The tribe of Dan, seeking an inheritance, sends five men who lodge at Micah's house; six hundred armed men take his priest and his gods, smite quiet and secure Laish, and set up the graven image in Dan.
Tap any Hebrew word to reveal its root, value, and meanings.
In those days there was no king in Israel; and in those days the tribe of the Danites sought them an inheritance to dwell in; for to that day there had nothing been allotted to them among the tribes of Israel for an inheritance.
verse value 4486
Insights
Verse structure: 20 words, 88 letters. Notable word values: "to·it" (לּ֜וֹ) = 36, double chai. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "in·midst·of·tribes·of" (בְּתוֹךְ־שִׁבְטֵ֥י, 8 letters). Words sharing gematria 50: abundance, abundance. 7 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "and·in·the·days" (וּבַיָּמִ֣ים), "seeking·for·themselves" (מְבַקֶּשׁ־ל֤וֹ), "inheritance" (נַֽחֲלָה֙). The root יום appears 3 times in this verse. 14 unique roots are used. Frequent roots: "in·Israel" (root ישראל, 114x in Judges); "in·the·days" (root יום, 76x in Judges); "abundance" (root הם, 74x in Judges). The etnachta (major mid-verse pause) falls on 'in·Israel', dividing the verse into phrases of 5 and 15 words.
Rashi
"For it did not fall to him." This refers to inheritance according to what was due to them in the conquered land, as it is stated in Joshua (19:47): "And the border of the children of Dan went out from them." And even from here we learn that this event occurred at the beginning of the period of the Judges, immediately.
Radak
"In those days." This verse also proves that this did not occur in the days of Othniel the son of Kenaz, for he was a judge of Israel, and throughout the days of the judge, people did not do what was right in their own eyes, as it is stated, "And He saved them from the hand of their enemies all the days of the judge" (Judges 2:18), and it is stated, "And it came to pass, when the judge was dead, that they returned and dealt more corruptly than their fathers" (Judges 2:19). It appears that in the days of the judge, people did not do what was right in their own eyes. Yet regarding these three matters—the matter of Micah, the matter of the sons of Dan, and the matter of the concubine in Gibeah—the text states, "There was no king in Israel." These matters occurred between Samson and Eli, who was the judge of Israel. The period between them was like a time when they had no judge in Israel, and they did what was right in their own eyes.
If we were to say that there was no gap between them, according to the words of the author of Seder Olam, we find from Jephthah that he said, "Three hundred years have passed since the Israelites took possession of the land of Sihon," which was in the fortieth year after the children of Israel went out of the land of Egypt. And from Jephthah until the Temple was built, there were one hundred and forty years, for the verse states, "In the four hundred and eightieth year after the children of Israel came out of the land of Egypt" (1 Kings 6:1). Thus, there were three hundred years until Jephthah from the fortieth year, and one hundred and forty years from Jephthah until King Solomon built the Temple. These total four hundred and eighty years from the Exodus, including the forty years in the wilderness. We find that these one hundred and forty years from Jephthah to the building of the Temple correspond to the number of the judges and kings: Ibzan judged Israel after Jephthah for seven years, Elon for ten years, Abdon for eight years, Samson for twenty years, Eli for forty years, Samuel for twenty years, David for forty years, and four years of Solomon, for in the fourth year of his reign he built the Temple, as it is written, "In the fourth year, in the month of Ziv" (1 Kings 6:1). According to this calculation, it exceeds one hundred and forty years by nine years. Thus, we must in any case correct the calculations, even according to the words of the author of Seder Olam, for nine years are surplus to his calculation. Moreover, the twenty years counted for Samuel are not explicitly found in Scripture. Furthermore, they are not twenty years for Samuel, for on the day the Ark went into exile, Eli died. The Ark was in the field of the Philistines for seven months, then went to Beth Shemesh, and from Beth Shemesh to Kiriath Jearim, where it remained for twenty years until David brought it up from there after the seven years he reigned in Hebron. Thus, seven years are subtracted from the twenty years, leaving thirteen years: eleven for Samuel and two for Saul, all of which are counted to Samuel, for even during Saul's reign, Samuel was judge, as it is stated, "And Samuel judged Israel all the days of his life" (1 Samuel 7:15). Thus, from the death of Eli until David reigned, thirteen years remain. There are still two years remaining. And we must take six years from the three hundred years that Jephthah mentioned, for they were not completed except with his six years, and he said this at the beginning of his judging. Thus, this calculation is not precise.
Moreover, we see that during Eli's lifetime, Samuel was judging Israel, as it is stated, "And the word of Samuel came to all Israel, and Israel went out to meet the Philistines for battle" (1 Samuel 4:1), and "I have walked before you from my youth until this day" (1 Samuel 12:2). The way of Scripture is to pursue the general rule and not to be strict about details if there is a deficit or surplus. What appears to be the case is that between Samson and Eli there were many days without a judge, for the verse testifies regarding these three adjacent matters, "There was no king in Israel." Eli was fifty-eight years old when he was appointed judge, and he was ninety-eight years old when he died, and he judged Israel for forty years. It is not possible to say that Samson's years were included in Eli's years, for it is not possible that Samson was a judge in the days of Eli, and he was fifty years old and more, and he was among the prophets of Israel and among their elders and among those who received the Oral Torah, for Eli received from Phinehas, and Samuel received from Eli, and so prophet after prophet. Therefore, there was a break between Samson and Eli when there was no judge for Israel. In those days, when they had no king and no judge, every man did what was right in his own eyes. Micah made his idol, the sons of Dan set up that idol for themselves, and the sons of Benjamin acted wickedly regarding the concubine.
"For it had not fallen to him." It had not fallen to him the entirety of the inheritance of his lot, as it says in the Book of Joshua, "the lot of the children of Dan fell short of them," meaning less than what was due to them, as we have explained. And the meaning of "in an inheritance" is: in the inheritance that was divided to him among the tribes of Israel, the one that was fitting for him had not fallen to him, and they were compelled to seek an inheritance.
Ralbag
And it relates that the tribe of Dan was already seeking an inheritance in which to dwell, and they sent spies to the city of Laish, to spy the land that fell to their lot. And they passed through Beit Mikah, and they recognized the Levite youth, and asked him if their way would be successful. And he answered them by way of divination, through the idol and the teraphim, that their way was already successful.
Metzudat David
There is no king. For if there were a king, he would wage the people's wars on behalf of all his people, and not for a single tribe alone.
For it did not fall to him. To have in it sufficient for his needs:
"Until that day." Until he conquered for himself outside the borders of the Land of Israel.
“Within the tribes, etc.”: The phrase is construed as referring upward, to say that he did not receive his due share in the inheritance allotted to him among the tribes of Israel.
Malbim
The Questions: (1) Is it not stated in the Book of Joshua that a portion of land was allotted to Dan, namely Zareah, Eshtaol, and Ir Shemesh? And yet here it is said that the spies were sent from Zareah and Eshtaol. How, then, can it be said that he did not receive an inheritance in which to dwell?
In those days there was no king. Moreover, the narrative that follows here is also a consequence of the fact that there was no king to restrain the people; for if they had had a king, no tribe of Israel would have served idolatry. And in those days the tribe of Dan sought for itself an inheritance in which to dwell. For the inheritance of Dan had two deficiencies: 1) It was outside the boundary of Israel, because it was the last lot, as it is stated (Joshua 19:47): "And the border of the children of Dan went out from them." 2) For this reason, they were unable to dispossess the Canaanite, and the Canaanite returned and took their inheritance from them (as stated above, Judges 1:35-36). Therefore, they sought an inheritance in which to dwell, for their former inheritance was not suitable for dwelling, since the Canaanite dwelt in it. The text explains the reason: "for it had not fallen to them..." among the tribes of Israel, but rather outside their boundary. And therefore it says "in the inheritance," meaning that the inheritance which had fallen to them was not among the tribes of Israel, but outside them.
And the children of Dan sent of their family five men from their whole number, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said to them: ‘Go, search the land’; and they came to the hill-country of Ephraim, to the house of Micah, and lodged there.
verse value 8797
Insights
Verse structure: 24 words, 124 letters. The shortest word is "there" (שָֽׁם, 2 letters) and the longest is "from·their·clan" (מִֽמִּשְׁפַּחְתָּ֡ם, 7 letters). Words sharing gematria 697: the·land, the·land. 6 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "from·their·clan" (מִֽמִּשְׁפַּחְתָּ֡ם), "five" (חֲמִשָּׁ֣ה), "from·their·ends" (מִקְצוֹתָם֩). The root איש appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "man" (root איש, 190x in Judges); "go" (root הלך, 109x in Judges). The etnachta (major mid-verse pause) falls on 'the·land', dividing the verse into phrases of 18 and 6 words.
Radak
“Until the house of Micah.” [This means] adjacent to his house.
Metzudat David
From their families. One from each family:
"From their ends." From the officers among them, just as when Moses sent the princes of the congregation:
"From Zorah and from Eshtaol." They were part of the inheritance of Judah (Joshua 15:33), and the sons of Dan dwelt in them as sojourners.
"The land." This is [the city of] Laish mentioned in the context below (verse 7).
