Juízes 13:3 Midrash: Vayikra Rabbah, Bamidbar Rabbah, Pesikta DeRav Kahana & Pirkei DeRabbi Eliezer

Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere.
Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5);²⁷Both verbs are written in the plural: Vayisu, vayaḥanu. they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.”²⁸The verb is singular rather than plural. The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’
Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13).²⁹When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old.
Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine.³⁰He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.
Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so.
Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17),³¹Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. and we do not find that Jacob commanded anything.
Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10).
Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another³²While employing the term “peace”, which has been established to be a name of God. in a filthy place.
Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.³³The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife.
Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’³⁴It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’
Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal.
Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26).³⁵In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific?³⁶The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11).³⁷The particular laws of peace offerings are discussed after those of the other types of offerings. I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings.³⁸The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).

“Speak to the children of Israel” (Numbers 6:2), those who take the vow of the nazirite. “And say to them,” to caution the court regarding this, that they should not allow the nazirite to violate his naziriteship. If they see that he seeks to violate his naziriteship, they shall compel him to fulfill his statement. This is to teach you that the great are cautioned regarding the lesser, and they will be punished due to them if they do not rebuke them. Likewise it says: “They will stumble over one another” (Leviticus 26:37); one due to the iniquity of another. This is to teach you that the entire Jewish people are guarantors for one another.
“When a man or a woman will articulate [to take the vow of a nazirite]” – that is what is written: “There was [vayhi] a certain man from Tzora…” (Judges 13:2).⁵⁵This is the beginning of the chapter dealing with the birth and naziriteship of Samson. Rabbi Levi said: Every place that vayhi is stated, it is nothing other than an expression of suffering: “Vayhi in the days of Aḥashverosh” (Esther 1:1) – there was Haman. “Vayhi in the days when the judges [judged]” (Ruth 1:1) – there was a famine. “Vayhi when man began [to increase]” (Genesis 6:1) – “the sons of the great [saw the daughters of man]” (Genesis 6:2).⁵⁶This eventually led to the Flood. See Genesis 6:1–3. “Vayhi in the days of Amrafel” (Genesis 14:1) – “they waged a war” (Genesis 14:2). “Vayhi when Joshua was in Jericho…” (Joshua 5:13) – “[a man was standing before him] and his drawn sword was in his hand” (Joshua 5:13).⁵⁷Joshua was confronted by the commander of the host of the Lord. “Vayhi the Lord was with Joshua” (Joshua 6:27) – “the children of Israel committed trespass regarding the proscribed thing” (Joshua 7:1). “Vayhi when Samuel aged” (I Samuel 8:1) – “his sons did not follow his path” (I Samuel 8:3). “Vayhi David was successful in all his endeavors” (I Samuel 18:14) – “Saul was hostile to David” (I Samuel 18:9). “Vayhi a certain man from Tzora…” (Judges 13:2) – “Manoaḥ said to his wife, we will die” (Judges 13:22).
Vayhi, Rabbi Yudan said: Every place that this expression is stated regarding the righteous, he is the equivalent of thirty-one righteous men, the numerical value of vayhi.⁵⁸Vav – 6, yod – 10, heh – 5, yod – 10 = 31. “A certain [eḥad] man,” a great man. Wherever ehad is used it indicates greatness. With regards to the Holy One Blessed be He, one is said as it it written "God is One" (Deuteronomy 6:4); there is no one in the world who is His equal. Likewise, regarding Abraham: “Abraham was one [eḥad]” (Ezekiel 33:24); there was no one in those days who was his equal. Regarding Israel, it is written: “Who is like Your people, Israel, one [eḥad] nation on the earth” (I Chronicles 17:21); there is none among the nations that are its equal. Likewise, regarding Avimelekh it says: “One of [aḥad] the people almost lay with your wife” (Genesis 26:10); because he was king. Likewise regarding Elkana it says: “Eḥad” (I Samuel 1:1), as there was no one in his generation who was his equal.
