נשלח: מוצ"ש פעברואר 18, 2023 9:41 pm
דר. דזשעימס קוגל רעדט ארום איבער פון וואו די פלישתים זענען געקומען. ער זאגט אז עפ"י אריכאלאגיע איז יתכן אז זיי זענען געווען ים מענטשן אויף שיפן אריגינעל פון ארום יון, וואס פלעגן זיך שלאגן מיט די מצריים און האבן זיך עווענטועל באזעצט אין עזה והגלילות. ער זאגט לפי"ז לגבי שמשון:
ער זאגט "Deuteronomistic historian", וויבאלד אין דברי הימים ווערט יא דערמאנט אז זיי האבן געדינט אשרות ו"חמנים", און דער גר"א איז מפרש (דברי הימים ב יד ד):
In the light of the Philistines’ apparent Aegean connection, the story of Samson takes on a somewhat different look for modern scholars. Examined in his broad perspective, Samson emerges as the only biblical hero who even remotely resembles the heroes of Greek myths. It is not only that he has the superhuman strength of the Greek Heracles (Hercules), and the impetuousness and fits of anger that go with it. In addition to this, scholars point out, he is truly the only biblical hero to suffer from “woman trouble.” Elsewhere in the Bible, what goes on between men and women is basically nobody’s business but theirs. There really are no biblical love stories. Rebekah, the Bible reports, replaced Isaac’s mother in his affections (Gen. 24:67) — not exactly the stuff of high romance. Jacob falls in love with the beautiful Rachel in a single verse (Gen. 29:20). The Hebrew Bible features no protracted courtships, no face that launched a thousand ships, no men whose love for fair maidens leads them to deeds of derring-do or dastardly disgrace - except Samson. (There are two apparent exceptions to this generalization, but they both turn out badly. The first is David, whose lust for Bathsheba leads him to have Uriah killed; he gets the girl but is then punished by God — nothing celebratory here. Also, Amnon and Tamar.) Samson gets entangled with — if the archaeologists are to be believed — Aegean women, not once, in fact, but three times (his Philistine wife from Timna, a prostitute from Philistine Gaza, and Delilah, ally of the Philistines and probably, though not explicitly, a Philistine herself)
And these women are all quite similar — so beautiful, so treacherous! Samson’s first wife coaxes and wheedles and weeps to get Samson to reveal the answer to a riddle — and then betrays the secret to her townsmen (Judg. 14:15–18). That’s exactly what Delilah does too — coaxes and wheedles him almost to death (Judg. 16:16), then turns the information over to the enemy. Such females are not found elsewhere in the Bible — and certainly not in the book of Judges. Scholars also point out that Samson himself does not really fit with the other leaders of the book of Judges. He does not lead anyone; no crisis brings him to prominence, and he does not save any tribe of Israel from its enemies. The part of his saga that does sound authentically Israelite — his mother’s infertility and the subsequent visit of an angel - is completely separate from the story of Samson himself; the Deuteronomistic historian has apparently not even gone to the trouble of composing a transitional sentence to bridge the gap between these two. This editorial shrug may offer proof of the hero story’s distinct origins, scholars say. Even Samson’s name sounds fishy, as if it were derived from the word for "sun” — a deity worshiped by other peoples, but not, as far as the Deuteronomistic historian is concerned, Israel
Some scholars, therefore, see Samson’s saga as a typical “border story,” born on the Philistine side but then imported to the neighboring Israelite tribe of Dan (Samson’s tribe). Some of the details remained the same, scholars say, but the originally Aegean protagonist was now an Israelite superhero who, for some reason, has a fatal attraction to Philistine females. One might look back at the question that Samson’s parents asked when he first announced to them that he wanted to marry a Philistine woman: “Is there not a woman among your kin, or among all our people, that you must go to take a wife from the uncircumcised Philistines?” (Judg. 14:3). The real answer, scholars suspect, is that Samson himself — culturally if not genetically — was born from the same stock
ולגבי פילגש בגבעה שרייבט דר. קוגל אז עס וויל כסדר ארויסברענגען דעם (שופטים כא כה) בימים ההם אין מלך בישראל איש הישר בעיניו יעשה, מיט וואס די מעשה פון פילגש בגבעה ענדיגט זיך. און דער מהר"י קרא איז דארט מפרש:אשרות היו עושים ללבנה, ומה שהיו [עושים] לעבודת השמש נקרא חמנים מן שם חמה.
און דר. קוגל שרייבט:פתרון: אל תתמה על שמשון שהניח כל בנות עמיו ואהב אשה בנחל שורק (שופטים טז ד) והסגירה אותו ביד פלשתים שנקרו את עיניו. ואל תתמה על אמו של מיכה שלקחה מאתים כסף ותתנהו לצורף ויעשהו פסל ומסכה (שופטים יז ד) ואף על מיכה שעשה בית לע״ז ועשה לו אפוד ותרפים וימלא יד אחד מבניו ויהי לו לכהן (שופטים יז ה), ולא על איש לוי שנעשה כומר לע״ז, ואף על שבט הדני אל תתמה שהקימו להם את פסל מיכה (שופטים יח לא), ולא על האנשים בני בליעל אשר בגבעת בנימין שעינו את פילגש איש הלוי עד שהמיתו אותה (שופטים יט כה-כז), שבימים ההם אין מלך בישראל שייסר אותם ויורם דרך הטובה והישרה.
Henri Frankfort may have exaggerated somewhat in saying that “the ancient Near East considered kingship the very basis of civilization. Only savages could live without a king.” Still, even in the mountains, the absence of some commonly agreed, and enforced, code of laws meant that civil order ended at one’s own village gate. Beyond the domain of a person’s immediate kin lay a frightening no man’s-land. Perhaps the most chilling story in the book of Judges is that of a certain Levite and his concubine. The callousness of the narrative is clearly intentional, the better to underscore its message. These are the kind of things that happen when there is no agreed minimum of civility; this is what happens when there is no king