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Save "Beshalach ~ Deborah, Yael and Sisera's mother: sex, power and powerlessness
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Beshalach ~ Deborah, Yael and Sisera's mother: sex, power and powerlessness
I. Deborah
(א) וַיֹּסִ֙פוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י ה' וְאֵה֖וּד מֵֽת׃ (ב) וַיִּמְכְּרֵ֣ם ה' בְּיַד֙ יָבִ֣ין מֶלֶךְ־כְּנַ֔עַן אֲשֶׁ֥ר מָלַ֖ךְ בְּחָצ֑וֹר וְשַׂר־צְבָאוֹ֙ סִֽיסְרָ֔א וְה֥וּא יוֹשֵׁ֖ב בַּחֲרֹ֥שֶׁת הַגּוֹיִֽם׃ (ג) וַיִּצְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־ה' כִּ֠י תְּשַׁ֨ע מֵא֤וֹת רֶֽכֶב־בַּרְזֶל֙ ל֔וֹ וְ֠ה֠וּא לָחַ֞ץ אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל בְּחׇזְקָ֖ה עֶשְׂרִ֥ים שָׁנָֽה׃ {פ}
(ד) וּדְבוֹרָה֙ אִשָּׁ֣ה נְבִיאָ֔ה אֵ֖שֶׁת לַפִּיד֑וֹת הִ֛יא שֹׁפְטָ֥ה אֶת־יִשְׂרָאֵ֖ל בָּעֵ֥ת הַהִֽיא׃ (ה) וְ֠הִ֠יא יוֹשֶׁ֨בֶת תַּחַת־תֹּ֜מֶר דְּבוֹרָ֗ה בֵּ֧ין הָרָמָ֛ה וּבֵ֥ין בֵּֽית־אֵ֖ל בְּהַ֣ר אֶפְרָ֑יִם וַיַּעֲל֥וּ אֵלֶ֛יהָ בְּנֵ֥י יִשְׂרָאֵ֖ל לַמִּשְׁפָּֽט׃ (ו) וַתִּשְׁלַ֗ח וַתִּקְרָא֙ לְבָרָ֣ק בֶּן־אֲבִינֹ֔עַם מִקֶּ֖דֶשׁ נַפְתָּלִ֑י וַתֹּ֨אמֶר אֵלָ֜יו הֲלֹ֥א צִוָּ֣ה ׀ ה' אֱלֹהֵֽי־יִשְׂרָאֵ֗ל לֵ֤ךְ וּמָֽשַׁכְתָּ֙ בְּהַ֣ר תָּב֔וֹר וְלָקַחְתָּ֣ עִמְּךָ֗ עֲשֶׂ֤רֶת אֲלָפִים֙ אִ֔ישׁ מִבְּנֵ֥י נַפְתָּלִ֖י וּמִבְּנֵ֥י זְבֻלֽוּן׃ (ז) וּמָשַׁכְתִּ֨י אֵלֶ֜יךָ אֶל־נַ֣חַל קִישׁ֗וֹן אֶת־סִֽיסְרָא֙ שַׂר־צְבָ֣א יָבִ֔ין וְאֶת־רִכְבּ֖וֹ וְאֶת־הֲמוֹנ֑וֹ וּנְתַתִּ֖יהוּ בְּיָדֶֽךָ׃ (ח) וַיֹּ֤אמֶר אֵלֶ֙יהָ֙ בָּרָ֔ק אִם־תֵּלְכִ֥י עִמִּ֖י וְהָלָ֑כְתִּי וְאִם־לֹ֥א תֵֽלְכִ֛י עִמִּ֖י לֹ֥א אֵלֵֽךְ׃ (ט) וַתֹּ֜אמֶר הָלֹ֧ךְ אֵלֵ֣ךְ עִמָּ֗ךְ אֶ֚פֶס כִּי֩ לֹ֨א תִֽהְיֶ֜ה תִּֽפְאַרְתְּךָ֗ עַל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר אַתָּ֣ה הוֹלֵ֔ךְ כִּ֣י בְֽיַד־אִשָּׁ֔ה יִמְכֹּ֥ר ה' אֶת־סִֽיסְרָ֑א וַתָּ֧קׇם דְּבוֹרָ֛ה וַתֵּ֥לֶךְ עִם־בָּרָ֖ק קֶֽדְשָׁה׃
(1) The Israelites again did what was offensive to the LORD—Ehud now being dead. (2) And the LORD surrendered them to King Jabin of Canaan, who reigned in Hazor. His army commander was Sisera, whose base was Harosheth-goiim. (3) The Israelites cried out to the LORD; for he had nine hundred iron chariots, and he had oppressed Israel ruthlessly for twenty years. (4) Deborah, wife of Lappidoth, was a prophetess; she led Israel at that time. (5) She used to sit under the Palm of Deborah, between Ramah and Bethel in the hill country of Ephraim, and the Israelites would come to her for decisions. (6) She summoned Barak son of Abinoam, of Kedesh in Naphtali, and said to him, “The LORD, the God of Israel, has commanded: Go, march up to Mount Tabor, and take with you ten thousand men of Naphtali and Zebulun. (7) And I will draw Sisera, Jabin’s army commander, with his chariots and his troops, toward you up to the Wadi Kishon; and I will deliver him into your hands.” (8) But Barak said to her, “If you will go with me, I will go; if not, I will not go.” (9) “Very well, I will go with you,” she answered. “However, there will be no glory for you in the course you are taking, for then the LORD will deliver Sisera into the hands of a woman.” So Deborah went with Barak to Kedesh.

~ What can we glean about Deborah's introduction?

~ What is the image of Barak in this?

~ Is the going of Deborah with Barak the cause of v. 9, in your opinion?

~ How is power and powerlessness depicted in the dynamic between Deborah and Barak?

