We are looking at these sources to understand more deeply
*What is it to be a navi?
*How is Moshe unique and how is he a model for future nevi'im?
*How are Moshe and Shmuel comparable?
*What is Shmuel's backstory? What was the zeitgeist into which he was born?
(ג) וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ {ס}
(3) Now Moses was a very humble man, more so than any other man on earth.
(ו) וַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם יקוק בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּחֲל֖וֹם אֲדַבֶּר־בּֽוֹ׃ (ז) לֹא־כֵ֖ן עַבְדִּ֣י מֹשֶׁ֑ה בְּכׇל־בֵּיתִ֖י נֶאֱמָ֥ן הֽוּא׃ (ח) פֶּ֣ה אֶל־פֶּ֞ה אֲדַבֶּר־בּ֗וֹ וּמַרְאֶה֙ וְלֹ֣א בְחִידֹ֔ת וּתְמֻנַ֥ת יקוק יַבִּ֑יט וּמַדּ֙וּעַ֙ לֹ֣א יְרֵאתֶ֔ם לְדַבֵּ֖ר בְּעַבְדִּ֥י בְמֹשֶֽׁה׃
(6) and He said, “Hear these My words: When a prophet of the LORD arises among you, I-a make Myself known to him in a vision, I speak with him in a dream. (7) Not so with My servant Moses; he is trusted throughout My household. (8) With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the LORD. How then did you not shrink from speaking against My servant Moses!”
Moreh Nevuchim, Part II
Chapter 32
3. The third view is that which is taught in Scripture, and which forms one of the principles of our religion. It coincides with the opinion of the philosophers in all points except one. For we believe that, even if one has the capacity for prophecy, and has duly prepared himself, it may yet happen that he does not actually prophesy. It is in that case the will of God [that withholds from him the use of the faculty]. According to my opinion, this fact is as exceptional as any other miracle, and acts in the same way. For the laws of Nature demand that every one should be a prophet, who has a proper physical constitution, and has been duly prepared as regards education and training. If such a person is not a prophet, he is in the same position as a person who, like Jeroboam (1 Kings xiii.), is deprived of the use of his hand, or of his eyes, as was the case with the army of Syria, in the history of Elisha (2 Kings vi. 18). As for the principle which I laid down, that preparation and perfection of moral and rational faculties are the sine quâ non, our Sages say exactly the same: "The spirit of prophecy only rests upon persons who are wise, strong, and rich." We have explained these words in our Commentary on the Mishnah, and in our large work. We stated there that the Sons of the Prophets were constantly engaged in preparation…
Chapter 35
The general distinction between the wonders of Moses and those of other prophets is this: The wonders wrought by prophets, or for them, are witnessed by a few individuals, e.g., the wonders wrought by Elijah and Elisha; the king of Israel is therefore surprised, and asked Gehazi to describe to him the miracles wrought by Elisha: "Tell me, I pray thee, all the great things that Elisha hath done. And it came to pass as he was telling, etc. And Gehazi said: 'My lord, O king, this is the woman, and this is her son, whom Elisha restored to life'" (2 Kings viii. 4, 5). The same is the case with the signs of every other prophet, except Moses our Teacher. Scripture, therefore, declares that no prophet will ever, like Moses, do signs publicly in the presence of friend and enemy, of his followers and his opponents; this is the meaning of the words: "And there arose not a prophet since in Israel like unto Moses, etc., in all the signs and the wonders, etc., in the sight of all Israel." Two things are here mentioned together; namely, that there will not arise a prophet that will perceive as Moses perceived, or a prophet that will do as he did; then it is pointed out that the signs were made in the presence of Pharaoh, all his servants and all his land, the opponents of Moses, and also in the presence of all the Israelites, his followers. Comp. "In the sight of all Israel." This is a distinction not possessed by any prophet before Moses; nor, as is correctly foretold, will it ever be possessed by another prophet. …Your mind must comprehend the distinction of the prophecy and the wonders of Moses, and understand that his greatness in prophetic perception was the same as his power of producing miracles. If you further assume that we are unable fully to comprehend the nature of this greatness, you will understand
p. 225
that when I speak, in the chapters which follow this, on prophecy and the different classes of prophets, I only refer to the prophets which have not attained the high degree that Moses attained. This is what I desired to explain in this chapter.
Chapter 36
PROPHECY is, in truth and reality, an emanation sent forth by the Divine Being through the medium of the Active Intellect, in the first instance to man's rational faculty, and then to his imaginative faculty; it is the highest degree and greatest perfection man can attain: it consists in the most Perfect development of the imaginative faculty. Prophecy is a faculty that cannot in any way be found in a person, or acquired by man, through a culture of his mental and moral faculties: for even if these latter were as good and perfect as possible, they would be of no avail, unless they were combined with the highest natural excellence of the imaginative faculty. You know that the full development of any faculty of the body, such as the imagination, depends on the condition of the organ, by means of which the faculty acts. This must be the best possible as regards its temperament and its size, and also as regards the purity of its substance. Any defect in this respect cannot in any way be supplied or remedied by training. For when any organ is defective in its temperament, proper training can in the best case restore a healthy condition to some extent, but cannot make such an organ perfect. But if the organ is defective as regards size, position, or as regards the substance and the matter of which the organ is formed, there is no remedy. You know all this, and I need not explain it to you at length.
