וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ מַה־זֹּ֖את עָשִׂ֣יתָ לָּ֑נוּ כִּ֠מְעַט שָׁכַ֞ב אַחַ֤ד הָעָם֙ אֶת־אִשְׁתֶּ֔ךָ וְהֵבֵאתָ֥ עָלֵ֖ינוּ אָשָֽׁם׃
At sinabi ni Abimelec: “Ano itong ginawa mo sa amin? Kaunti na lamang at nasipingan na ng isa sa bayan ang iyong asawa, at nagdala ka sana sa amin ng pagkakasala.”
Bamidbar Rabbah
“The Lord spoke to Moses in the wilderness of Sinai, saying” (Numbers 3:14).
“In the wilderness of Sinai, saying” – that is what is written: “God settles individuals in a house” (Psalms 68:7). The Holy One blessed be He said: Even though people in this world were individuals, [I did not leave them as individuals]; rather, I made them fruitful and multiplied them and rendered them dynastic houses in which they would reside in this world. How so? David was an individual, and I rendered him a dynastic house, as it is stated: “House of David, so said the Lord” (Jeremiah 21:12). Aaron was an individual, and I rendered him a dynastic house, as it is stated: “House of Levi, bless the Lord” (Psalms 135:20); “house of Aaron, bless the Lord” (Psalms 135:19). Israel, too, were individuals, as it is stated: “Who is like your people Israel, one nation in the land…” (II Samuel 7:23), and God multiplied them, as it is stated: “The Lord your God has multiplied you” (Deuteronomy 1:10). That is, “God settles individuals in a house.”
Another matter: “God settles [individuals in a house]” (Psalms 68:7) – a certain noblewoman asked Rabbi Yosei ben Ḥalafta; she said to him: Everyone agrees that God created the world in six days. From six until now, what does He do? He said to her: He elevates ladders and lowers ladders. So-and-so, who was wealthy, will become poor, and so-and-so, who was poor, will become wealthy, as it is stated: “The Lord impoverishes and makes wealthy…” (I Samuel 2:7). Rabbi Berekhya said: That is not what he answered; but rather, this is what he said to her: He makes matches in His world and says: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man, and He settles them in houses. She said to him: I can make one thousand matches in one day. Rabbi Yosei was silent and went on his way. What did she do? She brought one thousand slaves and one thousand maidservants and matched them with each other. She said to them: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man. When they entered with them at night, an altercation broke out between them, and they stood and struck each other. In the morning they went to her; this one’s head was wounded, and that one, his hand was injured. She sent for Rabbi Yosei and related the incident to him. He said to her: If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea. That is what is written: “God settles individuals in a house.” What is “God settles individuals”? The Holy One blessed be He sits and judges them; He brings this one from this place and that one from that place and settles them in one house. “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – he takes them from their houses, bound against their will, and makes matches between them. “Bakosharot” – if they do not merit, they weep [bokhin], but if they merit, they sing [meshorerin].18This is a portmanteau of the words bekhi and shirot – weeping and singing.
Another matter: “God settles individuals in a house” (Psalms 68:7) – that He makes a match for each and every one of them with a kindred soul.
Another matter: “God settles [individuals in a house]” (Psalms 68:7) – one who marries a wife suitable for him, the Holy One blessed be He renders them houses. Individual [yaḥid] is nothing other than an expression of greatness, just as it says: “One of [aḥad] the people19This is an allusion to Avimelekh, the king. almost lay with [your wife]” (Genesis 26:10), and it says: “Who is like your people Israel, one [eḥad] nation in the land” (II Samuel 7:23). From them He produces sons, masters of Torah, who issue rulings to prohibit [osrim] and permit [umakhshirim]. That is, “He joyously [bakosharot] leads out prisoners [asirim]” (Psalms 68:7). “But the rebellious” (Psalms 68:7) – but one who does not marry a wife suitable for him, ignorant sons emerge from him. That is what is written: “Dwell in a parched land [tzeḥiḥa]” (Psalms 68:7). Tzeḥiḥa is nothing other than an expression of thirst, just as it says: “Parched [tziḥe] with thirst” (Isaiah 5:13). What the verse said, “parched,” is that they were thirsty, [meaning] without Torah, just as what is written: “Not famine for bread and not thirst for water, but of hearing the words of the Lord.” (Amos 8:11).
