Difference between revisions of "Gidon's Testing of Hashem/2"
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<point><b>Sign of fleece</b> – 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:<br/> | <point><b>Sign of fleece</b> – 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:<br/> | ||
<ul> | <ul> | ||
| − | <li>According to R. Saadia and Abarbanel, Gidon asked for this second sign to see whether he himself was worthy of such a miracle. </li> | + | <li>According to R. Saadia and Abarbanel, Gidon asked for this second sign to see whether he himself was worthy of such a miracle.<fn>This self doubting and humility matches Gidon's earlier question, ""בַּמָּה אוֹשִׁיעַ אֶת יִשְׂרָאֵל הִנֵּה אַלְפִּי הַדַּל בִּמְנַשֶּׁה וְאָנֹכִי הַצָּעִיר בְּבֵית אָבִי"</fn>  This would put Gidon together with other humble leaders such as Moshe who questions, "מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה".‎<fn>See also how Hashem tells each "כִּי אֶהְיֶה עִמָּךְ".</fn></li> |
<li>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 he would be victorious.</li> | <li>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 he would be victorious.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Need for a double sign?</b> 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 unto it all the water, and so he asked for the opposite phenomenon which would be totally against nature. | + | <point><b>Need for a double sign?</b> 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 unto it all the water, and so he asked for the opposite phenomenon which would be totally against nature.</point> |
<point><b>Significance of fleece and dew?</b><ul> | <point><b>Significance of fleece and dew?</b><ul> | ||
| − | <li>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 and conquest.  Thus the threshing floor/enemes were drenched, while Gidon remianed dry and unscathed.<fn>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".</fn> </li> | + | <li>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 and conquest.  Thus the threshing floor/enemes were drenched, while Gidon remianed dry and unscathed.<fn>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".</fn></li> |
<li>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 himself<fn>Though Gidon had initially gathered many soldiers, he went to battle with only the 300 men who had passed the water test.</fn> (dew on the fleece alone); later he was joined by the other tribes to totally vanquish them (water on the entire floor).<fn>Malbim notes that it was specifically the actions o fthe other tribes which were successful, as Gidon say, ""</fn></li> | <li>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 himself<fn>Though Gidon had initially gathered many soldiers, he went to battle with only the 300 men who had passed the water test.</fn> (dew on the fleece alone); later he was joined by the other tribes to totally vanquish them (water on the entire floor).<fn>Malbim notes that it was specifically the actions o fthe other tribes which were successful, as Gidon say, ""</fn></li> | ||
</ul></point> | </ul></point> | ||
<point><b>Biblical parallels</b></point> | <point><b>Biblical parallels</b></point> | ||
| − | <point><b>The water test</b></point> | + | <point><b>The water test</b> – Abarbanel and Malbim assert that the purpose of the 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]. </point> |
</category> | </category> | ||
<category>Lack of Faith | <category>Lack of Faith | ||
Version as of 01:13, 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 angel: "?וְיֵשׁ י"י עִמָּנוּ" – This position might say that Gidon's words do not constitute a lack of belief but a rebuke of Hashem for abandoning his people and hiding His face. They convey Gidon's extreme caring for the suffering of his people. Malbim1 points out that Gidon mentions Hashem's wonders in Egypt (וְאַיֵּה כׇל נִפְלְאֹתָיו אֲשֶׁר סִפְּרוּ לָנוּ אֲבוֹתֵינוּ לֵאמֹר הֲלֹא מִמִּצְרַיִם הֶעֱלָנוּ י"י) as proof 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.2
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.3 This would put Gidon together with other humble leaders such as Moshe who questions, "מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה".4
- 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 he would be 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 unto 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 and conquest. Thus the threshing floor/enemes were drenched, while Gidon remianed dry and unscathed.5
- 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 himself6 (dew on the fleece alone); later he was joined by the other tribes to totally vanquish them (water on the entire floor).7
Biblical parallels
The water test – Abarbanel and Malbim assert that the purpose of the 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].
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.8 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.
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
