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Judges 16

שו׀טים ׀ךק ט׮ז

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 16 of 21 | Day: 40 of 742

Date: March 23, 2026


קלאוד על הנ׮ך

Judges 16 brings the Samson cycle to its dramatic and tragic conclusion, narrating the hero’s final entanglement with a Philistine woman, his capture and humiliation, and his spectacular death amid the ruins of the temple of Dagon. The chapter divides naturally into three acts: the episode at Gaza (verses 1-3), the Delilah narrative (verses 4-22), and the destruction of the Philistine temple (verses 23-31). Together these scenes complete a portrait of a judge whose extraordinary physical gifts were matched only by the recklessness with which he squandered them, and whose story poses searching questions about the relationship between divine power and human agency.

The opening scene at Gaza, brief though it is, establishes the pattern that governs the entire chapter. Samson enters enemy territory driven by desire, sleeps with a woman, and escapes through sheer physical prowess — uprooting the city gates, doorposts, and crossbar and carrying them to a hilltop near Hebron. The episode reads almost as a prologue, demonstrating that Samson’s strength still functions even when exercised in morally compromised circumstances. Yet the narrative is already hinting at vulnerability: each time Samson crosses into Philistine space in pursuit of women, the noose tightens. The Gazites set an ambush at the gate, foreshadowing the more sophisticated entrapment that Delilah will orchestrate.

The central Delilah narrative (verses 4-22) is structured around a fourfold pattern of deception and testing that recalls folktale motifs found across ancient Near Eastern literature. Delilah asks the source of Samson’s strength; he lies; she tests the lie; the Philistines fail to subdue him. The progression from fresh tendons (yetarim) to new ropes (avotim) to weaving his hair into a loom is not merely repetitive — each false answer draws closer to the truth, as Samson moves from objects entirely external to himself toward his own hair, the visible sign of his Nazirite consecration (nezirut). The commentators, particularly Radak, emphasize that this was not a single conversation but a prolonged campaign of emotional pressure spanning many days. Delilah’s manipulation — “How can you say you love me, when you don’t confide in me?” (verse 15) — exploits the language of intimacy to extract a sacred secret. The Talmud in Sotah 9b adds that she employed physical withdrawal during intimacy, a detail that underscores the transactional nature of the relationship. When Samson finally reveals “all his heart” (et kol libo), the text uses a phrase that signals total spiritual exposure: he has handed over not merely tactical information but the covenant identity that bound him to God since before birth.

The theological crux of the chapter lies in the devastating observation of verse 20: “He did not know that the Lord had departed from him” (vehu lo yada ki Hashem sar me’alav). This is among the most chilling sentences in all of Tanakh. Samson’s ignorance is not simply about the loss of physical strength but about the departure of the divine presence (Shekhinah). Radak offers two readings: either Samson forgot in his drowsiness what he had revealed, or he knew his strength was gone but assumed God would rescue him regardless. Both readings illuminate a deeper problem — the presumption that divine power is automatic rather than covenantal. The Samson narrative as a whole serves as a counterpoint to the cyclical pattern of Judges, where the people sin, God sends oppressors, the people cry out, and God raises a deliverer. Samson never rallies the people, never leads an army, and never calls for collective repentance. He operates alone, driven by personal grievance and desire, and his judgeship (shefitah) consists entirely of individual acts of violence.

The final act redeems Samson only partially. His prayer in verse 28 — invoking God by the double name “Adonai Hashem” and asking to be remembered for his twenty years of selfless leadership — marks his first and only moment of genuine spiritual petition in the entire narrative. The Midrash’s observation that he asked for vengeance for only one eye, saving the reward for the other for the World to Come, suggests a man who has finally recognized that his account with God extends beyond this life. His death, bringing down the temple of Dagon upon the Philistine lords and three thousand spectators, accomplishes more than all his living exploits combined. The text notes with grim precision: “Those who were slain by him as he died outnumbered those who had been slain by him when he lived” (verse 30). The burial notice — between Zorah and Eshtaol, in his father Manoah’s tomb — returns Samson to his origins, closing the circle that began with the angelic annunciation in chapter 13. His twenty-year judgeship, mentioned twice in the book, prompted the Sages to teach that the Philistines feared his memory for twenty years after his death just as they had feared him during his lifetime.


׀ךק ט׮ז · Chapter 16

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ֵ֥לֶךְ שׁ֎מְשׁ֖וֹן עַז֌֑֞ת֞ה וַי֌ַךְא֟שׁ֞ם֙ א֎שׁ֌֣֞ה זוֹנ֞֔ה וַי֌֞בֹ֖א אֵלֶ֜יה֞׃

English:

Once Samson went to Gaza; there he met a prostitute and slept with her.

Radak notes that the Targum translates 'zonah' as an innkeeper, consistent with the same interpretive tradition applied to Rahab in Joshua.