(ו) בִּימֵ֞י שַׁמְגַּ֤ר בֶּן־עֲנָת֙ בִּימֵ֣י יָעֵ֔ל חָֽדְל֖וּ אֳרָח֑וֹת וְהֹלְכֵ֣י נְתִיב֔וֹת יֵלְכ֕וּ אֳרָח֖וֹת עֲקַלְקַלּֽוֹת׃ (ז) חָדְל֧וּ פְרָז֛וֹן בְּיִשְׂרָאֵ֖ל חָדֵ֑לּוּ עַ֤ד שַׁקַּ֙מְתִּי֙ דְּבוֹרָ֔ה שַׁקַּ֥מְתִּי אֵ֖ם בְּיִשְׂרָאֵֽל׃ (ח) יִבְחַר֙ אֱלֹקִ֣ים חֲדָשִׁ֔ים אָ֖ז לָחֶ֣ם שְׁעָרִ֑ים מָגֵ֤ן אִם־יֵֽרָאֶה֙ וָרֹ֔מַח בְּאַרְבָּעִ֥ים אֶ֖לֶף בְּיִשְׂרָאֵֽל׃

(6) In the days of Shamgar son of Anath,-d
In the days of Yael, caravans ceased,
And wayfarers went
By roundabout paths.
(7) Deliverance ceased, ceased in Israel,
Till I arose, Deborah,
I arose, a mother in Israel!
(8) When they chose new gods,
Was there a fighter then in the gates?-g
No shield or spear was seen
Among forty thousand in Israel!

~ What does the song add to the character of Deborah?

(יא) מִקּ֣וֹל מְחַֽצְצִ֗ים בֵּ֚ין מַשְׁאַבִּ֔ים שָׁ֤ם יְתַנּוּ֙ צִדְק֣וֹת ה' צִדְקֹ֥ת פִּרְזוֹנ֖וֹ בְּיִשְׂרָאֵ֑ל אָ֛ז יָֽרְד֥וּ לַשְּׁעָרִ֖ים עַם־ה'׃ (יב) עוּרִ֤י עוּרִי֙ דְּבוֹרָ֔ה ע֥וּרִי ע֖וּרִי דַּבְּרִי־שִׁ֑יר ק֥וּם בָּרָ֛ק וּֽשְׁבֵ֥ה שֶׁבְיְךָ֖ בֶּן־אֲבִינֹֽעַם׃ (יג) אָ֚ז יְרַ֣ד שָׂרִ֔יד לְאַדִּירִ֖ים עָ֑ם ה' יְרַד־לִ֖י בַּגִּבּוֹרִֽים׃

(11) Louder than the sound of archers,-h
among the watering places, there, let them chant the gracious acts of the LORD, His gracious deliverance of Israel.
Then did the people of the LORD
March down to the gates!
(12) Awake, awake, O Deborah!
Awake, awake, strike up the chant!
Arise, O Barak;
Take your captives, O son of Abinoam!

(13) Then was the remnant made victor over the mighty,
The LORD’s people won my victory over the warriors.

(כב) אָ֥ז הָלְמ֖וּ עִקְּבֵי־ס֑וּס מִֽדַּהֲר֖וֹת דַּהֲר֥וֹת אַבִּירָֽיו׃ (כג) א֣וֹרוּ מֵר֗וֹז אָמַר֙ מַלְאַ֣ךְ ה' אֹ֥רוּ אָר֖וֹר יֹשְׁבֶ֑יהָ כִּ֤י לֹֽא־בָ֙אוּ֙ לְעֶזְרַ֣ת ה' לְעֶזְרַ֥ת ה' בַּגִּבּוֹרִֽים׃
(22) Then the horses’ hoofs pounded
As headlong galloped the steeds.-m
(23) “Curse Meroz!” said the angel of the LORD.
“Bitterly curse its inhabitants,
Because they came not to the aid of the LORD,
To the aid of the LORD among the warriors.”

~ How does cursing by a prophet/ess works? What other prophet do we have cursing enemies?

דְּבוֹרָה, דִּכְתִיב: ״וּדְבוֹרָה אִשָּׁה נְבִיאָה אֵשֶׁת לַפִּידוֹת״, מַאי ״אֵשֶׁת לַפִּידוֹת״? שֶׁהָיְתָה עוֹשָׂה פְּתִילוֹת לַמִּקְדָּשׁ. ״וְהִיא יוֹשֶׁבֶת תַּחַת תּוֹמֶר״. מַאי שְׁנָא תַּחַת תּוֹמֶר? אָמַר רַבִּי שִׁמְעוֹן בֶּן אַבְשָׁלוֹם: מִשּׁוּם יִחוּד. דָּבָר אַחֵר: מָה תָּמָר זֶה אֵין לוֹ אֶלָּא לֵב אֶחָד — אַף יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר לֹא הָיָה לָהֶם אֶלָּא לֵב אֶחָד לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם.

Deborah was a prophetess, as it is written explicitly: “And Deborah, a prophetess, the wife of Lappidot” (Judges 4:4). The Gemara asks: What is the meaning of “the wife of Lappidot”? The Gemara answers: For she used to make wicks for the Sanctuary, and due to the flames [lappidot] on these wicks she was called the wife of Lappidoth, literally, a woman of flames. With regard to Deborah, it says: “And she sat under a palm tree” (Judges 4:5). The Gemara asks: What is different and unique with regard to her sitting “under a palm tree” that there is a need for it to be written? Rabbi Shimon ben Avshalom said: It is due to the prohibition against being alone together with a man. Since men would come before her for judgment, she established for herself a place out in the open and visible to all, in order to avoid a situation in which she would be secluded with a man behind closed doors. Alternatively, the verse means: Just as a palm tree has only one heart, as a palm tree does not send out separate branches, but rather has only one main trunk, so too, the Jewish people in that generation had only one heart, directed to their Father in Heaven.

~ What are the details that the rabbis glean from the text?

~ How do they help to expand the character of Deborah?

