The Mighty Shimshon/Samson : Haftorah Parasha Naso

[muman613]

The story of Samson is one of the most incredible of the Tanakh. This coming Shabbat we read the story of the birth of Samson. The reason we read it this Shabbat is that in the Parasha for Naso we learn the rules regarding the Nazirite. Samson was born to be a Nazirite according to the word of an angel who came to his parents.

Here is a cartoon rendition of the story. I have not watched the entire presentation but it seems pretty accurate to the story from the book of Shoftim/Judges...
 


http://ohr.edu/tw/weinbach/loveland/pol028.htm

SHIMSHON -
THE POWERFUL JUDGE

For the close to four centuries of Jewish settlement in Eretz Yisrael, before the anointment of a king, the Jewish nation was led by shoftim (judges). One of these judges, who led his people for twenty years, was Shimshon, who is best known to casual Bible readers for his extraordinary demonstrations of physical prowess in his battles with the Philistines.

Shimshon was from the Tribe of Dan, and it was in regard to him that the founder of his tribe received a prophetic blessing from his father, the Patriarch Yaakov, that his descendant would be "like a serpent on the road who bites the heel of the horse and causes its rider to fall." (Bereishet 49:17) This prophecy was fulfilled when Shimson, a captive of the Philistines who had deprived him of his strength and blinded him, was brought from his prison cell to be mocked by thousands of Philistines who had gathered in the temple of their idol to celebrate their triumph over their formidable foe. Praying to Hashem to "let me die with the Philistines," Shimshon gathered up his remaining strength, shook the pillars which supported the building and succeeded, in his death, in slaying more of the enemies of his people than he did in his lifetime. (Shoftim 16:23-30)

[muman613]

http://www.torah.org/learning/haftorah/naso.html

Parshas Naso
Shoftim 13:2

by Rabbi Dovid Siegel

This week's haftorah shares with us an incredible perspective on sanctity and self control. The focus of the haftorah is the heavenly message sent to the pious Manoach and his wife informing them of her miraculous conception of a special son, Shimshon. Manoach's wife, a righteous woman who was barren for many years was suddenly informed by an angel that she would bear a child. She was also given specific instructions during pregnancy restricting her from all wine and wine-related products. She was informed that her son would be dedicated to Hashem from the day he was born and could never shave off his hair. The angel also stated that Hashem would bring much salvation to the Jewish people through this precious boy.

This is the first chapter in the life of the famous Jewish leader, Shimshon. However, in the subsequent chapters of his life we discover the life's trials of the most perplexing leader in all of Jewish history. On the one hand, Shimshon was a powerful and effective judge who maintained the highest ethical standard. In fact, our Chazal (Yerushalmi Rosh Hashana2:8) place Shimshon amongst the greatest of all Jewish judges paralleling him, in some ways, to Moshe Rabbeinu himself. Shimshon also merited that the Divine Presence of Hashem preceded him to secure his every step with success. And it was solely in Shimshon's merit that Hashem constantly protected the Jewish nation (see Sota 9b, 10a). Yet, at the same time we discover a man succumbing to physical passions being constantly enticed by Philistine women. Eventually Shimshon fell prey to the persuasion of his Philistine wife Delila and forfeited all his sanctity and greatness. How can this glorious, yet so tragic life be understood and explained and what can be learned from this perplexing story? (See Derech Bina to Shoftim by Rabbi Avrohom Shoshana)

We begin with the words of the Midrash (Bamidbar Rabba 10:5) in explanation of Shimshon's unique experience of Nezirus (restriction from wine). In general, one accepts the abstentions of a Nazir for a period of a month or two but never for an entire lifetime. This week's parsha reveals that the purpose for the short restrictive period of Nazirus was to serve as a model lesson for life. Typically, the Nazir briefly abstained from certain mundane activities to gain control over his physical passions and cravings. This was obviously not the case for Shimshon who was obligated in Nezirus since his birth. The above Midrash clarifies this matter and states, "Hashem, knowing that Shimshon's nature would be to stray after his eyes, restricted him from wine which leads to immorality." Chazal continue, "And if Shimshon albeit a Nazir did stray after his eyes one could only imagine what would have happened without the restriction of wine." Our Chazal share with us an important insight into the life of Shimshon. Apparently, his nature and consequent role in life revolved around an attraction to women and it was intended for the Nezirus restriction to hold him back from sin.

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[Sveta]

WOW I had this cartoon when I was a kid! Awesome.

[muman613]

WOW I had this cartoon when I was a kid! Awesome.