׀סוק ב׳ · Verse 2

Hebrew:

לַעַז֌֞ת֎֣ים ׀ לֵאמֹ֗ך ב֌֞րא שׁ֎מְשׁוֹן֙ הֵ֔נ֌֞ה וַי֌֞סֹ֛ב֌ו֌ וַי֌ֶאֶךְבו֌֟ל֥וֹ כׇל֟הַל֌ַ֖יְל֞ה ב֌ְשַׁ֣עַך ה֞ע֎֑יך וַי֌֎תְח֞֜ךְשׁրו֌ כׇל֟הַל֌ַ֙יְל֞ה֙ לֵאמֹ֔ך עַד֟א֥וֹך הַב֌ֹ֖קֶך וַהֲךַגְנֻ֜הו֌׃

English:

aMeaning of parts of verse uncertain. The Gazites [learned]b[learned] Septuagint reads “were told.” that Samson had come there, so they gathered and lay in ambush for him in the town gate the whole night; and all night long they kept whispering to each other, “When daylight comes, we’ll kill him.”

The Gazites learned of Samson's arrival and set an ambush at the city gate, keeping silent all night so he would not suspect them, planning to kill him at dawn.
ךש׎יRashi
לַעַז֞֌ת֎ים לֵאמֹך. לְאַנְשֵׁי עַז֞֌ה נֶאֱמַך: וַי֎֌תְח֞ךְשׁו֌. נ֞הֲגו֌ עַ׊ְמ֞ן ב֎֌שְׁת֎יק֞ה:
The Azites were informed. It was said to the people of Aza. They were silent [lit. "They were muted"]. They acted in silence.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֎שְׁכ֌ַ֣ב שׁ֎מְשׁוֹן֮ עַד֟חֲ׊֎֣י הַל֌ַ֒יְל֞ה֒ וַי֌֣֞קׇם ׀ ב֌ַחֲ׊֎֣י הַל֌ַ֗יְל֞ה וַי֌ֶאֱחֹ֞ז ב֌ְדַלְתրוֹת שַׁ֜עַך֟ה֞ע֎יך֙ ו֌ב֎שְׁת֌ֵ֣י הַמ֌ְזֻז֔וֹת וַי֌֎ס֌֞עֵם֙ ע֎֜ם֟הַב֌ְך֎֔יחַ וַי֌֖֞שֶׂם עַל֟כ֌ְתֵ׀֑֞יו וַ֜י֌ַעֲלֵם֙ אֶל֟ךֹ֣אשׁ ה־ה־֔׹ אֲשֶׁ֖ך עַל֟׀֌ְנֵ֥י חֶבְך֜וֹן׃ {×€}

English:

But Samson lay in bed only till midnight. At midnight he got up, grasped the doors of the town gate together with the two gateposts, and pulled them out along with the bar. He placed them on his shoulders and carried them off to the top of the hill that is near Hebron.

Samson rose at midnight and uprooted the massive city gates — doors, gateposts, and crossbar — carrying them on his shoulders to the hilltop near Hebron, demonstrating his extraordinary strength.
ךש׎יRashi
וַי֎֌ס֞֌עֵם. וַיַ֌עַקְךֵם מ֎מְ֌קוֹמ֞ם:
Uprooted them [lit. "moved them"]. He uprooted them from their places.

׀סוק ד׳ · Verse 4

Hebrew:

וַ֜יְה֎י֙ אַחֲךֵי֟כֵ֔ן וַי֌ֶאֱהַ֥ב א֎שׁ֌֖֞ה ב֌ְנַ֣חַל שֹׂךֵ֑ק ו֌שְׁמ֖֞ה֌ ד֌ְל֎יל֞֜ה׃

English:

After that, he fell in love with a woman in the Wadi Sorek, named Delilah.


׀סוק ה׳ · Verse 5

Hebrew:

וַי֌ַעֲל֚ו֌ אֵלֶ֜יה֞ סַךְנֵ֣י ׀ְל֎שְׁת֌֎֗ים וַי֌ֹ֚אמְךו֌ ל֞֜ה֌ ׀֌ַת֌֎֣י אוֹת֗וֹ ו֌ךְא֎י֙ ב֌ַמ֌ֶה֙ כ֌ֹח֣וֹ ג֞ד֔וֹל ו֌בַמ֌ֶה֙ נ֣ו֌כַל ל֔וֹ וַאֲסַךְנ֖ו֌הו֌ לְעַנ֌וֹת֑וֹ וַאֲנַ֙חְנו֌֙ נ֎ת֌ַן֟ל֞֔ךְ א֎֕ישׁ אֶ֥לֶף ו֌מֵא֖֞ה כ֌֞֜סֶף׃

English:

The lords of the Philistines went up to her and said, “Coax him and find out what makes him so strong, and how we can overpower him, tie him up, and make him helpless; and we’ll each give you eleven hundred shekels of silver.”

The Philistine lords bribe Delilah to seduce Samson into revealing the source of his strength. Radak notes that her interrogation was not a single event but a prolonged campaign over many days.

׀סוק ו׳ · Verse 6

Hebrew:

וַת֌ֹրאמֶך ד֌ְל֎יל֞ה֙ אֶל֟שׁ֎מְשׁ֔וֹן הַג֌֎יד֞ה֟נ֌֣֞א ל֮֔י ב֌ַמ֌ֶ֖ה כ֌ֹחֲך֣֞ ג֞ד֑וֹל ו֌בַמ֌ֶ֥ה תֵא֞סֵ֖ך לְעַנ֌וֹתֶ֜ך֞׃

English:

So Delilah said to Samson, “Tell me, what makes you so strong? And how could you be tied up and made helpless?”