וַהֲלֹא מְחַמֵּר! מְחַמֵּר כִּלְאַחַר יָד: מְחַמֵּר כִּלְאַחַר יָד נָמֵי נְהִי דְּאִיסּוּרָא דְּאוֹרָיְיתָא לֵיכָּא אִיסּוּרָא מִדְּרַבָּנַן מִיהָא אִיכָּא. הַיְינוּ דְּקָא בָּעֵי מִינֵּיהּ: דָּבָר שֶׁיֵּשׁ לוֹ הֶיתֵּר מִן הַתּוֹרָה, וּדְבַר שְׁבוּת עוֹמֵד לְפָנָיו, לְעׇקְרוֹ כִּלְאַחַר יָד בִּמְקוֹם מִצְוָה מַאי? אָמַר לָהֶן: הֲלָכָה זוֹ שָׁמַעְתִּי וְשָׁכַחְתִּי, אֶלָּא הַנִּיחוּ לָהֶן לְיִשְׂרָאֵל, אִם אֵין נְבִיאִים הֵן — בְּנֵי נְבִיאִים הֵן. אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמִּתְיַהֵר, אִם חָכָם הוּא — חׇכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ, אִם נָבִיא הוּא — נְבוּאָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ. אִם חָכָם הוּא חׇכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ — מֵהִלֵּל, דְּאָמַר מָר הִתְחִיל מְקַנְטְרָן בִּדְבָרִים, וְקָאָמַר לְהוּ: הֲלָכָה זוֹ שָׁמַעְתִּי וְשָׁכַחְתִּי. אִם נָבִיא הוּא נְבוּאָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ — מִדְּבוֹרָה, דִּכְתִיב: ״חָדְלוּ פְרָזוֹן בְּיִשְׂרָאֵל חָדֵלּוּ עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל וְגוֹ׳״, וּכְתִיב: ״עוּרִי עוּרִי דְּבוֹרָה עוּרִי עוּרִי דַּבְּרִי שִׁיר וְגוֹ׳״.
The Gemara asks: But is he not driving a laden animal? One who leads a lamb that is carrying a knife is considered as one who is driving a laden animal, which is prohibited on Shabbat. The Gemara answers: It is driving a laden animal in an unusual manner, as a lamb is not typically used to carry loads. The Gemara asks: Even driving a laden animal in an unusual manner is problematic; granted that there is no prohibition by Torah law, but there is at least a rabbinic prohibition. When one performs a prohibited act on Shabbat in an unusual manner, he does not transgress a Torah prohibition, but nonetheless, he violates a rabbinic prohibition. The Gemara answers: This is precisely what the sons of Beteira asked Hillel: If there is an act that is permitted by Torah law, and a rabbinic decree stands before it and disallows it, what is the law with regard to the permissibility of uprooting the rabbinic decree in an unusual manner, in a situation in which one does so in order to fulfill a mitzva? Bringing the sacrifice is a mitzva, whereas leading the animal while it carries a knife is an unusual way of violating a rabbinic prohibition. Is this permitted? Hillel said to them: I once heard this halakha but I have forgotten it. But leave it to the Jewish people and rely on them to come up with a solution on their own, for if they are not prophets, they are the sons of prophets. With regard to the incident with Hillel, Rav Yehuda said that Rav said: Anyone who acts haughtily, if he is a Torah scholar, his wisdom departs from him; and if he is a prophet, his prophecy departs from him. The Gemara explains: That if he is a Torah scholar, his wisdom departs from him is learned from Hillel, for the Master said in this baraita: Hillel began to rebuke them with words. Because he acted haughtily, he ended up saying to them: I once heard this halakha, but I have forgotten it, as he was punished for his haughtiness by forgetting the law. That if he is a prophet his prophecy departs from him is learned from Deborah, as it is written: “The villagers ceased, they ceased in Israel, until I, Deborah, arose, I arose a mother in Israel” (Judges 5:7). For these words of self-glorification, Deborah was punished with a loss of her prophetic spirit, as it is written later that it was necessary to say to her: “Awake, awake, Deborah; awake, awake, utter a song” (Judges 5:12), because her prophecy had left her.

~ How does the Talmud understand this piece of the song of Deborah? Was that how you heard it, initially?

ודבורה אשה נביאה מה טיבה של דבורה שנתנבאת על ישראל ושפטה אותם והלא פינחס בן אלעזר עומד מעיד אני עלי את השמים ואת הארץ בין גוי בין ישראל בין איש בין אשה בין עבד בין שפחה הכל לפי מעשיו של אדם רוח הקדש שורה עליו. תנא דבי אליהו אמרו בעלה של דבורה עם הארץ היה א"ל בוא ואעשה לך פתילות ולך לבית המקדש שבשילה אז יהיה חלקך בין הכשרים שבהם ותבא לחיי העולם הבא, והיא עושה פתילות והוא מוליך לבית המקדש, וג' שמות יש לו ברק ומיכאל ולפידות. ברק על שם שפניו דומות לברק. מיכאל ע"ש שהוא ממיך את עצמו. ד"א ע"ש מלאך. לפידות ע"ש שאשתו עושה פתילות והיא מתבוננת ועושה פתילות עבות כדי שיהא אורן מרובה והקב"ה בוחן לבות וכליות אמר לה דברוה את נתכוונת להרבות אורי אף אני ארבה אורך ביהודה ובירושלים כנגד י"ב שבטים, מי זכה לו ללפידות שיהא חלקו עם הכשרים ויבא לחיי העולם הבא הוי אומר דבורה אשתו, עליה נאמר חכמות נשים בנתה ביתה. ועל איזבל בת אתבעל נאמר ואולת בידיה תהרסנו:

(7) And Devorah, was a prophetess. What was she like, that she prophesied about Israel and judged them? Wasn't Pinchas ben Eleazar alive then? I bring Heaven and Earth to bear witness that the Divine Spirit may rest upon a gentile and a Jew, a man and a woman, a slave and a maid—all depends on the deeds of that particular person. The House of Elyahu teaching was that they said that Devorah's husband was not a scholar. She said to him , let's make wicks and go to the Mikdash in Shilo, and so you will have a place among the greats and you will have a place in the world to come. So she would make wicks and he would bring them to the Mikdash. He had three names: Barak, Michael and Lapidot. Barak: because his face looked like lightning. Michael: because he diminished himself. Another opinion: he was named after the angel. Lapidot - his wife would make wicks, and his wife thought for long, and decided to make very thick wicks so that their light would be plentiful. And God said, "Devorah you intended to sustain My light, and so I will make your light great in Judah and Jerusalem in front of the 12 tribes. And to what merit did Lapidot arrive to the World to Come? They say because of his wife Devorah, about whom it is written "The wisest of women built her house" (Prov. 14:1). And regarding Jezebel bat Itba'al "and the fool one destroys it with her hands.

~ The Yalkut Shimoni (“Gathering of Simon”) is a midrash on the books of Tanakh, compiled in Greece sometime between the 11th and 14th centuries.

~ How does it explains Deborah's appellation?

~ Does it show an inclusive approach regarding the Presence of God? Is that surprising to you?

