2. (Judges 5:13-18) The tribes that helped, and the tribe who didn't help
"Then the survivors came down to the nobles;
The people of the LORD came down to me as warriors.
"From Ephraim those whose root is in Amalek came down,
Following you, Benjamin, with your peoples;
From Machir commanders came down,
And from Zebulun those who wield the staff of office.
"And the princes of Issachar were with Deborah;
As was Issachar, so was Barak;
Into the valley they rushed at his heels;
Among the division of Reuben
There were great resolves of heart.
"Why did you sit among the sheepfolds,
To ear the piping for the flocks?
Among the divisions of Reuben
There were great searchings of heart.
"Gilead remained across the Jordan;
And why did Dan stay in ships?
Asher sat at the seashore,
And remained by its landings.
"Zebulun was a people who despised their lives even to death,
And Naphtali also, on the high places of the field.
We could probably give this stanza of the song the name "The Roll Call of the Tribes." It begins to speak about each of the tribes' enthusiastic participation in Israel's liberation or their ambivalence and disinterest in joining in the Holy War that the LORD had called for.
We see two roles explained here: Deborah was the prophet, and Barak was the deliverer. As the prophet Deborah represents God's presence or at least His voice, Barak was the one who was to act on the instructions of the LORD.
Then the survivors came down to the nobles: Verse 13 gives us the response to Deborah's call to Israel for Holy War. We are told only a remnant come to the noble ones (the new leadership). Just some of the brave heeded the call. This indicates that many refused to serve. Apathy was the mood in Israel at this time. The sense of verses 12 and 13 is that it would fall to the prophetess Deborah to shake the people of Israel out of their deep sleep.
From Ephraim those whose root was in Amalek: Verse 14 throws a huge curveball. Its says that Ephraim came to join the battle, but they were rooted in Amalek. Since there is no sense that this is a negative comment, then we have the problem of figuring out what it means. Obviously, Ephraim was not genetically or nationally rooted in Amalek. Amalek is an age-old enemy of Israel that will only be destroyed once and for all when Messiah returns. So what is the idea behind saying the tribe of Ephraim was rooted in Amalek?
There are a few options about how to take this statement. One is that there was a minor copyist error and that Amalek was accidentally substituted for emek. Emek means valley. Saying that Ephraim was rooted (or came from) the valleys is certainly true and fits the geography of the tribe of Ephraim.
The Jewish sage Rashi says the word translated as "in" (rooted in Amalek) ought to be more properly translated as "against" (rooted against Amelek). Thus we have Ephraim properly defined as being against Amalek.
Another scholar, Kiel, says that the translation "rooted in Amalek" is correct if we understand that Ephraim took much of their territory away from the Amalekites. In other words, the area where Ephraim now lived was formerly called Amalek. Thus, it could be said they were "rooted" (they lived) in an area that used to be known as Amalek.
The bottom line is this: Ephraim did not have some sort of national or genetic connection to Amalek. Ephraim was Joshua's tribe, and it was also Deborah's tribe. So it should not be a surprise Ephraim is mentioned first.
Following you, Benjamin, with your peoples: The next part of the verse is that some from the tribe of Benjamin came to fight once enough people from the tribe of Ephraim committed to the battle. A few interesting nuances to this piece of information should not be ignored. The Rabbis say that this is actually a prophetic pronouncement with the meaning that after Ephraim fights against these Canaanites, sometime later so will Benjamin. Around 1020 B.C. King Saul from the tribe of Benjamin fought to claim back more territory from the Canaanites.
Another line of thought is that since Benjamin's territory was located south of Ephraim, Benjamin was physically "behind" Ephraim. Since this is a song, it is hard to decipher every word or phrase to find some deeper meaning. The words were chosen as much for how they rhymed as for what they meant.
From Machir, commanders came down: Next, we find military commanders from Machir also supplied troops. Machir is merely referring to the tribe of Manasseh, but it was known by the name of Machir in Deborah's day. Manasseh, the founder of the tribe, had only one son. That son's name was Machir. Machir at one point was the accepted tribal leader over Manasseh. In typical Middle Eastern culture, it was more usual a tribal leader would have many sons. Each would head up his own clan. The firstborn of the tribal founder would by custom eventually become the new leader over the tribe. However, if another of the tribal founder's son was a more powerful leader, then he might become the tribal leader instead.
When a tribal founder had multiple sons, this produced multiple clans. The identification of the tribe (Manasseh in this case) would remain the same even as a new tribal leader took over. But, when only one son is produced, he bears a status almost as great as the original tribal founders. So, it was not uncommon for a tribal name to change to bear the name of that only child when that child assumed leadership. Thus, we find the tribe of Manasseh is being called Machir at this point in history rather than its original name, Manasseh. Manasseh and Machir would have been interchangeable terms.
And from Zebulun: Next Zebulun is mentions and is said to be holding the staff of office. Some translations say the "marshall's" staff. The KJV says Zebulun is holding the "pen of a writer". Not one of these translations is much help to us in figuring out what this means. The KJV is probably closer to the proper sense of the Hebrew.
What the phrase most literally says is, "the rod of they who handle the pen of the scribe." Now a rod is usually a symbol of authority in ancient times, but a scribe was not a royal person with governing authority. Rather, the rod of a scribe is referring to his writing instrument, his pen. His pen was his rod. Very few people in the age of the Judges could write. So, a scribe (whose job it was to record the king's pronouncements) was held in high esteem. However, many ancient Rabbis say that this is an idiom. In other words, saying "the rod of a scribe" is merely a lofty or poetic way of saying "men who use a pen". And of course, we are dealing with a song here, full of lofty words. So, this may be the proper translation.
Additionally, Zebulun was known to be heavily involved in trading. They were known as a merchant tribe. Merchants were among the few besides scribes who used a pen. They needed to write to record their accounts. However, the original Hebrew does not say that the men being referred to as coming to do battle were scribes (sofertim), rather it is that these particular men used the instrument that was the chief tool of a scribe (a pen). Thus, what this verse is actually referring to is that even merchants (man who are trained in buying and selling, not in warfare) rose up in religious fervor and responded to Deborah's call to arms.
The princes of Issachar were with Deborah: Verse 15 says the members of the tribe of Issachar volunteered for this battle as well.
