From the Rav’s Desk: Shaalos Veteshuvos on Shimshon and Goliath and More

Was Shimshon the father of Goliath?

There indeed exists a tradition that Shimshon fathered Goliath, the infamous Philistine enemy of the Jewish people who was later famously killed by King David. The tradition is as follows: It states in the book of Judges chapter 16, that when Shimshon was captured by the Philistines, he was brought to prison and forced to work in the grinding mill. Now, the Talmud states that the intent of this grinding is that he was used as a male concubine to impregnate the Philistine women so they have children as strong as he. It is here that the tradition of Goliath comes in. The Chasam Sofer in his Drashos states in the name of the Midrash [unknown] that Arpah, the former daughter-in-law of Naomi, was also brought into the prison for the above purpose to be impregnated by Shimshon, and indeed she became pregnant and had Goliath. The source for this statement is seemingly the Tosefta to Targum which states that Goliath was a descendent of Shimshon. Another connection between Shimshon and Goliath can be found in the Midrash Raba of Bamidbar that there were two warriors who entered the world, one from the Jewish people who was Shimshon and one from the Gentiles who was Goliath. However, no mention is made of any biological relationship between them. On a separate note, the question is raised as to whether Goliath was considered Jewish as some Mefareshim state that his mother Arpah had originally converted to Judaism when she married the son of Naomi. If this is correct, then it would end up that Goliath had both a Jewish father and Jewish mother!

Sources: See Sefer Shoftim Chapter 16; Sotah 10a; Chasam Sofer Drashos Vayechi “Lishuasecha Kol Hayom”; Toras Moshe Kama Haftorah for Parshas Naso; Limchseh Atik 17 of Rav Chaim Kanievsky on Melachim 1:17 in name of Tosefta Letargum; Midrash Bamidbar Raba 26 ; Midrash Tanchuma Vayikra; Meiam Loez Rus p. 20 in name of Igeres Shmuel and Yayin Rokieach that Arpah converted before the marriage and hence the marriage was Kosher!

Question:

Must one repeat a new blessing of Besamim upon smelling a spice that he already said a blessing over but left the room in the interim, and has now returned to smell it? Does it follow the same law as a food or drink, by which we rule that a new blessing must be said if one changed areas such as from inside to outside, or not?

Answer:

It does not follow the same law as food or drink, and hence, so long as one has not resolved upon leaving the room to no longer smell the spice, and so long as he is not remained outside for a long time, then a new blessing is not recited. However, if he decided to no longer smell it and then changed his mind and or if he remained outside for a long time, then upon his return a new blessing is required.

Sources: See Michaber 217:1; M”A 217:3; M”B 217:6; Shaar Hatziyon 217:12; Birchas Habayis 26:32; Ketzos Hashulchan 62 footnote 19; Peri Megadim 218 M”Z that mentions a dispute regarding one who left the room if this is considered Hesech Hadaas; Piskeiy Teshuvos 217:3

Did the Chabad Rabbeim blow the sets of Tashrat in two breaths or one?

The custom of the Rebbe Rashab was to blow the Shevarim Teruah in two breaths, even in the set of Meyushav. Nevertheless, the Rebbe stated that he does not know if this was due to health reasons or because that is the way he held according to Halacha.[1] Likewise when the Rebbe Rayatz was the Makri he would not remove his finger from the word Shevarim until the Baal Tokeia stopped and took a breath even in the set of Meyushav.[2]

[1] Hamelech Bemisibo 1:236

[2] Otzer Minhagei Chabad p. 122