וְ֭יִזְבְּחוּ זִבְחֵ֣י תוֹדָ֑ה וִֽיסַפְּר֖וּ מַעֲשָׂ֣יו בְּרִנָּֽה׃ (׆)
At maghandog nawa sila ng mga handog ng pasasalamat, at isalaysay nila ang Kanyang mga gawa nang may masayang awit.
Rabbeinu Bahya
צו את אהרן ואת בניו לאמר, זאת תורת העולה, היא העולה על מוקדה על המזבח כל הלילה עד הבוקר ואש המזבח תוקד בו, “Command Aaron and his sons, saying: ‘this is the law of the burnt-offering: it is the burnt-offering that stays on the flame, on the Altar, all night until morning, and the fire of the Altar shall be kept aflame on it.’” According to the plain meaning of the text this paragraph dealing with the burnt-offering contains four elements. First of all it teaches that the burnt-offering is the most highly regarded of all the animal offerings and that its effect in obtaining forgiveness for its donor is very powerful indeed. The second lesson to be derived from this paragraph is that it is of the utmost importance for man to serve his Creator, and to do so visibly. The third lesson our paragraph teaches is that there occurred a great miracle on this Altar on a regular basis. The fourth lesson is the great punishment which the wicked will incur because they spurn the opportunity to obtain atonement from G’d for their sins. They will suffer afflictions in gehinom which do not come to an end. Our sages (Rosh Hashana 17) say that even though the institution of gehinom may be abolished at some time in the future, the afflictions to which the wicked have been subjected will not thereby terminate.
It is worth reflecting on the fact that there are a total of 13 different categories of offerings corresponding to the 13 attributes of His which G’d revealed to Moses. (Compare Maimonides Maaseh Hakorbanot 12,4). Five of these offerings consist of different combinations of meal-offerings מנחת סולת, מנחת מרחשת, מנחת מחבת, מנחת חלות, מנחת רקיקין. All of these are referred to by the term קרבן. The other eight categories of sacrifices are animal-offerings: The names of the offerings are: עולה, חטאת, אשם, תודה, שלמים, בכור, מעשר (בהמה), פסח. Some of the offerings (or part of them) may be eaten by the Priests, such as the חטאת, sin-offering; the אשם, guilt-offering, and the בכור, first-born male animal of the pure domesticated beasts. Other categories of offerings may be consumed by their owners (minus the parts reserved for the Priests and the Altar). Examples are: מעשר, the tenth animal of the new flock; the פסח, Passover (of which the Priest does not receive anything), and the תודה, thanksgiving offering. The latter offering is mandatory if a person has been saved from danger through an obvious miracle, for instance (Berachot 54). He also has to bring such an offering if he has been cured from a normally fatal disease. The Talmud Berachot writes that these people are to bring the offering in question and to tell praises of the Lord in a loud voice. When a person celebrates joyful events such as a wedding, it is also appropriate to offer such sacrifices to the Lord in acknowledgment of His kindness. This is based on Jeremiah 33,11. There are also some sacrifices of which no part may be eaten by either the Priest or the owner. This is first and foremost the sacrifice discussed here, the עולה, burnt-offering, concerning which the Torah stipulated that all of it is to be burnt up on the Altar. This is the meaning of the word כליל, (verse 15). This burnt-offering is the most highly regarded of all the offerings and that is why the Torah emphasises that היא העולה, “it is the upwards striving offering, etc.” Similarly, in Ezekiel 10,20 when the prophet describes היא החיה אשר ראיתי, “this is the chayah which I saw.” the extra word היא shows that of a variety of similar offerings or beings the one singled out with this extra word is considered the most elevated, the most highly regarded. The burnt-offering also possesses the quality of atoning for sinful thoughts as we know from Job, 1,5 where we are told that Job would offer such burnt-offerings after family gatherings during the various feasts in respect of each member of his family. [Had the offering been in respect of deeds committed, he would not have had to do this on behalf of everyone. Ed.] According to Ezekiel 20,32 this offering was in respect of sinful thoughts. Seeing man entertains these kinds of thoughts mostly at night the offering may remain on the altar all night long to counteract the thoughts of the person at night which are not carried out until daytime on whose behalf it had been brought. The prophet Michah 2,1 phrases it thus: “Ah, those who plan iniquity and design evil on their beds; when morning comes they do it, for they have the power.” This is why the Torah commanded that the atonement should occur at the time the iniquity is being committed. Seeing that in essence the sin was insubstantive, i.e. only in the mind, the offering is to dissolve entirely in the wind, the smoke rising into the air. The animal, so to speak, returns to the regions of the spirit it came from. No substantive part of the world, i.e. a body, is allowed to derive any benefit from this offering. This is one aspect of the burnt-offering.
