(א) וַיֵּצְאוּ֮ כָּל־בְּנֵ֣י יִשְׂרָאֵל֒ וַתִּקָּהֵ֨ל הָעֵדָ֜ה כְּאִ֣ישׁ אֶחָ֗ד לְמִדָּן֙ וְעַד־בְּאֵ֣ר שֶׁ֔בַע וְאֶ֖רֶץ הַגִּלְעָ֑ד אֶל־יְהוָ֖ה הַמִּצְפָּֽה׃ (ב) וַיִּֽתְיַצְּב֞וּ פִּנּ֣וֹת כָּל־הָעָ֗ם כֹּ֚ל שִׁבְטֵ֣י יִשְׂרָאֵ֔ל בִּקְהַ֖ל עַ֣ם הָאֱלֹהִ֑ים אַרְבַּ֨ע מֵא֥וֹת אֶ֛לֶף אִ֥ישׁ רַגְלִ֖י שֹׁ֥לֵֽף חָֽרֶב׃ (פ) (ג) וַֽיִּשְׁמְעוּ֙ בְּנֵ֣י בִנְיָמִ֔ן כִּֽי־עָל֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל הַמִּצְפָּ֑ה וַיֹּֽאמְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל דַּבְּר֕וּ אֵיכָ֥ה נִהְיְתָ֖ה הָרָעָ֥ה הַזֹּֽאת׃ (ד) וַיַּ֜עַן הָאִ֣ישׁ הַלֵּוִ֗י אִ֛ישׁ הָאִשָּׁ֥ה הַנִּרְצָחָ֖ה וַיֹּאמַ֑ר הַגִּבְעָ֙תָה֙ אֲשֶׁ֣ר לְבִנְיָמִ֔ן בָּ֛אתִי אֲנִ֥י וּפִֽילַגְשִׁ֖י לָלֽוּן׃ (ה) וַיָּקֻ֤מוּ עָלַי֙ בַּעֲלֵ֣י הַגִּבְעָ֔ה וַיָּסֹ֧בּוּ עָלַ֛י אֶת־הַבַּ֖יִת לָ֑יְלָה אוֹתִי֙ דִּמּ֣וּ לַהֲרֹ֔ג וְאֶת־פִּילַגְשִׁ֥י עִנּ֖וּ וַתָּמֹֽת׃ (ו) וָֽאֹחֵ֤ז בְּפִֽילַגְשִׁי֙ וָֽאֲנַתְּחֶ֔הָ וָֽאֲשַׁלְּחֶ֔הָ בְּכָל־שְׂדֵ֖ה נַחֲלַ֣ת יִשְׂרָאֵ֑ל כִּ֥י עָשׂ֛וּ זִמָּ֥ה וּנְבָלָ֖ה בְּיִשְׂרָאֵֽל׃ (ז) הִנֵּ֥ה כֻלְּכֶ֖ם בְּנֵ֣י יִשְׂרָאֵ֑ל הָב֥וּ לָכֶ֛ם דָּבָ֥ר וְעֵצָ֖ה הֲלֹֽם׃
(1) Then all the children of Israel went out, and the congregation was assembled as one man, from Dan even to Beer-sheba, with the land of Gilead, unto the LORD at Mizpah. (2) And the chiefs of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.— (3) Now the children of Benjamin heard that the children of Israel were gone up to Mizpah.—And the children of Israel said: ‘Tell us, how was this wickedness brought to pass?’ (4) And the Levite, the husband of the woman that was murdered, answered and said: ‘I came into Gibeah that belongeth to Benjamin, I and my concubine, to lodge. (5) And the men of Gibeah rose against me, and beset the house round about upon me by night; me they thought to have slain, and my concubine they forced, and she is dead. (6) And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel; for they have committed lewdness and wantonness in Israel (7) Behold, ye are all here, children of Israel, give here your advice and council.’
