וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן אֲבִינֹעַם בַּיּוֹם הַהוּא לֵאמֹר

Deborah and Barak son of Avinoam sang on that day, saying:

בִּפְרֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם בָּרֲכוּ ה'

The song begins by recalling Israel’s troubles and offers thanks to God for His deliverance: When rampage was rampant in Israel, during difficult times of chaos and war, when the people volunteered, bless the Lord.

שִׁמְעוּ מְלָכִים; הַאֲזִינוּ רֹזְנִים אָנֹכִי לַה' אָנֹכִי אָשִׁירָה אֲזַמֵּר לַה' אֱלֹהֵי יִשְׂרָאֵל

Deborah calls out: Hear, kings; listen, princes; to the Lord will I sing; I will make a song to the Lord, God of Israel.

ה' בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם שָׁמַיִם נָטָפוּ גַּם עָבִים נָטְפוּ מָיִם

The song begins by recalling an event from the distant past, the revelation at Mount Sinai, which was the pinnacle of Israel’s history: Lord, upon Your emergence from Se’ir, upon Your marching from the field of Edom. When God revealed Himself at Sinai, He appeared from all directions, including Se’ir and Edom. Then the earth quaked, indeed, the heavens dripped in fear, indeed, the clouds dripped water. The entire world became cloudy, and trembled in fear.

הָרִים נָזְלוּ מִפְּנֵי ה'זֶה סִינַי מִפְּנֵי ה' אֱלֹהֵי יִשְׂרָאֵל

Even the rigid mountains flowed and appeared to have melted before the Lord; that is the revelation at Sinai, before the Lord, God of Israel.

בִּימֵי שַׁמְגַּר בֶּן עֲנָת בִּימֵי יָעֵל חָדְלוּ אֳרָחוֹת וְהֹלְכֵי נְתִיבוֹת יֵלְכוּ אֳרָחוֹת עֲקַלְקַלּוֹת

Deborah now turns to the recent past and the present: In the days of Shamgar son of Anat, who provided a very partial salvation for Israel from the Philistines (see 3:31), in the days of Yael. It is unclear why Yael is mentioned. Some explain that she was considered an important figure in her time. In those days caravans ceased, convoys ceased to travel, and travelers on paths would go on tortuous routes. People traveled on bypass routes, as they feared encountering their enemies on the direct routes.

חָדְלוּ פְרָזוֹן בְּיִשְׂרָאֵל חָדֵלּוּ עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל

Unwalled cities ceased in Israel; they ceased. All the people remained in protected, sheltered places. Any sense of security and serenity, represented by the presence of unwalled cities, vanished. This state of affairs continued until I, Deborah, arose; I arose and became as a mother in Israel.

יִבְחַר אֱלֹהִים חֲדָשִׁים אָז לָחֶם שְׁעָרִים מָגֵן אִם יֵרָאֶה וָרֹמַח בְּאַרְבָּעִים אֶלֶף בְּיִשְׂרָאֵל

In those days, they, the people, chose new, false gods, and then as a result there was war that erupted at the gates of cities; was a shield or spear seen among forty thousand in Israel? No weapons could be found even among such a multitude of people. This is probably not an arbitrary number, as Israel’s largest military division comprised forty thousand soldiers.

לִבִּי לְחוֹקְקֵי יִשְׂרָאֵל הַמִּתְנַדְּבִים בָּעָם בָּרֲכוּ ה'

My heart is with the local legislators of Israel, who establish the municipal laws, the volunteers on behalf of the people, leaders of the people who act in the best interests of the community. Bless the Lord.

רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת יֹשְׁבֵי עַל מִדִּין וְהֹלְכֵי עַל דֶּרֶךְ שִׂיחוּ

You dignified, distinguished, and wealthy individuals, riders of white donkeys, sitters in judgment [middin], and walkers on the way, along the roads, all of you, discuss God’s miracles and salvation! The term middin refers to judges who sit in din, judgment. Alternatively, the term middin can be interpreted as being related to maddon, quarrel, and is used to refer to judges who travel from place to place to adjudicate disputes and to provide guidance for the people.