“Until the house of Micah.” Adjacent to the house of Micah:
Metzudat Zion
Their leaders. From the word for princes, as in (Numbers 11:11) 'and they eat in the corner of the camp,' and our Sages of blessed memory said (Sifrei Beha'alotcha 85) 'among the princes of the camp':
To spy. To search, so too (Deuteronomy 1:24) 'and they spied it out':
Malbim
The questions: (2) Why is there a duplication of “from their families” and “from their leaders”? And why is there a duplication of “to spy out” and “to explore it”? And why does it conclude with “investigate,” rather than saying “investigate and spy”?
“And the sons of Dan sent out from their families.” It is explained in my commentary on the Torah (Parashat Miketz and Parashat Shelach) that there are two types of scouts: 1) Those who go initially to see whether the land is good or not, in order to know whether it is fitting to fight for it; these are essentially called “tirim” (scouts/prospecting agents), for the “tar” [scout] seeks out what is good. 2) After they have agreed to fight in the land, they send spies to see the nakedness of the land—from which side it is easy to conquer it—and these are called “meraglim” (spies), for the “rogel” (spy) seeks out what is bad and deficient. There is a difference between them: initially, when they send “tirim,” they send one from each tribe or from each family, for one tribe will not rely on the emissaries of another tribe, for there is a land that is good for one tribe and bad for another, as the sons of Reuben sought a land of livestock, and the sons of Zebulun sought a coast of ships, and so on. 2) At that time, they send their princes and their great ones, upon whom their hearts rely, who know the needs of the people and their aim. Not so when they send “meraglim” (spies): they send one man or two, and even the lowliest of the people, since their concern is only to see a place from which it is easy to conquer the land. There is yet another difference: if they send spies, they choose men of valor and mighty men, for they go to spy out the places of fortresses and garrisons, which they will easily recognize as being those of spies, and they need to be mighty men to save their lives, and also to know the tactics of war, whereby they will observe how to fight and from which place. Not so with the “tirim,” who go as merchants in the midst of the country and are not in a place of danger, so they do not need to be men of valor. However, here they sent their emissaries for both purposes: 1) To scout whether the land is good. 2) To spy out the place that is easy to conquer. Therefore, from the aspect that they sent them to investigate whether the land is good or bad, they sent from their families five men, meaning one from each family, and they also sent from their extremities, meaning the officers and princes among them. And from the aspect that they sent them to spy as well, they chose that they be men of valor. And he explains that this is because they sent them for two purposes: 1) To spy out the land. 2) To investigate it, which is to scout whether it is good or bad. Nevertheless, since this was the first mission, they said to them, “Go, investigate the land,” and the main command was on the investigation, which is to see whether it is good or bad, for spying comes after the investigation. “And they came... to the house of Micah.” Meaning, they lodged at an inn near the house of Micah.
When they were by the house of Micah, they knew the voice of the young man the Levite; and they turned aside thither, and said to him: ‘Who brought you hither? and what do you in this place? and what have you here?’
verse value 3979
Insights
Verse structure: 19 words, 79 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "there" (שָׁ֗ם, 2 letters) and the longest is "who·brought·you" (מִֽי־הֱבִיאֲךָ֣, 7 letters). Words sharing gematria 75: Micah, here. 6 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "they·recognized" (הִכִּ֔ירוּ), "voice" (אֶת־ק֥וֹל), "who·brought·you" (מִֽי־הֱבִיאֲךָ֣). The root הם appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "who·brought·you" (root בוא, 93x in Judges); "with·house·of" (root בית, 88x in Judges). The etnachta (major mid-verse pause) falls on 'the·Levite', dividing the verse into phrases of 8 and 11 words.
Rashi
“Who brought you here?” There are many expressions of astonishment here, as stated in Bava Batra 110b: “Are you not of the seed of Moses our Teacher, concerning whom it is said (Exodus 3:5), ‘Do not come near here’; (Exodus 4:11), ‘Who made man’s mouth?’; and (Exodus 4:2), ‘What is that in your hand?’”
Metzudat David
"They were with the house of Micah." When they were near the house of Micah, they recognized the voice of the young man speaking with him.
There. To the house:
"Who brought you, etc." – This means: With whom are you, what is your work, and what is given to you as your wages?
Metzudat Zion
Hither. To this place, as in (Exodus 3:5) 'do not come hither [halom]':
Malbim
"They were with the house of Micah." This means that since they had lodged near Micah's house, they heard the voice of the Levite and recognized him. And it appears that since this Levite was from the sons of Kohath, the descendants of Moses, according to the tradition of our Sages of blessed memory (Bava Batra 109b), and the cities of the Levites from the sons of Kohath were from the tribes of Ephraim, Dan, and half of Manasseh (as explained in Joshua 21:5), this Levite was a native of the Levitical city in Dan; therefore, they recognized him. "And they said to him." They asked him three questions: A) "Who brought you?" meaning, from your home to here; B) "And what..." meaning, what is your business here; C) "And what do you have here?" meaning, what is your wage?
And he said to them: ‘Thus and thus has Micah dealt with me, and he has hired me, and I am become his priest.’
verse value 1652
Insights
Verse structure: 10 words, 42 letters. The shortest word is "to·me" (לִ֖י, 2 letters) and the longest is "and·hired·me" (וַיִּשְׂכְּרֵ֕נִי, 7 letters). 4 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "like·this" (כָּזֹ֣ה), "and·like·this" (וְכָזֶ֔ה), "and·hired·me" (וַיִּשְׂכְּרֵ֕נִי). The root זה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 268x in Judges); "and·I·became·to·him" (root היה, 120x in Judges); "to·them" (root אל, 89x in Judges). The etnachta (major mid-verse pause) falls on 'Micah', dividing the verse into phrases of 7 and 3 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + אֲלֵהֶ֔ם [to·them] (76) + כָּזֹ֣ה [like·this] (32) + וְכָזֶ֔ה [and·like·this] (38) + עָ֥שָׂה [did] (375) + לִ֖י [to·me] (40) + מִיכָ֑ה [Micah] (75) + וַיִּשְׂכְּרֵ֕נִי [and·hired·me] (596) + וָאֱהִי־ל֖וֹ [and·I·became·to·him] (58) + לְכֹהֵֽן [to·a·priest] (105) = 1652.
Metzudat David
Like this and like this. He related to them the entire incident:
Malbim
"And he said": He responded to the question, "Who brought you here?" [by saying]: "Such and such things did Micah do for me." [He] recounted his conduct until he came to Micah’s house, and in what manner he persuaded him to remain with him. And corresponding to "what do you have [here]?": "and he hired me." And corresponding to "what are you doing here?": "and I became his priest."
And they said to him: ‘Ask counsel, we pray you, of God, that we may know whether our way which we are going shall be prosperous.’
verse value 2553
Insights
Verse structure: 11 words, 51 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "to·him" (ל֖וֹ, 2 letters) and the longest is "and·they·said" (וַיֹּ֥אמְרוּ, 6 letters). Words sharing gematria 115: we, on. 5 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "ask·please" (שְׁאַל־נָ֣א), "that·we·may·know" (וְנֵ֣דְעָ֔ה), "will·it·prosper" (הֲתַצְלִ֣חַ). 10 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "that" (root אשר, 178x in Judges); "go" (root הלך, 109x in Judges). The etnachta (major mid-verse pause) falls on 'in·God', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיֹּ֥אמְרוּ [and·they·said] (263) + ל֖וֹ [to·him] (36) + שְׁאַל־נָ֣א [ask·please] (382) + בֵאלֹהִ֑ים [in·God] (88) + וְנֵ֣דְעָ֔ה [that·we·may·know] (135) + הֲתַצְלִ֣חַ [will·it·prosper] (533) + דַּרְכֵּ֔נוּ [our·way] (280) + אֲשֶׁ֥ר [that] (501) + אֲנַ֖חְנוּ [we] (115) + הֹלְכִ֥ים [go] (105) + עָלֶֽיהָ [on] (115) = 2553.
Rashi
"Ask, please, among the gods." [This refers] to teraphim, which speak through sorceresses.
Radak
"Ask now of the gods." According to their intent, this ephod was made only for the sake of idolatry, fashioned in the form of an ephod, and the teraphim were used to inquire in order to know the future, and the Lord had no share in this matter. Rather, they thought that the inquiry through those teraphim was the word of God. Therefore, they said to him, "Ask now of the gods." And as Jonathan [the Aramaic translator] rendered it: "Ask now in the word of the LORD." If so, this instance of "gods" is not erased, for it is sacred. And in the words of our Sages of blessed memory, who said that all instances of "gods" mentioned regarding Micah are profane, except for one which is sacred, namely, "all the days that the house of God was in Shiloh." If so, this instance of "gods" is profane and is erased. And behold, the matter is doubtful to us, and from doubt I say that it is not erased. And I am astonished at "for God has given them into your hand": how did they say about it that it is profane? And even Rabbi Eliezer, who said in Micah that some of them are profane and some are sacred: those written with an aleph and lamed are profane, those written with a yod and he are sacred, except for this one which is written with an aleph and lamed, and it is sacred, namely, "all the days that the house of God was in Shiloh." And behold, Jonathan ben Uzziel did not agree with him. And if this "gods" is profane, they said to him to inquire in those teraphim, for the Levite said to them that they truly reveal the future, and they were seduced by his words. And concerning the matter of the teraphim, some say that it is a copper vessel made to know the portions of the hours, and they would judge by them according to the manner of the constellations, and they are the stargazers [lit. "dividers of the heavens"]. And some say that there is power in the wise men of the constellations to create a form at known hours, and that form would speak. For behold, it is written that "the teraphim spoke falsehood." And behold, this verse is not proof, for he meant to say "the owners of the teraphim." And the wise man Rabbi Abraham Ibn Ezra wrote that what is close to him is that the teraphim are in the form of a human being, and it is made to receive the power of the higher beings. And the proof that the teraphim are thus: the teraphim which Michal, daughter of Saul, placed in the bed, until the guards of the house thought it was David.