Delilah begins her first attempt, framing her question as a request for intimacy and trust — Metzudat David explains she presented it as asking him to show special affection by revealing his secrets.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֹրאמֶך אֵלֶ֙יה֞֙ שׁ֎מְשׁ֔וֹן א֎ם֟יַאַסְךֻ֗נ֎י ב֌ְשׁ֎בְע֛֞ה יְת֞ך֎֥ים לַח֎֖ים אֲשֶׁ֣ך לֹא֟חֹך֑֞בו֌ וְח֞ל֎֥ית֎י וְה֞י֎֖ית֎י כ֌ְאַחַ֥ד ה֞א֞ד֞֜ם׃

English:

Samson replied, “If I were to be tied with seven fresh tendons that had not been dried,cdried For use as bowstrings. I should become as weak as an ordinary man.”

Samson gives his first false answer, claiming that seven fresh bowstring tendons would render him weak as an ordinary man. Rashi clarifies that 'yetarim' are thin cords.
ךש׎יRashi
יְת֞ך֎ים. חֲב֞ל֎ים דַ֌ק֎֌ים:
Cords. Thin strings.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ַעֲלו֌֟ל֞֞ה֌ סַךְנֵ֣י ׀ְל֎שְׁת֌֎֗ים שׁ֎בְע֛֞ה יְת֞ך֎֥ים לַח֎֖ים אֲשֶׁ֣ך לֹא֟חֹך֑֞בו֌ וַת֌ַאַסְךֵ֖הו֌ ב֌֞הֶ֜ם׃

English:

So the lords of the Philistines brought up to her seven fresh tendons that had not been dried. She bound him with them,

The Philistine lords supply the seven fresh tendons and Delilah binds Samson with them, testing whether his claim is true.

׀סוק ט׳ · Verse 9

Hebrew:

וְה֞אֹךֵ֗ב יֹשֵׁ֥ב ל֞ה֌֙ ב֌ַחֶ֔דֶך וַת֌ֹ֣אמֶך אֵל֞֔יו ׀֌ְל֎שְׁת֌֎֥ים ע֞לֶ֖יך֞ שׁ֎מְשׁ֑וֹן וַיְנַת֌ֵק֙ אֶת֟הַיְת֞ך֎֔ים כ֌ַאֲשֶׁ֚ך י֎נ֌֞תֵրק ׀֌ְת֎֜יל֟הַנ֌ְעֹ֙ךֶת֙ ב֌ַהֲך֎יח֣וֹ אֵ֔שׁ וְלֹ֥א נוֹדַ֖ע כ֌ֹח֜וֹ׃

English:

while an ambush was waiting in her room. Then she called out to him, “Samson, the Philistines are upon you!” Whereupon he pulled the tendons apart, as a strand of tow comes apart at the touch of fire. So the secret of his strength remained unknown.

With Philistine ambushers hidden in the room, Delilah cries out that the Philistines are upon him. Samson snaps the tendons effortlessly — Rashi notes he did not even need to exert himself, so the true source of his strength remained hidden.
ךש׎יRashi
וְלֹא נוֹדַע כֹ֌חוֹ. לֹא הו֌׊ְךַךְ לְה֎תְחַזֵ֌ק בְ֌נַתְ֌קוֹ אוֹת֞ם:
The source of his strength was not revealed. It was not necessary for him to exert himself when he snapped them.

׀סוק י׮ · Verse 10

Hebrew:

וַת֌ֹրאמֶך ד֌ְל֎יל֞ה֙ אֶל֟שׁ֎מְשׁ֔וֹן ה֎נ֌ֵה֙ הֵתַ֣לְת֌֞ ב֌֎֔י וַת֌ְדַב֌ֵ֥ך אֵלַ֖י כ֌ְז֞ב֎֑ים עַת֌֞ה֙ הַג֌֎יד֞ה֟נ֌֣֞א ל֮֔י ב֌ַמ֌ֶ֖ה ת֌ֵא֞סֵ֜ך׃

English:

Then Delilah said to Samson, “Oh, you deceived me; you lied to me! Do tell me now how you could be tied up.”

Delilah accuses Samson of deceiving her and lying, pressing him again to reveal the true source of his strength.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֹ֣אמֶך אֵלֶ֔יה֞ א֎ם֟א֞סրוֹך יַאַסְך֙ו֌נ֎י֙ ב֌ַעᅵᅵבֹת֎֣ים חֲד֞שׁ֎֔ים אֲשֶׁ֛ך לֹא֟נַעֲשׂ֥֞ה ב֞הֶ֖ם מְל־אכ־֑ה וְח֞ל֎֥ית֎י וְה֞י֎֖ית֎י כ֌ְאַחַ֥ד ה֞א֞ד֞֜ם׃

English:

He said, “If I were to be bound with new ropes that had never been used, I would become as weak as an ordinary man.”

Samson gives his second false answer, this time claiming new thick ropes would weaken him. Rashi contrasts these 'avotim' (thick ropes) with the thin cords of the first attempt.
ךש׎יRashi
בַ֌עֲבוֹת֎ים. חֲב֞ל֎ים גַ֌ס֎֌ים:
With ropes. Thick rope.1Unlike the thin string specified in v. 7.