Another matter: “God settles individuals [in a house]” (Psalms 68:7) – who was it? These are Amram and Yokheved, by virtue of whose merit “He joyously leads out prisoners” (Psalms 68:7) – these are Israel, who were enslaved in Egypt. What did the Holy One blessed be He do? He matched Yokheved with Amram, so that a redeemer would emerge from them and redeem Israel.
Another matter: “God settles individuals [in a house]” (Psalms 68:7) – these are Israel, who descended as individuals with seventy people, and the Holy One blessed be He rendered them houses, as it is stated: “The children of Israel were fruitful and prolific…” (Exodus 1:7). “He joyously leads out prisoners” (Psalms 68:7) – because they distanced themselves from licentiousness, He took them out of Egypt. Likewise, Solomon says: “A locked garden is my sister, my bride; [a locked fountain, a sealed spring]” (Song of Songs 4:12). “A locked garden” – these are the virgins. “A locked fountain” – these are the married women. “A sealed spring” – these are the single women. The Holy One blessed be He said to them: Due to their merit, I am redeeming My children. That is what is written: “Your branches [shelaḥayikh] are a pomegranate orchard” (Song of Songs 4:13) – by merit of this, I have sent you out [shelaḥayikh]. “It was when Pharaoh sent out [beshalakh]” (Exodus 13:17) – that is, due to the upright [kesherot] women, Israel departed from Egypt. That is why it is stated: “He joyously [bakosharot] leads out prisoners.”
Another matter: “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – what is bakosharot? When Israel departed from Egypt, they departed only at a propitious time [bakosharot]. Rabbi Akiva said: He took them out only in a month during which it was propitious to depart; not in Tamuz, due to the heat, and not in Tevet, due to the cold, but in Nisan, which is propitious for setting out on a journey, neither extreme heat nor extreme cold. If you say Tishrei, there are rainy seasons.20Tishrei is followed by the rainy season, when it is difficult to travel, whereas Nisan is followed by mild weather. That is bakosharot.
Another matter: Bakosharot – Rabbi Elazar said: Bakosharot: Those who were weeping [bokhin], these are Israel and Moses: “Behold, a boy weeping” (Exodus 2:6), and likewise, “The children of Israel sighed…” (Exodus 2:23). They are singing [meshorerin] now, as it is stated: “Then Moses and the children of Israel sang” (Exodus 15:1); that is bakosharot.
Another matter: Bakosharot – Rabbi Elazar ben Azarya said: There are weeping [bekhiya] and singing [veshira] here. The Egyptians were weeping because they were despoiled, as Israel despoiled them and emptied their houses, as it is stated: “They stripped Egypt” (Exodus 12:36). Israel was singing, as they were loaded with the spoils of their enemies. That is, bakosharot.
Another matter: The master of a slave weeps because his slave fled before him. A slave sings because he was extricated from slavery. So, the Egyptians wept because Israel fled, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). Israel was reciting song because they were extricated from slavery. That is bakosharot.
Another matter: By virtue of what merit did Israel depart from Egypt? Rabbi Ḥilefai said: It is by virtue of the merit of Jacob, as it is stated: Bakosharot, as likewise, it says: “He strove [vayasar] with an angel and prevailed; he wept [bakha] and pleaded with him” (Hosea 12:5).
Another matter: Bakosharot – our Rabbis say: It is by virtue of the women, the upright [hakesherot] matriarchs, as it is stated: Bakosharot. It is not written here bekhishron, but bakosharot,21In the feminine. the fair and upright.
Another matter: Bakosharot – due to the upright [haksherim] who were in their midst, they departed. Who were the upright among them? This is the tribe of Levi, as although Israel were idol worshippers in Egypt, the tribe of Levi would worship the Holy One blessed be He and circumcise themselves. That is why Moses lauds them before his death, as it is stated: “Because they observed Your saying, and they upheld Your covenant” (Deuteronomy 33:9). That is, due to the upright who were in their midst, Israel departed from Egypt.
