And Devorah and Barak son of Avinoam sang: Because Devorah is the central actor [she is mentioned first]. It is like (Numbers 12:1), "Miriam and Aharon spoke about Moshe."

When there was feroa peraot: When there was the takings of vengeance. As the Targum of (Numbers 31:2), "Nekom nikmat (Take vengeance)," is "Itpera puranuta."

When the people willingly offered themselves: When Israel volunteers and shows courage to go out to war - meaning against the bad and for the good - God blesses them. And Yonatan translated the verse like this (in the Targum), "When the House of Israel trembles [to follow] the Torah, etc."

Hear O kings: The kings of the land. And some explain that it is stated about Israel, like the matter that they said, "All of Israel are children of the straight (elevated) ones."

O Lord, when You came forth from Seir: Most of the commentators explained this matter to be about the giving of the Torah, since the mountains trembled and dripped with water. And likewise did they explain, "this Sinai" (verse 5) - that it trembled, as it is stated (Exodus 19:18), "and the entire mountain trembled greatly." Likewise did the other mountains tremble - like Mount Seir and Mount Paran - even though it is only written, "and the entire mountain trembled." And this is also the opinion of the translator (Targum Yonatan). But the sage, Rabbi Avraham Ibn Ezra, explained that it is a hint to the wars that the Holy One, blessed be He, fought for Israel. And likewise (Deuteronomy 33:2), "He radiated forth to them from Seir"; as well as (Habakuk 3:3), "God is coming from Teman, the Holy One from Mount Paran"; and also (Psalms 68:8), "O God, when You went at the head of Your army, when You marched through the desert, Selah."

The earth quaked: And likewise (II Samuel 22:8), "Then the earth rocked and quaked" - it is all a hint to the wars. And the explanation of, "when You came forth from Seir; when you marched out from the field of Edom," is because it was there that Israel started to fight with the nations - when they passed Mount Seir and fought with Sichon and Og. And God, may He be blessed, came forth before them and defeated [their enemies]. And it is with His power that they prevailed in all of those wars. And likewise, "the heavens dripped, also the clouds dripped water."

The mountains flowed from before the Lord: It is all a metaphor for the war, along the lines of (Judges 5:20), "They fought from heaven." And the explanation of, "this Sinai," is [that] just like this Sinai trembled from before the God of Israel, so too did the whole word tremble from before Him - as it is stated (Exodus 15:16), "Horror and dread fall upon them"; (Exodus 15:15) "all the inhabitants of Canaan melted away."

In the days of Shamgar, the son of Anat: He was from the Judges of Israel, as it mentioned above (Judges 3:31). And even though he saved Israel, it was not as great a salvation as this. For in his days, "travelers on the ways ceased." And the reason to mention Yael is to say [that] even though a little of this salvation came through her, and it appears as if she was an important woman and loving of God since He brought this salvation through her - nevertheless, she was not the beginning of the salvation, "until I," myself, "Devorah arose" [first]. As I arose and was like a mother to Israel.

Inhabitation of the villages (perazon) ceased: Perazon is a noun relating to unwalled towns. And both [mentions of] shekamti have a patach gadol [under] the shin in place of a patach katan.

They chose When Israel chooses new gods, then war comes to their gates and they are not able to show a shield or a spear to fight with their enemies. And even though the Israelites were very numerous - forty thousand and more, and that is the total of the count - nevertheless, they would flee from before their enemies and seal themselves up in their cities, and their enemies would pursue them until the gates. But some explain, "no shield was seen," as positive. Meaning, when Israel would do the will of the Creator, may He be exalted, and did not follow other gods - and that was in the days of Yehoshua - they did not need a shield nor a spear for the forty thousand Children of Gad and Children of Reuven. And even though they were the army's vanguard, they did not need to show a shield nor a spear, since the Lord fought for them. So they went [to war] with their brothers, and returned in peace. There was no adversary and no bad incident, since they were doing the will of the Creator. And Yonatan translated (in the Targum), "When they became evil, etc." And the word, lachem, is unusual in its vocalization, as it is vocalized with a segol for the [letter], chet. And it is a noun, like war. And it is in the form of [the words,] chametz, akev, chatzer; except that this is with a segol, which is not customary.

