Rashi on the Former Prophets

When Yisroel was inundated with breaches. When breaches befell Yisroel; when their enemies invaded them because they deserted Adonoy, and yet the people volunteered to repent—at this point, bless Adonoy for bringing deliverance.

I…I. The word is doubled. I have heard in the name of Midrash Agaddah: the Holy One blessed is He did not deny a reward for [Mount] Tovor and [Mount] Carmel, who came to the giving of Torah so that it might be given on them, and turned away in humiliation. The Holy One, blessed is He told them, "Eventually, I shall reward you doubly. At Sinai it is said, 'I am the Lord your God;' at Tovor it shall be said, 'I…I.' At Sinai it is said, 'I am the Lord your God;' At Carmel it shall be said doubly, 'Adonoy is God,' 'Adonoy is God!' in Eliyahu's days."

Adonoy, when You went forth from Seir, This refers to the giving of Torah, as it is said, "…and shone forth from Seir to them." Why is this relevant here? This is what Devorah said: "The Torah is severe when forsaken, but rewarding when adhered to, as it was given in awesomeness and power. Thus, the Yisroelites were handed over to their enemies for forsaking it; and, when they offered to engross themselves in it, they were saved." All this we learn from Targum Yonasan's rendition.
Dripped. They dripped dew of revival.

Mountains streamed. Like streaming water—they dissolved.
This Sinai…. Scripture has already recounted the visions there—covered by mist, thunder, flashes of light, flame.
Because of the presence of Adonoy This is an shortened passage: "This Sinai—what took place there occured because the mountain was visited by Adonoy."

In the days of Shamgar ben Anas, in the days of Yael. This teaches that Yael, too, judged Yisroel in her days.
Thoroughfares came to a halt. The Yisroelites were afraid to undertake normal travel, because of their enemies. They would proceed along round about pathways, clandestinely.

Exposure was discontinued. Exposed, unwalled cities were discontinued as dwelling places, because of the enemies, and they flocked to the fortified cities.
Until I rose. This vowelization for the “segol” in the opening ‘ש’ of שקמתי. The “kametz” vowelization of the opening ‘ש’ is substituted for the “segol”. is the same as שֶׁקַמְתִּי Similarly, 'That you are speaking to me'

When they chose new gods—there was war in the cities. When the Yisroelites preferred modern Deities, then they needed to engage in battle in their cities. But, take note, now, when they volunteered, was a shield or battle ax in sight among the Yisroelites when they needed to do battle with the forty thousand field marshals the idolators flung against them? The Omnipresent overwhelmed them all with celestial warfare, and the Kishon stream swept them away.
Cities. As in, "If there should be found in your midst, in one of your cities".

My heart. I, Devorah, [my heart is out] to the legislators of Yisroel—with affection for the sages of Yisroel who volunteered, among the people, saying, "Bless Adonoy, return to Him".

Riders of white donkeys. Merchants and gentry who may now ride elegant, white donkeys without intimidation or concern about their enemies. And jurists—this refers to the magistrates who were afraid to deliver judgement publicly, as Targum Yonasan's translates, "Those who assembled to sit in judgement". And wayfarers on foot. Speak up! Recount this salvation, when, in place of the clamor of the formations battling you—marauders, thieves, tax processors, who station themselves in battle formations organized to waylay those crossing to watering places—there, the donkey riders and wayfarers will retell Adonoy's charity. What is this charity? The charity of His restoration of exposure in Yisroel, when He brought tranquility to Yisroel, allowing them to dwell in exposed cities, and to venture forth when dipersed, singly, without grouping together. Then, they went down to the cities, returning to the cities they had inhabited when they fled to congregate in the fortified cities.

Battle formations. Menachem interprets "strategists, military tactitians." He relates this to "The locust has no king, yet he advances entirely 'in formation'." The meaning is 'battle formations." Another interpretation,
Concerning the clatter of pebbles amidst the watering places. When you would walk amidst the watering places to draw water, you were terrified by the clatter of the pebbles smoothed by the stream, "cailloux" in old French. When stepped on, they emit a noise, and you were afraid that your presence would be sensed by your enemies. Now, however, such fears are baseless, and this is why you are commanded to offer thanks to His Name.
Pebbles. This refers to pebbles smoothed by a stream, as in "He ground with pebbles."

Awaken, awaken. The inference is, "awaken to praise," as plainly indicated. "Intensify your singing." However, the Rabbis remark, because she was self lauditory and said, "Until I rose, Devorah," the Divine spirit departed from her.

Dominated.יְרַד is similar to יִרְדֶה, "dominated," as in "to prostrate nations before him." The surviving Yisroelites dominated the mighty among the idolators.
Adonoy empowered me over the mighty. Gave me dominion over the mighty warriors among the nations.

In Ephraim. From Ephraim emerged the root of Yehoshua bin Nun's dominance over Amaleik when he debilitated them with the sword. This passage is related to the preceding one, as it explains "Adonoy empowered me over the mighty" by establishing Yehoshua's dominance over Amaleik.
Your successor shall arise from the tribe of Binyomin. Shaul ben Kish, who will batter them and extinguish them like flickering embers. Another interpretation: "with your people, referring to the army of two hundred thousand infantrymen which Shaul mobilized against them.
From Mochir descended warlords. Great lords who vanquished the Emorites. They captured sixty cities—the entire imperial zone conquered by Yair.