Among the divisions of Reuben: Up to this point, the roll call of the tribes has been of a positive nature. Reuben changes this all. This is a lesson for Believers. We need to pay close attention to Reuben's response so that we do not make the same mistakes.
What Reuben did was to have long heartfelt discussion about what to do when the LORD called them to Holy War. Do they join their brethren (as they know they should)? Their brothers were on the opposite side of the Jordan River. Reuben's leaders from the time of Moses promised they would help their fellow Israelite on the west side of the Jordan if Moses let the Reubenites settle on the east side of the Jordan. (See Numbers 32:1-27 for more details.) Do they view the battles against Sisera and Jabin as a foreign conflict that was none of their business because it was not in their own backyard?
Here we also encounter a translation problem. In most Bibles verse 15 has something to do with the "divisions" of Reuben. The Hebrew word translated as "divisions" is pelaggah. Pelaggah is a word that is always associated with waterways like rivers and streams. It is usually meant to denote a place where a river divides or branches off into rivulets or what we commonly call brooks. The Hebrew sages unanimously say that this ought to be translated as "among the brooks of Reuben they made great resolutions in their hearts". In other words, the territory occupied by Reuben was well known as being well watered. It had many brooks and streams that criss-crossed the land. So the picture is of the leaders and nobles of Reuben sitting around and discussing the matter in a sort of defeatist or detached way. They were gathering along the many pastoral water courses of their territory and opining why they would want to leave this land for Holy War and risk so much. The answer is the did not want to leave.
Instead, it says they stayed safe and sound by the many sheepfolds they had erected for their abundant flocks. They listened to the lovely and enchanting musical notes coming from flutes some shepherds would play to pass the time. This is a degrading remark about Reuben whereby Deborah is basically bordering on calling them cowards and traitors. At the least, Reuben was essentially disavowing their familiar obligation and the past promises to Moses and God to stand with their fellow Israelites against their common enemies.
Gilead remained across the Jordan: Verse 17 says that Gilead (meaning the tribe of Gad) lived across the Jordan, next to Reuben. In other words, it has now been established that the Israelite tribes and their clans who lived separate from the Promised Land, the tribes who decided so many years earlier that they preferred the fertility and peacefulness of the trans-Jordan to the Promised Land offered by God, these tribes had begun the inevitable mental process of disassociating themselves from the tribes who went forward into the Promised Land. Such a disassociation means that they had no interest in coming to the aid of their Israelite brothers when they needed them them most. The tribes on the east side of the Jordan simply hoped that all Israel's problems would stay on the west side of the Jordan.
And why did Dan stay in ships: Next up is the tribe of Dan. Deborah asks why Dan stays in ships which implies that the Danites were staying near their homes by the sea instead of coming to fight at Mount Tabor alongside several of the other tribes. Technically, Dan was located on the seacoasts with a good port at Joppa. However, they did not ever control much of the seacoast in their assigned territory for very long. Dan was known to have forged an alliance with the Phoenicians, who were seafarers and located a little bit north of Joppa. Likely, Dan was already on the move to relocate northward at the time of Deborah. In any case, Dan certainly had a political problem on their hands. Their alliance with the Phoenicians was an important one. It was their bread and butter, and if they helped their brother Israelites fight against what would have been Canaanite allies of Phoenicia....well, you see the bind Dan found themselves in. Of course, Dan's alliance should have been with God. Their duty as to fight for their brothers and not to allow the world to dictate their actions.
Asher sat at the seashore: The tribe of Asher was also a land of sea merchant located along the Mediterranean Sea. Being merchants was big business and by definition, their trading partners would have been gentiles that often had alliances with many of the same Canaanite kings as did Dan and the Phoenicians. It was a delicate situation. So, Asher along with Dan decided not to risk their tribal economic advantage by fighting alongside their brother Israelites.
Zebulun was a people: This stanza of the song ends the role call of the tribes in verse 18 by explaining that as opposed to the wrong-minded decisions made by Reuben, Gad, Dan and Asher, the tribes of Zebulun and Naphtali put their lives and their families lives on the line to answer the LORD'S call through His prophet Deborah.
Here in Judges chapter 5, we have the LORD wanting to continue His Holy War to both liberate Israel from their enemies and to continue to establish His Holy Kingdom on earth in the Promised Land. Deborah and Barak were His vehicles. Many from the tribes of Israel answered the call. Others sat on their hands and pretended not to notice. Interestingly, there is no mention at all of Judah or Simeon. There seems to be a north versus south mentality. Judah and Simeon were the south. Benjamin vacillated in their loyalties back and forth between the north and the south due to their geographical location. The remaining tribes were generally considered part of the north. However, in addition to the north versus south mentality, there also seems to be an east versus west mindset. The tribes of Gad and Reuben were not terribly concerned what happened on the west side of the Jordan River.
What we have here is a terribly fractured Israel during the time of the Judges. This is very similar to the fractures we can see in Christianity today. Each group, denomination, clan, sect and tribe only cares for their own interests. Some, like the tribe of Reuben had endless handwringing sessions about what their obligations ought to be to their brothers. There were probably Levite priests and elders who tried with all their might to remind the various clan leaders of Moses' and Joshua's instructions to stay true true to God and His commandments. This meant they were to work together to continue to fight for the establishment of God's Kingdom in the Promised Land. But the attitude for many of the people was, "let someone else do it". It seemed dangerous to their personal wealth and power. It was dangerous to their economy and dangerous to their mortal lives. For some it was simply and interruption in their every day comforts.
Reuben discussed the consequences of going to war, wrestled with it earnestly in their hearts, but they also turned their eyes away and determined to simply leave it at feeling badly than to disrupt their own lives. Asher and Dan had valuable friendships and business partnerships with those who worshiped other gods. And those friendships and business acquaintances were economically beneficial to them. So, they refused to get involved. Gad and Reuben lived across the Jordan River, which served to geographically separate them from their brothers. They did not want to be bothered with trouble and yet, they also did not want to give up their common identity as being Israelites. So, they kept their distance hoping they would be left alone by the enemy and that everything would work out just fine.
In the end, the Israelites on the east side of the Jordan River who sought to avoid the fate of their brethren were the first to be scattered and assimilated by Israel's enemies in later times.
Dan gave up and vacated their allotted territory in the Promised Land and moved far to the north to a place where they also gave up their God. They set up pagan calf worship.
