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The Tribe God Almost Forgot and What Jacob Feared

When Jacob blessed Dan and compared him to Judah, the tribal princes went silent. Dan led the rearguard, gathered the lost, and produced Samson.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Serpent in the Blessing
  2. The Serpent and Samson
  3. The Tribe That Gathered the Stragglers
  4. Dan's Confession
  5. Dan and Naphtali at the Outermost Borders

The Serpent in the Blessing

On his deathbed, Jacob spoke blessings over each of his sons. Most of the blessings are comprehensible: Judah gets the lion, Naphtali gets the swift deer, Joseph gets the fruitful vine by the spring. Then he reached Dan and said: Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent on the road, a viper on the path (Genesis 49:16-17). A serpent. Not a predator of the open field or the air. A creature found in the dust of the road, hidden, striking from below.

The rabbis could not let that image pass without an explanation.

The Serpent and Samson

Bereshit Rabbah, the midrashic commentary on Genesis compiled in fifth-century CE Palestine, pulls the thread from Dan's blessing directly to Dan's most famous descendant: Samson. The connection is precise. A serpent is found among women, the text notes, and Samson's entire story is shaped by his relationships with women he should not have pursued. Delilah, the Timnite, the woman in Gaza: each one represented a entanglement the blessing had already named. The serpent of Dan's blessing is not a random animal comparison. It is a prophecy about the man who would be the tribe's defining figure, told in advance by a dying patriarch who had not yet met his grandson's grandson.

Legends of the Jews, Louis Ginzberg's synthesis of the rabbinic tradition, records that when Jacob blessed Dan by comparing him to Judah, the tribal princes fell into stunned silence. To be compared to Judah was the highest honor possible. Judah was the royal tribe, the one from whom David would come. Calling Dan Judah's equal elevated the tribe of the serpent to the company of lions, and that comparison was the reason Dan led the fourth division of the Israelite camp in the wilderness, with other tribes following behind.

The Tribe That Gathered the Stragglers

In the wilderness arrangement, Dan's position was the rear. Every Israelite encampment had a front and a back, and Dan guarded the back. The rabbis observed that the rear position was not a demotion. It was a specific assignment that required a specific character. When Israel moved through the wilderness, people fell behind. The sick, the exhausted, the discouraged, the ones who could not keep pace with the main column. Dan gathered them. The serpent on the road, the viper on the path, was also the tribe that made sure no one was left in the dust.

Bamidbar Rabbah, in its commentary on Numbers 7, explains why Dan offered ninth among the princes at the Tabernacle dedication. Three tribes remained: Dan, Asher, Naphtali. Dan offered first among them because Jacob's blessing had likened Dan to Judah, the leader, and just as Judah led the full assembly, Dan led the remaining group. The offering of the Dan prince was not a tribal gift. It was a gift that alluded to Samson: each element of the sacrifice connected to a moment in the strongman's story, the dedication offerings of a tribe reading like a condensed biography of the man who had not yet been born.

Dan's Confession

Legends of the Jews preserves Dan's own account of what drove him at the crisis point in Joseph's story. When Dan gathered his children around him at the end of his life, he confessed that he had resolved to kill Joseph. He said it directly: the spirit of envy and boastfulness had told him, you too are the son of Jacob. He had been goaded toward murder by his own sense that Joseph's elevation was a comment on his own lesser status. He did not kill Joseph. But he had thought it through, had gotten close enough to the thought that he needed to name it before he died.

The confession has a structural role in the tribal narrative. Dan is the tribe that guarded the rear, gathered the fallen, produced the man who would destroy Philistine power while destroying himself. The same qualities that made Dan capable of standing at the edge and watching what others missed made Dan capable of standing at the edge of murder and, just barely, turning back.

Dan and Naphtali at the Outermost Borders

Both Dan and Naphtali, according to Legends of the Jews, received their territorial allotments in two separate sections of the Holy Land, stationed at the outermost edges. Their role was not the interior work of priests and scholars and kings. Their role was the perimeter. Dan, in particular, later migrated north after losing its original coastal territory to the Philistines, and the northern Dan became one of the two sites where Jeroboam later placed a golden calf. The tribe of the serpent, which had gathered the lost and guarded the rear and produced the strongest man in history, ended its national career at the place where Israel's northern boundary met its most famous religious catastrophe.

TribesDanJacobAngelsSamson
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From the tradition

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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Bereshit Rabbah 98:14Bereshit Rabbah

In Bereshit Rabbah, a classic collection of rabbinic interpretations of Genesis, they dig deep into this verse, connecting it to the story of Samson, the legendary strongman from the Book of Judges.

