Tazria Metzora – Lepers that gave life a chance and brought good news to the whole nation

Metzorah Haftara – Four Lepers

Melachim II ch. 7.

18 And it came to pass, as the man of God had spoken to the king, saying: ‘Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to-morrow about this time in the gate of Samaria’; 19 and that captain answered the man of God, and said: ‘Now, behold, if the LORD should make windows in heaven, might such a thing be?’ and he said: ‘Behold, thou shalt see it with thine eyes, but shalt not eat thereof’;

מלכים ב פרק ז
(יח) וַיְהִ֗י כְּדַבֵּר֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֶל־הַמֶּ֖לֶךְ לֵאמֹ֑ר סָאתַ֨יִם שְׂעֹרִ֜ים בְּשֶׁ֗קֶל וּֽסְאָה־סֹ֙לֶת֙ בְּשֶׁ֔קֶל יִהְיֶה֙ כָּעֵ֣ת מָחָ֔ר בְּשַׁ֖עַר שֹׁמְרֽוֹן:
(יט) וַיַּ֨עַן הַשָּׁלִ֜ישׁ אֶת־אִ֣ישׁ הָאֱלֹהִים֘ וַיֹּאמַר֒ וְהִנֵּ֣ה יְקֹוָ֗ק עֹשֶׂ֤ה אֲרֻבּוֹת֙ בַּשָּׁמַ֔יִם הֲיִהְיֶ֖ה כַּדָּבָ֣ר הַזֶּ֑ה וַיֹּ֗אמֶר הִנְּךָ֤ רֹאֶה֙ בְּעֵינֶ֔יךָ וּמִשָּׁ֖ם לֹ֥א תֹאכֵֽל

This Haftara brings to the fore the dialectic between those who are optimistic, even when things are hopeless and “realists”. G-d can use the “lowest” people to be the messenger to fulfill the Word of G-d. When this happens it can make the elitist, leadership look very bad.

This is the point of the Haftarah. We are placed outside the gates of the city which is the abode of lepers. Hadad, King of Aram, was laying siege on the city. The Lepers, like everyone else, were on the verge of starvation. They decided that they would not find food in the city. Instead they tried their luck to see what would happen if they went to the Aram encampment. It need not be stated what kind of welcome four Jewish lepers, who were certainly odorous, could expect from the besieging forces of Aram.

וַאדֹנָי הִשְׁמִיעַ אֶת-מַחֲנֵה אֲרָם, קוֹל רֶכֶב קוֹל סוּס–קוֹל, חַיִל גָּדוֹל; וַיֹּאמְרוּ אִישׁ אֶל-אָחִיו, הִנֵּה שָׂכַר-עָלֵינוּ מֶלֶךְ יִשְׂרָאֵל אֶת-מַלְכֵי הַחִתִּים וְאֶת-מַלְכֵי מִצְרַיִם–לָבוֹא עָלֵינוּ.  ז וַיָּקוּמוּ, וַיָּנוּסוּ בַנֶּשֶׁף, וַיַּעַזְבוּ אֶת-אָהֳלֵיהֶם וְאֶת-סוּסֵיהֶם וְאֶת-חֲמֹרֵיהֶם, הַמַּחֲנֶה כַּאֲשֶׁר-הִיא; וַיָּנֻסוּ, אֶל-נַפְשָׁם.

Order Tefillin for yourself or loved one
Order Tefillin for yourself or loved one

When the lepers arrived at the encampment they found it empty. Apparently the Aramenians had escaped in a hurry. They left all of there horses and food. We are then informed by the Navi Prophet that G-d had made sounds of a multitude which was going to attack the encampment of Aram. When they heard thousand of horses racing at the camp they headed for the hills leaving behind all their valuables.

The hungry lepers devoured all that they could eat and plundered what valuables they could collect. They then decided that it would be nice to tell the Jewish people of the city that the siege had miraculously ended.

Upon hearing the news of the abandoned encampment the king and his advisers could not believe what had happened. The king suspected that the Aramenians had planned an ambush attack. One of the kings servants suggested that they send five horses from what was previously the great Jewish Cavalry. This cautious discussion reminds the reader of a similar discussion which had earlier taken place between the four lepers. The Navi would like to tell us that their is no real difference between a king and smelly lepers.

