Pirush Hamacabee: Samuel 1
Chapter 1
The nation of Israel - all of Israel is connected to one another(3) "And that man went up [Elkanah] from his city every year to bow down and to offer sacrifice to the L-rd of hosts in Shiloh..." Rashi writes: "the way that he went up this year was not like the way that he went up in previous years
in order for Israel to learn and do like him." All of Israel is connected to one another in two things: a) with this in that every Jew is obligated to attempt to bring his fellow to the proper path b) that he is punished for the sin of his fellow Jews.
? PrayerAnd that man went up ... to bow down and to offer sacrifice to the L-rd of hosts in Shiloh... The Radak brings a Medrish
(see Yalkut Shimoni, Samuel 1, 247 77) "Rabbi Alah in the name of Rabbi Yitzchak says that the power of prayer is comparable to the Sacrifices since it says "to bow down and to offer sacrifice". And the Rabbis say that the power of prayer is greater than all sacrifices since it says "to bow down" and afterwards "and to offer sacrifice".
Faith and trust in G-d - if a person wants help from G-d he needs to ask him (6) and she was angry at her rival [Peninah made angry Chanah]
and also angry in regard being barren. Rashi writes "and our rabbis say with regard to the barren prayers that she prayed and her intention was for the sake of heaven." He means to say, why didn't Chanah give birth all these years? Since without prayer there is no help.
Knowing G-d, the L-rd of hosts(11) And she made a vow and said: The L-rd of Hosts ... Rashi writes "and our Rabbis derive in Brachot (31:) "until now men did not use Hosts to refer to G-d, but this is what she said before him: L-rd of the universe, of all the hosts that you created in your world, is it so difficult in your eyes to give me one son?" This is the faith and trust that is essential, since G-d has the power to form a person .
A leader is prohibited from fearing anyone; a Nazerite[Chanah's request]
If you will see in the eyes of your maid ... and give to your maid a male child, and I will give him to G-d all the days of his life and a razor (Hebrew Morah) will not come on his head The Radak brings: "in the words of our Rabbis (Nazir 66.) there is a dispute in this matter. R' Nehorai says that Shmuel was a Nazerite as it says "and a razor shall not come on his head". Just like the razor stated by Shimshon (Samson) meant that he was a Nazerite, so too the razor mentioned by Shmuel means that he was a Nazerite. R' Yossi says, "Morah" only refers to people (note: this Hebrew word can mean a razor or a leader). R' Nehorai replied "isn't it written (16:2) "and Shaul will hear and kill me"; this shows that he did fear a person! It appears to me that you can answer the question of R' Nehorai in the following way: There is no doubt that a leader of Israel like Shmuel who is holy to G-d and served him his entire life is prohibited to fear people. But what she meant here is that it is forbidden for him to back down from his responsibilities as a leader due to this fear. But you shouldn't say that he shouldn't have fear and not try to try to find things to protect him from danger, as this verse says "and Shaul will hear and kill me", the Rabbis learn (see Pisachim 8:) that we may not rely on a miracle! Therefore it appears to me to explain that Shmuel was in fact a Nazerite, and the words "and a razor will not go over his head" refers to his being a Nazerite and also the commandment that applies to every leader, that the fear of mortal people shall not go over his head, rather "Do not be afraid of people" (Devarim 1:17). And we find that the word "Morah" has two meanings.
Prayer(12) and it came to pass when she was praying at length before G-d ... The Radak brings "R' Shimon derives in the name of R' Chalpata and in the name of R' Meir:
From here we learn that anyone who prays at length will be helped." In other words, we need to "nudge" G-d.
