Perek Yomi - Judges

Chapter 1

Where did the Bnai Yisrael go to inquire -- and how was the inquiry posed?
And how was the Divine response forthcoming?
Is there some "moral message" in the observations by Adoni Bezek as to past, and future?
What was the symbolism of this type of mutilation?
Verse 8 seems to indicate that, if Jerusalem had any particular significance at a later date, it had no significance at this particular time. Is that a correct assumption?
How do verses 12-15 echo an earlier refrain in the Book of Joshua?
What is the position of the Keynites among the Judeans?
There is constant reference to Judah and "Simeon, his brother." What has become of Reuben (his brother, too)?
How does verse 21 relate to earlier parts of this particular text insofar as the Jebusites and Jerusalem are concerned?
Verse 26 ascribes the naming of a city as "Luz." What reference is found to that name in the book of Breyshit" (i.e., Jacob"s "flight")
Verse 28 distinguishes between servitude and conquest. What is the distinction" And how does this relate to the observation elsewhere of "total destruction"?
Generally would this chapter indicate that the conquest did (or did not) succeed in "dislocating" or "removing" substantial groupings of the residents?
Indeed, what does verse 34 indicate as to a reversal of roles?
Would the first chapter of "Judges," then, indicate that either the Book of Joshua was "being redacted" or that, there might have been an interval between the conclusion of that period and the inception of this particular volume although verse 1 would seem to preclude this possibility?

Chapter 2

Why does the "malakh" -- i.e., messenger -- come from the Gilgal?
Does verse 3 have a source in Biblical text?
Is the phrase that "their Gods will be a stumbling block for you" -- (something which appears in the "Five Books") as that which would be done by Divine action or, rather, that this would happen if human action did not eliminate those alien "divinities"?
How does verse 4 relate to verse 1 in terms of geographic location (-- and, the answer, to be sure, appears immediately in verse 5). However, do these etymologies necessarily reflect the historical source of a particular naming?
Does it appear that the author of this volume was familiar with the manuscript of the volume of Joshua in terms of verses 6 through 10?
How does verse 10 attempt to rationalize what developed among the Israelites following settlement?
Verse 11 makes reference to Baalim. It does not define the term. What does that indicate as to the author"s perception of his reader/auditors knowledge?
In verse 12 there is a reference to "other Gods." Are there other Gods" Is the term using quotation" Does the author imply that there are Gods for individual nations/peoples and that each should adhere to "his/her own God"" In verse 13 reference is made to ashtarot. This term (too) is not defined -- and again, what does this imply as to the author"s view of the readers/auditors of the text?
How does the author explain the inability of the Israelites to resist their enemies?
How does verse 16 relate to verses 14 and 15" Why, if privation/tribulation/punishment/instructive chastisement derive from a particular Source does the same Source then provide that which is contrary if not contradictory to it" Is there a message here?
What are Shoftim" Are they judges" And, if judges, "judges" as we understand it in juridical terms in our day?
What verb in verse 17 indicates the basic attitude of the author (for that matter Jewish text generally) towards worship of "alien divinities"" And where do we find a noun (in text already studied) which is a derivative of this verb?
What is the nostalgia which echoes from verse 17 -- in which history is recounted as uninterrupted obedience and fealty to the Divine mandate?
In theological terms, how does one understand the verb construct applied to Divinity that It "regretted" "change"" What chronological sequence is difficult to deal with in verse 23?

