וַֽיִּלְכְּדָהּ֙ עָתְנִיאֵ֣ל בֶּן־קְנַ֔ז אֲחִ֥י כָלֵ֖ב הַקָּטֹ֣ן מִמֶּ֑נּוּ וַיִּתֶּן־ל֛וֹ אֶת־עַכְסָ֥ה בִתּ֖וֹ לְאִשָּֽׁה׃
Otniel bin Kenas, adik Kaleb, merebut kota itu; maka Kaleb memberikan Akhsa, anak perempuannya, kepadanya menjadi istrinya.
Midrash Tanchuma Buber
(Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Also at the end < of the story > it is written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM BEN JERUBBAAL. What is written there (in vs. 7)? BUT, WHEN THEY TOLD JOTHAM (about the Shechemites making Abimelech their king), [HE WENT AND STOOD AT THE TOP OF MOUNT GERIZIM]. Now why did he stand at the top of Mount Gerizim for cursing, when (according to Deut. 27:13-26) they only gave curses on Mount Ebal? It is simply that Jotham said this: The Samaritans are going to say: Mount Gerizim is ours because there were the blessings given; but they will not know that curses are given there. How is that? It is simply this: The ones who were standing on Mount Ebal and cursing, at whom were they cursing? Was it not at those who were standing opposite them (on Gerizim)? The ones who were blessing, at whom were they blessing? Was it not at those who were opposite them (on Ebal)? It turns out that the curses come upon Mount Gerizim, and the blessings, upon Mount Ebal. For that reason, Jotham said: I am standing only on Mount Gerizim when cursing my brother and the people of Shechem. He began by saying (in Jud. 9:8): THE TREES WENT < TO ANOINT A KING OVER THEMSELVES >…. R. Meshe said: These words that Jotham spoke are a parable. How? THE TREES WENT. These are Israel. (Jud. 9:8, cont.:) AND THEY SAID TO THE OLIVE TREE. This is Othniel ben Kenaz, in that he was from the tribe of Judah (cf. Jud. 1:13; 3:9-11). Thus it is stated (about Judah in Jer. 11:16): < THE LORD HAS CALLED YOUR NAME > A GREEN OLIVE TREE, < FAIR WITH GOOD FRUIT >. Now what did Othniel say to them (in Jud. 9:9)? SHOULD I LEAVE MY FATNESS? Olive oil is pure. They came to Deborah (according to Jud. 9:10): AND [THE TREES] SAID TO THE FIG TREE: < YOU COME AND REIGN OVER US >. This refers to Deborah. She said to them (in vs. 11): SHOULD I LEAVE MY SWEETNESS? (Cf. Jud. 5:1:) THEN DEBORAH SANG. (Jud. 9:12:) THEN THE TREES SAID TO THE VINE: < YOU COME AND REIGN OVER US >. It said to them (in vs. 13): SHOULD I LEAVE MY NEW WINE? TO THE VINE (in vs. 12) refers to Barak and Gideon (according to Jud. 8:22): RULE OVER US, YOU, < YOUR SON, AND YOUR SON'S SON AS WELL >. He said to them (in vs. 23): I WILL NOT RULE. When they saw this, (according to vs. 14:) THEN ALL THE TREES SAID UNTO THE BRAMBLE: < YOU COME AND REIGN OVER US >. This refers to Abimelech. Just as this bramble is full of thorns, so was Abimelech full of evil deeds. When they invited him to reign, what did he say to them (in vs. 2): AND REMEMBER THAT I AM YOUR BONE AND YOUR FLESH. So the Holy Spirit cries out (in Prov. 29:26): MANY SEEK AUDIENCE FROM A RULER, < BUT IT IS FROM THE LORD THAT ONE RECEIVES JUSTICE >. What did the bramble say to them (in Jud. 9:15)? COME AND TAKE REFUGE IN MY SHADE. Is it not better for you to make me alone king rather than seventy? Immediately (according to Jud. 11:11): AND [THE PEOPLE] SET HIM OVER THEM.108The passage concerns the elders of Gilead and Jephthah, not the Shechemites and Abimelech. Jotham said to them (in Jud. 9:16 or 19, also vs. 20): IF < YOU HAVE ACTED > TRULY < AND UPRIGHTLY…. BUT IF NOT, LET FIRE COME FORTH FROM ABIMELECH AND DEVOUR THE PEOPLE OF SHECHEM >…. Then it written (in vs. 57): AND UPON THEM CAME THE CURSE OF JOTHAM. When? (In Jud. 9:23:) THEN GOD SENT AN EVIL SPIRIT < BETWEEN ABIMELECH AND THE CITIZENS OF SHECHEM >. Blessed are those who are righteous; for wherever they go, the Holy One preserves them; and they are recognized among the nations. Thus it is stated (in Is. 61:9): AND THEIR SEED IS KNOWN AMONG THE NATIONS.
