said to the bramble. Then the leaders of the people — the sages, the wealthy, and the officials — ceased seeking a king; the fruit-bearing trees no longer sought one, for they had found none suitable. At that point all the trees arose — meaning the barren trees, which are the majority — and they sought a king. Since they themselves had no purpose or fruit, they chose the bramble, the worst of them all and devoid of any benefit. Its only advantage over the other barren trees was that none could approach it, for it was full of spears, arrows, and painful thorns, as it is said, “But the sons of Belial are all like thorns thrust away.” The parable teaches that after the distinguished members of the people ceased seeking a king, the entire multitude gathered to appoint over themselves a man lacking all perfection, the worst among them, whose only distinction was that he was filled with murder, spear, and lance.

And the bramble said. He accepts the kingship and seeks after it, for by means of it he loses no perfection; rather, his heart swells if their heart is sincere toward him. Therefore he conditions with them: “If in truth and sincerity you anoint me… come, take refuge in my shade.” Yet it is known that the bramble has no shade at all, and is the lowest of them all. That is to say: abandon your exalted stature — you lofty and elevated cedars of Lebanon — and humble yourselves to sit beneath me in a low and degraded place; my painful thorns will be your shade and refuge. And if not — if you rebel against me — then do not imagine that from my lowly station I cannot harm you. On the contrary: since the bramble is readily kindled by fire, that fire will consume the cedars of Lebanon.

Questions (16–19): Why does it repeat, “If you have acted well…” and “If you have acted according to the recompense of his hands,” and then repeat the matter again in verse 19?

And now. He begins to explain the parable: when Gideon died, among his sons were those who were wise and sought the good, like shoots of olive trees; and there were the wealthy who sought what is pleasant, like the fig tree that ripens its early fruit; and those wise in governance who sought what is useful, like a desirable vineyard. These refused kingship and did not pursue it. But you, the lesser masses of the people, went to the bramble, in whom there is neither good, nor pleasantness, nor usefulness — only that he is like a thorn and thistle to destroy his brothers. He then makes a condition with them:

Who fought for you. Even if he had not succeeded in the war, you would still have owed him gratitude for having risked his life on your behalf. And regarding what was said, “If you have acted according to the recompense of his hands,” he explains: “and he delivered you from the hand of Midian” — and from this you were obligated to repay him, measure for measure, good in return for good. And where is that recompense? Behold…

But you rose up against my father’s house and killed his sons. This was neither goodness nor recompense. And you made the son of his maidservant king — not out of gratitude or repayment, but only because he is your brother.

And if. After explaining the opposite of “If you have acted well” and “If you have acted according to the recompense of his hands,” he now explains the opposite of “If you have acted in truth and integrity.” He adds that if this had truly been done in truth and integrity, then on this very day — after his sons have been killed — you would have no remaining claim or merit.

But if not. As is indeed the case — that it was not fitting for the murderer of his father’s house to inherit his honor — then your end will be like the end of the trees: from the bramble shall go forth fire, and so forth.

And he ruled. It does not say “and he judged,” for he did not judge but ruled by force. (The word vayasar is in the simple (qal) form of a weak verb, like vayasar eleha.)

Questions (25): Why did they set ambushers to rob travelers on the road?

And they set. At first they placed ambushers to kill him on the road by which he would pass; but the ambushers did not focus on their objective — to lie in wait for Abimelech himself — and instead they robbed passersby. Through this the conspiracy became known and was reported to Abimelech, and he refrained from passing there and remained in Arumah. (And this was from Hashem, so that before the bramble would be burned, it would first consume the cedars of Lebanon.)

And Gaal son of Ebed came. Hashem brought about a second turn of events, that Gaal came to Shechem, and the people of Shechem trusted in his strength, that he would fight against Abimelech. Because of this they went out to gather their vineyards, whereas previously they had feared to go out. It was their custom to hold celebrations and feasts at the time of the grape harvest, and there they openly cursed Abimelech.

And Gaal son of Ebed said. He stood at the head of those speaking and said: “Who is Abimelech, and who is Shechem, that we should serve him?” That is to say, what connection does Abimelech have with Shechem that they should be obligated to serve him? Is he not the son of Jerubbaal on his father’s side — and primary lineage follows the father — and his father was not from Shechem? He added, “and Zebul his officer” — if you serve Abimelech, must you also serve his officer? The meaning is: “that we should serve him and Zebul his officer.” He continued: “Serve the men of Hamor, the father of Shechem.” He meant: you foolish ones, like donkeys, you should serve the men of Hamor, the father of Shechem. Thus he called Abimelech by the name Hamor, who was the ancient father of Shechem, and he is now the ruler in his place. It also contains a mockery, for the donkey is the most foolish of animals. That is to say: if you wish, serve the men of Hamor — namely Zebul and the men of Abimelech. But why should we serve him — I and my brothers? We were not born in Shechem, nor are we subject to Hamor, prince of Shechem.

