וַיִּשְׁלַ֤ח יְהוָה֙ אֶת־יְרֻבַּ֣עַל וְאֶת־בְּדָ֔ן וְאֶת־יִפְתָּ֖ח וְאֶת־שְׁמוּאֵ֑ל וַיַּצֵּ֨ל אֶתְכֶ֜ם מִיַּ֤ד אֹֽיְבֵיכֶם֙ מִסָּבִ֔יב וַתֵּשְׁב֖וּ בֶּֽטַח׃
Lalu Yang Mahakekal mengutus Yerubaal, Bedan, Yefta, dan Samuel, dan Ia menyelamatkan kalian dari tangan musuh-musuh kalian di sekeliling kalian, sehingga kalian tinggal dengan aman.
Kohelet Rabbah
Rabbi Abba bar Kahana [said], and some say it in the name of Rabbi Ada bar Ḥunya: The generation that comes should be in your eyes like the generation that has passed, so you should not say: ‘Were Rabbi Akiva alive, I would study Bible before him; were Rabbi Zeira and Rabbi Yoḥanan alive, I would study Mishna before them.’ Rather, the generation that comes during your lifetime and the Sage that is in your lifetime are the equivalent of the generation that passed and the early Sages who preceded you.
Rabbi Yoḥanan said: It is written: “The Lord who made Moses and Aaron…” (I Samuel 12:6), and it is written: “The Lord sent Yerubaal, Bedan, Yiftaḥ and Samuel” (I Samuel 12:11). Yerubaal, this is Gideon; Bedan, this is Samson; Yiftaḥ as its plain meaning. And it is written: “Moses and Aaron among his priests, and Samuel among those who call His name” (Psalms 99:6) – the verse parallels three of the insignificant people of the world to three of the prominent people of the world,20The verse in I Samuel (12:11) refers to Gideon, Samson, and Yiftah in the same listing as Samuel, thus equating them, and the verse in Psalms is understood to equate Samuel to Moses and Aaron. to teach you that Yerubaal’s court is as great and significant before the Holy One blessed be He as Moses’s court; Samson’s court is the equivalent of Aaron’s court; and Yiftaḥ’s court is the equivalent of Samuel’s court. This teaches you that anyone who is appointed a leader of the community, even if he is extremely insignificant, he is like the noblest of their noble predecessors, as it is stated: “You shall come to the priests, the Levites, and to the judge who will be in those days…” (Deuteronomy 17:9). I have [the ability to come] only to the judge that is in your generation; where [would you be able to find] the judge that is not in your generation? Why does the verse state: “To the judge who will be in those days”?21Clearly, one can go only to a judge who is in his generation. It teaches that the judge in your generation, in his time, is the equivalent of the judge who was in earlier days, and so, it says: “Do not say: How was it that the former days were better than these?” (Ecclesiastes 7:10).
Rabbi Shimon ben Lakish said: You should heed only the judge that is in your generation, as it is written: “The heads of the fathers [ha’avot] of the family of the children of Gilad, son of Makhir, son of Manasseh [came near and spoke before Moses and before the princes; the heads of the fathers’ [avot] houses of the children of Israel]” (Numbers 36:1). Rabbi Yudan said: “The fathers [ha’avot],” “fathers [avot].”22Regarding the family of Gilad, the verse uses the definite article ha’avot, while regarding the leaders of entire tribes, the verse writes simply avot, without the definite article. Rather, these entered into leadership and these were removed from leadership, and that is why the verse presented then deficiently.23The heads of the families of Gilad were from the younger generation, and were entering leadership positions, whereas the tribal princes were from the older generation and were concluding their terms of leadership.