Part of the functions of the imaginative faculty is, as you well know, to retain impressions by the senses, to combine them, and chiefly to form images. The principal and highest function is performed when the senses are at rest and pause in their action, for then it receives, to some extent, divine inspiration in the measure as it is predisposed for this influence. This is the nature of those dreams which prove true, and also of prophecy, the difference being one of quantity, not of quality…... But why need I quote the words of our Sages, when I can refer to the following passage of Scripture: "If there be among you a prophet, I, the Lord, will make myself known unto him in a vision, in a dream will I speak to him" (Num. xii. 6). Here the Lord tells us what the real essence of prophecy is, that it is a perfection acquired in a dream or in a vision (the original mareh is a noun derived from the verb raah); the imaginative faculty acquires such an efficiency in its action that it sees the thing as if it came from without, and perceives it as if through the medium of bodily senses. These two modes of prophecy, vision and dream, include all its different degrees…
Chapter 32
3. The third view is that which is taught in Scripture, and which forms one of the principles of our religion. It coincides with the opinion of the philosophers in all points except one. For we believe that, even if one has the capacity for prophecy, and has duly prepared himself, it may yet happen that he does not actually prophesy. It is in that case the will of God [that withholds from him the use of the faculty]. According to my opinion, this fact is as exceptional as any other miracle, and acts in the same way. For the laws of Nature demand that every one should be a prophet, who has a proper physical constitution, and has been duly prepared as regards education and training. If such a person is not a prophet, he is in the same position as a person who, like Jeroboam (1 Kings xiii.), is deprived of the use of his hand, or of his eyes, as was the case with the army of Syria, in the history of Elisha (2 Kings vi. 18). As for the principle which I laid down, that preparation and perfection of moral and rational faculties are the sine quâ non, our Sages say exactly the same: "The spirit of prophecy only rests upon persons who are wise, strong, and rich." We have explained these words in our Commentary on the Mishnah, and in our large work. We stated there that the Sons of the Prophets were constantly engaged in preparation…
Chapter 35
The general distinction between the wonders of Moses and those of other prophets is this: The wonders wrought by prophets, or for them, are witnessed by a few individuals, e.g., the wonders wrought by Elijah and Elisha; the king of Israel is therefore surprised, and asked Gehazi to describe to him the miracles wrought by Elisha: "Tell me, I pray thee, all the great things that Elisha hath done. And it came to pass as he was telling, etc. And Gehazi said: 'My lord, O king, this is the woman, and this is her son, whom Elisha restored to life'" (2 Kings viii. 4, 5). The same is the case with the signs of every other prophet, except Moses our Teacher. Scripture, therefore, declares that no prophet will ever, like Moses, do signs publicly in the presence of friend and enemy, of his followers and his opponents; this is the meaning of the words: "And there arose not a prophet since in Israel like unto Moses, etc., in all the signs and the wonders, etc., in the sight of all Israel." Two things are here mentioned together; namely, that there will not arise a prophet that will perceive as Moses perceived, or a prophet that will do as he did; then it is pointed out that the signs were made in the presence of Pharaoh, all his servants and all his land, the opponents of Moses, and also in the presence of all the Israelites, his followers. Comp. "In the sight of all Israel." This is a distinction not possessed by any prophet before Moses; nor, as is correctly foretold, will it ever be possessed by another prophet. …Your mind must comprehend the distinction of the prophecy and the wonders of Moses, and understand that his greatness in prophetic perception was the same as his power of producing miracles. If you further assume that we are unable fully to comprehend the nature of this greatness, you will understand
p. 225
that when I speak, in the chapters which follow this, on prophecy and the different classes of prophets, I only refer to the prophets which have not attained the high degree that Moses attained. This is what I desired to explain in this chapter.
Chapter 36
PROPHECY is, in truth and reality, an emanation sent forth by the Divine Being through the medium of the Active Intellect, in the first instance to man's rational faculty, and then to his imaginative faculty; it is the highest degree and greatest perfection man can attain: it consists in the most Perfect development of the imaginative faculty. Prophecy is a faculty that cannot in any way be found in a person, or acquired by man, through a culture of his mental and moral faculties: for even if these latter were as good and perfect as possible, they would be of no avail, unless they were combined with the highest natural excellence of the imaginative faculty. You know that the full development of any faculty of the body, such as the imagination, depends on the condition of the organ, by means of which the faculty acts. This must be the best possible as regards its temperament and its size, and also as regards the purity of its substance. Any defect in this respect cannot in any way be supplied or remedied by training. For when any organ is defective in its temperament, proper training can in the best case restore a healthy condition to some extent, but cannot make such an organ perfect. But if the organ is defective as regards size, position, or as regards the substance and the matter of which the organ is formed, there is no remedy. You know all this, and I need not explain it to you at length.