Metzudat David
"Ask, please." For they erred and thought that there is in it actual power to draw down upon oneself superior forces and to declare future events.
Malbim
"Ask, please." For they thought that the teraphim, through sorcery or by drawing down spiritual power, would reveal future events.
And the priest said to them: ‘Go in peace; before Hashem is your way wherein you go.’
verse value 2226
Insights
Verse structure: 10 words, 41 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "to·them" (לָהֶ֛ם, 3 letters) and the longest is "you·go·in·it" (תֵּלְכוּ־בָֽהּ, 6 letters). 2 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "your·way" (דַּרְכְּכֶ֖ם), "you·go·in·it" (תֵּלְכוּ־בָֽהּ). 10 unique roots are used. Frequent roots: "and·said" (root אמר, 268x in Judges); "that" (root אשר, 178x in Judges); "Hashem" (root יהוה, 171x in Judges). First appearance of the root נכח ("opposite") in Judges. The etnachta (major mid-verse pause) falls on 'to·peace', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיֹּ֧אמֶר [and·said] (257) + לָהֶ֛ם [to·them] (75) + הַכֹּהֵ֖ן [priest] (80) + לְכ֣וּ [go] (56) + לְשָׁל֑וֹם [to·peace] (406) + נֹ֣כַח [opposite] (78) + יְהֹוָ֔ה [Hashem] (26) + דַּרְכְּכֶ֖ם [your·way] (284) + אֲשֶׁ֥ר [that] (501) + תֵּלְכוּ־בָֽהּ [you·go·in·it] (463) = 2226.
Rashi
"Before the Lord are your ways." It is revealed before the Holy One, Blessed be He, that this has no substance.
Radak
“Before the Lord is your way.” This is in the manner of the verse, “Behold, the Lord goes before you,” meaning that divine assistance is with you. And its Targum reads: “The Lord has prepared your path.”
Metzudat David
And He said to them. After He had asked, He said to them: "Your way is before the Lord, to watch over it and to prosper you."
Metzudat Zion
Over against. Opposite:
Malbim
And He said (after having asked them): “Go in peace.” This refers to the success of the journey. “Before the Lord is your way.” This means that the ultimate purpose of your journey is to stand before the Lord and under His favorable providence, so that you will attain the goal of your desire.
Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt in security, after the manner of the Zidonians, quiet and secure; for there was none in the land, possessing authority, that might put them to shame in any thing, and they were far from the Zidonians, and had no dealings with any man.
verse value 7738
Insights
Verse structure: 24 words, 123 letters. The shortest word is "being·quiet" (שֹׁקֵ֣ט, 3 letters) and the longest is "dwelling·in·security" (יוֹשֶֽׁבֶת־לָ֠בֶ֠טַח, 9 letters). Words sharing gematria 516: the·people, inheriting. 10 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "to·Laish" (לָ֑יְשָׁה), "that·in·her·midst" (אֲשֶׁר־בְּקִרְבָּ֣הּ), "dwelling·in·security" (יוֹשֶֽׁבֶת־לָ֠בֶ֠טַח). The root אין appears 2 times in this verse. 21 unique roots are used. Frequent roots: "man" (root איש, 190x in Judges); "that·in·her·midst" (root אשר, 178x in Judges); "and·they·went" (root הלך, 109x in Judges). The etnachta (major mid-verse pause) falls on 'to·Laish', dividing the verse into phrases of 5 and 19 words.
Rashi
"And they do not disgrace one another." None of them needs his fellow to return him empty-handed and thereby disgrace him, as it is stated at the end of the matter (verse 10): "There is no lack of anything." Thus have I heard.
"An heir who restrains." These are few heirs, such that if these were to be killed, there would be no further claimants to contend with those holding possession of the inheritance.
And they are distant from the help of the Sidonians.
And they have no word with man. No covenant is cut that they will come to their aid when needed:
Radak
"And they came to Laish." This is the Laish mentioned in the Book of Joshua, and it had two names:
"The people who dwell within her in security." The term "people" is used in the feminine gender, as in "the sin of Your people" and "Why has this people turned away?"
"According to the judgment of the Sidonians." For the Sidonians were close to the Land of Israel, and they were tranquil, because they did not wish to wage war against them, since they were not from the Land of Canaan, as it is written: "And the border of the Canaanite was from Sidon" (Genesis 10:19). And it says regarding Zebulun: "and his flank/border extends to Sidon" (Genesis 49:13), meaning up to Sidon, but Sidon itself was not part of the Land of Canaan. Therefore, they were tranquil and had no fear of Israel. Its Targum is: "According to the manner of the Sidonians, who are tranquil and dwell securely."
"And there is none who molests [lit. shames] them in the land." That is to say, they have no neighbors who would harm them and disgrace them in any matter, as it says, "and they did not disgrace them." And so did Jonathan render it in the Targum: "And there was none who harmed them." Therefore, they are quiet and secure, and they are not fearful, nor do they guard themselves. And therefore, they are easy to subdue, for since they are secure, they do not guard the city, and they have no weapons of war.
"Heir of dominion." Jonathan [ben Uzziel] translated it as "diminished heirs," meaning that the heirs to the monarchy were few/insignificant, and there was no strength in them regarding kingship. And according to the plain meaning, "etzer" means dominion/rule, from [the usage], "this one shall rule over My people" [1 Samuel 9:17]. And the phrase "there is none who shames" stands in place of two [clauses], [implying]: "and there is no heir to dominion," for there was no king among them, nor an heir to the monarchy.
“And they are far from the Sidonians”—meaning that they will not be able to assist them.
And they have no dealings with men. For they have no covenant with men to aid them if they should need it, as it is written at the end of the matter: "And there is no deliverer, for it is far from Sidon, and they have no dealings with men." And all these things the spies learned from the people of the city, for they [the spies] had entered the city as merchants, or had made themselves appear as though they desired to settle in the land, and they were inquiring about the condition of the land.
Ralbag
And indeed the spies came to the city of Lash, and they found the people who were in it quiet and trusting. They were not afraid of war, and for this reason they were not guarding at the gate of the city, to guard the city that enemies should not enter it. And there was in that land no one who shames [reproves wrongdoers], who would be heir to the rule — that is, the ruler, who shames the sinners through his rebuke. And the word 'etzer' [in 'yoresh etzer'] is of this same sense as 'this one shall rule over my people' [1 Samuel 9:17]. And the meaning here is that this government was not passing from father to son. And this is from what prevents that leader from giving himself to danger on account of guarding the nations, for they are not his or his seed's. And it is also fitting that they are distant from the Sidonians, that they would help them when they learn of the matter of war. And for this it is clear that before the knowledge reaches the Sidonians, the inheritance of that city will be completed for the sons of Dan.
Metzudat David
“Dwelling in security.” This means that they are not guarded against war, and she is like the way of Sidon, which dwells in tranquility and confidence and is not guarded against war.
"And there is none who shames." There is no one in the land who shames [anyone], even through speech, for they were not accustomed to war and strife.
An heir who is detained. An heir of their land is detained from them, meaning to say, they have no heir of their land to fight after this one on account of the land.
And they are distant. So the land could be conquered before word of it would reach them (and perhaps it was the custom of the Sidonians to stand in aid of every pursued person):
And they have no word. They have no covenant made with anyone to come to their aid:
Metzudat Zion
Laish. It is the 'Leshem' mentioned in Joshua (19:47), and it was called by both names:
Quiet. Sitting in rest:
Detained. The sense of restraint, as in (I Samuel 21:6) 'it is detained [atzurah] for us':
Malbim
The Questions (7): The entire passage is duplicated, and the phrase "yoreish etzar" has no explanation. And from what is written, "with none to molest a thing in the land"?
“And they saw the people who were in it.” He means to say that they had no reason to fear the people themselves, since they were not warriors, nor did they have reason to fear their neighbors and allies. And he explains why they need not fear the people: for a people learn warfare only for four reasons: 1) If it is their custom to conquer lands and their livelihood comes from war—plundering spoil and taking booty—this is what is meant by “dwelling securely,” like the Sidonians. That is, the entire kingdom dwells securely, like the Sidonians, who are merchants or herders, and their livelihood does not come from booty and plunder. 2) If they fear an external enemy—this is what is meant by “a people at rest and secure,” for the foot of the enemy does not enter their border. 3) If there is strife among the people of the land, city against city, family against family—this is what is meant by “and there is no one to molest [anyone] in the land,” for all live together in peace. 4) If there is a king there and his sons inherit his kingdom, in which case they would prepare an army and military force to maintain their rule—this is what is meant by “and no heir is established.” (The word “no” applies to both phrases: “no one to molest” and “no heir is established.”) That is, there is no heir to the kingship that holds sway over the people. Now he clarifies that there is no reason to fear their allies who might come to their aid, for the Sidonians, who dwell in a distant valley, are far removed from them, and they have no covenant with their neighbors, for they have no dealings with anyone; they do not make covenants with any person.