Another matter: Bakosharot – by virtue of what merit did Israel depart from Egypt? Rabbi Yehoshua ben Levi said: It is because the Holy One blessed be He foresaw that they are destined to craft a Tabernacle for Him, as it is stated: “They will know that I am the Lord their God, who took them out of the land of Egypt” (Exodus 29:46) in order “that I may dwell among them” (Exodus 29:46). That is, it was only by virtue of the merit of the Tabernacle that Israel departed from Egypt.
By virtue of what merit did the tribe of Levi depart? Was it, perhaps, by virtue of the Tent of Meeting that they, too, departed? Rabbi Yehoshua ben Levi said: No, it was by virtue of their own merit that they departed. Therefore, when he came to count Israel at the beginning of the book, He mentions the Tent of Meeting and the exodus from Egypt, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting” (Numbers 1:1), and it mentions immediately, “[in the second year] of their exodus from the land of Egypt” (Numbers 1:1), to inform you that Israel departed from Egypt only by virtue of the merit of the Tent of Meeting. But the children of Levi, who departed by virtue of their own merit, when it came to count them, it does not mention in their passage the Tent of Meeting, nor the exodus from Egypt. That is what is written: “The Lord spoke to Moses in the wilderness of Sinai…saying” (Numbers 1:1).
“In the wilderness of Sinai, saying” – that is what is written: “God settles individuals in a house” (Psalms 68:7). The Holy One blessed be He said: Even though people in this world were individuals, [I did not leave them as individuals]; rather, I made them fruitful and multiplied them and rendered them dynastic houses in which they would reside in this world. How so? David was an individual, and I rendered him a dynastic house, as it is stated: “House of David, so said the Lord” (Jeremiah 21:12). Aaron was an individual, and I rendered him a dynastic house, as it is stated: “House of Levi, bless the Lord” (Psalms 135:20); “house of Aaron, bless the Lord” (Psalms 135:19). Israel, too, were individuals, as it is stated: “Who is like your people Israel, one nation in the land…” (II Samuel 7:23), and God multiplied them, as it is stated: “The Lord your God has multiplied you” (Deuteronomy 1:10). That is, “God settles individuals in a house.”
Another matter: “God settles [individuals in a house]” (Psalms 68:7) – a certain noblewoman asked Rabbi Yosei ben Ḥalafta; she said to him: Everyone agrees that God created the world in six days. From six until now, what does He do? He said to her: He elevates ladders and lowers ladders. So-and-so, who was wealthy, will become poor, and so-and-so, who was poor, will become wealthy, as it is stated: “The Lord impoverishes and makes wealthy…” (I Samuel 2:7). Rabbi Berekhya said: That is not what he answered; but rather, this is what he said to her: He makes matches in His world and says: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man, and He settles them in houses. She said to him: I can make one thousand matches in one day. Rabbi Yosei was silent and went on his way. What did she do? She brought one thousand slaves and one thousand maidservants and matched them with each other. She said to them: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man. When they entered with them at night, an altercation broke out between them, and they stood and struck each other. In the morning they went to her; this one’s head was wounded, and that one, his hand was injured. She sent for Rabbi Yosei and related the incident to him. He said to her: If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea. That is what is written: “God settles individuals in a house.” What is “God settles individuals”? The Holy One blessed be He sits and judges them; He brings this one from this place and that one from that place and settles them in one house. “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – he takes them from their houses, bound against their will, and makes matches between them. “Bakosharot” – if they do not merit, they weep [bokhin], but if they merit, they sing [meshorerin].18This is a portmanteau of the words bekhi and shirot – weeping and singing.
Another matter: “God settles individuals in a house” (Psalms 68:7) – that He makes a match for each and every one of them with a kindred soul.