Bereshit Rabbah
“The sun rises and the sun sets” (Ecclesiastes 1:5) – Rabbi Abba bar Kahana said: Do we not know that the sun rises and the sun sets? The meaning is, however, that before the Holy One blessed be He causes the sun of a righteous person to set, he causes the sun of his righteous counterpart to rise. The day that Rabbi Akiva died, Rabbeinu [Yehuda HaNasi] was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rabbeinu died, Rav Ada bar Ahava was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rav Ada bar Ahava died, Rabbi Avun was born, and they applied this verse in his regard: “The sun rises and the sun sets.” On the day that Rabbi Avun died, his son Rabbi Avun was born. On the day that Rabbi Avun died, Abba Hoshaya of Teriya was born. On the day Abba Hoshaya died, Rabbi Hoshaya was born, and they applied this verse in his regard: “The sun rises and the sun sets.”
Before He caused Moses’ sun to set, He caused Joshua’s sun to rise, as it is stated: “The Lord said to Moses: Take you Joshua, the son of Nun […and lay your hands upon him]” (Numbers 27:18). Before Joshua’s sun set, the sun of Otniel ben Kenaz rose,3Otniel was the first of the Judges, (as the leaders of Israel were called after Joshua’s death). as it is stated: “Otniel son of Kenaz…captured it”4Otniel captured Kiryat Sefer while Joshua was still alive. (Joshua 15:17). Before Eli’s sun set, Samuel’s sun rose: “The lamp of God was not yet extinguished, and Samuel was lying in the Sanctuary of the Lord” (I Samuel 3:3).5This is interpreted here as a metaphor: Before the life of Eli, the priest of God, was “extinguished,” Samuel was already in place to act as spiritual leader in the Sanctuary. Rabbi Yoḥanan said: Like a calf without blemish.6This sentence is an error and should be deleted (Yefe Toar). Before the Holy One blessed be He caused Sarah’s sun to set, Rebecca’s sun rose. First, “behold, Milka, she too has borne children” (Genesis 22:20),7One of Milka’s descendants listed there is Rebecca. and only then: “Sarah’s lifetime was one hundred years….”
Before He caused Moses’ sun to set, He caused Joshua’s sun to rise, as it is stated: “The Lord said to Moses: Take you Joshua, the son of Nun […and lay your hands upon him]” (Numbers 27:18). Before Joshua’s sun set, the sun of Otniel ben Kenaz rose,3Otniel was the first of the Judges, (as the leaders of Israel were called after Joshua’s death). as it is stated: “Otniel son of Kenaz…captured it”4Otniel captured Kiryat Sefer while Joshua was still alive. (Joshua 15:17). Before Eli’s sun set, Samuel’s sun rose: “The lamp of God was not yet extinguished, and Samuel was lying in the Sanctuary of the Lord” (I Samuel 3:3).5This is interpreted here as a metaphor: Before the life of Eli, the priest of God, was “extinguished,” Samuel was already in place to act as spiritual leader in the Sanctuary. Rabbi Yoḥanan said: Like a calf without blemish.6This sentence is an error and should be deleted (Yefe Toar). Before the Holy One blessed be He caused Sarah’s sun to set, Rebecca’s sun rose. First, “behold, Milka, she too has borne children” (Genesis 22:20),7One of Milka’s descendants listed there is Rebecca. and only then: “Sarah’s lifetime was one hundred years….”