And they came to their brethren to Zorah and Eshtaol; and their brethren said to them: ‘What say you?’
verse value 2111
Insights
Verse structure: 9 words, 41 letters. The shortest word is "what?" (מָ֥ה, 2 letters) and the longest is "to·their·brothers" (אֶל־אֲחֵיהֶ֔ם, 7 letters). 1 word in this verse appears nowhere else in Judges. Unique to this verse in Judges (hapax): "and·Eshtaol" (וְאֶשְׁתָּאֹ֑ל). 9 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "to·their·brothers" (root איל, 114x in Judges); "and·they·came" (root בוא, 93x in Judges). The etnachta (major mid-verse pause) falls on 'and·Eshtaol', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיָּבֹ֙אוּ֙ [and·they·came] (25) + אֶל־אֲחֵיהֶ֔ם [to·their·brothers] (95) + צׇרְעָ֖ה [Zorah] (365) + וְאֶשְׁתָּאֹ֑ל [and·Eshtaol] (738) + וַיֹּאמְר֥וּ [and·they·said] (263) + לָהֶ֛ם [to·them] (75) + אֲחֵיהֶ֖ם [their·brothers] (64) + מָ֥ה [what?] (45) + אַתֶּֽם [you] (441) = 2111.
Rashi
What are you? That is to say, what are you answering? What have you found in the place where our lot has fallen? What is the people? Is it strong or has it grown weak?
Radak
What are you saying? That is to say, what news is on your lips?
Metzudat David
"Zorah, etc." – [i.e.] "To Zorah, etc.":
"What are you?" He means to say, "What are you answering?" And from its context, you will understand its deficiency.
And they said: ‘Arise, and let us go up against them; for we have seen the land, and, behold, it is very good; and are you still? be not slothful to go and to enter in to possess the land.
verse value 5469
Insights
Verse structure: 17 words, 77 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "to" (אַל־תֵּעָ֣צְל֔וּ, 7 letters). Words sharing gematria 697: the·land, the·land. 5 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "arise" (ק֚וּמָה), "and·let·us·go·up" (וְנַעֲלֶ֣ה), "stilling" (מַחְשִׁ֔ים). The root ארץ appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "to" (root איל, 114x in Judges); "to·go" (root הלך, 109x in Judges). The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 10 and 7 words.
Rashi
"And you are sluggish." – You are lazy:
Radak
"Arise, and let us go up." The matter is one of urging, like "Arise, cross over," "Arise, walk through the land."
"And you are silent." You are quiet, meaning that you do not seize the matter with alacrity and do not act.
"Do not be lazy. Do not be negligent:"
Metzudat David
"And you are silent." This means: You were keeping silent so that no man would know, lest someone from another tribe precede us; and do not be lazy to go, etc., for even so, perhaps someone will find out.
Metzudat Zion
Silent. Silent, as in (Ecclesiastes 3:7) 'a time for silence':
Malbim
And they said, “Arise, and let us go up.” This means that there is no need to send spies again, but rather to go immediately, for you need not fear that the land is not good; it is in this sense that it says, “We have seen the land, and behold, it is very good,” and yet you are hesitating? And do not fear because of the burden of war; it is in this sense that it says, “Do not be sluggish to go and take possession of the land,” for you will not need to fight, only to take possession. And he explained the reason, for:
When you go, you shall come to a people secure, and the land is large; for God has given it into your hand; a place where there is no want; it has every thing that is in the earth.’
verse value 4777
Insights
Verse structure: 17 words, 74 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "securely" (בֹּטֵ֗חַ, 3 letters) and the longest is "for·He·has·given·it" (כִּֽי־נְתָנָ֥הּ, 6 letters). Words sharing gematria 501: that, that. 7 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "when·you·come" (כְּבֹאֲכֶ֞ם), "shall·enter" (תָּבֹ֣אוּ), "to·with" (אֶל־עַ֣ם). The root בוא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 178x in Judges); "to·with" (root איל, 114x in Judges); "when·you·come" (root בוא, 93x in Judges). The etnachta (major mid-verse pause) falls on 'in·your·hand', dividing the verse into phrases of 10 and 7 words.
Radak
"Every matter that is in the land." [This refers to] this [land], or to any land in the world; there you will find that there is no lack of anything.
Metzudat David
"When you come." When you come, then immediately you shall come to a trusting people, meaning, you will not need to go by a way in which war will find you.
“רחבת ידים” (a broadening of hands): A spacious place to hold you all, when the Lord will give it into your hands.
"There is no deficiency there, etc." This means that although it is not from the Land of Israel, nevertheless, nothing that is found in the Land of Israel is lacking in it; or alternatively, it means that nothing that exists in the world is lacking in it.
Metzudat Zion
If. If:
Anything. In any matter:
Malbim
“‘When you come’—you will come to a people that is secure [unsuspecting], so that they will not fight against you, as stated above. And they said ‘When you come,’ meaning immediately, for if you delay, perhaps the matter will become known to them and they will prepare themselves for war. Also, do not think that there are other deficiencies there: if from the aspect of quantity, that it is not so large, this is what is meant by ‘the land is broad of hand’; and if from the aspect of quality, that things will be lacking there, this is what is meant by ‘a place where there is no lack of anything that is in the land,’ meaning that you will find there all the things that are found in the Land of Israel.”
And there set forth from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men girt with weapons of war.
verse value 4410
Insights
Verse structure: 11 words, 51 letters. Verse gematria: 4410 is divisible by 18, the value of chai ('life'). The shortest word is "from·there" (מִשָּׁם֙, 3 letters) and the longest is "and·from·Eshtaol" (וּמֵאֶשְׁתָּאֹ֑ל, 7 letters). 2 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "and·they·set·out" (וַיִּסְע֤וּ), "girded" (חָג֖וּר). 10 unique roots are used. Frequent roots: "man" (root איש, 190x in Judges); "from·there" (root שם, 43x in Judges); "something bleached white·hundred" (root מאה, 24x in Judges). The etnachta (major mid-verse pause) falls on 'and·from·Eshtaol', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיִּסְע֤וּ [and·they·set·out] (152) + מִשָּׁם֙ [from·there] (380) + מִמִּשְׁפַּ֣חַת [from·clan·of] (868) + הַדָּנִ֔י [Danites] (69) + מִצׇּרְעָ֖ה [from·Zorah] (405) + וּמֵאֶשְׁתָּאֹ֑ל [and·from·Eshtaol] (778) + שֵֽׁשׁ־מֵא֣וֹת [something bleached white·hundred] (1047) + אִ֔ישׁ [man] (311) + חָג֖וּר [girded] (217) + כְּלֵ֥י [vessels·of] (60) + מִלְחָמָֽה [battle] (123) = 4410.
Malbim
And they journeyed from there. This means that they immediately uprooted their dwelling and went there, for they trusted in the words of the messengers.
And they went up, and encamped in Kiriath-jearim, in Judah; wherefore that place was called Mahaneh-dan to this day; behold, it is behind Kiriath-jearim.
verse value 3614
Insights
Verse structure: 17 words, 74 letters. Verse gematria: 3614 is divisible by 26, the value of the divine name Hashem. The shortest word is "until" (עַ֚ד, 2 letters) and the longest is "in·Judah" (בִּֽיהוּדָ֑ה, 6 letters). Words sharing gematria 330: Jearim, Jearim. 2 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "in·Kiriath" (בְּקִרְיַ֥ת), "Mahaneh-dan" (מַחֲנֵה־דָ֗ן). The root קרית appears 2 times in this verse. 15 unique roots are used. Frequent roots: "therefore" (root על, 87x in Judges); "and·they·went·up" (root עלה, 78x in Judges); "day" (root יום, 76x in Judges). The etnachta (major mid-verse pause) falls on 'in·Judah', dividing the verse into phrases of 5 and 12 words.
Metzudat David
In Kiryat Ye’arim. This implies: adjacent to it.
To that place. The place of encampment:
"West of. Not toward Zorah and Eshtaol, which are in Dan, but from the other side (and it lies between Zorah and Eshtaol, which were in the inheritance of Judah):"
Malbim
"And they encamped at Kiryat-Yearim." There they prepared provisions for this long journey, and the camp did not enter the city, but rather was stationed after Kiryat-Yearim.
Then answered the five men that went to spy out the country of Laish, and said to their brethren: ‘Do you know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what you have to do.’
verse value 6944
Insights
Verse structure: 21 words, 98 letters. The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "to·their·brothers" (אֶל־אֲחֵיהֶ֔ם, 7 letters). Words sharing gematria 263: to·spy·out, and·they·said. 4 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "do·you·know" (הַיְדַעְתֶּ֗ם), "or·a·carved·image" (וּפֶ֖סֶל), "know" (דְּע֥וּ). The root ידע appears 2 times in this verse. 19 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "man" (root איש, 190x in Judges); "to·their·brothers" (root איל, 114x in Judges). First appearance of the root ליש ("Laish") in Judges. The etnachta (major mid-verse pause) falls on 'molten·image', dividing the verse into phrases of 18 and 3 words.
