Gidon's Testing of Hashem/2
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Gidon's Testing of Hashem
Exegetical Approaches
Overview
In attempting to understand Gidon's continuous testing of Hashem, commentators draw very different portraits of the leader and the reasons for his actions. According to R. Saadia Gaon, Gidon was a righteous individual with full faith in Hashem, but doubts as to his own self worth. He, thus, continuously asked for signs that he and the sinful nation would really merit Hashem's miracles. Others depict a leader who, like the nation around him, was hesitant in his belief in God. He wanted proof not only of Hashem's salvation, but His very presence. Finally, Prof. Elitzur paints an image of both a believing and initially self-confident Gidon. However, he suggests that an initial defeat demoralized Gidon, leading him to question subsequent victory.
Self Doubt
Gidon did not doubt Hashem's abilities but whether he and/or the nation were worthy of Hashem's salvation.
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 According to Malbim,2 Gidon's questioning, "where are Hashem's wonders in Egypt" is part of his defense of the nation. He reminds Hashem that in the past, despite the nation's sins, Hashem still saved them. Thus, now too, Hashem should have come to the nation's aid despite their idolatry.3
Initial sign of angel – Abarbanel asserts that even when Gidon asked for the original 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.4 It is possible that, in his humility, he found it difficult to believe that an angel was really approaching him.
Sign of fleece – Though all these sources agree that the request for a sign stemmed from a feeling of unworthiness, they disagree regarding whom Gidon felt was not meritorious:
- Gidon – According to R. Saadia and Abarbanel, Gidon wondered whether he himself was worthy of such a miracle.5 They, thus, place Gidon alongside other humble leaders such as Moshe who questions, "מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה".6
- Israel – 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? Malbim7 suggests that Gidon was not convinced by the first sign since he realized that it was possible that the absorbent fleece would gather into it all the water through natural means, and so he asked for the opposite phenomenon which would go 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.8
- 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.9 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).10
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 salvation.11
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.14 As such, his story is that of a man journeying 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).15 Ralbag claims that if Gidon was at a level to receive 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, thus, 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 have been intended as a lesson for both Gidon himself and the town's people. 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 Hashem 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 maintains that the initial sign did not suffice to quiet Gidon's hesitation as it could be explained naturally.16
Small army – Hashem explains that a small army was necessary so that all would recognize the Hand of Hashem and not attribute success to human might. This lesson, too, might have been aimed at Gidon and not just the rest of the nation. He, like them, 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.17 Hashem intentionally had Gidon gather the less courageous men to 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 miracle18 and was originally intended to be for Hashem's honor.19 Unfortunately, though, it ended up being a stumbling block for the people. 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 belief20 or interpersonal actions.21 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. Elitzur22
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 verses 33-34 allude to an entire initial battle against the Midianites. Gidon had gathered men from his own tribe of Menashe and sent his brothers to amass soldiers from the northern tribes of Asher, Zevulun and Naphtali. As the Midianites had camped in the Yizrael valley (in between the inheritance of Menashe and these northern tribes), he had hoped to attack them from two sides.23 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 regarding the deaths of Gidon's brothers hints to the fact that this original battle 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.24
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 – Prof Elitzur suggests that the 300 men who lapped the water demonstrated both agility and the ability to be satisfied with just a little, qualities helpful in a soldier. The test was meant to select a handful of the finest warriors, who would be most useful in the ensuing battle.
Gidon's strategy – Since the Midianites had previously encountered Gidon's army, they expected it to number in the tens of thousands. As such, they were on the lookout for a movement of many troops, and did not notice the 300 men that that stole up on them. In addition, when Gidon's men blew their shofars and blazed their torches, the Midianites assumed that each soldier headed his own regiment, never dreaming that they acted alone. This led to confusion in the camp and their killing of one another.
Chasing Zevach and Tzalmuna – According to this position, it is possible that Chapters 7 and 8 describe two distinct battles against Midyan, a national one and a personal one.25 The former began with Gidon's surprise 300 man attack and ended with the other tribes capturing the fords and killing the Midianite officers of Orev and Zeev. The battle of Chapter 8, however, was one of revenge aimed at Zevach and Tzalmuna who had killed Gidon's brothers. It was for this reason that the people of Penuel and Sukkot did not rush to Gidon's aid, and why only Gidon and his 300 men (and not the other tribes) appear to have participated.