The Jews cautiously investigated whether it was true that the Aramenians had abandoned their camp. When they found booty thrown all over the path leading from the encampment, they realized that it was true that they had totally abandoned everything.

וַיֹּאמֶר אֱלִישָׁע, שִׁמְעוּ דְּבַר-יְהוָה:  כֹּה אָמַר יְהוָה, כָּעֵת מָחָר סְאָה-סֹלֶת בְּשֶׁקֶל וְסָאתַיִם שְׂעֹרִים בְּשֶׁקֶל–בְּשַׁעַר שֹׁמְרוֹן.  ב וַיַּעַן הַשָּׁלִישׁ אֲשֶׁר-לַמֶּלֶךְ נִשְׁעָן עַל-יָדוֹ אֶת-אִישׁ הָאֱלֹהִים, וַיֹּאמַר, הִנֵּה יְהוָה עֹשֶׂה אֲרֻבּוֹת בַּשָּׁמַיִם, הֲיִהְיֶה הַדָּבָר הַזֶּה; וַיֹּאמֶר, הִנְּכָה רֹאֶה בְּעֵינֶיךָ, וּמִשָּׁם, לֹא תֹאכֵל.

The day before this incredible miracle Elisha the Prophet had told the king, “tomorrow a Seah of Solet Flour will be a Shekel and two Seah of wheat will be a Shekel.” The king’s adviser had sneered at Elisha asking if G-d would open up the storehouses of Heaven to feed Israel. Elisha told this scoffer, “your eyes will see it but you will not eat from there.”

After entering the Aramenian camp flour, indeed, sold for as little as Elisha had prophesied.

The king’s adviser was appointed to oversee the hoards of people racing to get at the food. The adviser was standing on a platform snidely overseeing the people. The platform broke and the adviser was then trampled to death.

This story demonstrates that G-d does not need an army to overthrow the greatest military powers. He also does not need spies to pass on the weaknesses of the enemy. Four lepers will do just fine.

The snide wording used by the kings adviser asking if G-d would open the storehouses of heaven should remind you of the guarantee given to Benei Yisrael by Malachi. Malachi said that if the people will not be cheap and give their tithes and then G-d will, “open the storehouses of Heaven and I will give you unending blessing.”

It is easy to believe  G-d does not intervene in Economics, but that seems to be a lesson of this Haftara.


Empanadas and the Ten Commandments – Yitro

Did our Rabbis of Blessed memory eat Empanadas for Shabbat Lunch?

Remember the Day of Shabbat” is how we are told in the Ten Commandments in Parshat Yitro to keep Shabbat. (Shemot 20 – 7)

I am certain our Rabbis Fullfilled the commandment to keep Shabbat by eating Empanada as part of their great Shabbat afternoon feast.

Food reminds us of the holiness of Shabbat

One of the favorite ways of remembering Shabbat is by Dining. We demonstrate that it is Shabbat by spending time to enjoy special food and to enjoy our family and guests. By sitting back and doing nothing on Shabbat we remember G-d’s creation.

Jewish Customs and the Empanada

Every Jewish community has its special foods that are prepared and eaten in honor of Shabbat. These are usually based on a Jewish twist of local cuisine.  These twists are usually caused by Kashrut and Shabbat issues. An oily empanada is an example of both of these.

Empanadas that were served to Medieval Spanish Jews might have contained chicken, lamb, or even beef, as well as  fried onions and peppers. Tomatoes had not been discovered in the Americas until the Jews were thrown out Spain. This filling would be covered with dough and fried in pure olive oil. See recipes below from 1520 CE.

Rabbi Yosef Karo in his Shulchan Aruch Published in 1565 (Organized Table) states,

“It is permissible to place an “Empanada” near the fire in a place that is hot enough to scathe the hand even though the fat stuck to the Empanada melts.” The Rama”h in his glosses states that Ashkenazim are accustomed to be strict unless it is absolutely required, than one can rely on the first opinion.  (Siman 318 – 17)

Many complicated rabbinic discussions went into this Halacha at least since the 12th or 13th century CE.