My heart is with Israel’s lawmakers: The great ones among Israel, and its Judges and leaders, who voluntarily offered themselves; my heart and will is for them. And she said to them, "Bless the Lord, who subdued your enemies before you." And the great ones are called, lawmakers, because they establish laws among the people. And "Israel's lawmakers," can [also] be explained [as] its scribes and its sages. So she is saying to them, that they should bless the Lord for this salvation; and the explanation of, "who voluntarily offer themselves among the people," is about teaching them Torah and the commandments.

Tzechorot: White, as in (Ezekiel 27:18), "tzachar wool." Meaning to say, the merchants who rode on noteworthy good donkeys, who were unable to go because of the enemy - now, speak and sing to God, may He be blessed! And so too, "those who dwell on Midin." And that is the name of a place that is mentioned in the book of Joshua (15:61), "Midin and Sekhakhah"; or it is the name of a road known to them. They were afraid to go on those routes, because of the enemy. But now that you can go securely, speak and sing to God, may He be blessed. And in the Mesorah, it said there are three [usages of this word]: "Midin and Sekhakhah"; "those who dwell upon Midin"; "to sway midin (from the law) of the poor" (Isaiah 10:2) - one usage is a town, one usage is a road and one usage is law. And Yonatan translated the verses (in the Targum) like this, that they would lose their businesses.

Than/from the sound of the archers: They were not able to draw water, as a result of the sound of the archers. But now they will recount the righteous acts of the Lord. And the explanation of, "the righteous acts of the inhabitation of its villages," is that they became able to dwell in the [unwalled] villages securely. And the explantion of, "From the sound," is that riders and archers would make noise and blow trumpets to scare the people - as it stated (Jeremiah 4:29), "From the sound of the horsemen and the arch bearers, the entire city flees." And the explanation of, yetanu, is an expression of review and recital - the translation (Targum) of, "you shall recite them to your children" (Deuteronomy 6:7), is, "outetaninun livnayich."

Awake, awake: [This appears] twice. The first [set] is accented at the end [of the words]; and the last is accented at the beginning.

Then the remnant yerad: That is yeradah, in its complete form. And the explantion is that the Holy One, blessed be He, had Israel, who is the remnant, subdue (radah) and control the mighty ones of the people of Yavin, the king of Canaan. And the [letter,] lamed (which otherwise means, to or for), [in] le'adirim is in place of bet (making it, among). And Yonatan translated (it in the Targum) to be like (Job 2:13), "And they sat with him le'aretz"; and (Genesis 4:23), "I killed a man le'pitzi"; and others beside them.

Mini Ephraim: It is like Min (From), and the [letter,] yod is extra. Likewise is, "mini Machir."

Whose roots are in Amalek: Their roots fought against Amalek - and that is Yehoshua bin Nun, the root of Ephraim and its chieftain. And after Yehoshua, Binyamin fought with Amalek - and that is Shaul, who was from the tribe of Binaymin. And the [letter,] kaf (indicating, you) in, "after you," refers to Ephraim. And the [letter,] kaf in, "among your peoples," refers to Binyamin. And she said this by way of prophecy and mentioned those arousing themselves and strengthening themselves for the wars of the Lord. And now [she also mentioned] that the great ones and the sages of Machir came down to war. And even though they were on the other side of the Jordan, they aroused themselves and strengthened themselves to come to this war. And likewise did Zevulun go down, even their scribes and their sages. And it is not necessary to mention the rest of the nation.

Wielders of the scribe's staff: The explanation is the sages and the scribes.

Staff: The stylus. And likewise did Yonatan translate [it] (in the Targum), "With the scribe's quill." And so too did Yissachar’s leaders go down with Devorah.

And sarai: It is like sarim (leaders); as (Jeremiah 22:14), "and he cuts him out chalonai," is like chalonim; and like (Isaiah 20:4), "and the chasufai of buttocks"; and those that are similar to them. And so too did the whole tribe of Yissachar go out, and so too did Barak go out with Devorah.

