Judges 18:6-19:19

Hey there, eager learner! Ready to dive into some of the most unsettling, yet incredibly insightful, passages in Tanakh? Judges 18 and 19 might make you squirm, but they're absolutely essential for understanding a pivotal moment in Israelite history.

Hook

What's truly non-obvious about these two narratives, often read as distinct horrors, is how deeply intertwined they are, functioning as a single, devastating indictment of a society that has completely lost its moral and spiritual compass. They're not just stories from a time of chaos; they're stories about how that chaos consumes everything, even the very concept of "right."

Context

The Book of Judges is a cyclical saga, a recurring pattern of sin, oppression, repentance, and deliverance. However, chapters 17-21—often referred to as an "appendix" or "epilogue"—break this pattern entirely. There are no heroic judges here, no miraculous salvations. Instead, we are plunged into a period of profound moral and spiritual decay, illustrated by two disturbing narratives. The key to unlocking these chapters lies in their insistent refrain: "In those days there was no king in Israel; every man did what was right in his own eyes" (Judges 17:6, 18:1, 19:1, 21:25).

This phrase isn't just a casual historical observation about the lack of a centralized monarchy. It's a profound theological and philosophical statement. The true King of Israel was always meant to be G-d, and the Torah His foundational law. Therefore, the absence of a human king reflects a much deeper spiritual vacuum: the people have collectively abandoned divine authority. They aren't simply lacking a political ruler; they've rejected the objective moral framework provided by the Torah. Each individual, each family, each tribe, becomes its own arbiter of truth, justice, and righteousness. This unchecked individualism leads to fragmentation, self-interest, and ultimately, unimaginable brutality.

The stories of Micah's idols, the Danite migration, and the Levite's concubine are strategically placed at the very end of Judges to serve as a powerful, visceral argument for the necessity of a king. Not just any king, but a king who would unite the disparate tribes under the banner of G-d's law, a leader who could prevent such heinous acts from becoming the norm. These narratives demonstrate that without a unifying, divinely-sanctioned authority, the promised land becomes a stage for internal strife, widespread idolatry, and profound cruelty, challenging the very notion of Israel as a holy nation. This period, preceding the rise of Samuel and Saul, is depicted as the nadir of Israelite national life, a terrifying demonstration of what happens when G-d's people forget their covenantal obligations and succumb to moral relativism.

Text Snapshot

Our passage opens with the recurring refrain that sets the stage for the chaos:

"In those days there was no king in Israel, and in those days the tribe of Dan was seeking a territory..." (Judges 18:1)

We then witness the Danites' descent into spiritual and moral depravity:

"Here the five men who had gone to spy out the Laish region remarked to their clans, 'Do you know, there is an ephod in these houses, and oracle idols... Now you know what you have to do.' So they turned off there and entered the home of the young Levite at Micah’s house and greeted him... The priest was delighted. He took the ephod, the oracle idols, and the sculptured image, and he joined the people." (Judges 18:14-15, 20)

Their journey culminates in violence and the establishment of an idolatrous center:

"They proceeded to Laish, a people tranquil and unsuspecting, and they put them to the sword and burned down the town... The Danites set up the sculptured image for themselves; and Jonathan son of Gershom son of Manasseh, and his descendants, served as priests to the Danite tribe until the land went into exile." (Judges 18:27-28, 30)

The narrative then shifts to an even darker account, prefaced by the same refrain:

"In those days, when there was no king in Israel, a certain Levite residing at the other end of the hill country of Ephraim took to himself a concubine from Bethlehem in Judah... While they were enjoying themselves, the townsmen, a depraved lot, had gathered about the house and were pounding on the door. They called to the aged owner of the house, 'Bring out that man who’s come into your house, so that we can be intimate with him.'" (Judges 19:1, 22)

The horror escalates as the Levite's concubine is abused and dismembered:

"So the man seized his concubine and pushed her out to them. They raped her and abused her all night long until morning... When he came home, he picked up a knife, and took hold of his concubine and cut her up limb by limb into twelve parts. He sent them throughout the territory of Israel." (Judges 19:25, 29)

And the entire nation is called to account:

"And everyone who saw it cried out, 'Never has such a thing happened or been seen from the day the Israelites came out of the land of Egypt to this day! Put your mind to this; take counsel and decide.'" (Judges 19:30)

Close Reading

The passage from Judges 18:6-19:19 is a meticulously crafted, albeit deeply disturbing, narrative that exposes the profound moral and spiritual crisis of early Israel. It employs specific structural devices, recurring key terms, and stark tensions to paint a picture of a society on the brink of total collapse.