The essential questions involve squeezing, creating something new and cooking on Shabbat. Most Empanada recipes call for certain forbidden meats and combing meat with milk. In order to make it both delicious and kosher other ingredients and cooking methods were employed. To make such a kosher dish in honor of Shabbat lunch one would want to reheat it.  The rabbis always gave classes on the laws of Shabbat.

The rabbis also certainly made Empanadas in honor of their own Shabbat lunch and needed to instruct those who attended to the kitchen the appropriate way of reheating lunch.

Empanadas de Carne (Beef Empanadas)

A cookbook published in Catalan in 1520, the Libre del Coch by Ruperto de Nola, mentions empanadas


  1. KID PIE

               PASTEL DE CABRITO

And if by chance the kids are too fat to be roasted, you may cut them in pieces, and make them into pasteles or empanadas (39)  And you may take fine spice and chopped parsley and put them in the empanadas with a little sweet oil and take this food to the oven; and a little before you remove it from the oven, beat some eggs with verjuice (graprejuice from unripe grapes)  or orange juice and put it in the empanada though the vent hole on the top of the empanada, and then return it to the oven for the space of three Paternosters.  And then remove it, and put this pastel before the lord on a plate, and open it and give it to him.




You must take meat or fish, and give it a boil.  But if it is meat, boil it more than the fish.  And when it is well-boiled, take it from the fire and put it in cold water.  And then make the empanada.  And put in the meat or fish which is cut into small pieces, as big as two fingers, or even smaller.  And put them in the empanada, and then go to the oven and make a vent hole on top of the lid of the empanada so that it can breathe, or else it will burst in the oven.  And when you put the meat in the empanada, also put fine spice with it.  And if it is fish, use a good deal of pepper.  And if it is meat, use a good deal of spice; and a little before it is time to remove the empanada from the oven, put into the vent hole some eggs beaten in a dish with verjuice or orange juice or rose-scented white vinegar.  And then return it to the oven for the space of a Paternoster and an Ave Maria.  And take it out and put it on the table.



You must take a pound of peeled almonds and grind them dry without casting any water or broth on them so that they will become very oily, because the oilier they are the better they will be.  And then take a pound and a half of white sugar that has been pulverized.  And mix it well with the almonds.  And when everything is well-mixed and ground, if it should be very hard, soften it with a little rosewater.  And when the dough has been softened a little, dust a little ginger over it, at your discretion, well-ground.  And then take dough made from flour and knead it with good eggs and sweet fine oil.  And from this dough make tortillas, or  empanadillas, (102) or spiral cakes.  And fill them with said dough.  And then put a casserole on the fire with good sweet oil.  And when it boils cast in these empanadillas. And cook them until they turn yellow like the color of gold.  And when you take them from the fire, cast liquefied honey on top.  And upon the honey, [cast] sugar and cinnamon.



You must take a very plump hen, and remove the wings and the feet and the neck, and stuff it entirely with the yolks of hard-boiled eggs, and cinnamon and cloves stuck in the egg yolks, and raisins, and blanched almonds, and cooked meat from a calf or a kid, and finely chopped, and mint and parsley, also raw egg yolks.  And spices which are fine and saffron-colored; and with all this, mixed with the raisins and almonds, stuff it inside the hen and then sew it up so that none of the stuffing falls out; and then put it on the spit and roast it.  And when it is almost roasted, take a large plate and cast upon it a little rice flour which is very fine, and goat milk, and raw egg yolks, and sugar, and cinnamon, and other spices which are fine and saffron-colored; and beat this all together vigorously.  And thin the said dough with the milk; if you have no milk, take rosewater and a little pot-broth, and mix it all together.  And then, with some hen feathers, spread the said dough over the hen and rub it.  And anoint it, and be careful that you do not thin it too much because it will not be able to cling to the flesh of the hen.  And anoint it enough times that this dough or sauce forms a crust on the hen as thick as the crust of a empanada; and if you wish, you may put wholesome herbs, such as parsley, marjoram and mint, well then you may do it; and turn the spit in such a manner that the said dough stays upon the hen.