Chapter 3

In verse 9 there is a reference to a known personality -- how would this "relationship" explain the selection of Atni-eyl?
What does the name Atni-eyl seemto imply?
The text will frequently make reference to "ruah Adonai"; what is this "ruah"" Is it "spirit"" Is it something other" And, is it definable in absolute terms?
A rather persistent reference is to "forty years" (verse 11). Does this mean precisely forty years or does it have to do with "one generation"" And, does the number forty surface in text at earlier and later intervals?
Verse 13 makes reference to Amalek. Had not this particular group been previously "eliminated"?
Is Ir Hatemarim Jericho?
Verse 15 is another attestation to the point of view of Torah (be it in the Five Books or be it in the balance of Tanakh) that physiological perfection in leadership was not at all necessary as far as the Israelite was concerned. What particular phrase in verse 15 attests to this?
In verse 17 reference is made to Eglon as one who was "Bari Meod." Bari in our day (and in modern Hebrew) means "healthy." What did it mean in the time when this particular passage was written?
Why would a "minha" have been brought to Eglon?
In verses 19 through 21 what is the position of the author as to the destruction of a despot (or, for that matter, an enemy) by means that, in other contexts, might appear to be "questionable"?
As to the social norms of the day, what do verses 24 and 25 indicate about the relationship between servitors and their monarch or, for that matter, between one who had a position of authority and those who served him/her"
Verse 27 indicates that Eyhod rallied the Israelites following the killing of the Moabite ruler. Why could not the same rallying have taken place prior to the death?
And, according to verse 30, there was "peace in the land" for how many generations?
Verse 31 makes reference to the next "judge" -- Shamgar ben Anat. Why is there but one verse relating to him" And, is Anat the name of a place or the name of "something other" -- and if, indeed, "something other" how does this refer to the observation of Moses at the Golden Calf incident (Shmot 32:17-19) when he observes that "kol anot (or Anat) anokhi shomeya"?

Chapter 4

The first verse would seem to be unaware of the 31st verse which appears immediately prior to it at the end of chapter 3. How might this be explained?
What type of equipment appears to have been available to Yavin and his "commander in chief" Sisra which would have been most frightening to those not having same?
s Lapidot the name of a location, the name of a husband, or the name of a "fiery personality"?
What does this tell us about the role of women in terms of leadership in those days?
What is meant by the phrase that the "Israelites would come up to her for judgment"?
From whence did the instruction derive of Divinity that Barak was to lead an attack against the "oppressor"?
What was Barak"s initial response?
How does Devorah respond to his request of her?
Why would it appear to be "not entirely as it should be" if a woman were to be the mechanism through which the defeat of the oppressor would take place (verse 9)?
Verse 14 and 15 indicate the "strategic aspects" of the military encounter. In what respect, in spite of the "chariots" did the Israelites have a decided advantage?
However, according to verse 15, what was the "real advantage" which enabled the Israelites to be victorious?
In verse 17 et. seq. do the Kenites appear in a positive light?
How is the action of Yael described by the author?
In verse 21, the concept of "sanctuary" would seem to be addressed in a fashion that is "unusual." In terms of the standards of those days is it "unusual"?
Returning to verse 17, what was the essential relationship between the Kenites and Sisra?
How does the death of Sisra validate the prediction of Devorah?

Chapter 5

What is the overall construct of this particular chapter in terms of its form?
Verse 4 makes reference to Divinity. Is this the usual description as it appears (for example) in the Five Books?
Verse 6 makes reference, once again, to Shamgar but not to Ehud. How does this relate to the earlier text?
Does verse 8 indicate why the Israelites had difficulty?
And, in verse 8, what was the "military readiness" of the Israelites?
In verse 12 there is reference to Devorah in the "third person"; is this unusual in the poetry of that time?
Verse 15 makes reference to the Rubenites; is this a "flattering reference"?

Chapter 6

Verse 2 indicates an explanation for certain structures. How does this relate to the economic life of the Israelites" and of those who attacked them?
What possible explanation could there be for not listing the name of the "Navi" admonished the Israelites indicating the reason for their tzorot?
But, in verse 11 is it the Navi or "an other" who actually addresses Gideon?
How is Gideon"s response a direct challenge to the greeting which he has received?
The response to Gideon"s challenge is "go, with this, your strength, and save Israel from the Midianites." What, then, is "this, your strength"?
In response to Gideon"s continued questioning, verse 16 has some surprising features. Who is speaking now" And, what does it mean "ki Eheyeh imakh" -- and how does this relate to the dialogue between Moses and Divinity at the "Burning Bush" in terms of nomenclature?
Is Gideon convinced by what he is told (in verse 16)?
In verse 21 is the Divine personality the same as in the immediate preceding verses?
What is the general view of text toward seeing a "Divine personality"?
Verse 24 makes reference to the construction of an altar which is called "Adonai Shalom" and notes that it is seen "to this very day." Again, (as in some previous texts) what does this reflect in terms of the time when the text was written?
Based upon verse 27 what would Gideon"s family economic status be?
Verses 28 through 30 would indicate that the residents were worshippers of what particular cult?
In verse 32 the reason for Gideon"s changed appellation is set forth -- what does his "new name" indicate?
Is Gideon now convinced that his mission is "blessed" by the Divine" What does verse 36 and 37 indicate?
And, what is the final and conclusive proof that Gideon receives?
This chapter would seem to indicate that "questioning and questing" is acceptable" Not acceptable" Tolerated" Necessary?

