I would like to explain the matter by introducing a precious teaching from the impeccable teachings of the esteemed Rabbi Yisrael of Ruzhin, zy”a. In his own sacred way, he interprets the words of David HaMelech (Tehillim 13, 2): "עד אנה תסתיר את פניך ממני, עד אנה אשית עצות בנפשי"—how long will You hide Your countenance from me? How long will I continue to seek counsel within my own spirit? With this interrogative, David HaMelech wished to teach us a valuable lesson regarding our emunah and trust in Hashem. When a Jew seeks salvation from Hashem, he must first understand that he is totally helpless on his own; his salvation depends solely on Hashem. As long as he believes that he has a solution of his own, his emunah and trust in Hashem are lacking, and he will not receive salvation from Hashem.
So, David HaMelech inquires: “How long will You continue to conceal Your presence from Me?” How much longer must I endure this hopeless situation, and what can I do to repeal this “hester panim”—divine concealment? To which, he provides a definitive answer? “How long will I continue to seek counsel within my own spirit?” As long as I delude myself into thinking that I am capable of resolving dilemmas with my own counsel and devices, the “hester panim” will continue; but the moment I recognize with certainty, beyond a shadow of a doubt, that I lack any such wisdom or ability, the “hester panim” will cease, and Hashem’s salvation will arrive instantaneously.
This enlightens us as to why HKB”H arranged for Shimshon to no longer be able to withhold the truth from Delilah; she was actually sent to him by Hashem and was part of the divine plan. As we learned from the great Rabbi of Ruzhin, her name, דליל"ה, is an acronym for ד'ודי י'רד ל'גנו ל'ערוגות ה'בושם. As long as Shimshon was in full possession of his strength and faculties, he was incapable of completely eradicating the Pelishtim’s klipah of “kochi v’otzem yadee” from Yisrael, because they relied on his phenomenal strength. Therefore, it was necessary for the Pelishtim to relieve Shimshon of his powers. This included gouging out his eyes, so that he would no longer follow his eyes, believing in his own incredible might.
Amazingly, it was only after Shimshon had lost his powers and was taken by the Pelishtim to the house of their god, Dagon, that he fully comprehended HKB”H’s profound intent for choosing him to be “nezir Elokim.” He sanctified himself throughout his entire life in preparation for these final moments of his life. Deprived of his powers, he reinforced Yisrael’s belief in the omnipotence of Hashem. The Pelishtim took him there to mock him and to display the veracity of their faith in the klipah of “kochi v’otzem yadee.” Instead, he toppled the support pillars, brought down the house of their god, and shattered the klipah of “kochi v’otzem yadee.”
In the final analysis, Shimshon did indeed fulfill his mission. Despite his tragic death, he succeeded in trampling the Pelishtim both physically and spiritually. Thus, we can view his life and the nevuah HKB”H sent to his mother by means of a heavenly malach from a novel perspective: “You shall conceive and give birth to a son; a razon shall not come upon his head, for the child shall be a “nazir” of Elokim from the womb; and he will begin to save Yisrael from the hand of the Pelishtim.” For, in truth, only in the merit of being a “nezir Elokim” was he imbued with the tremendous kedushah that enabled him to topple the support pillars of the Pelishtim.