Rabbi Berekhya said: It is written: “Yehoyada was the leader of Aaron” (I Chronicles 12:28). Was Yehoyada the leader of Aaron? Rather, had Aaron been alive in the generation of Yehoyada, Yehoyada would have been greater than he was at the time.24The verse is interpreted to mean that Yehoyada was greater than Aaron. However, that is impossible, as Aaron was in fact greater than Yehoyada. The midrash therefore explains that had Aaron been alive in the generation when Yehoyada was the leader of the priests, Aaron would have been subordinate to him and accepted his leadership despite Aaron’s personal superiority. Rabbi Simai said: It is written: “Aaron and his sons were offering on the altar of the burnt offerings…” (I Chronicles 6:34). Were Aaron and his sons alive? Was it not Tzadok and his sons who were [offering these offerings]? Rather, had Aaron and his sons been alive, Tzadok would have been greater than he was at the time.25Aaron and his sons would have accepted Tzadok’s leadership because he was the High Priest at the time. Rabbi Hillel derived it from here: “The entire congregation that returned from captivity made booths, and they dwelled in the booths, as since the days of Joshua [Yeshua] bin Nun, to that day, the children of Israel had not done so. There was very great rejoicing” (Nehemiah 8:17). The verse compromised the honor of the deceased righteous one for the sake of so-and-so at the time.26The verses minimizes the honor of Joshua by writing his name in a deficient manner, Yeshua, instead of the common spelling of his name, Yehoshua. This is in order allude to the fact that the then leader, Ezra, had to be accorded more honor than Joshua, the great leader of the past. The Rabbis derive it from here: “The son of Avishua, son of Pinḥas ben Elazar, [son of Aaron the priest, the chief;] he, Ezra, ascended from Babylon…” (Ezra 7:5–6). Rather, had Aaron been alive, Ezra would have been greater than he was at the time.27The simple reading of the verse is that the word chief refers to Aaron, and thus identifies him as the High Priest. The midrash reads the verse as though the word chief refers not to Aaron but to Ezra, because he was the leader in his generation.
Rabbi Yoḥanan said: It is written: “The Lord who made Moses and Aaron…” (I Samuel 12:6), and it is written: “The Lord sent Yerubaal, Bedan, Yiftaḥ and Samuel” (I Samuel 12:11). Yerubaal, this is Gideon; Bedan, this is Samson; Yiftaḥ as its plain meaning. And it is written: “Moses and Aaron among his priests, and Samuel among those who call His name” (Psalms 99:6) – the verse parallels three of the insignificant people of the world to three of the prominent people of the world,20The verse in I Samuel (12:11) refers to Gideon, Samson, and Yiftah in the same listing as Samuel, thus equating them, and the verse in Psalms is understood to equate Samuel to Moses and Aaron. to teach you that Yerubaal’s court is as great and significant before the Holy One blessed be He as Moses’s court; Samson’s court is the equivalent of Aaron’s court; and Yiftaḥ’s court is the equivalent of Samuel’s court. This teaches you that anyone who is appointed a leader of the community, even if he is extremely insignificant, he is like the noblest of their noble predecessors, as it is stated: “You shall come to the priests, the Levites, and to the judge who will be in those days…” (Deuteronomy 17:9). I have [the ability to come] only to the judge that is in your generation; where [would you be able to find] the judge that is not in your generation? Why does the verse state: “To the judge who will be in those days”?21Clearly, one can go only to a judge who is in his generation. It teaches that the judge in your generation, in his time, is the equivalent of the judge who was in earlier days, and so, it says: “Do not say: How was it that the former days were better than these?” (Ecclesiastes 7:10).
Rabbi Shimon ben Lakish said: You should heed only the judge that is in your generation, as it is written: “The heads of the fathers [ha’avot] of the family of the children of Gilad, son of Makhir, son of Manasseh [came near and spoke before Moses and before the princes; the heads of the fathers’ [avot] houses of the children of Israel]” (Numbers 36:1). Rabbi Yudan said: “The fathers [ha’avot],” “fathers [avot].”22Regarding the family of Gilad, the verse uses the definite article ha’avot, while regarding the leaders of entire tribes, the verse writes simply avot, without the definite article. Rather, these entered into leadership and these were removed from leadership, and that is why the verse presented then deficiently.23The heads of the families of Gilad were from the younger generation, and were entering leadership positions, whereas the tribal princes were from the older generation and were concluding their terms of leadership.