“[There was a certain man] from Tzora [from the family of the Danite]” (Judges 13:2), anyone whose name and the name of his city are stated, it is known that he is from that city. His name, but not the name of his city, it is known that he is from Jerusalem. “From the family of the Danite,” because Tzora belonged to Judah, as it is written: “Eshtaol, Tzora, and Ashna” (Joshua 15:33), and Tzora belonged to Dan, “the border of their inheritance was Tzora, Eshtaol…” (Joshua 19:41), it was necessary to state that he was “from the family of the Danite.” It does not say “from the tribe,” but rather, “from the family of the Danite.” It teaches that his [Manoaḥ’s] father was from Dan and Manoaḥ’s mother was from Judah. In this regard, Jacob said: “Dan will judge his people, [as one of [ke’aḥad] the tribes of Israel]” (Genesis 49:16), like the most elite of the tribes; this is Judah. That is why Jacob juxtaposed him to Judah, as he was from the land of Judah and his mother was from Judah. Likewise Manoaḥ was from Dan and his wife was from Judah; consequently Samson emerged from the tribe of Dan and the tribe of Judah, as they said: The name of Samson’s mother was Hatzlelponi, and her lineage is ascribed to the tribe of Judah, as it is stated: “And the name of their sister was Hatzlelponi” (I Chronicles 4:3).
“And his name was Manoaḥ” (Judges 13:2). The wicked precede their name: “Naval was his name” (I Samuel 25:25); “Goliath was his name” (I Samuel 17:4); “Sheva ben Bikhri was his name” (II Samuel 20:21). But the righteous, their name precedes them: “And his name was Elkana” (I Samuel 1:1); “And his name was Yishai” (I Samuel 17:12); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai” (Esther 2:5); “And his name was Manoaḥ.” They are similar to their Creator: “But My name, the Lord…” (Exodus 6:3). They raised an objection to it: But is it not written: “Rebecca had a brother and his name was Lavan”? (Genesis 24:29). Rabbi Yitzḥak said: He was conspicuous.⁵⁹Lavan was not his name, but rather, his whiteness was a conspicuous attribute of his. Rabbi Berekhya said: He was obvious [meluban] in his wickedness. They raised an objection: “And his name was Mikhaihu” (Judges 17:1) – because he received guests, his name was written like the names of the righteous. They raised an objection from the [verse regarding the] sons of Samuel: “The name of his firstborn son was Joel and the name of his second was Aviya” (I Samuel 8:2). The Rabbis said: Just as this one was wicked, so, too, that one was wicked. Rabbi Yudan said in the name of Rabbi Simon: Ultimately, they repented. That is why he [Samuel’s firstborn, Joel] is called: “Vashni” (I Chronicles 6:13), as they changed [shenishtanu] to good deeds.⁶⁰The full verse reads: “The sons of Samuel: his first-born, Vashni, and Aviya.” That is why they merited the Divine Spirit. That is what is written: “The word of the Lord that was to Joel son of Petuel” (Joel 1:1). This is Samuel. Why is he called Petuel? It is because he enticed [pita] the Holy One blessed be He with his prayer.⁶¹See Psalms 99:6.
Manoaḥ, why is he called Manoaḥ? It is because he was privileged to speak with an angel, and prophecy is called rest [menuḥa], as it is stated: “Seraya was the minister of Menuḥa” (Jeremiah 51:59). It teaches that Barukh ben Neriya⁶²He was Seraya’s brother and a disciple of the prophet Jeremiah. According to another opinion, Seraya was another name of Barukh. merited the Divine Spirit, just as it says: “The spirit of the Lord will rest [venaḥa] upon him (Isaiah 11:2).
“His wife was barren, she had not given birth” (Judges 13:2). This teaches that there was a dispute between Manoaḥ and his wife. He said to her: ‘You are barren; that is why you have not given birth.’ She said to him: ‘You are sterile and that is why I have not given birth.’ Manoaḥ was not sterile.
“An angel of the Lord appeared to the woman” (Judges 13:3). From here you learn that Manoaḥ’s wife was a righteous woman who merited having an angel speak with her, to introduce harmony between her and her husband and to inform her that she was barren and it was she who was preventing the pregnancy, not her husband; that is why he spoke with her. Because she saw the angel, she is called Hatzlelponi, because she addressed [pona] the angel. Tzelal is nothing other than an angel, just as it says: “As it is for this that they entered beneath the shelter [betzel] of my roof” (Genesis 19:8).⁶³Lot is referring to the angels who came to rescue him from the destruction of Sodom. There, because Lot was more righteous than his wife, the angels came to the shelter of his house and not the shelter of her house. However, here, where the angel came to her because she was righteous, that is why she is called Hatzlel. Why is it stated: Hatzlel, and it did not say Hatzel? It is because he appeared to the woman twice, once in the city and once in the field. “Behold now, you are barren and have not given birth” (Judges 13:3); he informed her that she was barren and that is why she had not given birth in order to introduce harmony between her and her husband, as she had been angry at her husband Manoaḥ because she was not giving birth. “But you will conceive, and you will bear a son,” (Judges 13:3), from here on you will conceive and you will bear a son.