The second aspect is the lesson of how important it is for the creature to serve his Creator. It is a well known fact that man has to relate to his G’d from a position of being submissive, humble. One needs to demonstrate this both while praying and while performing any of the other relatively easy commandments or even the difficult commandments. One needs to remain aware that performance of such commandments is not meant to be a “feather in our cap,” but is meant to enhance G’d’s glory. We need to remain constantly aware that our flesh is weak and that it is not capable of fulfilling the commandments in the manner they ought to be performed. We have to learn from Avraham who described himself as עפר ואפר, “dust and ashes,” though he had already offered his very life for Hashem (Genesis 18,27). King David expressed a similar sentiment when he said (Psalms 15,4) “man must be contemptible in his own eyes.” [He must feel that he has done less than a fraction of what is expected of him. Ed.]
It is worth reflecting on the fact that there are a total of 13 different categories of offerings corresponding to the 13 attributes of His which G’d revealed to Moses. (Compare Maimonides Maaseh Hakorbanot 12,4). Five of these offerings consist of different combinations of meal-offerings מנחת סולת, מנחת מרחשת, מנחת מחבת, מנחת חלות, מנחת רקיקין. All of these are referred to by the term קרבן. The other eight categories of sacrifices are animal-offerings: The names of the offerings are: עולה, חטאת, אשם, תודה, שלמים, בכור, מעשר (בהמה), פסח. Some of the offerings (or part of them) may be eaten by the Priests, such as the חטאת, sin-offering; the אשם, guilt-offering, and the בכור, first-born male animal of the pure domesticated beasts. Other categories of offerings may be consumed by their owners (minus the parts reserved for the Priests and the Altar). Examples are: מעשר, the tenth animal of the new flock; the פסח, Passover (of which the Priest does not receive anything), and the תודה, thanksgiving offering. The latter offering is mandatory if a person has been saved from danger through an obvious miracle, for instance (Berachot 54). He also has to bring such an offering if he has been cured from a normally fatal disease. The Talmud Berachot writes that these people are to bring the offering in question and to tell praises of the Lord in a loud voice. When a person celebrates joyful events such as a wedding, it is also appropriate to offer such sacrifices to the Lord in acknowledgment of His kindness. This is based on Jeremiah 33,11. There are also some sacrifices of which no part may be eaten by either the Priest or the owner. This is first and foremost the sacrifice discussed here, the עולה, burnt-offering, concerning which the Torah stipulated that all of it is to be burnt up on the Altar. This is the meaning of the word כליל, (verse 15). This burnt-offering is the most highly regarded of all the offerings and that is why the Torah emphasises that היא העולה, “it is the upwards striving offering, etc.” Similarly, in Ezekiel 10,20 when the prophet describes היא החיה אשר ראיתי, “this is the chayah which I saw.” the extra word היא shows that of a variety of similar offerings or beings the one singled out with this extra word is considered the most elevated, the most highly regarded. The burnt-offering also possesses the quality of atoning for sinful thoughts as we know from Job, 1,5 where we are told that Job would offer such burnt-offerings after family gatherings during the various feasts in respect of each member of his family. [Had the offering been in respect of deeds committed, he would not have had to do this on behalf of everyone. Ed.] According to Ezekiel 20,32 this offering was in respect of sinful thoughts. Seeing man entertains these kinds of thoughts mostly at night the offering may remain on the altar all night long to counteract the thoughts of the person at night which are not carried out until daytime on whose behalf it had been brought. The prophet Michah 2,1 phrases it thus: “Ah, those who plan iniquity and design evil on their beds; when morning comes they do it, for they have the power.” This is why the Torah commanded that the atonement should occur at the time the iniquity is being committed. Seeing that in essence the sin was insubstantive, i.e. only in the mind, the offering is to dissolve entirely in the wind, the smoke rising into the air. The animal, so to speak, returns to the regions of the spirit it came from. No substantive part of the world, i.e. a body, is allowed to derive any benefit from this offering. This is one aspect of the burnt-offering.
