Yalkut Shimoni on Nach Reader

"And Manoah took the kid with the meal offering, and offered it upon the rock" (Judges 13:19). It works well for the one who says that at Shiloh the high places were not forbidden, this is fine. But according to the one who says that at Shiloh they were forbidden, what is the meaning of "And Manoah took" and offered upon a rock outside the sanctuary? It was a ruling for the hour [a one-time directive permitted by Heaven for that moment].

"And the boy grew, and the LORD blessed him" (Judges 13:24). With what did He bless him? Rav Yehudah said that Rav said: He blessed him in his body, that his body was like that of [other] men [in proportion], and his seed flowed like a rushing stream.

"And the spirit of the LORD began to move him" (Judges 13:25). Rabbi Chama bar Chanina said: The blessing of Jacob took effect, as it is written, "Dan shall be a serpent by the way" (Genesis 49:17). "To move him in the camp of Dan" (Judges 13:25). Rabbi Yitzchak of the school of Rav Ami said: This teaches that the Shekhinah rang before him like a bell. It is written here "to move him" [le-faamo], and it is written there "a bell [paamon] and a pomegranate" (Exodus 28:34). "Between Zorah and Eshtaol" (Judges 13:25). Rav Ashi said: Zorah and Eshtaol were two great mountains, and Samson uprooted them and ground them one against the other. Rabbi Yochanan said: Samson judged Israel as their Father in Heaven, as it is said, "Dan shall judge his people as one" (Genesis 49:16). And Rabbi Yochanan said: Samson was called after the name of the Holy One, blessed be He, as it is said, "For the LORD God is a sun and a shield" (Psalms 84:12). The Gemara objects: If so, one may not erase his name. Rather, his name was modeled after the name of the Holy One, blessed be He: just as the Holy One shields the whole world, so Samson shielded all Israel by his strength. And Rabbi Yochanan said: Balaam was lame in one foot, and Samson in both his feet. Balaam was lame in one foot, as it is written, "And he went limping" (Numbers 23:3, read as shefi); Samson in both his feet, as it is written, "a horned snake [shefifon] by the path" (Genesis 49:17).

"And Samson went down to Timnah" (Judges 14:1), yet it is also written, "Behold, your father-in-law is going up to Timnah" (Genesis 38:13). Rabbi Elazar said: Of Samson, who was disgraced through her, going down is written; of Judah, who was elevated through her, going up is written. Rabbi Shmuel bar Nachmani said: There were two places called Timnah, one located on a descent and one located on an ascent. Rav Pappa said: There was a single Timnah; for one who came from this side it was an ascent, and for one who came from that side it was a descent.

"And Samson went down to his father, and said: Get her for me, for she is pleasing in my eyes" (Judges 14:2-3). Samson rebelled after his eyes; therefore the Philistines bored out his eyes, as it is said, "And the Philistines seized him and bored out his eyes" (Judges 16:21). But is that so? Is it not written, "But his father and his mother did not know that it was from the LORD, that he was seeking an occasion against the Philistines" (Judges 14:4)? Even so, when he went, he nonetheless went after what pleased him. Rabbi says: Samson's corruption began at Gaza, as it is written, "And Samson went to Gaza, and saw there a harlot, and went in to her" (Judges 16:1); therefore he was first stricken at Gaza, as it is written, "And they brought him down to Gaza" (Judges 16:21). But is it not written, "And Samson went down to Timnah" (Judges 14:1) first? His corruption nonetheless began at Gaza.