Chapter 7

Why does the first verse identify Gideon as Yerubaal?
What is the point of reducing the number of warriors?
How does verse 5 serve as a meaningful test re: the mode of worship of the warriors?
Of the 10,000, 300 are left -- what does this indicate as to the "worship patterns" of the Israelites?
The author describes the enemy as very numerous (verse 12) -- including not only Amalek but "Bnei Kedem." Who are the latter?
What is Gideon"s strategy?
What is the final outcome of the battle?

Chapter 8

What was the tension between the "men of Ephrayim" and Yerubaal and how did he seek to "placate" their irateness?
Note verse 4 and the reference to "ayayfim" which, in the context of those days meant more than "being tired" -- actually, weary unto death. That will help explain what follows. (Vide: Jacob/Esau narrative -- the birthright and the description of Esau.)
Why do the men of Sukkot react in such a cool manner?
And what does this exchange indicate as to the fealty of one section of the country or one "tribe" for the others?
Would Gideon"s (Yerubaal"s) reaction seem to be warranted" As a matter of fact, might it be considered moderate -- or excessive?
In verse 8 we encounter a familiar place name which surfaces in the Jacob story -- Pneuel -- and, as well, a response which indicates that the men of Sukkot were not alone in questioning Gideon"s authority and "prospects." Within the context of that era (as we can ascertain it) would that reaction have been "reasonable"?
What is meant by "hamigdal hazeh"?
In spite of weariness and small numbers Gideon is victorious where Zevah and Tzalmonah are concerned and what is his first act upon returning from the victory?
What does verse 14 indicate regarding the education level of at least some of the residents?
Verse twenty has an interesting reflection on the attitude of younger people towards violence -- in spite of the "norms" of that era. What would it imply as to the youth?
The word shaharonim is translated in the Aramaic by "ankaya." That word sounds very much like "anak" which is usually translated "giant." Would this translation indicate that there is another possible meaning to the word?
Victory leads to recognition -- how is this reflected in verse 22?
What is the theological centrality of Gideon"s response (verse 23)?
Verse 24 refers to the residents as "Yishmayelim" but they had been referred to "Ish Yisrael." Does this imply that they were of a different genre of Israelites or that, perhaps, the term generally implies "traders"?
Verse 27 refers to "eyfod" (a term usually associated with the vestments of the Kohanim) -- but, in this instance, an object of worship as verse 27 implies. And, what verb appears in that verse to document that the worship was idolatrous?
Is there any indication as to what became of the "eyfod" during Gideon"s lifetime or following his passing?
In verse 33 and 34 the refrain which is constant in shoftim reappears: what is that refrain" And what is the observation of the author as to the genuine source of "salvation"?
Memory is a sometime thing -- how does verse 35 document this?