Part of the functions of the imaginative faculty is, as you well know, to retain impressions by the senses, to combine them, and chiefly to form images. The principal and highest function is performed when the senses are at rest and pause in their action, for then it receives, to some extent, divine inspiration in the measure as it is predisposed for this influence. This is the nature of those dreams which prove true, and also of prophecy, the difference being one of quantity, not of quality…... But why need I quote the words of our Sages, when I can refer to the following passage of Scripture: "If there be among you a prophet, I, the Lord, will make myself known unto him in a vision, in a dream will I speak to him" (Num. xii. 6). Here the Lord tells us what the real essence of prophecy is, that it is a perfection acquired in a dream or in a vision (the original mareh is a noun derived from the verb raah); the imaginative faculty acquires such an efficiency in its action that it sees the thing as if it came from without, and perceives it as if through the medium of bodily senses. These two modes of prophecy, vision and dream, include all its different degrees…
(ז) וּמֹשֶׁ֗ה בֶּן־מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹא־כָהֲתָ֥ה עֵינ֖וֹ וְלֹא־נָ֥ס לֵחֹֽה׃ (ח) וַיִּבְכּוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־מֹשֶׁ֛ה בְּעַֽרְבֹ֥ת מוֹאָ֖ב שְׁלֹשִׁ֣ים י֑וֹם וַֽיִּתְּמ֔וּ יְמֵ֥י בְכִ֖י אֵ֥בֶל מֹשֶֽׁה׃ (ט) וִיהוֹשֻׁ֣עַ בִּן־נ֗וּן מָלֵא֙ ר֣וּחַ חׇכְמָ֔ה כִּֽי־סָמַ֥ךְ מֹשֶׁ֛ה אֶת־יָדָ֖יו עָלָ֑יו וַיִּשְׁמְע֨וּ אֵלָ֤יו בְּנֵֽי־יִשְׂרָאֵל֙ וַֽיַּעֲשׂ֔וּ כַּאֲשֶׁ֛ר צִוָּ֥ה יקוק אֶת־מֹשֶֽׁה׃ (י) וְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמֹשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יקוק פָּנִ֖ים אֶל־פָּנִֽים׃ (יא) לְכׇל־הָ֨אֹתֹ֜ת וְהַמּוֹפְתִ֗ים אֲשֶׁ֤ר שְׁלָחוֹ֙ יקוק לַעֲשׂ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם לְפַרְעֹ֥ה וּלְכׇל־עֲבָדָ֖יו וּלְכׇל־אַרְצֽוֹ׃ (יב) וּלְכֹל֙ הַיָּ֣ד הַחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה מֹשֶׁ֔ה לְעֵינֵ֖י כׇּל־יִשְׂרָאֵֽל׃
(7) Moses was a hundred and twenty years old when he died; his eyes were undimmed and his vigor unabated. (8) And the Israelites bewailed Moses in the steppes of Moab for thirty days.
The period of wailing and mourning for Moses came to an end. (9) Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands upon him; and the Israelites heeded him, doing as the LORD had commanded Moses. (10) Never again did there arise in Israel a prophet like Moses—whom the LORD singled out, face to face, (11) for the various signs and portents that the LORD sent him to display in the land of Egypt, against Pharaoh and all his courtiers and his whole country, (12) and for all the great might and awesome power that Moses displayed before all Israel.
The period of wailing and mourning for Moses came to an end. (9) Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands upon him; and the Israelites heeded him, doing as the LORD had commanded Moses. (10) Never again did there arise in Israel a prophet like Moses—whom the LORD singled out, face to face, (11) for the various signs and portents that the LORD sent him to display in the land of Egypt, against Pharaoh and all his courtiers and his whole country, (12) and for all the great might and awesome power that Moses displayed before all Israel.
What is Moshe declaring in this tehillah?
What are the commonalities between Moshe and Shmuel?
(א) יקוק מָ֭לָךְ יִרְגְּז֣וּ עַמִּ֑ים יֹשֵׁ֥ב כְּ֝רוּבִ֗ים תָּנ֥וּט הָאָֽרֶץ׃ (ב) יקוק בְּצִיּ֣וֹן גָּד֑וֹל וְרָ֥ם ה֝֗וּא עַל־כׇּל־הָעַמִּֽים׃ (ג) יוֹד֣וּ שִׁ֭מְךָ גָּד֥וֹל וְנוֹרָ֗א קָד֥וֹשׁ הֽוּא׃ (ד) וְעֹ֥ז מֶלֶךְ֮ מִשְׁפָּ֢ט אָ֫הֵ֥ב אַ֭תָּה כּוֹנַ֣נְתָּ מֵישָׁרִ֑ים מִשְׁפָּ֥ט וּ֝צְדָקָ֗ה בְּיַעֲקֹ֤ב ׀ אַתָּ֬ה עָשִֽׂיתָ׃ (ה) רוֹמְמ֡וּ יקוק אֱלֹקֵ֗ינוּ וְֽ֭הִשְׁתַּחֲווּ לַהֲדֹ֥ם רַגְלָ֗יו קָד֥וֹשׁ הֽוּא׃ (ו) מֹ֘שֶׁ֤ה וְאַֽהֲרֹ֨ן ׀ בְּֽכֹהֲנָ֗יו וּ֭שְׁמוּאֵל בְּקֹרְאֵ֣י שְׁמ֑וֹ קֹרִ֥אים אֶל־יקוק וְה֣וּא יַעֲנֵֽם׃ (ז) בְּעַמּ֣וּד עָ֭נָן יְדַבֵּ֣ר אֲלֵיהֶ֑ם שָׁמְר֥וּ עֵ֝דֹתָ֗יו וְחֹ֣ק נָֽתַן־לָֽמוֹ׃
(1) The LORD, enthroned on cherubim, is king,
peoples tremble, the earth quakes.-a (2) The LORD is great in Zion,
and exalted above all peoples. (3) They praise Your name as great and awesome;
He is holy!