The second aspect is the lesson of how important it is for the creature to serve his Creator. It is a well known fact that man has to relate to his G’d from a position of being submissive, humble. One needs to demonstrate this both while praying and while performing any of the other relatively easy commandments or even the difficult commandments. One needs to remain aware that performance of such commandments is not meant to be a “feather in our cap,” but is meant to enhance G’d’s glory. We need to remain constantly aware that our flesh is weak and that it is not capable of fulfilling the commandments in the manner they ought to be performed. We have to learn from Avraham who described himself as עפר ואפר, “dust and ashes,” though he had already offered his very life for Hashem (Genesis 18,27). King David expressed a similar sentiment when he said (Psalms 15,4) “man must be contemptible in his own eyes.” [He must feel that he has done less than a fraction of what is expected of him. Ed.]
Ramban
LET ME, I PRAY YOU, BRING THEM OUT UNTO YOU. From the praise of this man Lot we have come to his disgrace: he made every effort on behalf of his guests in order to save them because they came under the shadow of his roof, but he is ready to appease the men of the city by abandoning his daughters to prostitution! This bespeaks nothing but an evil heart for it shows that the matter of prostitution of women was not repugnant to him, and that in his opinion he would not be doing such great injustice to his daughters. It is for this reason that our Rabbis have said,187Tanchuma Vayeira 12. “It is the custom of the world that a man fights to the death for the honor of his daughters and his wife, to slay or to be slain, but this man hands over his daughters for dishonor. Said the Holy One, blessed be He, to him, ‘It is for yourself that you keep them.’”188See further, Verses 30-36.
Now Lot was fearful [for the welfare of the angels] as he thought that they were men, but when they smote the men of the city with blindness and they said to him, For we will destroy this place… and the Eternal hath sent us,189Verse 13 here. then he recognized them and believed in doing whatever they commanded him.
Know and understand that the matter of the concubine of Gibeah,190Judges, Chapter 19. Ramban digresses here to explain the crime of Gibeah, which bears a certain resemblance to that of Sodom, and consequently explains also the civil war between the tribe of Benjamin and the rest of Israel. Thus Chapters 19 and 20 in the book of Judges are here explained by Ramban. even though it resembles this affair, does not attain the degree of evil of the inhabitants of Sodom. Those wicked ones of Gibeah had no intention of stopping people from coming among them. Rather, they were steeped in immorality and desired sexual relations with the wayfarer, and when he brought his concubine out to them, they were satisfied with her.191Ibid., Verse 25. The old man [who had invited the wayfarer to his house] and who said to the men of Gibeah, Behold, here is my daughter, a virgin, and his concubine; I will bring them out now… and do with them what seemeth good unto you,192Ibid., Verse 24. knew that they would not want his daughter and that they would not harm her. This was why they refused to listen to him. And when he finally turned his concubine alone outdoors to them, they ceased molesting him. Now the master of the house, as well as the guest, both wanted to save the man through his concubine, as a concubine does not have the status of a man’s wife. Besides, she had already played the harlot against him.193Ibid., Verse 2. In that breach, too, not all of the men of the city were involved as they were in Sodom, concerning which it is said, Both young and old, all the people from every quarter,194Verse 4 here. while of Gibeah it is said, Behold, the men of the city, certain base fellows195Judges 19:22. — only some of them, those who were the rulers and strong men of the city, even as the man said in relating the incident, And the masters of Gibeah196“Masters of Gibeah.” This is obviously the way Ramban understood the verse since the Hebrew had “ba’alei [rather than anshei] Gibeah.” The J.P.S. translation, however, renders it: And the men of Gibeah rose against me. rose against me.197Judges 20:5. This was why the others did not protest against them. Now the chiefs of all the people, of all the tribes of Israel198Ibid., Verse 2. wanted to erect a great guard in the matter of immorality by slaying them, as it is said, Now therefore deliver up the men, the base fellows that are in Gibeah, that we may put them to death.199Ibid., Verse 13. It is clear that according to the law of the Torah they were not guilty of the death-penalty as they had done no deed exclusive of the torture of the concubine — harlot. They did not intend her death, nor did she die at their hands for they let her go at the approach of dawn,200Ibid., 19:25. and she walked from them to her master’s house and after that she died,201Ibid., Verse 26. weakened perhaps by her numerous violations, and chilled while lying at the door until it was light, and there she died. But because the men of Gibeah had wanted to do a shameful deed just as the men of Sodom, the tribes saw fit “to make a fence unto the Torah” so that this should never again happen or be contemplated in Israel, even as they said, And that we may put away evil from Israel.202Ibid., 20:13. This judgment has its origin in the principle which our Rabbis have stated:203Yebamoth 90b. “The Court may administer stripes and the death penalty which are not authorized by the Torah. However, they may not do this [with the intent of instituting a law which] transgresses the words of the Torah but only for the purpose of erecting a fence around the Torah.”204That is, as a temporary measure which the times require, they may act accordingly. See Rashi Sanhedrin 46 a, that this is its meaning. The tribe of Benjamin, however, did not consent to this205That the men of Gibeah, involved in the affair, should be put to death. as they were not guilty of the death-penalty for violating the concubine. Perhaps the Benjamites were also provoked by the fact that the tribes did not communicate with them first and reached a consensus without asking for their opinion.