(ח) לֹ֣א תַעֲשׂ֔וּן כְּ֠כֹל אֲשֶׁ֨ר אֲנַ֧חְנוּ עֹשִׂ֛ים פֹּ֖ה הַיּ֑וֹם אִ֖ישׁ כָּל־הַיָּשָׁ֥ר בְּעֵינָֽיו׃ (ט) כִּ֥י לֹא־בָּאתֶ֖ם עַד־עָ֑תָּה אֶל־הַמְּנוּחָה֙ וְאֶל־הַֽנַּחֲלָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ (י) וַעֲבַרְתֶּם֮ אֶת־הַיַּרְדֵּן֒ וִֽישַׁבְתֶּ֣ם בָּאָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵיכֶ֖ם מַנְחִ֣יל אֶתְכֶ֑ם וְהֵנִ֨יחַ לָכֶ֧ם מִכָּל־אֹיְבֵיכֶ֛ם מִסָּבִ֖יב וִֽישַׁבְתֶּם־בֶּֽטַח׃ (יא) וְהָיָ֣ה הַמָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהוָ֨ה אֱלֹהֵיכֶ֥ם בּוֹ֙ לְשַׁכֵּ֤ן שְׁמוֹ֙ שָׁ֔ם שָׁ֣מָּה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָנֹכִ֖י מְצַוֶּ֣ה אֶתְכֶ֑ם עוֹלֹתֵיכֶ֣ם וְזִבְחֵיכֶ֗ם מַעְשְׂרֹֽתֵיכֶם֙ וּתְרֻמַ֣ת יֶדְכֶ֔ם וְכֹל֙ מִבְחַ֣ר נִדְרֵיכֶ֔ם אֲשֶׁ֥ר תִּדְּר֖וּ לַֽיהוָֽה׃ (יב) וּשְׂמַחְתֶּ֗ם לִפְנֵי֮ יְהוָ֣ה אֱלֹֽהֵיכֶם֒ אַתֶּ֗ם וּבְנֵיכֶם֙ וּבְנֹ֣תֵיכֶ֔ם וְעַבְדֵיכֶ֖ם וְאַמְהֹתֵיכֶ֑ם וְהַלֵּוִי֙ אֲשֶׁ֣ר בְּשַֽׁעֲרֵיכֶ֔ם כִּ֣י אֵ֥ין ל֛וֹ חֵ֥לֶק וְנַחֲלָ֖ה אִתְּכֶֽם׃
(8) Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes; (9) for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee. (10) But when ye go over the Jordan, and dwell in the land which the LORD your God causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety; (11) then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD. (12) And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite that is within your gates, forasmuch as he hath no portion nor inheritance with you.
(ט) הֶעְמִֽיקוּ־שִׁחֵ֖תוּ כִּימֵ֣י הַגִּבְעָ֑ה יִזְכּ֣וֹר עֲוֺנָ֔ם יִפְק֖וֹד חַטֹּאותָֽם׃ (ס)
(9) They have deeply corrupted themselves, As in the days of Gibeah; He will remember their iniquity, He will punish their sins.
(ט) מִימֵי֙ הַגִּבְעָ֔ה חָטָ֖אתָ יִשְׂרָאֵ֑ל שָׁ֣ם עָמָ֔דוּ לֹֽא־תַשִּׂיגֵ֧ם בַּגִּבְעָ֛ה מִלְחָמָ֖ה עַל־בְּנֵ֥י עַֽלְוָֽה׃ (י) בְּאַוָּתִ֖י וְאֶסֳּרֵ֑ם וְאֻסְּפ֤וּ עֲלֵיהֶם֙ עַמִּ֔ים בְּאָסְרָ֖ם לִשְׁתֵּ֥י עינתם [עוֹנֹתָֽם׃]
(9) You have sinned more, O Israel, than in the days of Gibeah. There they stand [as] at Gibeah! Shall they not be overtaken by a war upon scoundrels as peoples gather against them? (Jewish Publication Society 1985)
Megillah 25a
The story of Lot and his two daughters is both read and translated.This is obvious! Lest you should say that one should be concerned for the respect for Abraham. Therefore it teaches us [that we read it nevertheless]. The story of Tamar and Judah is both read and translated. This is obvious!What might you have thought? Lest you should say that one be concerned about the honor of Judah. Therefore it teaches that this is [not a concern]. In fact, this is actually to his credit as he confessed his sin. The first account of the making of the [Golden] calf is both read and translated. This is obvious! What should you have thought? Lest you should say that one should be concerned for the honor of Israel [this account] teaches us that all the more so it is positive for them, because it was followed by atonement. The curses and blessings are both read and translated. This is obvious! What might you have thought? Lest you say that we should be concerned that the congregation will become disheartened; therefore it teaches us [that this is not a concern]. Warnings and penalties are both read and translated. This is obvious! What might you have thought? Lest you say that they will come to observe the commandments out of fear; therefore it teaches us [that this is not a concern]. The story of Amnon and Tamar is both read and translated. This is obvious! Lest you might have thought that we should be concerned for the honor of David. Therefore it teaches us [that we read it nonetheless]. The story of the concubine in Gibeah is both read and translated. This is obvious! Lest you say that we are concerned for the honor of Benjamin. Therefore it teaches us [that we nevertheless both read and translate it].