Chapter 9

Verse 1 would imply that although Gideon had rejected kingship, there were those who considered him a "ruler." How does his son"s name document this observation?
What is the "public relations device" that is utilized by Avimelekh and his followers in order to develop "support" (verse 4)?
And what more "conclusive and radical measure" does he employ in verse 5?
Although Yotam is referred to as "hakatan" (junior, or younger) how does he acquit himself in verses 7 et. seq.?
What do these verses, in terms of the literary style of the Tanakh indicate as to the common use of the fable -- and at a very early date?
How does verse 18 indicate that Avimelekh, while a descendent of Gideon was (at least in the opinion of Yotam) of "lesser descent"?
What "power" ends Avimelekh"s rule and what is meant by "ruah raah" in verse 23?
Would verses 22 through 29 imply a civil war on the way?
Through verse 24 would it appear that Avimelekh has overcome the "ruah raah" and that his rule has been "affirmed"?
Yet, "all expectations are irrational" -- since, following a series of "victories" what does verse 53 indicate as the denouement?
And, does verse 53 again indicate that the role of the woman in the unfolding of history is far from minor?
Withal, would verse 54 indicate that there is a certain "courage status and self-image appreciation" to Avimelekh?
How does the author in verse 56 affirm that what developed was, indeed, the result of a Plan which could not be thwarted -- and why did Avimelekh meet the end that he met?

Chapter 10

Who succeeds Avimelekh following his death?
Based on the text are any consequential happenings associated with him?
Other than a place name, does his successor Yari of Gilead have a record of consequence?
The rather lengthy verse 6 with its numerous specifications of idols would have what impact in terms of the author"s purpose?
How long are the Israelites, then, subjected to the Philistines and to Bnei Amon?
Verse 10 indicates the normative response which represents the regular cycle of Shoftim and how does verse 11 affirm the classic thesis of the author that, irrespective, forgiveness will derive from the Kadosh Barukh Hu (patient and long-forgiving) and salvation will follow?
Yet, in this instance, verse 14 indicates that there is a "hesitation"?
How does Divinity communicate with Israel" Through a prophet" Through some other source" Does verse 11 indicate" Does verse 14 indicate?
And, does verse 15 indicate where the response was forthcoming from the Israelites and how it was forthcoming?
The response of words has no consequence (verse 15) -- it is followed by an action. Does this action (verse 16) have consequences?
Aside from the hope for salvation from Divinity what practical action is taken?

Chapter 11

The description of Yiftah is that he was the son of "Isha Zonah." Following the birth of other children from his wife does Gilead, dismiss Yiftah or consider him part of his progeny (verse 2)?
The father"s action to the contrary notwithstanding what is the action of the brothers -- and why?
The reference to Yiftah"s mother is "another woman" not an "Isha Zonah" -- what sensitivity does this show (if it shows any sensitivity)?
Verse 3 makes reference to anashim reykim" What are these -- and what does this reflect as to the social structure of the times?
In verse 6, the dialogue between the elders of Gilead (self-evidently a place name and a family name) Yiftah is invited to be a "captain." What capacity does this reflect?
Following Yiftah"s "cool response" how does the author change -- "you will be our head." How does "head" go beyond the military appellation of "captain"?
Yiftah wishes some further assurance that he will become the "head" -- how is this set forth in verse 10?
Note verse 11 which affirms that, indeed the words "head" and "captain" have different connotations -- and this verse also makes reference to Yiftah "saying his words before God." What does this mean" Was there an altar" Was there some religious location?
What do verses 12 through 27 reflect in terms of the familiarity of the author with text materials in the Five Books?
What theological principles are reflected in verse 23 and verse 24 as to the notion of "national Divinities" and is this meant to reflect the point of view of Israel or, being responsive to the point of view of other idolatrous peoples?
Verse 29 makes reference to Yiftah setting out for battle -- and how is he "accompanied" by a non-material element?
Note closely verses 30 and 31. What is Yiftah"s vow" Is there any question as to what he is pledging?
And, following the victory who is the first to leave the house to greet him" What does the narrative which follows verse 37 reflect as to the import of a "vow" and as to the familial relationship between Yiftah and his only child?
And what is meant in verse 39 that "this has become a regulation in Israel"?
What does this reflect on the nature of appropriate vows and appropriate pledges to Divinity?

Chapter 12

What does verse 1 echo in connection with the men of Ephraim?
What is Yiftah"s response?
How does the sequence document that civil strife in Israel had not yet diminished?
Verse 6 indicates a linguistic characteristic of the Ephraimites: what sound could they not pronounce?
Following Yiftah"s demise is anything of significance related as to those who succeeded him?
With the burial of Avdon, what is implied as to the Amalekites since his burial place was in their property?