In my opinion, this [failure to consult Benjamin] caused Israel’s punishment which resulted in their being routed at first since the war was done not in accordance with the law. The obligation of making “the fence”206To punish the men of Gibeah as an extraordinary measure. lay upon the tribe of Benjamin, and not upon them, as it is the tribe itself that is obligated to judge its constituents.207Deuteronomy 16:18. Sanhedrin 16 b: “It is commandatory upon the tribe to judge the people of the tribe.”
Thus both parties were deserving of punishment. Benjamin sinned by not bothering to punish the wicked ones or even rebuke them. Israel sinned by making war not in accordance with the law, and they asked not counsel at the mouth of the Eternal208Joshua 9:14. on this matter. Instead they questioned G-d and said, Who shall go up for us first to battle against the children of Benjamin?209Judges 20:18. They themselves had decided to do battle in any case. Similarly, they did not inquire concerning the outcome of the battle, “If Thou wilt give them into my hand,” since they relied on their man-power which was exceedingly great as they were now more than ten times [as numerous as the Benjamites].210The Israelites mustered four hundred thousand (ibid., Verse 17) while the Benjamites numbered twenty-six thousand (ibid., Verse 15). All they asked was, Who shall go up for us first,209Judges 20:18. this being like casting lots among them. Perhaps each tribe was saying, “I will not go up first,” or each tribe was saying, “I will be first.”211A similar case occurred when the Israelites stood before the Red Sea. There is a difference of opinion among the Rabbis as to their attitude. According to one authority each tribe said, “I will not go into the sea first [to escape the Egyptians],” while another authority maintains that each tribe was saying, “I will go first.” And the Holy One, blessed be He, answered in accordance with their question: Judah first,209Judges 20:18. meaning Judah is always first, For He hath chosen Judah to be prince.212I Chronicles 28:4. This was why He did not say, “Judah shall go up,” as in other places,213As in Judges 1:2. for He did not give them permission. However, He did not stop them, and neither did he tell them, Go not up, neither fight,214Deuteronomy 1:42. because of the merited punishment of the Benjamites. Thus did G-d walk with both of them by chance, leaving them to natural circumstances. Accordingly, the Benjamites, who were valiant men and whose cities were well fortified, destroyed the Israelites who had “made flesh their arm of strength.”215See Jeremiah 17:5. But now the Benjamites compounded their merited punishment. It would have been sufficient for them to drive the Israelites away from Gibeah. Instead, they killed them, seeking to destroy them by a perpetual hatred,216Ezekiel 25:15. and they slew the mighty number of twenty-two thousand of their people.217Judges 20:21. Now when the Israelites suffered such a great defeat they became aware of their error, namely, that they did battle with their brethren without receiving Divine permission and engaged in a battle which was not in accordance with the law of the Torah. Therefore, on the second day they asked, shall I again draw nigh to battle against the children of Benjamin my brother?218Ibid., Verse 23. Now they mentioned the brotherhood among them, asking whether He forbids them to do battle. But now on the second day, G-d permitted them, saying, Go up against him,218Ibid., Verse 23. as it was now permissible for them to avenge the spilled blood of their brethren.219Spilled needlessly. All the Benjamites had to do on the first day of battle was to drive the Israelites from Gibeah, as explained above. Instead, they killed twenty-two thousand of them. Hence, on the second day, it became “permissible” for the Israelites to attempt to avenge their death. However, they did not ask whether they will be victorious because they were still relying upon their superior numbers to bring victory under all circumstances. But since G-d had explained to them only that the battle was permissible to them, and since their first sin had not yet been atoned for, there fell among them also on the second day eighteen thousand.220Judges 20:25. On the third day they decreed a fast, and they fasted and they wept… before the Eternal,221Ibid., Verse 26. and they offered burnt-offerings to atone for their sinful thoughts222A Burnt-offering is brought only for sinful thought. (Vayikra Rabbah 7:3.) through which they relied upon the strength of their arm. They also offered peace-offerings,221Ibid., Verse 26. which were Thanksgiving peace-offerings, since they considered themselves as if they had all escaped from the sword of Benjamin. This indeed is the law of all who are delivered from danger: they are to bring a thanks-offering, just as it is said, And let them offer the sacrifices of thanksgiving, and declare His works with singing,223Psalms 107:22. and it is further written, And now shall my head be lifted up above mine enemies round about me; and I will offer in His tabernacle sacrifices with trumpet-sound; I will sing, yea, I will sing praises unto the Eternal.224Ibid., 27:6.
