וַיֹּ֣אמֶר שִׁמְשׁ֗וֹן תָּמ֣וֹת נַפְשִׁי֮ עִם־פְּלִשְׁתִּים֒ וַיֵּ֣ט בְּכֹ֔חַ וַיִּפֹּ֤ל הַבַּ֙יִת֙ עַל־הַסְּרָנִ֔ים וְעַל־כָּל־הָעָ֖ם אֲשֶׁר־בּ֑וֹ וַיִּהְי֤וּ הַמֵּתִים֙ אֲשֶׁ֣ר הֵמִ֣ית בְּמוֹת֔וֹ רַבִּ֕ים מֵאֲשֶׁ֥ר הֵמִ֖ית בְּחַיָּֽיו׃
Lalu Simson berkata: “Biarlah aku mati bersama orang Filistin!” Kemudian ia mendorong dengan sekuat tenaga, maka runtuhlah rumah itu menimpa raja-raja kota itu dan seluruh rakyat yang ada di dalamnya. Jadi, orang yang dibunuhnya pada waktu kematiannya lebih banyak daripada orang yang dibunuhnya selama hidupnya.
Ein Yaakov (Glick Edition)
Spies … and the congregation of Korah, etc. (Fol. 109, b) Our Rabbis were taught: The congregation of Korah has no share in the world to come, as it is said (Num. 16) And the earth covered them — in this world, and they disappeared from the midst of the congregation, — in the world to come. So says R. Akiba. R. Juda b. Bathyra says: "They are as a lost thing for which the loser inquires, as it is said (Ps. 119, 176) I have gone erringly astray, like a lost sheep; seek thy servant, for thy commandments have I not forgotten." (Num. 16, 1) And Korah took (vayikach). Resh Lakish said: "He bought a very bad purchase for himself." Korah, i.e., he has made Israel bald-headed; ben Yizhar, i.e., he who made the world hot as in the middle of the day. Ben Kehath, i.e., he who made blunt the teeth of his parents; ben Levi, i.e., he who became a companion to the Gehenna. But why is not also written ben Jacob? R. Samuel b. Isaac said: "Jacob's prayer (Gen. 49, 6) Unto their secret shall my soul not come, refers to the spies; unto their assembly my glory shall not be united, refers to the cougregation of Korah." Dathan and Abiram; i.e., Dathan means who disregarded the law of God; Abiram, who hardened his heart not to repent. On, who sat in the mourning [repented upon his sin and withdrew from Korah]. Peleth, for whom wonders were made; ben Reuben, who [carefuly] observed it and understood [that it was wrong]. Rab said: "On ben Peleth was saved by his wife [from being among the congregation of Korah]. She said to him: 'What is the difference to you? If Moses will be master, you are only a disciple, and you will be in the same position if Korah will be the master.' And to his answer: 'What shall I do, I was with them in consultation, and swore to take part with them?' she said, 'I know that the whole congregation is holy, as it is written (Num. 16, 3) For the whole of the congregation are all of them holy, remain in your house and I will save thee.' She made him drink wine to intoxication, and she made him sleep in the house, and she herself sat outside at the entrance of the house, (Fol. 110) uncovered her head, loosened her hair, and whoever came to his house, to call upon On, when he saw the uncovered head of the woman, returned. Meantime, the congregation was swallowed. On the other hand, the wife of Korah said to him: 'See what Moses did. He proclaimed himself as a king, his brother he made highpriest, the sons of his brother for adjuncts of the high-priests. Heave-offering he commanded to give to the priests, and even from tithes, which are for the Levites, he commands to give again one-tenth to the priest. And not only this, he made of you fools by commanding all the Levites to shave off all their hair, so that you should look like prisoners.' And to his answer: 'He himself also did so,' she said, 'Since all the glory belongs to him, he does not care, etc.' And this is meant by the passage (Pr. 14, 1) The wise among women buildeth her house, — referring to the wife of On ben Peleth. But the foolish pulleth it down with her own hands, — referring to the wife of Korah."
Bamidbar Rabbah
“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66).
“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:67).
“His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves.60By contrast, a nazirite who became impure does not bring loaves. Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish. “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words.61It is 131 words. The last word, yayin, is referred to in the next sentence of the midrash.
“One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.”
Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson.62Samson himself, not his judgeship. That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines.
Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs.63See Sanhedrin 105a. “Mizrak,”64Lizrok means to throw. after: “His rider falls backward” (Genesis 49:17).
“Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure.
Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30).
“One gold ladle of ten shekels, filled with incense” (Numbers 7:68).
“One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69).
“One goat as a sin offering” (Numbers 7:70).
“One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71).
“And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper65In this interpretation the midrash refers to a serpent and a viper as one matter., and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled.
“Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations.
Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters.
“This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…”
“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:67).
“His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves.60By contrast, a nazirite who became impure does not bring loaves. Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish. “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words.61It is 131 words. The last word, yayin, is referred to in the next sentence of the midrash.
“One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.”
Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson.62Samson himself, not his judgeship. That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines.
Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs.63See Sanhedrin 105a. “Mizrak,”64Lizrok means to throw. after: “His rider falls backward” (Genesis 49:17).
“Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure.
Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30).
“One gold ladle of ten shekels, filled with incense” (Numbers 7:68).
“One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69).
“One goat as a sin offering” (Numbers 7:70).
“One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71).
“And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper65In this interpretation the midrash refers to a serpent and a viper as one matter., and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled.
“Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations.
Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters.