Sunday, July 28, 2019
Sunday, July 21, 2019
Beware: The Dire Straits
The Three Weeks is an annual mourning period which happens during mid-summer. The event begins on the 17th day of the month Tammuz (or at sunset on Friday, July 19) and ends on the 9th day of the month of Av (or at sunset on Sunday, August 11). This event marks the day when both the first and second Temples were destroyed in Jerusalem alone with a host of other unfortunate events in Jewish history. Bein ha-Metzarim is the Hebrew phrase for this time of mourning. When it is translated into English, it means "between the straits" or "the dire straits". (The events is also often called "The Three Weeks" owing to the fact that the occasion lasts three weeks.)
17th of Tammuz
The 17th day of the month of Tammuz is a fast day, on which people refrain from eating and drinking from dawn until nightfall. The fast is known as Shivah Asar B'Tammuz.
The day commemorates five significant tragic events that occurred on this date:
1. Moses broke the stone tables when he saw the Israelites worshiping the Golden Calf.
2. During the Babylonian siege of Jerusalem, the Israelites were forced to cease offering the daily sacrifices due to lack of sheep.
3. Apostomos burned the holy Torah.
4. An idol was placed in the Holy Temple.
5. The walls of Jerusalem were breached by the Romans in 69 AD, after a lengthy siege. (Three weeks later, after the Israelites put up a valiant struggle, the Romans destroyed the second Holy Temple on the 9th of Av.)
6. The Jerusalem Talmud also states this is the date when the Babylonians breached the walls of Jerusalem on their way to destroying the first Temple.
Observances
Fasting
Healthy Adults: People ages 13 and over are to abstain from eating or drinking between dawn and nightfall.
Pregnant and nursing women: They may not have to fast.
The elderly and ill: They should consult a Rabbi for instructions on how or if they should fast.
Even those exempt from fasting, such as those who are sick and children, should not indulge in delicacies or sweets.
It is permitted to wake up early before the fast begins to eat.
Abstaining from food and drink is the external element of a fast day. On a deeper level, a fast day is an auspicious day, a day when God is accessible, waiting for us to repent.
The sages explain: "Every generation for which the Temple is not rebuilt, it is as though the Temple was destroyed for that generation." A fast day is not only a sad day, but it is an opportune day. It is a day when we are empowered to fix the cause of that destruction, so that our long exile will be ended, and we will find ourselves living in Messianic times. May that time be very soon!
Synagogue
The Torah is read during the morning and afternoon prayers. The reading is the same for both sessions--Exodus 32:11-14 and 34:1-10. These passages discuss the aftermath of the Golden Calf incident, how Moses successfully interceded on the Israelites' behalf and how he attained forgiveness for their sin. After the afternoon Torah reading, Isaiah 55:6-56:8 is read.
17th of Tammuz-9th of Av Observances
For the entire three week time period there are a number of ordinances observed to commemorate this time of sorrow. These observances are meant to lessen one's joy and refrain from unnecessary danger during this time of mourning.
The following are not conducted unless absolutely necessary:
1. Weddings
2. Playing musical instruments or listening to music.
3. Wearing new clothing or eat fruit which has not been eaten yet this season. (Both of these events require the reciting of the Shehecheyanu blessing.)
4. Getting a haircut or shave.
5. Traveling on an airplane.
The Final Nine Days
Starting on the first of Av, the final nine days of the Three Weeks begins a time of intensified mourning. During this time, people refrain from eating meat and drinking wine and wearing freshly laundered clothes.
9th of Av
The ninth day of the month of Av is a more stringent fast that the 17th day of Tammuz. It begins at sunset when people gather in the synagogue to read the Book of Lamentations. Besides fasting, additional pleasures are abstained from such as washing, applying lotions or creams and wearing leather shoes. Until midday, people sit on the floor or on low stools.
Significant events which have happened on the 9th of Av
1. The report of the ten spies
In the year 1313 BC, the Israelites are in the desert, having recently experienced the miraculous Exodus from Egypt. They are now poised to enter the Promised Land. But first, they dispatch a reconnaissance mission consisting of 12 spies to assist in formulating a battle strategy. The spies return on the eighth day of the month of Av. Ten of the spies report that the land is unconquerable. That night (the 9th of Av) the people cry. They insist they would rather go back to Egypt than be slaughtered by the Canaanites. God is highly displeased by this public demonstration of distrust in His power. Consequently, that generation of Israelites never enters the Holy Land. Only their children have that privilege, after wandering in the desert for another 38 years.
2. Both Holy Temples are destroyed
The first Temple was destroyed on the 9th of Av (586 BC). Several centuries later in 70 AD, the second temple was destroyed by the Romans on the very same day the first Temple was destroyed (on the 9th of Av).
3. The Battle at Betar was lost
When the Israelites rebelled against Roman rule, they believed their leader, Simon bar Kochba, would fulfill their messianic longings. But, their hopes were dashed in 133 AD as the Israelites rebels were brutally butchered in the final battle at Betar. The date of the massacre was on the 9th of Av.
4. The Romans plowed the Ha-Mikdash
One year after their conquest of Betar, the Romans plowed over the Temple Mount, the nation's holiest site.
5. The Israelites were expelled from England
The Jews were expelled from England in 1290 AD on the 9th of Av.
6. The Israelites were banished from Spain
In 1492, the Golden Age of Spain came to a close when Queen Isabella and her husband Ferdinand ordered the Jews to be banished from the land. The edict of expulsion was signed on March 31, 1492. The Jews were given exactly four months to put their affairs in order and leave the country. The date on which no Jews were allowed to remain in Spain was the 9th of Av.
7. Both World Wars began
World War II and the Holocaust, most historians conclude, were the long drawn-out conclusion of World War I that began in 1914. Germany declared war on Russia, effectively catapulting the First World War into motion, on the 9th of Av.
Conclusion
There is more to the Three Weeks than fasting and lamentation. Hebrew sages tell us that those who mourn the destruction of Jerusalem will merit seeing it rebuilt with the coming of Messiah. May that day come soon. Then, all the mournful dates on the calendar will be transformed into days of tremendous joy and happiness!
"Those who sow in tears shall reap with joyful shouting." (Psalm 126:5)
17th of Tammuz
The 17th day of the month of Tammuz is a fast day, on which people refrain from eating and drinking from dawn until nightfall. The fast is known as Shivah Asar B'Tammuz.