Chapter 13

How long were the Israelites subject to the Philistines following the death of Avdon?
With verse 2 begins one of the major narratives of Shoftim -- dealing with Shimshon. How does verse 2 indicate, once again, that significant personalities derive from those who are "handicapped" or otherwise deprived?
While Abraham"s wife is named, of course -- is Manoah"s wife ever named?
Does the text indicate where and under what circumstances the Messenger of God appeared to "the woman"?
In verse 6 does Manoah"s wife refer to the meeting in the same fashion as the text refers to it in the third verse or does she use a different descriptive?
What is a Nazir?
Would verse 9 and 10 indicate that a "Messenger of God" is unusual in appearance or is "an Ish" -- that is with human appearance?
How does Manoah wish to show his gratitude for the "good tidings"?
Verse 16 indicates that Manoah did not know that the messenger was a "Messenger of God." What, then, did he consider the individual to have been?
When does Manoah realize that he has been dialoguing with a Divine Messenger?
What is "normative form of obeisance" in those days in the presence of that which is of Divine origin?
Would verse 23 indicate that there is a "practical dimension" to the thinking of Manoah"s wife?
The child is named Shimshon. Is any reason given for this name" Is there any reason that you can think of?
What is meant by "God blessed him"?
Why, indeed, is "Mrs. Manoah" never named" Is there any other personality in one of the major stories of the Tanakh (possibly, in Bereshit) whose husband is named but she is never named?

Chapter 14

Is any information communicated as to Samson"s early years - his education, his rearing?
What attitude toward marriage outside of the faith community is reflected in verse 3?
Is there a consciousness on the part of the "actors" as to the role of Divinity in Samson"s life?
What does verse 6 communicate in terms of Samson"s "major attribute"" And, if the family was traveling together what explanation is there for the fact that his parents did not know what had transpired?
At this point, does the story of the lion carcass/honey and related seem to have any point other than to demonstrate Samson"s strength?
Judging from verse 12 and 13 although the Philistines were ruling the Israelites, what was the "social relation"?
According to verse 15 did Samson, indeed, marry the Philistine woman?
Verse 16 and 17 indicate a certain "suasive capacity" on the part of Samson"s first wife -- this vignette should be kept in mind for subsequent developments.
What is the meaning of Samson"s phrase "if you had not plowed with my heifer you would not have appreciated my riddle"?
As a result of the denouement of the riddle story (verse 20) what action is taken by the Philistines in connection with Samson"s wife?

Chapter 15

Is there any political/social/religious cause for Samson"s enmity with the Philistines" Does it derive from some other source?
Does Samson rally any of the Israelites in terms of his impending attack upon the Philistines" Is there any indication of any contact with his fellow Israelites?
Does the quarrel between Samson and the Philistines derive from any Israelite/Philistine conflict or is it purely personal?
As the narrative unfolds, how does Samson"s "personal tension with the Philistines" extend to the body politic?
In verse 11 does one discern any "enthusiasm" on the part of the Judeans for Samson"s activity?
Do the Judeans look upon Samson as a "leader," as a "promise" or as a problem?
Do verses 14 through 17 indicate a "national consciousness" on the part of Samson and/or a reflection of his strength and, as well, an etymological reference?
How do verses 18 and 19 indicate that the author sees a Divine role in Samson"s activity?
Verse 20 refers to a 20 year tenure for Samson as a judge. Does this refer to the Judeans, to the Israelites or are the terms interchangeable?

