Devorah and Barak's Battle in Prose and Poetry/0/en

Devorah's Battle in Prose and Poetry

Introduction

The tale of Devorah and Barak's clash with the Canaanite forces bears the distinction of being the only battle in the entire book of Judges described in both prose (Shofetim 4) and poetry (Shofetim 5).  Despite the difference in genre, the two accounts share much in common and clearly tell the same general story.  In several instances, the chapters supplement each other, each providing details lacking in the other.  In other cases, however, the lyrical retelling diverges significantly from the original narrative, even appearing to contradict its version of events.

Points of Contrast

There are several points of contrast between the stories (these are summarized in the chart below):

• Praise of Hashem – Devorah's song opens with praise to Hashem and a description of the revelation at Sinai, all of which is lacking from the original account of the battle in Chapter 4.
• Israelite leadership – While Chapter 4 emphasizes the military leadership of Barak,¹  leaving Devorah to fade into the background,² Chapter 5 features Devorah much more prominently.³
• Participating tribes – In the prose account, only the tribes of Zevulun and Naphtali are mentioned as participating in the battle (4:10). The poetic account, in contrast, speaks also of Ephraim, Binyamin, Menashe, and Yissakhar (5:14-18).
• Reproach of non participants – Only in Chapter 5 is rebuke expressed at those tribes which did not participate in the war.
• Number of soldiers – According to Chapter 4, Barak's army consisted of 10,000 soldiers (4:6,10,14), yet Chapter 5 speaks of 40,000 men (5:8).
• Enemy forces – The only enemies mentioned in the prose version are Yavin, the king of Canaan, and Sisera, his general (4:2-3, 23-24). The song, however, includes also the "kings of Canaan" (5:19).
• Location of the battle – Chapter 4 sets Mt. Tavor and the Kishon River as the sites of the battle (4:13), while Chapter 5 mentions Ta'anakh and Megiddo as well (5:19,21).
• Hashem's role – While the prose account has Hashem causing pandemonium in Sisera's camp ("וַיָּהׇם י"י אֶת סִיסְרָא"), the poem speaks of the stars fighting and the Kishon River sweeping away the enemy (5:20-21).
• Sisera's mother – Devorah's song ends with an image of Sisera's mother worrying about her son's delay home.  No equivalent is found in Chapter 4.

Analysis

Several of the differences listed above can be easily explained in light of the different genre and purpose of the two narratives.  Since Chapter 5 is a song of thanksgiving said after the victory, it is not surprising that it, rather than Chapter 4, contains praise of Hashem.  Similarly, it is fitting that Chapter 4's prosaic mention of facts such as the enemies' confusion or the death of Sisera are replaced in the poem with literary images such as warring stars⁴ and the mourning mother of Sisera.⁵  Many of the other differences, however, are more difficult to explain, as they are not merely poetic flourishes but conflicting facts, incongruous with the description of Chapter 4. Attempts to explain these are discussed below:

I. Different Perspectives⁶ –  This approach suggests that the war of Devorah and Barak was much broader than originally assumed and included both a main battle against Sisera and a series of smaller battles against other Canaanite pockets that were left in the land from the time of the Conquest.⁷ The discrepancies between the two accounts can be explained in light of this double war.  While Chapter 4 looks at the battle through a zoom lens, focusing on only the central battle of Barak near Kishon, Chapter 5, in contrast, looks through a wide angle lens, taking in the scope of the entire war:⁸