The day commemorates five significant tragic events that occurred on this date:
1. Moses broke the stone tables when he saw the Israelites worshiping the Golden Calf.
2. During the Babylonian siege of Jerusalem, the Israelites were forced to cease offering the daily sacrifices due to lack of sheep.
3. Apostomos burned the holy Torah.
4. An idol was placed in the Holy Temple.
5. The walls of Jerusalem were breached by the Romans in 69 AD, after a lengthy siege. (Three weeks later, after the Israelites put up a valiant struggle, the Romans destroyed the second Holy Temple on the 9th of Av.)
6. The Jerusalem Talmud also states this is the date when the Babylonians breached the walls of Jerusalem on their way to destroying the first Temple.
Observances
Fasting
Healthy Adults: People ages 13 and over are to abstain from eating or drinking between dawn and nightfall.
Pregnant and nursing women: They may not have to fast.
The elderly and ill: They should consult a Rabbi for instructions on how or if they should fast.
Even those exempt from fasting, such as those who are sick and children, should not indulge in delicacies or sweets.
It is permitted to wake up early before the fast begins to eat.
Abstaining from food and drink is the external element of a fast day. On a deeper level, a fast day is an auspicious day, a day when God is accessible, waiting for us to repent.
The sages explain: "Every generation for which the Temple is not rebuilt, it is as though the Temple was destroyed for that generation." A fast day is not only a sad day, but it is an opportune day. It is a day when we are empowered to fix the cause of that destruction, so that our long exile will be ended, and we will find ourselves living in Messianic times. May that time be very soon!
Synagogue
The Torah is read during the morning and afternoon prayers. The reading is the same for both sessions--Exodus 32:11-14 and 34:1-10. These passages discuss the aftermath of the Golden Calf incident, how Moses successfully interceded on the Israelites' behalf and how he attained forgiveness for their sin. After the afternoon Torah reading, Isaiah 55:6-56:8 is read.
17th of Tammuz-9th of Av Observances
For the entire three week time period there are a number of ordinances observed to commemorate this time of sorrow. These observances are meant to lessen one's joy and refrain from unnecessary danger during this time of mourning.
The following are not conducted unless absolutely necessary:
1. Weddings
2. Playing musical instruments or listening to music.
3. Wearing new clothing or eat fruit which has not been eaten yet this season. (Both of these events require the reciting of the Shehecheyanu blessing.)
4. Getting a haircut or shave.
5. Traveling on an airplane.
The Final Nine Days
Starting on the first of Av, the final nine days of the Three Weeks begins a time of intensified mourning. During this time, people refrain from eating meat and drinking wine and wearing freshly laundered clothes.
9th of Av
The ninth day of the month of Av is a more stringent fast that the 17th day of Tammuz. It begins at sunset when people gather in the synagogue to read the Book of Lamentations. Besides fasting, additional pleasures are abstained from such as washing, applying lotions or creams and wearing leather shoes. Until midday, people sit on the floor or on low stools.
Significant events which have happened on the 9th of Av
1. The report of the ten spies
In the year 1313 BC, the Israelites are in the desert, having recently experienced the miraculous Exodus from Egypt. They are now poised to enter the Promised Land. But first, they dispatch a reconnaissance mission consisting of 12 spies to assist in formulating a battle strategy. The spies return on the eighth day of the month of Av. Ten of the spies report that the land is unconquerable. That night (the 9th of Av) the people cry. They insist they would rather go back to Egypt than be slaughtered by the Canaanites. God is highly displeased by this public demonstration of distrust in His power. Consequently, that generation of Israelites never enters the Holy Land. Only their children have that privilege, after wandering in the desert for another 38 years.
2. Both Holy Temples are destroyed
The first Temple was destroyed on the 9th of Av (586 BC). Several centuries later in 70 AD, the second temple was destroyed by the Romans on the very same day the first Temple was destroyed (on the 9th of Av).
3. The Battle at Betar was lost
When the Israelites rebelled against Roman rule, they believed their leader, Simon bar Kochba, would fulfill their messianic longings. But, their hopes were dashed in 133 AD as the Israelites rebels were brutally butchered in the final battle at Betar. The date of the massacre was on the 9th of Av.
4. The Romans plowed the Ha-Mikdash
One year after their conquest of Betar, the Romans plowed over the Temple Mount, the nation's holiest site.
5. The Israelites were expelled from England
The Jews were expelled from England in 1290 AD on the 9th of Av.
6. The Israelites were banished from Spain
In 1492, the Golden Age of Spain came to a close when Queen Isabella and her husband Ferdinand ordered the Jews to be banished from the land. The edict of expulsion was signed on March 31, 1492. The Jews were given exactly four months to put their affairs in order and leave the country. The date on which no Jews were allowed to remain in Spain was the 9th of Av.
7. Both World Wars began
World War II and the Holocaust, most historians conclude, were the long drawn-out conclusion of World War I that began in 1914. Germany declared war on Russia, effectively catapulting the First World War into motion, on the 9th of Av.
Conclusion
There is more to the Three Weeks than fasting and lamentation. Hebrew sages tell us that those who mourn the destruction of Jerusalem will merit seeing it rebuilt with the coming of Messiah. May that day come soon. Then, all the mournful dates on the calendar will be transformed into days of tremendous joy and happiness!
"Those who sow in tears shall reap with joyful shouting." (Psalm 126:5)
Sunday, July 14, 2019
Judges Chapter 5 Part Three (Verses 6-12)
3. (Judges 5:6-8) Describing life under Canaanite oppression
"In the days of Shamgar the son of Anath,
In the days of Jael, the highways were deserted,
And travelers went by roundabout ways.
"The peasantry ceased, they ceased in Israel,
Until I, Deborah, arose.
Until I arose, a mother in Israel.
"New gods were chosen;
Then war was in the gates.
Not a shield or a spear was seen
Among forty thousand in Israel.
In the days of Shamgar: Verse six describes the dire situation in the land before the battle. Reference is made to the Judge, Shamgar, who was used by God to liberate some of the southern tribes from the Philistines. The freedom was short lived, lasting about one generation. Shamgar most likely predated Deborah by a few years.
In the days of Jael: The mention of Jael, the Kenite woman who killed Sisera, is meant to operate in conjunction with Shamgar to show several things.