A leader does not always understand; Likuy Hadaytiim? and it was when she was praying at length before G-d and Eli watched her mouth. (13) And Chanah was speaking into her heart, her lips were only moving but her voice was not heard, and Eli thought that she was drunk. (14) And Eli said to her: "until how long will you be drunk" (15) And Chanah answered and said: "No my master, I am a woman in depressed spirit, wine and liquor I didn't drink and I pour my soul out before G-d." There is to ask: Didn't the Talmud (Brachot 31) derive the proper way to pray
only from the prayer of Chanah, her prayer was the most perfect method, so after he saw this how could Eli suspect that she was drunk! So it is apparent to learn from this a great concept: that the people were not familiar how to pray properly. Eli saw that Chanah a) was praying excessively b) was praying quietly (with intent) c) she didn't let her voice be heard. Even though this was the correct path, even so, the people were not familar with this. Similarly, what they thought was to say the prayer out loud with intent, therefore Eli suspected her. This is what the Radak means (14): "
because she appeared like she was drunk and she didn't do like the others who go to pray who say their request in a way that is able to be heard". He thought that she was doing this because of loftiness. Similarly Rashi writes "
because they were not accustomed to pray quietly". In addition, Eli was not aware the plight of this great and perfect woman who feared heaven.
And on this Chanah said "
no my master ...", and our Rabbis explain (Bracot 31:): "You are not a master with regard to this thing, and Ruach Hakodesh is not resting on you since you accuse me of this thing." From hear we learn that a Jew is permitted to confront a leader, even if he is the leader of the generation, but must do so with respect. And here Eli admitted to his mistake, for immediately he said (17): "Go in peace, and the L-rd of Israel should give you your request."
Prayer[Chanah]
And I poured out my soul to G-d In order for a person to be answered in his prayers, he is obligated to humble himself before G-d, and to show that he is merely dirt and worms, and to pour out his soul before him. And know that at times haughtiness stops a person from asking G-d for mercy.
Prayer, one who prays with intent and with sincerity will be answered(17) and Eli answered and said: "Go in peace and the L-rd of Israel should give you your request". There is to ask, what made Eli say this? Only a minute ago he rebuked Chanah! This is repentance, since he understood that her prayer was sincere and repented to her.
Chapter 2
Faith, knowing G-d(1) "My heart exults in G-d, my triumph is from G-d! I can now speak before my enemies, for I rejoice in your salvation. (2) There is none holy like G-d, for there is none besides you and there is no rock like our G-d. (3) Do not drone on with boasts, let no arrogance pass your lips, for the L-rd is a G-d all knowing, by him deeds are measured. (4) The bows of the mighty are broken, but the stumbling are clothed in strength. (5) Those once sated must hire out for bread, but those once hungry may cease. The barren woman bears seven, but the woman with many children is wretched. (6) G-d takes life and gives life, casts down to the grave and raises up. (7) G-d makes poor and makes rich, humbles and elevates. ( 8 ) He raises the poor from the dust, the destitute from the dung heaps, to seat them with the mighty, bringing them to the seat of honor. For the foundations of the earth are G-d's and he set the continents on them. (9) He guards the steps of his pious ones, but the wicked are cut off in darkness, for a man does not prevail with strength. (10) G-d's foes are broken, he thunders over them in heaven. G-d judges the limits of the earth, grants power to his king and raises the horn/strength of his anointed." Chanah's song is the summit of faith in G-d, who raises the poor up from dirt. This composition is similar to the writing of King David (Tehilim/Psalms 113), and our Rabbis of blessed memory attached it to the beginning of Hallel, since it is the essence of superb faith in G-d. And it appears to me that Shmuel the prophet taught him (David) this song that he learned from his mother.
Knowing G-d(1) ... for I rejoice in your salvation! The Mitzudat David explains: "I rejoice since the deliverance came from you and therefore I have the opportunity to reply and say the following (song)." And perhaps her intention was as it is explained in Tehilim 70:5, that the righteous rejoice on deliverance not only for the aspect that it helped them, but also because through such salvation G-d shows his power, and the world "knows G-d".
Sanctifying G-d, G-d is sanctified through the magnitude of his salvation... for I rejoice in your salvation! (2) There are none holy as G-d... The Ma'hari explains, it is written "(2) There are none holy as G-d" - in the language of authority and leadership,
just like we find greatness by holyness as it is written (Yechezkal 38:23) "and I was exalted and I was sanctified"; and similarly (Shemot 16:11) "I am adorned with holyness", and as we say in the morning Kedushah prayer "I am adorned and strong".
Faith; war(4) The bows of the mighty are broken, but the stumbling are clothed in strength. Rashi explains: "Such is the power of faith in G-d, it breaks the mighty and strengthens the weak ..."