Now the number of dead among the Israelites during the two days was forty thousand, and in the end twenty-five thousand225Judges 20:35. of Benjamin’s warriors fell, besides those that were put to the sword from the whole city and all that they found.226Ibid., Verse 48. It is possible that among the men, women and children they totalled fifteen thousand additional casualties, thus making the punishment of the two groups equal.
And how significant are the words of our Rabbis227Sanhedrin 103b. who said that the anger of G-d at that time was due to the idol of Micah!228See Judges, Chapter 17. “Said the Holy One, blessed be He, ‘Concerning My honor, which was violated by those guilty of death and those who raised their hand against the principle of religion, namely, the unity of G-d, you did not protest; but for the honor of a mortal you did protest, to an extent which exceeded the limits of justice!”
Therefore He confounded the counsel of the two groups and made their hearts stubborn, and they remembered not the brotherly covenant.229Amos 1:9. But after the affair they had regrets, just as it is said, And the people came to Beth-eland sat there till evening before G-d, and lifted up their voice, and wept bitterly. And they said: O Eternal, G-d of Israel, why is this come to pass in Israel, that there should be today one tribe missing from Israel?230Judges 21:2-3. For now they realized their mistakes and punishment.
We have thus incidentally explained a concealed matter which is not clear [with a cursory reading of the text], and we have mentioned the cause thereof.
Now Lot was fearful [for the welfare of the angels] as he thought that they were men, but when they smote the men of the city with blindness and they said to him, For we will destroy this place… and the Eternal hath sent us,189Verse 13 here. then he recognized them and believed in doing whatever they commanded him.
Know and understand that the matter of the concubine of Gibeah,190Judges, Chapter 19. Ramban digresses here to explain the crime of Gibeah, which bears a certain resemblance to that of Sodom, and consequently explains also the civil war between the tribe of Benjamin and the rest of Israel. Thus Chapters 19 and 20 in the book of Judges are here explained by Ramban. even though it resembles this affair, does not attain the degree of evil of the inhabitants of Sodom. Those wicked ones of Gibeah had no intention of stopping people from coming among them. Rather, they were steeped in immorality and desired sexual relations with the wayfarer, and when he brought his concubine out to them, they were satisfied with her.191Ibid., Verse 25. The old man [who had invited the wayfarer to his house] and who said to the men of Gibeah, Behold, here is my daughter, a virgin, and his concubine; I will bring them out now… and do with them what seemeth good unto you,192Ibid., Verse 24. knew that they would not want his daughter and that they would not harm her. This was why they refused to listen to him. And when he finally turned his concubine alone outdoors to them, they ceased molesting him. Now the master of the house, as well as the guest, both wanted to save the man through his concubine, as a concubine does not have the status of a man’s wife. Besides, she had already played the harlot against him.193Ibid., Verse 2. In that breach, too, not all of the men of the city were involved as they were in Sodom, concerning which it is said, Both young and old, all the people from every quarter,194Verse 4 here. while of Gibeah it is said, Behold, the men of the city, certain base fellows195Judges 19:22. — only some of them, those who were the rulers and strong men of the city, even as the man said in relating the incident, And the masters of Gibeah196“Masters of Gibeah.” This is obviously the way Ramban understood the verse since the Hebrew had “ba’alei [rather than anshei] Gibeah.” The J.P.S. translation, however, renders it: And the men of Gibeah rose against me. rose against me.197Judges 20:5. This was why the others did not protest against them. Now the chiefs of all the people, of all the tribes of Israel198Ibid., Verse 2. wanted to erect a great guard in the matter of immorality by slaying them, as it is said, Now therefore deliver up the men, the base fellows that are in Gibeah, that we may put them to death.199Ibid., Verse 13. It is clear that according to the law of the Torah they were not guilty of the death-penalty as they had done no deed exclusive of the torture of the concubine — harlot. They did not intend her death, nor did she die at their hands for they let her go at the approach of