Insight 1: Structure – A Descent into Anarchy through Parallel Narratives

The narrative is expertly structured as two distinct yet deeply interconnected stories, both framed by the ominous declaration: "In those days there was no king in Israel" (Judges 18:1, 19:1). This repetition isn't accidental; it functions as a literary device that underscores the cause of the chaos we are about to witness. The first story (Judges 18) details the tribe of Dan's search for territory, leading to their theft of idols and a Levite priest from Micah, and culminates in their violent conquest of Laish and the establishment of an idolatrous cult center. The second story (Judges 19) recounts the horrific tale of a Levite, his concubine, and the atrocity committed in Gibeah of Benjamin.

The parallelism extends beyond the introductory refrain. Both stories feature:

• Levites: In chapter 18, a Levite (Jonathan, a descendant of Moses, as indicated by the suspended nun in "Manasseh" in Judges 18:30) becomes a priest to Micah's idols and is then coerced into serving the entire tribe of Dan. In chapter 19, another Levite is at the center of the tragedy, first as a husband seeking his concubine, then as the unwitting catalyst for a national scandal. The involvement of Levites, who were meant to be the spiritual guardians of Israel, in such morally compromised situations highlights the pervasive nature of the spiritual decay. Their presence in these stories, not as figures of moral authority but as participants or victims in the chaos, is a powerful indictment of the religious leadership itself during this period.
• Violation of Property and Person: The Danites brazenly steal Micah's "gods" and his priest (Judges 18:24). Micah laments, "You have taken my priest and the gods that I made, and walked off! What do I have left?" This act of theft is then followed by their genocidal conquest of Laish, a "tranquil and unsuspecting people" whom they "put to the sword" and "burned down the town" (Judges 18:27-28). The escalation from theft to mass murder demonstrates a complete disregard for the lives and property of others. Chapter 19 then escalates this violation to an even more personal and gruesome level, with the gang-rape and murder of the Levite's concubine (Judges 19:25). The physical violation of the woman's body and her subsequent dismemberment represent the ultimate desecration of human dignity and the breakdown of all social order.
• Geographical Connections: Both narratives traverse similar geographical areas: the hill country of Ephraim (Micah's house, the Levite's home) and Bethlehem in Judah (the origin of the Danite spies, the concubine's home). These connections subtly weave the two narratives together, suggesting that the moral failings are not isolated incidents but symptoms of a widespread national sickness. The fact that the atrocities occur in the very heartland of Israel, in areas often associated with significant biblical events, further emphasizes the extent of the decay.
• Thematically, a Descent: While both stories are shocking, there's a clear escalation of depravity. The Danite story involves idolatry, theft, and tribal warfare leading to genocide—crimes against God and against a foreign people. The Levite's concubine story, however, moves into the realm of internal, interpersonal, and sexual violence within Israelite society itself, culminating in an act so heinous that it provokes a national outcry and civil war. The transition from external conquest (Danites) to internal moral rot (Gibeah) paints a terrifying picture of a society consuming itself from within. This structural arrangement acts as a literary crescendo, leading the reader from bad to worse, demonstrating the full, horrifying implications of "doing what was right in one's own eyes."

Insight 2: Key Term – "Every man did what was right in his own eyes" (ישר בעיניו)

The phrase "In those days there was no king in Israel; every man did what was right in his own eyes" (Judges 18:1, 19:1, 21:25) is the most critical hermeneutical lens through which to understand this entire section. It appears four times in the epilogue of Judges, acting as a recurring motif and a profound theological statement. The Hebrew phrase "ישר בעיניו" (pronounced yashar b'einav) literally means "what was straight/right in his eyes." This isn't just about subjective preference; it's about the absence of an objective standard of truth, justice, and morality.

