The last few words of “Maoz Tzur Yeshuati” are a request: “hakem lanu roim shiva—establish for us the seven רועים.” What does רועים mean here and who might they be?

The first step is to realize that this phrase is probably a reference to Micah 5:4: “When Assyria will come into our land and will tread on our palaces, we will raise against him ‘shiva roim’ and “shemonah nesichei adam.”” Verse 5 continues: “They will רעו the land of Assyria with the sword … ”

“Roim” in verse 5:4 could mean “shepherds.” But since the verse is referring to people who are going to fight, it probably means something like “rulers” (an expansion from the original “shepherd” meaning.) (As to that word רעו in the next verse, it may mean “rule.” But it may also mean “crush, destroy.” This other meaning is from a different root: רעע.)

Sukkah 52b has an interpretation of the “shiva roim” of our verse: Adam, Shet, Metushelach, David, Avraham, Yaakov and Moshe. (It also gives names for the eight “nesichei adam.”) Rashi on our verse in Micah lists the names in the Talmud and then remarks: “I do not know where they learned these.” (In his commentary on Sukkah 52b, he says this as well but adds a few explanatory comments.)

The scholar Y. Melamed (see below) has written: The Talmud’s interpretation “is clearly an eschatological vision, with these ancient heroic figures appearing again on earth in order to save Israel from some future, final crisis … ”

The author of Maoz Tzur Yeshuati is probably following this interpretation.

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But what is the plain sense of “shiva roim ushemonah nesichei adam” in Micah 5:4?

Here are some views in traditional sources and Daat Mikra and one other modern commentary:

Ibn Ezra: He believes the “roim” are the same as the “nesichei adam.” He cites Kohelet 11:2: “Divide a portion into seven, even into eight … ” Just like in this verse the “eight” includes the previous “seven,” that is the case in our verse as well. Moreover, he does not take our numbers literally.

Rabbi Eliezer of Beaugency (12th century): Seven “roim” to kick Ashur out and eight who will rule over us. He, too, does not take the numbers literally, and cites the verse from Kohelet.

Rabbi Isaiah di Tranni: The seven “roim” were the ministers of Hezekiah.

Radak: The reference is to “sarei melech haMashiach.” The two groups are identical and we should not take the numbers literally. The numbers just imply “many.” He, too, cites the verse from Kohelet.

Ibn Kaspi: “Roim” is referring to Matityahu and his five sons, and the second phrase refers to the warriors who joined them. The numbers should not be taken literally. They just mean “rabim verabim.” (But note that the Chashmonaim fought the Syrians, not “Ashur” Assyria.)

Abarbanel: Israel will establish seven “manhigim” on legal matters and eight nobles to rule over Ashur. Similar was Metzudat David earlier. They both take the numbers literally.

Hoil Moshe (19th century Italy): “shiva” sounds like “sovea” (satisfied) and “shemonah” sounds like שׁמן (fat). Both of these numbers symbolize the idea of “many.”

Malbim: He suggests kings of Israel and Judah of the past and, alternatively, nations of the future. He takes the numbers literally.

Daat Mikra: “Roim” are possibly military officers here, and “nesichei adam” are “moshlei amim.” The numbers are not to be taken literally, and just mean “harbeh meod.” The numbers follow a certain biblical literary style which uses adjacent numbers, and Kohelet 11:2 and the book of Amos (see below) are cited. “Seven” symbolizes a large number, and when one wants to describe “yoter meharbeh,” one writes “shiva veshemonah.”

Daat Mikra raises the possibility that the “roim” and “nesichei adam” come entirely from other nations that were allied with Israel against Ashur. Perhaps “adam” was added after “nesichei” to teach that the “roim” are not watchers of sheep.

Mikra LeYisrael: “Roim” means leaders that will strike Ashur and then rule Israel. These leaders will be chosen by the people (not by God). As to “nesichei,” this word is always plural in Tanach and always refers to leaders from a foreign nation. Perhaps, it is referring to Israel’s anti-Assyrian allies. The “seven” and “eight” numbers are not to be taken literally.

For more on our topic, see the December 2021 article on thetorah.com by Yitzhak Melamed, “Raise Up the Shepherd(s).” Melamed points out that there is another version of the ending to the sixth stanza which has the phrase, “roeh shiva” (the shepherd of the seven). This reading is widespread. But this phrase does not occur in any verse.

Melamed also points out that a piyyut by Kallir (circa 600 CE) has the name “Malkitzedek,” instead of the name “Shet.” He also discusses the omission of Yitzchak from the list at Sukkah 52b.

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There are sources which connect the seven “roim” of Micah 5:4 with the seven Ushpizin of Sukkot. However, there is nothing like that in the passage in the Zohar which is the source for the Ushpizin practice (Emor 103b and 104a). The verse from Micah is not cited, nor are the Ushpizin called “roim” or anything like that.

As we all know from our Sukkah panels, the seven Ushpizin named in the Zohar are: Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon and David. These names are not all the same as the names given at Sukkah 52b, where Micah 5:4 was interpreted. But admittedly at some point in Jewish thought, in some circles, the seven Ushpizin became associated with Micah 5:4.

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I would now like to mention a number pattern in the first two chapters of the book of Amos that is somewhat similar to what we found at Micah 5:4.

The haftarah of “Vayeshev” begins (Amos 2:6): “Thus says God: ‘For three transgressions of Israel and for four … ’” This phrase: “for three transgressions of ____ and for four, I will not אשיבנו,” appears eight times in the first two chapters of the book of Amos—applying to different regions each time. 2:6 is the last of the eight.

Does “al arbaah” mean “on four more,” or “on the fourth?” Both are possible interpretations, but Daat Mikra suggests the meaning of the entire phrase is simply “for many transgressions.” (The meaning of “lo ashivenu” is ambiguous as well. See Daat Mikra to Amos 1:3.)

Other similar examples of this style include: Mishlei 30:15 (the numbers 3 and 4, and three more times in this chapter) and 6:16 (six and seven). Also, Job 5:19 (six and seven).

Mitchell First and even Second can be reached at [email protected].