Dispatched to the valley, at his heels/with his feet: As he did not request an animal to ride upon, due to his great desire for the war. But about the separation of Reuven - who separated and split [to] the other side of the Jordan and did not come to the war - great are the decisions of the heart and the searchings of the heart about him.

And I shall say to him...

Why did you stay among the sheepfolds - and these are the arrangements and fences of the sheep - to listen to the whistling of the flocks and cattle, meaning, settled and secure? And you were not concerned with Israel's war that was in the Land of Canaan and you did not come to help them in that war.

And likewise,

Gilead who dwelt beyond the Jordan and did not come to the war. And one should wonder: And did not Makhir say that he was coming to the war? And Makhir was the father of of Gilead. So the Gilead (region) went to the House of Makhir, as it stated (Numbers 32:40), "And he gave the Gilead to Makhir, the son of Menashe." But it can be explained that that which it said, Gilead dwelt beyond the Jordan, was about the House of Yair, the son of Menashe, as his portion was also in the land of Gilead, as it stated (Numbers 32:41), "And Yair, the son of Menashe, went and conquered their villages." And it can further be explained that what it stated, that Gilead dwelt beyond the Jordan, is by way of a question. And it is saying it to Reuven - why did you sit in your house and not come to the war: Gilead did like you and settled on the other side of the Jordan. Did he not tremble and come to help in Israel's war? So why did you not do so? And even though you are from the other side of the Jordan, is he not also from the other side of the Jordan? But it can also be explained with the same idea as this understanding, not by way of a question. That is to say, does not Gilead also dwell on the other side of the Jordan like you and his portion and inheritance is there? Nevertheless, he crossed over and came to the help of Israel. But you, why did you not do this?

And Dan, why did he linger by the ships: It is not speaking about ships of the sea, since his portion was not on the sea. For Zevulun's portion was there, as it states (Genesis 49:13), "Zevulun will dwell upon the shore of the seas." And even though it is written about his portion (Yehoshua 19:26), "across from Yafo" - nevertheless, Yafo was not in his portion. Rather it is river boats, meaning to say that he crossed the Jordan and fled out of fear of the enemy and took his possessions across the Jordan. And so did Yonatan translate (in the Targum), "they swiftly crossed the Jordan, etc."

Asher remained at the seacoast: Since his portion and his lot were there, as it is written (Joshua 19:26), "and it reaches the Carmel towards the sea." And it stated (Joshua 19:29), "and then its boundaries towards the sea, to Mechebel towards Achziv."

And dwelt at his breaches: He dwelt at the breached places in his cities, due to the fear of the enemies. Hence he will not come to the war, so that he will not leave his unwalled towns alone (undefended). And Yonatan (in the Targum) translated, "the towns of nations, etc.."

Zevulun mocked his life: He revealed and publicized himself and handed himself over to death, so great was his desire for war. And likewise did Naphtali place himself upon the open heights to fight. And Yonatan translated [it] (in the Targum), "all the nations of the earth will praise those of the House of Naphtali."

At Taanakh, by Megiddo’s waters: Taanakh and Megiddo were two places in the portion of Menashe. And from what it seems, they were far from one another - as it stated (Yehoshua 17:11), "the inhabitants of Taanakh and its hamlets, and the inhabitants of Megiddo and its hamlets." If so, what is that which it stated, "at Taanakh, by Megiddo’s waters?" Yet it can likely be explained that the kings of Canaan came to fight - meaning Sisera and those that came with him to fight - in Taanakh. But his troops were so many that they reached Megiddo's waters. And likewise did Yonatan translate (in the Targum), "they dwelled in Taanakh, and they spread out to Meggido's waters."

They got no spoil of silver: They would take no money from the Children of Israel that would fall into their hands, but would rather kill them.

They fought from heaven: So great was the victory in which Israel defeated Sisera's army that it was as if they fought with Sisera from the heavens.