׀סוק י׮ב · Verse 12

Hebrew:

וַת֌֎ק֌ַ֣ח ד֌ְל֎יל֞ה֩ עֲבֹת֎֚ים חֲד֞שׁ֎֜ים וַת֌ַאַסְךֵ֣הו֌ ב֞הֶ֗ם וַת֌ֹրאמֶך אֵל֞יו֙ ׀֌ְל֎שְׁת֌֎րים ע֞לֶ֙יך֞֙ שׁ֎מְשׁ֔וֹן וְה֞אֹךֵ֖ב יֹשֵׁ֣ב ב֌ֶח֑֞דֶך וַ֜יְנַת֌ְקֵ֛ם מֵעַ֥ל זְךֹעֹת֖֞יו כ֌ַח֜ו֌ט׃

English:

So Delilah took new ropes and bound him with them, while an ambush was waiting in a room. And she cried, “Samson, the Philistines are upon you!” But he tore them off his arms like a thread.


׀סוק י׮ג · Verse 13

Hebrew:

וַת֌ֹ֚אמֶך ד֌ְל֎יל֞֜ה אֶל֟שׁ֎מְשׁ֗וֹן עַד֟הֵ֜נ֌֞ה הֵתַրלְת֌֞ ב֌֎י֙ וַת֌ְדַב֌ֵրך אֵלַי֙ כ֌ְז֞ב֎֔ים הַג֌֎֣יד֞ה ל֌֎֔י ב֌ַמ֌ֶ֖ה ת֌ֵא֞סֵ֑ך וַי֌ֹ֣אמֶך אֵלֶ֔יה֞ א֎ם֟ת֌ַאַךְג֎֗י אֶת֟שֶׁ֛בַע מַחְלְ׀֥וֹת ךֹאשׁ֎֖י ע֎ם֟הַמ֌ַס֌֞֜כֶת׃

English:

Then Delilah said to Samson, “You have been deceiving me all along; you have been lying to me! Tell me, how could you be tied up?” He answered her, “If you weave seven locks of my head into the web.”dSeptuagint adds “and pin it with a peg to the wall, I shall become as weak as an ordinary man. So Delilah put him to sleep and wove the seven locks of his head into the web.”

In his third false answer, Samson edges closer to the truth by mentioning his hair — he tells Delilah to weave his seven locks into a loom's web. The commentators explain the weaving mechanism involved.
ךש׎יRashi
מַחְלְ׀וֹת. קְוֻ׊֌וֹת, ׀לוני׎ש בְ֌לַעַ׎ז: ע֎ם הַמַ֌סֶ֌כֶת. ×¢Öµ×¥ שֶׁהַגַ֌ךְד֎֌י מֵיסֵךְ ב֌וֹ אֶת הַשְ֌ׁת֎י, וְשֵׁם ×”Öž×¢Öµ×¥ אנשובל׎א מַסֶ֌כֶת, או׹ט׹׮א בְ֌לַעַ׎ז:
Tresses Locks. "Pelous" in old French. With the mounting pin. A wooden rod which the weaver uses to mount the threads of the warp. The name of the wood is "ensouple", of the pin, "ourdissuire".

׀סוק י׮ד · Verse 14

Hebrew:

וַת֌֎תְקַע֙ ב֌ַי֌֞תֵ֔ד וַת֌ֹ֣אמֶך אֵל֞֔יו ׀֌ְל֎שְׁת֌֎֥ים ע֞לֶ֖יך֞ שׁ֎מְשׁ֑וֹן וַי֌֎יקַץ֙ מ֎שׁ֌ְנ֞ת֔וֹ וַי֌֎ס֌ַ֛ע אֶת֟הַיְתַ֥ד ה֞אֶ֖ךֶג וְאֶת֟הַמ֌ַס֌֞֜כֶת׃

English:

And she pinned it with a pegewith a peg Septuagint adds “to the wall.” and cried to him, “Samson, the Philistines are upon you!” Awaking from his sleep, he pulled out the peg, the loom,floom Meaning of Heb. uncertain. and the web.

Delilah wove his hair while he slept — Metzudat David explains she could only do this during sleep since a Nazirite would not allow his hair to be handled while awake. When roused, Samson pulled out the peg along with the entire loom.

׀סוק ט׮ו · Verse 15

Hebrew:

וַת֌ֹ֣אמֶך אֵל֞֗יו אֵ֚יךְ ת֌ֹאמַ֣ך אֲᅵᅵַבְת֌֎֔יךְ וְל֎ב֌ְך֖֞ אֵ֣ין א֎ת֌֎֑י זֶ֣ה שׁ֞לֹրשׁ ׀֌ְע֞מ֎ים֙ הֵתַ֣לְת֌֞ ב֌֎֔י וְלֹא֟ה֎ג֌ַ֣דְת֌֞ ל֌֎֔י ב֌ַמ֌ֶ֖ה כ֌ֹחֲך֥֞ ג֞ד֜וֹל׃

English:

Then she said to him, “How can you say you love me, when you don’t confide in me? This makes three times that you’ve deceived me and haven’t told me what makes you so strong.”