Ralbag
And indeed Laish is [the] Leshem mentioned in the book of Joshua, and the proof is that it also says there that they already called the city Dan, by the name of Dan their father, as it says in this place.
Metzudat David
Those who go to spy. Those who had previously gone to spy:
"Did you know?" This means: "And did you know? Surely you do not know that there is here before you an ephod, etc."
"Know what you will do." This means: prepare yourselves and take.
Metzudat Zion
And they answered. It is the beginning of speech, as in (Deuteronomy 26:5) 'and you shall answer and say':
Malbim
Those who went to spy [out the land]. From the fact that they had gone to spy, this became known to them, for by means of this they inquired of the teraphim.
And they turned aside thither, and came to the house of the young man the Levite, even to the house of Micah, and asked him of his welfare.
verse value 2759
Insights
Verse structure: 9 words, 47 letters. The shortest word is "name" (שָׁ֔מָּה, 3 letters) and the longest is "to·the·house·of·the·young·man" (אֶל־בֵּֽית־הַנַּ֥עַר, 9 letters). 2 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "to·the·house·of·the·young·man" (אֶל־בֵּֽית־הַנַּ֥עַר), "and·they·asked" (וַיִּשְׁאֲלוּ־ל֖וֹ). The root בית appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·they·came" (root בוא, 93x in Judges); "to·the·house·of·the·young·man" (root בית, 88x in Judges); "name" (root שם, 43x in Judges). The etnachta (major mid-verse pause) falls on 'Micah', dividing the verse into phrases of 7 and 2 words. Full calculation: וַיָּס֣וּרוּ [and·they·turned·aside] (288) + שָׁ֔מָּה [name] (345) + וַיָּבֹ֛אוּ [and·they·came] (25) + אֶל־בֵּֽית־הַנַּ֥עַר [to·the·house·of·the·young·man] (768) + הַלֵּוִ֖י [the·Levite] (51) + בֵּ֣ית [house·of] (412) + מִיכָ֑ה [Micah] (75) + וַיִּשְׁאֲלוּ־ל֖וֹ [and·they·asked] (389) + לְשָׁלֽוֹם [of·his·welfare] (406) = 2759.
Metzudat David
"And they went there." The spies went to the house of Micah.
"House of Micah." [The young Levite] who was in the house of Micah:
Malbim
Questions (15–20): Why is there a duplication in “And they came to the house of the young man” and “And the five men went up,” etc., and “And these came to the house of Micah”? And why is there a duplication in “They took the idol” and “And they took the idol,” whereas in verse 20 it says “And he took the ephod,” and all these are superfluous matters? Moreover, the narrative appears disordered to any discerning reader?
“And they asked him after his welfare, and six hundred men, etc.” Its meaning is that the five men and the six hundred men asked after his welfare. The sense is that when they came to his house, they told him that they were inquiring after his well-being on their own behalf and on behalf of the six hundred men, all of whom were from the tribe of Dan and knew him. Consequently, he went out to them at the gate. And while the priest was speaking with the six hundred men:
And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image; and the priest stood by the entrance of the gate with the six hundred men girt with weapons of war.
verse value 8672
Insights
Verse structure: 22 words, 112 letters. Notable word values: "and·the·priest" (וְהַכֹּהֵ֗ן) = 86, equal to Elohim. The shortest word is "they·went·in" (בָּ֣אוּ, 3 letters) and the longest is "and·the·teraphim" (וְאֶת־הַתְּרָפִ֖ים, 9 letters). 5 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "and·the·ephod" (וְאֶת־הָ֣אֵפ֔וֹד), "and·the·priest" (וְהַכֹּהֵ֗ן), "standing" (נִצָּב֙). The root איש appears 2 times in this verse. 21 unique roots are used. Frequent roots: "man" (root איש, 190x in Judges); "that·go" (root הלך, 109x in Judges); "they·went·in" (root בוא, 93x in Judges). The etnachta (major mid-verse pause) falls on 'and·the·molten·image', dividing the verse into phrases of 13 and 9 words.
Ralbag
And it relates that from the time of their passing, they passed Beit Mikah, the five spies, and they took the idol and the image and the ephod and the teraphim from Beit Mikah. And they enticed the Levite youth and took him with them, and he became a father and a priest to the whole tribe of Dan. And there were there, at the entrance of the gate, six hundred men girded with weapons of war from the tribe of Dan.
Metzudat David
"And they went up." For the spies returned with the Levite to the six hundred men, and through the Levite's speech to them, the spies ascended from among them, and they returned and came to the Levite's house and took the idol, etc.
And the priest. This Levite, who was appointed to serve as a priest, was "standing at the entrance of the gate" etc.
Malbim
"And the five men went up." They returned to his house and went up to the house of the idol, and they took the carved image and the ephod, etc. And the priest was standing at that time at the gate with the six hundred men. Meanwhile, the priest became aware of what had happened and returned to his house. By the time the priest returned, they had already left the house of the Levite, where the carved image was located—via the house of Micah—since they entered the house of the Levite through the house of Micah. And this is what the verse states:
And when these went into Micah’s house, and fetched the graven image of the ephod, and the teraphim, and the molten image, the priest said to them: ‘What do you?’
verse value 4343
Insights
Verse structure: 15 words, 69 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "what?" (מָ֥ה, 2 letters) and the longest is "and·the·teraphim" (וְאֶת־הַתְּרָפִ֖ים, 9 letters). 2 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "ephod" (הָאֵפ֔וֹד), "doing" (עֹשִֽׂים). 14 unique roots are used. Frequent roots: "and·said" (root אמר, 268x in Judges); "they·went·in" (root בוא, 93x in Judges); "to·them" (root אל, 89x in Judges). The etnachta (major mid-verse pause) falls on 'and·the·molten·image', dividing the verse into phrases of 9 and 6 words.
Radak
"These are the ones who came." Why did the text repeat and say, "And they took the image of the ephod," when it had already stated, "They took the image and the ephod"? It repeated this because of the priest's statement to them, "What are you doing?" Hence, it repeated the phrase. And regarding the expression "the image of the ephod," the word "image" is attached to "ephod" because there exists an image without an ephod, but this particular image was associated with an ephod.
Metzudat David
"These are." The spies came then to Micah’s house and took the idol, etc., and the priest was not then in his house.
"And the priest said to them:"—When they came to the camp with the idol in their hands, etc., he said to them, "What are you doing?" That is to say, "Why have you taken it?"
Malbim
“And these came to the house of Micah.” This means that as soon as the priest returned, they were no longer in the priest’s house, but rather in Micah’s house, which was situated before the priest’s house. “And they took the graven image and the ephod.” This implies that the priest saw them taking these items to remove them from the house. “And he said to them, ‘What are you doing?’” And had the priest shouted, the men of Micah would have resisted them by force, for at that place there were only the five men.
And they said to him: ‘Hold your peace, lay your hand upon your mouth, and go with us, and be to us a father and a priest; is it better for you to be priest to the house of one man, or to be priest to a tribe and a family in Israel?’
verse value 5064
Insights
Verse structure: 22 words, 94 letters. Notable word values: "to·him" (ל֨וֹ) = 36, double chai. The shortest word is "to·him" (ל֨וֹ, 2 letters) and the longest is "and·shall·be·to·us" (וֶהְיֵה־לָ֖נוּ, 7 letters). Words sharing gematria 441: your·being, your·being. 6 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "be·silent" (הַחֲרֵ֜שׁ), "put·your·hand" (שִֽׂים־יָדְךָ֤), "upon·your·mouth" (עַל־פִּ֙יךָ֙). The root היה appears 3 times in this verse. 16 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "man" (root איש, 190x in Judges); "and·shall·be·to·us" (root היה, 120x in Judges). The etnachta (major mid-verse pause) falls on 'and·the·priest·of', dividing the verse into phrases of 10 and 12 words.
Metzudat David
"Place your hand over your mouth." To seal it, so that your voice may not be heard:
“And it shall be for us.” And it shall be for us as a guide and a teacher:
“The good.” And is it better to be “a priest in the house of one man,” or is it better to be a priest “for a tribe in Israel”? If so, should it not be considered a good thing for you?
Metzudat Zion
Be silent. Be silent, as in (Numbers 30:5) 'if he keeps silent [vehecherish] to her':
To a tribe and to a family. They are synonymous terms, for even a tribe is called a family:
Malbim
And they said to him, "Be silent!" Do not cry out regarding what concerns Micah. And also concerning what concerns you, place your hand over your mouth and go with us, for you will profit thereby, for is it better for you to be a priest to one man's house, etc.