dawn,200Ibid., 19:25. and she walked from them to her master’s house and after that she died,201Ibid., Verse 26. weakened perhaps by her numerous violations, and chilled while lying at the door until it was light, and there she died. But because the men of Gibeah had wanted to do a shameful deed just as the men of Sodom, the tribes saw fit “to make a fence unto the Torah” so that this should never again happen or be contemplated in Israel, even as they said, And that we may put away evil from Israel.202Ibid., 20:13. This judgment has its origin in the principle which our Rabbis have stated:203Yebamoth 90b. “The Court may administer stripes and the death penalty which are not authorized by the Torah. However, they may not do this [with the intent of instituting a law which] transgresses the words of the Torah but only for the purpose of erecting a fence around the Torah.”204That is, as a temporary measure which the times require, they may act accordingly. See Rashi Sanhedrin 46 a, that this is its meaning. The tribe of Benjamin, however, did not consent to this205That the men of Gibeah, involved in the affair, should be put to death. as they were not guilty of the death-penalty for violating the concubine. Perhaps the Benjamites were also provoked by the fact that the tribes did not communicate with them first and reached a consensus without asking for their opinion.
In my opinion, this [failure to consult Benjamin] caused Israel’s punishment which resulted in their being routed at first since the war was done not in accordance with the law. The obligation of making “the fence”206To punish the men of Gibeah as an extraordinary measure. lay upon the tribe of Benjamin, and not upon them, as it is the tribe itself that is obligated to judge its constituents.207Deuteronomy 16:18. Sanhedrin 16 b: “It is commandatory upon the tribe to judge the people of the tribe.”
Thus both parties were deserving of punishment. Benjamin sinned by not bothering to punish the wicked ones or even rebuke them. Israel sinned by making war not in accordance with the law, and they asked not counsel at the mouth of the Eternal208Joshua 9:14. on this matter. Instead they questioned G-d and said, Who shall go up for us first to battle against the children of Benjamin?209Judges 20:18. They themselves had decided to do battle in any case. Similarly, they did not inquire concerning the outcome of the battle, “If Thou wilt give them into my hand,” since they relied on their man-power which was exceedingly great as they were now more than ten times [as numerous as the Benjamites].210The Israelites mustered four hundred thousand (ibid., Verse 17) while the Benjamites numbered twenty-six thousand (ibid., Verse 15). All they asked was, Who shall go up for us first,209Judges 20:18. this being like casting lots among them. Perhaps each tribe was saying, “I will not go up first,” or each tribe was saying, “I will be first.”211A similar case occurred when the Israelites stood before the Red Sea. There is a difference of opinion among the Rabbis as to their attitude. According to one authority each tribe said, “I will not go into the sea first [to escape the Egyptians],” while another authority maintains that each tribe was saying, “I will go first.” And the Holy One, blessed be He, answered in accordance with their question: Judah first,209Judges 20:18. meaning Judah is always first, For He hath chosen Judah to be prince.212I Chronicles 28:4. This was why He did not say, “Judah shall go up,” as in other places,213As in Judges 1:2. for He did not give them permission. However, He did not stop them, and neither did he tell them, Go not up, neither fight,214Deuteronomy 1:42. because of the merited punishment of the Benjamites. Thus did G-d walk with both of them by chance, leaving them to natural circumstances. Accordingly, the Benjamites, who were valiant men and whose cities were well fortified, destroyed the Israelites who had “made flesh their arm of strength.”215See Jeremiah 17:5. But now the Benjamites compounded their merited punishment. It would have been sufficient for them to drive the Israelites away from Gibeah. Instead, they killed them, seeking to destroy them by a perpetual hatred,216Ezekiel 25:15. and they slew the mighty number of twenty-two thousand of their people.217Judges 20:21. Now when the Israelites suffered such a great defeat they became aware of their error, namely, that they did battle with their brethren without receiving Divine permission and engaged in a battle which was not in accordance with the law of the Torah. Therefore, on the second day they asked, shall I again