(י) אשרת לפידות א"ר יצחק דבי רבי אמי שהיתה עושה פתילות למשכן. והיא יושבת תחת תומר. אר"ש בן אבשלום משום ייחוד, ד"א מה תומר זה צלו מועט אף ת"ח שבאותו הדור היו מועטין. ד"א מה תומר זה אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים. ...:

(10) Lapidot - Rabbi Itzchak from the House of Rabi Ami: because she made the wicks for the Tabernacle. And she sat under the date palm - Rabbi Shimon be Avshalom: because of yichud. Another explanation: just as the shade of the palm tree is small, so the number of Torah scholars of her time was small. Another opinion: just as a plam tree has only one heart, so in her time Israel was of one heart with their Father in Heaven.

(יא) והיא יושבת תחת תומר לפי שאין דרכה של אשה להתיחד בתוך הבית וישבה בצלו של דקל מלמדת תורה לרבים:

(11) And she sat under a palm tree - as it is not the way of women to seclude themselves at home [with men] and so she sat in the shade of the date palm and taught Torah to the public.

~ What detail is being added here?

II. Yael ~ the most X-rated Biblical Heroine
(טו) וַיָּ֣הׇם ה' אֶת־סִֽיסְרָ֨א וְאֶת־כׇּל־הָרֶ֧כֶב וְאֶת־כׇּל־הַֽמַּחֲנֶ֛ה לְפִי־חֶ֖רֶב לִפְנֵ֣י בָרָ֑ק וַיֵּ֧רֶד סִֽיסְרָ֛א מֵעַ֥ל הַמֶּרְכָּבָ֖ה וַיָּ֥נׇס בְּרַגְלָֽיו׃ (טז) וּבָרָ֗ק רָדַ֞ף אַחֲרֵ֤י הָרֶ֙כֶב֙ וְאַחֲרֵ֣י הַֽמַּחֲנֶ֔ה עַ֖ד חֲרֹ֣שֶׁת הַגּוֹיִ֑ם וַיִּפֹּ֞ל כׇּל־מַחֲנֵ֤ה סִֽיסְרָא֙ לְפִי־חֶ֔רֶב לֹ֥א נִשְׁאַ֖ר עַד־אֶחָֽד׃ (יז) וְסִֽיסְרָא֙ נָ֣ס בְּרַגְלָ֔יו אֶל־אֹ֣הֶל יָעֵ֔ל אֵ֖שֶׁת חֶ֣בֶר הַקֵּינִ֑י כִּ֣י שָׁל֗וֹם בֵּ֚ין יָבִ֣ין מֶלֶךְ־חָצ֔וֹר וּבֵ֕ין בֵּ֖ית חֶ֥בֶר הַקֵּינִֽי׃ (יח) וַתֵּצֵ֣א יָעֵל֮ לִקְרַ֣את סִֽיסְרָא֒ וַתֹּ֣אמֶר אֵלָ֗יו סוּרָ֧ה אֲדֹנִ֛י סוּרָ֥ה אֵלַ֖י אַל־תִּירָ֑א וַיָּ֤סַר אֵלֶ֙יהָ֙ הָאֹ֔הֱלָה וַתְּכַסֵּ֖הוּ בַּשְּׂמִיכָֽה׃ (יט) וַיֹּ֧אמֶר אֵלֶ֛יהָ הַשְׁקִינִי־נָ֥א מְעַט־מַ֖יִם כִּ֣י צָמֵ֑אתִי וַתִּפְתַּ֞ח אֶת־נֹ֧אוד הֶחָלָ֛ב וַתַּשְׁקֵ֖הוּ וַתְּכַסֵּֽהוּ׃ (כ) וַיֹּ֣אמֶר אֵלֶ֔יהָ עֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וְהָיָה֩ אִם־אִ֨ישׁ יָבֹ֜א וּשְׁאֵלֵ֗ךְ וְאָמַ֛ר הֲיֵֽשׁ־פֹּ֥ה אִ֖ישׁ וְאָמַ֥רְתְּ אָֽיִן׃ (כא) וַתִּקַּ֣ח יָעֵ֣ל אֵֽשֶׁת־חֶ֠בֶר אֶת־יְתַ֨ד הָאֹ֜הֶל וַתָּ֧שֶׂם אֶת־הַמַּקֶּ֣בֶת בְּיָדָ֗הּ וַתָּב֤וֹא אֵלָיו֙ בַּלָּ֔אט וַתִּתְקַ֤ע אֶת־הַיָּתֵד֙ בְּרַקָּת֔וֹ וַתִּצְנַ֖ח בָּאָ֑רֶץ וְהֽוּא־נִרְדָּ֥ם וַיָּ֖עַף וַיָּמֹֽת׃ (כב) וְהִנֵּ֣ה בָרָק֮ רֹדֵ֣ף אֶת־סִֽיסְרָא֒ וַתֵּצֵ֤א יָעֵל֙ לִקְרָאת֔וֹ וַתֹּ֣אמֶר ל֔וֹ לֵ֣ךְ וְאַרְאֶ֔ךָּ אֶת־הָאִ֖ישׁ אֲשֶׁר־אַתָּ֣ה מְבַקֵּ֑שׁ וַיָּבֹ֣א אֵלֶ֔יהָ וְהִנֵּ֤ה סִֽיסְרָא֙ נֹפֵ֣ל מֵ֔ת וְהַיָּתֵ֖ד בְּרַקָּתֽוֹ׃
(15) and the LORD threw Sisera and all his chariots and army into a panic before the onslaught of Barak.-c Sisera leaped from his chariot and fled on foot (16) as Barak pursued the chariots and the soldiers as far as Harosheth-goiim. All of Sisera’s soldiers fell by the sword; not a man was left. (17) Sisera, meanwhile, had fled on foot to the tent of Jael, wife of Heber the Kenite; for there was friendship between King Jabin of Hazor and the family of Heber the Kenite. (18) Jael came out to greet Sisera and said to him, “Come in, my lord, come in here, do not be afraid.” So he entered her tent, and she covered him with a blanket. (19) He said to her, “Please let me have some water; I am thirsty.” She opened a skin of milk and gave him some to drink; and she covered him again. (20) He said to her, “Stand at the entrance of the tent. If anybody comes and asks you if there is anybody here, say ‘No.’” (21) Then Jael wife of Heber took a tent pin and grasped the mallet. When he was fast asleep from exhaustion, she approached him stealthily and drove the pin through his temple till it went down to the ground. Thus he died. (22) Now Barak appeared in pursuit of Sisera. Jael went out to greet him and said, “Come, I will show you the man you are looking for.” He went inside with her, and there Sisera was lying dead, with the pin in his temple.
(כד) תְּבֹרַךְ֙ מִנָּשִׁ֔ים יָעֵ֕ל אֵ֖שֶׁת חֶ֣בֶר הַקֵּינִ֑י מִנָּשִׁ֥ים בָּאֹ֖הֶל תְּבֹרָֽךְ׃ (כה) מַ֥יִם שָׁאַ֖ל חָלָ֣ב נָתָ֑נָה בְּסֵ֥פֶל אַדִּירִ֖ים הִקְרִ֥יבָה חֶמְאָֽה׃ (כו) יָדָהּ֙ לַיָּתֵ֣ד תִּשְׁלַ֔חְנָה וִימִינָ֖הּ לְהַלְמ֣וּת עֲמֵלִ֑ים וְהָלְמָ֤ה סִֽיסְרָא֙ מָחֲקָ֣ה רֹאשׁ֔וֹ וּמָחֲצָ֥ה וְחָלְפָ֖ה רַקָּתֽוֹ׃ (כז) בֵּ֣ין רַגְלֶ֔יהָ כָּרַ֥ע נָפַ֖ל שָׁכָ֑ב בֵּ֤ין רַגְלֶ֙יהָ֙ כָּרַ֣ע נָפָ֔ל בַּאֲשֶׁ֣ר כָּרַ֔ע שָׁ֖ם נָפַ֥ל שָׁדֽוּד׃
(24) Most blessed of women be Jael,
Wife of Heber the Kenite,
Most blessed of women in tents.
(25) He asked for water, she offered milk;
In a princely bowl she brought him curds.
(26) Her [left] hand reached for the tent pin,
Her right for the workmen’s hammer.
She struck Sisera, crushed his head,
Smashed and pierced his temple.
(27) At her feet he sank, lay outstretched,
At her feet he sank, lay still;
Where he sank, there he lay—destroyed.