מִקּוֹל מְחַצְצִים בֵּין מַשְׁאַבִּים שָׁם יְתַנּוּ צִדְקוֹת ה'צִדְקֹת פִּרְזֹנוֹ בְּיִשְׂרָאֵל אָז יָרְדוּ לַשְּׁעָרִים עַם ה'

At the sounds of water flowing through the gravel, among the drawers of water, in the places where water is drawn and people congregate, there they will relate the righteous acts of the Lord, the righteous acts of liberation in Israel. People will relate that God saved Israel and bestowed tranquility upon the people. Then the people of the Lord descended to the city gates, where communal gatherings occur and where the elders sit, to speak of their salvation and probably to plan for the future.

עוּרִי עוּרִי דְּבוֹרָה עוּרִי עוּרִי דַּבְּרִי שִׁיר! קוּם בָּרָק! וּשֲׁבֵה שֶׁבְיְךָ בֶּן אֲבִינֹעַם!

Up to this point, Deborah’s song addressed others. Now, the prophetess turns to address herself and the commander at her side, perhaps speaking for the people, who wish to galvanize their leaders to sing: Awaken, awaken, Deborah; awaken, awaken, utter a song; arise Barak and, as the commanding officer, take your prisoners, son of Avinoam.

אָז יְרַד שָׂרִיד לְאַדִּירִים עָם ה' יְרַד לִי בּגִּבּוֹרִים

Then the remnant of the mighty of the people, those who were bold and strong, went down to do battle; alternatively, the verse means: Then He made a remnant have dominion over the nobles of the enemy; the Lord came down for me with the valiant.

מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק אַחֲרֶיךָ בִנְיָמִין בַּעֲמָמֶיךָ מִנִּי מָכִיר יָרְדוּ מְחֹקְקִים וּמִזְּבוּלֻן מֹשְׁכִים בְּשֵׁבֶט סֹפֵר

Although it was primarily the tribes of Naphtali and Zebulun that fought, they were joined by brave volunteers from other tribes: Out of Ephraim came they who uprooted Amalek; it was Ephraim who uprooted their enemies in their war against Amalek. Many commentaries understand this as a reference to Joshua, who was from the tribe of Ephraim and was the first to do battle against, and weaken, Amalek. After you, Benjamin with your clans. Despite the great distance from their inheritance, some of the tribe of Benjamin joined in the war. Out of Makhir, a family from the half of the tribe of Manasseh in Bashan, came down legislators, or otherwise distinguished individuals, to participate in the war; and from Zebulun came not only common soldiers, but also those who ply the scribe’s quill, masters of the pen.

וְשָׂרַי בְּיִשָּׂשכָר עִם דְּבֹרָה ויִשָּׂשכָר כֵּן בָּרָק בָעֵמֶק שֻׁלַּח בְּרַגְלָיו

Princes of Issachar were with Deborah; they stood at the base of the fighting force, and Issachar, along with Barak, was sent forth into the valley on foot. It was Deborah the prophetess and judge who called for Barak, appointed him, and instructed him to wage war (4:6). By contrast, among the divisions of Reuben, or: With the separation of Reuben from Israel, alternatively: Among the water tributaries of Reuben, or: With the divided hearts of Reuben, who remained east of the Jordan, are great deliberations of the heart, many thoughts and considerations.

בִּפְלַגּוֹת רְאוּבֵן גְּדֹלִים חִקְקֵי לֵב לָמָּה יָשַׁבְתָּ בֵּין הַמִּשְׁפְּתַיִם לִשְׁמֹעַ שְׁרִקוֹת עֲדָרִים! לִפְלַגּוֹת רְאוּבֵן גְּדוֹלִים חִקְרֵי לֵב

Deborah addresses Reuben directly: Why did you sit between the sheepfolds, in the pastures, hearing the bleating of the flocks? You are a tribe of shepherds living in tranquility in a land devoid of the sounds of war; the only sound you wish to hear is the whistling for the gathering of the flock. Among the divisions, or the divided hearts, or the exceptionally wise, of Reuben are great consultations of the heart. The prophetess mocks the tribe of Reuben’s decision to sit quietly in their place and remain neutral.