(4) Mighty king-b who loves justice,
it was You who established equity,
You who worked righteous judgment in Jacob. (5) Exalt the LORD our God
and bow down to His footstool;
He is holy!
(6) Moses and Aaron among His priests,
Samuel, among those who call on His name—
when they called to the LORD,
He answered them. (7) He spoke to them in a pillar of cloud;
they obeyed His decrees,
the law He gave them.
peoples tremble, the earth quakes.-a (2) The LORD is great in Zion,
and exalted above all peoples. (3) They praise Your name as great and awesome;
He is holy!
(4) Mighty king-b who loves justice,
it was You who established equity,
You who worked righteous judgment in Jacob. (5) Exalt the LORD our God
and bow down to His footstool;
He is holy!
(6) Moses and Aaron among His priests,
Samuel, among those who call on His name—
when they called to the LORD,
He answered them. (7) He spoke to them in a pillar of cloud;
they obeyed His decrees,
the law He gave them.
As you read the account in Shoftime 19 (Pilegesh baGivah), note all of the textual allusions to other texts in the Torah (both before and after.)
(א) וַֽיְהִי֙ בַּיָּמִ֣ים הָהֵ֔ם וּמֶ֖לֶךְ אֵ֣ין בְּיִשְׂרָאֵ֑ל וַיְהִ֣י ׀ אִ֣ישׁ לֵוִ֗י גָּ֚ר בְּיַרְכְּתֵ֣י הַר־אֶפְרַ֔יִם וַיִּֽקַּֽח־לוֹ֙ אִשָּׁ֣ה פִילֶ֔גֶשׁ מִבֵּ֥ית לֶ֖חֶם יְהוּדָֽה׃ (ב) וַתִּזְנֶ֤ה עָלָיו֙ פִּֽילַגְשׁ֔וֹ וַתֵּ֤לֶךְ מֵֽאִתּוֹ֙ אֶל־בֵּ֣ית אָבִ֔יהָ אֶל־בֵּ֥ית לֶ֖חֶם יְהוּדָ֑ה וַתְּהִי־שָׁ֕ם יָמִ֖ים אַרְבָּעָ֥ה חֳדָשִֽׁים׃ (ג) וַיָּ֨קׇם אִישָׁ֜הּ וַיֵּ֣לֶךְ אַחֲרֶ֗יהָ לְדַבֵּ֤ר עַל־לִבָּהּ֙ (להשיבו) [לַהֲשִׁיבָ֔הּ] וְנַעֲר֥וֹ עִמּ֖וֹ וְצֶ֣מֶד חֲמֹרִ֑ים וַתְּבִיאֵ֙הוּ֙ בֵּ֣ית אָבִ֔יהָ וַיִּרְאֵ֙הוּ֙ אֲבִ֣י הַֽנַּעֲרָ֔ה וַיִּשְׂמַ֖ח לִקְרָאתֽוֹ׃ (ד) וַיַּחֲזֶק־בּ֤וֹ חֹתְנוֹ֙ אֲבִ֣י הַֽנַּעֲרָ֔ה וַיֵּ֥שֶׁב אִתּ֖וֹ שְׁלֹ֣שֶׁת יָמִ֑ים וַיֹּאכְלוּ֙ וַיִּשְׁתּ֔וּ וַיָּלִ֖ינוּ שָֽׁם׃ (ה) וַֽיְהִי֙ בַּיּ֣וֹם הָרְבִיעִ֔י וַיַּשְׁכִּ֥ימוּ בַבֹּ֖קֶר וַיָּ֣קׇם לָלֶ֑כֶת וַיֹּ֩אמֶר֩ אֲבִ֨י הַֽנַּעֲרָ֜ה אֶל־חֲתָנ֗וֹ סְעָ֧ד לִבְּךָ֛ פַּת־לֶ֖חֶם וְאַחַ֥ר תֵּלֵֽכוּ׃ (ו) וַיֵּשְׁב֗וּ וַיֹּאכְל֧וּ שְׁנֵיהֶ֛ם יַחְדָּ֖ו וַיִּשְׁתּ֑וּ וַיֹּ֜אמֶר אֲבִ֤י הַֽנַּעֲרָה֙ אֶל־הָאִ֔ישׁ הוֹאֶל־נָ֥א וְלִ֖ין וְיִיטַ֥ב לִבֶּֽךָ׃ (ז) וַיָּ֥קׇם הָאִ֖ישׁ לָלֶ֑כֶת וַיִּפְצַר־בּוֹ֙ חֹֽתְנ֔וֹ וַיָּ֖שׇׁב וַיָּ֥לֶן שָֽׁם׃ (ח) וַיַּשְׁכֵּ֨ם בַּבֹּ֜קֶר בַּיּ֣וֹם הַחֲמִישִׁי֮ לָלֶ֒כֶת֒ וַיֹּ֣אמֶר ׀ אֲבִ֣י הַֽנַּעֲרָ֗ה סְעׇד־נָא֙ לְבָ֣בְךָ֔ וְהִֽתְמַהְמְה֖וּ עַד־נְט֣וֹת הַיּ֑וֹם וַיֹּאכְל֖וּ שְׁנֵיהֶֽם׃ (ט) וַיָּ֤קׇם הָאִישׁ֙ לָלֶ֔כֶת ה֥וּא וּפִילַגְשׁ֖וֹ וְנַעֲר֑וֹ וַיֹּ֣אמֶר ל֣וֹ חֹתְנ֣וֹ אֲבִ֣י הַֽנַּעֲרָ֡ה הִנֵּ֣ה נָא֩ רָפָ֨ה הַיּ֜וֹם לַעֲר֗וֹב לִֽינוּ־נָ֞א הִנֵּ֨ה חֲנ֤וֹת הַיּוֹם֙ לִ֥ין פֹּה֙ וְיִיטַ֣ב לְבָבֶ֔ךָ וְהִשְׁכַּמְתֶּ֤ם מָחָר֙ לְדַרְכְּכֶ֔ם וְהָלַכְתָּ֖ לְאֹהָלֶֽךָ׃ (י) וְלֹֽא־אָבָ֤ה הָאִישׁ֙ לָל֔וּן וַיָּ֣קׇם וַיֵּ֗לֶךְ וַיָּבֹא֙ עַד־נֹ֣כַח יְב֔וּס הִ֖יא יְרוּשָׁלָ֑͏ִם וְעִמּ֗וֹ צֶ֤מֶד חֲמוֹרִים֙ חֲבוּשִׁ֔ים וּפִילַגְשׁ֖וֹ עִמּֽוֹ׃ (יא) הֵ֣ם עִם־יְב֔וּס וְהַיּ֖וֹם רַ֣ד מְאֹ֑ד וַיֹּ֨אמֶר