Delilah employs emotional manipulation, accusing Samson of not truly loving her since he has deceived her three times. Metzudat David explains she claimed his love was only lip service, not wholehearted.

׀סוק ט׮ז · Verse 16

Hebrew:

וַ֠יְה֎֠י כ֌֎֜י֟הֵ׊֎֚יק֞ה ל֌֧וֹ ב֎דְב֞ךֶ֛יה֞ כ֌ׇל֟הַי֌֞מ֎֖ים וַת֌ְאַ֜לְ׊ֵ֑הוᅵᅵ וַת֌֎קְ׊ַ֥ך נַ׀ְשׁ֖וֹ ל֞מ֜ו֌ת׃

English:

Finally, after she had nagged him and pressed him constantly, he was wearied to death

Delilah's relentless daily pressure wore Samson down to the point of despair. The Talmud (Sotah 9b) adds that she employed physical withdrawal during intimacy to further pressure him into confessing.
ךש׎יRashi
וַתְ֌אַלְ׊ֵהו֌. דְ֌ח֞קַת֌וֹ, וְאֵין לוֹ ד֎֌מְיוֹן:
And goaded him. She oppressed him. There is no similar word.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ַג֌ֶד֟ל֣֞ה֌ אֶת֟כ֌ׇל֟ל֎ב֌֗וֹ וַי֌ֹրאמֶך ל֞ה֌֙ מוֹך֞ה֙ לֹא֟ע֞ל֣֞ה עַל֟ךֹאשׁ֎֔י כ֌֎֜י֟נְז֎֧יך אֱלֹה֎֛ים אֲנ֎֖י מ֎ב֌ֶ֣טֶן א֎מ֌֎֑י א֎ם֟ג֌ֻל֌ַ֙חְת֌֎י֙ וְס֣֞ך מ֎מ֌ֶ֣נ֌֎י ×›Ö¹×—ÖŽÖ”×™ וְח֞ל֎֥ית֎י וְה֞י֎֖ית֎י כ֌ְכׇל֟ה֞א֞ד֞֜ם׃

English:

and he confided everything to her. He said to her, “No razor has ever touched my head, for I have been a nazirite to God since I was in my mother’s womb. If my hair were cut, my strength would leave me and I should become as weak as an ordinary man.”

Samson finally reveals the truth: he is a Nazirite from birth, and if his hair is cut, his divine strength will depart. This is the fateful disclosure that seals his downfall.

׀סוק י׮ח · Verse 18

Hebrew:

וַת֌ֵ֣ךֶא דְל֮יל־֗ה כ֌֎֜י֟ה֎ג֌֎֣יד ל֞ה֌֮ אֶת֟כ֌ׇל֟ל֎ב֌וֹ֒ וַת֌֎שְׁלַ֡ח וַת֌֎קְך֞א֩ לְסַךְנֵ֚י ׀ְל֎שְׁת֌֎րים לֵאמֹך֙ עֲל֣ו֌ הַ׀֌ַ֔עַם כ֌֎֜י֟ה֎ג֌֎֥יד (לה) [ל֖֮י] אֶת֟כ֌ׇל֟ל֎ב֌֑וֹ וְע֞לրו֌ אֵלֶ֙יה֞֙ סַךְנֵ֣י ׀ְל֎שְׁת֌֎֔ים וַי֌ַעֲל֥ו֌ הַכ֌ֶ֖סֶף ב֌ְי֞ד֞֜ם׃

English:

Sensing that he had confided everything to her, Delilah sent for the lords of the Philistines, with this message: “Come up once more, for he has confided everything to me.” And the lords of the Philistines came up and brought the money with them.

Delilah recognized this time that Samson spoke the truth. The Sages explain she knew because he invoked God's name — something the righteous Samson would never do in vain — and because he now explained the cause of his strength rather than just claiming weakness.
ךש׎יRashi
וַתֵ֌ךֶא דְל֮יל־ה כ֎֌י ה֎ג֎֌יד ל֞ה֌. נ֎כ֞֌ך֎ין ד֎֌בְךֵי אֱמֶת:
Delilah saw that he had confided to her. One instinctively recognizes the truth.2Sotah, 9:b

׀סוק י׮ט · Verse 19

Hebrew:

וַת֌ְיַשׁ֌ְנֵ֙הו֌֙ עַל֟ב֌֎ךְכ֌ֶ֔יה֞ וַת֌֎קְך֣֞א ל֞א֎֔ישׁ וַת֌ְגַל֌ַ֕ח אֶת֟שֶׁ֖בַע מַחְלְ׀֣וֹת ךֹאשׁ֑וֹ וַת֌֞֙חֶל֙ לְעַנ֌וֹת֔וֹ וַי֌֥֞סַך כ֌ֹח֖וֹ מֵע֞ל֞֜יו׃

English:

She lulled him to sleep on her lap. Then she called in someone else, and she had him cut off the seven locks of his head; thus she weakened himgweakened him Taking wattaឥel as equivalent to wattaឥal; cf. vv. 7, 11, and 17. and made him helpless: his strength slipped away from him.

