שופטים ו׳:כ״ה-ל״ב

פר השור. פר הבחור, שהשור בן יומו קרוי שור:

Bullock [lit. bull ox]. The young bull, as even a day old ox is called an "ox".¹⁶The inference of “Bull ox” is a bull that qualifies as an ox. Since even a day old bull qualifies, the reference is to a young bull.

ופר השני. (תרגום:) ותורא תנינא:

A second bull.וְתוֹרָא תִּנְיׇנׇא, "A second bull".¹⁷This is Targum Yonasan’s rendition.

שבע שנים. (תרגום:) דאיתפטם שבע שנין לעבודה זרה. שמונה דברים הותרו אותו הלילה: מוקצה, אשרה, ולילה, ובמה וכו', כדאיתא בתמורה (כח ב):

Seven year. Which had been fattened for seven years to be brought as an idolatrous sacrifice. Eight prohibitions were suspended¹⁸ 1. The second bull, which had been designated as an idolatrous sacrifice, was now brought as an offering. 2. Utensils used previously for the Asheirah sacrifices were now used. 3. The wood of the Asheirah tree was used as fuel. 4. The offering was brought at night. 5. It was brought on a personal altar outside the Mishkon at Shiloh. 6. The second bull had been actually worshipped as a deity. 7. Gidon was not a Kohein. 8. He did not use the required sacred utensils. that night; 'designated', 'asheirah', 'night', 'altar', etc., as enumerated in Temurah.¹⁹29:a.

ראש המעוז. ראש הסלע:

Top of the bulwark. Top of the rock.

האתם תריבון לבעל. בשביל הבעל:

You want to fight for [lit. "to"] the baal? For the sake of the baal.

תושיעון אותו. תנקמו נקמתו, וכן (שמואל א כה לב): והושיעה ידי לי, דדוד בנבל:

To avenge [lit. rescue] him. To exact vengeance for him.²⁰The literal translation of תּוֹשִׁיעוּן, “to rescue,” does not apply, since the idol was no longer endangered. The alternate interpretation, “to avenge,” is correct here. Similarly, "by my own hand exacting my vengeance,"²¹Shmuel 1, 25:33. הוֹשִׁיעָה is interpreted as “avenge.” by David concerning Novol.

אשר יריב לו. בשבילו:

Whoever fights for [lit. "to"] him. For his sake.

עד הבקר. עד הבקר המתינו:

Wait until morning. Until morning, wait.

אם אלהים הוא. יריב הוא לעצמו ריבו ונקמתו, וכדי לדחותם עד שיברח גדעון היה אומר כן:

If he is a god let him fight his own battle and exact his own vengeance. To rebuff them until Gidon could escape, he said this.

ירב בו. בגדעון אצל ריב נופל עם, או את, או בו, כמו (בראשית לא לו): וירב בלבן, אבל 'לו' אינו נופל על הלשון, וכל 'לו' הכתובים כאן 'בשביל' הם:

Fight against him. Against Gidon. In relation to רַיב, "fight", the proper term is עִם, or אֶת, or בּוֹ, "with" [him], as in "he fought with Lavan".²²Bereishis, 31:36. However, לוֹ, lit. "to", is not the proper term. Every לוֹ mentioned here is interpreted as "for his sake."