Shimshon’s Lion and Riddle: How Sweetness and Geulah Emerge from Darkness

Transcript

This Torah class is brought to you by TorahAnytime.com. About Shimshon's choice of an isha plishtis, and we discussed that actually it was Hashem, the Ribono Shel Olam's master plan that he should marry this plishtis. Yet it's because of the way he expressed himself, Yisharah b'einai, he lost his gedulah. He was supposed to be Mashiach, as we spoke last week and we'll speak again a little bit more this week. Shimshon was on the dargah of Mashiach. He actually accomplished somewhat of what Mashiach ben Yosef will accomplish, save Klal Yisrael from the hands of the goyim. Yet he fell, and he fell, as we learn later in the pesukim, they poked his eyes out because of Yisharah b'einai, the expression that he used, Yisharah b'einai. His parents did not take well to his choice of shidduch, as they state in pasuk. They were very upset. They gave him a mussar shmuess. Ha'ein bivnos achecha, b'chol ami ishah, ki atah holech lakachas ishah? Pasuk gimmel, perek yud-daled. So they gave him a good tatte, mamash. They're giving him a mussar shmuess. Hayitachen? A goyte? Hayitachen? Mefareshim talk that avadi was megayer her, and the question is, oyb azoi, what was the problem? This big reid, Acharonim about it, the geirus was so 100% complete. Was it a full geirus? Was it a geirus l'shem shamayim? It's a big discussion, halachah, which I don't want to get into. We touched on it last week. But this is all the introduction necessary to see the next episode, what happens to Shimshon, and that is: Vayeired Shimshon v'aviv v'imo Timnosah, pasuk hei. He went down to Timnah. Vayavo'u ad kermei Timnah. He went all the way to the kramim, the vineyards of Timnah. It's so important for us to know exactly where the vin. In Brisk, they tell Timnah, az mezugt di bamaiseh, the details. Everything's in the details. Reb Chaim met so-and-so behind the train tracks, the details. That's good, mistama, when you have to question the authenticity of a story, the details are important. In Tanach, chayrim muzan a limud in dem. There's got to be a reason why we need to know exactly where. It's nisht nor genug mit zogenin Timnah, but they were. Here, they came to kermei Timnah. So, im yirtzeh Hashem, we're going to speak out that the Malbim already says a meyridike pshat here, the Gaon says a meyridike pshat. Actually, it's a Medrash in Parshas Naso, which says a different pshat, which we'll get to a little bit later. Perek tes, Medrash Rabbah in Naso. We'll have a good explanation. Chazal give us a good hesber. It's not a pshatovi mizokt. There's a whole deeper meaning here. Why it's important for us to know that they went to Karmi Timnos. Al kol panim, the Malbim's pshat, a pshat, is that it's really a neged to the next part of the pasuk, and that is, V'hinei kfir arayos sho'eg likrasai. Lions. He gets attacked by the lions. Shoeg, kvitchit, v'shrait. Zogt der Malbim, it's important to know that it was b'Karmi Timnosa, because that explains how the lions attacked him, and that is, as the Chachamim haNozir. By this, as a nazir, he didn't actually go to Karmi Timnosa. He moved to the side. His parents went. They went to Karmi Timnosa. He couldn't go, so he broke away. Now he's left alone. Lions attack only when they see an individual. If it's a group of people, they're scared. I'm not going to question the science behind the Malbim. Malbim was a lot bigger than I will ever be. But azoi zogt der Malbim, der pshat, ich darf zich zayn goyen oichetz az a pshat vort, that the reason why it's important to know Karmi Timnosa is because it explains.

