The Torah gives us stories of such people again and again, and one of the most striking is Samson.

Our text from Bereshit Rabbah (98) delves into the strength – and the thirst! – of this legendary figure. The passage begins by quoting Genesis 49:16: "Dan will avenge his people, as one of the tribes of Israel." But it doesn't stop there. It cleverly interprets the Hebrew word for "one" (ke'aḥad) to mean "like the most outstanding" (kamyuḥad) of the tribes. Who is that? Judah, of course, the tribe of King David. The text then links Samson, from the tribe of Dan, to David, suggesting that Samson, like David, battled against Israel’s enemies.

Rabbi Yehoshua bar Neḥemya adds a fascinating point: if the tribe of Dan hadn't "cleaved to the most outstanding of the tribes," it wouldn't have even produced the one judge it did produce – Samson! It's as if Samson's greatness is somehow dependent on being connected to something even greater.

The text then compares Samson to "the unique One [kiḥido] of the world" – God. Just as God needs no assistance, neither did Samson. Remember the story? "He found a fresh jawbone of a donkey, and he extended his hand and took it, and he smote one thousand men with it" (Judges 15:15).

But what does "fresh [teriya]" really mean? According to the text, it was from a donkey that was only three days old! Rabbi Avun takes it even further, suggesting that the donkey was a twin, making the jawbone even weaker and more underdeveloped. Talk about a seemingly impossible weapon! Samson’s strength wasn’t just physical; it was rooted in something beyond the natural.

The story takes a turn when Samson, after his incredible feat, becomes incredibly thirsty. "He became very thirsty" (Judges 15:18), and the text explains that "one who prattles becomes thirsty." Interesting connection, right? Rabbi Ḥunya and Rabbi Azarya, citing Rabbi Yoḥanan, suggest that even if there had been water nearby, Samson wouldn't have been able to reach it, so exhausted was he.

So, what does Samson do? He cries out to God, saying, "You have delivered this great salvation at the hand of Your servant; shall I now die of thirst and fall into the hand of the uncircumcised?" (Judges 15:18). He pleads that even the difference of circumcision should be enough to save him from his enemies.

And God answers. "God split the hollow [hamakhtesh] that was in Leḥi, and water emerged from it" (Judges 15:19). Rabbi Levi says Leḥi was the name of the place, while the Rabbis say Makhtesh was. But Rabbi Abba bar Kahana and Rabbi Berekhya, in the name of Rabbi Eliezer, offer a beautiful image: God brought him a spring between his teeth. What was the merit for this miracle? The text connects it to Moses' blessing: "Leaps from [min] the Bashan" (Deuteronomy 33:22) – interpreted here as "from between his teeth [mibein shinav]."

So, what does this all mean? This passage from Bereshit Rabbah paints a portrait of Samson as more than just a strongman. He's a figure connected to both the strength of Judah and the power of God. His victories, even with a seemingly weak jawbone, are miraculous. And even in his moment of weakness, God provides, literally putting the answer to his prayers right in his mouth. It's a reminder that even when we feel alone and depleted, connection to something greater – to community, to tradition, to the Divine – can bring forth unexpected strength and sustenance.