The Midrash (rabbinic interpretive commentary), or interpretation, begins by drawing parallels between Dan as a serpent and Samson's interactions with women. "Just as the serpent is found among women," the text notes – a clear reference to the serpent's temptation of Eve – "so, Samson son of Manoaḥ was found among women." It's a provocative comparison. The implication is that both figures, in some way, are entangled with the feminine in ways that lead to both power and vulnerability.

The connections don't stop there. The Midrash continues, "Just as the serpent is restrained by oath...so, Samson was restrained by oath." This alludes to the practice of snake charming, where incantations were used to render snakes harmless. Similarly, Samson allowed himself to be bound by the people of Judah after they swore they wouldn't kill him themselves, as we see in (Judges 15:12). He was, in a sense, "charmed" by their promise.

Then comes a fascinating observation about the serpent's power residing in its head. The Midrash links this to Samson's hair: "Just as this serpent, all its strength is only in its head, so, Samson: 'He told her his whole heart and said to her: If I were shaved, my strength would leave me' (Judges 16:17)." It's a potent reminder of where Samson's strength – and vulnerability – truly lay.

And finally, the Midrash points out that even in death, the serpent's venom persists. Similarly, "the dead whom he put to death in his death [were more than those he put to death during his life]" (Judges 16:30). Samson's final act of destruction, bringing down the temple of Dagon, was arguably his most impactful.

But what about the rest of Jacob's blessing? "That bites a horse's heels, and his rider falls backward." The Midrash connects this to (Judges 16:25), when the Philistines summon Samson to "amuse" them. Rabbi Levi offers a powerful image here. He emphasizes the sheer number of people on the roof during Samson's final moments – so many that it was impossible to know exactly how many there were. And yet, despite the chaos and destruction, Samson's family was able to find his body for burial. How?

The answer, according to the Midrash, is a plea from Jacob himself. "And his rider falls backward – let all these items fall backward." In other words, Jacob prayed that the debris and bodies would miraculously fall in a way that revealed Samson's body, allowing his family to give him a proper burial.

But here's where it gets really interesting. The Midrash suggests that Jacob initially believed Samson might actually be the Mashiach, the Messiah. That's why, upon seeing Samson's death in his prophetic vision, Jacob cries out, "Will this one, too, die? 'For your salvation I hope, Lord' (Genesis 49:18)." It's a moment of profound disappointment and a reaffirmation of faith in a future redemption.

Rabbi Yitzḥak then expands on this idea of hope. He says that "Everything is through hope." Suffering, sanctification of God's name, the merit of the patriarchs, and even the desire for the World to Come – all are connected to hope. It's a powerful reminder that even in the face of disappointment and loss, hope remains a vital force.

So, what can we take away from this intricate Midrash? Perhaps it's a reminder that even flawed heroes like Samson can play a role in the larger story of redemption. Or maybe it's a lesson about the enduring power of hope, even when our initial expectations are shattered. Whatever you take away from it, it's clear that these ancient texts continue to offer us profound insights into the human condition and our relationship with the divine.

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Legends of the Jews 3:101Legends of the Jews

In the Book of Genesis, Jacob, nearing the end of his life, bestows blessings upon his sons, the founders of the twelve tribes of Israel. When he blesses Dan, he likens him to Judah. What does this mean? Well, it elevated Dan's status; according to Legends of the Jews, this is why the tribe of Dan held such a prominent position in the encampment of Israel, leading the fourth division. Their prince even presented gifts before the tribes of Asher and Naphtali.

Jacob's blessing for Dan goes even deeper. According to Ginzberg's retelling in Legends of the Jews, Jacob was thinking specifically of Samson, the mighty hero who hailed from the tribe of Dan. And it's here that things get really interesting, because the gifts offered by the tribe of Dan are interpreted as allusions to Samson's dramatic life.

Consider the silver charger, used for storing bread. Legends of the Jews connects this to Samson's status as a Nazirite, someone consecrated to God. One of the obligations of a Nazirite upon completing their vow was to offer bread. So, in this offering, we see a reflection of Samson's sacred commitment.

Then there's the bowl, called mizrak in Hebrew. The text points out that mizrak also means "creeping." This is a bit of wordplay, and according to Legends of the Jews, it alludes to the fact that Samson was lame in both feet, so he could only "creep" or crawl.

The spoon of ten shekels of gold? That represents the ten laws imposed on Nazirites, rules that Samson, in theory, had to follow. The three burnt offerings also carry significance. Remember Samson's mother? The angel gave her three specific instructions: she was not to eat anything that came from the vine, drink wine or strong drink, or eat anything unclean.

And the sin offering, a kid (sa'ir in Hebrew), is linked to the admonition given to Samson's mother not to shave his hair (se'ar in Hebrew). See the connection? It's a subtle but powerful link.