“Now, please beware” (Judges 13:4); he cautioned her not to drink vinegar of wine and vinegar of intoxicating drink and the water in which grapes were soaked⁶⁴See Numbers 6:3.. These are nothing other than precautions for wine, so that the nazirite will not come to drink wine, that is why the verse prohibited them for him. “And do not drink wine or intoxicating drink" (Judges 13:4), just as it says: “From wine and intoxicating drink he shall abstain” (Numbers 6:3), “…and do not eat any impurity” (Judges 13:4). Impure is nothing other than prohibited, as the Torah cautioned the nazirite not to eat anything “that may be derives from the grapevine,” (Numbers 6:4), just as it says: “…and grapes, fresh or dried, he shall not eat. [Throughout his days as a nazirite] he may not eat from anything that may be derived from the grapevine” (Numbers 6:3–4). “For behold, you will conceive and bear a son” (Judges 13:5). From here, the semen from the night was kept in her womb and she had not expelled it. When the angel said to her: “For behold, you will conceive and bear a son,” the womb absorbed that drop.
“A razor [umorah] shall not come upon his head” (Judges 13:5), just as it says: “A razor shall not pass on his head” (Numbers 6:5). Why is a razor called morah? It is because the hair fears [mityareh] nothing other than the razor as it shaves a shave of destruction, just as it says: “Do not destroy the corner of your beard” (Leviticus 19:27).
“For the lad will be a nazirite to God from the womb” (Judges 13:5). It was revealed before the Holy One blessed be He that Samson was one who would follow his eyes. That is why He cautioned him as a nazirite that he should not drink wine, because wine leads to licentiousness. If, when he was a nazirite, he followed his eyes, had he drunk wine there would have been no rehabilitation for him as he would have constantly been pursuing licentiousness. What is it that is said: “From the womb”? It is to realize what is stated: “Before I formed you in the womb, I knew you” (Jeremiah 1:5). However, regarding the wicked what does it say? “The wicked are corrupt from the womb; liars go astray from birth” (Psalms 58:4). Likewise it says: “I was formed in iniquity; [in sin my mother conceived me]” (Psalms 51:7).
“He will begin to deliver Israel from the hand of the Philistines” (Judges 13:5). In him will be fulfilled the prophecy of Jacob , who said: “Dan will judge his people…Dan will be [a serpent]…[I await your deliverance, Lord]” (Genesis 49:16–18).
“The woman came and she told her husband, saying: A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome…” (Judges 13:6). From here [we derive that] the Divine Presence would rest only upon those with a striking appearance. “He said to me: Behold, you will conceive [and give birth to a son]” (Judges 13:7), but what he said to her: “Behold now, you are barren” (Judges 13:3), she did not reveal to him, as she did not wish to reveal her inadequacy.
“As the lad will be a nazirite to God from the womb until the day of his death” (Judges 13:7). She added [the phrase]: “Until the day of his death,” as she did not know what was in the future. But the angel, who knew that he was going to lose his naziriteship by means of Delilah, that was why he did not say: “Until the day of his death.”
“Manoaḥ entreated [vayetar] the Lord, and said: Please, my Lord, the man [of God whom You sent, let him come again to us]” (Judges 13:8). Rabbi Shimon ben Lakish said: Why is the prayer of the righteous analogized to a pitchfork [eter]? It is to say to you: Just as the pitchfork overturns the grain in the field from place to place, so the prayer of the righteous overturns the attribute of cruelty to the attribute of mercy.
“God heeded the voice of Manoaḥ, [and the angel of God came again to the woman]” (Judges 13:9). Why did the angel of God return to the woman and did not come to Manoaḥ? It was in order to avoid invalidating his initial statements that he said to the woman. Alternatively, it was to endear her in his eyes.
“The woman hurried, ran, [and told her husband]” (Judges 13:10). It teaches that all actions of the righteous are with alacrity. “[Behold, the man] who on that day [bayom] came to me, [appeared to me]” (Judges 13:10). It does not say “today [hayom],” but rather, bayom. It teaches that the angel did not appear to her until the following day, because Manoaḥ did not pray until the morning prayer of the following day, just as it says: “Lord, in the morning hear my voice…” (Psalms 5:4). It teaches that the righteous seek clarity regarding their actions. “[Are you the man who spoke to the woman?] He said: I am” (Judges 13:11); I am initially and I am ultimately, as I am not changing my words.