The stars from their paths: Along the same lines as (Joel 4:11), "cause Your mighty ones to come down there, O Lord." And according to the homiletical approach (Pesachim 118b), it is that the stars heated them up, and they were wearing armor. So from the great heat, they went into the Kishon River to cool down; but the river washed them away. That is why it placed the verse of the Kishon River adjacent to the verse, "They fought from the skies." But according to the simple approach: Because the war was in the desert on the shore of the Kishon River, they went [into it] - whether to flee or whether to fight the war with Israel - but the chariots stumbled, like in Egypt, as it stated (Exodus 14:28), "He removed the wheels of their chariots." So the horsemen fell into the river, the river washed them away and they drowned. But it was not like this with Israel, but they rather marched through the river with courage, and passed through it without any incident or injury. And this is [the meaning of] that which is written (in the next verse), "march on, my soul, with courage." Meaning, with courage did my soul march through that river which washed them away. It is a sign that the heavens fought with them for my sake. And Yonatan translated (in the Targum), "march on, my soul, with courage" [as], "my soul trampled their dead warriors with power." And the explanation of the kedumim river, is that it is a river that was there from antiquity (kedem); as if it were created there from antiquity to take vengeance on the enemies of the Lord, along the lines of (Proverbs 16:4), "God did everything for His sake, etc."

Then they pounded: It is a passive verb, as if it said, the horses' hoofs were pounded from their great running. And [regarding] that which it states, "his strong ones were galloping gallops": That which a horse strikes the ground with force - when it is running and when it is not running - like a dancer, is called galloping. And likewise (Nachum 3:2), "the galloping horse and dancing chariot." And it stated, "the horses' hoofs," because there is no split in the hoofs. That is why it stated that the horses' hoofs were pounded by the force of the striking of the horse on the ground. And the explanation of "abiriv (his strong ones)," is [that it is] referring to the riders, or referring to the horses.

Curse Meroz: It is the name of a city close to the war's location; and [its inhabitants] did not come to help. Therefore she cursed them. But she did not curse the far ones that did not come.

Said the angel of the Lord: This is like its literal meaning, since Devorah was a prophetess; so she said it prophetically. But Yonatan translated [it] (in the Targum), "Barak, the prophet of the Lord, said."

Blessed: Meroz shall be cursed, but Yael shall be blessed, since she was alacritous to help the Lord in the place where she was, in her tent. So she was more blessed than the other women that sat in tents.

He requested water, she gave him milk: To make him heavier, in order to quickly bring him to sleep - from the tiredness that he [already] had and the milk that he drank - so that he not notice her striking him. And Yonatan translated [it] (in the Targum), "He requested water from her, Sisera the wicked, etc."

In a bowl of adirim: In a large bowl, from which great ones and noblemen drink. And the sage, Rabbi Yonah, explained, adirim are great shepherds, like (Jeremiah 25:34), "adirei of the sheep." But Yonatan translated [it], "in a pailei of great men, etc." And likewise did he translate (Isaiah 51:17), "the dregs of the cup of reeling," [as] "the pailei cup of curse;" and likewise (Amos 6:6), "They drink from the wine bowls," [as], "They drink from pailei of wine." And in the words of our Rabbis, may their memory be blessed, "he would bring an earthenware pailei" (Nazir 38a). And in the Greek language, a cup is, pailei.

She brought curds: Milk curds. And when it mentioned, "milk," it stood in the place of two [words]: And I gave him to drink the milk that is left after the curds for it makes the heart heavy and mixes up the mind. But it is [also] likely to explain it - that she gave him curds to eat after she had him drink. As she gave him to drink with a pouch of milk, as it is stated (Judges 4:19), "and she opened a pouch of milk and gave him to drink." And [then] she brought him curds to eat in a nobleman's bowl.