But it doesn't stop there! The two oxen offered by the tribe symbolize the two pillars that Samson grasped to bring down the house of the Philistines, a moment of ultimate sacrifice and strength. And finally, the three kinds of small cattle presented as offerings represent the three major battles that Samson fought against the Philistines.

So, what does all of this tell us? It reveals the depth and complexity of biblical interpretation. It shows us how stories can be layered with meaning, how seemingly simple offerings can become powerful symbols of a hero's life and destiny. It reminds us that even in the smallest details, we can find echoes of larger narratives. It makes you wonder, what other secrets are hidden in plain sight in the sacred texts?

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Bamidbar Rabbah 14:9Bamidbar Rabbah

The verse Now, three tribes were left to offer: Dan, Asher, and Naphtali. So, why Dan first? The Midrash (rabbinic interpretive commentary) suggests it's all about Jacob's blessing to Dan in (Genesis 49:16): “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel.” The key here is the word ke’aḥad, which is interpreted as "like the most outstanding [kemeyuḥad] of the tribes," and that's Judah. So, just as Judah led the entire group, Dan led the remaining tribes. Pretty neat connection. But it gets even more interesting. The Midrash doesn't just stop at tribal leadership. It connects Dan's offering to Samson, who came from the tribe of Dan. Remember Samson, the strongman with the long hair? The Midrash sees Jacob’s blessing of Dan as primarily referring to Samson. The offering itself – “one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels…" (Numbers 7:67) – is interpreted as alluding to the laws of the nazir, or Nazirite.

A nazir is someone who takes a vow to abstain from wine, cut their hair, and avoid contact with corpses. Samson was a Nazirite from birth. The "silver dish" is linked to a ritually pure Nazirite bringing loaves as part of their offering, as opposed to an impure one. The weight of the dish, "one hundred and thirty," is tied to the 131 words (or 130, depending on the count) between "this is the law of the nazirite" and "then the nazirite may drink wine" in (Numbers 6:13-20). It's this kind of intricate wordplay that makes Midrash so fascinating.

Then there’s the "one silver basin [mizrak] of seventy shekels." The Midrash offers multiple interpretations. One connects the "seventy" to the numerical value of wine in Hebrew, hinting at the moment when the Nazirite can finally drink wine. Another links it to a Nazirite who became impure, whose vow is void [shenizreka]. As (Numbers 6:12) says: “The first days shall be void, as his naziriteship is impure.” There are also seventy words from “all the days of his naziriteship he is holy to the Lord” until “as his naziriteship is impure."

Wait, there’s more! The Midrash connects the "seventy" to the seventy letters in Jacob's blessing of Dan, focusing on Samson's judgeship. And the term mizrak? It's linked to being "cast away" [shenizrak], suggesting Samson’s alienation from his brethren because he married a Philistine woman. It even suggests that Samson was lame, tying the word mizrak to things that are thrown to the ground!

The Midrash continues, interpreting the "gold ladle of ten shekels, filled with incense" (Numbers 7:68) as corresponding to the ten prohibitions regarding wine for a Nazirite, drawing parallels between the redness of wine and the color of gold. It links the incense to the Nazirite's vow being "for the sake of Heaven," as stated in (Numbers 6:2).

The animals offered – "one young bull, one ram, one lamb...one goat" (Numbers 7:69-70) – are connected to the three things a Nazirite must avoid: wine, grapes, and contact with corpses, as well as the prohibition against cutting hair. The Midrash even references the angel's warnings to Samson's mother in (Judges 13:14), drawing further parallels.

Finally, the "peace offering" (Numbers 7:71) is interpreted in relation to Jacob's and Moses's blessings of Dan, as well as Samson's judgeship and his legendary strength in toppling the pillars. The multiple animals in the peace offering are linked to the offerings of both a pure and impure Nazirite, and to the three times Samson smote the Philistines, each time in a miraculous way.

So, what’s the takeaway from all this intricate interpretation? It's not just about understanding why Dan went first. It’s about seeing the interconnectedness of the Torah, the way seemingly disparate stories and laws can illuminate each other. It's about recognizing the power of blessing, the complexities of leadership, and the enduring legacy of figures like Samson. It reminds us that even seemingly minor details can hold profound meaning, waiting to be uncovered through careful study and creative interpretation. What other hidden connections might we find if we look closely enough?

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Legends of the Jews, II. The Sons Of Jacob, Dan's ConfessionLegends of the Jews

The Legends of the Jews, Louis Ginzberg's masterful compilation of rabbinic lore, gives us a fascinating glimpse into the deathbed confession of Dan, one of Jacob’s sons. It's a raw and honest moment where he lays bare his soul before his family.