draw nigh to battle against the children of Benjamin my brother?218Ibid., Verse 23. Now they mentioned the brotherhood among them, asking whether He forbids them to do battle. But now on the second day, G-d permitted them, saying, Go up against him,218Ibid., Verse 23. as it was now permissible for them to avenge the spilled blood of their brethren.219Spilled needlessly. All the Benjamites had to do on the first day of battle was to drive the Israelites from Gibeah, as explained above. Instead, they killed twenty-two thousand of them. Hence, on the second day, it became “permissible” for the Israelites to attempt to avenge their death. However, they did not ask whether they will be victorious because they were still relying upon their superior numbers to bring victory under all circumstances. But since G-d had explained to them only that the battle was permissible to them, and since their first sin had not yet been atoned for, there fell among them also on the second day eighteen thousand.220Judges 20:25. On the third day they decreed a fast, and they fasted and they wept… before the Eternal,221Ibid., Verse 26. and they offered burnt-offerings to atone for their sinful thoughts222A Burnt-offering is brought only for sinful thought. (Vayikra Rabbah 7:3.) through which they relied upon the strength of their arm. They also offered peace-offerings,221Ibid., Verse 26. which were Thanksgiving peace-offerings, since they considered themselves as if they had all escaped from the sword of Benjamin. This indeed is the law of all who are delivered from danger: they are to bring a thanks-offering, just as it is said, And let them offer the sacrifices of thanksgiving, and declare His works with singing,223Psalms 107:22. and it is further written, And now shall my head be lifted up above mine enemies round about me; and I will offer in His tabernacle sacrifices with trumpet-sound; I will sing, yea, I will sing praises unto the Eternal.224Ibid., 27:6.
Now the number of dead among the Israelites during the two days was forty thousand, and in the end twenty-five thousand225Judges 20:35. of Benjamin’s warriors fell, besides those that were put to the sword from the whole city and all that they found.226Ibid., Verse 48. It is possible that among the men, women and children they totalled fifteen thousand additional casualties, thus making the punishment of the two groups equal.
And how significant are the words of our Rabbis227Sanhedrin 103b. who said that the anger of G-d at that time was due to the idol of Micah!228See Judges, Chapter 17. “Said the Holy One, blessed be He, ‘Concerning My honor, which was violated by those guilty of death and those who raised their hand against the principle of religion, namely, the unity of G-d, you did not protest; but for the honor of a mortal you did protest, to an extent which exceeded the limits of justice!”
Therefore He confounded the counsel of the two groups and made their hearts stubborn, and they remembered not the brotherly covenant.229Amos 1:9. But after the affair they had regrets, just as it is said, And the people came to Beth-eland sat there till evening before G-d, and lifted up their voice, and wept bitterly. And they said: O Eternal, G-d of Israel, why is this come to pass in Israel, that there should be today one tribe missing from Israel?230Judges 21:2-3. For now they realized their mistakes and punishment.
We have thus incidentally explained a concealed matter which is not clear [with a cursory reading of the text], and we have mentioned the cause thereof.
Rashi
אם על תודה יקריבנו IF HE OFFER IT FOR A THANKSGIVING — i.e., if he brings it on account of (על) a matter that requires thanksgiving (תודה): on account of a miraculous deliverance that was wrought for him, as being, for instance, one of those who have made a sea-voyage. or travelled in the wilderness, or had been kept in prison, or if he had been sick and was now healed, all of whom are bound to offer thanks-giving, since it is written with reference to them, (Psalms 107:8, 15, 21, 31) “Let them offer thanksgiving to the Lord for His goodness, and for His wonderful works to the children of men!” (cf. Rashi on those vv. and on vv. 4, 10, 17 and 23 of that chapter; see also Berakhot 54b) — if it is on account of one of these things that he vowed those peace offerings, they are “peace offerings for acknowledgement” and require the offering of bread that is mentioned in the section, and may not be eaten beyond a period of one day and one night as it is here set forth (v. 15) [whilst other שלמים may be eaten at any time during two days and the intervening night].