Let's unpack this term by examining its manifestations in the text:

• The Danites' Actions: When the Danite spies report back, they declare, "Let us go at once and attack them! For we found that the land was very good, and you are sitting idle! Don’t delay; go and invade the land and take possession of it, for God has delivered it into your hand" (Judges 18:9-10). Their justification for conquest and genocide is purely pragmatic ("land was very good") and self-serving ("you are sitting idle"). The claim "God has delivered it into your hand" is a self-serving religious veneer for an act of pure opportunism and violence. They are doing what is "right in their own eyes" by prioritizing their immediate tribal need for land over any moral or ethical considerations, twisting divine will to fit their agenda. The theft of Micah's idols and priest is equally self-justified: "Would you rather be priest to one man’s household, or be priest to a tribe and clan in Israel?" (Judges 18:19). The Danites present this as a logical, even superior, choice, entirely disregarding Micah's ownership or the ethical implications of coercion and theft.
• Micah's Complaint: Micah himself, initially the victim, also embodies this subjective morality. His "gods that I made" (Judges 18:24) are a clear violation of the prohibition against idolatry. Yet, from his perspective, these are his gods, his property, and their theft represents a profound loss: "What do I have left?" His outrage is rooted in personal loss, not in a recognition of his own sin. His entire religious setup, including hiring a Levite to serve his private cult, is an example of "doing what is right in his own eyes" rather than adhering to the established worship at Shiloh.
• The Levite and his Concubine: The Levite's actions at the end of chapter 19 are perhaps the most chilling example. After his concubine is brutally raped and dies, he dismembers her body into twelve pieces and sends them throughout Israel (Judges 19:29). This is not an act prescribed by law; it is an act of desperate, shocking communication, an extreme measure "right in his own eyes" to stir the nation to action. While it does achieve its goal of galvanizing Israel, the method is horrifying and reflects a complete breakdown of normal judicial process and human decency. His initial act of pushing her out to the mob (Judges 19:25) is also a horrific instance of "doing what is right in his own eyes" to save himself, valuing his own safety over her life and dignity.

The phrase "yashar b'einav" thus signifies a society where moral relativism reigns supreme, where there is no external, objective authority (divine law, established leadership) to provide guidance. This leads to a situation where self-interest, tribal loyalty, and immediate gratification supersede justice, compassion, and covenantal obligations. The author of Judges uses this phrase as a direct critique, implicitly arguing for the necessity of a legitimate, God-fearing king who would enforce divine law and restore a shared moral compass to the nation.

Insight 3: Tension – Divine Favor vs. Human Depravity

One of the most jarring tensions in Judges 18 appears in the seemingly innocuous blessing from the Levite priest to the Danite spies: "Go in peace," the priest said to them, "G-D views with favor the mission you are going on" (Judges 18:6). This statement immediately precedes the Danites' scouting mission which leads directly to idolatry, theft, coercion, and ultimately, genocide. How can a divine blessing of "favor" (נכח ה' דרככם - nekhach Hashem darkechem, literally "before Hashem is your way" or "your way is straight before Hashem") be pronounced over such a path of destruction and moral corruption?

This tension forces the reader to confront several possibilities:

• The Priest's Illegitimacy/Ignorance: The Levite priest, Jonathan, is serving Micah's private idolatrous cult. His authority is already compromised. Perhaps his "inquiry of God" (Judges 18:5) through the ephod and oracle idols is illegitimate from the outset. He might genuinely believe his idols can divine God's will, or he might simply be telling the Danites what they want to hear to secure his position. In this reading, the "favor" is not from G-d but a deluded or self-serving human pronouncement, highlighting the spiritual blindness prevalent in this era. The irony is palpable: a Levite, whose role is to connect Israel to the One God, is instead facilitating idolatry and blessing a mission of injustice.
• Divine Foreknowledge vs. Approval: Another interpretation is that "G-D views with favor the mission" (נכח ה' דרככם) doesn't imply divine approval but rather divine awareness or foreknowledge. G-d sees their way, understands their intentions, and knows the outcome, even if that outcome is sinful. Rashi, for example, on this verse states, "The route you will follow is before Adonoy – It is revealed before the Holy One, blessed is He, but these [figurines] are worthless." (Rashi on Judges 18:6:1). This reading removes the problematic notion of God endorsing evil. Instead, it underscores God's omnipresence even in a period of intense human sinfulness, implying that while He sees all, His favor is not automatically granted to every human endeavor. The priest's words become a tragic foreshadowing: G-d knows what's coming, and it's not good.
• The Deceptive Nature of "Success": The Danites do succeed in their mission: they find land, conquer Laish, and establish a new settlement and cult. From a purely pragmatic, worldly perspective, the priest's prophecy comes true. However, the narrative clearly frames this "success" as a moral and spiritual failure, leading to the perpetuation of idolatry (Judges 18:30-31). This tension highlights the difference between worldly success and divine blessing. A path might lead to a desired outcome (like acquiring land), but if that path is paved with injustice and idolatry, is it truly a "favored" mission in the eyes of G-d? The text implicitly argues "no," challenging the reader to distinguish between apparent prosperity and genuine righteousness.
• The Inversion of Hospitality: A related tension, particularly in chapter 19, lies in the stark contrast between the sacred duty of hospitality (הכנסת אורחים - hakhnasat orkhim) and the egregious violation of human dignity. The old man in Gibeah initially fulfills this mitzvah admirably: "Rest easy... Let me take care of all your needs. Do not on any account spend the night in the square." (Judges 19:20-21). He brings the Levite and his entourage into his home, provides for their needs, and ensures their safety, upholding a foundational value of Israelite society. Yet, this act of grace is immediately shattered by the "depraved lot" (בני בליעל - bnei Belial) of Gibeah, who demand to "be intimate with him" (Judges 19:22), echoing the Sodom and Gomorrah narrative (Genesis 19). The old man's desperate offer of his virgin daughter and the concubine (Judges 19:24) further compounds the moral horror, showing how even a host trying to protect his guest can lose his moral bearings in the face of such evil. This tension highlights the complete inversion of societal norms, where the sanctuary of hospitality becomes a stage for depravity, and the value of human life and dignity is utterly annihilated.