And the priest’s heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.
verse value 2932
Insights
Verse structure: 10 words, 49 letters. The shortest word is "heart·of" (לֵ֣ב, 2 letters) and the longest is "and·the·teraphim" (וְאֶת־הַתְּרָפִ֖ים, 9 letters). 3 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "heart·of" (לֵ֣ב), "the·ephod" (אֶת־הָ֣אֵפ֔וֹד), "and·the·image" (וְאֶת־הַפָּ֑סֶל). 10 unique roots are used. Frequent roots: "and·came" (root בוא, 93x in Judges); "the·people" (root עם, 79x in Judges); "and·took" (root לקח, 44x in Judges). The etnachta (major mid-verse pause) falls on 'and·the·image', dividing the verse into phrases of 7 and 3 words. Full calculation: וַיִּיטַב֙ [and·it·was·good] (37) + לֵ֣ב [heart·of] (32) + הַכֹּהֵ֔ן [priest] (80) + וַיִּקַּח֙ [and·took] (124) + אֶת־הָ֣אֵפ֔וֹד [the·ephod] (497) + וְאֶת־הַתְּרָפִ֖ים [and·the·teraphim] (1142) + וְאֶת־הַפָּ֑סֶל [and·the·image] (582) + וַיָּבֹ֖א [and·came] (19) + בְּקֶ֥רֶב [in·midst·of] (304) + הָעָֽם [the·people] (115) = 2932.
Metzudat David
"And it was good in the priest's heart." It was pleasing in his heart to their words, and he took from their hands the ephod, etc., to bear them himself, and he came among them to go wherever they went.
Malbim
“And then, he took the ephod. In his hand, and he came among the people.”
So they turned and departed, and put the little ones and the cattle and the goods before them.
verse value 2362
Insights
Verse structure: 7 words, 44 letters. The shortest word is "and·they·turned" (וַיִּפְנ֖וּ, 5 letters) and the longest is "and·the·goods" (וְאֶת־הַכְּבוּדָּ֖ה, 9 letters). 3 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "the·children" (אֶת־הַטַּ֧ף), "and·the·cattle" (וְאֶת־הַמִּקְנֶ֛ה), "and·the·goods" (וְאֶת־הַכְּבוּדָּ֖ה). 6 unique roots are used. Frequent roots: "and·they·went" (root הלך, 109x in Judges); "before·them" (root פנים, 46x in Judges). The etnachta (major mid-verse pause) falls on 'and·they·went', dividing the verse into phrases of 2 and 5 words. 5 of the verse's 7 words begin with the letter ו. Full calculation: וַיִּפְנ֖וּ [and·they·turned] (152) + וַיֵּלֵ֑כוּ [and·they·went] (72) + וַיָּשִׂ֜ימוּ [and·they·put] (372) + אֶת־הַטַּ֧ף [the·children] (495) + וְאֶת־הַמִּקְנֶ֛ה [and·the·cattle] (607) + וְאֶת־הַכְּבוּדָּ֖ה [and·the·goods] (449) + לִפְנֵיהֶֽם [before·them] (215) = 2362.
Rashi
"And the heavy baggage." "Burdens": Anything that is heavy in its carrying, such that one cannot run if the inhabitants of the place pursue them.
The heavy baggage. In the vernacular, it is called "Phizantum."
Radak
“The children.” For these six hundred men, girded with weapons of war, went forth together with their children, their wives, and their livestock, because they were confident that they would capture the city.
"And the wealth." It is written with a vav and with a dagesh, and we have already written about similar cases in the book Mikhlol. The meaning of "the wealth" is utensils and movable property, and its Targum is "qinyana," like the Targum for "property," which also encompasses a person's acquisitions, namely utensils, silver, gold, and other movable items.
Metzudat David
And they turned. From that place and went on their way:
“And the children, etc.”—That which they brought with them from their homes.
"Before them." When they considered that perhaps the men of the city would pursue them and the men would fight with them, and the children, etc., would go on their way while they were still fighting.
Metzudat Zion
The burden. The thing whose movement is heavy and slow to walk:
When they were a good way from the house of Micah, the men that were in the houses near to Micah’s house were gathered together, and overtook the children of Dan.
verse value 4259
Insights
Verse structure: 13 words, 63 letters. The shortest word is "abundance" (הֵ֥מָּה, 3 letters) and the longest is "and·the·men" (וְהָאֲנָשִׁ֗ים, 7 letters). Words sharing gematria 501: that, that. 3 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "went·far" (הִרְחִ֖יקוּ), "and·the·men" (וְהָאֲנָשִׁ֗ים), "they·were·cried" (נִֽזְעֲק֔וּ). The root בית appears 3 times in this verse. 9 unique roots are used. Frequent roots: "and·the·men" (root איש, 190x in Judges); "that" (root אשר, 178x in Judges); "from·the·house·of" (root בית, 88x in Judges). First appearance of the root דבק ("and·they·overtook") in Judges. The etnachta (major mid-verse pause) falls on 'Micah', dividing the verse into phrases of 4 and 9 words. Full calculation: הֵ֥מָּה [abundance] (50) + הִרְחִ֖יקוּ [went·far] (329) + מִבֵּ֣ית [from·the·house·of] (452) + מִיכָ֑ה [Micah] (75) + וְהָאֲנָשִׁ֗ים [and·the·men] (412) + אֲשֶׁ֤ר [that] (501) + בַּבָּתִּים֙ [in·the·houses] (454) + אֲשֶׁר֙ [that] (501) + עִם־בֵּ֣ית [with·house·of] (522) + מִיכָ֔ה [Micah] (75) + נִֽזְעֲק֔וּ [they·were·cried] (233) + וַיַּדְבִּ֖יקוּ [and·they·overtook] (138) + אֶת־בְּנֵי־דָֽן [sons·of·Dan] (517) = 4259.
Radak
“Niz’aku.” “Ne’asfu.” And similarly, “What is this to you that you cried out?” [meaning] you gathered yourself, you and your men. And the gathering is expressed in the language of crying out, because through crying out the people are gathered.
Metzudat David
They distanced themselves. When they were far from Micah’s house:
"with the house of Micah." Adjacent to the house of Micah:
Metzudat Zion
Cried out. Gathered with the cry of the gatherer, so too (above 4:10) 'and Barak cried out':
And overtook. Reached them, and were close and attached to them:
And they cried to the children of Dan. And they turned their faces, and said to Micah: ‘What ails you, that you come with such a company?’
verse value 1859
Insights
Verse structure: 9 words, 45 letters. Verse gematria: 1859 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "to·sons·of·Dan" (אֶל־בְּנֵי־דָ֔ן, 7 letters). 4 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "to·sons·of·Dan" (אֶל־בְּנֵי־דָ֔ן), "their·faces" (פְּנֵיהֶ֑ם), "to·Micah" (לְמִיכָ֔ה). 9 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "to·sons·of·Dan" (root איל, 114x in Judges); "what·to·you" (root הלך, 109x in Judges). The etnachta (major mid-verse pause) falls on 'their·faces', dividing the verse into phrases of 4 and 5 words. Full calculation: וַֽיִּקְרְאוּ֙ [and·they·called] (323) + אֶל־בְּנֵי־דָ֔ן [to·sons·of·Dan] (147) + וַיַּסֵּ֖בּוּ [and·they·turned] (84) + פְּנֵיהֶ֑ם [their·faces] (185) + וַיֹּאמְר֣וּ [and·they·said] (263) + לְמִיכָ֔ה [to·Micah] (105) + מַה־לְּךָ֖ [what·to·you] (95) + כִּ֥י [for] (30) + נִזְעָֽקְתָּ [you·were·cried] (627) = 1859.
Rashi
And they turned their faces. The sons of Dan [turned] to those who were calling to them:
Radak
And they turned their faces. With a dagesh in the samekh and the bet:
Metzudat David
"And they called." He waited until they came in order to speak with them.
"And they turned." The Danites turned their faces toward Micah, and said, "What do you lack, that you have gathered to pursue?"
And he said: ‘You have taken away my god which I made, and the priest, and are gone away, and what have I more? and how then say you to me: What ails you?’
verse value 4539
Insights
Verse structure: 12 words, 61 letters. The shortest word is "more" (ע֑וֹד, 3 letters) and the longest is "which·I·made" (אֲשֶׁר־עָשִׂ֨יתִי, 8 letters). 6 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "which·I·made" (אֲשֶׁר־עָשִׂ֨יתִי), "you·took" (לְקַחְתֶּ֧ם), "and·you·went" (וַתֵּלְכ֖וּ). The root אמר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·said" (root אמר, 268x in Judges); "which·I·made" (root אשר, 178x in Judges); "and·you·went" (root הלך, 109x in Judges). The etnachta (major mid-verse pause) falls on 'more', dividing the verse into phrases of 8 and 4 words. Full calculation: וַיֹּ֡אמֶר [and·said] (257) + אֶת־אֱלֹהַי֩ [the·gods·of] (447) + אֲשֶׁר־עָשִׂ֨יתִי [which·I·made] (1291) + לְקַחְתֶּ֧ם [you·took] (578) + וְֽאֶת־הַכֹּהֵ֛ן [and·the·priest] (487) + וַתֵּלְכ֖וּ [and·you·went] (462) + וּמַה־לִּ֣י [and·what·have·I] (91) + ע֑וֹד [more] (80) + וּמַה־זֶּ֛ה [and·what·this] (63) + תֹּאמְר֥וּ [tell] (647) + אֵלַ֖י [to·me] (41) + מַה־לָּֽךְ [what·to·you] (95) = 4539.
Rashi
"And what more do I have? What remains for me still?"
