Gidon's Testing of Hashem/2
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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? 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
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.
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 – 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 miracle and was originally intended to be for Hashem's honor.15 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 belief16 or interpersonal actions.17 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