“Manoaḥ said: Now, let your words come” (Judges 13:12). Manoaḥ said to him: ‘Until now, I have heard from the woman, and women are not qualified to instruct, and one may not rely on their statements. But, “now, let your words come,” I would like to hear from your mouth, as I do not believe her statements; perhaps she made changes in her statement, or subtracted or added.’ “What will be the guidelines for the lad?” (Judges 13:12); what naziriteship must he observe after he is born? “…and his actions?” (Judges 13:12); what shall his mother do all the days that she is pregnant with him? “The angel of the Lord said to Manoaḥ: “From everything that I said to the woman [let her beware]” (Judges 13:13), in order to accord honor to the woman and endear her to him. “Let her beware” (Judges 13:13), he said to him regarding vinegar of wine, vinegar of intoxicating drink, and the water in which grapes were soaked: “She shall not partake of anything that may be derived from the grapevine and she shall not drink wine or intoxicating drink” (Judges 13:14), in its plain sense. “And she shall not eat any impurity” (Judges 13:14), just as it says: “And grapes, fresh or dried, he shall not eat” (Numbers 6:3). “Everything that I commanded her, she shall observe” (Judges 13:14); what he said to her: “A razor shall not come upon his head” (Judges 13:5).
“Manoaḥ said to the angel of the Lord: Please let us detain [naatzera] you” (Judges 13:15). Manoaḥ said to him: ‘We had been obstructed, just as it says: “For the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18), and you brought us tidings of relief. Let us make a festival with you, just as it says: “On the eighth day it shall be an assembly [atzeret] for you” (Numbers 29:35). “And we will prepare a young goat before you” (Judges 13:15); you caused us to rejoice and we will rejoice with you with a goat, as rejoicing is only with meat.’
“The angel of the Lord said to Manoaḥ: If you detain me, I will not eat of your food” (Judges 13:16). The angel said to him: ‘It is not the way of the prophets of the Lord to receive payment for their prophecy.’ Regarding false prophets, what does it say? “You profaned Me among My people for handfuls of barley and for crumbs of bread, to kill…” (Ezekiel 13:19). But regarding true prophets, what does it say? “He⁶⁵Elisha. said: As the Lord before whom I have stood lives, I will not accept” (II Kings 5:16).
“If you would prepare a burnt offering, offer it up to the Lord” (Judges 13:16). The angel intimated to him that he needed to offer up a burnt offering to the Lord in response to the good tidings, just as Abraham did when the Holy One blessed be He said to him: “To your offspring, I will give this land” (Genesis 12:7). Immediately, Abraham built an altar in response to the good tidings, as it is written: “He built an altar to the Lord, who appeared to him” (Genesis 12:7), and an altar is for nothing other than an offering.
“For Manoaḥ did not know that he was an angel of the Lord” (Judges 13:16). Why is it stated? It is because his wife said to him: “His appearance was like the appearance of an angel of God, very awesome” (Judges 13:6); she was under the impression that Manoaḥ identified that he was an angel, but, nevertheless, he invited him to eat, as he was mistaken, believing that there is eating on High. That is why it is stated: “For Manoaḥ did not know that he was an angel of the Lord.” That is why he invited him to eat. But had he known that he was an angel, he would not have said to him to eat, as he was well-versed in the fact that there is no eating on High. Why did he not identify him? From here you learn that when prophets would go on a mission of the Holy One blessed be He, the Divine Spirit that would rest upon them would confer awesomeness upon them in the eyes of their beholders, as everyone feared them, as they resembled angels.
Why, then, did the angels who came to inform Sarah regarding pregnancy eat, but this one did not want to eat? It is because those angels, when they first appeared to Abraham, they appeared to him in the image of wayfarers, and he brought them into his house as he was accustomed to, and invited them to eat. They did not want to deprive him of the exercise of hospitality and they ate with him. After they ate, they stated their mission. It did not appear as though they received payment for their mission. But this angel, initially he stated his mission. Had he eaten with him, it would have appeared as though he received payment for his mission. That is why he refrained from eating.