The story of Lot and his two daughters is both read and translated.This is obvious! Lest you should say that one should be concerned for the respect for Abraham. Therefore it teaches us [that we read it nevertheless]. The story of Tamar and Judah is both read and translated. This is obvious!What might you have thought? Lest you should say that one be concerned about the honor of Judah. Therefore it teaches that this is [not a concern]. In fact, this is actually to his credit as he confessed his sin. The first account of the making of the [Golden] calf is both read and translated. This is obvious! What should you have thought? Lest you should say that one should be concerned for the honor of Israel [this account] teaches us that all the more so it is positive for them, because it was followed by atonement. The curses and blessings are both read and translated. This is obvious! What might you have thought? Lest you say that we should be concerned that the congregation will become disheartened; therefore it teaches us [that this is not a concern]. Warnings and penalties are both read and translated. This is obvious! What might you have thought? Lest you say that they will come to observe the commandments out of fear; therefore it teaches us [that this is not a concern]. The story of Amnon and Tamar is both read and translated. This is obvious! Lest you might have thought that we should be concerned for the honor of David. Therefore it teaches us [that we read it nonetheless]. The story of the concubine in Gibeah is both read and translated. This is obvious! Lest you say that we are concerned for the honor of Benjamin. Therefore it teaches us [that we nevertheless both read and translate it].
Talmud Bavli, Gittin 6b
R. Hisda said: A man should never terrorize his household. The concubine of Gibeah was terrorized by her husband and she was the cause of many thousands being slaughtered in Israel. Rab Judah said in the name of Rab: If a man terrorizes his household, he will eventually commit the three sins of unchastity, blood-shedding, and desecration of the Sabbath.
R. Hisda said: A man should never terrorize his household. The concubine of Gibeah was terrorized by her husband and she was the cause of many thousands being slaughtered in Israel. Rab Judah said in the name of Rab: If a man terrorizes his household, he will eventually commit the three sins of unchastity, blood-shedding, and desecration of the Sabbath.
The Antiquities of the Jews, Josephus 5:143-49
43 Now certain young men of the inhabitants of Gibeah, having seen the woman in the market place, and admiring her beauty, when they understood that she lodged with the old man, came to the doors, as condemning the weakness and fewness of the old man's family; and when the old man desired them to go away, and not to offer any violence or abuse there, they desired him to yield them up the strange woman, and then he should have no harm done to him:
144 and when the old man alleged that the Levite was of his kindred, and that they would be guilty of horrid wickedness if they suffered themselves to be overcome by their pleasures, and so offend against their laws, they despised his righteous admonition, and laughed him to scorn. They also threatened to kill him if he became an obstacle to their inclinations;
145 whereupon, when he found himself in great distress, and yet was not willing to overlook his guests, and see them abused, he produced his own daughter to them; and told them that it was a smaller breach of the law to satisfy their lust upon her, than to abuse his guests, supposing that he himself should by this means prevent any injury to be done to those guests.
146 When they were in no way abated for their earnestness for the strange woman, but insisted absolutely on their desires to have her, he entreated them not to perpetrate any such act of injustice; but they proceeded to take her away by force, and indulging still more the violence of their inclinations, they took the woman away to their house, and when they had satisfied their lust upon her the whole night, they let her go about daybreak.
147 So she came to the place where she had been entertained, under great affliction at what had happened; and was very sorrowful upon occasion of what she had suffered, and dared not look her husband in the face for shame, for she concluded that he would never forgive her for what she had done; so she fell down, and gave up the ghost:
148 but her husband supposed that his wife was only fast asleep, and, thinking nothing of a more melancholy nature had happened, endeavoured to raise her up, resolving to speak comfortably to her, since she did not voluntarily expose herself to these men's lust, but was forced away to their house; 149 but as soon as he perceived she was dead, he acted as prudently as the greatness of his misfortunes would admit, and laid his dead wife upon the beast, and carried her home; and cutting her, limb by limb, into twelve pieces, he sent them to every tribe, and gave it in charge to those who carried them, to inform the tribes of those who were the causes of his wife's death, and of the violence they had offered to her. (Ant 5:143-149 JOE)
43 Now certain young men of the inhabitants of Gibeah, having seen the woman in the market place, and admiring her beauty, when they understood that she lodged with the old man, came to the doors, as condemning the weakness and fewness of the old man's family; and when the old man desired them to go away, and not to offer any violence or abuse there, they desired him to yield them up the strange woman, and then he should have no harm done to him:
144 and when the old man alleged that the Levite was of his kindred, and that they would be guilty of horrid wickedness if they suffered themselves to be overcome by their pleasures, and so offend against their laws, they despised his righteous admonition, and laughed him to scorn. They also threatened to kill him if he became an obstacle to their inclinations;
145 whereupon, when he found himself in great distress, and yet was not willing to overlook his guests, and see them abused, he produced his own daughter to them; and told them that it was a smaller breach of the law to satisfy their lust upon her, than to abuse his guests, supposing that he himself should by this means prevent any injury to be done to those guests.