גִּלְעָד בְּעֵבֶר הַיַּרְדֵּן שָׁכֵן וְדָן לָמָּה יָגוּר אֳנִיּוֹת! אָשֵׁר יָשַׁב לְחוֹף יַמִּים וְעַל מִפְרָצָיו יִשְׁכּוֹן

Deborah continues to call out those tribes who did not participate in the war: Gilad, a family from the tribe of Manasseh, dwells in tranquility beyond the Jordan and did not participate in the distant war; and Dan, why does he reside in ships? The people of Dan, who were seafarers, continued to busy themselves with their ships and did not take part in the war effort. Apparently, at that time, the tribe of Dan, or part of it, was still residing in its original inheritance in the south, which stretched to the Mediterranean coast. Some commentaries explain that this verse refers to the Jordan River rather than the Mediterranean Sea. Asher also lived at the sea shore and dwells in its bays.

זְבֻלוּן עַם חֵרֵף נַפְשׁוֹ לָמוּת וְנַפְתָּלִי עַל מְרוֹמֵי שָׂדֶה

In contrast, Zebulun is a people that jeopardized its life to die, as they devoted themselves to the war; as did Naphtali, who was on the heights of the field of battle. Indeed, those who fought in the war against Yavin were mainly from the tribes of Zebulun and Naphtali (4:10).

בָּאוּ מְלָכִים נִלְחָמוּ אָז נִלְחֲמוּ מַלְכֵי כְנַעַן בְּתַעְנַךְ עַל מֵי מְגִדּוֹ בֶּצַע כֶּסֶף לֹא לָקָחוּ

Kings came with Yavin, they made war, then the kings of Canaan made war in Taanakh by the waters of Megiddo. The central Canaanite government in Hatzor recruited other minor kings from the region. Based on the number of chariots that participated in the war, it can be assumed that the entire army did not come from Hatzor alone. They, these kings, took no monetary gain. Like the tribes of Israel, the kings of Canaan volunteered to fight; they were not mercenaries. It was clear to both sides that this was to be a decisive battle over control of the north. This was not a conflict between Yavin and Barak, but between Canaan and Israel.

מִן שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ עִם סִיסְרָא

From the heavens, they also made war. It appeared as though the stars from their courses made war with Sisera.

נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז

The Kishon Stream, which apparently overflowed its banks, swept them, some of the enemy soldiers, away. The ground turned muddy, making it impossible for the chariots to maneuver properly. Thus, the chariot riders became easy prey for the foot soldiers of Zebulun and Naphtali, who gained the advantage of speed. The Kishon Stream is an ancient and important stream. Deborah praises the stream for its assistance, as it were, in the victory. Not only did the stream flood, it seems that the skies were stormy as well. Therefore, let my soul tread courageously. The soldiers were required to march courageously into the storm that threatened their enemies.

אָז הָלְמוּ עִקְּבֵי סוּס מִדַּהֲרוֹת דַּהֲרוֹת אַבִּירָיו

Then the horse hoofs pounded from the galloping, the galloping of its knights. One could hear the hooves of the horses in their flight.

אוֹרוּ מֵרוֹז! אָמַר מַלְאַךְ ה'אֹרוּ אָרוֹר יֹשְׁבֶיהָ כִּי לֹא בָאוּ לְעֶזְרַת ה' לְעֶזְרַת ה' בַּגִּבּוֹרִים

Curse Meroz, said the messenger of the Lord, the prophet. The city of Meroz, which was possibly named after its leader, did not participate in the war. Curse its inhabitants thoroughly, because they did not come to the aid of the Lord, to the aid of the Lord against the valiant. Although victory was achieved without them, they are condemned for their lack of participation.

תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ

After cursing various individuals and peoples, the prophetess now bestows blessings: Blessed among women is Yael, wife of Hever the Kenite, who killed Sisera. Among women, who sit in the tent and do not venture forth to war, she shall be blessed.

מַיִם שָׁאַל חָלָב נָתָנָה בְּסֵפֶל אַדִּירִים הִקְרִיבָה חֶמְאָה

Deborah depicts Yael’s actions in poetic fashion: For water he, Sisera, requested, but milk she gave him; in a great, large, bowl she presented butter.

יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה וימִינָהּ לְהַלְמוּת עֲמֵלִים וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ

Alongside the fine meal that Yael presented to Sisera, her left hand to the peg, which she held to Sisera’s temple, she extended, and her right hand she put to the laborer’s hammer. The Bible contains several instances where the right hand is called “right,” while the left hand is simply called “hand.” She struck Sisera, crushed his head; it smashed and the peg passed through his temple.

בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד

At her feet he knelt, he fell, he lay; at her feet he knelt, he fell. In the same place where he knelt, there he fell dead.

בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא בְּעַד הָאֶשְׁנָב מַדּוּעַ בֹּשֵׁשׁ רִכְבּוֹ לָבוֹא מַדּוּעַ אֶחֱרוּ פַּעֲמֵי מַרְכְּבוֹתָיו

The song concludes with a short passage that describes Sisera’s defeat from a unique perspective: Through the window she gazed, and the mother of Sisera sobbed through the aperture [eshnav]. An eshnav is a window intended for letting in a breeze [mashav], or perhaps a window with a lattice. Sisera’s mother sat and waited, gazing through the window into the distance and weeping: Why does his chariot tarry to arrive? Why are the hoofbeats of his chariot late? It is possible that night had already fallen after the battle, yet Sisera’s chariot had not returned.

חַכְמוֹת שָׂרוֹתֶיהָ תַּעֲנֶינָּה אַף הִיא תָּשִׁיב אֲמָרֶיהָ לָהּ

The wisest of her noblewomen answer her. The general’s mother was an important woman, and she was therefore surrounded by wise women who sought to encourage her. She too, will respond with her statements to herself. Sisera’s mother attempts to convince herself that her son’s delay is not indicative of tragedy, but of good tidings:

הֲלֹא יִמְצְאוּ יְחַלְּקוּ שָׁלָל רַחַם רַחֲמָתַיִם לְרֹאשׁ גֶּבֶר שְׁלַל צְבָעִים לְסִיסְרָא שְׁלַל צְבָעִים רִקְמָה צֶבַע רִקְמָתַיִם לְצַוְּארֵי שָׁלָל

Aren’t they finding, dividing spoils? They were certainly victorious in battle, but they have not returned home immediately because they must first divide the spoils of war. A beauty [rah·], literally, a womb, two beauties, for each man. This crude phrase, which is not used under ordinary circumstances, expresses the attitude of those fighters toward their female captives. After killing all the males, they would divide the women among themselves. Spoils of dyed garments for Sisera, spoils of dyed embroidery. The spoils would include women’s clothing, which are sometimes embroidered. Two dyed embroideries for the necks of the plunderers. The plundering soldiers would be wrapping themselves in women’s garments which decorate their necks.

כֵּן יֹאבְדוּ כָל אוֹיְבֶיךָ ה'!וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה

Deborah concludes her song: Just as Yavin and Sisera fell, so may all Your enemies perish, Lord. To die at the hands of a woman, after fleeing the battlefield, is doubly disgraceful (see 9:54). And may all those who love Him be exalted in splendor like the sun coming out, rising, in its increasing might. The land was then tranquil for forty years. Even if the king of Hatzor was not killed and his city remained intact, his army was nevertheless destroyed, and the kings who had come to his aid had dispersed. Hatzor lost its lofty status and became an insignificant city. Israel gained the upper hand for decades, and at least this region of the land was left in peace.