שולחן ערוך אורח חיים הלכות שבת סימן שיח
סעיף טז
מג) מותר ליתן (ק) אינפאנדה (קא) כנגד האש מ <כ> מד) במקום שהיד סולדת (קב) <כא> ואף על פי שהשומן שבה שנקרש כג’] חוזר ונימוח. הגה: (קג) מא וכ”ש קדירה שיש מה) בה רוטב שנקרש, שכשהשומן נימוח כד’] אינו בעין, (קד) דשרי. (רבי ירוחם ח”ג) (קה) מב [לט] מו) כה’] ויש מחמירין (ר”ן פרק ב”ט). ונהגו (קו) להחמיר, מיהו (קז) במקום צורך מז) יש לסמוך אסברא ראשונה.

משנה ברורה סימן שיח ס”ק ק
(ק) אינפאנדא וכו’ – הוא פשטיד”א הנזכר בכמה מקומות והוא פת כפולה הממולא בחתיכות שומן ונותנו שם כדי לחממו והטעם שמותר דכיון[קכב] שהוא יבש אף שנצטנן לא שייך ביה בישול עוד וכמ”ש בסט”ו ואף על פי שהשומן חוזר ונימוח מ”מ מקרי יבש כיון שבשעה שנותנו לחממו לא נמחה עדיין:


Honey and Milk inside the Tefillin – Perashat Bo

Appreciate The Abundance of Milk and Honey.

When we put on Tefillin we can meditate on appreciating that G-d gave us a blessed land that is flowing with Milk and Honey.

The first of the four Perashiot of Tefilin in Perashat Bo says:

And it shall be when the LORD shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. (Shmot 13-5)

שמות פרק יג
וְהָיָ֣ה כִֽי־יְבִֽיאֲךָ֣ יְקֹוָ֡ק אֶל־אֶ֣רֶץ הַֽ֠כְּנַעֲנִי וְהַחִתִּ֨י וְהָאֱמֹרִ֜י וְהַחִוִּ֣י וְהַיְבוּסִ֗י אֲשֶׁ֨ר נִשְׁבַּ֤ע לַאֲבֹתֶ֙יךָ֙ לָ֣תֶת לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ וְעָבַדְתָּ֛ אֶת־הָעֲבֹדָ֥ה הַזֹּ֖את בַּחֹ֥דֶשׁ הַזֶּֽה:

Land Flowing with Milk and Honey
From the Parchments placed into Tefillin

Both words milk and honey instill positive connotations to virtually every human being. Their presence in the land demonstrates a good economy. This goes so far that honey is actually the word used to describe any “sweet” concept. Milk and milk products are universally rich and fatty substances.

In the Torah the word honey generally refers to date honey. However, several uses of the word honey refer to bee’s honey as well as others that refer to any honey like substance that easily exudes from fruit.

Riesh Lakish was an Emora during the Talmudic period. He says that he saw a lamb grazing under a fig tree dripping with honey. The lamb itself was dripping its milk onto the honey. He said that this represented the land flowing with milk and honey. (Ketubot 111b)

Our Rabbis of Blessed Memory have additionally said that the fruit of Israel are fatty like milk and sweet like honey. (Ketubot 112a)

It seems that the term honey is in reality a difficult word to specifically understand. Above we saw that Reish Lakish leaves the term honey open ended by referring to fig “honey” while discussing the phrase, “A land flowing with milk and honey.” However, what the words milk and honey include seems to be a disagreement of Tanaim of the Mishnaic period.

Silan - Date Honey
Silan – Date Honey

Rabbi Eliezer gives a Vegan friendly explanation for Milk and Honey. According to Rabi Eliezer milk in “Milk and Honey” means that the milk of the fruits is very rich and that the honey refers only to Date Honey. However, Rabi Akiva disagrees and says that milk refers to real milk and that honey refers to “Yearot Dvash ” “Yearot Honey .“ (Mechilta Derashb”i)

Honey Comb From Israel
Honey Comb From Israel

There is further disagreement between Rashi and his school of thought and Radak as to what “Yearot Dvash” means. According to Rashi it means canes with honey in them that grow in Israel. It seems possible that Rashi refers to cane sugar or perhaps another sweet cane. However, Rada”k questions Rashi’s source material and then says that “Yearot Dvash” refers to ordinary bee’s honey combs. (Shmuel 1 14 25)

In Parashat Ki Tisa The Holy one Blessed be He stated that he would not himself lead the people of Israel into the Holy land instead an Angel will do this. “A land flowing with milk and honey. But I will not go in your midst, since you are a stiffnecked people, lest I destroy you on the way.” (Shemot 33 3)

On this Pasuk Seforno points out that the Jewish people need a land that is naturally rich. They are a stiff-necked people. They will not be successful living in a place like the desert where they need constant miracles to survive.