Rabbi Berekhya said: It is written: “Yehoyada was the leader of Aaron” (I Chronicles 12:28). Was Yehoyada the leader of Aaron? Rather, had Aaron been alive in the generation of Yehoyada, Yehoyada would have been greater than he was at the time.24The verse is interpreted to mean that Yehoyada was greater than Aaron. However, that is impossible, as Aaron was in fact greater than Yehoyada. The midrash therefore explains that had Aaron been alive in the generation when Yehoyada was the leader of the priests, Aaron would have been subordinate to him and accepted his leadership despite Aaron’s personal superiority. Rabbi Simai said: It is written: “Aaron and his sons were offering on the altar of the burnt offerings…” (I Chronicles 6:34). Were Aaron and his sons alive? Was it not Tzadok and his sons who were [offering these offerings]? Rather, had Aaron and his sons been alive, Tzadok would have been greater than he was at the time.25Aaron and his sons would have accepted Tzadok’s leadership because he was the High Priest at the time. Rabbi Hillel derived it from here: “The entire congregation that returned from captivity made booths, and they dwelled in the booths, as since the days of Joshua [Yeshua] bin Nun, to that day, the children of Israel had not done so. There was very great rejoicing” (Nehemiah 8:17). The verse compromised the honor of the deceased righteous one for the sake of so-and-so at the time.26The verses minimizes the honor of Joshua by writing his name in a deficient manner, Yeshua, instead of the common spelling of his name, Yehoshua. This is in order allude to the fact that the then leader, Ezra, had to be accorded more honor than Joshua, the great leader of the past. The Rabbis derive it from here: “The son of Avishua, son of Pinḥas ben Elazar, [son of Aaron the priest, the chief;] he, Ezra, ascended from Babylon…” (Ezra 7:5–6). Rather, had Aaron been alive, Ezra would have been greater than he was at the time.27The simple reading of the verse is that the word chief refers to Aaron, and thus identifies him as the High Priest. The midrash reads the verse as though the word chief refers not to Aaron but to Ezra, because he was the leader in his generation.
Midrash Tehillim
A prayer for Moshe, the man of God. Before the mountains were born, and You gave birth to the earth and the inhabited world, from eternity to eternity You are God. "Let Reuven live and not die" (Devarim 33:6). "He who dwells in the secret place of the Most High shall abide in the shadow of the Almighty" (Tehillim 91:1). This is in contrast to the tribe of Levi, which sat in the shade of the Temple courtyards (Tehillim 68:5). "A song, a psalm for the Sabbath day. It is good to give thanks to the Lord" (Tehillim 92:1). This is in contrast to the tribe of Yehuda, as it says, "This time I will praise the Lord" (Bereishit 29:35). "The Lord reigns, He is clothed in majesty" (Tehillim 93:1). This is in contrast to the tribe of Binyamin, which sat in the shade of God's presence (Tehillim 84:5). "O God of vengeance" (Tehillim 94:1). This is in contrast to the tribe of Gad, for Elijah the prophet stands ready to cut off the idolatrous beverage of the Gentiles (Tehillim 82:1). "Come, let us sing joyfully to the Lord" (Tehillim 95:1). This is in contrast to the tribe of Yissachar, which engaged in the joy of Torah study. Rabbi Yehoshua ben Levi said, "Up until this point, I have related to you what I have heard. From here on out, you must rely on your own understanding." Rabbi Elazar said in the name of Rabbi Yosei ben Zimra, "All the prophets prophesied, but they did not know what they were prophesying, except for Moshe and Yeshayah only. Moshe said, "My teaching shall drop like the rain" (Devarim 32:2), and Yeshayah said, "Here am I and the children whom the Lord has given me" (Yeshayah 8:18). Rabbi Yehoshua the priest said, "Even Eliyahu prophesied, but he did not know what he was saying," as it says, "My words are clear, and my lips speak right" (Iyov 33:3). Rabbi Elazar said in the name of Rabbi Yosei, "Even Shmuel, who was the head of the prophets, prophesied, but he did not know what he was saying," as it says, "The Lord sent Yerubaal and Bedan and Yiftach" (Shmuel I 12:11). Only I was mentioned by name, and he did not know what he was prophesying. Rabbi Levi said in the name of Rabbi Chanina, "The eleven psalms that Moshe recited in the Divine chariot, he said as a prophecy. Why were they not written in the Torah? These are the words of the Torah, and these are the words of prophecy, and we do not make a distinction between the words of the Torah and the words of prophecy."...