~ How is the encounter of Sisera with Yael portrayed, in terms of power and powerlessness?

~ Is there mothering by Yael?

~ Do you see any sexual innuendo in the story as is? Why or why not?

מִן הָאַרְכּוּבָּה וּלְמַעְלָה. מֵתִיב רַב כָּהֲנָא: ״וּבְשִׁלְיָתָהּ הַיּוֹצֵאת מִבֵּין רַגְלֶיהָ״! אָמַר אַבָּיֵי: בְּשָׁעָה שֶׁכּוֹרַעַת לֵילֵד, נוֹעֶצֶת עֲקֵבֶיהָ בְּיַרְכוֹתֶיהָ וְיוֹלֶדֶת. תָּא שְׁמַע: ״לֹא עָשָׂה רַגְלָיו וְלֹא עָשָׂה שְׂפָמוֹ״! לִישָּׁנָא מְעַלְּיָא. תָּא שְׁמַע: ״וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת רַגְלָיו״! לִישָּׁנָא מְעַלְּיָא. תָּא שְׁמַע: ״אַךְ מֵסִיךְ הוּא רַגְלָיו בַּחֲדַר הַמְּקֵרָה״! לִישָּׁנָא מְעַלְּיָא. ״בֵּין רַגְלֶיהָ כּוּ׳״! לִישָּׁנָא מְעַלְּיָא. אָמַר רַבִּי יוֹחָנָן: שֶׁבַע בְּעִילוֹת בָּעַל אוֹתוֹ רָשָׁע בְּאוֹתוֹ הַיּוֹם, שֶׁנֶּאֱמַר: ״בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד״. וְהָא קָא מִתְהַנְיָא מֵעֲבֵירָה! אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: כׇּל טוֹבָתָן שֶׁל רְשָׁעִים — רָעָה הִיא אֵצֶל צַדִּיקִים. שֶׁנֶּאֱמַר: ״הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע״, בִּשְׁלָמָא רַע — לְחַיֵּי, אֶלָּא טוֹב אַמַּאי לָא? אֶלָּא שְׁמַע מִינַּהּ: טוֹבָתָן שֶׁל רְשָׁעִים — רָעָה הִיא אֵצֶל צַדִּיקִים. בִּשְׁלָמָא הָתָם, דִּלְמָא מַדְכַּר לֵיהּ שְׁמָא דַּעֲבוֹדָה זָרָה. אֶלָּא הָכָא, מַאי רָעָה אִיכָּא? דְּקָא שָׁדֵי בָּהּ זוּהֲמָא. דְּאָמַר רַבִּי יוֹחָנָן: בְּשָׁעָה שֶׁבָּא נָחָשׁ עַל חַוָּה הֵטִיל בָּהּ זוּהֲמָא. יִשְׂרָאֵל, שֶׁעָמְדוּ עַל הַר סִינַי — פָּסְקָה זוּהֲמָתָן. גּוֹיִם, שֶׁלֹּא עָמְדוּ בְּהַר סִינַי — לֹא פָּסְקָה זוּהֲמָתָן.
It was taught in the mishna that if one’s legs were amputated from the knee and above, the ḥalitza is invalid. This implies that the regel includes the calf but not the thigh. Rav Kahana raised an objection from the verse: “And against her afterbirth that emerges from between her legs [ragleha]” (Deuteronomy 28:57), implying that regel includes even the thighs. Abaye said: The verse actually means between her feet, as when a woman crouches to give birth, she pushes her heels into her thighs and she gives birth, so it appears as if the fetus emerges from between her feet. The Gemara continues its challenge. Come and hear another verse: “He had neither dressed his feet [raglav], nor trimmed his beard” (II Samuel 19:25). The phrase “dressed his feet [raglav]” is referring to treating his pubic hair, implying that even the area around the thigh is referred to as regel. The Gemara answers: This is a euphemism. The Gemara attempts another challenge: Come and hear from another verse: “And Saul went in to cover his feet [raglav]” (I Samuel 24:3), meaning: To urinate, implying that regel refers even to the thighs. The Gemara answers: This is also a euphemism. Come and hear the meaning of: His feet, from the following verse regarding the Moabite king, Eglon, which states: “Surely he is covering his feet [raglav] in the cabinet of the cool chamber” (Judges 3:24). The Gemara answers: This is a euphemism. The Gemara attempts another proof from a verse regarding Sisera’s encounter with Yael: “At her feet [ragleha] he sunk, he fell” (Judges 5:27), which indicates that they had sexual intercourse, and implies that regel includes the thigh. The Gemara answers: This is also a euphemism. The Gemara elaborates on what happened when Sisera was in Yael’s tent. Rabbi Yoḥanan said: That wicked man, Sisera, had sexual intercourse with Yael seven times that day, as it is stated: “At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each instance of the terms “sunk,” “fell,” or “lay” in the verse indicates an act of intercourse, as Yael sought to tire and weaken Sisera to enable her to kill him. The Gemara asks: But how could Yael do this even for the noble purpose of killing the wicked Sisera, as she derived pleasure from the transgression of licentious sexual relations with a gentile? Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Every act that is a benefit for the wicked is a disadvantage for the righteous, as a righteous individual gains no pleasure from this so-called beneficial act. As it is stated by God to Laban: “Take heed to yourself that you speak not to Jacob either good or bad” (Genesis 31:24). Granted, speak no bad; this is rightly so, i.e., understandable. But speak no good? Why not? Rather, learn from here that even something that would be a good benefit to the wicked like Laban, is a disadvantage for the righteous. The Gemara asks: Granted, there, in Laban’s words to Jacob, it is understandable that there could be a certain repulsive aspect to a wicked man speaking nicely to a righteous individual, as perhaps he will mention to him the name of the idol he worships and even though he means well, it still would repulse Jacob. But here, what disadvantage is there if she derives benefit from licentious relations with a wicked man? The Gemara answers: He implants filth in her and contaminates her, as her body accepts his semen. As Rabbi Yoḥanan also said, based on his understanding that the serpent seduced Eve into having sexual relations with him: When the serpent came upon Eve, he infected her with moral contamination, and this contamination remained in all human beings. When the Jewish people stood at Mount Sinai their contamination ceased, whereas with regard to gentiles, who did not stand at Mount Sinai, their contamination never ceased. Therefore, Yael was repulsed by the contamination that she allowed into her body, and she did not benefit from relations with Sisera.