explains how he got attacked by lions if he went with his mother and his father. The tata would have protected him, not because the father is a nekeivah, it's a group of people. The fact that he gets attacked is because obviously he couldn't go to Karmi Timnasa. U'vazoi shreit the question, it begs to ask, so why would they go to Karmi Timnasa? The chakirah is a kasha. If your son Shimshon can't go there, Shmuel's takke can't go to Karmi Timnasa. Why take a route where you're going to have to split up, unless maybe, punkt it happened that way. Efshar. The pasuk says, vayavo'u. It doesn't mean they went there with an intent to go there. Maybe they just came across Karmi Timnasa, and the pasuk is saying that he had to separate from the group, and the meileh the lions got him. As I tell you, Chazal, u'limirtza Hashem tell us that there was a specific reason for them to go to Karmi Timnasa. We'll wait a little bit longer in the shiur, and as we explain the pesukim more, things will become more clear. What is the significance of Karmi Timnasa? Why are they taking a trip to a place that metalelish gei? It's like taking a kohen to the beis hakvaros. Would you take a kohen on a trip, on a tour of kvarim? Vos tustu? Why would they take Nazir, Shimshon, to Karmi Timnasa? Now you can ask me a question: what's the problem? S'char, s'char. I'm being mazira. Nazir, the Gemara, shtei takla, that a nazir should not even go near, should not even go near a grapevine. S'char, s'char. A reroute, go, go to a different route, amrinan l'nezirah. So why is Shimshon being taken to Kamti Timnos? Al kol panim, the next event becomes a big part of the up and down and downfall of Shimshon, and that is the story with the lion. The pasuk says, Vatitzlach alav ruach Hashem, vayishses es ha'arי. Shimshon, the gibor, he rips the lion like you rip a gedi. That's how easy it was. Why? Because Vatitzlach alav ruach Hashem. U'ma'umei b'yado, he has no weaponry in his hand, so he did it with his bare hands. V'lo higid l'aviv ul'imo es ha'ashasah. Yet he doesn't tell his parents. Now it's an interesting thing. Could you imagine, you go down the block, your parents are going east fifth, and you go east sixth, and a lion comes and attacks you, and you had a miracle nest, but you don't tell your parents. Why is he not telling his parents? Just from pure curiosity. You know what happened just now as I went the different block? A lion attacked me and I got an... It's a nes from the Ribono Shel Olam, Vatitzlach alav yad Hashem. Asa peh nifle'osecha. We know the Brisker Rav speaks all the time that there's a chiyuv, when a nes happens, you're mechuyav to go and tell it over. That's why Moshe Rabbeinu tells Yisro about all the nisim. Why is that the Brisker Rav, Asa peh v'chal nifle'osecha? So why doesn't he say, Ta, game? Meiredik a nes just happened to me. Chapela. And the pasuk is madgish, he didn't tell his parents. So maybe the pshat is, a novi, ich veis, I went to look at the meforshim, I don't find that the meforshim address the shayla. He doesn't tell his parents. Why not? He's humble maybe. He doesn't want to tell them, ... Hashem. ... Yeah, tell me, should a child come and not show his father that he got a hundred on a test because he doesn't ...? The shaychus to zogen a nes ... a nes happened to him. He shouldn't say it over because he wants to have Chaves to be mechased from his parents. And what's even more interesting is, later on we're going to learn, in the next few pesukim, that this is not the end of the story with the ari. What happens is he comes back and he finds that there's bees there, a beehive. It's full of honey, and he takes from the honey. We'll read the pesukim in a minute. Let's read the pesukim actually now. Okay. Vayashav hayom, lakachta. Vayashav liros es mapeles ha'ari. He sees the carcass. Mapeles is the carcass of the ari. V'hinei adas dvorim. And adas, it's an interesting expression, a beehive. I didn't know it's called an adas. It's interesting. Today they say—

If you ever study the Beehive, there's a whole community over there, like a whole infrastructure. Adas, interesting, Adas Dvarim. But simply it means that they gathered together, adas dvarim, bikvias ha'arbei udvash. And there's honey there. Vayirideihu, a kaf of—so he takes from the honey with his hand. Vayelech haloch v'echol, and he eats it. Vayeilech el aviv v'el imo, vayiten lahem vayochelu. Ah, he gives them to eat from this honey. So the honey he gives them to eat, and they have no question why he's walking around with honey in his hand, and he gives them to eat honey. Abazagin datzeilin, why, what adds up? Which again, if the story was and he forgot about it and he left it alone, is ein sach. He comes back, he fills his hand with honey, and he feeds it to his father and his mother, and still doesn't want to tell them the origin. Where does all this come from? V'lo higid lahem. Again, the pasuk again emphasizes v'lo higid lahem. No, no, you have to know, v'lo higid lahem, ki mi'geviyas ha'ariyeh rada ha'dvash. Obviously it was bedavka, bedavka. If the Torah, if the Tanach, if the pasuk, if the eilige pasuk emphasizes again, and he specifically does not tell them, obviously