• Enemy forces – According to this theory, Yavin, the "King of Canaan" ruled over not just one city-state, but rather commanded an entire confederacy of Canaanite armies.⁹  His general, Sisera, led the forces in the main battle, as described in Chapter 4, while the Canaanite kings participated in the rest of the fronts, as depicted in the broader poetic account of Chapter 5.
• Israelite Leadership  – Barak knew that his local army was not strong enough to face an entire confederation of Canaanite kings, so he asked Devorah to help him form a counter-coalition.¹⁰  While Barak, from the oppressed tribe of Naphtali, led the battle against Sisera in his own territory,¹¹ Devorah, from Ephraim,¹² garnered support from the other central tribes to fight the rest of the Canaanites in their home-regions.¹³  Chapter 4, which focuses on the main battle, naturally highlights Barak's role, while Chapter 5 which looks at the whole war, alternates between mention of the two leaders.
• Participating tribes – Chapter 4 mentions only the tribes of Naphtali and Zevulun since it depicts only the Battle of Kishon in the North which was fought by these subjugated tribes exclusively.  Chapter 5, instead, praises also those tribes who participated in the battles with Devorah in the heartland of the country.
• Reproach of non-participants – Only Chapter 5 chastises the non-participating tribes, since it was specifically in the larger battle which attempted to rid the country of any remaining Canaanites, that the entire nation was expected to join.  These campaigns were, in effect, intended to complete the Conquest begun by Yehoshua
• Number of soldiers – Though there were only 10,000 soldiers in Barak's army,¹⁴ Devorah praises all the soldiers in the entire coalition, which numbered 40,000.
• Location of the battle – It is natural that only Kishon, the site of the main battle, is mentioned in the narrow scoped prose account, while Ta'anakh and Megiddo, the sites of the other skirmishes,¹⁵ are mentioned in the more sweeping poetic account.

In summary, only through a combination of both the narrow and broad scope views provided by these two chapters can a reader really understand the import of Devorah's battle.  This was not just a clash against a subjugating power, but the culmination of the Wars of Conquest initiated by Yehoshua. 

II. Local Harmonization – In contrast to the above approach, many exegetes resolve each individual discrepancy through local explanations:

• Number of soldiers – Targum YonatanShofetim 5:8About Targum Yonatan (Neviim) and RashiShofetim 5:8About R. Shelomo Yitzchaki¹⁶ claim that the 40,000 soldiers mentioned in Chapter 5 refers to the number of enemy soldiers^.17
• Enemy forces – RadakShofetim 5:19About R. David Kimchi identifies the "kings of Canaan" with Sisera and his men, but does not explain why they are called "kings".  RalbagShofetim 5:19About R. Levi b. Gershom, instead, posits that several other kings of Canaanite origin joined Sisera, hoping to recapture Ta'anakh and Megiddo for themselves.
• Location of the battle – According to RadakShofetim 5:19About R. David Kimchi, though the battle actually took place in Kishon, Chapter 5 emphasizes how the enemy forces were so huge that they stretched from Ta'anakh to Megiddo.
• Participating tribes – Chapter 4 mentions just the tribes of Zevulun and Naphtali since they formed the bulk of the army.  Devorah, though, speaks of everyone who participated.

Summary Chart of Differences

	Chapter 4	Chapter 5
Praise to Hashem	Absent	Present
Israelite leadership	Barak's role in the battle is highlighted	Devorah is emphasized more than Barak
Participating tribes	Zevulun and Naphtali	Also Ephraim, Binyamin, Menashe, and Yissakhar,
Rebuke of Non-participants	Absent	Present
Number of soldiers	10,000	40,000
Enemy forces	Yavin and Sisera	The "kings of Canaan"
Battle location	Mt. Tabor and Kishon River	Also Ta'anakh and Megiddo
Hashem's role	Wreaks havoc	The stars fight from the heavens
Sisera's mother	Absent	Present

¹ See 4:15,16, and 22.

² After verse 10, Devorah is mentioned only once.

³ See 5:7,12, and 15. This is not to say that Barak is absent in Chapter 5, only that Devorah is equally prominent.

⁴ The description of the heavens fighting and the Kishon river sweeping away the enemy could also be seen as an explanation for the havoc mentioned in Chapter 4. Hashem apparently helped from on high by sending a storm, turning the Kishon River into a muddy bog.  This was a tremendous boon for the Israelites as it transformed a main advantage of the Canaanites, their chariots, into a liability.

⁵ The nation's travails under enemy rule is similarly depicted in the song, with images of roundabout routes and the need for fortifications. In contrast, Chapter 4 suffices with matter of fact mention of the oppression.