Her hand reached (tishlachenah) for the tent pin: It is like tishlach (the singular conjugation, and not the plural, which tishlachenah would otherwise be). And the [final letters] nun and hay are extra - as [in] (Judges 3:23), "misdaronah"; (Judges 3:22), "parshedonah" - even though this is not customary. And my master, my father, may his memory be blessed, explained,"tishlachenah," [as] her [left] hand and her right hand sent out (such that the verb is understandably conjugated in the plural) for the tent pin and the hammer. She required her left hand for the tent peg; and her right, for the hammer. And it attributed sending to the hands because they performed the act. And similar to this is (Ecclesiastes 2:10), "And everything that my eyes requested"; (Proverbs 7:11), "her feet did not reside at home"; (Psalms 78:72) "and he led them with the skill of his palms." But if you say that tishlachenah is singular, there is no need for all this. As the explanation is that her [left] hand and her right hand were extended for the sake of the tent peg and the hammer. And my teacher, my brother, Rabbi Moshe, may his memory be blessed, explained it [as] lacking (though having the meaning as if it had) the comparative [letter] kaf - as [in] (Proverbs 17:22), "A joyful heart is brightness," the understanding of which is, "is like brightness." And likewise did he explain, "her hand," [as,] "like her hand." And it is in the way of a question: Since it stated (Judges 5:24), "More blessed than women is Yael," it said that she is more fitting for blessing than other women, as she did this powerful act that other women do not do. For acts of power are not done by women, but rather by men. Hence it said by way of a question, "Do the other women send out [their hands] - like her hand - for the tent peg, and the right hand for the worker's hammer (halmut)?" And halmut is the name of the tool with which working craftsmen strike.

She machakah his head: She removed his head. It is from the usage, machak, in the words of our Rabbis, may their memory be blessed (Bava Batra 89a) - "We do not flatten (mochakim) [produce] in a place that they heap [it]." And a machak is a tool that we pass over a measure to remove everything above it.

And she smashed: It is from [the same usage as] (Isaiah 30:26), "and the crushing of its wound."

And she chalfah: She passed the tent peg through his temple. And so did Yonatan translate (in the Targum), "she passed it through his temple." Or, "and she chalfah," can be from [the same usage as] (Job 11:10), "yachalof and confine," which is an expression of cutting off.

Between her feet he sank, he lay: Such is the custom of the language to repeat the words in order to strengthen them. And the content is that he sank a sinking, from which there would be no getting up. And that is what is stated, "where he sank, there he lay - destroyed." And there is a homiletical teaching about it - though it is distant - that between [all the mentions of] sank, lay and fell, there are seven. So they said that that wicked man had sexual intercourse with Yael seven times on that day. But what they wrote above (Judges 4:18) about the word, "semikhah (blanket)," contradicts this teaching.

Vateyabev: Sounded. "A trumpet blow," is translated [by Onkelos] as yabava. But Yonatan (in the Targum here) translated [it as], "veodika," which is an expression of peering.

Haashnav: It is like a window. And likewise (Proverbs 7:2), "I looked down through my ashnav."

Answer (plural): Each one of the wise ladies would answer her.

She, too: The mother of Sisera.

Answers her speech to herself: She herself. Just like the wise ladies would answer her, so too would she herself answer and say that it was because of this that the wheels of his chariots tarried.

They found, they divided the spoil: They found much spoil in the Land of Israel, since they defeated them. So they must be dividing the spoil there among themselves. And that is why they are delaying in coming.

A wombed one: A maiden or two maidens.

Per head of a man: For each and every man, there was one maiden or two maidens from the spoil. But Yonatan translated [it] (in the Targum), "they gave a man and his household to each and every one."

Spoil of dyes: Clothes made of colorful materials.

Doubly embroidered: For they did embroidery work on both of the sides equally. And embroidery is needlework on a garment in differently colored shapes.

For the necks of the spoil: It is like, "for the heads of the spoil." Meaning, they give the clothes to the head of the spoil, to give them to the general of the army. And Yonatan [also] translated like this, "The spoil of the colored shapes, etc."

But His friends: But those who love the Lord.

As the sun rising in might: As the sun rising in the morning, which continuously shines more, until it is in its might - which is noon. So too should the friends of God, may He be blessed, continuously grow strong. But Yonatan translated [it] (in the Targum), "And His friends, the righteous, will in the future, etc."