"And they came to the vineyards of Timnah" (Judges 14:5). Rabbi Shmuel bar Rav Yitzchak said: This teaches that his father and mother were showing him the vineyards of Timnah sown with forbidden mixtures, and saying to him, "Our son, just as their vineyards are sown with forbidden mixtures, so their daughters are sown with forbidden mixtures." "But his father and mother did not know that it was from the LORD" (Judges 14:4). Rabbi Elazar said: In seven places it is written, "You shall not intermarry with them" (Deuteronomy 7:3), said Rabbi Avin, to forbid the seven nations. And here it says thus. Rabbi Yitzchak said: "If it concerns scoffers, He scoffs at them" (Proverbs 3:34). It is written, "And the spirit of the LORD began to move him" (Judges 13:25). Two Amoraim: one said, when the holy spirit rested upon him, his strides became like the distance from Tzorah to Eshtaol. And one said, his hair would clang like a bell, and its sound went from Tzorah to Eshtaol.

"But his father and his mother did not know that it was from the LORD" (Judges 14:4). Rabbi Pinchas in the name of Rabbi Aivu: In the Torah, in the Prophets, and in the Writings we find that a person's mate comes from none other than the Holy One, blessed be He. From the Torah, how do we know? As it is written, "And Laban and Bethuel answered and said: The matter has come forth from the LORD" (Genesis 24:50). From the Prophets, how do we know? As it is written, "But his father and his mother did not know that it was from the LORD" (Judges 14:4). From the Writings, how do we know? As it is written, "House and wealth are the inheritance of fathers, but a prudent wife is from the LORD" (Proverbs 19:14). And there is one who goes to his mate, and there is one whose mate comes to him. To Isaac his mate came, as it is said, "And Isaac lifted up his eyes and saw, and behold, camels were coming" (Genesis 24:63-64). Jacob went to his mate, as it is said, "And Jacob went out" (Genesis 28:10).

The seven days of the wedding feast we learn from Jacob and from Samson. When Samson went down to the land of the Philistines and took a wife, he made a feast and rejoiced for seven days, as it is said, "And it came to pass, when they saw him" (Judges 14:11). What were they doing? They were eating and drinking with him, as it is said, "And Samson said to them: Let me put a riddle to you" (Judges 14:12). The bridegroom is like a king. Just as everyone praises the king, so too the bridegroom throughout the seven days of the feast. Just as a king wears garments of honor, so too the bridegroom. Just as before a king there is joy and feasting all his days, so too the bridegroom throughout the seven days of the feast. Just as a king does not go out to the marketplace alone, so too the bridegroom. Just as a king's face shines like the light of the sun, so too the bridegroom, as it is said, "And he is like a bridegroom coming forth from his canopy" (Psalms 19:6).

"And he said to them: Out of the eater came forth food" (Judges 14:14). Rabbi Shmuel bar Nachmani said: When the holy spirit began to rattle within Samson, it began in three places, as it is written, "And the spirit of the LORD began to move him" (Judges 13:25, and the riddle scenes). "Out of the eater came forth food" (Judges 14:14): Samson was astonished, the lion eats all the beasts, and now from it comes forth food. So too Aaron and his sons eat all the offerings, and from them came forth this offering: the offering of Aaron and his sons (Leviticus 6:13).

"And Samson went and caught three hundred foxes" (Judges 15:4). Why specifically foxes? Rabbi Aivu bar Nagdi said in the name of Rabbi Chiya bar Abba, who said in the name of Rabbi Shimon: Let the creature that turns backward come and exact punishment from the Philistines, who turned back on their oath.

"And God split open the hollow place that is in Lehi, and water came out of it, and he drank" (Judges 15:19). Rabbi Yitzchak of the school of Rabbi Ami said: Because he craved a thing of impurity, therefore his life was made to depend on an impure thing.

"And he arose at midnight, and laid hold of the doors of the gate" (Judges 16:3). It was taught: Rabbi Shimon the Pious said, the breadth between Samson's shoulders was sixty cubits, as it is said, "And Samson lay until midnight, and arose at midnight, and laid hold of the doors of the gate of the city, and of the two posts, and plucked them up, bar and all, and put them upon his shoulders, and carried them up to the top of the mountain that is before Hebron" (Judges 16:3). And it is taught: the doors of a city are not less than sixty cubits.