it's bedavka with a big cheshbon. What is the cheshbon? Al kol panim, let's go further, because this becomes a big part of another chapter, the coming chapter of Shimshon, that is. He's dealing with the פלשתים. וַיֵּלֶד אביו אל האישה, ויעשם שמשון משתה. Chazal say it had to do with sheva brachos, mishteh. וַיְהִי כִּי כֵן יַעֲשֶׂה הַבַּחוּרִים. That's what it means, the bachurim, they make a party. קִצָּה וַיֹּאמֶר אוֹתָם, וַיַּחִידוּ שְׁלֹשִׁים מֵרֵעִים וַיִּתְנוּ. Shimshon comes and he says, חידה נָא לָכֶם חִידָה. I want to give you a riddle. If you answer the riddle, you'll get shloshim sadinim, shloshim chalifos. There's a prize at the end of the riddle if you get it. If you don't get the riddle, then you'll give me shloshim chalifos. What is the chidah? וַיֹּאמֶר לָהֶם, מֵהָאֹכֵל יָצָא מַאֲכָל. From food comes food. מֵהָאֹכֵל, from food, יָצָא מַאֲכָל, comes food. מֵעַז, from something strong, something which is not sweet, is the opposite of sweet, יָצָא מֶתוֹק, comes sweet. לֹא יָכְלוּ לְהַגִּיד אֶת הַחִידָה שְׁלֹשֶׁת יָמִים. Tell me, how in the world were they supposed to figure out this chidah? You want to tell them? Do you have any— this is a thing that happened to him. Why in the world would this be a chidah? Imagine if a person went somewhere and then he tells, I have a riddle for you. Could you figure out how and why would they figure that out? Second of all, why is this a riddle? That's a big riddle. It's a story that happened to him. A greiser, a greiser, a riddle. A riddle has to be something which is a mind— It's mind, to make the mind think. How do you have this riddle? I have a different question. What's the whole meaning of the riddle anyway? So good, you can come and say it was the haschalah of giving them pech. This was—he's playing around with them. So play around with them a different way. ... and I'll give you שלושים סדינים. It's almost like he enticed them with a prize. Why do you need a chiddah for and give them a prize if you get the chiddah? What's the... and what's the chiddah? What is it? חפלה. So the Malbim, shein gold. Ah, heiliger Malbim. He says a meyredige vort. If you notice, there's one extra word in the pasuk here: Achut tagidu osah li shivas pasuk yud-beis. Im haged tagidu osah li, if you tell me what the riddle is, u'metzasa. What does u'metzasa mean? So pashut means getchafin, which means you got it. You got it right. U'metzasa. The Malbim says that's an extra word in the pasuk. If you tell me the riddle, that means you got it, right? You give me the interpretation of the riddle, you don't have to say, Ach. Maybe you don't ever see when they have these...

The thing's ding, ding, ding. Okay, you're a winner. Matzasa means you won. Matzasa. Gevunin, getchafin, you just got getchafin. Huh? They do. So that's what I'm saying. Maybe that's all it means. That's what I'm asking you. Matzasa just means getchafin. Ding, ding, ding. Sometimes it means supplied. Matzasa. Okay, so let me tell you what the heilige Malbim says. The Malbim knows that there's no way in the world that they're going to get this answer. There's nothing. You know what he wants from them? He wants them to walk around trying to figure out in the daily newspaper, so to speak, what happened to Shimshon lately. Is there an event in his life that he came up with this riddle? U'matzasa. He wants them to walk around the city and, you know, and get the information with it, you know, to just see. What does he want from them? He wants them to do homework, to investigate. You know, rabosai, I would say a pshat, and I'll tell you the emes. I don't have a klara mahalach in today's shiur. It's a thought. It's a raayon. It's drush. Li bi omer li there's some emes to what we're going to say. I think it wasn't about tricking them or catching them. I think he wanted them to know the riddle. I think, and I believe, this riddle to Shimshon haGibor... There was a message that he felt that he had to convey to them. U'matzasam. He wanted them to go and get the riddle because he wanted them to know what happened. It wasn't just a riddle to, what do we call that, to test their brain power. Sometimes you tell a riddle, you want to see if he klug der mensch is, and it's a game. This was no game to Shimshon. This was he wanted them to go and find out what happened. U'matzasam. You're looking at me. You don't like it. That's why we have a shi... My job is—it's slowly. The reason is because that's why he didn't tell his parents. Oh, so now you see, now I'm saying something. I'm not telling the parents it has something to do with it, right? He didn't want the parents to know anything, so that therefore he can tell them that, what do you call that, he can help them because we can't find out from anyone. According to this, we have a good pashut pshat why he doesn't tell his parents. You know why? He knows that they're going to come to the parents, and they're going to stand on the parents' head, and it's going to turn out that they're going to force the parents. And that's takke what they did with his wife. They forced the wife. He ended up telling the wife, and she gave up the secret. So in order to, so to speak, keep his parents out of it, and they shouldn't