~ How is the encounter depicted in the Talmud?

~ What theology do we find here, that is similar to Christian theology?

~ How does Torah change the filth of the Primordial Snake?

אָמַר רַב נַחְמָן בַּר יִצְחָק גְּדוֹלָה עֲבֵירָה לִשְׁמָהּ מִמִּצְוָה שֶׁלֹּא לִשְׁמָהּ וְהָאָמַר רַב יְהוּדָה אָמַר רַב לְעוֹלָם יַעֲסוֹק אָדָם בְּתוֹרָה וּבְמִצְוֹת אֲפִילּוּ שֶׁלֹּא לִשְׁמָן שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָן בָּא לִשְׁמָן אֶלָּא אֵימָא כְּמִצְוָה שֶׁלֹּא לִשְׁמָהּ דִּכְתִיב תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ מַאן נָשִׁים שֶׁבָּאֹהֶל שָׂרָה רִבְקָה רָחֵל וְלֵאָה אָמַר רַבִּי יוֹחָנָן שֶׁבַע בְּעִילוֹת בָּעַל אוֹתוֹ רָשָׁע בְּאוֹתָהּ שָׁעָה שֶׁנֶּאֱמַר בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב וְגוֹ׳ וְהָא קָא מִתְהַנְיָא מִבְּעִילָה דִילֵיהּ אָמַר רַבִּי יוֹחָנָן כׇּל טוֹבָתָן שֶׁל רְשָׁעִים אֵינָהּ אֶלָּא רָעָה אֵצֶל צַדִּיקִים
§ Rav Naḥman bar Yitzḥak said: Greater is a transgression committed for its own sake, i.e., for the sake of Heaven, than a mitzva performed not for its own sake. The Gemara questions this comparison: But didn’t Rav Yehuda say that Rav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as it is through acts performed not for their own sake that good deeds for their own sake come about? How, then, can any transgression be considered greater than a mitzva not for the sake of Heaven? Rather, one must emend the above statement and say as follows: A transgression for the sake of Heaven is equivalent to a mitzva not for its own sake. The proof is as it is written: “Blessed above women shall Yael be, the wife of Hever the Kenite, above women in the tent she shall be blessed” (Judges 5:24), and it is taught: Who are these “women in the tent?” They are Sarah, Rebecca, Rachel, and Leah. Yael’s forbidden intercourse with Sisera for the sake of Heaven is compared to the sexual intercourse in which the Matriarchs engaged. The Gemara asks: How is it derived that Yael engaged in sexual intercourse with Sisera? As Rabbi Yoḥanan said: That wicked one, Sisera, engaged in seven acts of sexual intercourse with Yael at that time, as it is stated: “Between her feet he sunk, he fell, he lay; between her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each mention of falling is referring to another act of intercourse. The Gemara asks: But Yael at least enjoyed the sexual intercourse with him; why is the verse so effusive in her praise? Rabbi Yoḥanan said: All the good of the wicked, i.e., anything good received from wicked people, is nothing other than evil for the righteous, and therefore she certainly derived no pleasure from the act.

~ Why is what Yael did complicated, according to the rabbis?

~ Why do you think they see a clear sexual innuendo in the story?