"And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah" (Judges 16:4). Rabbi Meir used to say: even had her name not been called Delilah, she would have deserved to be called Delilah, for she impoverished [dildelah] his strength, she impoverished his heart, she impoverished his deeds. She impoverished his strength, as it is written, "and his strength went from him" (Judges 16:19). She impoverished his heart, as it is said, "And when Delilah saw that he had told her all his heart" (Judges 16:18). She impoverished his deeds, as it is written, "and he knew not that the LORD was departed from him" (Judges 16:20).

"And when Delilah saw that he had told her all his heart" (Judges 16:18). How did she know? Rabbi Hanin said: the words of truth are recognizable. Abaye said: she knew about that righteous man that he would not bring forth the Name of Heaven in vain; since he said "I have been a Nazirite unto God" (Judges 16:17), she said: now it is certain he speaks the truth.

"And it came to pass, when she pressed him daily with her words, and urged him [va-tealitzehu]" (Judges 16:16). What is the meaning of va-tealitzehu? Rabbi Yitzhak said in the name of Rabbi Ami: at the moment of the completion of intimacy, she would slip out from under him.

"And his soul was vexed [shortened] unto death" (Judges 16:16). Rabbi Yohanan said: his soul was shortened unto death, but hers was not shortened, because she would satisfy her needs from another place.

"And the Philistines put out his eyes" (Judges 16:21). This is what the verse says: "All things come alike to all: as is the good, so is the sinner; he that swears, as he that fears an oath" (Ecclesiastes 9:2). "He that swears" refers to Zedekiah, whom Nebuchadnezzar made to swear, "whom he had made to swear by God" (2 Chronicles 36:13). "He that fears an oath" refers to Samson, as it is said, "Swear unto me that ye will not fall upon me yourselves" (Judges 15:12). This one died by the putting out of the eyes, and that one died by the putting out of the eyes.

Our Rabbis taught: five were something of a likeness of the pattern above, and all of them were stricken in that very thing. Samson in his strength, Saul in his neck, Absalom in his hair, Zedekiah in his eyes, Asa in his feet. Samson in his strength, as it is written, "and his strength went from him" (Judges 16:19). Saul in his neck, as it is written, "And Saul took the sword, and fell upon it" (1 Samuel 31:4). Absalom in his hair, as it is written, "and his head caught hold" (2 Samuel 18:9). Zedekiah in his eyes, "and they put out the eyes of Zedekiah" (2 Kings 25:7). Asa in his feet, as it is written, "yet in the time of his old age he was diseased in his feet" (1 Kings 15:23), that is podagra [gout]. Mar Zutra the son of Rabbi Nahman said to Rabbi Nahman: what is podagra like? He said to him: like a needle in living flesh. How did he know? If you say he himself suffered from it, or if you say he heard it from his teacher, or if you say it is "the secret of the LORD is with them that fear Him" (Psalms 25:14). Rabbi Abba expounded: why was Asa punished? Because he imposed forced labor upon Torah scholars, as it is written, "Then King Asa made a proclamation unto all Judah; none was exempt" (1 Kings 15:22). What is "none was exempt"? Rabbi Ami said in the name of Rav: even a bridegroom from his chamber and a bride from her canopy.

"And he did grind in the prison house" (Judges 16:21). Rabbi Yohanan said: "grinding" here means nothing other than a term for transgression, as it is said, "Then let my wife grind unto another, and let others bow down upon her" (Job 31:10). This teaches that each one brought his wife to him in the prison house so that she might conceive from him.

"And Samson prayed to the LORD and said, O LORD God, remember me and strengthen me" (Judges 16:28). Rabbi Acha said: He said before Him, Master of the Universe, may that blessing with which my father blessed me be remembered for me, "And may God give you" (Genesis 27:28) - that is to say, may God grant you divinity [a portion of His power]. When? When he has need of it. "Remember me and strengthen me" - Rav Amemar said: Samson said before the Holy One, blessed be He, Remember on my behalf the twenty-two years that I judged Israel, in which I never said to a single one of them, Carry my staff for me from one place to another.