be in danger even, it's a dangerous thing for them too, he didn't tell them. ... Back to the ein higid. Rabbi, you know, I want to tell you a vort. I want to tell you something. Okay. You ready for a goyen, rabosai? When I—there's two steps. Yeah. The first time he was going, that's when he killed the lion. Yeah, yeah, it's good, no. The first time when he killed the lion, he didn't tell his parents because he knew that a ril's gonna come up. Yeah, he was planning using it. ... I mean, plan on using it. See, the story, I mean, the way the pasuk brings it, ... happened after. Meaning the chudah lichida happened after his return. I understand, but he had to know from the time he killed the lion. No, I'm saying even with the honey, he went back to give his parents. It was even before; it was also before. It was before the riddle, but when he killed the lion—when he killed the lion, ... like if you will give me a few minutes, you'll see that I have a thought over here. And when he killed the lion, he knew that there's more to the lion than the story, okay? ... give me one more. You ready? I'm gonna tell you a goyen. I don't even know how to chew it. You ready? The goyen says, what's the lion with the honey and the oichel and that? It's a mussar shmooze here. There's two remazim in the lion and the honey. ... They all bring this goyen. Everybody speaks this goyen. Watch this goyen. First of all, lesson number one: me'oichel. That's the lashon of the pasuk, from oichel.

Me'ochel yatza oichel. Meha'ochel yatza machal. That was a lesson. What's the lesson? You should give tzedakah. You see the word tzedakah here? Okay. Says the Gaon the following: Sometimes you give an ani, and what do you think the ani does? He splurges with it. He doesn't use his money properly. He indulges. So you think to yourself, why should I give the ani to eat if he's misusing the tzedakah money? Guess what, rabosai? It's a good question. We all have this question. How many times do we turn around to our friend, 'Is it really? Does he really? Look what he does with it. He buys with it...' Right? We use those words, right? Anyone want to say the words? Surgeon General standing behind over here, the sweetly using the mashal of the... You hear? Look what he does. He buys with it cigarettes. Okay. Says the Gaon, you should give him tzedakah anyway. Why? He says that's the pshat in the pasuk: Meha'ochel — he's an eater. He's a big eater, this ani. Again, rabosai, you don't understand. If I said this pshat, you would definitely not tell me to come back, rabosai. You would tell me there's something disconnected over here that I got. The Gaon — the Gaon, it's quoted in many places, the Gaon, okay? Meha'ochel — the big eater. The ani is a big eater. Still, give him tzedakah, yatza machal, because you'll have from it also. It's a mitzvah of tzedakah, and then when you give tzedakah, you get. Says the Gaon. Don't judge the oni that he's misusing the money. Give him anyway; you'll have from it. Meha'ochel. He said that's why it's called meha'ochel. It should say me'ochel. No, meha'ochel, from the eater. Don't say me'ochel. It should have said me'ochel, from food. Meha'ochel, from the eater, yatza machol will come to you food. What about the second lesson? U'me'az yatza ma'aseh. Now it's interesting, there's Gra, the Zohar that says—and the Gaon is interesting, he doesn't quote the Zohar—but the Zohar says this is going on Torah. Az is Torah shebiksav. Ma'aseh is Torah shebaal peh, like it says, mesukim mi'dvash v'nofet sufim. Okay, so what's shaychus have with Torah? Says the Gaon like this: me'az, sometimes a talmid chacham doesn't have shein amidos, klape chutz. He's angry. He's kanoi. He's a fighter. But sometimes it's necessary. Me'az, when the talmid chacham sometimes is az, it's because yatza ma'aseh. She'einah Torah will come from him. Are you as perplexed as I am? Could you tell me what this has to do with this story? Why the musar shmooze here? Why does he have to repeat it to the plishtim? It's a peleh, a chapeleh. Shimshon's walking in the street, he rips a lion, okay? So the pashut pshat of the story—now that's not that good for me. Why? The pashut pshat of the story is the Eibishter showed him he could rip a lion, right? Which means that he could be able to go and kill the Plishtim thousands at a shot, right? No, that's not, for the goyim, that's not the lesson. The lesson is, even though the ani, you have to give tzedakah, and even though the talmid chacham, and then he goes, and I imagine Shimshon Agibor understood this goy, right? ... He understood. Otherwise, what's the mashal, right? Obviously he understood this mashal, right? So he uses this now, chut ha-mechamchido. Let me tell you over ... You cannot, in front of the government, and say, you know, I have a riddle for you, yeah? Explain to me ... What's ... in Korach? What are you talking about? How did this become the lion and the ...? ... Like I said, you hear the kasha? It's not apparent to you? What happened? I read a ... Where did it come in here? What happened? ... Give me a minute to ... Again, like I said, I don't have raayos. Usually I have more shtarke raayos to what I say. This is libi ...