These tensions are crucial for the reader to grasp the depth of Israel's spiritual crisis. The text is not just recounting events; it's forcing a moral reckoning, demonstrating how easily religious language can be co-opted, how worldly success can mask spiritual failure, and how quickly societal values can erode when a people lose their anchor in divine law.

Two Angles

The question of how to understand the Levite priest's pronouncement to the Danite spies in Judges 18:6, "Go in peace; G-D views with favor the mission you are going on" (נכח ה' דרככם), has been a point of fascinating divergence among classic commentators. Is this a genuine prophecy, a misguided assurance, or something more nuanced? Let's explore two primary angles, represented by Rashi and a more collective understanding from Malbim, Radak, and Metzudat David.

The Cynical or Critical Angle: Rashi

Rashi, often drawing on Midrashic traditions, offers a highly critical reading of the priest's statement. He interprets "נכח ה' דרככם" not as a divine blessing of success, but as a statement of divine omniscience, paired with a subtle jab at the idols. Rashi on Judges 18:6:1 (English) states: "The route you will follow is before Adonoy – It is revealed before the Holy One, blessed is He, but these [figurines] are worthless."

For Rashi, the priest is not genuinely proclaiming G-d's favor through his idols. Rather, he is making a statement that is true despite the idols, while simultaneously implying their futility. G-d sees their path, as G-d sees everything, but this does not equate to G-d approving their path or granting them success because of the idols. The "favor" is non-existent; the outcome is simply known to G-d. This reading transforms the priest's words into a moment of dramatic irony, where the narrator, through Rashi's interpretation, exposes the emptiness of the idolatrous consultation. The priest might be trying to reassure the Danites, but his words, when properly understood, carry a hidden message of the idols' worthlessness. It suggests a narrator who, through the priest's double-edged statement, critiques the very act of seeking divine guidance through illegitimate means. This angle highlights the profound spiritual confusion of the era, where even a Levite priest, ostensibly seeking divine guidance, is either deluded or intentionally deceptive about the source and nature of "favor."

The Misguided Assurance Angle: Malbim, Radak, and Metzudat David

In contrast to Rashi's cynical reading, other commentators, such as Malbim, Radak, and Metzudat David, tend to interpret the priest's words as a more straightforward, albeit misguided, assurance of success. They view the priest as genuinely believing that his inquiry, however illegitimate the means (ephod, idols), has yielded a positive response, or at least that he is trying to inspire confidence.