"That I may be avenged for one of my two eyes" (Judges 16:28). Rabbi Acha said: He said before Him, Master of the Universe, grant me the reward of one eye in this world, and let the reward of my other eye be kept in store for me for the world to come. One verse says, "And he judged Israel twenty years" (Judges 15:20), and another verse says, "And he judged Israel twenty years" (Judges 16:31). Rabbi Acha said: This teaches that the Philistines were afraid of him for twenty years after his death.

"And there was a man of the hill country of Ephraim" (Judges 17:1). Why was Micah not counted among those who have no share in the world to come? Because his bread was available to passersby. "And he passed through the sea of distress" (Zechariah 10:11) - Rabbi Yochanan said: This refers to the idol of Micah. It is taught, Rabbi Natan says: From Gerav to Shiloh was three miles, and the smoke of the altar and the smoke of Micah's idol mingled with one another. The ministering angels sought to push him away. The Holy One, blessed be He, said to them: Leave him be, for his bread is available to passersby. And on account of this matter, the men of the concubine at Gibeah were punished. The Holy One, blessed be He, said to them: For My honor you did not protest, yet for the honor of flesh and blood you protested. "And there was a young man from Bethlehem in Judah, of the family of Judah, and he was a Levite" (Judges 17:7). "Of the family of Judah" - it appears he comes from Judah; "and he was a Levite" - it appears he comes from Levi. Rather, his father was from Levi and his mother from Judah, and Scripture calls him by the family of his mother, for the family of the mother is called a family. Alternatively, since he did the deed of Manasseh, who came from Judah, Scripture calls him "of the family of Judah," as it is written, "And Jonathan the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the exile of the land" (Judges 18:30). Was he the son of Manasseh? Was he not the son of Moses, as it is written, "And the sons of Moses, Gershom and Eliezer" (1 Chronicles 23:15)? Rather, since he did the deed of Manasseh, Scripture attached him to Manasseh. As Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai: From here we learn that the fault is hung upon the faulty one. Rabbi Yose son of Rabbi Chanina said it from here: "And his father had never grieved him in his lifetime, saying, Why have you done so? And he too was very handsome, and his mother bore him after Absalom" (1 Kings 1:6). But is it not written that Adonijah was the son of Haggith, while Absalom was the son of Maacah the daughter of Talmai king of Geshur? Rather, since he did the deed of Absalom, who rebelled, Scripture attached him to Absalom. So here too, since he did the deed of Manasseh, Scripture attached him to Manasseh. Rabbi Elazar said: A person should always cleave to good people, for Moses married the daughter of Jethro and from him came Jonathan, while Aaron married Elisheba daughter of Amminadab and from him came Phinehas. Was Phinehas not descended from Jethro, as it is written, "And Eleazar son of Aaron took for himself a wife from the daughters of Putiel" (Exodus 6:25) - does this not mean from the daughters of Jethro, who fattened calves for idolatry? No, from Joseph, who scoffed at his evil inclination [Putiel read as one who scoffed]. But did not the tribes scorn Phinehas, saying, Have you seen this son of Puti, whose mother's father fattened calves for idolatry, that he should kill a prince of a tribe in Israel? Rather, if his mother's mother was from Joseph, his mother's father was from Jethro; and if his mother's father was from Jethro, his mother's mother was from Joseph. The wording is also precise, for it is written "from the daughters of Putiel" - two [families]. Learn from this.

"And they turned aside there and said to him, Who brought you here? And what are you doing in this place? And what have you here?" (Judges 18:3). They said to him: Are you not descended from Moses, of whom it is written, "Do not draw near here" (Exodus 3:5)? Are you not descended from Moses, of whom it is written, "What is that in your hand?" (Exodus 4:2)? Are you not descended from Moses, of whom it is written, "But you, stand here with Me" (Deuteronomy 5:28) - and you would serve as a priest for idolatry? He said to them: Thus have I received from the house of my father's father: A person should always hire himself out to avodah zarah [literally strange service] rather than become dependent on other people. He understood this to mean actual idolatry, but it is not so; rather, it means work that is strange to him [beneath his station]. As Rav said to Rav Kahana: Skin a carcass in the marketplace and take your wage, and do not say, I am a priest, I am a great man, and this matter is degrading to me. When David saw that money was exceedingly dear to him, he appointed him over the treasuries. And was his name Shevuel? Was his name not Jonathan? Rabbi Yonatan said: This teaches that he returned to God [shav la-El] with all his heart.