I just watched it for the 1st time tonight... All in all I think it is a very good portrayal.

It just makes me so mad that Samson was so blind concerning Delilahs wickedness. After the second time he should have walked out and told her to 'sit on it'. It is fitting that he was blinded by the Philistines in a 'middah keneged middah' for his blindness to the temptation of women.

Some here know I used to be a big Grateful Dead fan. They occasionally did 'Bible' songs. They covered the song 'Samson & Delilah' by Rev Gary Davis...

If I had my way, I would tear this old building down.

Well Delilah was a woman, she was fine and fair,
She had good looks, G-d knows, and coal black hair,
Delilah she gained old Samson's mind.
When first he saw this woman, you know he couldn't believe his mind.

Delilah she climbed up on Samson's knee,
Said tell me where your strength lies if you please.
She spoke so kind and she talked so fair,
Well Samson said, Delilah cut off my hair.

You can shave my head, clean as my hand
And my strength will become as natural as any old man.

If I had my way, if I had my way, if I had my way,
I would tear this old building down.

You read about Samson, all from his works,
He was the strongest man that ever had lived on earth.
One day when Samson was walking along,
Looked down on the ground, he saw an old jawbone.

He stretched out his arm, G-d knows, chains broke like thread,
When he got to moving, ten thousand was dead.

If I had my way, if I had my way, if I had my way,
I would tear this old building down.

Now Samson and the lion, they got in a tack,
Samson he crawled up on the lion's back.
You read about this lion, he killed a man with his paws,
But Samson got his hands around that lion's jaws.

He ripped the beast till he killed him dead.
The bees made honey in the lion's head.

If I had my way, if I had my way, if I had my way,
I would tear this old building down.

[edu]

In the Talmud tractate Sotah page 10 Rabbi Yochanan stated that Shimshon (Samson) was lame in 2 of his legs. Something that seems at first glance hard to fit in with the flow of the Biblical story.
Rabbi Yochanan's statement is also used by certain rabbis  to justify a "Charedi ideology".
My response to both these points is that at the end of Shimshon's life, he was caught and tortured by the Plishtim (Philistines). It could be only after he was tortured, that he became lame and therefore Rabbi Yochanan's statement would not go against the simple reading of the Biblical account and could not be used as proof for "Charedi ideology".

[muman613]

In the Talmud tractate Sotah page 10 Rabbi Yochanan stated that Shimshon (Samson) was lame in 2 of his legs. Something that seems at first glance hard to fit in with the flow of the Biblical story.
Rabbi Yochanan's statement is also used by certain rabbis  to justify a "Charedi ideology".
My response to both these points is that at the end of Shimshon's life, he was caught and tortured by the Plishtim (Philistines). It could be only after he was tortured, that he became lame and therefore Rabbi Yochanan's statement would not go against the simple reading of the Biblical account and could not be used as proof for "Charedi ideology".

I may not be as knowledgeable as you because I don't really know what 'Charadi Ideology' is, nor how this chiddush related to it. If you could elaborate {in PM if you prefer} I would appreciate it.

Here is what I could find using my Jewish search engine...

You mentioned the Talmud Tractate Sotah... {which is so appropriate because we read about Sotah this Shabbos}... Here is a portion of the discussion concerning Shimshon... Rabbi Yochanon makes several comments in this tract...

http://www.dafyomi.co.il/sotah/points/so-ps-010.htm

1) SHIMSHON (cont.)

(a) Question: "And the child grew, and Hash-m blessed him" - in what was he blessed?
(b) Answer (Rav Yehudah): His Ever was as big as a man's, and his semen was like a gushing river.
(c) (Rav): "Hash-m, remember me... I will take vengeance for one of my two eyes, on the Pelishtim (who gouged them out)" - remember the 20 years I judged Yisrael, and I never told one of them to transport my staff for me. (Maharsha - I did not deserve blindness, for I did not take even a light bribe.)

(d) Question: "Shimshon captured 300 foxes" (and used them to burn the fields of the Pelishtim). Why did he use specifically foxes?
(e) Answer (R. Eivo bar Nagdi): A fox flees backwards. It is fitting to punish the Pelishtim, who went back on their oath (not to afflict Yisrael).
(f) (Beraisa - R. Shimon ha'Chasid): Shimshon's shoulders spanned 60 Amos, for he carried the doors of the Azah gate on his shoulders.

1. We have a tradition that the doors were 60 Amos wide.

(g) (R. Yochanan): "He would be Tochen (grind) in the jail" - this refers to Bi'ah;

1. Everyone brought his wife to become pregnant from Shimshon (hoping that the child would be strong).
2. (Rav Papa): This is like people say, put wine before a wine-drinker, and put vegetables before a gardener. (Shimshon was frequent with women.)