• Metzudat David on Judges 18:6:1 (Hebrew/Aramaic - translated): "ויאמר להם. אחר ששאל, אמר להם דרככם הוא מול ה׳ להשגיח בה ולהצליח אתכם" – "And he said to them. After he asked, he said to them, 'Your way is before Hashem' to watch over it and make you succeed." This interpretation suggests the priest believes G-d will indeed "watch over" and "make them succeed," implying actual divine intervention and favor.
• Radak on Judges 18:6:1 (Hebrew/Aramaic - translated): "נכח ה' דרככם. על דרך הנה ה' יצא לפניך כלומר סיוע אלהים עמכם ותרגומו אתקין ה' ארחתכון" – "'Your way is before Hashem.' In the manner of 'Behold, Hashem goes before you,' meaning divine assistance is with you. And its Targum is 'Hashem will prepare your path.'" Radak explicitly sees this as a promise of "divine assistance," suggesting a belief that G-d will actively help them.
• Malbim on Judges 18:6:1 (Hebrew/Aramaic - translated): "ויאמר (אחרי שאל) לכו לשלום. הוא הצלחת הדרך. נכח ה' דרככם. ר"ל תכלית ההילוך הוא נכח ה' והשגחתו לטובה כי תגיעו למטרת חפצכם" – "And he said (after he asked), 'Go in peace.' This is the success of the journey. 'Your way is before Hashem' means the purpose of the journey is before Hashem and His benevolent supervision, for you will reach your desired goal." Malbim is perhaps the most explicit, stating that the priest believes their journey is under G-d's "benevolent supervision" and that they will achieve their "desired goal." Steinsaltz also aligns with this, noting the priest is "speaking as an advisor and a miracle worker... You are destined to succeed in your endeavor."

These commentators portray the priest as either genuinely mistaken in his belief that G-d would favor an idolatrous inquiry or as a pragmatic individual trying to secure his future by offering a positive prediction. Regardless, the common thread is that the priest intends to convey a message of success and divine backing. The tension in this reading arises not from the priest's hidden cynicism, but from the stark contrast between this seemingly positive prophecy and the morally reprehensible actions that follow—actions that could never truly be "favored" by the One God. It highlights the profound blindness of a generation that could confuse worldly success (conquering Laish) with divine approval, and the tragic consequences of seeking spiritual guidance outside of God's revealed Torah.

The choice between these interpretations deeply impacts how we read the entire narrative of the Danite migration. Rashi's view introduces a layer of sophisticated narrative critique, where the text itself subtly condemns the idolatry. The other commentators highlight the tragic irony of a people, and even their religious leaders, believing G-d could bless a path of such blatant transgression.

Practice Implication

The chilling narratives of Judges 18-19, particularly under the repeated refrain "In those days there was no king in Israel; every man did what was right in his own eyes," offer a profound and enduring lesson for our daily practice and decision-making: the critical importance of grounding our moral and ethical choices in objective, external standards, rather than relying solely on subjective feelings or self-serving rationalizations.

In an age characterized by increasing individualism and the proliferation of diverse, often conflicting, moral frameworks, the temptation to "do what is right in one's own eyes" is ever-present. This passage serves as a stark warning against unchecked subjectivity. The Danites, for instance, saw "the land was very good" and believed "God has delivered it into your hand" (Judges 18:9-10), justifying theft, coercion, and genocide based on their tribal needs and a distorted perception of divine will. Micah, too, created his own personal religious system, "the gods that I made," believing it to be legitimate (Judges 18:24). The Levite of chapter 19, in his desperate grief, performs an act of gruesome dismemberment that, while effective in galvanizing the nation, is utterly devoid of human dignity (Judges 19:29). In each case, individuals and groups prioritized their immediate desires, perceived needs, or emotional responses over established laws, ethical principles, or basic human decency.

This leads to a crucial daily practice: cultivating a habit of seeking external moral anchors. For the Jewish learner, this primarily means anchoring one's choices in Halakha (Jewish Law) and the teachings of Torah and Rabbinic tradition. When faced with a decision, particularly one with ethical dimensions, the question should not merely be "What feels right to me?" or "What serves my immediate interest?" but rather:

• "What does Halakha say about this situation?"
• "What are the Torah's values concerning this issue (e.g., justice, compassion, honesty, respect for life)?"
• "How have our sages and commentators historically understood and applied these principles?"
• "What would a wise and ethical leader (a 'king' in the spiritual sense) do in this situation?"

This doesn't imply a blind adherence to rules without personal understanding. On the contrary, it requires deep study and engagement with the tradition. But it means recognizing that our individual "eyes" can be clouded by bias, self-interest, emotion, or incomplete knowledge. The "no king" era shows us that when everyone is their own "king" and their own moral arbiter, society descends into chaos, where even the most fundamental values like hospitality and human life are tragically violated.