Delilah lulled Samson to sleep on her lap and summoned a man to shave off his seven locks. Rashi identifies this man as the Philistine lords' agent. The shaving of his Nazirite hair marked the beginning of his subjugation.
ךש׎יRashi
וַת֎֌קְך֞א ל֞א֎ישׁ. ל֎שְׁלו֌ח֞ן שֶׁל סְך֞נ֎ים:
[She] summoned the man. The nobles' agent.

׀סוק כ׳ · Verse 20

Hebrew:

וַת֌ֹ֕ᅵᅵמֶך ׀֌ְל֎שְׁת֌֎֥ים ע֞לֶ֖יך֞ שׁ֎מְשׁ֑וֹן וַי֌֎קַ֣ץ מ֎שׁ֌ְנ֞ת֗וֹ וַי֌ֹ֙אמֶך֙ אֵ׊ֵ֞א כ֌ְ׀ַրעַם ב֌ְ׀ַ֙עַם֙ וְא֎נ֌֞עֵ֔ך וְהו֌א֙ לֹ֣א י֞דַ֔ע כ֌֎֥י יְהֹו֖֞ה ס֥֞ך מֵע֞ל֞֜יו׃

English:

She cried, “Samson, the Philistines are upon you!” And he awoke from his sleep, thinking he would break loosehloose Meaning of Heb. uncertain. and shake himself free as he had the other times. For he did not know that GOD had departed from him.

Samson awoke expecting to shake free as before, not realizing that God had departed from him. Radak suggests he either forgot in his drowsiness what he had told Delilah, or knew his strength was gone but assumed God would still save him.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ֹאחֲז֣ו֌הו֌ ׀ְל֎שְׁת֌֎֔ים וַ֜יְנַק֌ְך֖ו֌ אֶת֟עֵינ֑֞יו וַי֌וֹך֎֚ידו֌ אוֹת֜וֹ עַז֌֞֗ת֞ה וַי֌ַאַסְך֙ו֌הו֌֙ ב֌ַ֜נְחֻשְׁת֌ַ֔י֎ם וַיְה֎֥י טוֹחֵ֖ן ב֌ְבֵ֥ית (האסיךים) [ה֞אֲסו֌ך֎֜ים]׃

English:

The Philistines seized him and gouged out his eyes. They brought him down to Gaza and shackled him in bronze fetters, and he became a mill slave in the prison.

The Philistines gouged out Samson's eyes and brought him to Gaza — poignantly, to the very place where his downfall began (Sotah 9b). He was forced to grind at the millstone, the most arduous and degrading labor assigned to prisoners.
ךש׎יRashi
וַי֌וֹך֎ידו֌ אוֹתוֹ עַז֞֌ת֞ה. מְקוֹם תְ֌ח֎לַ֌ת ק֎לְקו֌לוֹ: וַיְה֎י טוֹחֵן. ב֞֌ךֵחַי֎ם, מְל־אכ־ה כְ֌בֵד֞ה וְךַב֌וֹתֵינו֌ (סוטה י א) ׀ֵ֌ךְשׁו֌ מַה שֶ֌ׁ׀ֵ֌ךְשׁו֌:
They brought him down to Aza. The location where his ruin began3V.l.4Sotah, 9:b. He became the miller. With grinding stones—arduous labor. The Rabbis interpret this after their fashion.5According to their interpretation, the Pelishtites brought their wives to the prison to be impregnated by Shimshon, (Sotah, 10:a)

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌֧֞חֶל שְׂעַך֟ךֹאשׁ֛וֹ לְ׊ַמ֌ֵ֖חַ כ֌ַאֲשֶׁ֥ך ג֌ֻל֌֞֜ח׃ {×€}

English:

After his hair was cut off, it began to grow back.

This pivotal verse notes that Samson's hair began to regrow after being shaved. Radak explains this detail foreshadows the return of his strength, as Samson believed the regrowth of his Nazirite hair would restore God's help.

׀סוק כ׮ג · Verse 23

Hebrew:

וְסַךְנֵ֣י ׀ְל֎שְׁת֌֎֗ים נֶ֜אֶסְ׀ו֌֙ ל֎זְב֌ֹ֧חַ זֶבַח֟ג֌֞ד֛וֹל לְד֞ג֥וֹן אֱלֹהֵיהֶ֖ם ו֌לְשׂ֎מְח֑֞ה וַי֌ֹ֣אמְך֔ו֌ נ֞תַրן אֱלֹהֵ֙ינו֌֙ ב֌ְי֞דֵ֔נו֌ אֵ֖ת שׁ֎מְשׁ֥וֹן אוֹיְבֵ֜נו֌׃

English:

Now the lords of the Philistines gathered to offer a great sacrifice to their god Dagon and to make merry. They chanted,“Our god has delivered into our handsOur enemy Samson.”

The Philistine lords gathered for a great sacrifice to their god Dagon, attributing Samson's capture to their deity's power. This celebration of idolatry sets the stage for God's dramatic vindication through Samson's final act.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֎ךְאրו֌ אֹתוֹ֙ ה֞ע֞֔ם וַ֜יְהַלְל֖ו֌ אֶת֟אֱלֹהֵיהֶ֑ם כ֌֎ᅵᅵי א֞מְך֗ו֌ נ֞תַ֚ן אֱלֹהֵրינו֌ בְי֞דֵ֙נו֌֙ אֶת֟א֣וֹיְבֵ֔נו֌ וְאֵת֙ מַחֲך֎֣יב אַךְ׊ֵ֔נו֌ וַאֲשֶׁ֥ך ה֎ךְב֌֖֞ה אֶת֟חֲל֞לֵ֜ינו֌׃

English:

iThis verse would read well after v. 25. When the people saw him, they sang praises to their god, chanting,“Our god has delivered into our handsThe enemy who devastated our land,And who slew so many of us.”