“Mano’aḥ said to the angel of the Lord: What is your name?” (Judges 13:17). It is because he did not identify him as an angel, that is why he asked him regarding his name. “So that when your words come to pass we will honor you [vekhibadnukha]” (Judges 13:17); Manoaḥ said to him: ‘Tell me your name so that I will ask where I might find you when your prophecy comes to pass, and we will give you a gift.’ Vekhibadnukha is nothing other than a gift, just as it says: “For I will honor you [ki khabed akhabedkha]” (Numbers 22:17).⁶⁶Balak sought to convince Bilam to curse Israel on his behalf, and said he would honor him, meaning he would shower him with gifts of silver and gold.
“The angel of the Lord said to him: Why do you ask my name?” (Judges 13:18). The angel said to him: ‘You need not ask my name, as ultimately, you will never see me again.’ That is what is written: “It is inscrutable [vehu feli]” (Judges 13:18). Regarding himself, he said to him that he will be obscured from him, that he will never see him again, just as it says: “This knowledge is inscrutable to me. [It is sublime; I cannot reach it]” (Psalms 139:6). Alternatively, “It is inscrutable [vehu feli]” – the angel said to him: ‘I do not know to tell you my name as, in accordance with the mission upon which the Holy One blessed be He sends us, He calls us a name.’ That is: Vehu feli; in accordance with each and every wonder [pelia uflia] that He performs through us, He calls us a name. Alternatively, vehu feli, it is a name. The name of the angel is feli, based on his mission to render Samson a nazirite, just as it says: “For the lad will be a nazirite to God” (Judges 13:5). This is why He called him feli, like the matter that the verse said: “When a man or a woman will articulate [yafli] [to take the vow of a nazirite]…” (Numbers 6:2).

“May the Lord show favor to you, and grant you peace” (Numbers 6:26).
“May the Lord show favor [yisa…panav] to you” – He will remove his anger from you. Yisa is nothing other than an expression of removal, just as it says: “Pharaoh will remove [yisa] your head [from upon you]” (Genesis 40:19). “Panav” – this is the countenance [panim] of rage, just as it says: “I will direct My countenance against that person…” (Leviticus 20:6). In other words, He will remove from you that countenance of rage that was fitting to come upon you.
“May the Lord show [yisa] [favor [panav] to you]” – when you are standing and praying, as it is stated: “He said to him: See, I have granted [nasati] your request [fanekha]…” (Genesis 19:21). The matters may be inferred a fortiori: If I granted Lot’s request due to Abraham, My beloved, will I not show you favor due to you and due to your forefathers? That is what is written: “May the Lord show favor to you.”
One verse says: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). How can both of these verses be realized? When Israel performs the will of the Omnipresent, “May the Lord show favor to you.” When they do not perform the will of the Omnipresent, “Who will not show favor.”
Another matter: “May the Lord show favor” – does the Holy One blessed be He show favor? Is it not already stated: “Who will not show favor” (Deuteronomy 10:17)? The Holy One blessed be He said: Just as they show Me favor, I show them favor. How so? I wrote in My Torah: “You will eat and be satisfied, and you shall bless” (Deuteronomy 8:10), but a person of Israel sits, he, his children, and the members of his household, and they do not have sufficient food to satisfy them, but they show Me favor and recite a blessing, and are exacting with themselves for the measure of an olive-bulk or an egg-bulk.³³There is a disagreement among the Sages regarding whether one must say Grace after Meals after eating an olive-bulk of bread or an egg-bulk of bread (Berakhot 45a). Therefore, “may the Lord show favor [to you].”
Another matter: “May the Lord show…” – one verse says: “May…show,” and one verse says: “Who will not show” (Deuteronomy 10:17). Until the sentence is sealed, “may the Lord show…”; after the sentence is sealed, “who will not show favor.”
Similarly, one verse says: “You hear prayer” (Psalms 65:3), and one verse says: “You have covered Yourself with a cloud [so that no prayer can pass]” (Lamentations 3:44). Until the sentence is sealed, “You hear prayer”; after the sentence is sealed, “You have covered Yourself with a cloud.” One verse says: “The Lord is near to all who call Him” (Psalms 145:18), and one verse says: “Why do You stand afar, Lord?” (Psalms 10:1). Until the sentence is sealed, “the Lord is near to all who call Him”; after the sentence is sealed, “why do You stand afar, Lord?”