Chapter 16

Following the reference to the 20 year tenure of Samson does chapter 16 indicate "judging" or does it (once again) reflect on Samson"s strength" Does verse 4 indicate that Delilah was Samson"s wife" Does it indicate if she is of Philistine or Israelite origin" Does Delilah (verses 5-6) appear to be "loyal" to Samson?
Would it appear from verses 6 through 13 that Samson is confident of his wife"s "discretion" or her "loyalty"?
How does verse 16 reflect on Samson"s earlier relationship with the Philistine woman?
According to verse 17 what is Samson"s self-definition of his strength" Is "revealing" the source of his strength significant in terms of his hirsute state or in terms of his definition as a Nazir?
Verse 20 indicates that "God had left him." Why?
The blinding of Samson (verse 21) is dealt with in literary fashion by Milton in Samson Agonistes. Should opportunity afford itself for a reading, how does Milton"s treatment dovetail with the text of Tanakh?
What is the chief "God" of the Philistines -- and does the name of this "God" relate to any economic factor?
Verse 28 represents virtually the sole reflection of an action by Samson which does not surface in any other part of the narrative. What is this action?
The phrase in verse 30 has resounded down the years. How does "let me die with the Philistines" reflect itself in historical interpretation from generation to generation?
Compared to the narratives of Gideon, Deborah and Yiftah what is the essential difference (or similarity, if such can be discerned) between these personalities, their role as judges and Samson?
Does the author of Judges render any opinion as to Samson?
Did Samson"s "tenure" free the Israelites from Philistine overlordship?

Chapter 17

Does Mikha-y-hu imply any religious origin to the name?
Would his mother appear to be a loyal Israelite, religiously?
If, indeed, there be such loyalty does it extend to the recognition at the time that genuine religious worship among the Israelites precludes creating any image of Divinity?
What would verse 4 indicate as to the (growing) prevalence of "house Gods"?
Is (are) Mikah and Mikha-y-hu one and the same"
What does the term "kohen" mean in verse 5?
How does the author (verse 6) use the preceding narrative as documentation for his view of what the condition of the Israelites was at this particular time?
What is the meaning "each man did what he thought he considered correct"" Is this "praiseworthy" or other?
In verse 7 does the term "Levi" mean from the tribe of Leyvi or rather, does it describe a function -- especially keeping in mind that he is described "from the family of Judah"?
Does the term "levi," then, have a dual meaning in terms of religious function?
How is it that this young man comes to the house of Mikah?
Is there only one Bet Lehem in the land or more than one?
How does verse 12 indicate the religious expansion of "house Gods" and the somewhat casual determination, by personal preference, as to religious functionaries?
Yet, (verse 13) does the narrative indicate that the fundamental religious identification remained with the God of Israel?

Chapter 18

What would the first sentence in this chapter imply as to the time when this particular text was being written?
And the reference to the fact that the Sheyvet Dan did not have a "geographic portion" relates, how, to earlier passages in Joshua?
And how would the "homelessness" of the Danites and attendant restiveness as to lack of economic security, and the like, relate to what will follow in the text?
In their search for a "dwelling place" where do the "spies" of the Danites reach?
Does verse 3 imply that the "Leyvi" in the house of Mikah was of Danite derivation -- and does the inquiry which they pose to him imply friendship or other?
The verb in verse 4 is "he hired me" and, subsequently, "I have become a Kohen for him." What would that indicate as to the sacerdotal structures of the Israelites at this particular juncture (at least in this instance)?
In addition to serving as a "Kohen" or "Leyvi" (that is, fulfilling the functions of "priesthood") do the Danites see any other role for the lad?
As a result of the "prediction/charge" of the "Leyvi/Kohen" what would the attitude of the Danite spies be in terms of what they subsequently viewed and recommended -- positive or uncertain?
Would the description of Layish appear to be that of a troubled society or of one which, indeed, had enviable attributes?
What is the recommendation of the spies to the Danites" Verse 12 (once again) makes reference "to this very day" and what would this suggest as to the historical setting of the composition of the text?
On their way to Layish, what detour is made by the Danite militia?
And, what does the phrase in verse 14 mean: "And now, you know what you have to do!"?
Verse 17 indicates that certain properties were taken from the house of Mikah -- how does this reflect on the worship pattern of that particular time?
While the spies, at an earlier juncture, had looked upon the lad serving Mikah not only as a "Leyvi/Kohen" but, also endowed with the power, if not of prophecy, of predictions; what is their attitude now (verse 18-19)" What is the reaction of Mikah and his establishment when he discovers what the Danites have done?
And, what does the specific statement in verse 24 reflect as to the mode of worship -- at least where the Mikah establishment is concerned" Does the statement refer to "God" or to "Gods"?
What action is taken (verse 27) by the Danite militia where Layish is concerned?
And, having rebuilt the city of Layish, what religious pattern is established?
Verse 30 is of especial interest. When must it have been written by virtue of its closing refrain?
And, what does verse 31 indicate as to the nature of Shilo" And, is the reference there to a "house of God" to the portable sanctuary of the wilderness days, or other?