Bereshit Rabbah
“Behold, I am standing by the spring of water and the daughters of the men of the city come out to draw water” (Genesis 24:13).
“May it be that the girl to whom I will say: Tilt your jug please, and I will drink, and she will say: Drink, and I will also give your camels to drink; it is she You have confirmed for Your servant, for Isaac, and through her I will know that You have shown kindness to my master” (Genesis 24:14).
“It was before he concluded to speak, and behold, Rebecca was coming out, who was born to Betuel, son of Milka, wife of Nahor, brother of Abraham, and her jug is on her shoulder” (Genesis 24:15).
“Behold, I am standing by the spring of water and the daughters of the men of the city…May it be that the girl to whom I will say: Tilt…” – there are four people who made inappropriate demands [of God], three were granted appropriate responses, one was granted an inappropriate response. They are: Abraham’s servant Eliezer, Caleb, Saul, and Yiftaḥ. Eliezer said: “May it be that the girl to whom I will say….” What if some maidservant would emerge and give him to drink, would he have taken her to marry his master’s son? That is a rhetorical question. Yet the Holy One blessed be He made an appropriate arrangement for him: “It was before he concluded to speak, and behold, Rebecca was coming out…”
Caleb said: “Whoever smites Kiryat Sefer and captures it, I will give him Akhsa my daughter as a wife” (Judges 1:12). What if some slave would have conquered it, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is stated: “Otniel son of Kenaz, Caleb’s…brother, captured it; and he gave him Akhsa his daughter as a wife” (Judges 1:13).
Saul said: “It shall be, that whichever man smites him [Goliath], the king will enrich him with great wealth, and he will give him his daughter as a wife” (I Samuel 17:25). What if some Kushite or idolater or slave had emerged and smitten him, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is written: “David, the son of that nobleman” (I Samuel 17:12).
Yiftaḥ [said:] “It shall be that whatever emerges…I will offer it up as a burnt offering” (Judges 11:31). What if some dog or cat had emerged, would he have offered it up as a burnt offering? And the Holy One blessed be He made an inappropriate arrangement for him. That is what is written: “Yiftaḥ came…and behold, his daughter came out to greet him” (Judges 11:34).
Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: He [Yiftaḥ] was obligated to pay for monetary consecration.8When his daughter came out to greet him, although he was of course not obliged to sacrifice her, he was obligated to redeem her with money, as one redeems consecrated property that cannot be used. Reish Lakish said: He was not even obligated to pay for monetary consecration, as we learn in a mishna:9Temura 5:6. If one said regarding an impure animal or a blemished animal: ‘These are hereby [consecrated as] a burnt offering, it is as if he has said nothing at all.’ [But if he said:] ‘These are hereby [consecrated] for use towards a burnt offering,’ they are to be sold, and he must bring a burnt offering with their money.10Yiftaḥ’s statement was analogous to the first case, so his declaration was null and void.
Pinḥas [the high priest] was not there to abrogate his [Yiftaḥ’s] vow for him. Instead, Pinḥas said: ‘It is he who requires my services; shall I go to him?’ And Yiftaḥ said: ‘I am the head of the chieftains of Israel, shall I go to Pinḥas?’ Between the two of them, that young woman was lost.11Yiftaḥ did fulfill his vow through his daughter, although this was not in accordance with Torah law, as explained in the previous paragraph. This accords with [the saying] that people say: Between the midwife and the mother in childbirth, the son of the wretched woman is gone.12If the baby dies, each one blames the other.
Both of them [Pinḥas and Yiftaḥ] were punished for the blood of the young woman. Yiftaḥ died as a result of his limbs falling off. Everywhere he would go, one of his limbs would fall off and they would bury it there. That is what is written: “Yiftaḥ died and he was buried in the cities of Gilad” (Judges 12:7) – “the city of Gilad” is not stated, but rather, “the cities of Gilad.”13Indicating that he was buried in several cities. As for Pinḥas, the Divine Spirit was stripped from him. That is what is written: “Pinḥas son of Elazar had been chief over them” (I Chronicles 9:20) – “is chief over them” is not written here, but rather, “had been chief.” “In earlier times the Lord had been with him” (I Chronicles 9:20).