One verse says: “From the mouth of the Most High, evil and good do not emerge” (Lamentations 3:38), and one verse says: “The Lord was intent on harm” (Daniel 9:14). Until the sentence is sealed, “from the mouth of the Most High…”; after the sentence is sealed, “the Lord was intent…”
One verse says: “Launder your heart of evil, Jerusalem” (Jeremiah 4:14), and one verse says: “For even if you launder with natron [and use much soap, your iniquity is stained before Me]” (Jeremiah 2:22). Until the sentence is sealed, “launder [your heart] of evil…”; after the sentence is sealed, “even if you launder…”
One verse says: “Return, wayward sons” (Jeremiah 3:22), and one verse says: “If they repent, He does not repent” (Jeremiah 8:4).³⁴Even if they repent, God will not retract the punishment. This is before the sentence is sealed; that is after the sentence is sealed.
One verse says: “Seek the Lord when He can be found” (Isaiah 55:6), and one verse says: “As I live, the utterance of the Lord God, I will not respond to you” (Ezekiel 20:31). This is before the sentence is sealed; that is after the sentence is sealed.
One verse says: “I do not desire the death of the wicked” (Ezekiel 33:11), and one verse says: “The Lord wished to put them to death.” (I Samuel 2:25). This is before the sentence is sealed; that is after the sentence is sealed.
Another matter: “May the Lord show favor to you” – in this world; “who will not show favor” (Deuteronomy 10:17) – in the World to Come.³⁵Repentance is possible in this world, not in the World to Come (Etz Yosef).
Another matter: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). Rabbi Yosei ben Dostai says: How can these two verses be realized? It is, rather, “may the Lord show favor” – regarding a matter between you and Him; “who will not show favor” – regarding matters between you and your counterpart.
Rabbi Akiva says: One verse says: “He will cleanse” (Exodus 34:7), and one verse says: “He will not cleanse” (Exodus 34:7). How is it possible to realize these two verses? It is, rather, regarding a matter between you and Him, “He will cleanse”; regarding matters between you and your counterpart, “He will not cleanse.” Ben Azai says: He cleanses for those who repent, but does not cleanse for those who do not repent.
Another matter: “May the Lord show favor [panav]…” – He will turn His face [panav] toward you. One who greets his counterpart face-to-face is not comparable to one who greets him from the side. Rather, “May the Lord show favor [panav]” – He will turn His face to you, just as it says: “I will turn [ufaniti] to you and make [you] fruitful” (Leviticus 26:9).
“And grant you peace” – peace upon your arrival, peace upon your departure, peace with every person. Rabbi Natan says: “And grant you peace” – peace is the peace of the kingdom of the house of David: “with abundant authority and everlasting peace [upon the throne of David and upon his kingdom]” (Isaiah 9:6).
Rabbi [Yehuda HaNasi] says: This is the peace of Torah, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
Great is peace, as the Holy One blessed be He altered a matter due to peace, as it is stated: “Shall I indeed bear a child? But I have grown old” (Genesis 18:13).³⁶This is what God told Abraham, despite the fact that Sarah had actually said: “And my lord is old” (Genesis 18:12), referring to Abraham.
Great is peace, as the angel that spoke with Manoaḥ altered due to peace. He had said to the woman: “Behold, you are barren and have not given birth” (Judges 13:3), but he did not relate that matter to Manoaḥ.³⁷He refrained from saying this when Manoaḥ could hear, so that Manoaḥ would not blame his wife for their childlessness.
Great is peace, as the Name that is written in sanctity, the Holy One blessed be He said: Let it be erased on the water in order to instill peace between a man and his wife.³⁸This is referring to the procedure of the sota.
Rabbi Elazar says: Great is peace, as the prophets implanted into the mouths of all the people only peace.³⁹See Nahum 2:1, Hagai 2:9, Isaiah 57:19.
Rabbi Shimon ben Ḥalafta said: Great is peace, as there is no vessel that contains blessing other than peace, as it is stated: “The Lord will bless His people with peace” (Psalms 29:11). In the Priestly Benediction as well, after all the blessings, He concluded them with peace: “And grant you peace,” saying that the blessings are of no avail unless accompanied by peace. Rabbi Elazar HaKappar says: Great is peace, as every prayer concludes only with peace, and the Priestly Benediction concludes only with peace.
Great is peace, as it is given to the humble, as it is stated: “The humble inherit the earth and delight in abundant peace” (Psalms 37:11). Great is peace, as it is equivalent to everything. We recite: Who makes peace and creates everything.
