Gidon's Testing of Hashem/2

Gidon's Testing of Hashem

Exegetical Approaches

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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? Malbim⁶ 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/enemies were drenched, while Gidon remained dry and unscathed.⁷
• Malbim, instead, suggests that the two signs represented the two stages of the battle, with the water consistently representing victory.  The first battle against Midyan was won by Gidon and just a small army (the fleece alone), while the other soldiers (the floor) left.⁸  The success of the second battle, in contrast, was due to the other tribes (the entire floor), rather than the actions of Gidon (the fleece).⁹

The water test – Abarbanel and Malbim assert that the purpose of this test was to differentiate 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 Hashem's division served to alleviate Gidon's concerns as it ensured that those fighting were those worthy of the salvation.¹⁰

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 RalbagShofetim 6:14Shofetim 6:36Shofetim 7:5About R. Levi b. Gershom¹¹

Gidon's religious beliefs – According to this position, Gidon might have grown up worshiping the Baal, like his father and fellow townsfolk. He lived with an Asherah and idolatrous altar in his backyard, and was probably influenced by their worship.¹²  As such, his story is that of a journey to faith, not of a leader who is infused with it from the beginning.

Was Gidon a prophet? Ralbag maintains that despite all the verses which seem to suggest that Gidon conversed with Hashem, he did not have prophetic status.  The name Hashem in those verses simply refers to God's messenger (שלוחו של אדם כמותו) and mean that Gidon was speaking to a prophet.¹³ 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.

Conversation with the angel: "?וְיֵשׁ י"י עִמָּנוּ" – Gidon's initial remarks to the angel betray his uncertainties. Though he has heard stories of Hashem's past wonders, he is not sure if Hashem still cares for His nation. He defiantly questions God's providence and presence.

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 proof.

Destruction of the altar – According to this approach the command to destroy the altar might not have been intended as a lesson just for the town's people, but for Gidon himself.  The fact that Gidon was only willing to fulfill the directive at night shows that, despite his acquiescence, he was still not confident in Hashem's protection. He apparently had not as yet attained full belief, and continued to vacillate between trust in God and doubting of Him.

Sign of fleece – Ralbag explains that despite the angel's actions, Gidon "still believed and did not believe," requiring a new set of signs.

Need for a double sign? Ralbag explains that the initial sign did not suffice to quiet Gidon's hesitation as it could be explained naturally.  It is not particularly miraculous that wool might absorb the surrounding water. Its staying dry while dew wets the floor around it, however, reflects Divine intervention.

Small army – Hashem's explanation that a small army was necessary so that all would recognize the Hand of Hashem and not attribute success to human might also have been aimed at Gidon and not just the rest of the nation.  He, too, needed "proof" that Hashem was behind the victory.

The water test – JosephusAntiquities of the Jews 5:6:3About Josephus suggests that those who bent on their knees to drink showed courage, while those who lapped like dogs betrayed fear.¹⁴  Hashem intentionally had Gidon gather the less courageous men fight to provide further proof that it was Hashem's victory, not man's.

"לַי"י וּלְגִדְעוֹן" – Gidon's battle cry of "To Hashem and Gidon" might suggest that he only partially learned Hashem's lesson.  Though he attributes salvation to Hashem, he includes himself as well, perhaps still reluctant to view Hashem as the sole savior.

"י"י יִמְשֹׁל בָּכֶם" – After the battle, when the people request that Gidon rule over them, he refuses, pointing out that Hashem is their king. By the end of the war, it seems that Gidon has finally recognized that Hashem is indeed the people's king and protector.

The Efod – According to Ralbag the Efod was set up as a victory monument to mark the miracle¹⁵ and was originally intended to be for Hashem's honor.¹⁶  Unfortunately, though, it ended up being a stumbling block for the people and himself.  Though the nation only reverted back to Baal worship after Gidon's death, Gidon was not strong enough a believer or leader to prevent them from erring even in his lifetime.

Gidon versus other Judges – The Book of Judges portrays a progressive deterioration in the quality of its leaders.  While the first three judges, Otniel, Ehud and Devorah are all positive characters, the last three leaders, Avimelekh, Yiftach and Shimshon all show serious flaws, whether in the realm of belief¹⁷ or interpersonal actions.¹⁸  According to this position, Gidon falls in the middle, a leader with wavering faith who oscillates between belief in Hashem and belief in himself.

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

Conversation with angel – According to this approach, after conversing with the angel, Gidon had full confidence in Hashem's salvation.  In fact, not only did he not need to ask for more signs, he put together a military strategy and began to battle without asking for further Divine guidance.

Gathering of troops in 6:33-34 – Prof. Elitzur suggests that these verses allude to an entire initial battle against the Midianites.  Gidon had gathered men from his own tribe and sent his brothers to amass soldiers from the northern tribes of Asher, Zevulun and Naftali. As the Midianites had camped in the Yizrael valley (in between the inheritance of Menashe and these Nortehrn tribes), he had hoped to attack them from two sides.¹⁹ Though the verses do not describe the ensuing battle, it did indeed occur.