(h) (R. Yochanan): If a man has Bi'as Znus, his wife has Bi'as Znus under him.

1. "If my heart was enticed by a woman, if I waited by the door of my fellow man", then "others will pursue (Bi'ah with) my wife."
2. This is like people say, he is in the big gourds, and she is in the small gourds.

(i) (R. Yochanan): Shimshon judged Yisrael like Hash-m - "Dan will judge his people like One (the lone Judge)."
(j) (R. Yochanan): Shimshon was given a name of Hash-m - "Hash-m is a Shemesh (sun) and shield."

(k) Question: If so, it should be forbidden to erase the word 'Shemesh'!
(l) Correction: Rather, Shimshon resembles a name of Hash-m;

1. Just like Hash-m shields over the whole world, Shimshon shielded over Yisrael in his generation.

(m) (R. Yochanan): Bilam was lame in one foot - "he went Shefi (in a lowly way.)" Shimshon was lame in both feet - it says (in Yakov's Berachah to Dan, which alludes to Shimshon) "Shefifon."

[muman613]

Edu,

According to another Daf on the topic I found the following explanation... It appears the 'lameness' was a result of the torture at the end of Shimshons life...

http://www.dafyomi.co.il/sotah/backgrnd/so-in-010.htm

8) [line 29] CHIGER - lame
9) [line 29] "...VA'YELECH SHEFI." - "[And Bil'am said to Balak, 'Stand by your burnt offering, and I will go; perhaps HaSh-m will come to meet me; and whatever He shows me I will tell you.'] And he went away limping." (Bamidbar 23:3) - RASHI explains that the word "Shefi" has the connotation of "limping" due to a dislocation (O.F. esloisseiz - dislocated).
10a) [line 29] SHIMSHON, CHIGER BI'SHTEI RAGLAV HAYAH - Shimshon was lame in both legs, similar to a snake (see next entry), which must slither on its belly. The snake lies in wait at the side of a road and bites the legs of a horse, causing its rider to fall off. The MAHARSHA explains that the Gemara is referring to the incident at the end of Shimshon's life, when he was caught and chained by the Pelishtim in their house of idol worship. During their festival, where thousands crowded into the house, Shimshon begged HaSh-m to strengthen him once again so that he could take revenge against his captors. HaSh-m complied, and he was able to kill more Pelishtim at that time than during the rest of his reign as Shofet. He died with those in the house, along with many more who were "riding" on the roof (Shoftim 16:23-30).
  b) [line 30] "SHEFIFON ALEI ORACH" - "[Dan shall be a serpent by the way,] an adder in the path, [that bites the heels of a horse, so that his rider shall fall backward.]" (Bereishis 49:17)
11) [line 30] ME'EIN DUGMA SHEL MA'ALAH - with a semblance of the Divine; they were created with exceptional qualities not found among other people
12) [line 33] KED'BA'INAN L'MEIMAR KAMAN - as we shall say below (at the bottom of Daf 10b)
13) [line 35] SHE'ACHAZTO PODAGRA - he was afflicted with gout in the feet
14) [line 37] MEICHASH HAVAH CHASH BEI - he himself suffered from this
15) [line 39] ANAGARYA - hard work
16) [line 42] SHE'NISGANEH BAH - whose reputation was sullied there
17a) [line 45] VARDONIYA, U'BEI BERAI - towns in Bavel near each other, that are located on a slope
    b) [line 45] V'SHUKA D'NARASH - and the marketplace of Narse, a town in Bavel
18) [line 52] PUNDAK - an inn
19) [line 53] "VA'YITA OHALEI APADNO..." - "And he shall plant the tents of his palace [between the seas and the holy mountain of beauty; yet he shall come to his end, and none shall help him.]" (Daniel 11:45) - This verse, which refers to a battle and conquest at the End of Days, describes pitching tents with the word for "planting."

[edu]

Certain Charedi Rabbis are promoting the idea that the nation of Israel can ignore all natural methods for military success and victory, provided that we learn enough Torah or do some other nice spiritual activity. One of their "proofs" is that Rabbi Yochanan said, Shimshon was lame, even though we see he had tremendous military success.
To counter this view, I contend that Shimshon did not ignore all natural methods for military success in his lifetime.
So though it is true that at the end of his life, Shimshon's victory was a pure miracle with no real natural striving (outside of his pushing at the pillars of the building). But for most of his life, Shimshon's victories were a combination of miracle and natural striving.