הַנַּ֜עַר אֶל־אֲדֹנָ֗יו לְכָה־נָּ֛א וְנָס֛וּרָה אֶל־עִֽיר־הַיְבוּסִ֥י הַזֹּ֖את וְנָלִ֥ין בָּֽהּ׃ (יב) וַיֹּ֤אמֶר אֵלָיו֙ אֲדֹנָ֔יו לֹ֤א נָסוּר֙ אֶל־עִ֣יר נׇכְרִ֔י אֲשֶׁ֛ר לֹא־מִבְּנֵ֥י יִשְׂרָאֵ֖ל הֵ֑נָּה וְעָבַ֖רְנוּ עַד־גִּבְעָֽה׃ (יג) וַיֹּ֣אמֶר לְנַֽעֲר֔וֹ לְךָ֥ וְנִקְרְבָ֖ה בְּאַחַ֣ד הַמְּקֹמ֑וֹת וְלַ֥נּוּ בַגִּבְעָ֖ה א֥וֹ בָרָמָֽה׃ (יד) וַיַּעַבְר֖וּ וַיֵּלֵ֑כוּ וַתָּבֹ֤א לָהֶם֙ הַשֶּׁ֔מֶשׁ אֵ֥צֶל הַגִּבְעָ֖ה אֲשֶׁ֥ר לְבִנְיָמִֽן׃ (טו) וַיָּסֻ֣רוּ שָׁ֔ם לָב֖וֹא לָל֣וּן בַּגִּבְעָ֑ה וַיָּבֹ֗א וַיֵּ֙שֶׁב֙ בִּרְח֣וֹב הָעִ֔יר וְאֵ֥ין אִ֛ישׁ מְאַסֵּֽף־אוֹתָ֥ם הַבַּ֖יְתָה לָלֽוּן׃ (טז) וְהִנֵּ֣ה ׀ אִ֣ישׁ זָקֵ֗ן בָּ֣א מִֽן־מַעֲשֵׂ֤הוּ מִן־הַשָּׂדֶה֙ בָּעֶ֔רֶב וְהָאִישׁ֙ מֵהַ֣ר אֶפְרַ֔יִם וְהוּא־גָ֖ר בַּגִּבְעָ֑ה וְאַנְשֵׁ֥י הַמָּק֖וֹם בְּנֵ֥י יְמִינִֽי׃ (יז) וַיִּשָּׂ֣א עֵינָ֗יו וַיַּ֛רְא אֶת־הָאִ֥ישׁ הָאֹרֵ֖חַ בִּרְחֹ֣ב הָעִ֑יר וַיֹּ֨אמֶר הָאִ֧ישׁ הַזָּקֵ֛ן אָ֥נָה תֵלֵ֖ךְ וּמֵאַ֥יִן תָּבֽוֹא׃ (יח) וַיֹּ֣אמֶר אֵלָ֗יו עֹבְרִ֨ים אֲנַ֜חְנוּ מִבֵּֽית־לֶ֣חֶם יְהוּדָה֮ עַד־יַרְכְּתֵ֣י הַר־אֶפְרַ֒יִם֒ מִשָּׁ֣ם אָנֹ֔כִי וָאֵלֵ֕ךְ עַד־בֵּ֥ית לֶ֖חֶם יְהוּדָ֑ה וְאֶת־בֵּ֤ית יקוק אֲנִ֣י הֹלֵ֔ךְ וְאֵ֣ין אִ֔ישׁ מְאַסֵּ֥ף אוֹתִ֖י הַבָּֽיְתָה׃ (יט) וְגַם־תֶּ֤בֶן גַּם־מִסְפּוֹא֙ יֵ֣שׁ לַחֲמוֹרֵ֔ינוּ וְ֠גַ֠ם לֶ֣חֶם וָיַ֤יִן יֶשׁ־לִי֙ וְלַאֲמָתֶ֔ךָ וְלַנַּ֖עַר עִם־עֲבָדֶ֑יךָ אֵ֥ין מַחְס֖וֹר כׇּל־דָּבָֽר׃ (כ) וַיֹּ֨אמֶר הָאִ֤ישׁ הַזָּקֵן֙ שָׁל֣וֹם לָ֔ךְ רַ֥ק כׇּל־מַחְסוֹרְךָ֖ עָלָ֑י רַ֥ק בָּרְח֖וֹב אַל־תָּלַֽן׃ (כא) וַיְבִיאֵ֣הוּ לְבֵית֔וֹ (ויבול) [וַיָּ֖בׇל] לַחֲמוֹרִ֑ים וַֽיִּרְחֲצוּ֙ רַגְלֵיהֶ֔ם וַיֹּאכְל֖וּ וַיִּשְׁתּֽוּ׃ (כב) הֵ֘מָּה֮ מֵיטִיבִ֣ים אֶת־לִבָּם֒ וְהִנֵּה֩ אַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֣י בְנֵי־בְלִיַּ֗עַל נָסַ֙בּוּ֙ אֶת־הַבַּ֔יִת מִֽתְדַּפְּקִ֖ים עַל־הַדָּ֑לֶת וַיֹּאמְר֗וּ אֶל־הָ֠אִ֠ישׁ בַּ֣עַל הַבַּ֤יִת הַזָּקֵן֙ לֵאמֹ֔ר הוֹצֵ֗א אֶת־הָאִ֛ישׁ אֲשֶׁר־בָּ֥א אֶל־בֵּיתְךָ֖ וְנֵדָעֶֽנּוּ׃ (כג) וַיֵּצֵ֣א אֲלֵיהֶ֗ם הָאִישׁ֙ בַּ֣עַל הַבַּ֔יִת וַיֹּ֣אמֶר אֲלֵהֶ֔ם אַל־אַחַ֖י אַל־תָּרֵ֣עוּ נָ֑א אַ֠חֲרֵי אֲשֶׁר־בָּ֞א הָאִ֤ישׁ הַזֶּה֙ אֶל־בֵּיתִ֔י אַֽל־תַּעֲשׂ֖וּ אֶת־הַנְּבָלָ֥ה הַזֹּֽאת׃ (כד) הִנֵּה֩ בִתִּ֨י הַבְּתוּלָ֜ה וּפִילַגְשֵׁ֗הוּ אֽוֹצִיאָה־נָּ֤א אוֹתָם֙ וְעַנּ֣וּ אוֹתָ֔ם וַעֲשׂ֣וּ לָהֶ֔ם הַטּ֖וֹב בְּעֵינֵיכֶ֑ם וְלָאִ֤ישׁ הַזֶּה֙ לֹ֣א תַֽעֲשׂ֔וּ דְּבַ֖ר הַנְּבָלָ֥ה הַזֹּֽאת׃ (כה) וְלֹֽא־אָב֤וּ הָֽאֲנָשִׁים֙ לִשְׁמֹ֣עַֽ ל֔וֹ וַיַּחֲזֵ֤ק הָאִישׁ֙ בְּפִ֣ילַגְשׁ֔וֹ וַיֹּצֵ֥א אֲלֵיהֶ֖ם הַח֑וּץ וַיֵּדְע֣וּ א֠וֹתָ֠הּ וַיִּֽתְעַלְּלוּ־בָ֤הּ כׇּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר וַֽיְשַׁלְּח֖וּהָ (בעלות) [כַּעֲל֥וֹת] הַשָּֽׁחַר׃ (כו) וַתָּבֹ֥א הָאִשָּׁ֖ה לִפְנ֣וֹת הַבֹּ֑קֶר וַתִּפֹּ֞ל פֶּ֧תַח בֵּית־הָאִ֛ישׁ אֲשֶׁר־אֲדוֹנֶ֥יהָ שָּׁ֖ם עַד־הָאֽוֹר׃ (כז) וַיָּ֨קׇם אֲדֹנֶ֜יהָ בַּבֹּ֗קֶר וַיִּפְתַּח֙ דַּלְת֣וֹת הַבַּ֔יִת וַיֵּצֵ֖א לָלֶ֣כֶת לְדַרְכּ֑וֹ וְהִנֵּ֧ה הָאִשָּׁ֣ה פִֽילַגְשׁ֗וֹ נֹפֶ֙לֶת֙ פֶּ֣תַח הַבַּ֔יִת וְיָדֶ֖יהָ עַל־הַסַּֽף׃ (כח) וַיֹּ֧אמֶר אֵלֶ֛יהָ ק֥וּמִי וְנֵלֵ֖כָה וְאֵ֣ין עֹנֶ֑ה וַיִּקָּחֶ֙הָ֙ עַֽל־הַחֲמ֔וֹר וַיָּ֣קׇם הָאִ֔ישׁ וַיֵּ֖לֶךְ לִמְקֹמֽוֹ׃ (כט) וַיָּבֹ֣א אֶל־בֵּית֗וֹ וַיִּקַּ֤ח אֶת־הַֽמַּאֲכֶ֙לֶת֙ וַיַּחֲזֵ֣ק בְּפִֽילַגְשׁ֔וֹ וַֽיְנַתְּחֶ֙הָ֙ לַעֲצָמֶ֔יהָ לִשְׁנֵ֥ים עָשָׂ֖ר נְתָחִ֑ים וַֽיְשַׁלְּחֶ֔הָ בְּכֹ֖ל גְּב֥וּל יִשְׂרָאֵֽל׃ (ל) וְהָיָ֣ה כׇל־הָרֹאֶ֗ה וְאָמַר֙ לֹֽא־נִהְיְתָ֤ה וְלֹֽא־נִרְאֲתָה֙ כָּזֹ֔את לְמִיּ֞וֹם עֲל֤וֹת בְּנֵֽי־יִשְׂרָאֵל֙ מֵאֶ֣רֶץ מִצְרַ֔יִם עַ֖ד הַיּ֣וֹם הַזֶּ֑ה שִׂימוּ־לָכֶ֥ם עָלֶ֖יהָ עֻ֥צוּ וְדַבֵּֽרוּ׃ {פ}