Another matter: “God settles [individuals in a house]” (Psalms 68:7) – one who marries a wife suitable for him, the Holy One blessed be He renders them houses. Individual [yaḥid] is nothing other than an expression of greatness, just as it says: “One of [aḥad] the people19This is an allusion to Avimelekh, the king. almost lay with [your wife]” (Genesis 26:10), and it says: “Who is like your people Israel, one [eḥad] nation in the land” (II Samuel 7:23). From them He produces sons, masters of Torah, who issue rulings to prohibit [osrim] and permit [umakhshirim]. That is, “He joyously [bakosharot] leads out prisoners [asirim]” (Psalms 68:7). “But the rebellious” (Psalms 68:7) – but one who does not marry a wife suitable for him, ignorant sons emerge from him. That is what is written: “Dwell in a parched land [tzeḥiḥa]” (Psalms 68:7). Tzeḥiḥa is nothing other than an expression of thirst, just as it says: “Parched [tziḥe] with thirst” (Isaiah 5:13). What the verse said, “parched,” is that they were thirsty, [meaning] without Torah, just as what is written: “Not famine for bread and not thirst for water, but of hearing the words of the Lord.” (Amos 8:11).
Another matter: “God settles individuals [in a house]” (Psalms 68:7) – who was it? These are Amram and Yokheved, by virtue of whose merit “He joyously leads out prisoners” (Psalms 68:7) – these are Israel, who were enslaved in Egypt. What did the Holy One blessed be He do? He matched Yokheved with Amram, so that a redeemer would emerge from them and redeem Israel.
Another matter: “God settles individuals [in a house]” (Psalms 68:7) – these are Israel, who descended as individuals with seventy people, and the Holy One blessed be He rendered them houses, as it is stated: “The children of Israel were fruitful and prolific…” (Exodus 1:7). “He joyously leads out prisoners” (Psalms 68:7) – because they distanced themselves from licentiousness, He took them out of Egypt. Likewise, Solomon says: “A locked garden is my sister, my bride; [a locked fountain, a sealed spring]” (Song of Songs 4:12). “A locked garden” – these are the virgins. “A locked fountain” – these are the married women. “A sealed spring” – these are the single women. The Holy One blessed be He said to them: Due to their merit, I am redeeming My children. That is what is written: “Your branches [shelaḥayikh] are a pomegranate orchard” (Song of Songs 4:13) – by merit of this, I have sent you out [shelaḥayikh]. “It was when Pharaoh sent out [beshalakh]” (Exodus 13:17) – that is, due to the upright [kesherot] women, Israel departed from Egypt. That is why it is stated: “He joyously [bakosharot] leads out prisoners.”
Another matter: “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – what is bakosharot? When Israel departed from Egypt, they departed only at a propitious time [bakosharot]. Rabbi Akiva said: He took them out only in a month during which it was propitious to depart; not in Tamuz, due to the heat, and not in Tevet, due to the cold, but in Nisan, which is propitious for setting out on a journey, neither extreme heat nor extreme cold. If you say Tishrei, there are rainy seasons.20Tishrei is followed by the rainy season, when it is difficult to travel, whereas Nisan is followed by mild weather. That is bakosharot.
Another matter: Bakosharot – Rabbi Elazar said: Bakosharot: Those who were weeping [bokhin], these are Israel and Moses: “Behold, a boy weeping” (Exodus 2:6), and likewise, “The children of Israel sighed…” (Exodus 2:23). They are singing [meshorerin] now, as it is stated: “Then Moses and the children of Israel sang” (Exodus 15:1); that is bakosharot.
Another matter: Bakosharot – Rabbi Elazar ben Azarya said: There are weeping [bekhiya] and singing [veshira] here. The Egyptians were weeping because they were despoiled, as Israel despoiled them and emptied their houses, as it is stated: “They stripped Egypt” (Exodus 12:36). Israel was singing, as they were loaded with the spoils of their enemies. That is, bakosharot.
Another matter: The master of a slave weeps because his slave fled before him. A slave sings because he was extricated from slavery. So, the Egyptians wept because Israel fled, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). Israel was reciting song because they were extricated from slavery. That is bakosharot.