"Jonathan the son of Gershom the son of Manasseh" (Judges 18:30). Rabbi Shmuel bar Nachmani said: The letter nun is suspended [in Manasseh] - if he was worthy, he was the son of Moses [Mosheh], and if not, the son of Manasseh [Menasheh]. They asked before Rabbi Shimon bar Nachmani: A priest for idolatry, and he lived so very long? He said to them: Because his eye was stingy toward the idol. A man would come bringing near to it an ox or a lamb. He would say to him, What use is this? It does not see, it does not hear, it does not speak. The man would say to him, What then shall we do? And he would tell him, Go make a dish of fine flour and place ten eggs upon it and set it before the idol, then go on your way - and he himself would eat it. They challenged Rabbi Shmuel bar Nachmani: You said "Shevuel" means he returned to God, yet it is written "until the day of the exile of the land"? He said to them: Once David died, Solomon arose and replaced all his father's officials and removed him, and he returned to his first corruption. This is the meaning of "a certain old prophet was dwelling in Bethel" (1 Kings 13:11). They say it was he who had set himself up for idolatry, and on that very day he repented and the holy spirit rested upon him, as it is written, "And the word of the LORD came to the prophet who had brought him back" (1 Kings 13:20).

"And they took what Micah had made" (Judges 18:27). This is what Scripture says: "To You, O Lord, belongs righteousness, and to us shame of face" (Daniel 9:7). Rabbi Yehudah bar Ilai said: Idolatry crossed the sea together with Israel, and the sea split before them - this is what is meant by "To You, O Lord, belongs righteousness." Rabbi Yudan said: It is written, "And the house of Joseph, they too went up to Bethel, and the LORD was with them" (Judges 1:22) - this is "To You, O Lord, belongs righteousness." Rabbi Simon said: "They took what Micah had made" - an image - "and the priest who was his" - a pagan priest - "and they came to Laish" (Judges 18:27): they practiced idolatry and it prospered in their hands - this is "To You, O Lord, belongs righteousness." Rabbi Shmuel bar Nachmani said: You find that on the day the manna came down for Israel, on that very day they practiced idolatry; and not only that, but they took from it and offered it to idolatry, as it is said, "And My bread which I gave you" (Ezekiel 16:19), and so on. "And it came to pass" - what is "and it came to pass"? Rabbi Yudan said it is like "And it came to pass on the next day" (Exodus 18:13). And even so, You did not withhold the manna from their mouths - this is "To You, O Lord, belongs righteousness."

"And his concubine played the harlot against him" (Judges 19:2). Rabbi Eviatar said: He found a fly with her [in the food she served]. Rabbi Yonatan said: He found a hair with her. Rabbi Eviatar came upon Elijah, of blessed memory, and said to him: What is the Holy One, blessed be He, occupied with? He said to him: With the matter of the concubine at Gibeah. And what does He say? He said: My son Eviatar says thus, and My son Yonatan says thus. He said to him: Is there then doubt before Heaven? He said to him: Both of these are the word of the living God. He found a fly and did not object; he found a hair and objected. Rabbi Yehudah said in the name of Rav: A fly in the dish and a hair in that place. The fly is mere disgust, but the hair is a danger. Some say that both were in the dish: the fly was an accident, the hair was negligence. Rabbi Chisda said: A person should never impose excessive fear within his household, for whoever imposes excessive fear within his household will in the end come to three transgressions: forbidden relations, bloodshed, and desecration of the Sabbath.