Metzudat David
"My gods." The idol, etc.:
"And what more do I have? What remains to me still in the house that you have not taken?"
Malbim
"And the priest." This implies that if you had not taken the priest, I would have made another idol. And why would you say to me, "What troubles you?" — surely I have no greater loss to be concerned about than this.
And the children of Dan said to him: ‘Let not your voice be heard among us, lest angry fellows fall upon you, and you lose your life, with the lives of your household.’
verse value 4901
Insights
Verse structure: 15 words, 68 letters. Verse gematria: 4901 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "in·you" (בָכֶ֗ם, 3 letters) and the longest is "lest·they·fall·upon" (פֶּֽן־יִפְגְּע֣וּ, 7 letters). 8 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "let·not·be·heard" (אַל־תַּשְׁמַ֥ע), "your·voice" (קוֹלְךָ֖), "lest·they·fall·upon" (פֶּֽן־יִפְגְּע֣וּ). The root נפש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "and·they·said" (root אמר, 268x in Judges); "man" (root איש, 190x in Judges); "let·not·be·heard" (root איל, 114x in Judges). The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 6 and 9 words.
Rashi
"Men of a bitter spirit": the irascible ones who are among our faction.
Radak
“Lest they strike you.” Its meaning is the striking of the sword, like “and he struck him and he died.” And the Targum [renders it]: “and they shall rule over you.” And similarly, “and they struck him and they ruled over him.”
“Merey nefesh.” People who are prone to anger, who are among our own company:
"And you shall gather up your soul." You will be the cause that all of you will die, if you cause your voice to be heard and add further speech concerning this matter. And it is from the construction of "Behold, I will add you to your fathers" – you will add to their spirit. Thus, "Aaron shall be gathered up," and similar verses.
Metzudat David
With us. "When you are with us:"
"Men of bitter spirit." These are the hot-tempered individuals who are in our group:
"And the soul of your house." Those who come with you:
Metzudat Zion
Smite. The sense of a deadly blow, as in (II Samuel 1:15) 'strike him with a blow':
And you shall be gathered. The sense of being cut off from the world, as in (Numbers 20:22) 'Aaron shall be gathered [to his people]':
Malbim
They answered him: “Let him remain silent, lest he lose his life and the lives of his household.”
And the children of Dan went their way; and when Micah saw that they were too strong for him, he turned and went back to his house.
verse value 2068
Insights
Verse structure: 11 words, 51 letters. The shortest word is "abundance" (הֵ֙מָּה֙, 3 letters) and the longest is "for·strong" (כִּֽי־חֲזָקִ֥ים, 7 letters). 2 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "to·their·way" (לְדַרְכָּ֑ם), "for·strong" (כִּֽי־חֲזָקִ֥ים). 11 unique roots are used. Frequent roots: "to·his·house" (root איל, 114x in Judges); "and·they·went" (root הלך, 109x in Judges); "abundance" (root הם, 74x in Judges). The etnachta (major mid-verse pause) falls on 'to·their·way', dividing the verse into phrases of 3 and 8 words. Full calculation: וַיֵּלְכ֥וּ [and·they·went] (72) + בְנֵי־דָ֖ן [sons·of·Dan] (116) + לְדַרְכָּ֑ם [to·their·way] (294) + וַיַּ֣רְא [and·saw] (217) + מִיכָ֗ה [Micah] (75) + כִּֽי־חֲזָקִ֥ים [for·strong] (195) + הֵ֙מָּה֙ [abundance] (50) + מִמֶּ֔נּוּ [from·him] (136) + וַיִּ֖פֶן [and·turned] (146) + וַיָּ֥שׇׁב [and·he·returned] (318) + אֶל־בֵּיתֽוֹ [to·his·house] (449) = 2068.
Ralbag
And when Mikah saw that they were stronger than him, he left them and returned to his house. And they came upon Lash and struck its inhabitants with the edge of the sword, and the city they burned with fire. And it seems that they burned the city with fire so that the inhabitants of the rest of the villages that fell to their lot should fear them, and they would defeat them more easily, on account of their fear falling upon them.
And they took that which Micah had made, and the priest whom he had, and came to Laish, to a people quiet and secure, and smote them with the edge of the sword; and they burnt the city with fire.
verse value 6105
Insights
Verse structure: 19 words, 84 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·the·priest" (וְֽאֶת־הַכֹּהֵן֮, 7 letters). Words sharing gematria 56: and·they, was·to·him. 4 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "which·he·made" (אֲשֶׁר־עָשָׂ֣ה), "against·Laish" (עַל־לַ֗יִשׁ), "upon·with" (עַל־עַם֙). The root אשר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "which·he·made" (root אשר, 178x in Judges); "was·to·him" (root היה, 120x in Judges); "and·they·came" (root בוא, 93x in Judges). The etnachta (major mid-verse pause) falls on 'to·edge·of·sword', dividing the verse into phrases of 16 and 3 words.
Rashi
Lishem. The name of the city; and in the Book of Joshua (19:47) it is called “Leshem,” because they found there a precious stone whose name was “Leshem.” It was the stone on the breastplate for the tribe of Dan, with Dan's name inscribed on the “Leshem,” and they thereby knew that it was truly their inheritance.
Radak
"Burn it with fire." One might wonder why they burned it, since they desired to settle it. And behold, Joshua did not burn all the cities that stood in their place; he burned only Hazor alone. This was because it was the capital of the kingdom, in order to terrify the remainder. But as for these, why did they burn the city? It is possible that when the tribe of Dan entered the city, they entered suddenly, for the inhabitants were not aware and were not guarding against them. They set fire to the city to terrify the people, so that no one would have leisure to wage war, between the fire and the war that the tribe of Dan waged against them. Or perhaps it was full of idols, and therefore they burned it. Even though they set up the idol for themselves, their intention was toward Heaven. Nevertheless, they sinned against the Lord, for so it is written: "You shall not make with Me gods of silver…" (Exodus 20:20), meaning: "With Me"—even if your intention is to serve Me. And in the aggadah: "And they took what Micah had made…" (Judges 18:27) and they struck it with the sword—they practice idol worship, yet it prospers in their hands! Is there a greater righteousness than this? It is the same as what is written: "Yours, O Lord, is the righteousness, but ours is the shame of face" (Daniel 9:7).
Metzudat David
"Tranquil and secure." They were not on guard against war:
"And they burned the city." For they could not [capture it] except by means of burning it; and had it not been for this, they would not have burned it, since indeed they had settled in it.
Malbim
"And they took it." In this manner it appeared to them that they had not defrauded or stolen, but rather had taken it as spoils of war, after having pursued them and been unable to overcome them. "And they came to Laish." And in the Midrash (Tanchuma, Ki Tisa 14): It is stated in Scripture (Daniel 9:7), "To You, O Lord, belongs righteousness, and to us shame of faces," even though they had taken the idol, they succeeded in their war.
And there was no deliverer, because it was far from Zidon, and they had no dealings with any man; and it was in the valley that lies by Beth-rehob. And they built the city, and dwelt therein.
verse value 3789
Insights
Verse structure: 16 words, 76 letters. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "it·is·far" (רְֽחוֹקָה־הִ֣יא, 8 letters). Words sharing gematria 212: and·a·word, in·the·valley. 4 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "deliverer" (מַצִּ֜יל), "it·is·far" (רְֽחוֹקָה־הִ֣יא), "from·Sidon" (מִצִּיד֗וֹן). The root אין appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 178x in Judges); "to·Beth-rehob" (root בית, 88x in Judges); "and·she" (root הוא, 71x in Judges). First appearance of the root בה ("in·it") in Judges. The etnachta (major mid-verse pause) falls on 'to·Beth-rehob', dividing the verse into phrases of 12 and 4 words.
Metzudat David
And there was no one to save them. There was no one to save them:
"For she is far off." And they conquered it before it became known to them [Sidon].
"And dealings." They had made no treaty with anyone.
“Which is to the house of Rechov.” Adjacent to the house of Rechov:
"And they built." For they burned it in war, as it is written above (verse 27):
Malbim
And there is no one to rescue. Not from the Sidonians, for Sidon is distant. Nor from their neighbors, for they have no dealings with people. Nor was it difficult to conquer it on account of the location, for it was in a valley, which is easy to conquer.
And they called the name of the city Dan, after the name of Dan their father, who was born to Israel; however the name of the city was Laish at the first.
verse value 4212
Insights
Verse structure: 13 words, 57 letters. Verse gematria: 4212 is divisible by 26, the value of the divine name Hashem. The shortest word is "Dan" (דָּ֔ן, 2 letters) and the longest is "and·they·called" (וַיִּקְרְא֤וּ, 6 letters). Words sharing gematria 625: name·of·the·city, name·of·the·city. 5 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "in·name·of" (בְּשֵׁם֙), "their·father" (אֲבִיהֶ֔ם), "will·be·borne" (יוּלַּ֖ד). The root עיר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 178x in Judges); "to·Israel" (root ישראל, 114x in Judges); "name·of·the·city" (root עיר, 52x in Judges). First appearance of the root ראשון ("at·the·first") in Judges. The etnachta (major mid-verse pause) falls on 'to·Israel', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיִּקְרְא֤וּ [and·they·called] (323) + שֵׁם־הָעִיר֙ [name·of·the·city] (625) + דָּ֔ן [Dan] (54) + בְּשֵׁם֙ [in·name·of] (342) + דָּ֣ן [Dan] (54) + אֲבִיהֶ֔ם [their·father] (58) + אֲשֶׁ֥ר [that] (501) + יוּלַּ֖ד [will·be·borne] (50) + לְיִשְׂרָאֵ֑ל [to·Israel] (571) + וְאוּלָ֛ם [and·porch] (83) + לַ֥יִשׁ [Laish] (340) + שֵׁם־הָעִ֖יר [name·of·the·city] (625) + לָרִאשֹׁנָֽה [at·the·first] (586) = 4212.