1. The oppression by Jabin King of Hazor was not new. It had been going on for several years.
2. Jael was contemporary to the writing of the Song of Deborah and the conditions of the Canaanite subjugation only officially ended when Jael assassinated Sisera.
3. It shows us that conditions were quite different in the northern and southern tribes. While Shamgar was liberating the south against the Philistines, the northern tribes were suffering a different kind of oppression from the Canaanites. We know that the oppression the Israelites were experiencing was a direct result of God allowing the tribes to be oppressed as a punishment for their idolatry and disobedience, we can see that no tribe, either in the north or the south, was living according to Torah.
The highways were deserted: The northern tribes did not even use their main roads to operate their trade caravans for fear of an attack by the enemy. Thus, they had to use the byways, the paths located off the beaten track that made travel very difficult. The leaders of Israel shrunk back in fear. Israel had no leadership to help them because the tribal leaders had only self-preservation in mind.
Until I arose, a mother in Israel: Verse seven states Deborah arose as a mother in Israel. This is a Middle Eastern colloquialism. Recall that the Patriarchs of Israel were called the "fathers" of Israel. No man in Israel would stand up and lead. So, God raised up a female leader, Deborah, and thus she was called the "mother" of Israel. She would shepherd Israel, dare to defy the Canaanites and be bold to assert to Israel that they had gone terribly wrong when no one wanted to hear it. Good leaders do not concern themselves with popularity as much as doing what is right.
New gods were chosen: Verse eight explains that faced with these daunting circumstances, Israel's reaction was NOT to turn back to the God who redeemed them from Egypt, gave them the Torah and gave them their own land, but they chose OTHER gods. This meant two things. First, some chose the gods of their oppressors. That is they simply appeased the Canaanites by giving in and essentially becoming Canaanites by their worshiping their oppressors' gods. Secondly, others appealed to gods who were not necessarily the gods of their oppressors, but were Babylonian gods, in hopes that these gods would show them favor and somehow liberate them from Jabin.
Not a shield or weapon was seen: This does not mean that the northern tribes had no weapons. Rather, it means that they had no courage to fight for their liberty. They refused to rise up because they were not prepared to risk their lives.
4. (Judges 5:9) Refrain: Bless the LORD for leaders who lead
"My heart goes out to the commanders of Israel,
The volunteers among the people;
Bless the LORD!
Commanders of Israel: In verse nine, Deborah gives much of the credit for Israel's turnaround and subsequent victory to the leaders of Israel. They stood up for what was right and faced great danger. Their brash and pious action aroused many others to accept the call to arms. These leaders are the same leaders references in verse two who "grew their hair". These are the men who offered up themselves for service to God (much like someone under a Nazarite vow). They lead their people back to the ways of Torah and towards actively fighting their captors.
B. The victory remembered
1. (Judges 5:10-12) A call to recount the great victory
"You who ride on white donkeys,
You who sit on rich carpets,
And you who travel the road--sing!
As the sound of those who divide flocks among the watering places,
There they shall recount the righteous deeds of the LORD,
The righteous deeds for His peasantry in Israel.
Then the people of the LORD went down to the gates.
Awake, awake, Deborah;
Awake, awake, sing a song!
Arise, Barak, and take away your captives, O son of Abinoam.
You who ride on white donkeys: Verse ten talks about three different classes of people who are to pay attention to what has happened. Those who ride on white donkeys represent the first class. White was greatly prized because it was rare among donkeys and horses. Thus, only royalty rode on white beasts of burden. Do you remember what color the donkey was in which Jesus rode into Jerusalem? It was a white donkey which infuriated the Roman and Jewish elite because everyone understood that He was indicating His own royalty.
You who sit on rich carpets: Those sitting on rich, soft carpets represent the second class. Such things were luxuries that only the wealthy and the aristocracy could afford. When a person was seen riding any color animal but was sitting atop the animal on a nice cushiony carpet, it was a sign of his status as an elite and wealth.
And you who travel the road: Those who walked on the road represented the third class. Walking was the way in which the poor and common folk traveled. So, we see that all classes are being indicated by the reference to these three specific means of references.
As the sound of those who divide the flocks among the watering places: Verse 11 is another problematic section of the Song of Deborah. The Hebrew word chatsats is translated in various Bibles as archers or those who divide the flocks. This Hebrew word is very obscure and has been used for many things. For example, it can also be translated as musicians.
After reading through various translations, it seems the Complete Jewish Bible has done a good job in essentially translating it as: "Louder than the sound of the archers at the watering-holes." This means that after the battle is over and won, the archers will go get water and like soldiers at a bar recounting their war stories, they will swap tales of their own experiences, show each other their war scars and so on. However, the end of the verse also explains, they will also give God all the glory. They will retell the righteous acts of the LORD, their ultimate divine warrior leader. They will also give credit to those "men who grew their hair" who led them into battle.
Then the people of the LORD went down to the gates: The gates specifically refer to the city gates, but in this context, it means that they left the relative safety of their own villages to go to war. This is important because before Deborah encouraged the people to rise up, and until she enlisted Barak as the military leader, the people of Israel were content to cower and be as invisible as possible behind those metaphorical city gates.
Awake, awake Deborah: Verse 12 has Deborah exhorting herself to awake and do what she must. That is, to throw herself into this great event she initiated as the LORD'S earthly agent, and now to equally throw herself into commemorating the event through song. She also calls on Barak to lead away his prisoners of war.
"In the days of Shamgar the son of Anath,
In the days of Jael, the highways were deserted,
And travelers went by roundabout ways.
"The peasantry ceased, they ceased in Israel,
Until I, Deborah, arose.
Until I arose, a mother in Israel.
"New gods were chosen;
Then war was in the gates.
Not a shield or a spear was seen
Among forty thousand in Israel.
In the days of Shamgar: Verse six describes the dire situation in the land before the battle. Reference is made to the Judge, Shamgar, who was used by God to liberate some of the southern tribes from the Philistines. The freedom was short lived, lasting about one generation. Shamgar most likely predated Deborah by a few years.
In the days of Jael: The mention of Jael, the Kenite woman who killed Sisera, is meant to operate in conjunction with Shamgar to show several things.
1. The oppression by Jabin King of Hazor was not new. It had been going on for several years.
2. Jael was contemporary to the writing of the Song of Deborah and the conditions of the Canaanite subjugation only officially ended when Jael assassinated Sisera.