“May it be that the girl to whom I will say: Tilt your jug please, and I will drink, and she will say: Drink, and I will also give your camels to drink; it is she You have confirmed for Your servant, for Isaac, and through her I will know that You have shown kindness to my master” (Genesis 24:14).
“It was before he concluded to speak, and behold, Rebecca was coming out, who was born to Betuel, son of Milka, wife of Nahor, brother of Abraham, and her jug is on her shoulder” (Genesis 24:15).
“Behold, I am standing by the spring of water and the daughters of the men of the city…May it be that the girl to whom I will say: Tilt…” – there are four people who made inappropriate demands [of God], three were granted appropriate responses, one was granted an inappropriate response. They are: Abraham’s servant Eliezer, Caleb, Saul, and Yiftaḥ. Eliezer said: “May it be that the girl to whom I will say….” What if some maidservant would emerge and give him to drink, would he have taken her to marry his master’s son? That is a rhetorical question. Yet the Holy One blessed be He made an appropriate arrangement for him: “It was before he concluded to speak, and behold, Rebecca was coming out…”
Caleb said: “Whoever smites Kiryat Sefer and captures it, I will give him Akhsa my daughter as a wife” (Judges 1:12). What if some slave would have conquered it, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is stated: “Otniel son of Kenaz, Caleb’s…brother, captured it; and he gave him Akhsa his daughter as a wife” (Judges 1:13).
Saul said: “It shall be, that whichever man smites him [Goliath], the king will enrich him with great wealth, and he will give him his daughter as a wife” (I Samuel 17:25). What if some Kushite or idolater or slave had emerged and smitten him, would he have given him his daughter? Yet the Holy One blessed be He made an appropriate arrangement for him, as it is written: “David, the son of that nobleman” (I Samuel 17:12).
Yiftaḥ [said:] “It shall be that whatever emerges…I will offer it up as a burnt offering” (Judges 11:31). What if some dog or cat had emerged, would he have offered it up as a burnt offering? And the Holy One blessed be He made an inappropriate arrangement for him. That is what is written: “Yiftaḥ came…and behold, his daughter came out to greet him” (Judges 11:34).
Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: He [Yiftaḥ] was obligated to pay for monetary consecration.8When his daughter came out to greet him, although he was of course not obliged to sacrifice her, he was obligated to redeem her with money, as one redeems consecrated property that cannot be used. Reish Lakish said: He was not even obligated to pay for monetary consecration, as we learn in a mishna:9Temura 5:6. If one said regarding an impure animal or a blemished animal: ‘These are hereby [consecrated as] a burnt offering, it is as if he has said nothing at all.’ [But if he said:] ‘These are hereby [consecrated] for use towards a burnt offering,’ they are to be sold, and he must bring a burnt offering with their money.10Yiftaḥ’s statement was analogous to the first case, so his declaration was null and void.
Pinḥas [the high priest] was not there to abrogate his [Yiftaḥ’s] vow for him. Instead, Pinḥas said: ‘It is he who requires my services; shall I go to him?’ And Yiftaḥ said: ‘I am the head of the chieftains of Israel, shall I go to Pinḥas?’ Between the two of them, that young woman was lost.11Yiftaḥ did fulfill his vow through his daughter, although this was not in accordance with Torah law, as explained in the previous paragraph. This accords with [the saying] that people say: Between the midwife and the mother in childbirth, the son of the wretched woman is gone.12If the baby dies, each one blames the other.
Both of them [Pinḥas and Yiftaḥ] were punished for the blood of the young woman. Yiftaḥ died as a result of his limbs falling off. Everywhere he would go, one of his limbs would fall off and they would bury it there. That is what is written: “Yiftaḥ died and he was buried in the cities of Gilad” (Judges 12:7) – “the city of Gilad” is not stated, but rather, “the cities of Gilad.”13Indicating that he was buried in several cities. As for Pinḥas, the Divine Spirit was stripped from him. That is what is written: “Pinḥas son of Elazar had been chief over them” (I Chronicles 9:20) – “is chief over them” is not written here, but rather, “had been chief.” “In earlier times the Lord had been with him” (I Chronicles 9:20).