(1) And it came to pass in those days, when there was no king in Yisra᾽el that there was a certain Levite sojourning on the far side of mount Efrayim, who took to him a concubine out of Bet-leĥem-yehuda. (2) And his concubine was faithless to him, and went away from him to her father’s house to Bet-leĥem-yehuda, and was there four whole months. (3) And her husband arose, and went after her, to speak kindly to her, and to bring her back, having his servant with him, and a couple of asses: and she brought him into her father’s house: and when the father of the girl saw him, he rejoiced to meet him. (4) And his father in law, the girl’s father, detained him; and he abode with him three days: so they did eat and drink, and lodged there. (5) And it came to pass on the fourth day, that they arose early in the morning, and he rose up to depart: and the girl’s father said to his son in law, Refresh thy heart with a morsel of bread, and afterwards go your way. (6) And they sat down, and did eat and drink both of them together: for the girl’s father had said to the man, Be content, I pray thee, and tarry all night, and let thy heart be merry. (7) And when the man rose up to depart, his father in law urged him: therefore he lodged there again. (8) And he arose early in the morning on the fifth day to depart: and the girl’s father said, Refresh thy heart, I pray thee, and delay until the afternoon, and they did eat both of them. (9) And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the girl’s father, said to him, Behold, now the day draws towards evening, I pray you stay the night: behold the day comes to an end; stay here the night, and thy heart may be merry; and tomorrow get you early on your way, that thou mayst go home. (10) But the man would not tarry that night, but he rose up and departed, and came over against Yevus, which is Yerushalayim; and there were with him two asses saddled; his concubine also was with him. (11) And when they were by Yevus, the day was far spent; and the servant said to his master, Come, I pray thee, and let us turn in into this city of the Yevusi, and we will spend the night here. (12) But his master said to him, We will not turn aside here into the city of a stranger, that is not of the children of Yisra᾽el; we will pass over to Giv῾a. (13) And he said to his servant, Come, and let us draw near to one of these places to lodge all night, in Giv῾a, or in Rama. (14) And they passed on and went their way; and the sun went down upon them when they