146 When they were in no way abated for their earnestness for the strange woman, but insisted absolutely on their desires to have her, he entreated them not to perpetrate any such act of injustice; but they proceeded to take her away by force, and indulging still more the violence of their inclinations, they took the woman away to their house, and when they had satisfied their lust upon her the whole night, they let her go about daybreak.
147 So she came to the place where she had been entertained, under great affliction at what had happened; and was very sorrowful upon occasion of what she had suffered, and dared not look her husband in the face for shame, for she concluded that he would never forgive her for what she had done; so she fell down, and gave up the ghost:
148 but her husband supposed that his wife was only fast asleep, and, thinking nothing of a more melancholy nature had happened, endeavoured to raise her up, resolving to speak comfortably to her, since she did not voluntarily expose herself to these men's lust, but was forced away to their house; 149 but as soon as he perceived she was dead, he acted as prudently as the greatness of his misfortunes would admit, and laid his dead wife upon the beast, and carried her home; and cutting her, limb by limb, into twelve pieces, he sent them to every tribe, and gave it in charge to those who carried them, to inform the tribes of those who were the causes of his wife's death, and of the violence they had offered to her. (Ant 5:143-149 JOE)
Woman at the Window: Biblical Tales of Oppression and Escape, Nehama Aschkenasy, at 76-7.
The Levite’s despicable nature is fully revealed in the self-serving public recounting of the events he later offers. Readers can put themselves in the place of both the ancient listeners, who may have heard only the Levite’s version, and the later readers who can compare the Levite’s version with the events as they were narrated and conclude that the Levite lied. The ancient storyteller has thus made future readers his confidants, while at the same time not offending his own culture by an outright condemnation of the Levite. In public, the Levite claims that the people of Gibea intended to kill him, which was not clearly indicated. He also omits several damning pieces of information: that he threw the woman outside, that the men surrounding the house never demanded the woman, and that they first refused her when she was offered to them. Then he claims that the Gibean thugs killed the woman, while, again, we know that he never established definitely that she was dead in the morning, and they she had been alive and able to walk to the house after the rape….The villainy of the Levites was probably not recognized by his contemporaries, but if fully appreciated by us, because the storyteller has subtly and masterfully laid the groundwork for a woman-centered reading of the tale, and made sure the reader sees the Levite in his true light. The girl’s domestic troubles and their causes are not depicted, but there are enough hints and suggestions regarding their nature and extent. Not surprisingly, even traditionally Jewish commentators (like Ralbag) have remarked on the Levite’s guilty conscience, on his abuse of the woman as the reason for her leaving, and on the innocent meaning of her desertion of her husband.
The Levite’s despicable nature is fully revealed in the self-serving public recounting of the events he later offers. Readers can put themselves in the place of both the ancient listeners, who may have heard only the Levite’s version, and the later readers who can compare the Levite’s version with the events as they were narrated and conclude that the Levite lied. The ancient storyteller has thus made future readers his confidants, while at the same time not offending his own culture by an outright condemnation of the Levite. In public, the Levite claims that the people of Gibea intended to kill him, which was not clearly indicated. He also omits several damning pieces of information: that he threw the woman outside, that the men surrounding the house never demanded the woman, and that they first refused her when she was offered to them. Then he claims that the Gibean thugs killed the woman, while, again, we know that he never established definitely that she was dead in the morning, and they she had been alive and able to walk to the house after the rape….The villainy of the Levites was probably not recognized by his contemporaries, but if fully appreciated by us, because the storyteller has subtly and masterfully laid the groundwork for a woman-centered reading of the tale, and made sure the reader sees the Levite in his true light. The girl’s domestic troubles and their causes are not depicted, but there are enough hints and suggestions regarding their nature and extent. Not surprisingly, even traditionally Jewish commentators (like Ralbag) have remarked on the Levite’s guilty conscience, on his abuse of the woman as the reason for her leaving, and on the innocent meaning of her desertion of her husband.