3. It shows us that conditions were quite different in the northern and southern tribes. While Shamgar was liberating the south against the Philistines, the northern tribes were suffering a different kind of oppression from the Canaanites. We know that the oppression the Israelites were experiencing was a direct result of God allowing the tribes to be oppressed as a punishment for their idolatry and disobedience, we can see that no tribe, either in the north or the south, was living according to Torah.
The highways were deserted: The northern tribes did not even use their main roads to operate their trade caravans for fear of an attack by the enemy. Thus, they had to use the byways, the paths located off the beaten track that made travel very difficult. The leaders of Israel shrunk back in fear. Israel had no leadership to help them because the tribal leaders had only self-preservation in mind.
Until I arose, a mother in Israel: Verse seven states Deborah arose as a mother in Israel. This is a Middle Eastern colloquialism. Recall that the Patriarchs of Israel were called the "fathers" of Israel. No man in Israel would stand up and lead. So, God raised up a female leader, Deborah, and thus she was called the "mother" of Israel. She would shepherd Israel, dare to defy the Canaanites and be bold to assert to Israel that they had gone terribly wrong when no one wanted to hear it. Good leaders do not concern themselves with popularity as much as doing what is right.
New gods were chosen: Verse eight explains that faced with these daunting circumstances, Israel's reaction was NOT to turn back to the God who redeemed them from Egypt, gave them the Torah and gave them their own land, but they chose OTHER gods. This meant two things. First, some chose the gods of their oppressors. That is they simply appeased the Canaanites by giving in and essentially becoming Canaanites by their worshiping their oppressors' gods. Secondly, others appealed to gods who were not necessarily the gods of their oppressors, but were Babylonian gods, in hopes that these gods would show them favor and somehow liberate them from Jabin.
Not a shield or weapon was seen: This does not mean that the northern tribes had no weapons. Rather, it means that they had no courage to fight for their liberty. They refused to rise up because they were not prepared to risk their lives.
4. (Judges 5:9) Refrain: Bless the LORD for leaders who lead
"My heart goes out to the commanders of Israel,
The volunteers among the people;
Bless the LORD!
Commanders of Israel: In verse nine, Deborah gives much of the credit for Israel's turnaround and subsequent victory to the leaders of Israel. They stood up for what was right and faced great danger. Their brash and pious action aroused many others to accept the call to arms. These leaders are the same leaders references in verse two who "grew their hair". These are the men who offered up themselves for service to God (much like someone under a Nazarite vow). They lead their people back to the ways of Torah and towards actively fighting their captors.
B. The victory remembered
1. (Judges 5:10-12) A call to recount the great victory
"You who ride on white donkeys,
You who sit on rich carpets,
And you who travel the road--sing!
As the sound of those who divide flocks among the watering places,
There they shall recount the righteous deeds of the LORD,
The righteous deeds for His peasantry in Israel.
Then the people of the LORD went down to the gates.
Awake, awake, Deborah;
Awake, awake, sing a song!
Arise, Barak, and take away your captives, O son of Abinoam.
You who ride on white donkeys: Verse ten talks about three different classes of people who are to pay attention to what has happened. Those who ride on white donkeys represent the first class. White was greatly prized because it was rare among donkeys and horses. Thus, only royalty rode on white beasts of burden. Do you remember what color the donkey was in which Jesus rode into Jerusalem? It was a white donkey which infuriated the Roman and Jewish elite because everyone understood that He was indicating His own royalty.
You who sit on rich carpets: Those sitting on rich, soft carpets represent the second class. Such things were luxuries that only the wealthy and the aristocracy could afford. When a person was seen riding any color animal but was sitting atop the animal on a nice cushiony carpet, it was a sign of his status as an elite and wealth.
And you who travel the road: Those who walked on the road represented the third class. Walking was the way in which the poor and common folk traveled. So, we see that all classes are being indicated by the reference to these three specific means of references.
As the sound of those who divide the flocks among the watering places: Verse 11 is another problematic section of the Song of Deborah. The Hebrew word chatsats is translated in various Bibles as archers or those who divide the flocks. This Hebrew word is very obscure and has been used for many things. For example, it can also be translated as musicians.
After reading through various translations, it seems the Complete Jewish Bible has done a good job in essentially translating it as: "Louder than the sound of the archers at the watering-holes." This means that after the battle is over and won, the archers will go get water and like soldiers at a bar recounting their war stories, they will swap tales of their own experiences, show each other their war scars and so on. However, the end of the verse also explains, they will also give God all the glory. They will retell the righteous acts of the LORD, their ultimate divine warrior leader. They will also give credit to those "men who grew their hair" who led them into battle.
Then the people of the LORD went down to the gates: The gates specifically refer to the city gates, but in this context, it means that they left the relative safety of their own villages to go to war. This is important because before Deborah encouraged the people to rise up, and until she enlisted Barak as the military leader, the people of Israel were content to cower and be as invisible as possible behind those metaphorical city gates.
Awake, awake Deborah: Verse 12 has Deborah exhorting herself to awake and do what she must. That is, to throw herself into this great event she initiated as the LORD'S earthly agent, and now to equally throw herself into commemorating the event through song. She also calls on Barak to lead away his prisoners of war.
Sunday, July 7, 2019
Judges Chapter 5 Part Two (Verses 1-5)
THE SONG OF DEBORAH
A. Blessing God for the deliverance He brings
1. (Judges 5:1-2) Theme of the song: The joy and blessing in being a willing instrument of God
Then Deborah and Barak the son of Abinoam sang on that day, saying,
"That the leaders led in Israel,
That the people volunteered,
Bless the LORD!"
Deborah and Barak: The first verse speaks of Deborah and Barak singing this song. This does not mean that Barak helped to compose it. Rather, it is only that Barak was an equal partner with Deborah in this victory; so, Barak gets equal billing. Other verses make it abundantly clear that Deborah wrote this song. In fact, Barak is often included as a Judge, right along with Deborah.
The leaders led in Israel: In verse two, we get some strange words that are usually translated into little more than a good guess at what it means. In most Bibles, the phrase is translated as "The leaders led in Israel" or "The leaders in Israel dedicated themselves." Actually, the literal translation says, "When men let grow their hair in Israel." In Hebrew, the phrase is biphroa peraoth. I am not sure that "leaders" is what is meant here and neither are many of the Hebrew sages. The phrase definitely has something to do with hair, but exactly what it is getting at is difficult to discern. It does not fit any standard or understood Hebrew idiom. This strange phrase is representative of the reason for the lengthy preface about how it is key to recognize that the meaning of a song is singularly dependent on the narrow slice of time in which it was created. Obviously, hair was carrying some kind of commonly understood meaning among the northern Israelite tribes at the time of this composition.