were by Giv῾a, which belongs to Binyamin. (15) And they turned aside there to go in and to lodge in Giv῾a: and when he went in, he sat down in the open place of the city: for there was no man that took them into his house to lodge the night. (16) And, behold, there came an old man from his work out of the field at evening, who was also of mount Efrayim; and he sojourned in Giv῾a: but the men of the place were Beneyamini. (17) And he lifted up his eyes, and saw a traveller in the open place of the city: and the old man said, Where dost thou go, and where hast thou come from? (18) And he said to him, We are passing from Bet-leĥem-yehuda and on to the far side of mount Efrayim; I am from there: and I went to Bet-leĥem-yehuda, but I am now going to the house of the Lord; and there is no man that receives me in his house. (19) Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man who is with thy servants: there is no want of any thing. (20) And the old man said, Peace be with thee; only let all thy wants lie upon me; but lodge not in the street. (21) So he brought him into his house, and gave fodder to the asses: and they washed their feet, and did eat and drink. (22) Now as they were gladdening their hearts, behold, the men of the city, worthless men, beset the house round about, and beat at the door, and spoke to the master of the house, the old man, saying, Bring out the man that came into thy house, that we may have our desire of him. (23) And the man, the master of the house, went out to them, and said to them, No, my brethren, no, I pray you, do not so wickedly; seeing that this man is come into my house, do not carry out this vileness. (24) Behold, here is my daughter a virgin, and his concubine; them I will bring out now; ravish them, and do with them what seems good to you: but to this man do not so vile a thing. (25) But the men would not hearken to him: so the man seized his concubine, and brought her out to them; and they had their desire of her, and abused her all the night until the morning: and when the day began to spring, they let her go. (26) Then came the woman in the dawning of the day, and fell down at the door of the man’s house where her lord was, till it was light. (27) And her lord rose up in the morning, and opened the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold. (28) And he said to her, Up, and let us be going. But there was no answer. Then the man took her up upon an ass, and the man rose up, and went to his place. (29) And when he was come to his house, he took a knife, and laid hold of his concubine, and divided her, together with her bones, into twelve pieces, and sent her into the whole territory of Yisra᾽el. (30) And it was so, that all that saw it said, No such deed has been done or seen from the day that the children of Yisra᾽el came up out of the land of Miżrayim to this day: consider of it, take counsel, and speak your minds.