"Sustain your heart with a morsel of bread" (Judges 19:5). Rabbi Yitzchak said: In the Torah, in the Prophets, and in the Writings we find that bread is the nourishment of the heart. In the Torah: "And let me fetch a morsel of bread, and sustain your hearts" (Genesis 18:5). In the Writings: "And bread that sustains the heart of man" (Psalms 104:15). In the Prophets: "Sustain your heart with a morsel of bread" (Judges 19:5).

"And all the men of Israel were gathered against the city" (Judges 20:11). We learned there: In Jerusalem people are trusted concerning consecrated food, and during a pilgrimage festival even concerning terumah [the priestly heave-offering]. From where is this derived? Rabbi Yehoshua ben Levi said: For the verse states, "And all the men of Israel were gathered against the city, united as one man" (Judges 20:11). Scripture thereby made them all into haverim [companions trusted in matters of purity and tithes].

"And Phinehas son of Eleazar was priest in those days" (Judges 20:28). Our Rabbis taught: How does one inquire by the Urim and Tumim? The inquirer turns his face toward the one being asked [the priest], and the one being asked turns his face toward the Divine Presence. The inquirer says, "Shall I pursue after this troop? Shall I overtake them?" and the one being asked answers, "Thus says the LORD: Go up and succeed." Rabbi Yehudah says: He need not say to him "Thus says the LORD"; rather, only "Go up and succeed." One does not inquire aloud, as it is said, "and he shall inquire for him" (Numbers 27:21); nor does one merely think it in his heart, as it is said, "before the LORD" (ibid.). Rather, as Hannah spoke in her prayer, as it is said, "And Hannah, she was speaking in her heart" (1 Samuel 1:13). One does not inquire about two matters at once, and if he did inquire, he is answered only the first, as it is said, "Will the citizens of Keilah hand me over?" and so forth (1 Samuel 23:11-12). But did you not say he is answered only the first? Rather, David inquired out of order and was answered in order, so he asked again in proper order. And if a matter required both answers, both are returned to him; and if it required one, one is returned, as it is said, "And David inquired of the LORD" (1 Samuel 30:8). And even though a prophet's decree may be revoked, the decree of the Urim and Tumim is not revoked, as it is said, "by the judgment of the Urim" (Numbers 27:21). Why are they called Urim? Urim, because they enlighten the eyes [me'irin, from or, light] in halakhah for all their words. Tumim, because they fulfill [mashlimin, complete] their words. And if you should say: At Gibeah of Benjamin, why did they not fulfill their words? It was because they did not inquire whether they would prevail or not prevail; in the end, when they did inquire, the answer agreed and was fulfilled for them, as it is said, "And Phinehas son of Eleazar was priest," and so forth. How do they function? Rabbi Yochanan says: The letters protrude. Resh Lakish says: The letters join together. But the letter tzadi is not written there? Rabbi Shmuel bar Rav Yitzchak said: "Abraham, Isaac, and Jacob" are written there. But the letter tet is not written there? Rabbi Acha bar Yaakov said: "The tribes of Jeshurun" are written there. Our Rabbis taught: A High Priest serves in eight garments, and through these one inquires of the Urim and Tumim. They are not consulted for a commoner, but only for a king, for a court, and for one whom the community needs. From where are these matters derived? Rabbi Abbahu said: For the verse states, "and before Eleazar the priest he shall stand" (Numbers 27:21) -- this is the king; "and all the children of Israel with him" -- this is the one anointed for war; "and the whole congregation" -- this is the Sanhedrin.

Know the power of the ban [cherem]. Come and see: from the tribes that were zealous over the immorality of the tribe of Benjamin, the Holy One, blessed be He, said to them: You were zealous over the immorality, yet you were not zealous over the idol of Micah. And because their zeal was not over the idol of Micah, therefore the Benjaminites slew among them a first time and a second time, until they fell before the Ark of the Covenant of the LORD and sought to repent, and the Holy One, blessed be He, was reconciled to them. And they imposed a ban that all Israel should follow them, from the least to the greatest, as it is said, "For the great oath had been taken" (Judges 21:5). Now was it a great oath that all Israel had sworn? Rather, it is to teach you that the ban is the oath: "that whoever did not come up to the LORD at Mizpah, saying, He shall surely be put to death" (Judges 21:5).