Radak
"Which is born." With a vav and a dagesh, and we have already written about similar cases in the book Mikhlal. The meaning of "who was born to Israel" is: so that you should not think that the head of that family who came to Laish was himself named Dan, and that just as [after] the name of the father of that family they named that place Dan; therefore it says, "their father, who was born to Israel."
Ralbag
And afterwards they built the city and called its name Dan, by the name of Dan their father. And indeed they set up the idol of Mikah in the house that they made for it. And Yonatan son of Gershom son of Menashe, he and his sons were priests to the tribe of the Danites in the house of that idol until the day of the exile of the land. And he is the Levite youth that they brought from Beit Mikah. And indeed the day of the exile of the land cannot be said about the day of the exile in the days of Tzidkiyahu, for many leaders already passed who eradicated idols from the land, like Shmuel and Sha'ul and Dovid and many others after them. But he said until the day of the exile of the land, for it is possible that that land was exiled when Israel did evil in the sight of the Lord, until the Lord raised for Israel a savior, and they returned to their land. And it is possible that that land was exiled in the days of Yavin king of Canaan, when the tribe of Dan fled and passed across the Jordan, as Devorah and Barak said, 'why does Dan dwell in ships?' And however it was, it is clear that the day of the exile of the land was before the death of Eli. And this is that that idol did not remain for them except all the days of the House of God being in Shiloh. And it cannot be that they had priests of the idol after the idol was removed. And for this it is clear that the day of the exile of that land was already before this, for after this they had other priests for that idol, which were not from the seed of this Levite youth. And this is obligatory from the language that says, until the day of the exile of that land, to indicate that after this they had other priests. And indeed our Sages of blessed memory said that this Levite youth was the grandson of Moses, and he thought that it is fitting for a person to serve idols and he does not need to ask living creatures. And the matter is not so, but it is fitting to serve a service that is strange to him. And it seems that this man was another, and what is mentioned in the matter of Dovid is another man, for he already said that he and his sons were priests. Meaning, that after his death one of his sons was appointed priest there. And it is possible to say that it is not obligatory from this that Yonatan died, and his saying 'he and his sons' is that they were together priests with him, not one after the other. And that man is the one mentioned in the matter of Dovid, as our Sages of blessed memory said.
Metzudat David
"asher yulad" – so that we should not think that the head of the family that came to Laish was named Dan, and that the city was named Dan after him.
"At first." Before they called it by the name Dan.
And the children of Dan set up for themselves the graven image; and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of the Danites until the day of the captivity of the land.
verse value 4015
Insights
Verse structure: 16 words, 76 letters. The shortest word is "to·them" (לָהֶ֛ם, 3 letters) and the longest is "and·Jonathan" (וִ֠יהֽוֹנָתָ֠ן, 7 letters). 7 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "and·they·set·up" (וַיָּקִ֧ימוּ), "and·Jonathan" (וִ֠יהֽוֹנָתָ֠ן), "son·of·Gershom" (בֶּן־גֵּרְשֹׁ֨ם). 16 unique roots are used. Frequent roots: "were" (root היה, 120x in Judges); "and·his·sons" (root בן, 116x in Judges); "until·day" (root יום, 76x in Judges). The etnachta (major mid-verse pause) falls on 'the·image', dividing the verse into phrases of 4 and 12 words.
Rashi
“Son of Manasseh.” Out of respect for Moses, the letter nun is written to alter the name, and it is written in a suspended form to indicate that he was not truly Manasseh, but rather Moses.
Until the day of the exile of the Land. In the days of Sennacherib, during the First Exile:
Radak
BEN MENASHE. The letter nun is suspended, and we have already stated its reason above.
"Until the day of the exile of the land." According to logical reasoning, it appears that “until the day of the exile of the land” refers to the day on which the Ark was exiled, concerning which it is stated, “He abandoned His dwelling in Shiloh” (Psalms 78:60), and it is said, “He gave His strength into captivity, His glory into the hand of the enemy” (Psalms 78:61-62), and it is said, “They provoked Him to anger with their high places; they moved Him to jealousy with their graven images” (Psalms 78:58). And this is said regarding Micah’s idol. And the other verse stated here also proves this, as it states, “All the days that the house of God was in Shiloh” (Judges 18:31), for “until the day of the exile of the land” and “the days that the house of God was in Shiloh” are one and the same period. And Samuel, although he was a judge, did not object to that idol, because during all the days of Eli, he was not so prominent in authority, out of respect for Eli. And Eli also was lax in this matter, just as he was lax in rebuking his sons. And when Eli died, and the Ark was exiled, and many of Israel were exiled, and many fell by the sword, that idol was abolished. And this is what is meant by “until the day of the exile of the land,” for it is unlikely that the idol would have remained until the day of the exile of the land, even the exile of the tribes of Gad and Reuben, which was the first exile. How could David have been king over Israel and not burned it? And how could Solomon, his son, not have burned it? The mind cannot accept believing this.
Metzudat David
"And they set up for themselves." [This teaches that they were] to be an idol, and to worship it.
Jonathan. He is the Levite mentioned above:
"Son of Manasseh." Our Sages of blessed memory stated (Bava Batra 109b) that this refers to Moses, and out of respect for him, the name "Manasseh" was used; they suspended the letter nun to indicate that it is not part of the name.
“Until the day of the exile of the land.” This refers to the exile of the Ark that occurred in the days of Eli (1 Samuel 4). For this reason, it did not say “until the exile of Israel,” because at that time only the Ark was exiled, not Israel. And until that time, the idol stood; but after the time when Samuel arose as judge, he eradicated them from the land.
Malbim
"And they set up for them the graven image." Initially, they set up only the graven image to diminish spirituality, and afterwards, "they placed for them the image of Micah," as Micah had done, with the ephod and the teraphim. And it stood "all the days that the house of God was in Shiloh," one opposite the other. And regarding what is stated that Jonathan and his sons were priests "until the exile of the land," Rashi explains this as referring to the exile of Sennacherib. And this is also the opinion of our Sages of blessed memory in the Jerusalem Talmud, Tractate Berakhot, Chapter 9 (Halakha 3), which raises a difficulty against Rabbi Shmuel bar Nachmani, who said [that the name] Shevuel [means] that he returned to God with his whole heart, yet it is written "until the exile of the land." And the Talmud answers that after the death of David, Solomon removed him, and he returned to his error, and he was the old prophet in Bethel. And regarding what Radak asks, how it is possible that Samuel, David, and Solomon did not destroy this graven image, it can be said that in truth, in the days of Samuel, it was nullified. And this is what is meant by "all the days that the house of God was in Shiloh." And then he returned in repentance, and David appointed him over the treasuries. And in the days of Jeroboam, who set up the calf in Dan, his sons were priests until the exile of Sennacherib.
So they set them up Micah’s graven image which he made, all the time that the house of God was in Shiloh.
verse value 3340
Insights
Verse structure: 10 words, 46 letters. The shortest word is "to·them" (לָהֶ֔ם, 3 letters) and the longest is "the·house·of·God" (בֵּית־הָאֱלֹהִ֖ים, 9 letters). Words sharing gematria 75: to·them, Micah. 4 words in this verse appear nowhere else in Judges. Unique to this verse in Judges (hapax): "all·days·of" (כׇּל־יְמֵ֛י), "to·be" (הֱי֥וֹת), "the·house·of·God" (בֵּית־הָאֱלֹהִ֖ים). 10 unique roots are used. Frequent roots: "that" (root אשר, 178x in Judges); "to·be" (root היה, 120x in Judges); "the·house·of·God" (root בית, 88x in Judges). The etnachta (major mid-verse pause) falls on 'did', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיָּשִׂ֣ימוּ [and·they·put] (372) + לָהֶ֔ם [to·them] (75) + אֶת־פֶּ֥סֶל [graven·image·of] (571) + מִיכָ֖ה [Micah] (75) + אֲשֶׁ֣ר [that] (501) + עָשָׂ֑ה [did] (375) + כׇּל־יְמֵ֛י [all·days·of] (110) + הֱי֥וֹת [to·be] (421) + בֵּית־הָאֱלֹהִ֖ים [the·house·of·God] (503) + בְּשִׁלֹֽה [in·Shiloh] (337) = 3340.
Metzudat David
"And they made for themselves." As a god and to worship it:
"All the days... in Shiloh." From the time it was established, it stood all the days... in Shiloh; but after the Ark went into exile from Shiloh in the days of Eli (ibid.), and Samuel arose to judge, it was uprooted from the land.
Rashi
Radak
Ralbag
Metzudat David
Malbim