Chapter 19

Why does the author, in the first verse repeat a refrain which has appeared in earlier chapters" What is a "pilegesh"?
In verse 2 the verb construct appears to resemble "zonah," namely a prostitute; in this context, however, does the word imply prostitution or desertion and departure" (i.e., to "stray from").
Is this chapter one which deals with religious patterns, family patterns, social structure -- all (or none) of the above?
What relationship obtains between a pilegesh, her father, her "mate" -- and how is this reflected in the persistence of her father in detaining the "ish Leyvi" and, why is the terminology "not simply" "Leyvi" (vide: the earlier Mikah story)?
According to verse 10, what was the name of Jerusalem in earlier days" And, who dwelt in that area?
According to verse 12, was Jerusalem one of the conquered cities at the time described"
What does verse 15 explicate as to the nature of the citizens of Givah (part of Benjamin)?
How does verse 16 develop a comparison between the Benjaminites and the Ephramites?
Is there some reason why the Ephramite is described as a "older man"" Or, is this simply a descriptive?
Does this story, in any way, reflect on the hospitality patterns as evidenced in the book of Bereshit re: Abraham and Lot -- and is there any phrasing which might be in common?
As a matter of fact, how does verse 22 echo the Sedom narrative involving Lot?
As a matter of fact, further, who is being quoted (not precisely but almost to the word) in verses 23 and 24?
How does the mate of the Pilegesh resolve the situation?
What becomes of the Pilegesh at the hands of the Benjaminites?
How would you characterize the intention of the author in the description set down in verses 26 and 27 and particularly the phrasing "with her hands on the threshold"?
Is the Pilegesh alive when she is taken from the Benjaminite area?
What is the symbolism of the 12 pieces of flesh?
What does verse 30 reflect as to the general moral tenor of the time and what is the author"s observation on the action of the Benjaminites" Has "progress" been made since the days of Joshua?

Chapters 20 & 21

Why have the Israelites -- from all sections of the country (as the author describes it), rallied to Mitzpah and is the rally to a geographic location or rallying to some other site of import?
Is the narration set forth by the "ish Haleyvi" exactly what transpired in Givah or is something omitted" What is his plea to the assembled Israelites?
What is the action undertaken by the assembled group?
And, in verse 11 what word appears which the text has not set forth before and which is meant to reflect a particular relationship on the part of the group (save, of course, for the Binyaminites)?
What is the first action undertaken -- attack or dialogue" And, is the intent of the assembled to punish the entire tribe of Binyamin or those who are responsible for what happened in Gibeah?
Would verse 15 indicate that the Benjaminites were a small group at this particular time" (And is the word "elef" -- a thousand or "aluf" -- a contingent")
In verse 16 we encounter a phrase which had appeared earlier in connection with one of the Shoftim -- a physiological term; what is it -- and does it imply that the phrase means "shriveled" or, rather, talented in terms of a particular weapon" Or talented with the left hand?
Prior to the attack by the Israelites what action do they undertake?
Do the Israelites go to ask of God at Shilo or elsewhere?
Why does the "united federation" suffer defeats -- did it "ask" properly and in the proper place?
When victory is achieved is the federation militia still overwhelming in numbers and, if no, to whom/what is the author now ascribing the victory?
Immoral as a tribe may be will the other tribes permit it to entirely disappear?
And -- the moral aspects aside (for only a moment) when, save for the description of early Joshua days, was there such unity amongst the tribes?
Is the author hinting at a restoration of common purpose (negative catalyst to the contrary notwithstanding)?
And if "there is no king in Israel" is that a lacunae or a desideratum -- after all, is not God the ruler of the Israelites?
Is the ending, then, hopeful or despondent" And, who in the final analysis must decide what an individual does -- the individual or a political superior (king, flesh and blood) since the Israelite is answerable, as an individual to...?