Difference between revisions of "Gidon's Testing of Hashem/2"
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<point><b>Was Gidon a prophet</b> – According to Ralbag, Gidon himself did not have prophetic status and all the verses in which he appears to converse with Hashem really refer to his speaking with Hashem's messenger instead.<fn>Thus when the verses says "וַיֹּאמֶר לוֹ י"י" or "וַיֹּאמֶר גִּדְעוֹן אֶל הָאֱלֹהִים", the word "Hashem/ Elokim" refer to a prophet, who is called after the One who sent him (שלוחו של אדם כמותו).</fn> Ralbag claims that if Gidon was at a level to receive full prophecies, there is no way that he would need to ask for signs.</point> | <point><b>Was Gidon a prophet</b> – According to Ralbag, Gidon himself did not have prophetic status and all the verses in which he appears to converse with Hashem really refer to his speaking with Hashem's messenger instead.<fn>Thus when the verses says "וַיֹּאמֶר לוֹ י"י" or "וַיֹּאמֶר גִּדְעוֹן אֶל הָאֱלֹהִים", the word "Hashem/ Elokim" refer to a prophet, who is called after the One who sent him (שלוחו של אדם כמותו).</fn> Ralbag claims that if Gidon was at a level to receive full prophecies, there is no way that he would need to ask for signs.</point> | ||
<point><b>Gidon's religious beliefs</b> – According to this position, Gidon might have grown up worshiping the Baal, like his father and fellow townsfolk.  Although Hashem commanded him to destroy the idolatrous altar, and he acquiesced, Gidon might not have as of yet attained full belief.  Part of him still questioned whom to  trust.</point> | <point><b>Gidon's religious beliefs</b> – According to this position, Gidon might have grown up worshiping the Baal, like his father and fellow townsfolk.  Although Hashem commanded him to destroy the idolatrous altar, and he acquiesced, Gidon might not have as of yet attained full belief.  Part of him still questioned whom to  trust.</point> | ||
| − | <point><b>Conversation with the angel: "?וְיֵשׁ י"י עִמָּנוּ"</b> – Gidon's initial remarks to the angel might betray | + | <point><b>Conversation with the angel: "?וְיֵשׁ י"י עִמָּנוּ"</b> – Gidon's initial remarks to the angel might betray these doubts.  Though he had heard stories of Hashem's past wonders, he was not sure if Hashem still cared for His nation.</point> |
| + | <point><b>Initial sign of angel</b> – As Gidon wavered in his religious beliefs he was not confident that the messenger speaking to him was really sent by Hashem, leading him to ask for a sign.</point> | ||
| + | <point><b>Sign of fleece</b> – Ralbag explains that despite the angel's actions, Gidon "still believed and did not believe".</point> | ||
</category> | </category> | ||
<category>Intervening Events | <category>Intervening Events | ||
Version as of 11:38, 16 August 2016
Gidon's Testing of Hashem
Exegetical Approaches
Self doubt
Gidon did not doubt Hashem's abilities but whether he and/or the nation were worthy of Hashem's salvation.
Sources:R. Saadia Gaon, Abarbanel, Malbim
Gidon's religious beliefs – According to Abarbanel, Gidon was not only righteous and God fearing, but a prophet as well, as proven by all the instances in the chapters in which Hashem converses with him. As such, it is not possible that he was really doubting or testing Hashem.
Conversation with the angel: "?וְיֵשׁ י"י עִמָּנוּ" – Gidon's words do not constitute a lack of belief but a rebuke of Hashem for abandoning His people and hiding His face.1 Malbim2 claims that Gidon mentions Hashem's wonders in Egypt (וְאַיֵּה כׇל נִפְלְאֹתָיו אֲשֶׁר סִפְּרוּ לָנוּ אֲבוֹתֵינוּ לֵאמֹר הֲלֹא מִמִּצְרַיִם הֶעֱלָנוּ י"י) to point out to Hashem that even when the nation sinned in the past, Hashem saved them. Thus, now too, Hashem should have come to the nation's aid despite their idolatry, yet "וְעַתָּה נְטָשָׁנוּ י"י" (now Hashem has cast us off).
Initial sign of angel – According to Abarbanel, even when Gidon asked for a sign from the angel he was not asking for proof that Hashem would save the nation, but rather evidence that the person with whom he was speaking was really a messenger of Hashem.3
Sign of fleece – Though all these sources agree that the request for a sign stemmed from a feeling of unworthiness, they disagree regarding who Gidon felt was unworthy:
- According to R. Saadia and Abarbanel, Gidon asked for this second sign to see whether he himself was worthy of such a miracle.4 They, thus, place Gidon alongside other humble leaders such as Moshe who question, "מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה".5
- Malbim, in contrast, suggests that the request stemmed from Gidon's doubting of the nation's worthiness. The people's angry reaction to Gidon's destroying of the Baal's altar proved that they were still idolatrous, making him doubt whether Hashem would make him victorious.
Need for a double sign? Malbim suggests that Gidon was not convinced by the first sign since he realized that naturally it was possible that the absorbent fleece would gather into it all the water, and so he asked for the opposite phenomenon which would be totally against nature.
Significance of fleece and dew
- Abarbanel suggests that the sign was chosen for its symbolic value. In the first test, the small fleece represented the weak Gidon, the dew symbolized Hashem's salvation, and the threshing floor stood for the enemy nation. Gidon asked Hashem to show him that salvation would come to him alone, and not to his foes. In the second sign, the dew took on a different symbolism, that of cursed waters. Thus the threshing floor/enemes were drenched, while Gidon remained dry and unscathed.6
- Malbim, instead, suggests that the two signs represented the two stages of the battle, with the water consistently representing victory. Gidon won the first battle against Midyan by himself7 (dew on the fleece alone); later he was joined by the other tribes to totally vanquish them (water on the entire floor).8
The water test – Abarbanel and Malbim assert that the purpose of this test was to differentiate the idolaters from those who worshiped Hashem. [All those who bowed down to drink were presumed to have been accustomed to prostrating before the Baal]. These sources might suggest that in so doing Hashem ensured that he fighters would be worthy of the salvation.
Biblical parallels
Lack of Faith
Gidon did not have full belief in Hashem, and therefore repeatedly asked for signs that Hashem would indeed bring salvation.
Sources:perhaps Ralbag
Was Gidon a prophet – According to Ralbag, Gidon himself did not have prophetic status and all the verses in which he appears to converse with Hashem really refer to his speaking with Hashem's messenger instead.9 Ralbag claims that if Gidon was at a level to receive full prophecies, there is no way that he would need to ask for signs.
Gidon's religious beliefs – According to this position, Gidon might have grown up worshiping the Baal, like his father and fellow townsfolk. Although Hashem commanded him to destroy the idolatrous altar, and he acquiesced, Gidon might not have as of yet attained full belief. Part of him still questioned whom to trust.
Conversation with the angel: "?וְיֵשׁ י"י עִמָּנוּ" – Gidon's initial remarks to the angel might betray these doubts. Though he had heard stories of Hashem's past wonders, he was not sure if Hashem still cared for His nation.
Initial sign of angel – As Gidon wavered in his religious beliefs he was not confident that the messenger speaking to him was really sent by Hashem, leading him to ask for a sign.
Sign of fleece – Ralbag explains that despite the angel's actions, Gidon "still believed and did not believe".
Intervening Events
Although Gidon initially trusted in the words of the angel, intervening events led him to question the promise of salvation.
Sources:Prof. Y. Elitzur