As Dan gathers his children around him for the last time, he says, "I confess before you… that I had resolved to kill Joseph." Can you imagine the weight of those words? He admits that he rejoiced in Joseph's sale, driven by envy because their father loved Joseph more. The internal struggle is palpable. Dan describes being goaded by "the spirit of envy and boastfulness," a voice whispering, "Thou, too, art the son of Jacob." He even claims a spirit of Behar – a term some understand as referring to a destructive force – stirred him to murder.

It's a powerful image: Dan, on the verge of committing an unspeakable act, stopped only by divine intervention. "But the God of our father Jacob did not deliver him into my hand," he says, acknowledging that he was prevented from executing his "impious deed." He recognized that had he been successful, "two tribes in Israel might not be destroyed."

The confession isn't just about the past. It's a warning for the future. Dan implores his children to avoid the "spirit of lies and anger," to embrace truth and generosity. "Evil is anger," he warns, "it is the grave of the soul." He recognized anger’s insidious nature, how it "casts the net of error" and blinds one's eyes, and the way "the spirit of lies warps his mind, and clouds his vision."

What’s so striking is the connection Dan makes between personal integrity and the well-being of the community. He tells them that if they speak truth to each other, they will avoid anger and trouble and live in peace. "The Lord of peace you will have with you," he promises.

And then comes a prophecy, a somber prediction of what's to come. Dan foresees his descendants falling away from God, kindling the wrath of Levi (one of the other brothers), and rebelling against Judah. He envisions them succumbing to the temptations of the heathen, committing "abominations" and "unchastity." The consequence? Captivity, exile, and suffering. This echoes the warnings we find in texts like Deuteronomy, where obedience brings blessing and disobedience brings curses.

Yet, even in this bleak prophecy, there's a glimmer of hope. Dan assures his children that if they return to God, they will find mercy. He will bring them back to His sanctuary and grant them peace.

His final words are a call to action. "Fear the Lord, and be on your guard against Satan and his spirits." He urges them to avoid evil, cast away anger and lies, and embrace truth and forbearance. He instructs them to pass on what they have learned from him to their own children. And with a final act of love, he asks to be buried near his fathers. Then, Dan kisses his children, and falls asleep.

Dan's confession is a powerful reminder that even those who make mistakes, who struggle with their inner demons, can leave behind a legacy of wisdom and guidance. It's a evidence of the enduring power of repentance, the importance of ethical behavior, and the unwavering hope for redemption. It makes you wonder, doesn't it, what confessions we might make at the end of our own lives, and what legacy we hope to leave behind.

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Legends of the Jews 7:42Legends of the Jews

Land, strength, spiritual insight… A reader can look at the ancient blessings bestowed upon the tribes of Israel and wonder what we’re meant to take away from them today. to a couple of those blessings

Consider Dan. Now, Dan wasn't just any tribe. According to Legends of the Jews, Dan, much like Gad, held a critical position. They were stationed right on the edge, on the boundary of the land. Why was this important? Well, Dan's blessing wasn't about riches or peace; it was about strength. A strength that enabled them to protect Israel from its enemies. Think of them as the vigilant guardians at the gate. And what's fascinating is that they received their territory in not one, but two different sections of the Holy Land. It's like they were doubly blessed to fulfill their role as protectors. What does it mean to be blessed in two places? Perhaps it speaks to the many-sided nature of protection itself. It's not just about physical strength; it's about being present and watchful in different areas of life.

Then we have Naphtali, whose blessing takes a different turn. Remember Jacob's words? "O Naphtali, satisfied with favor, and full with the blessing of the Lord: possess thou the west and the south." (Genesis 49:21). It sounds lovely. But what did it mean?

Well, Legends of the Jews tells us that Naphtali's tribe enjoyed an abundance of… wait for it… fish and mushrooms! They were so plentiful that the tribe could sustain themselves without backbreaking labor. Imagine that: a life of relative ease, thanks to the bounty of the land. And not just any land! The valley of Gennesaret, famous for its unbelievably sweet fruits, also belonged to them.

But here’s where it gets really interesting. Naphtali’s blessing wasn’t just about material wealth. It was also about spiritual abundance. The great house of instruction at Tiberias, a center of Jewish learning, thrived in their territory. It was to this spiritual richness that Moses alluded when he said of Naphtali, "he is 'full with the blessings of the Lord.'" (Deuteronomy 33:23).

So, Naphtali possessed both physical ease and spiritual fulfillment. It's a reminder that blessings aren't always about material possessions; they can also be about intellectual curiosity, wisdom, and a connection to something greater than ourselves.

These stories of Dan and Naphtali offer us a glimpse into the diverse ways blessings can manifest. Strength in the face of adversity, abundance from the land, and the pursuit of knowledge. These are all different facets of a life well-lived.

What does blessing mean to you? Is it about having enough? Being safe? Or something more profound? Perhaps, like the tribes of Israel, our own blessings are waiting to be discovered, hidden in plain sight, in the everyday moments of our lives.

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