"And they found among the inhabitants of Jabesh-Gilead four hundred young virgins who had not known a man by lying with a male" (Judges 21:12). How did they know? They seated them upon the mouth of a barrel of wine: of one no longer a virgin, her scent wafts forth; of a virgin, her scent does not waft forth. But let them pass them before the frontlet [the High Priest's tzitz]? The verse states it is "for acceptance for them" (Exodus 28:38), and not for their punishment. If so, regarding Midian, "and every woman who has known a man by lying with a male, kill" (Numbers 31:17) -- how did they know? They passed them before the frontlet: any whose face turned pale, it was known that her time to be married had come; any whose face did not turn pale, it was known that her time to be married had not yet come.

"Cursed be he who gives his daughter to Benjamin" (Judges 21:18). On the fifteenth of Av, the tribe of Benjamin was permitted to enter the congregation [to intermarry with the other tribes], for it is written, "Cursed be he who gives his daughter to Benjamin" -- they read it as a verse and distanced him, and they read it as a verse and drew him near. They read it as a verse and distanced him: "Cursed be he who gives." They read it as a verse and drew him near: "Ephraim and Manasseh shall be mine like Reuben and Simeon" (Genesis 48:5); they read it as a verse and drew near, for it is written, "a nation and a company of nations shall come from you" (Genesis 35:11) -- and Benjamin had not yet been born [so the promise of tribes must include marrying into Benjamin].

Rabbah bar bar Hannah said in the name of Rabbi Yochanan: On the fifteenth of Av, the tribe of Benjamin was permitted to enter the congregation [to intermarry], as it is written, "And the men of Israel had sworn at Mizpah, saying: None of us shall give his daughter to Benjamin as a wife" (Judges 21:1). What did they expound? "None of us" -- and not from our children. [The oath bound only those who swore it, not the next generation, who were therefore free to give their daughters to Benjamin.]

"And they said: There must be an inheritance for the survivors of Benjamin, that a tribe be not blotted out of Israel" (Judges 21:17). Rabbi Yitzchak the son of Rav Ammi said: This teaches that they made a condition with the tribe of Benjamin that a granddaughter [the daughter of a son] should not inherit together with the brothers [of her deceased father, so that tribal lands would remain within Benjamin].

All the [divine] names stated regarding Gibeah of Benjamin: Rabbi Eliezer says they are common [secular, not the holy Name], and Rabbi Yehoshua says they are sacred. Rabbi Eliezer said to him: But does He promise and not perform? Rabbi Yehoshua said to him: What He promised, He performed; but they did not inquire whether they would prevail or not prevail. In the end, when they did inquire, He agreed with them. All the names stated regarding Gibeah of Benjamin: Rabbi Eliezer says they are common, and Rabbi Yehoshua says they are sacred. Rabbi Eliezer said to him: But does He promise and not perform? Rabbi Yehoshua said to him: What He promised, He performed; but they did not inquire whether they would prevail or not prevail. In the end, when they did inquire, He agreed with them. All the names stated regarding Naboth are sacred; those regarding Micah are common. Rabbi Eliezer says: Regarding Naboth they are sacred; regarding Micah, some of them are common and some are sacred. "El" is common, "Yah" is sacred -- except for this one, where "El" is itself sacred: "all the days that the house of God was in Shiloh" (Judges 18:31).

