[Ashekanzim:
Shoftim 4:4-5:31
Sefardim: Shoftim
5:1-31
Yemenite
Jews: Shoftim 4:23-5:31]
When
the Tanach tells us that the prophetess Devorah was our leader, it is not only
to relate a unique chapter in our history, but to teach us a lesson about the
future.
We
know that not all prophecies were committed to writing. "Many prophets stood for Israel, double
those who left Egypt, but a prophecy which was needed for all
generations was written, one which was not needed for generations was not
written" (Megillah 14a). The
prophet is, before all else, a speaker and not a writer. According to our Rabbis, there were hundreds
of thousands of prophets whose teachings were passed down orally. Contrary to the Torah, whose message is
unchangeable, eternal, remains true from the beginning of time to its end and
is applicable to all situations – prophecies were only stated for specific
circumstances, times and places (Chulin 137a in Rashi d.h. Torah). As a general principle, the prophecies were
not written, and if there are rare circumstances when they are, it is because
they contain a message for future generations.
We
have a woman who stood as a leader of the Nation of Israel. It is unusual for a woman to hold such a
position, but the text is explicit: "Devorah, a prophetess, the wife of
Lapidot, judged Israel at that time. She
would sit under the palm tree of Devorah , between the Ramah and Beit El in Mt.
Efraim, and the Children of Israel would go up to her for judgment"
(Shoftim 4:4-5). But Devorah was far
from Joan of Arc riding on a horse in battle gear – though she was the leader,
it was not her but Barak ben Avinoam who headed the army. And according to tradition, he was Lapidot, her
husband (Yalkut Shimoni 42).
Nonetheless, this prophetess was largely the head of the Nation of
Israel and had a decisive influence upon it.
Her
unique appointment is explained by the Tosafot in the following way: 1. She was
a prophetess who received a unique prophetic ruling (Tosafot on Niddah
50a). 2. She was willingly accepted by The
Nation of Israel for this reason (Tosafot on Baba Kamma 15a). In fact, an individual who is usually unqualified
to be a judge can be accepted as one for a special reason if both sides of a
dispute agree. In a rare case, even a
family member of one of the sides, or a shepherd, who most consider unfit can
serve as a judge in monetary (but not halachic) matters (Sanhedrin 24 and Chiddushei
Ha-Ran on Shavuot 30a).
Our
Rabbi, Ha-Rav Tzvi Yehudah, looked favorably upon the institution of the
Knesset of Israel. He held that according to Halachah it was legitimate for the
Knesset to rule on economic, national and societal matters but not on halachic
matters such as Shabbat and Kashrut (Sichot Ha-Rav Tzvi Yehudah 9, Ish Va-Isha
18).
Returning
to Devroah…there are two reasons that justify her role as judge. First, the Divine Presence rested upon her,
which – on account of Hashem's kindness, transformed her into a leader. Second, the consent of the community
strengthened her authority. Our Rabbi,
Ha-Rav Tzvi Yehudah, mentioned that even today the Nation of Israel has given
the ruling authority to a woman as the Prime Minster, and it was quite
successful (ibid.): Golda Meir's relationship to Torah was better than her
predecessor's, she succeeded in raising up the honor of the Nation, and made a
positive impression both within the Nation and among the surrounding
nations.
In
the period described in the Book of Shoftim, our neighbors caused us great
troubles, similar to that described in Tehillim: "All of the nations
surrounded me…they surely surrounded me" (Tehillim 118:10-11). But in the merit of the Divine Presence
resting on that judge, the prophetess, we received amazing results: "The
Land was quiet for forty years" (Shoftim 5:31). This allowed us to renew
our strength for what was coming next.
How
did Devorah attain such results? It was
not due to military talent, but to her being a spiritual hero: a
prophetess! This central figure of the
Nation of Israel reached a high level of philosophical and ethical
spiritually. The spiritual greatness given
to her influenced Barak ben Avinoam, the Chief of Staff, who feared going into
battle. Devorah taught him to attack the
enemy, even though "it had nine hundred chariots of iron, and greatly
oppressed the Children of Israel for twenty years" (Shoftim 4:3). "And she sent and called Barak ben
Avinoam of Kedesh Naftali and said to him: Hasn't Hashem, G-d of Israel,
commanded, 'Go and gather people from Mount Tabor" (ibid. v. 6). Barak, who feared competing with an enemy who
instilled fear, responded to her: "If you go with me, I will go. But if you do not go with me, I will not
go" (ibid. v. 8). Devorah said:
"I will surely go with you" (ibid. v. 9). She is the one who filled the Chief of Staff
with strength and courage.
We
learn from Our Rabbi, Ha-Rav Tzvi Yehudah, that this type of prophecy still
applies today, since spiritual strength is what provides the Nation with
national, idealistic motivation, which in turn leads to military courage. Spiritual weakness and a lack of Torah
commitment endangers us on a military and national level. We must increase our faith and connection to
Hashem. The more we develop ourselves in
a spiritual sense, the more we dedicate ourselves for the sake of the Nation of
Israel, the more we will influence the Nation (Sichot Ha-Rav Tzvi Yehudah ibid.).
When
we sanctify Hashem's Name before the nations, they will respond with exalted
awe and respect towards us. Our
weaknesses, hesitations, yielding, compromises, degradations, humbling
ourselves, will have no place and will completely disappear.
The
Song of Devorah points to an additional problem – one that we still have today:
different factions were created within the Nation of Israel (Shoftim 15-16). This problem must be fixed forcefully, because
it is essential that a spirit of peace, unity, respect and mutual understanding
rests among us. Our Rabbis express this
idea in a harsh manner: "Great is peace, for even if they worship idols
and peace prevails, Hashem says: I am able to rule over them when there is
peace between them" (Bereshit Rabbah 38:6), as it says: "Efraim is
united in idol-worship, [lit. joined to idols] leave him alone" (Hosea
4:17). If the Tribe of Efraim is united, even if it is involved with idol
worship, no harm will befall them.
So
too, if the situation in our Land is extremely complex and problematic, but we
live in peace with one another, we will merit a Divine blessing. "Hashem will give strength to His
Nation, Hashem will bless His Nation with peace" (Tehilim 29:10). Hashem will send us His blessing, despite all
of the international pressure which is upon us.