[muman613]

Certain Charedi Rabbis are promoting the idea that the nation of Israel can ignore all natural methods for military success and victory, provided that we learn enough Torah or do some other nice spiritual activity. One of their "proofs" is that Rabbi Yochanan said, Shimshon was lame, even though we see he had tremendous military success.
To counter this view, I contend that Shimshon did not ignore all natural methods for military success in his lifetime.
So though it is true that at the end of his life, Shimshon's victory was a pure miracle with no real natural striving (outside of his pushing at the pillars of the building). But for most of his life, Shimshon's victories were a combination of miracle and natural striving.

I believe that the proper combination of Spiritual Strength and Physical Strength is required in order to bring about the redemption of the Jewish nation. I don't believe that either Spiritual or Physical strength alone will suffice. This is why I think it is very, very important to teach Jews about our spiritual wisdom, learned from the Torah and the Jewish sages of the Talmud, and this will inspire them to strengthen themselves physically in order to surmount our challenges in the Physical World {Olam HaZeh}.

[muman613]

One of the most perplexing questions one comes away with from the life of Shimshon is how could a man who was born with such divine attention {angels announcing his birth, his lifelong Nazir status, and his blessings} fall from his place so badly. Indeed he was raised properly, and he appeared to be on the correct path, but in the end his desire of 'forbidden' women and especially enemies of the Jewish people and Idol worshiping women is perplexing. Even with good parenting it is possible for a child to end up far from what he should be.

This short discussion on Torah.org examines some of these issues..

http://www.torah.org/learning/haftorah/naso.html

Haftorah Parshas Naso
Shoftim 13:2

by Rabbi Dovid Siegel



This week's haftorah shares with us an incredible perspective on sanctity and self control. The focus of the haftorah is the heavenly message sent to the pious Manoach and his wife informing them of her miraculous conception of a special son, Shimshon. Manoach's wife, a righteous woman who was barren for many years was suddenly informed by an angel that she would bear a child. She was also given specific instructions during pregnancy restricting her from all wine and wine-related products. She was informed that her son would be dedicated to Hashem from the day he was born and could never shave off his hair. The angel also stated that Hashem would bring much salvation to the Jewish people through this precious boy.

This is the first chapter in the life of the famous Jewish leader, Shimshon. However, in the subsequent chapters of his life we discover the life's trials of the most perplexing leader in all of Jewish history. On the one hand, Shimshon was a powerful and effective judge who maintained the highest ethical standard. In fact, our Chazal (Yerushalmi Rosh Hashana2:8) place Shimshon amongst the greatest of all Jewish judges paralleling him, in some ways, to Moshe Rabbeinu himself. Shimshon also merited that the Divine Presence of Hashem preceded him to secure his every step with success. And it was solely in Shimshon's merit that Hashem constantly protected the Jewish nation (see Sota 9b, 10a). Yet, at the same time we discover a man succumbing to physical passions being constantly enticed by Philistine women. Eventually Shimshon fell prey to the persuasion of his Philistine wife Delila and forfeited all his sanctity and greatness. How can this glorious, yet so tragic life be understood and explained and what can be learned from this perplexing story? (See Derech Bina to Shoftim by Rabbi Avrohom Shoshana)

We begin with the words of the Midrash (Bamidbar Rabba 10:5) in explanation of Shimshon's unique experience of Nezirus (restriction from wine). In general, one accepts the abstentions of a Nazir for a period of a month or two but never for an entire lifetime. This week's parsha reveals that the purpose for the short restrictive period of Nazirus was to serve as a model lesson for life. Typically, the Nazir briefly abstained from certain mundane activities to gain control over his physical passions and cravings. This was obviously not the case for Shimshon who was obligated in Nezirus since his birth. The above Midrash clarifies this matter and states, "Hashem, knowing that Shimshon's nature would be to stray after his eyes, restricted him from wine which leads to immorality." Chazal continue, "And if Shimshon albeit a Nazir did stray after his eyes one could only imagine what would have happened without the restriction of wine." Our Chazal share with us an important insight into the life of Shimshon. Apparently, his nature and consequent role in life revolved around an attraction to women and it was intended for the Nezirus restriction to hold him back from sin.