Wholesome Milk
Wholesome Milk

Dairy products are central to many Jewish customs. On Shavuot we eat dairy. Many say that this is because the Jewish people did not have time to learn the laws of Shchita (ritual slaughtering) and Kashrut laws. Therefore, they ate dairy.

Honey has left a great impact on the Jewish people. Although a tiny portion of the worlds population is Jewish we consume 20% of the world’s honey. This was pointed out to me by a site that sells honey. The most famous of these sweet customs is on Rosh Hashana when almost every Jew in the world dips an apple in honey.

So when we put on Tefilin we can meditate on appreciating that G-d gave us such a blessed land.

Here is a little more source material copied from elsewhere.

ספרי דברים פרשת עקב פיסקא מג
(יז) אם עשיתם כן וחרה אף ה’ בכם, משל למלך ששגר את בנו לבית המשתה והיה יושב ומפקדו ואומר לו בני אל תאכל יותר מצרכך אל תשתה יותר מצרכך כדי שתבוא נקי לביתך לא השגיח הבן ההוא אכל יותר מצרכו ושתה יותר מצרכו והקיא וטנף את בני מסיבה נטלוהו בידיו וברגליו וזרקוהו לאחר פלטורין, כך אמר להם הקדוש ברוך הוא לישראל הכנסתי אתכם אל ארץ טובה ורחבה לארץ זבת חלב ודבש לאכל מפריה ולשבוע מטובה ולברך שמי עליה לא הייתם בטובה היו בפורענות וחרה אף ה’ בכם.

If you behave in this way—

“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).

There is an analogy—

A king sent his son to represent him at a wedding feast.

Before hand, the king sat and instructed him, saying:

My son!

Don’t eat more than you need to,

and don’t drink more than you need to,

so that you may return home spotless.

That son paid no attention.

He ate more than he needed to,

and drank more than he needed to.

Then he vomited and soiled the party guests.

They took him by his hands and feet

and threw him behind the palace.

Thus said the Blessed Holy One to the children of Israel:

I have brought you into a good and broad Land,

to a Land dripping with milk and honey,

to eat of its fruit, to be satisfied with its bounty,

and to bless My Name over it.

You were oblivious to the bounty,

but may notice the retribution!

“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).

Pisqa’ 43

ספרי דברים פרשת כי תבוא פיסקא שא
ארץ זבת חלב ודבש, נאמר כאן ארץ זבת חלב ודבש ונאמר להלן +שמות יג ה+ ארץ זבת חלב ודבש מה ארץ זבת חלב ודבש האמורה להלן חמשת עממים אף ארץ זבת חלב ודבש האמור כאן ארץ חמשת עממים. רבי יוסי הגלילי אומר אין מביאים בכורים מעבר לירדן שאינו זבת חלב ודבש. 

The story of Samson killing the Lion, then bees made their hive Lion in and his riddle – allegory that he asked at his Wedding.