The people joined in praising Dagon for delivering Samson, calling him the devastator of their land who had slain so many of them. Their triumphant chanting intensified the public humiliation.

׀סוק כ׮ה · Verse 25

Hebrew:

וַ֜יְה֎י֙ (כי טוב) [כ֌ְט֣וֹב] ל֎ב֌֞֔ם וַי֌ֹ֣אמְך֔ו֌ ק֎ךְא֥ו֌ לְשׁ֎מְשׁ֖וֹן ו֎ישַׂ֜חֶק֟ל֑֞נו֌ וַי֌֎קְךְא֚ו֌ לְשׁ֎מְשׁ֜וֹן מ֎ב֌ֵ֣ית (האסיךים) [ה֞אֲסו֌ך֎֗ים] וַיְ׊ַחֵק֙ ל֎׀ְנֵיהֶ֔ם וַי֌ַעֲמ֎֥ידו֌ אוֹת֖וֹ ב֌ֵ֥ין ה֞עַמ֌ו֌ד֎֜ים׃

English:

As their spirits rose, they said, “Call Samson here and let him dance for us.” Samson was fetched from the prison, and he danced for them. Then they put him between the pillars.

In their drunken revelry, the Philistines summoned Samson from prison to entertain them and positioned him between the temple's two central support pillars. This seemingly humiliating placement unknowingly gave him access to the building's structural weakness.
ךש׎יRashi
בֵ֌ין ה֞עַמ֌ו֌ד֎ים. אֲשֶׁך הַבַ֌י֎ת נ֞כוֹן עֲלֵיהֶם:
Between the pillars which supported the building.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ֹ֚אמֶך שׁ֎מְשׁ֜וֹן אֶל֟הַנ֌ַ֚עַך הַמ֌ַחֲז֎֣יק ב֌ְי֞דוֹ֮ הַנ֌֎֣יח֞ה אוֹת֎י֒ (והימשני) [וַהֲמ֎ישֵׁ֙נ֎י֙] אֶת֟ה֞֜עַמ֌ֻד֎֔ים אֲשֶׁ֥ך הַב֌ַ֖י֎ת נ֞כ֣וֹן עֲלֵיהֶ֑ם וְאֶשׁ֌֞עֵ֖ן עֲלֵיהֶ֜ם׃

English:

And Samson said to the boy who was leading him by the hand, “Let go of me and let me feel the pillars that the temple rests upon, that I may lean on them.”

Being blind, Samson asked the boy guiding him to let him feel the pillars so he could lean on them. The commentators note the word 'hamisheni' means to touch or feel, as Samson needed to locate the pillars by touch.
ךש׎יRashi
וַהֲמ֎ישֵׁנ֎י. ׀אל׀א׎ך בְ֌לַעַ׎ז, כְ֌מוֹ (בךאשית כז:יב): ׎או֌לַי יְמֻשֵ֌ׁנ֎י׎:
And give me a hold. "Palpare" in old French, as in, "Perhaps my father will touch me."6Bereishis, 27:12.

׀סוק כ׮ז · Verse 27

Hebrew:

וְהַב֌ַ֗י֎ת מ֞לֵրא ה֞אֲנ֞שׁ֎ים֙ וְהַנ֌֞שׁ֎֔ים וְשׁ֞֕מ֌֞ה כ֌ֹ֖ל סַךְנֵ֣י ׀ְל֎שְׁת֌֎֑ים וְעַל֟הַג֌֞֗ג כ֌֎שְׁלֹրשֶׁת אֲל֞׀֎ים֙ א֎֣ישׁ וְא֎שׁ֌֞֔ה ה֞ךֹא֎֖ים ב֌֎שְׂח֥וֹק שׁ֎מְשׁ֜וֹן׃

English:

Now the temple was full of men and women; all the lords of the Philistines were there, and there were some three thousand men and women on the roof watching Samson dance.


׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌֎קְך֥֞א שׁ֎מְשׁ֛וֹן אֶל֟יְהֹו֖֞ה וַי֌ֹאמַ֑ך אֲדֹנ֣֞י יֱהֹו֎֡ה זׇכְךֵ֣נ֎י נ֞א֩ וְחַז֌ְקֵ֚נ֎י נ־֜א אַ֣ךְ הַ׀֌ַրעַם הַז֌ֶה֙ ה֞אֱלֹה֎֔ים וְא֎נ֌֞קְמ֧֞ה נְקַם֟אַחַ֛ת מ֎שׁ֌ְתֵ֥י עֵינַ֖י מ֎׀֌ְל֎שְׁת֌֎֜ים׃

English:

Then Samson called to GOD, “O Sovereign GOD! Please remember me, and give me strength just this once, O God, to take revenge of the Philistines, if only for one of my two eyes.”