Practically, this translates to:

1. Seeking Guidance: Before making significant moral or halakhic decisions, consult a competent rabbinic authority or a trusted mentor who is well-versed in Jewish law and ethics. This is the modern-day equivalent of having a "king" or a central authority to provide direction.
2. Continuous Learning: Engage in ongoing Torah study to internalize its values and understand its framework. The more we learn, the more we develop an informed moral compass that is not solely reliant on our subjective feelings.
3. Self-Reflection (with external checks): While introspection is vital, it must be balanced with an awareness of potential biases. Ask: "Am I rationalizing a desire, or am I genuinely aligning with a higher standard?"
4. Communal Responsibility: Recognize that our individual actions have ripple effects. The stories in Judges demonstrate how individual moral failings can contribute to systemic societal breakdown. Our decisions impact not just ourselves, but our families, communities, and the broader world.

By consciously and consistently seeking to align our "eyes" with the objective truths and ethical demands of Torah, we actively work to prevent the kind of moral anarchy so vividly portrayed in Judges. We move from a state of "every man did what was right in his own eyes" to a state of "doing what is right in the eyes of G-d."

Chevruta Mini

These stories force us to confront uncomfortable truths about human nature and societal breakdown. Let's wrestle with a couple of questions:

Question 1: Tribal Survival vs. Universal Morality

The Danites, facing a legitimate need for territory, resort to theft of religious artifacts and a priest, coercion, and ultimately, the unprovoked genocide of the unsuspecting inhabitants of Laish. They justify their actions by declaring "God has delivered it into your hand" (Judges 18:10).

• To what extent, if any, do you believe the perceived existential needs or survival of a group or tribe can justify actions that violate universal moral principles (like prohibitions against theft, coercion, or murder)? How do we, as a tradition, balance the imperative of "pikuach nefesh" (saving a life) or national survival with broader ethical considerations?

Question 2: Victimhood and Accountability in Moral Decay

The Levite in chapter 19 is undeniably a victim of a horrific crime perpetrated by the men of Gibeah. Yet, his own actions—pushing his concubine out to the mob (Judges 19:25) and subsequently dismembering her body (Judges 19:29)—are deeply disturbing.

• How does the pervasive moral decay described in the "no king" era complicate our ability to assign blame and accountability? What does this story teach us about the subtle ways even victims can perpetuate or escalate cycles of violence and dehumanization, and how do we grapple with their complex moral standing?

Takeaway + Citations

Judges 18-19 vividly portrays the terrifying consequences of moral and spiritual anarchy, where the absence of a unifying king leads to each person acting "right in their own eyes," resulting in idolatry, violence, and profound societal decay.

Citations

• Judges 18:1: https://www.sefaria.org/Judges.18.1?lang=en
• Judges 18:5: https://www.sefaria.org/Judges.18.5?lang=en
• Judges 18:6: https://www.sefaria.org/Judges.18.6?lang=en
• Judges 18:9-10: https://www.sefaria.org/Judges.18.9-10?lang=en
• Judges 18:14-15: https://www.sefaria.org/Judges.18.14-15?lang=en
• Judges 18:19: https://www.sefaria.org/Judges.18.19?lang=en
• Judges 18:20: https://www.sefaria.org/Judges.18.20?lang=en
• Judges 18:24: https://www.sefaria.org/Judges.18.24?lang=en
• Judges 18:27-28: https://www.sefaria.org/Judges.18.27-28?lang=en
• Judges 18:30-31: https://www.sefaria.org/Judges.18.30-31?lang=en
• Judges 19:1: https://www.sefaria.org/Judges.19.1?lang=en
• Judges 19:20-21: https://www.sefaria.org/Judges.19.20-21?lang=en
• Judges 19:22: https://www.sefaria.org/Judges.19.22?lang=en
• Judges 19:24: https://www.sefaria.org/Judges.19.24?lang=en
• Judges 19:25: https://www.sefaria.org/Judges.19.25?lang=en
• Judges 19:29: https://www.sefaria.org/Judges.19.29?lang=en
• Judges 19:30: https://www.sefaria.org/Judges.19.30?lang=en
• Rashi on Judges 18:6:1: https://www.sefaria.org/Rashi_on_Judges.18.6.1?lang=en
• Metzudat David on Judges 18:6:1: https://www.sefaria.org/Metzudat_David_on_Judges.18.6.1?lang=he
• Radak on Judges 18:6:1: https://www.sefaria.org/Radak_on_Judges.18.6.1?lang=he
• Malbim on Judges 18:6:1: https://www.sefaria.org/Malbim_on_Judges.18.6.1?lang=he
• Steinsaltz on Judges 18:6: https://www.sefaria.org/Steinsaltz_on_Judges.18.6.1?lang=en
• Genesis 19: https://www.sefaria.org/Genesis.19?lang=en