Hair has always been a symbol of strength and purity among the Hebrews. We see this especially demonstrated in the vows of the Nazarite which must not cut his/her hair during the entire period of the vow. (For complete details on the Nazarite vow, please read Numbers 6:1-21.) When the vow was complete, they closely cropped their hair and offered it as part of a purification sacrifice at the altar in the Tabernacle and Temple. (This was still the tradition in Jesus' day and continued until the Temple was destroyed in 70 A.D. We find the Apostle Paul participating in this vow in the Book of Acts chapter 21:23-24.) I do not believe it is coincidence that also in the Book of Judges we read of the Judge Samson and his hair during this same era. Hair on men was apparently still carrying some type of heightened spiritual or religious meaning among the northern tribes.
We also know that the Canaanite men tended at the time to keep short hair and trimmed beards. So it would have been logical that Israel ought to do the opposite so as to maintain a distinct and separate visual identity. Unfortunately, just as Believers today tend to be outwardly indistinguishable from Non-Believers, so it was during this time of the Judges with the Hebrews, who sought to look and behave just like their Canaanite neighbors.
I see this matter of the hair as a reference by Deborah to extoll the virtues of the northern Israelite tribes who showed up to do battle by adopting a Nazarite-like dedication (uniquely Torah orientated) to renewed Holy War. This is also a reference to shunning the appearance of the Canaanites that Israelite society in general had adopted and thus moving back towards God and away from the Canaanites in doing so. Since such a vow is completely voluntary, I think the association between the hair and a Nazarite orientation also fits with the next phrase that speaks of the people volunteering, or better translated, offering themselves willingly, which again is precisely a Nazarite-like trait.
Bless the LORD: Some courageous Hebrew men saw the problem with Israelite society and realized that by behaving in such a wicked manner, God would leave them to their troubles. So, they repented, took on more pious ways (akin to Nazarite) and volunteered and rose up in religious fervor to go against the tide. In doing so, they led the way to reviving God's favor with Israel (and then the LORD responded by leading them to victory over their Canaanite oppressors). Therefore, Deborah's conclusion is that the general population of Israel should bless the LORD for setting all of this into motion and bringing about victory for Israel.
The word which is translated as "bless" is misleading. Really, it means to kneel in praise and adoration. So, Israel should submit with bowed heads before God in praise for what He has done. Deborah is giving God all the credit for their deliverance from Jabin King of Hazor and Sisera, the military leaders of the Canaanite allied forces.
2. (Judges 5:3-5) God's preservation of Israel
"Hear, O kings; give ear, O rulers!
I--to the LORD, I will sing,
I will sing praise to the LORD, the God of Israel.
"LORD, when You went out from Seir,
When You marched from the field of Edom,
The earth quaked, the heavens also dripped,
Even the clouds dripped water.
"The mountains quaked at the presence of the LORD,
This Sinai, at the presence of the LORD, the God of Israel.
Hear, O kings; give ear, O rulers: In verse three, Deborah turns her attention to the gentiles. The kings and princes mentioned were gentiles because Israel had no royalty at this time. Essentially, Deborah is telling her audience that while gentile kings and princes give praises to their false gods and deities, (and the gentiles were likely wondering which of the Mystery Babylon gods sided with Israel in their victory), Deborah was appropriately praising God, the one-God of Israel. There is an implication that the gentiles ought to learn from this and do the same.
LORD, when You went out from Seir: Next, Deborah sings of the LORD going out from Seir in Edom. There has always been an interesting connection between God and the area of Mount Seir in Edom. Edom was the territory of Jacob's twin brother, Esau. The connection is often that Mount Sinai is said to be located in the direction of Seir.
"The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them." (Deuteronomy 33:2)
(Side Note: This is evidence that Mount Sinai is not located at the tip of the Sinai Peninsula as marked by Saint Katherine's Monastery, which has been a Christian tradition since around 350 A.D. Rather, all archeological and Biblical evidence is that Mount Sinai is actually somewhere on the western end of the Arabian Peninsula. And Seir and Edom are on the northwestern-most portion of the Arabian Peninsula. In any case, we have here in about the 12th Century B.C. this clearly stated connection with Mount Sinai being in the general direction of Edom.)
The image created by verses four and five is of God as a Divine warrior who so powerfully comes out to fight for His people Israel that the earth quakes, and the skies shake. While the earth quaking and the sky shaking is probably a poetic hyperbole, it is in reference to the ancient question of WHY the clouds poured down torrents of rain. The heavy rain was certainly not normal; it was an unexpected cloudburst that swayed the battle in Barak's favor and was the Canaanites and Sisera's undoing. The earth quaking and the skies shaking may have been that it was from a violent thunderstorm directly overhead.
The battle at the Kishon River most likely took place in the summer, when the river was dry. This is also the time when you can get amazingly powerful flash floods as a result. Those of us who have lived in desert regions of this country have experience the earth quaking, the sky lighted up with incredible lightening and the canon-like thunder of a severe thunderstorm which can dump 4-5 inches of rain in less than an hour.
Recently, Israel has been experiencing incredible rain storms. I saw a video in which a flash flood suddenly wiped out a substantial bridge and about 100 yards of the main highway that routed along the Dead Sea. Boulders the size of trucks were rolled down what had been up to that moment a wadi, a dry river bed, from the mountains where the rain fell a couple miles away. It appear this is what happened to Sisera and his army near the base of Mount Tabor.
A. Blessing God for the deliverance He brings
1. (Judges 5:1-2) Theme of the song: The joy and blessing in being a willing instrument of God
Then Deborah and Barak the son of Abinoam sang on that day, saying,
"That the leaders led in Israel,
That the people volunteered,
Bless the LORD!"
Deborah and Barak: The first verse speaks of Deborah and Barak singing this song. This does not mean that Barak helped to compose it. Rather, it is only that Barak was an equal partner with Deborah in this victory; so, Barak gets equal billing. Other verses make it abundantly clear that Deborah wrote this song. In fact, Barak is often included as a Judge, right along with Deborah.
