Questions (1): Is it not stated in the Book of Joshua that Zorah, Eshtaol, and Ir-Shemesh were given as an inheritance to Dan? And here too it says that they sent spies from Zorah and Eshtaol — so how can it say that no inheritance had fallen to them in which to dwell?

In those days there was no king. The episode that follows was due to the absence of a king to restrain the people; had there been a king, no tribe of Israel would have engaged in idolatry.

And in those days the tribe of Dan was seeking for itself an inheritance in which to dwell. The inheritance of Dan had two deficiencies: (a) it lay outside the main border of Israel, since it was the last lot cast, as it says (Joshua 19:47), “and the border of the children of Dan went out from them”; (b) for this reason they were unable to dispossess the Canaanites, and the Canaanites later reclaimed their territory (as stated above 1:35–36). Therefore they sought an inheritance in which to dwell, for their original inheritance was not fit for dwelling, since the Canaanites inhabited it. This explains the reason: for it had not fallen to them… within the tribes of Israel, but rather outside their border. Thus it says as an inheritance — meaning, the inheritance that had fallen to them was not within the tribes of Israel, but outside of them.

Questions (2): Why does it repeat “from their family” and “from their extremities”? Why does it repeat “to spy” and “to explore”? And why does it conclude with “go, explore,” and not say “explore and spy”?

And the children of Dan sent from their family. I have explained in my commentary on the Torah (Parashat Miketz and Parashat Shelach) that there are two kinds of scouts: (a) those who first go to see whether the land is good or not, in order to determine whether it is worth fighting for; these are properly called “tourers” (tarim), for the one who tours seeks out what is good; (b) after they decide to wage war, they send spies to see the vulnerabilities of the land — from which side it is easiest to conquer it; these are called “spies” (meraglim), for the spy seeks out the weaknesses and defects.

There is a distinction between them. When they first send tourers, they dispatch one from each tribe or from each family, for one tribe will not rely upon emissaries from another tribe, since a land may be good for one tribe and not for another — as the children of Reuben sought pastureland, and the children of Zebulun sought a seacoast for ships, and so on. They also send their leaders and prominent men, upon whom the people rely, who understand the needs and aims of the nation. But when they send spies, they send one or two men — even from the lesser among the people — since their task is only to see from which place the land may be most easily conquered. Furthermore, when sending spies they choose strong and valiant men, because they go to inspect fortresses and troops where they may easily be recognized as spies, and they must be brave to save themselves and skilled in military matters to observe how and from where to wage war. The tourers, however, go like merchants in the midst of the land and are not in danger; they need not be warriors.

Here they sent their agents for both purposes: (a) to see whether the land was good; (b) to spy out the place easiest to conquer. Therefore, since they were sent to investigate whether the land was good or bad, they sent from their family five men — that is, one from each family — and they also sent from their extremities, meaning the leaders and chiefs among them. And since they were also sent to spy, they chose men of valor. It explains that they were sent for two purposes: (a) to spy out the land, and (b) to explore it — to see whether it was good or bad. Nevertheless, since this was the initial mission, they told them, “Go, explore the land,” for the primary command concerned the exploration — to determine whether it was good or bad — and the spying would follow the exploration.

And they came… to the house of Micah. That is, they lodged at an inn near the house of Micah.

They were near the house of Micah. That is, since they lodged near Micah’s house, they heard the voice of the Levite and recognized him. It appears that this Levite was of the sons of Kohath, from the descendants of Moses, as the Sages received (Bava Batra 109b); and the cities of the Kohathite Levites were in the territory of Ephraim, Dan, and half of Manasseh (as explained in Joshua 21:5). Thus this Levite was born in one of the Levitical cities in Dan, and they recognized him.

And they said to him. They asked him three questions: (a) “Who brought you here” — from your home — to this place? (b) “And what” — that is, what occupation do you have here? (c) “And what” — that is, what is your compensation here?

And he said. He replied to “Who brought you here?”: “Thus and thus has Micah done for me.” He recounted his course until he came to Micah’s house and in what manner he persuaded him to remain. In response to “What is your compensation?” — “and he hired me.” And to “What are you doing here?” — “and I have become his priest.”

Inquire, please. For they thought that the teraphim, through sorcery or by drawing down spiritual forces, could foretell the future.

And he said (after he had inquired), “Go in peace.” This means success on the journey. “Before Hashem is your way.” That is to say, the purpose of your journey stands before Hashem and under His favorable providence, and you will attain the goal of your desire.

Questions (7): The entire verse appears repetitive, and the phrase “possessor of restraint” (yoresh ‘etzer) has no clear meaning. And what is meant by “and there was none who would shame them for anything in the land”?

And they saw the people who were within it. That is to say, they had no reason to fear the people themselves, for they were not men of war; nor did they need to fear their neighbors or potential allies. It explains this in detail:

Not from the people themselves — for a nation takes up arms for four possible reasons:

(a) If it is their custom to conquer lands and their livelihood depends on war, to seize spoil and plunder. Therefore it says, “dwelling securely, after the manner of the Sidonians,” meaning that the entire kingdom dwelt securely like the Sidonians, who were merchants or herdsmen, and did not live by plunder and war.

(b) If they fear an external enemy — therefore it says, “a people quiet and secure,” for no enemy’s foot came within their borders.

(c) If there is internal strife, city against city or clan against clan — therefore it says, “and there was none who would shame them for anything in the land,” meaning they all lived together in peace.