Another matter: By virtue of what merit did Israel depart from Egypt? Rabbi Ḥilefai said: It is by virtue of the merit of Jacob, as it is stated: Bakosharot, as likewise, it says: “He strove [vayasar] with an angel and prevailed; he wept [bakha] and pleaded with him” (Hosea 12:5).
Another matter: Bakosharot – our Rabbis say: It is by virtue of the women, the upright [hakesherot] matriarchs, as it is stated: Bakosharot. It is not written here bekhishron, but bakosharot,21In the feminine. the fair and upright.
Another matter: Bakosharot – due to the upright [haksherim] who were in their midst, they departed. Who were the upright among them? This is the tribe of Levi, as although Israel were idol worshippers in Egypt, the tribe of Levi would worship the Holy One blessed be He and circumcise themselves. That is why Moses lauds them before his death, as it is stated: “Because they observed Your saying, and they upheld Your covenant” (Deuteronomy 33:9). That is, due to the upright who were in their midst, Israel departed from Egypt.
Another matter: Bakosharot – by virtue of what merit did Israel depart from Egypt? Rabbi Yehoshua ben Levi said: It is because the Holy One blessed be He foresaw that they are destined to craft a Tabernacle for Him, as it is stated: “They will know that I am the Lord their God, who took them out of the land of Egypt” (Exodus 29:46) in order “that I may dwell among them” (Exodus 29:46). That is, it was only by virtue of the merit of the Tabernacle that Israel departed from Egypt.
By virtue of what merit did the tribe of Levi depart? Was it, perhaps, by virtue of the Tent of Meeting that they, too, departed? Rabbi Yehoshua ben Levi said: No, it was by virtue of their own merit that they departed. Therefore, when he came to count Israel at the beginning of the book, He mentions the Tent of Meeting and the exodus from Egypt, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting” (Numbers 1:1), and it mentions immediately, “[in the second year] of their exodus from the land of Egypt” (Numbers 1:1), to inform you that Israel departed from Egypt only by virtue of the merit of the Tent of Meeting. But the children of Levi, who departed by virtue of their own merit, when it came to count them, it does not mention in their passage the Tent of Meeting, nor the exodus from Egypt. That is what is written: “The Lord spoke to Moses in the wilderness of Sinai…saying” (Numbers 1:1).
Bamidbar Rabbah
“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).
“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).
Bamidbar Rabbah
“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 7:49).
“His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20).
“Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people33Avimelekh said this referring to himself. almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef]34He added a heh, changing Joseph [Yosef] to Yehosef. when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them.
“Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated.35See Genesis 27:41, 49:23. This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings,36See Genesis 27:28–29. and that one was blessed with ten blessings.37See Deuteronomy 33:13–17. This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him.38A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him. This one ascended to greatness by means of a dream39See Genesis 28:10–16. and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s40According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar. household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine.41See Bereshit Rabba 89:9. This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph.
“One gold ladle of ten shekels, filled with incense” (Numbers 7:50).
“One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1).42This is a psalm stated by Eitan the Ezraḥite with divine guidance.
“One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51).
“One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16).
“One goat as a sin offering” (Numbers 7:52).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53).
“One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….”
“Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words43In the Hebrew phrase. of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first.
“This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”
“His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20).
“Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people33Avimelekh said this referring to himself. almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef]34He added a heh, changing Joseph [Yosef] to Yehosef. when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them.
“Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated.35See Genesis 27:41, 49:23. This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings,36See Genesis 27:28–29. and that one was blessed with ten blessings.37See Deuteronomy 33:13–17. This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him.38A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him. This one ascended to greatness by means of a dream39See Genesis 28:10–16. and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s40According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar. household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine.41See Bereshit Rabba 89:9. This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph.
“One gold ladle of ten shekels, filled with incense” (Numbers 7:50).
“One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1).42This is a psalm stated by Eitan the Ezraḥite with divine guidance.
“One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51).
“One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16).
“One goat as a sin offering” (Numbers 7:52).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53).
“One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….”
“Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words43In the Hebrew phrase. of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first.
“This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”