“This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…”
Bereshit Rabbah
“Dan will be a serpent on the road, a viper on the path, that bites a horse’s heels, and his rider falls backward” (Genesis 49:17).
“Dan will be a serpent on the road” – just as the serpent is found among women,86The serpent approached Eve to entice her to eat from the tree of knowledge, and did not approach Adam. so, Samson son of Manoaḥ was found among women. Just as the serpent is restrained by oath,87This is a reference to the incantations of snake charmers, which they would utter in order to render the snake harmless. so, Samson was restrained by oath: “Samson said to them: Take an oath to me” (Judges 15:12).88He let the people of Judah bind him and turn him over to the Philistines after they took an oath that they would not kill him. Thus, he was restrained as a result of an oath that the people of Judah took. Just as this serpent, all its strength is only in its head, so, Samson: “He told her his whole heart and said to her: If I were shaved, my strength would leave me” (Judges 16:17). Just as this serpent, its venom permeates even after its death, so, “the dead whom he put to death in his death [were more than those he put to death during his life]” (Judges 16:30).
“That bites a horse’s heels” – “Summon Samson and let him amuse us” (Judges 16:25). Rabbi Levi said: It is written: “On the roof there were some three thousand” (Judges 16:27). These were the ones who were at the edge of the roof, but those who were behind them, and behind those behind them, no one knows, and you say: “His brothers and the entire household of his father went down, bore him, and went up; they buried him…in the grave of Manoaḥ his father” (Judges 16:31)?89How were they able to locate his corpse among all the rubble and all the corpses? It is because Jacob our patriarch requested mercy regarding this matter: “And his rider falls backward” – let all these items90Let the stones, the chairs, and the corpses fall backward so that Samson’s family could find his body. fall backward.
“For your salvation I hope, Lord” (Genesis 49:18).
Because Jacob our patriarch envisioned him [Samson] and believed that he was the messianic king, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”
Rabbi Yitzḥak said: Everything is through hope; [relief from] suffering is through hope, sanctification of the Name is through hope, the merit of the patriarchs is through hope, the desire for the World to Come is through hope. Suffering – that is what is written: “Even in the path of Your judgments, Lord, we hoped for You” (Isaiah 26:8) – this is suffering. “For Your name” (Isaiah 26:8) – this is sanctification of the Name. “And Your memory” (Isaiah 26:8) – this is the merit of the patriarchs. “The desire of the soul” (Isaiah 26:8) – this is the desire for the World to Come. Grace is through hope: “Lord, be gracious to us, we have hoped for You” (Isaiah 33:2). Forgiveness is through hope: “For forgiveness is with You” (Psalms 130:4). What is written thereafter? “I have hoped, Lord” (Psalms 130:5). Because Jacob our patriarch envisioned him and believed that salvation would arrive in his days, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”
“Dan will be a serpent on the road” – just as the serpent is found among women,86The serpent approached Eve to entice her to eat from the tree of knowledge, and did not approach Adam. so, Samson son of Manoaḥ was found among women. Just as the serpent is restrained by oath,87This is a reference to the incantations of snake charmers, which they would utter in order to render the snake harmless. so, Samson was restrained by oath: “Samson said to them: Take an oath to me” (Judges 15:12).88He let the people of Judah bind him and turn him over to the Philistines after they took an oath that they would not kill him. Thus, he was restrained as a result of an oath that the people of Judah took. Just as this serpent, all its strength is only in its head, so, Samson: “He told her his whole heart and said to her: If I were shaved, my strength would leave me” (Judges 16:17). Just as this serpent, its venom permeates even after its death, so, “the dead whom he put to death in his death [were more than those he put to death during his life]” (Judges 16:30).
“That bites a horse’s heels” – “Summon Samson and let him amuse us” (Judges 16:25). Rabbi Levi said: It is written: “On the roof there were some three thousand” (Judges 16:27). These were the ones who were at the edge of the roof, but those who were behind them, and behind those behind them, no one knows, and you say: “His brothers and the entire household of his father went down, bore him, and went up; they buried him…in the grave of Manoaḥ his father” (Judges 16:31)?89How were they able to locate his corpse among all the rubble and all the corpses? It is because Jacob our patriarch requested mercy regarding this matter: “And his rider falls backward” – let all these items90Let the stones, the chairs, and the corpses fall backward so that Samson’s family could find his body. fall backward.
“For your salvation I hope, Lord” (Genesis 49:18).
Because Jacob our patriarch envisioned him [Samson] and believed that he was the messianic king, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”
Rabbi Yitzḥak said: Everything is through hope; [relief from] suffering is through hope, sanctification of the Name is through hope, the merit of the patriarchs is through hope, the desire for the World to Come is through hope. Suffering – that is what is written: “Even in the path of Your judgments, Lord, we hoped for You” (Isaiah 26:8) – this is suffering. “For Your name” (Isaiah 26:8) – this is sanctification of the Name. “And Your memory” (Isaiah 26:8) – this is the merit of the patriarchs. “The desire of the soul” (Isaiah 26:8) – this is the desire for the World to Come. Grace is through hope: “Lord, be gracious to us, we have hoped for You” (Isaiah 33:2). Forgiveness is through hope: “For forgiveness is with You” (Psalms 130:4). What is written thereafter? “I have hoped, Lord” (Psalms 130:5). Because Jacob our patriarch envisioned him and believed that salvation would arrive in his days, when he envisioned that he would die, he said: Will this one, too, die? “For your salvation, I hope, Lord.”