שופטים פרק יד
וַיֵּ֧רֶד שִׁמְשׁ֛וֹן וְאָבִ֥יו וְאִמּ֖וֹ תִּמְנָ֑תָה וַיָּבֹ֙אוּ֙ עַד־כַּרְמֵ֣י תִמְנָ֔תָה וְהִנֵּה֙ כְּפִ֣יר אֲרָי֔וֹת שֹׁאֵ֖ג לִקְרָאתֽוֹ:
(ו) וַתִּצְלַ֨ח עָלָ֜יו ר֣וּחַ יְקֹוָ֗ק וַֽיְשַׁסְּעֵ֙הוּ֙ כְּשַׁסַּ֣ע הַגְּדִ֔י וּמְא֖וּמָה אֵ֣ין בְּיָד֑וֹ וְלֹ֤א הִגִּיד֙ לְאָבִ֣יו וּלְאִמּ֔וֹ אֵ֖ת אֲשֶׁ֥ר עָשָֽׂה:
(ז) וַיֵּ֖רֶד וַיְדַבֵּ֣ר לָאִשָּׁ֑ה וַתִּישַׁ֖ר בְּעֵינֵ֥י שִׁמְשֽׁוֹן:
(ח) וַיָּ֤שָׁב מִיָּמִים֙ לְקַחְתָּ֔הּ וַיָּ֣סַר לִרְא֔וֹת אֵ֖ת מַפֶּ֣לֶת הָאַרְיֵ֑ה וְהִנֵּ֨ה עֲדַ֧ת דְּבוֹרִ֛ים בִּגְוִיַּ֥ת הָאַרְיֵ֖ה וּדְבָֽשׁ:
(ט) וַיִּרְדֵּ֣הוּ אֶל־כַּפָּ֗יו וַיֵּ֤לֶךְ הָלוֹךְ֙ וְאָכֹ֔ל וַיֵּ֙לֶךְ֙ אֶל־אָבִ֣יו וְאֶל־אִמּ֔וֹ וַיִּתֵּ֥ן לָהֶ֖ם וַיֹּאכֵ֑לוּ וְלֹֽא־הִגִּ֣יד לָהֶ֔ם כִּ֛י מִגְּוִיַּ֥ת הָאַרְיֵ֖ה רָדָ֥ה הַדְּבָֽשׁ:
(י) וַיֵּ֥רֶד אָבִ֖יהוּ אֶל־הָאִשָּׁ֑ה וַיַּ֨עַשׂ שָׁ֤ם שִׁמְשׁוֹן֙ מִשְׁתֶּ֔ה כִּ֛י כֵּ֥ן יַעֲשׂ֖וּ הַבַּחוּרִֽים:
(יא) וַיְהִ֖י כִּרְאוֹתָ֣ם אוֹת֑וֹ וַיִּקְחוּ֙ שְׁלֹשִׁ֣ים מֵֽרֵעִ֔ים וַיִּהְי֖וּ אִתּֽוֹ:
(יב) וַיֹּ֤אמֶר לָהֶם֙ שִׁמְשׁ֔וֹן אָחֽוּדָה־נָּ֥א לָכֶ֖ם חִידָ֑ה אִם־הַגֵּ֣ד תַּגִּידוּ֩ אוֹתָ֨הּ לִ֜י שִׁבְעַ֨ת יְמֵ֤י הַמִּשְׁתֶּה֙ וּמְצָאתֶ֔ם וְנָתַתִּ֤י לָכֶם֙ שְׁלֹשִׁ֣ים סְדִינִ֔ים וּשְׁלֹשִׁ֖ים חֲלִפֹ֥ת בְּגָדִֽים:
(יג) וְאִם־לֹ֣א תוּכְלוּ֘ לְהַגִּ֣יד לִי֒ וּנְתַתֶּ֨ם אַתֶּ֥ם לִי֙ שְׁלֹשִׁ֣ים סְדִינִ֔ים וּשְׁלֹשִׁ֖ים חֲלִיפ֣וֹת בְּגָדִ֑ים וַיֹּ֣אמְרוּ ל֔וֹ ח֥וּדָה חִידָתְךָ֖ וְנִשְׁמָעֶֽנָּה:
(יד) וַיֹּ֣אמֶר לָהֶ֗ם מֵהָֽאֹכֵל֙ יָצָ֣א מַאֲכָ֔ל וּמֵעַ֖ז יָצָ֣א מָת֑וֹק וְלֹ֥א יָכְל֛וּ לְהַגִּ֥יד הַחִידָ֖ה שְׁלֹ֥שֶׁת יָמִֽים:

ה  וַיֵּרֶד שִׁמְשׁוֹן וְאָבִיו וְאִמּוֹ, תִּמְנָתָה; וַיָּבֹאוּ, עַד-כַּרְמֵי תִמְנָתָה, וְהִנֵּה כְּפִיר אֲרָיוֹת, שֹׁאֵג לִקְרָאתוֹ. 5 Then went Samson down, and his father and his mother, to Timnah, and came to the vineyards of Timnah; and, behold, a young lion roared against him.
ו  וַתִּצְלַח עָלָיו רוּחַ יְהוָה, וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי, וּמְאוּמָה, אֵין בְּיָדוֹ; וְלֹא הִגִּיד לְאָבִיו וּלְאִמּוֹ, אֵת אֲשֶׁר עָשָׂה. 6 And the spirit of the LORD came mightily upon him, and he rent him as one would have rent a kid, and he had nothing in his hand; but he told not his father or his mother what he had done.
ז  וַיֵּרֶד, וַיְדַבֵּר לָאִשָּׁה; וַתִּישַׁר, בְּעֵינֵי שִׁמְשׁוֹן. 7 And he went down, and talked with the woman; and she pleased Samson well.
ח  וַיָּשָׁב מִיָּמִים, לְקַחְתָּהּ, וַיָּסַר לִרְאוֹת, אֵת מַפֶּלֶת הָאַרְיֵה; וְהִנֵּה עֲדַת דְּבוֹרִים בִּגְוִיַּת הָאַרְיֵה, וּדְבָשׁ. 8 And after a while he returned to take her, and he turned aside to see the carcass of the lion; and, behold, there was a swarm of bees in the body of the lion, and honey.
ט  וַיִּרְדֵּהוּ אֶל-כַּפָּיו, וַיֵּלֶךְ הָלוֹךְ וְאָכֹל, וַיֵּלֶךְ אֶל-אָבִיו וְאֶל-אִמּוֹ, וַיִּתֵּן לָהֶם וַיֹּאכֵלוּ; וְלֹא-הִגִּיד לָהֶם, כִּי מִגְּוִיַּת הָאַרְיֵה רָדָה הַדְּבָשׁ. 9 And he scraped it out into his hands, and went on, eating as he went, and he came to his father and mother, and gave unto them, and they did eat; but he told them not that he had scraped the honey out of the body of the lion.
י  וַיֵּרֶד אָבִיהוּ, אֶל-הָאִשָּׁה; וַיַּעַשׂ שָׁם שִׁמְשׁוֹן מִשְׁתֶּה, כִּי כֵּן יַעֲשׂוּ הַבַּחוּרִים. 10 And his father went down unto the woman; and Samson made there a feast; for so used the young men to do.
יא  וַיְהִי, כִּרְאוֹתָם אוֹתוֹ; וַיִּקְחוּ שְׁלֹשִׁים מֵרֵעִים, וַיִּהְיוּ אִתּוֹ. 11 And it came to pass, when they saw him, that they brought thirty companions to be with him.
יב  וַיֹּאמֶר לָהֶם שִׁמְשׁוֹן, אָחוּדָה-נָּא לָכֶם חִידָה:  אִם-הַגֵּד תַּגִּידוּ אוֹתָהּ לִי שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, וּמְצָאתֶם–וְנָתַתִּי לָכֶם שְׁלֹשִׁים סְדִינִים, וּשְׁלֹשִׁים חֲלִפֹת בְּגָדִים. 12 And Samson said unto them: ‘Let me now put forth a riddle unto you; if ye can declare it me within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of raiment;
יג  וְאִם-לֹא תוּכְלוּ, לְהַגִּיד לִי–וּנְתַתֶּם אַתֶּם לִי שְׁלֹשִׁים סְדִינִים, וּשְׁלֹשִׁים חֲלִיפוֹת בְּגָדִים; וַיֹּאמְרוּ לוֹ–חוּדָה חִידָתְךָ, וְנִשְׁמָעֶנָּה. 13 but if ye cannot declare it me, then shall ye give me thirty linen garments and thirty changes of raiment.’ And they said unto him: ‘Put forth thy riddle, that we may hear it.’
יד  וַיֹּאמֶר לָהֶם, מֵהָאֹכֵל יָצָא מַאֲכָל, וּמֵעַז, יָצָא מָתוֹק; וְלֹא יָכְלוּ לְהַגִּיד הַחִידָה, שְׁלֹשֶׁת יָמִים. 14 And he said unto them: Out of the eater came forth food, and out of the strong came forth sweetness. And they could not in three days declare the riddle.

This is for:  Perashat Bo, Ki Tisa, Shmot, Tefilin, Rosh Hashana, Passover,  Shavuot and even Hachodesh