"Now there was a certain man of Ramathaim" (1 Samuel 1:1). Our Rabbis taught: Forty-eight prophets and seven prophetesses prophesied to Israel, and they neither subtracted from nor added to what is written in the Torah even a single letter, except for the reading of the Scroll [of Esther]. But were there not more? Is it not written, "Now there was a certain man of Ramathaim" (1 Samuel 1:1), and Rabbi Abbahu said: he was one of two hundred Zophim [watchmen/seers] who prophesied to Israel? Indeed there were many, as it was taught: "Many prophets prophesied to Israel, as many as those who came out of Egypt," and some say twice as many as those who came out of Egypt. A prophecy that was needed for [future] generations was written down; a prophecy that was not needed for generations was not written down. Rabbi Samuel bar Nachmani says: [he was] a man who came from two heights [Ramathaim] that face and see one another. Rabbi Chanan said: a man who comes from people who stand at the height of the world. And who are these? The sons of Korah, as it is said, "But the sons of Korah did not die" (Numbers 26:11). And it was taught in the name of our master: a place was fortified for them in Gehinnom, and they stood upon it and sang a song.

Those who speak and set aside [the matter], as it is written, "Now there was a certain man of Ramathaim" (1 Samuel 1:1) (this is written in remez [reference] nineteen).

"And his name was Elkanah" (1 Samuel 1:1). The wicked precede their names: "Nabal was his name" (1 Samuel 25:25); "Sheba son of Bichri was his name" (2 Samuel 20:21). But the righteous: their names precede them: "And his name was Elkanah"; "And his name was Boaz" (Ruth 2:1); "And his name was Mordecai" (Esther 2:5). They resemble their Creator, "And the name of the LORD" (the name is placed first). They raised an objection: but is it not written, "And Rebekah had a brother, and his name was Laban" (Genesis 24:29)? Rabbi Isaac says: a brother of a swindler [Greek: paradikos]. Rabbi Berechiah says: "whitened" [Laban] in wickedness. They raised an objection: but is it not written, "And the sons of Samuel: the firstborn Joel, and Abijah" (1 Samuel 8:2; the names precede them, yet they were wicked)? The Rabbis say: just as that one [the elder] was wicked, so was this one wicked. Rabbi Judah son of Rabbi Simon says: when they changed to good deeds they merited the holy spirit: "The word of the LORD that came to Joel" (Joel 1:1).

"The son of Jeroham, the son of Elihu, the son of Tohu" (1 Samuel 1:1). One who says "Jochanan" [reads it as] a gimatrikon [acrostic/cipher]: "He is Tohu, he is Asaph," by the cipher in which alef substitutes for tav, chet for samekh, vav for peh [a-t-b-sh letter exchange]. "An Ephraimite" (1 Samuel 1:1): Rabbi Joshua said: a man of the palace [Greek: palatianos]. Rabbi Judah son of Rabbi Pinchas said: crowned with rank [Greek: nomos, custom/dignity]. Rabbi Pinchas said: Ephraim was crowned with a crown by our father Jacob at the hour of his departure from the world. He said: "My son Ephraim, head of the academy, head of a distinguished and praiseworthy tribe among my sons, they shall be called by your name." "The son of Tohu, the son of Zuph, an Ephraimite" (1 Samuel 1:1); and David "the son of this Ephrathite man" (1 Samuel 17:12); Jeroboam son of Nebat "an Ephraimite" (1 Kings 11:26); Mahlon and Chilion "Ephrathites" (Ruth 1:2).

"And he had two wives" (1 Samuel 1:2). Rabbi Ammi in the name of Rabbi Isaac: the verse opens with his praise and closes with his praise. Rabbi Levi in the name of Rabbi Chama bar Chanina: the verse opens with his praise and mentions his disgrace. Rabbi Jonah in the name of Rabbi Chama said: when Hannah saw that she had not given birth, she said, "I will tell him to bring my rival-wife into my house, and through this perhaps the Holy One, blessed be He, will see and remember me." The Holy One, blessed be He, said to her: "Hannah, you have deposited souls with Me; by your life, I will repay you," as it is written, "For the LORD remembered Hannah, and she conceived and bore" (1 Samuel 2:21) three sons and two daughters.