The leaders led in Israel: In verse two, we get some strange words that are usually translated into little more than a good guess at what it means. In most Bibles, the phrase is translated as "The leaders led in Israel" or "The leaders in Israel dedicated themselves." Actually, the literal translation says, "When men let grow their hair in Israel." In Hebrew, the phrase is biphroa peraoth. I am not sure that "leaders" is what is meant here and neither are many of the Hebrew sages. The phrase definitely has something to do with hair, but exactly what it is getting at is difficult to discern. It does not fit any standard or understood Hebrew idiom. This strange phrase is representative of the reason for the lengthy preface about how it is key to recognize that the meaning of a song is singularly dependent on the narrow slice of time in which it was created. Obviously, hair was carrying some kind of commonly understood meaning among the northern Israelite tribes at the time of this composition.
Hair has always been a symbol of strength and purity among the Hebrews. We see this especially demonstrated in the vows of the Nazarite which must not cut his/her hair during the entire period of the vow. (For complete details on the Nazarite vow, please read Numbers 6:1-21.) When the vow was complete, they closely cropped their hair and offered it as part of a purification sacrifice at the altar in the Tabernacle and Temple. (This was still the tradition in Jesus' day and continued until the Temple was destroyed in 70 A.D. We find the Apostle Paul participating in this vow in the Book of Acts chapter 21:23-24.) I do not believe it is coincidence that also in the Book of Judges we read of the Judge Samson and his hair during this same era. Hair on men was apparently still carrying some type of heightened spiritual or religious meaning among the northern tribes.
We also know that the Canaanite men tended at the time to keep short hair and trimmed beards. So it would have been logical that Israel ought to do the opposite so as to maintain a distinct and separate visual identity. Unfortunately, just as Believers today tend to be outwardly indistinguishable from Non-Believers, so it was during this time of the Judges with the Hebrews, who sought to look and behave just like their Canaanite neighbors.
I see this matter of the hair as a reference by Deborah to extoll the virtues of the northern Israelite tribes who showed up to do battle by adopting a Nazarite-like dedication (uniquely Torah orientated) to renewed Holy War. This is also a reference to shunning the appearance of the Canaanites that Israelite society in general had adopted and thus moving back towards God and away from the Canaanites in doing so. Since such a vow is completely voluntary, I think the association between the hair and a Nazarite orientation also fits with the next phrase that speaks of the people volunteering, or better translated, offering themselves willingly, which again is precisely a Nazarite-like trait.
Bless the LORD: Some courageous Hebrew men saw the problem with Israelite society and realized that by behaving in such a wicked manner, God would leave them to their troubles. So, they repented, took on more pious ways (akin to Nazarite) and volunteered and rose up in religious fervor to go against the tide. In doing so, they led the way to reviving God's favor with Israel (and then the LORD responded by leading them to victory over their Canaanite oppressors). Therefore, Deborah's conclusion is that the general population of Israel should bless the LORD for setting all of this into motion and bringing about victory for Israel.
The word which is translated as "bless" is misleading. Really, it means to kneel in praise and adoration. So, Israel should submit with bowed heads before God in praise for what He has done. Deborah is giving God all the credit for their deliverance from Jabin King of Hazor and Sisera, the military leaders of the Canaanite allied forces.
2. (Judges 5:3-5) God's preservation of Israel
"Hear, O kings; give ear, O rulers!
I--to the LORD, I will sing,
I will sing praise to the LORD, the God of Israel.
"LORD, when You went out from Seir,
When You marched from the field of Edom,
The earth quaked, the heavens also dripped,
Even the clouds dripped water.
"The mountains quaked at the presence of the LORD,
This Sinai, at the presence of the LORD, the God of Israel.
Hear, O kings; give ear, O rulers: In verse three, Deborah turns her attention to the gentiles. The kings and princes mentioned were gentiles because Israel had no royalty at this time. Essentially, Deborah is telling her audience that while gentile kings and princes give praises to their false gods and deities, (and the gentiles were likely wondering which of the Mystery Babylon gods sided with Israel in their victory), Deborah was appropriately praising God, the one-God of Israel. There is an implication that the gentiles ought to learn from this and do the same.
LORD, when You went out from Seir: Next, Deborah sings of the LORD going out from Seir in Edom. There has always been an interesting connection between God and the area of Mount Seir in Edom. Edom was the territory of Jacob's twin brother, Esau. The connection is often that Mount Sinai is said to be located in the direction of Seir.
"The LORD came from Sinai, And dawned on them from Seir; He shone forth from Mount Paran, And He came from the midst of ten thousand holy ones; At His right hand there was flashing lightning for them." (Deuteronomy 33:2)
(Side Note: This is evidence that Mount Sinai is not located at the tip of the Sinai Peninsula as marked by Saint Katherine's Monastery, which has been a Christian tradition since around 350 A.D. Rather, all archeological and Biblical evidence is that Mount Sinai is actually somewhere on the western end of the Arabian Peninsula. And Seir and Edom are on the northwestern-most portion of the Arabian Peninsula. In any case, we have here in about the 12th Century B.C. this clearly stated connection with Mount Sinai being in the general direction of Edom.)
The image created by verses four and five is of God as a Divine warrior who so powerfully comes out to fight for His people Israel that the earth quakes, and the skies shake. While the earth quaking and the sky shaking is probably a poetic hyperbole, it is in reference to the ancient question of WHY the clouds poured down torrents of rain. The heavy rain was certainly not normal; it was an unexpected cloudburst that swayed the battle in Barak's favor and was the Canaanites and Sisera's undoing. The earth quaking and the skies shaking may have been that it was from a violent thunderstorm directly overhead.
The battle at the Kishon River most likely took place in the summer, when the river was dry. This is also the time when you can get amazingly powerful flash floods as a result. Those of us who have lived in desert regions of this country have experience the earth quaking, the sky lighted up with incredible lightening and the canon-like thunder of a severe thunderstorm which can dump 4-5 inches of rain in less than an hour.
Recently, Israel has been experiencing incredible rain storms. I saw a video in which a flash flood suddenly wiped out a substantial bridge and about 100 yards of the main highway that routed along the Dead Sea. Boulders the size of trucks were rolled down what had been up to that moment a wadi, a dry river bed, from the mountains where the rain fell a couple miles away. It appear this is what happened to Sisera and his army near the base of Mount Tabor.
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