"וַיֹּאמַר אַחַי בְּנֵי אִמִּי הֵם" – Prof Elitzur claims that the discussion in 8:18-19 hints to the fact that this original plan failed.  Perhaps due to a miscommunication, the northern tribes, headed by Gidon's brothers, arrived ahead of time and found themselves facing the Midianites alone.  The Israelites were defeated and Gidon's brothers were killed, as testified to by Zevach and Zalmuna in Shofetim 8.

Sign of the fleece – It was only due to this initial defeat that Gidon asked for a new sign. Understandably the loss together with the death of his brothers demoralized him.

Reducing the army: "מִי יָרֵא וְחָרֵד יָשֹׁב" – According to Prof. Elitzur, since much of Gidon's army had been from the northern tribes who has just retreated in defeat, it is not surprising that 22,000 were fearful of fighting again and opted to leave.

The water test

¹ They convey Gidon's extreme caring for the suffering of his people.  In their defense, he is ready to act as prosecutor and accuse Hashem.

² See also R"Y Fidanque in his comments on Abarbanel's commentary.

³ He says, "וְעָשִׂיתָ לִּי אוֹת שָׁאַתָּה מְדַבֵּר עִמִּי" (give me a sign that you are talking with me) not "that you will save me".  In addition, after the sign, the verse states that now Gidon realized that it was indeed an angel who was speaking ("וַיַּרְא גִּדְעוֹן כִּי מַלְאַךְ י"י").

⁴ This self doubting and humility matches Gidon's earlier question, ""בַּמָּה אוֹשִׁיעַ אֶת יִשְׂרָאֵל הִנֵּה אַלְפִּי הַדַּל בִּמְנַשֶּׁה וְאָנֹכִי הַצָּעִיר בְּבֵית אָבִי"

⁵ See also how Hashem tells each "כִּי אֶהְיֶה עִמָּךְ".

⁶ See Ralbag below.

⁷ The obvious difficulty with this suggestion is that Abarbanel attributes opposing symbolism to the water in the two tests.  He is not troubled by this stating, "וכבר זכר הרב המורה שיהיה דבר אחד משל לשני ענינים מתחלפים".

⁸ Though initially Gidon had gather troops from several tribes, Hashem told him to reduce the size of his army, and after the water test he was left with just 300 men.

⁹ Malbim notes that Gidon himself attributes success not to himself but to the other tribes, "מֶה עָשִׂיתִי עַתָּה כָּכֶם הֲלֹא טוֹב עֹלְלוֹת אֶפְרַיִם מִבְצִיר אֲבִיעֶזֶר".

¹⁰ Hashem's choice of language might support this idea.  In speaking of reducing the size of the army, Hashem tells Gidon, "וְאֶצְרְפֶנּוּ לְךָ שָׁם".  The root צרף has the connotation of purifying, suggesting that in differentiating the two groups Hashem was actually purifying the troops.

¹¹ Ralbag presents Gidon as doubting Hashem, but does not go as far as the portrait painted below of a leader who might have begun as an idolater. See also E. Asis "Self Interest or Communal Interest: An Ideology of Leaderhip in the Gidon, Abimelech, and Jefthah Narratives," (Boston, 2005): 15-127, who also views Gidon as traveling on an oscillating path towards belief, which is rocked by doubts and hesitancy.

¹² suggests that even the Elah tree where the angel met Gidon was a site of Yoash's idolatry.

¹³

Thus when the verses says "וַיֹּאמֶר לוֹ י"י" or "וַיֹּאמֶר גִּדְעוֹן אֶל הָאֱלֹהִים",  they should be understood as "וַיֹּאמֶר לוֹ הנביא" or "וַיֹּאמֶר גִּדְעוֹן אֶל איש הָאֱלֹהִים".

 

 

¹⁴ Those who knelt on their knees were not constantly looking over their shoulder for an enemy, since they were not fearful.  The others drank more hesitatingly reflecting their worry. Ralbag suggests the exact the opposite, claiming that those who knelt betrayed their laziness, while those who lapped showed their diligence, being careful to guard against an enemy even while drinking.  He agrees that that Hashem used the test to differentiate the good and bad soldiers, but assumes that hashem chose the

¹⁵ It is interesting that Gidon sets up specifically an Efod, an article used for divination and seeking answers from Hashem.  Even at this point, Gidon still looks for signs from Hashem.

¹⁶ See his book cited above.

¹⁷ See Yiftach's Vow for the possibility that he believed in human sacrifice.

¹⁸ ee, for example, how Avimelekh kills off all his brothers and Yiftach causes civil war.

¹⁹ He reads the phrase "וַיַּעֲלוּ לִקְרָאתָם" in the verse "וּמַלְאָכִים שָׁלַח בְּכׇל מְנַשֶּׁה...  וּמַלְאָכִים שָׁלַח בְּאָשֵׁר וּבִזְבֻלוּן וּבְנַפְתָּלִי וַיַּעֲלוּ לִקְרָאתָם" to mean that the northern tribes went to meet their fellow Israelites (not the Midianites).  The two group were meant to coordinate an attack where the Midianites would be caught in the middle.