(כה) בַּיָּמִ֣ים הָהֵ֔ם אֵ֥ין מֶ֖לֶךְ בְּיִשְׂרָאֵ֑ל אִ֛ישׁ הַיָּשָׁ֥ר בְּעֵינָ֖יו יַעֲשֶֽׂה׃
(25) In those days there was no king in Yisra᾽el: every man did that which was right in his own eyes.
(א) וַיְהִי֩ אִ֨ישׁ אֶחָ֜ד מִן־הָרָמָתַ֛יִם צוֹפִ֖ים מֵהַ֣ר אֶפְרָ֑יִם וּשְׁמ֡וֹ אֶ֠לְקָנָ֠ה בֶּן־יְרֹחָ֧ם בֶּן־אֱלִיה֛וּא בֶּן־תֹּ֥חוּ בֶן־צ֖וּף אֶפְרָתִֽי׃
(1) There was a man from Ramathaim of the Zuphites,-a in the hill country of Ephraim, whose name was Elkanah son of Jeroham son of Elihu son of Tohu son of Zuph, an Ephraimite.
Rashi
מן הרמתים צופים. שתי רמות היו, שצופות ורואות זו את זו ויונתן תרגם: צופים, מתלמידי נביאיא:
אלקנה. לוי היה, מבני אביאסף בן קרח, כן נתייחס בדברי הימים (א ה ח):
מן הרמתים צופים. שתי רמות היו, שצופות ורואות זו את זו ויונתן תרגם: צופים, מתלמידי נביאיא:
אלקנה. לוי היה, מבני אביאסף בן קרח, כן נתייחס בדברי הימים (א ה ח):
Abarbanel
...בא לקשר ולדבק הספור ההוא עם הספור הקודם, ולפי שבסוף ספר שופטים סופר ענין פלגש בגבעה ומהאיש ההוא אשר היה דר בירכתי הר אפרים ומפלגשו נמשכה רעה רבה לכל ישראל, ספר בכאן אחריו דבר בחלופו, שהיה איש אחד לוי גם כן ומהר אפרים ושמו אלקנה שממנו ומחנה אשתו נמשכה בלידת שמואל בנה טובה גדולה, כדי שלא נחרף הלוים ולא נקלל הר אפרים שממנו יצא רעה לישראל אחרי שמשם גם כן צוה יקוק את הברכה.
...בא לקשר ולדבק הספור ההוא עם הספור הקודם, ולפי שבסוף ספר שופטים סופר ענין פלגש בגבעה ומהאיש ההוא אשר היה דר בירכתי הר אפרים ומפלגשו נמשכה רעה רבה לכל ישראל, ספר בכאן אחריו דבר בחלופו, שהיה איש אחד לוי גם כן ומהר אפרים ושמו אלקנה שממנו ומחנה אשתו נמשכה בלידת שמואל בנה טובה גדולה, כדי שלא נחרף הלוים ולא נקלל הר אפרים שממנו יצא רעה לישראל אחרי שמשם גם כן צוה יקוק את הברכה.
Malbim
ויהי איש אחד יש הבדל בין כשכתוב ויהי איש [כמו ויהי איש מהר אפרים (שופטים י''ז) ויהי איש לוי (שם)] ובין כשכתוב ויהי איש אחד, שמורה שהיה מיוחד לאיזה דבר גדול, וכמו שאמרו במדרש רבה (במדבר רבה פ''י) כל מקום שכתוב ויהי איש אחד, גדול היה,
מן הרמתים צופים, צופים הוא שם משפחת צוף, שאבותיו של צוף זקנו של שמואל היו מהר אפרים ששם היו ערי הלוים לבני קהת (יהושע כ״א:מ״א) וצוף ובניו הלכו מהר אפרים ונתישבו בשני הרמות שהיו שני מקומות נקראים בשם רמה סמוכים זה לזה, ועל שמם קראו למקומות האלה הרמתים צופים רצה לומר הרמות ששם ישבו הצופים, וגם היו מבני לוי האלה אשר היו צופים במראות אלקים כדברי חכמינו זכרונם לברכה שעמדו מישראל מאתים צופים,
ויהי איש אחד יש הבדל בין כשכתוב ויהי איש [כמו ויהי איש מהר אפרים (שופטים י''ז) ויהי איש לוי (שם)] ובין כשכתוב ויהי איש אחד, שמורה שהיה מיוחד לאיזה דבר גדול, וכמו שאמרו במדרש רבה (במדבר רבה פ''י) כל מקום שכתוב ויהי איש אחד, גדול היה,
מן הרמתים צופים, צופים הוא שם משפחת צוף, שאבותיו של צוף זקנו של שמואל היו מהר אפרים ששם היו ערי הלוים לבני קהת (יהושע כ״א:מ״א) וצוף ובניו הלכו מהר אפרים ונתישבו בשני הרמות שהיו שני מקומות נקראים בשם רמה סמוכים זה לזה, ועל שמם קראו למקומות האלה הרמתים צופים רצה לומר הרמות ששם ישבו הצופים, וגם היו מבני לוי האלה אשר היו צופים במראות אלקים כדברי חכמינו זכרונם לברכה שעמדו מישראל מאתים צופים,