Samson's final prayer asks God to remember his twenty years of selfless leadership and grant him strength one last time. The Midrash explains he asked for vengeance for only one eye, saving the reward for the other eye for the World to Come.
ךש׎יRashi
ז֞כְךֵנ֎י נ֞א. זְכֹך עֶשְׂך֎ים שׁ֞נ֞ה שֶׁש֞֌ׁ׀ַטְת֎֌י אֶת י֎שְׂך֞אֵל, וְלֹא א֞מַךְת֎֌י לְאֶח֞ד מֵהֶם הַעֲבֵך ל֮י מַקֵ֌ל זֶה מ֎מ֞֌קוֹם לְמ֞קוֹם: נְקַם אַחַת מ֎שְ֌ׁתֵי עֵינַי. ו֌שְׂכַך עַי֎ן הַש֌ֵׁנ֎ית הַנַ֌ח ל֮י ל֞עוֹל֞ם הַב֞֌א, וְכ־אן ׀֌ְךַע ל֮י שְׂכַך אַחַת מֵהֶן:
Please remember me. Remember the twenty years that I judged Yisroel without asking any of them to carry a staff from place to place.7Sotah, 10:a. Avenge one of my two eyes. The reward for my second eye reserve for me in the World to Come. At present, grant me the reward for one of them.8Yalkut, 71.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌֎לְ׀֌ֹ֚ת שׁ֎מְשׁ֜וֹן אֶת֟שְׁנֵ֣י ׀ עַמ֌ו֌דֵ֣י הַת֌֞֗וֶךְ אֲשֶׁրך הַב֌ַ֙י֎ת֙ נ֞כ֣וֹן עֲלֵיהֶ֔ם וַי֌֎ס֌֞מֵ֖ךְ עֲלֵיהֶ֑ם אֶח֥֞ד ב֌֎ימ֎ינ֖וֹ וְאֶח֥֞ד ב֌֎שְׂמֹאל֜וֹ׃

English:

He embraced the two middle pillars that the temple rested upon, one with his right arm and one with his left, and leaned against them;

Samson grasped the two central pillars supporting the temple, one with each arm. Rashi explains the word 'vayyilpot' means he embraced and seized them firmly.
ךש׎יRashi
וַי֎֌לְ׀ֹ֌ת. וַיֹ֌אחַז, אינב׹ש׮א בְ֌לַעַ׎ז, כְ֌מוֹ (ךות ג:ח): ׎וַיֶ֌חֱךַד ה֞א֎ישׁ וַי֎֌ל֞֌׀ֵת׎, נֶאֱחַז ב֎֌זְךוֹעוֹת ה֞א֎ש֞֌ׁה:
Shimshon embraced. He grasped, "embrasser" in old French, as in "The man trembled, and was embraced"9Rus, 3:8.—he was embraced in a woman's arms.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌ֹ֣אמֶך שׁ֎מְשׁ֗וֹן ת֌֞מ֣וֹת נַ׀ְשׁ֎י֮ ע֎ם֟׀֌ְל֎שְׁת֌֎ים֒ וַי֌ֵ֣ט ב֌ְכֹ֔חַ וַי֌֎׀֌ֹրל הַב֌ַ֙י֎ת֙ עַל֟הַס֌ְך֞נ֎֔ים וְעַל֟כ֌ׇל֟ה֞ע֖֞ם אֲשֶׁך֟ב֌֑וֹ וַי֌֎הְיրו֌ הַמ֌ֵת֎ים֙ אֲשֶׁ֣ך הֵמ֎֣ית ב֌ְמוֹת֔וֹ ךַᅵᅵ֌֎֕ים מֵאֲשֶׁ֥ך הֵמ֎֖ית ב֌ְחַי֌֞֜יו׃

English:

Samson cried, “Let me die with the Philistines!” and he pulled with all his might. The temple came crashing down on the lords and on all the people in it. Those who were slain by him as he died outnumbered those who had been slain by him when he lived.

With the cry 'Let me die with the Philistines,' Samson pushed with all his restored might and brought down the entire temple, killing more Philistines in his death than in all his years of life.

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌ֵךְד֚ו֌ אֶח֞֜יו וְכׇל֟ב֌ֵ֣ית א֞ב֎֘יהו֌֮ וַי֌֎שְׂא֣ו֌ אֹתוֹ֒ וַ֜י֌ַעֲל֣ו֌ ׀ וַי֌֎קְב֌ְך֣ו֌ אוֹת֗וֹ ב֌ֵրין ׊ׇךְע֞ה֙ ו֌בֵ֣ין אֶשְׁת֌֞אֹ֔ל ב֌ְקֶ֖בֶך מ֞נ֣וֹחַ א־ב֑֮יו וְה֛ו֌א שׁ֞׀ַ֥ט אֶת֟י֎שְׂך֞אֵ֖ל עֶשְׂך֎֥ים שׁ֞נ֞֜ה׃ {×€}

English:

His brothers and all his father’s household came down and carried him up and buried him in the tomb of his father Manoah, between Zorah and Eshtaol. He had led Israel for twenty years.

Samson's family retrieved his body and buried him in his father Manoah's tomb between Zorah and Eshtaol. Radak notes the repeated mention of his twenty-year judgeship teaches that the Philistines feared him for twenty years even after his death.

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