Death & Dissymmetry, Mieke Bal, at 126
Sending out the pieces of what was once [Beth], the man denies she has never existed. For the pieces of her body are, in a last and ultimately violent lie, used against her. They are used to cover up his own violence against her. They are used to cover up his own violence against her by the accusation of the violence done by the rapists that, for all its horror, is outdone by the man’s secret, private actions. Ironically again, and irony is the only possible mode left after the silencing of [Beth’s] voice, the public act of sending her body out is a way of hiding, of not proclaiming, what has really happened. Moreover, it is an ironic reversal of Abraham’s multiplication. The woman who could have provided this man with multiple descendants is destroyed by multiple men and then multiplied. This is a different kind of multiplication indeed.
Sending out the pieces of what was once [Beth], the man denies she has never existed. For the pieces of her body are, in a last and ultimately violent lie, used against her. They are used to cover up his own violence against her. They are used to cover up his own violence against her by the accusation of the violence done by the rapists that, for all its horror, is outdone by the man’s secret, private actions. Ironically again, and irony is the only possible mode left after the silencing of [Beth’s] voice, the public act of sending her body out is a way of hiding, of not proclaiming, what has really happened. Moreover, it is an ironic reversal of Abraham’s multiplication. The woman who could have provided this man with multiple descendants is destroyed by multiple men and then multiplied. This is a different kind of multiplication indeed.
The Brown, Driver, Briggs Hebrew and English Lexicon (simplified)
7684 pilegesh [7685] (Hebrew) (page 811) (Strong 6370) n. f. concubine (NH id.; Targum: perhaps influenced by Gk. pallakh,, pallaki, (prop. young girl), Lat. pellex; orig. Gk. word, cf. also Lewy on poss. Hittite origin 1. concubine Gn 22:24, 25:6, 35:22, 36:12, Ju 8:31, 19:1 + 10 t. Ju 19, 20, 2 S 3:7 , 3:7 + 7 t. 2 S, 1 K 11:3, 1 Ch 1:32 + 6 t. Ch, Est 2:14, Ct 6:8 , 6:9. 2. either = paramour (perhaps contempt; youth), or < concubinage Ez 23:20 (fig. of Jerusalem doting on Babylon).
7678 palag (simplified)[7679] (Hebrew) (page 811) (Strong 6385)
vb. split, divide (NH chiefly in secondary meanings and deriv.; Ar. falagëa divide, split; Aram. palaig, divide; Ethiopian. falaga: ravine, stream; As. palgu, canal);—Niph. Pf. 3 Gn. 10:25 the earth was divided. Pi. 1. Pf. 3 ms. pelog Jb 38:25 cleave a channel for rain. 2. Imv. ms. palag; (Ges:§ 52 n) Psalm 55:10 divide their speech (their counsels).
7684 pilegesh [7685] (Hebrew) (page 811) (Strong 6370) n. f. concubine (NH id.; Targum: perhaps influenced by Gk. pallakh,, pallaki, (prop. young girl), Lat. pellex; orig. Gk. word, cf. also Lewy on poss. Hittite origin 1. concubine Gn 22:24, 25:6, 35:22, 36:12, Ju 8:31, 19:1 + 10 t. Ju 19, 20, 2 S 3:7 , 3:7 + 7 t. 2 S, 1 K 11:3, 1 Ch 1:32 + 6 t. Ch, Est 2:14, Ct 6:8 , 6:9. 2. either = paramour (perhaps contempt; youth), or < concubinage Ez 23:20 (fig. of Jerusalem doting on Babylon).
7678 palag (simplified)[7679] (Hebrew) (page 811) (Strong 6385)
vb. split, divide (NH chiefly in secondary meanings and deriv.; Ar. falagëa divide, split; Aram. palaig, divide; Ethiopian. falaga: ravine, stream; As. palgu, canal);—Niph. Pf. 3 Gn. 10:25 the earth was divided. Pi. 1. Pf. 3 ms. pelog Jb 38:25 cleave a channel for rain. 2. Imv. ms. palag; (Ges:§ 52 n) Psalm 55:10 divide their speech (their counsels).