⁶ This approach is developed in H. Novetsky, "Culmination of a Conquest: An Analysis of Judges 4-5", Le’ela 48 (1999): 5-10.

⁷ Shofetim 1 delineates the cities and territories on the western bank of the Jordan River which remained unconquered by the Israelites.  Some of these, such as Zidon, remained as "thorns" in Israel's side as late as the days of the Monarchy.  Others, such as Yerushalayim, were finally captured in the time of King David.  The bulk of the remainder, i.e., the Canaanite pockets in the tribes of Menashe, Ephraim, Zevulun, and Naphtali (including Ta'anakh and Megiddo) are never heard from again.  According to the hypothesis presented here, these pockets did not simply disappear of their own accord, but rather were wiped out by the Israelites during this battle against Yavin.  Though only Ta'anakh and Megiddo are mentioned explicitly in the song, they are likely just two examples drawn from many.

⁸ The chapter alternates between the two battles, yielding a structure of A-B-A-B-A-B.  First, Devorah is summoned to battle, "Awaken, awaken Devorah" (5:12) and then Barak is called, "Barak, stand..." (5:12).  Verses 14-17 praise those tribes who participated in the broader battle with Devorah (Ephraim, Binyamin, Menashe, Zevulun, and Yissakhar) while verse 18, in turn, lists those who fought with Barak against Sisera (Naphtali and Zevulun).  Finally, verse 19 mentions the clashes with the entire Canaanite coalition, "Then battled the kings of Canaan at Ta'anakh, by the waters of Megiddo", while verses 20-21 follow with details regarding the specific confrontation of Barak and Sisera at Kishon.

⁹ He is described in the verses as "Yavin, the king of Canaan, who reigned in Chatzor" suggesting that though his own kingdom might have been in Chatzor, he ruled, to some extent, over the rest of Canaan as well.  In the time of Yehoshua, too, Chatzor was the head of the Northern confederacy of kings, as mentioned in Yehoshua 11:10: "כִּי חָצוֹר לְפָנִים הִיא רֹאשׁ כׇּל הַמַּמְלָכוֹת הָאֵלֶּה."

¹⁰ This explains Barak's enigmatic insistence that he would go to battle only if Devorah joined.  Though several exegetes assume that Barak was looking for Devorah to assist in a spiritual capacity (see, for example, RalbagShofetim 4:8About R. Levi b. Gershom), this position assumes that Devorah was crucial for the success of his military plan. She, being a respected leader and prophetess, and an inhabitant of the central region, had a greater chance of being able to muster the support of those tribes.

¹¹ In general, the Book of Judges depicts local battles, with the leader always emerging from the oppressed tribe. Thus, it is Barak, from the subjugated Naphtali, who fights this battle.

¹² See Shofetim 4:5.

¹³ While these tribes might have had little vested interest in the specific conflict with Sisera, they did stand to gain immensely from the defeat of the other Canaanite strongholds.

¹⁴ These were drawn drawn exclusively from Zevulun and Naphtali as per Shofetim 4:6.

¹⁵ It is likely that these are just two examples of such battles, and that Devorah's forces fought against most of the remaining Canaanite strongholds that are mentioned in Shofetim 1.

¹⁶ RadakShofetim 5:8About R. David Kimchi, instead, suggests that the verse is contrasting the present conflict with Yehoshua's Conquest, and thus the number refers not to Barak's men but rather to the number of frontline soldiers during Yehoshua's battles. According to him, the verse is contrasting the fate of the people in the time of Devorah who worshiped idols and therefore found themselves at war, with those in the time of Yehoshua who were loyal to Hashem and thus did not even need weapons since Hashem fought for them.

¹⁷ This is a difficult reading and requires Rashi to both add words into the original verse and invert its order so that it reads: "מָגֵן אִם יֵרָאֶה וָרֹמַח בְּיִשְׂרָאֵל [שנלחמים] בְּאַרְבָּעִים אֶלֶף".