Is Klal Yisrael deserving of this Shimshon? Pasuk says clearly in the beginning of the story of Shimshon, no. That's how the perek begins. The perek begins, the perek begins, Vayosifu Bnei Yisrael la'asos hara b'einei Hashem, vayitnem Hashem b'yad Plishtim arbaim shanah. Pashut, no. So they're not deserving. They're not deserving of a Shimshon. We know Shimshon is Mashiach, as Azam Chazal, the first year we spoke about it last week. Klal Yisrael doesn't deserve, yet they get a Shimshon, a manig. Isn't it strange that the manig is a warrior who looks around killing people all day? Pashut. So I'll tell you the truth. I'll tell you the truth. I feel, okay, that they went to war, and there were rules of war. And forgive me, because I just want to bring out the point. And again, chas v'shalom, you know, I'm humble. I'm not—I don't mean to speak what I shouldn't say. Shimshon was a terrorist. All right? You understand now what I'm talking about? Shimshon was a terrorist. Shimshon did acts of terror. Strange acts of terror. I mean, it was bizarre. He would just walk around, I'll give you a riddle, you didn't get my riddle, I'll kill you. He stole my riddle, I'll kill you. Me'az. Yotza maaseh. There's an interesting hesber to Shimshon. Shimshon is that Klal Yisrael is not deserving of the yeshuah. The lesson is tzedakah, maybe. Again, maybe. Ribono Shel Olam gives Klal Yisrael yeshuah, and what do we do with it? Are we deserving of it? An af al pi ken. Yet, the talmud chacham, even though it's az, right? Yet what could happen from it is yotza maaseh. Now it's a little in the luft, rabosai. Let me add a little nekudah here. Let me ask you a question: what is the significance of Karmi Timnasah? Rabosai, Karmi Timnasah, says the Medrash in Parshas Naso, was part of the musar shmues that the parents gave Shimshon. Hayitachen? Hayitachen you go and you marry an arelah? Kerem, klayim, there's no klayim. How could it mix? It's a Medrash, rabosai. They took him to Timnas, to the vines, and that was answering already the first question: why are they going to the vines of Timnas? Why, Chazal, they were using it as a musar shmues. It's not shayach klayim, you know. Now, grada, it's interesting. Harai always had on this Medrash. Why didn't they show him zayis? Why are they showing him kerem? Let me show you something interesting. There's an interesting Rokeach. The Chashmonaim... Oil, Yevanim, they were metameh the oil. What was their big thing about the oil? What was the big agenda against the oil? Timu kol hashmanim. So there's a Rokeach that says, Banecha kishtilei zeisim saviv l'shulchanecha. Your children will be like shtilei of zeisim. Says the Rokeach, you know why? You can't make kli in that. The only thing that doesn't mix—oil doesn't mix, it doesn't—zeisim, you can't make kli. There's no metzius of kli. Banecha kishtilei zeisim, your children should be kosher without any outer... So l'choira, if he meant to say this, they should have given the mashal of zeisim. We'll talk about it; it's not enough time, the chiluk between anavim and zeisim. Al kol panim, it was a mussar shmooze. Says the Alshich, so now Shimshon is feeling very bad that he's going to take what? He's going to take the plishti. He got the shluyos. So the Ribono Shel Olam showed him the story with the aryeh to tell him, Me'az yatza ma'achal, that I have a cheshbon that you should marry a goy, you should marry a Giyores.