To put this into perspective we refer to the words of the Radak (Shoftim13:4) which explain the setting of Shimshon's times. Radak explains that the Jewish people's devotion to Hashem had severely fallen during those times. Because of this they did not merit total salvation by Hashem and remained under Philistine rule throughout this entire era. However, the Philistines deserved to be revenged for their harsh rule over the Jews and for this reason Hashem sent Shimshon to the scene. The Scriptures indicate (see Shoftim 14:4) that it was the will of Hashem that Shimshon mingle with the Philistines to cause them pain and strife from within their very own camp. It can be understood that for this reason Hashem actually sanctioned, in principle, Shimshon's marriage to Philistine women, given their conversion to Judaism. Although they did actually convert (see Radak adloc. and Rambam Isurai Beiah 14:14) the potential did exist for Shimshon to be influenced by their foreign ideals and allegiances of their past.

In essence, Hashem provided Shimshon with the appropriate nature for his role and he was naturally attracted to the Philistine women he encountered. This allowed Shimshon to be regarded as one of the Philistines and set the stage for a perfect inside job. The Radak explains that Shimshon's motive of bonding with Philistine Jewish converts to secretly attack the Philistine nation was a proper motive. However, this powerful drive to marry Philistine women served as a double-edged sword. And when Shimshon added to his pure motive small degrees of attraction to beauty his actions were disqualified. Granted that the overwhelming percentage of his motivation was proper and pure, nonetheless a subtle attraction to Philistine women's beauty did accompany his thoughts. Eventually this soft physical drive overtook Shimshon, and after succumbing to his wife's seduction, lost his pure motives and forfeited all of his sanctity and greatness.

We now appreciate Shimshon's lifelong abstention period of Nezirus and its projected impact on his personal conduct. This perpetual state was intended to serve as an anchor for Shimshon to control and subdue his physical urges and steer him away from immorality. The comprehensive picture drawn from our haftorah is the following. Shimshon was ordained to live a life of sanctity from the moment of conception until the end of his life. His parents carefully protected him from all impurities and raised him in a perfect atmosphere of sanctity. This childhood groomed him to be a perfect candidate for the constant manifestation of the Divine Presence itself. However, as we painfully discover none of the above guarantees one from foreign immoral influences. And when, alongside the purest of motives, one includes physical drives and passions the result can be devastating. Even the pure Shimshon was then prone to plunging deeply into immorality and open to forfeiting all that life had in store for him. From this we learn the importance of pure motives and that any degree of intended personal gratification can undo all the good we seek to accomplish.

[muman613]

Shimshon sinned with his eyes, thus his eyes were gouged... But he ended up using this punishment for his merit... Here we learn a deep secret...


http://torah.org/learning/ravfrand/5771/metzora.html

Now we can begin to understand how there can be a treasure in a punishment. Chaza"l tell us that when Shimshon [Samson] was in the house of the Plishtim [Philistines] and his two eyes were taken out, Samson prayed to G-d: "With the merit of the loss of one of my eyes, let me bring down the house upon the Plishtim; and with the merit of the loss of my other eye, let me have the merit to enter Olam Haba."

This is amazing. The Talmud tells us [Sotah 9b] that " Shimshon went after his eyes..." He sinned with his eyes and as a result of that, he lost his eyes. How then, does he com e and claim to have merit based on the loss of his eyes? Rav Bergman says, herein lies a great principle. If G-d gives a person a punishment and he responds to that punishment, then he turns the punishment into a merit. That is what suffering and punishment is all about. The purpose is to strengthen the relationship between G-d and man. If Shimshon responded and knew that he did Teshuva [repentance] for the sin that he did with his eyes, he could then come back to G-d and say "with the fact that I lost my eyes and I realized the lesson in that and am thereby turning it into a merit for myself, with that merit, grant me the ability to kill the Plishtim and get into Olam Haba."

[edu]

To avoid problems of lashon hara, I would like to better explain, what I said earlier in this thread about Charedi ideology.
It is not all Charedis that put a low value on having an army. Many Charedi Jews do value having an army. Some even go to the Charedi (Nachal Charedi) army units.

[muman613]

To avoid problems of lashon hara, I would like to better explain, what I said earlier in this thread about Charedi ideology.
It is not all Charedis that put a low value on having an army. Many Charedi Jews do value having an army. Some even go to the Charedi (Nachal Charedi) army units.

Indeed, there was a great video on A7 which highlighted these Charedi soldiers.

[mord]

Many yrs. ago i read an article about Shimshon from Rav Moshe Feinstein i'll have to look in my book cases in any event he said what Shimshon did should never be questioned.I found it although it far from complete            http://revach.net/parshas-hashavua/quick-vort/Parshas-Vayechi-Rav-Moshe-Feinstein-Shevet-Dun-Shimshon-HaGibor-Should-Be-Judged-Like-Hashem/3249