(d) If there is a king and sons who inherit his throne, for then they would maintain an army to preserve their monarchy. Therefore it says “and no possessor of restraint” (the word “none” applies to both: none who would shame them, and none who was heir to sovereign rule), meaning there was no heir to royal authority who imposed control over the people.

Furthermore, there was no need to fear their allies coming to their aid, for the Sidonians, who were in the valley, were far from them, and they had no alliance with their neighbors, since they had no dealings with any man — they had no covenantal ties with anyone.

“What are you doing?” — that is, what are you saying?

And they said, “Rise, and let us go up.” That is, there is no need to send additional spies again; rather, we should go at once. Do not fear that the land is not good, for “we have seen the land, and behold it is very good—yet you are silent?” And do not be afraid of a difficult war, for “do not be sluggish to go and come to inherit the land”—you will not need to fight much, but simply to take possession. And he explains the reason, for:

“When you come” — you will come to a people secure, meaning they will not fight against you, as explained above. And they said “when you come” to mean immediately—without delay—for if you linger, the matter may become known to them and they will prepare themselves for battle.

Do not think that it has other disadvantages. If you suspect it may be small in size, it says: “and the land is broad of hands”—that is, spacious. And if you think it may lack in quality or resources, it says: “a place where there is no lack of anything that is in the land”—meaning you will find there all the things found in the Land of Israel.

“And they set out from there.” This means that immediately they uprooted their dwelling and moved there, because they trusted in the words of the messengers.

“And they encamped at Kiriath-jearim.” There they prepared provisions for the long journey ahead. The camp itself did not enter the city, but remained behind Kiriath-jearim.

“Those who went to spy.” Since they went in order to spy, they came to know this through that mission — for through it they inquired by means of the teraphim.

Questions (15–20) Why does it repeat: “They came to the house of the young man” and again “the five men went up” and “these came into the house of Micah”? Why does it repeat: “they took the carved image” and again “they took the carved image,” and in verse 20 “he took the ephod”? All these phrases seem redundant, and the sequence of events appears disordered to any careful reader?

“And they asked him of his welfare — and the six hundred men” etc.

The meaning is that the five men and the six hundred men asked him about his welfare.

That is to say: when they came to his house, they told him that they were inquiring after his peace — both in their own name and in the name of the six hundred men, who were all from the tribe of Dan and who knew him.

Through this, they caused him to come out to them to the entrance of the gate. And while the priest was speaking with the six hundred men…

“And the five men went up.” The five men went back up into his house and entered the shrine of idolatry, and they took the carved image, the ephod, and the teraphim. Meanwhile, the priest was standing at the entrance of the gate with the six hundred men.

“And in the meantime the priest noticed and returned to his house.” In the meantime, the priest became aware of what was happening and returned to his house.

“But by the time the priest returned, they had already come out from the Levite’s house—where the idol was—through Micah’s house.” For the entrance to the Levite’s house was through Micah’s house.

“And these came to the house of Micah.” At the moment the priest returned, they were not in the priest’s house, but in Micah’s house, which was in front of the priest’s house.

“And they took the carved image, the ephod…” That is, the priest saw that they were taking them out of the house.

“And he said to them, ‘What are you doing?’” For if the priest had cried out at that moment, the men of Micah would have protested and stopped them, since only the five men were there.

“And they said to him, ‘Be silent.’” Do not cry out concerning what relates to Micah.

And regarding what concerns you, “Put your hand over your mouth and come with us,” for you will benefit from this; for “Is it better for you to be a priest to the house of one man…” etc.

And then he took the ephod in his hand, and came into the midst of the people.

And the priest. For if you had not taken the priest, I would have made another idol. And why do you say to me, “What is the matter with you?” Do I not have reason to fear a loss greater than this?

They answered him that he should keep silent, lest he gather his own life and the lives of his household.

And they took. In this way it seemed to them that they had not oppressed or stolen, but had merely taken it as in war, since he pursued them and was unable to prevail against them.

And they came upon Laish.

And in the Midrash (Tanchuma, Ki Tisa 14) this is what is meant by the verse (Daniel 9:7), “To You, O Hashem, is righteousness, but to us shame of face”: even though they took the idol, they nevertheless succeeded in their war.

And there was no deliverer. Not from the Sidonians, for it was far from Sidon; nor from their neighbors, for they had no dealings with anyone. Nor was it difficult to conquer on account of its location, for it was in a valley, which is easy to capture.

And they set up for themselves the idol. At first they established only the idol itself, to draw down the spiritual influence; afterward, they set up for themselves Micah’s graven image as Micah had made it, together with the ephod and the teraphim. And it stood all the days that the House of God was in Shiloh—this corresponding to that. As for what is said that Jonathan and his sons were priests until the exile of the land, Rashi explains this as referring to the exile of Sennacherib. So too is the view of our Sages in the Jerusalem Talmud (Berakhot, ch. 9, hal. 3), which challenges Rabbi Shimon ben Nachmani, who said that Shebuel returned to God with all his heart—yet the verse states “until the exile of the land.” It answers that after the death of David, Solomon removed him, and he reverted to his former ways; and he was the old prophet in Bethel. And regarding what Radak asks—how could it be that Samuel, David, and Solomon did not destroy this idol?—it may be said that indeed in the days of Samuel it was annulled. Therefore it says, “all the days that the House of God was in Shiloh.” At that time he repented, and David appointed him over the treasuries. But in the days of Jeroboam, who set up the calf in Dan, his sons were priests there until the exile of Sennacherib.