Rabbi Elazar son of Rabbi Elazar HaKappar says: Even if Israel engages in idol worship but there is peace between them, the Holy One blessed be He, as it were, said: The accuser cannot touch them, as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But when they were divided, what is stated in their regard? “Their heart is divided; now they will be punished” (Hosea 10:2). That is, great is peace and dispute is despised.
Great is peace, as even in time of war, peace is necessary, as it is stated: “When you approach a city [to wage war against it, you shall call to it for peace]” (Deuteronomy 20:10). And it says: “I sent messengers from the wilderness of Kedemot [to Siḥon, king of Ḥeshbon, with words of peace]” (Deuteronomy 2:26). And it says: “Restore them peacefully” (Judges 11:13).
Great is peace, as even the dead require peace, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). And it says: “You will die in peace” (Jeremiah 34:5).
Great is peace, as it is provided for penitents, as it is stated: “Creator of the expression of the lips: Peace, peace [for the far and for the near]” (Isaiah 57:19).
Rabbi Meir says: Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, which was given to the righteous, as when he passes from the world, three groups of ministering angels greet him with peace. The first says: “He will come in peace” (Isaiah 57:2). The second says: “They will rest on their resting places” (Isaiah 57:2). The third says: “One who walks with integrity” (Isaiah 57:2). It is not sufficient for the righteous that their death is in the hands of Glory, as it is stated: “The glory of the Lord will gather you” (Isaiah 58:8), but they laud them before them with peace: “He will come in peace.”
Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, and He withheld it from the wicked, as when they pass from the world, three groups of angels of destruction greet them. The first says: “There is no peace” (Isaiah 48:22). The second says: “The Lord says to the wicked” (Isaiah 48:22). The third says: “You will lie in suffering” (Isaiah 50:11). It is not sufficient for the wicked that their death is at the hand of destroyers, as it is stated: “His soul approaches perdition and his life to the killers” (Job 33:22); and it says: “He will be driven from light to darkness” (Job 18:18); and it says: “Let their way be dark and slippery, with an angel of the Lord pursuing them” (Psalms 35:6); but they vex them and say to them: “There is no peace,” “you will lie in suffering.”
Great is peace, as it is given as reward for Torah and mitzvot, as it is stated: “I will grant peace in the land” (Leviticus 26:6). Great is peace, as it is given to lovers of Torah, as it is stated: “Great peace for lovers of Your Torah” (Psalms 119:165). Great is peace, as it is given to those who study Torah, as it is stated: “All your children will be students of the Lord, and the peace of your children will be abundant” (Isaiah 54:13). Great is peace, as it is given to those who perform acts of charity [tzedaka], as it is stated: “The act of righteousness [hatzedaka] will be peace” (Isaiah 32:17).
Great is peace, as the name of the Omnipresent is called peace, as it is stated: “He called it: The Lord is peace” (Judges 6:24).
Great is peace, as those who reside On High require peace, as it is stated: “He makes peace in His heights” (Job 25:2). The matters can be inferred a fortiori; if in a place where there is no enmity and hatred they require peace, all the more so for a place where all these attributes exist.
Rabbi Shimon would say: Come and see that the attribute of flesh and blood is not like the attribute of the Holy One blessed be He. A king of flesh and blood, when he goes out to war he goes with multitudes and legions, but when he goes to make peace, he goes alone. But the attribute of the Holy One blessed be He is not so. When He goes to make peace, He emerges with multitudes and legions, as it is stated: “He makes peace in His heights” (Job 25:2), and then it is written: “Is there a number to His troops?” (Job 25:3). And it says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). And it says: “Thousands upon thousands serve Him, and myriads upon myriads…” (Daniel 7:10). But when He goes out to war, He goes alone, as it is stated: “The Lord is a Man of war…” (Exodus 15:3) – He wages war with His name and does not require assistance. And it says: “I have trodden a winepress alone…” (Isaiah 63:3).
You find that when the Holy One blessed be He exacted retribution from the generation of the Flood, He exacted retribution only alone, as it is stated: “Behold, I am bringing the Flood, water….” (Genesis 6:17). Likewise, from the people of Sodom, He exacted retribution only alone: “The Lord rained [brimstone and fire] upon Sodom and [upon Gomorrah from the Lord from the heavens]” (Genesis 19:24). Likewise when He exacted retribution from the Egyptians, as it is stated: “The Lord smote every firstborn…” (Exodus 12:29). Likewise, He exacted retribution alone from the Emorites, as it is stated: “And the Lord cast large stones upon them” (Joshua 10:11). Likewise, from Sennacherib, He exacted retribution alone, as it is stated: “The angel of the Lord emerged and smote in the camp…” (II Kings 19:35).