Yesochar's nobles. The noblemen of Yesochar. This refers to members of the Sanhedrin who were engrossed in Torah study, and who knew and understood the times. They constantly accompanied Devorah, teaching the Yisroelites the laws and precepts.
Yesochar's nobles. The "י" in שׇׂרַי [lit. "my" nobles] is ancillary, fulfilling no grammatic function. It is similar to the "י" in "the animals in the field," or "he cut open, for himself, a window."
Yesochar with Barak. The remainder of Yesochar's constituency were likewise at Barak's disposal whenever he issued orders.
Dispatched to the valley at his heels. He dispatched them on all of his missions—to mobilize the people, and for all military needs.
However, in Reuven's equivocation. However, in Reuven's ambiguity was great cunning. "Craftiness of heart," cunning. In what way was he cunning? He straddled the battle lines to learn who would emerge the victor so that he could join them.

The shrieking companies. Listening to the sounds emitted by the companies engaged in battle, to determine which was the cry of triumph, and which the cry of defeat.

Is ensconced beyond the Yardein and never arrived at the battle front. Similarly, Dan hoarded his money into sea vessels, poised to escape.
At his exposures. To defend his exposed territory.

Zevulun; a people who disdained, etc. They were contemptuous of their lives, and subjected themselves to death in battle with Barak. Likewise, Naftoli at the highland field on Mount Tovor.

At Ta'anach to the waters of Megiddo. Targum Yonasan renders, "They were encamped at Ta'anach, and reached the waters of Megiddo." The upper section of the camp was at Ta'anach, and it extended to the waters of Megiddo.
Deigning no mercenary reward. They came to Sisera's assistance gratuitously—without requesting payment.

War was waged from heaven. The Holy One blessed is He, as well, dispatched His hosts against them. They, too, have no desire for any payment.
In their pathways. The upper tip of the star was in heaven, the bottom on earth. This teaches that the width of the firmament is equivalent to the distance between heaven and earth. For the star is suspended across the firmament like a sort of bolt across a door, its length measuring the same as the width of the firmament. From this passage, which attests that they waged war in their pathways, we learn that the width of the firmament is the same as the elevation of heaven from earth.

Swept them away. It brushed them from the world like a broom which brushes ashes from an oven.
The stream of antiquity. It guaranteed the obligation to the sea concerning this, from the days of Egypt, as stated in Pesachim.
My soul trampled underfoot the power of the mighty Canaanite warriors.

Horses' legs were battered. Their horses' hooves were severed. The heat of the star brought the mud to a boil, severing the hooves, as when legs are scalded in boiling water to detach the hooves. Once the hooves were severed, the legs were battered.
By the prancing, the prancing of their mighty. They pranced their horses in battle, as in "a prancing horse. The word connotes the dancing of a horse.

Curse Meroz! One opinion is that this was a star. According to others, this was a distinguished person who was near the battle field but failed to appear.
Declares Adonoy's emissary. Barak made this declaration, as the emissary of the Holy One, blessed is He.
Those who dwell in it. Those who remain within his four amohs. With four hundred shofar blasts, Barak excommunicated Meroz.
To assist Adonoy. As if it were possible, if anyone comes to Yisroel's assistance, it is as if he were assisting the Divine Presence.

By the women of the tent. Sarah, of whom it is said, "Here she is, in the tent." Rivkah, of whom it is said, "Yitzchak brought her to the tent." Rachel and Leah, of whom it is said, "He left Leah's tent and entered Rachel's tent."
Blessed by the women of the tent. Yael was blessed. Why? They bore and raised children. Were it not for Yael, this scoundrel would have annihilated them. This is taught in Breishis Rabbah. Another interpretation: Yael, as well, remained in the tent, and she is therefore, mentioned in the blessing of the women of the tents.

But she gave milk to ascertain whether he was alert enough to differentiate between the taste of water and the taste of milk. This is Yonasan's rendition.
In a cup of the mighty. In a cup used for drinking water, for waters are described as "mighty", as it is said, "in mighty waters."

To batter the exhausted Sisera, who was exhausted, totally fatigued.
Penetrated. From חִיקּוּי, "penetration".
Inflicted grievous injury. From מַחַץ, "injury".
Impaled. It emerged from the other side.

Moaning. The word refers to expressing speech, as in "the expression of the lips." However, the Rabbis interpret this as referring to moaning, as in the shofar's "teruah" sound, translated יַבָּבָא, "moan". In my opinion, the reference is to seeing, as in "the pupil of his eye." This is Menachem's interpretation.
A window.

The wise among her ladies responded to her. The wise ones among her ladies. This is why the "ח" is vocalized with a "pasach". The plural noun, lit. "wisdoms" is vocalized with the half-kametz, as in "Wisdoms are remote gems to the foolish." Here, the vocalization is חַכְמוֹת. Similarly, "The wise among women has constructed her home." The wise one among the women.
Responded. The period punctuating the נ serves as a substitute for a third נ. Hence, the translation is "[the wise ones] responded 'to her.'" The period punctuating נ serves as a substitute for "her", as in "you shall bring 'her' scalded."
Indeed, she stated in reply. She consoled herself. Why should I keep wondering about my son's delay?

Are they not finding and dividing the pillage? That is the cause of the delay.
Or two [wombs] for each man. They are ravishing the attractive Yisroelite women, and each of them has, in his bed, two or three women.

So may perish. Devorah declared, her consolation is hollow—may all your enemies perish, Adonoy, as he perished.
But those who love him—as the sun emerging in its full power in the world to come, sevenfold over the light of the seven days of creation, or three hundred forty three to one. This equals forty nine times seven.
The land was tranquil for forty years. These words are not Devorah's, but the author's.