III. Temech, Sisera's mother
(כח) בְּעַד֩ הַחַלּ֨וֹן נִשְׁקְפָ֧ה וַתְּיַבֵּ֛ב אֵ֥ם סִֽיסְרָ֖א בְּעַ֣ד הָאֶשְׁנָ֑ב מַדּ֗וּעַ בֹּשֵׁ֤שׁ רִכְבּוֹ֙ לָב֔וֹא מַדּ֣וּעַ אֶֽחֱר֔וּ פַּעֲמֵ֖י מַרְכְּבוֹתָֽיו׃ (כט) חַכְמ֥וֹת שָׂרוֹתֶ֖יהָ תַּעֲנֶ֑ינָּה אַף־הִ֕יא תָּשִׁ֥יב אֲמָרֶ֖יהָ לָֽהּ׃ (ל) הֲלֹ֨א יִמְצְא֜וּ יְחַלְּק֣וּ שָׁלָ֗ל רַ֤חַם רַחֲמָתַ֙יִם֙ לְרֹ֣אשׁ גֶּ֔בֶר שְׁלַ֤ל צְבָעִים֙ לְסִ֣יסְרָ֔א שְׁלַ֥ל צְבָעִ֖ים רִקְמָ֑ה צֶ֥בַע רִקְמָתַ֖יִם לְצַוְּארֵ֥י שָׁלָֽל׃ (לא) כֵּ֠ן יֹאבְד֤וּ כׇל־אוֹיְבֶ֙יךָ֙ ה' וְאֹ֣הֲבָ֔יו כְּצֵ֥את הַשֶּׁ֖מֶשׁ בִּגְבֻרָת֑וֹ וַתִּשְׁקֹ֥ט הָאָ֖רֶץ אַרְבָּעִ֥ים שָׁנָֽה׃ {פ}

(28) Through the window peered Sisera’s mother,
Behind the lattice she whined:
“Why is his chariot so long in coming?
Why so late the clatter of his wheels?”
(29) The wisest of her ladies give answer;
She, too, replies to herself:
(30) “They must be dividing the spoil they have found:
A womb or two for each man,
Spoil of dyed cloths for Sisera,
Spoil of embroidered cloths,
A couple of embroidered cloths
Round every neck as spoil.”

(31) So may all Your enemies perish, O LORD!
But may His friends be as the sun rising in might!

And the land was tranquil forty years.

~ How does the depiction of conquered women by conquering women imply subjugation?

~ Why does the story end with the whimpers of Sisera's mother?

מַתְנִי׳ סֵדֶר תְּקִיעוֹת: שָׁלֹשׁ שֶׁל שָׁלֹשׁ שָׁלֹשׁ. שִׁיעוּר תְּקִיעָה כְּשָׁלֹשׁ תְּרוּעוֹת, שִׁיעוּר תְּרוּעָה כְּשָׁלֹשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָּה כִּשְׁתַּיִם — אֵין בְּיָדוֹ אֶלָּא אַחַת. מִי שֶׁבֵּירַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר — תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלֹשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּיב, כָּךְ כׇּל יָחִיד וְיָחִיד חַיָּיב. רַבָּן גַּמְלִיאֵל אוֹמֵר: שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. גְּמָ׳ וְהָתַנְיָא: שִׁיעוּר תְּקִיעָה כִּתְרוּעָה! אָמַר אַבָּיֵי: תַּנָּא דִּידַן קָא חָשֵׁיב תְּקִיעָה דְּכוּלְּהוּ בָּבֵי וּתְרוּעוֹת דְּכוּלְּהוּ בָּבֵי. תַּנָּא בָּרָא קָא חָשֵׁיב חַד בָּבָא וְתוּ לָא. שִׁיעוּר תְּרוּעָה כִּשְׁלֹשׁ יְבָבוֹת. וְהָתַנְיָא: שִׁיעוּר תְּרוּעָה כִּשְׁלֹשָׁה שְׁבָרִים! אָמַר אַבָּיֵי: בְּהָא וַדַּאי פְּלִיגִי, דִּכְתִיב: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״, וּמְתַרְגְּמִינַן: ״יוֹם יַבָּבָא יְהֵא לְכוֹן״. וּכְתִיב בְּאִימֵּיהּ דְּסִיסְרָא: ״בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא״. מָר סָבַר גַּנּוֹחֵי גַּנַּח. וּמָר סָבַר יַלּוֹלֵי יַלֵּיל.
MISHNA: The order of the blasts is three sets of three blasts each, which are: Tekia, terua, and tekia. The length of a tekia is equal to the length of three teruot, and the length of a terua is equal to the length of three whimpers. If one sounded the first tekia of the initial series of tekia, terua, tekia, and then extended the second tekia of that series to the length of two tekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, he has in his hand the fulfillment of only one tekia, and he must begin the second set with a new tekia. With regard to one who recited the blessings of the additional prayer, and only afterward a shofar became available to him, he sounds a tekia, sounds a terua, and sounds a tekia, an order he repeats three times. Just as the prayer leader is obligated in the prayer of Rosh HaShana, so too, each and every individual is obligated in these prayers. Rabban Gamliel disagrees and says: Individuals are not obligated, as the prayer leader fulfills the obligation on behalf of the many. GEMARA: The Gemara raises a difficulty. Although the mishna taught that the length of a tekia is equal to the length of three teruot, isn’t it taught in a baraita that the length of a single tekia is equal to the length of an entire terua, which is comprised of several shorter sounds? Abaye said: There is no difficulty. The tanna of our mishna counts the tekia of all the sets of blasts and the teruot of all the sets. He means that the length of the three tekiot is equal to the length of the three teruot. Conversely, the tanna of the baraita counts the first tekia of only one set, and no more, and therefore he simply states that the length of one tekia is equal to the length of one terua. § The mishna continues. The length of a terua is equal to the length of three whimpers. The Gemara asks: Isn’t it taught in a baraita that the length of a terua is equal to the length of three shevarim, i.e., broken blasts, which presumably are longer than whimpers? Abaye said: In this matter, the tanna’im certainly disagree. Although the first baraita can be reconciled with the mishna, this second baraita clearly reflects a dispute. As it is written: “It is a day of sounding [terua] the shofar to you” (Numbers 29:1), and we translate this verse in Aramaic as: It is a day of yevava to you. And to define a yevava, the Gemara quotes a verse that is written about the mother of Sisera: “Through the window she looked forth and wailed [vateyabev], the mother of Sisera” (Judges 5:28). One Sage, the tanna of the baraita, holds that this means moanings, broken sighs, as in the blasts called shevarim. And one Sage, the tanna of the mishna, holds that it means whimpers, as in the short blasts called teruot.

LAB 31:8 Now Sisera’s mother was called Themech. She sent to her friends, saying, “Come and we will go out together to meet my son, and we will see the daughters of the Hebrews whom my son will bring with him as concubines.”

LAB 31:9 And Barak, having entered, found Sisera dead and said, “Blessed be the Lord, who sent your spirit and said, ‘Sisera will be handed over into the hand of a woman.’” And having said this he took away Sisera’s head and sent the thing to his mother, and delivered it to her, saying, “Take your son who you hoped would come with spoil.”