One verse says: “Is there a number to His troops?” (Job 25:3), and one verse says: “Thousands upon thousands serve Him” (Daniel 7:10). When Israel were exiled, “Thousands upon thousands serve Him”; as it were, the entourage On High was diminished. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: “Thousands upon thousands serve Him” – one troop; how many troops are they? “Is there a number to his troops?”
One verse says: “He counts a number for the stars, and calls them all by names” (Psalms 147:4), and one verse says: “Who brings out their host by number, calling all of them by name” (Isaiah 40:26).⁴⁰One verse implies that each one is called by a separate name, and one verse implies that they are all called by one name. When the Holy One blessed be He calls them, He calls all their names simultaneously and they respond, something that is impossible for flesh and blood, to call two names simultaneously. Likewise it says: “God spoke all these matters, saying” (Exodus 20:1). It teaches that He said all of the Ten Commandments in one utterance. And it says: “God spoke one; these are two that I heard. Might belongs to God” (Psalms 62:12). And it says: “Is My word not like fire, the utterance of the Lord, and like a hammer that shatters the rock?” (Jeremiah 23:29).⁴¹See Shabbat 88b. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: What is “and calls them all by names”? There is no name repeated; the name that he is called now is not the name that he is called later. Likewise it says: “Why do you ask my name? It is hidden” (Judges 13:18). I do not know to what name I will be switched.
One verse says: “David gave to Ornan for the place shekels of gold, six hundred by weight” (I Chronicles 21:25), and one verse says: “For silver, fifty shekels” (II Samuel 24:24). How can both of these verses be realized? It was the place of the threshing floor for six hundred [shekels of gold], the place of the altar for fifty [shekels of silver]. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: There were twelve tribes, and David took fifty shekels from each and every tribe, the result being six hundred shekels from all the tribes.⁴²See Zevaḥim 116b, where the Gemara explains that according to this opinion David collected from each tribe an amount of silver worth fifty shekels of gold, and paid to Ornan an amount of silver worth six hundred shekels of gold. Rabbi Elazar ben Shamua says: The threshing floor for six hundred, but “the cattle for the burnt offering, the threshing tools, and the implements of the cattle for the wood” (II Samuel 24:22), were for “fifty shekels of silver.”
One verse says: “Solomon had four thousand stables for horses” (II Chronicles 9:25), and one verse says: “Solomon had forty thousand horses’ stables” (I Kings 5:6). How can both of these verses be realized? There were four thousand large stables, with forty thousand horses.
One verse says: “It would hold three thousand bat that it contained” (II Chronicles 4:5), and one verse says: “It would hold two thousand bat” (I Kings 7:26). How can both of these verses be realized? It was two thousand for liquid and three thousand for dry goods. From here they said: Two kor of liquid that are three kor of dry goods.⁴³The term bat, which measured volume, represented different volumes depending on whether the item being measured was liquid or solid. The same was true for the kor. Two kor of liquid took up the same amount of space as three kor of dry goods.
Beloved is peace, as for all the deeds and meritorious acts performed by Abraham our patriarch, He gave only peace as his reward, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). Likewise, you find regarding Jacob our patriarch, who requested peace from the Omnipresent, as it is stated: “And I will return [to my father’s house] in peace” (Genesis 28:21). Likewise you find regarding Aaron, who was praised before the Omnipresent only with peace, as it is stated: “My covenant was with him, life and peace” (Malachi 2:5). Likewise you find regarding Pinḥas that He gave peace as his reward, as it is stated: “Behold, I am granting him My covenant of peace” (Numbers 25:12). Likewise, you find that the Torah was analogized only to peace, as it is stated: “And all its paths are peace” (Proverbs 3:17). Likewise, you find that the Holy One blessed be He consoles Jerusalem only with peace, as it is stated: “My people will reside in an abode of peace” (Isaiah 32:18). Likewise, He exacted retribution from Amon and Moav only by withholding peace from them, as it is stated: “You shall not seek their peace or their welfare…” (Deuteronomy 23:7). Likewise, Israel is blessed each day with peace, as it is stated: “And grant you peace.”