Because me'az yatzah Moshe. It's getting more and more interesting, huh? You're listening to what's going on here? There's a shmues going on over here, you hear? The Timnasa, the Kerem, is telling him, but you can't mix the tat and the mamishayin, you can't mix. Zogt the Ribono Shel Olam, I'm showing you with this Ari. There's a cheshbon here, me'az yatzah Moshe. Do you know, rabosai, all the sefarim talk how Mashiach is the same yesod of az malei s'chok. The ge'ulos. Where does Mashiach ben David come from? Mashiach ben David comes from Rus. Rus comes from? Moav. What was the story of Moav? We know the story of Moav, me'avi. From the lowest point comes the yeshuah. Every sefer, b'etzem... al ha... that Mashiach had to come here, Yehudah, Yehudah and Tamar. The chapel, right? Tamar, Yehudah, Peretz, also from what? From things which seem to be dark, questionable. Shimshon was supposed to be Mashiach. Me'az yatzah Moshe, the Ribono Shel Olam was telling Shimshon that there's a mahalach, and the mahalach is me'az yatzah Moshe. You have questions. Chidah. Chidah is a riddle. Shimshon had a riddle. His life was a riddle. Life, rabosai, is a big riddle. Shimshon, the Ribono Shel Olam told him the answer to the riddle. Understanding that it was from the Eibishter, he understood that he has to go, what, and use the riddle to teach the plishti, me'az yatza masok. Why? So if you look at the tzaddik, we'll talk about Klal Yisrael has to have a yeshuah when it's at its lowest point, right? Bi'itachishena, we know the chiluk between zachah, lo zachah. When Klal Yisrael falls to the mem-tes shaarei tumah, there's also geulah. It works both ways. So what's the pshat? So there's a few mahalchim. A tzaddik learns, l'saken olam b'malchus Shakkai, which means Moshiach is about a tikkun. So pgam, from the lowest of pgam comes tikkun. That's hecher and yaner, rabosai. So again, to us on a more pashut level, Klal Yisrael, at the point where it's broken, that's when the yeshuah is matzmiach. Me'az yatza masok, it's a lesson that when Klal Yisrael is at its lowest point, the Ribono Shel Olam creates matzmiach yeshuah, the Ribono Shel Olam creates geulah. This is what Shimshon had a chiddush, he didn't understand. If he's supposed to be the nazir Elokim, if he's supposed to be the Moshiach Yisrael, how did he become an eidim by a plishti? How did he become an eidim by a plishti? And the teretz is, me'az yatza masok, the Ribono Shel Olam showing him that there was a cheshbon. Now I'm going to tell you something very interesting. I saw in the Malbim, this is a very interesting thing. Why was it davka with an ari? Yehuda. What was Yehuda? Yehuda was an ari. Mashiach, Peretz, Yehuda, gvurah. He's being taught his mission in life. Shimshon is vayeired Shimshon. He's stuck a puzzle. The tatten, the mamikumten, zakten, vos tut zich ahopte? So they teach him all about Mashiach, which means Yehuda, geulah, me'az yatza moshi. And that even though the pshat is klal Yisroel is not ra'ui for it, the Ribono Shel Olam says, I give it anyway. All the lessons that are in the Mashiach, which is, lichoira, chiddah, which is a puzzle. So Shimshon takes this and he says it's not a regular chiddah. What is he, playing games? He's playing a... he... he wants them to do the homework. And he should learn the lesson that the Ribono Shel Olam was sending him on a mission, like the story of... Now, this is inyanim. I don't know, like I said, I don't have raayos to it. The what? Yehuda ended up in Temnos also by Tamar.

By Tamar, that's what I'm trying to tell you. You know what it is? I'm looking at the clock and I'm really cutting short 50% of what I want to say. Yehuda with Timnas, what happened was in Timnas. Yehuda, Timnas, it's the same loshon. Shimshon. Yeah, yeah. You hear, aveisai, somebody was so off. I'm saying it to the ... aveisai. When he sees the story with the ari and the maziat Timnas, and the geioris, and the whole, the whole, Shimshon is learning your job is to be like Yehuda. Your job is supposed to be the Mashiach. And therefore he's telling them a chiddah. They should learn u'motzasam. Hagidah li. They should do their homework, because this is the mission that the Ribbono Shel Olam sent. You've just experienced another Torah class brought to you by TorahAnytime.com.