[Biblical Antiquities (Liber antiquitatum biblicarum [LAB] was initially attributed to the first century B.C.E. Jewish historian and philosopher Philo of Alexandria, but once scholars recognized that the style and themes were distinct from Philo’s, the author became known as Pseudo-Philo. Composed in the first or second century C.E., Biblical Antiquities survives only in Latin, but most scholars believe it was composed in Hebrew and translated to Greek and then into Latin. It rewrites Israelite history from creation to the death of King Saul, but is selective in what it includes.

See more at: https://www.thetorah.com/article/deborah-yael-and-siseras-mother-themech]

~ Why is giving a name to the mother of Sisera important?

~ How does the "gift" from Barak offers a different ending to the story? How does this ending refocus the role of the mother?

(יד) יִזָּכֵ֤ר ׀ עֲוֺ֣ן אֲ֭בֹתָיו אֶל־ה' וְחַטַּ֥את אִ֝מּ֗וֹ אַל־תִּמָּֽח׃

(14) May God be ever mindful of his father’s iniquity,
and may the sin of his mother not be blotted out.

Both characters are transgressive, Yael because she kills a general by penetrating him with a phallic weapon, Deborah because she leads her people, and both because they are apparently childless in a textual world preoccupied with birthing sons. [Dr.Caryn Tamber-Rosenau, https://www.thetorah.com/article/deborah-yael-and-siseras-mother-themech]

The Zohar takes the sexuality of the entire story and raises it to holiness

שם יתנו צדקות ה'. תמן הוא אתר מהימנותא, לאתדבקא. שם יתנו צדקות ה', תמן ינקין צדקות ה' ושאבין. צדקות פרזונו, דא צדיק דעלמא, דאיהו קיים וקדיש, ואיהו שאיב ונטיל כלא, ומפזר לגבי ימא רבא, אינון מיין עלאין. בישראל, דישראל ירתו קיים דא. ויהביה לון קודשא בריך הוא ירותת עלמין.

"There they chanted the righteousness of Ad-nai" (Judges 5:11) - There is the place of faith, to cling [on to it]. "There they chanted the righteousness of Ad-nai" - from there righteousness derives, and are drawn [like water]. "Righteousness overtook Israel" this is the Tzadik of the world [a symbol for circumcision and for Yesod], which is alive and holy, and draws and carries all, and spreads over the great sea [a symbol for Malchut], which are the upper waters. "In Israel" - Israel has the legacy of continuing this, and the Holy Blessed One gave to Israel this legacy [of the circumcision] forever.

כיון דישראל שבקו ליה, דהוו גזרין ולא פרעין, מה כתיב אז ירדו לשערים עם ה', ירדו לשערים, אינון שערי צדק, הוו יתבין לתרעי, ולא עאלין לגו, ובההוא זמנא כתיב ויעזבו את ה' וגו', עד דאתת דבורה, ונדיבת לון בהאי כמה דכתיב בפרוע פרעות בישראל וגו'.

Because Israel had abandoned [the brit], since they were circumcised but not uncovered, what is written? "Then they came down to the gates" - those are the "gates to righteousness" (Psalms 118:19) meaning, they were sitting at the gate, and did go up into them, and regarding that moment it is written "they abandoned Ad-nai etc" (Judges 10:6) until Devorah came, and gave them [awareness] regarding this, as it is written "Uncovered, uncovered in Israel" (Judges 5:2).

וע"ד כתיב, חדלו פרזון בישראל, חדלו פרזון, דא הוא פרזונו דקא אמרן, חדלו פרזון קיים קדישא, דלא אתפרעון עד שקמתי דבורה שקמתי אם בישראל, מאי אם, אלא אנא נחתית מיין עלאין מעילא, לקיימא עלמין, בישראל סתם, לעילא ותתא, לאחזאה, דעלמא לא אתקיים, אלא על קיימא דא, ורזא דכלא, וצדיק יסוד עולם כתיב.

And regarding this it is written "deliverance ceased in Israel" (Judges 5:11). Deliverance ceased - overtook is what we say, deliverance ceased [until] holiness was upheld: "[deliverance] did not overtook until I arose, Deborah, a mother in Israel" (Judges 5:12) What is "mother"? Rather [she said] 'I brought the upper waters from above, to sustain the worlds'. "In Israel" - completely, Israel Above and Below, to hold on to it, since the world would not exist unless this is upheld, and this is the secret of all, as it is written "tzadik is the basis of the world" (Proverbs 10:25)

תלת נפקי מחד, חד בתלת קיימא, עאל בין תרין, תרין ינקין לחד, חד יניק לכמה סטרין, כדין כלא חד. הדא הוא דכתיב ויהי ערב ויהי בקר יום אחד, יום דערב ובקר כליל כחדא. היינו רזא דברית יומם ולילה, וביה כלא חד.

Three came out from one, one was established in three, came up in two, two give sustenance to one, one feeds many sides, and therefore they seem not one. And [yet] this is what is written "and it was evening and it was morning, one day" (Genesis 1:5), a day includes evening and morning and they are one: this is the secret of the brit of day and night, and in it it looks like it is not one [but all is one, as the brit makes us see the One is all reality].

~ There are two steps in the circumcision, and the Zohar points out that both are fundamental - the circumcision and the separation of the foreskin. It is through circumcision and the elevation of sexuality to holiness that the world is maintained - because the brit is the first step into the awareness that ALL is ONE. The excision of the foreskin is the excision of the illusion of multiplicity in reality, as hinted at by the Tree of Life. And the Zohar reads this story as Devorah bringing this awareness to Israel.

אחר שהזהרנו את האדם בשער שקדם מכל דרכי ההשגה כנזכר לעיל, אל יתיאש האדם. כי הנה בפסוק (שופטים ד' ד') ודבורה אשה נביאה, תנא דבי אליהו, מעיד אני עלי שמים וארץ, בין איש בין אשה, בין גוי בין ישראל, בין עבד בין שפחה, הכל לפי מעשיו, רוח הקודש שורה עליו:
After mentioning all the warnings of the last chapter, don't become despondent. Because in Judges 4:4 regarding Deborah being a prophet, the Midrash says that I (G-d) testify that both man and woman, Jew and Gentile, slave and maidservant, each according to their actions, the Divine Spirit can rest on him/her.
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