It may also be explained that he referred to Abimelech disparagingly as “Shechem,” meaning that he seeks authority on the grounds that he is the son of the ruler of the land — just as Shechem was the son of Hamor the Hivite, prince of the land in earlier times. Thus he said: “Who is Abimelech, and who is Shechem, the prince of the land, that we should serve him?”

“Is he not the son of Jerubbaal — and Zebul his officer?” That is, he is not certainly the son of Jerubbaal, since he is the son of his concubine, and it is the way of a concubine to be unfaithful; his mother also consorted with Zebul his officer, so that he may be the son of Jerubbaal or the son of Zebul — it is uncertain which of them is his true father, and he is attributed to both.

He further said: if you wish to serve him because his father was ruler of the land, then serve the men of Hamor, the father of Shechem, who preceded him in rulership — and why should we serve him? According to this reasoning, the descendants of Hamor have the prior claim to authority.

Who would grant. If I were ruler here, I would remove him from kingship. And he said concerning Abimelech: command that whoever hears should inform Abimelech to increase his forces and come out to battle, for the people have conspired against him.

In Tormah. That is, the city of Arumah, where Abimelech was.

Behold, Gaal… and his brothers are coming to Shechem. That is to say, they intend to settle there.

And behold, they are besieging the city against you. He informed him that they had agreed among themselves to go out the next morning to lay siege to the city of Arumah. This is what he meant by saying, “Increase your forces and come out” — that is, come out from the city where you are, for there they intend to place you under siege.

Questions (32–40): Zebul’s advice to lie in wait in the field at night seems to lack reason — why the ambush? By day he would come and they would go out to him. And regarding what it says, “and you shall spread out against the city,” Abimelech did not do so on this occasion. From where did he know that Gaal and the people would come out to him — perhaps they would remain shut inside the city?

And now he counseled wisely. That he should arise at night and lie in ambush against them in the field.

And in the morning. Rise early and spread out against the city of Shechem, for Gaal and the men of the force will go out to you at Arumah and will not be in the city, and you will easily capture it. Thus, “you shall do to him as your hand finds” — namely, that he divided the people into four companies, some to stand at the gate of the city so as not to allow them to return, and some to fight in the field. However, his plan was thwarted, as will be explained.

And Abimelech arose. He followed his counsel, and they lay in ambush… in four companies, for he thought that two companies would stand at the entrance of the city gate, and two companies would strike all who were in the field.

And Gaal went out. And so it was: Gaal went out with the men of Shechem at dawn to go toward Arumah, but he did not depart immediately; rather, he stood with his men at the entrance of the city gate to arrange his ranks. In the meantime, Abimelech rose from the ambush, thinking that Gaal had already set out on his way and was in the field.

And Gaal saw and said, “Behold, people are coming down.” Because of this he did not move far from the gate, and Zebul sought to mislead him by saying that it was merely the shadow of the mountains.

But Gaal insisted that he saw it was indeed a people, and that they were divided into companies, and he pointed out their location; and his intention was to return to the city.

And he drove out. In the meantime the authority of the governor of the city prevailed, for he too had supporters; and moreover, after the men of Shechem had fallen slain, they agreed to drive Gaal out of the city.

And the people went out into the field. For their work, since it was then the time of the grape harvest, and they had already despaired of the war.

Questions (43–44): Why does it repeat “and he struck them… and he struck them”?

And he divided them. Now he succeeded according to Zebul’s counsel in the first stage, for he divided his people into three companies; and when he saw that the people were going out from the city and had separated themselves from it, he began to strike them, and while he was striking them—

And they heard. After the counsel of Hashem was fulfilled in Shechem, He brought it about that the fire of the bramble would also consume Beth-millo, the inhabitants of Shechem. For near Shechem there was a strong tower that could not have been captured; yet Hashem caused that they did not go there to seek refuge. Instead, they gathered in the chamber of the house of El-berith, which was made of wood, to take counsel there and to make a covenant concerning their rebellion.

And God sent an evil spirit. This was a providential punishment, so that the violence done to the seventy…

And it was told to Abimelech. That they had come out from the tower; and then he cut down trees and set fire to the stronghold, which was made of wood. It was from Hashem that they left the stone tower to take refuge beneath wooden beams, and thus was fulfilled what was said: “Fire shall go forth from Abimelech and consume the leaders of Shechem and Beth-millo.”

Now it relates how there was likewise fulfilled what was said, “and fire shall go forth from the leaders of Shechem and consume Abimelech,” in that a woman killed him. A piece of a millstone is a fragment of stone from the upper millstone, and it was measure for measure — just as he had killed his brothers upon one stone.

And he returned. This concludes the account of how Jotham’s curse was fulfilled in all its details.

And Zebul said to him. Then Zebul sought to draw him out of the city by stirring within him the desire for battle; he said to him:

They spread out. Abimelech and the people who were with him — some of them stood at the entrance of the city gate to prevent the stricken from returning to the city, and the two companies struck all who were in the field, who were scattered throughout many fields; afterward Abimelech destroyed the city.