Leaders; the few( 8 ) "... for the foundation of the Earth is G-d's". [The Hebrew word used for "foundation" in this verse is very similar to the Hebrew word for "the righteous" (Tzadikim)] The Radak writes: "these are the righteous/tzadikim since in their merit the world exists".
In other words, the small few who understand save the world.Sanctifying G-d's name; those who embarrasses Israel, embarrass G-d (10) "G-d's foes are broken..." The Radak writes: "the foes of the righteous are His enemies". Since the Gentile reviles
(?) at them when he doesn't have the fear from G-d, and a weakness in the righteous appear to the Gentile as a weakness in G-d.
? Torah Scholars(11) And the lad [Shmuel] was serving G-d, in front of Eli the Kohen. Rashi writes: "from here we learn that serving Torah Scholars is like serving the divine presence".
Not knowing G-d(12) And the sons of Eli were wicked children [b'nei b'lial], they did not know G-d. The Mahri explains, it writes: "the yoke of heaven was removed from them". And the Radak brings "and it is expounded (Medrish Smuel,5 ) 'children without the name of heaven on them. They said, there is no heavenly rule'; this is what it means when it says: 'they did not know G-d'." And the Mitzudat David writes: "one who is lacking knowledge, does evil". And this is what the Ralbag learns: "and for this reason [since they didn't fear G-d] they were running after the Zolalot (jdl4ever note: literally it means low lives, I heard from someone else this means married women)". The word b'lial is made up of two words: "without + yolk"; and a man who does not know G-d is a man without yolk, without any decency, and they are "free" to do whatever they desire, captive to their ego and pride. He wanders in the darkness, drowning after the the Zolalot and after their own pleasures doing whatever they please. But the knowledge of G-d is the insight needed in order to reach holyness and to break the evil inclination. Targum Yonatan writes "they did not know how to go before G-d". For only one who fears heaven is able attain sanctity.
Notice that the notion of sacrifice is only to teach mankind to give of his own to G-d. And this is the meaning of language "offering/bringing (Hakravah)". When the children of Eli enacted a law for themselves to take more than their allotment of the sacrifice (more than the of the breast and the thigh of the peace offering), and similarly they did not wait for the incense as is stated but they in a haste took for themselves first so they did exactly the reverse of the purpose of the Mitzvah, and therefore the sacrifice turned from holy into evil. Also the priests and the sacrifices were turned from a sanctification of G-d's name into a dessicration of G-d's name. On this the Torah says later on (17) "And the sin of the lads was very great before G-d since the men defiled the offerings of G-d". The Ralbag writes (12): "the children of Eli were evil who didn't know G-d, and for this reason they were running after the Zolalot. This is also why they were taking from Israel more than their allotment ... and this was an insult and disgrace for the sacrifices since they would take from it
only chasing after their desires. And they did not give from them the gifts ... not the Techelet that is required in G-d's Torah since they did not want to bother themselves from getting their own food ... but they served their own table before the table up high ... and their main intention was to fill their bellies and for this reason the children of Eli disgraced the offering of G-d." (also see verses 29-30)
A leader (17) ... for the men treated G-d's offerings with contempt. (18) but Samuel was serving as an attendant before G-d, a lad girded in an ephod of linen. The Radak explains (17) "... who is this written ... it makes us aware of Samuel's praise in that he did not learn from their actions to engross in eating and drinking and in the pleasures of the world, rather "he was serving as an attendant before G-d"
Behold Samuel was just a lad, and these evil practices were handed over before him and the other lads practiced them as we just learned; and even with all this he did not stumble in these practices. Because the epitome of a leader is with his strength in order to strengthen oneself above that which surrounds him.
The nation of Israel; a mother (18) But Samuel served as an attendant before G-d, a lad girded in an ephod of linen. (19) His mother would make him a short robe, which she would bring to him once a year ... Why is it necessary to write all this? In order to teach us the greatness of a mother in Israel. Chanah was longing all these years for a son, and G-d answered her prayer. One might think that she is setting a bad example of a mother in Israel since with the little love she had for her son she abandons him to grow up in a house of holyness since he doesn't even matter to her. Therefore the Torah tells us that at the young age of this lad while he was still a child his mother loved him. For every year she would bring him a short robe, and none-the-less she pledged him to the L-rd.
A mother of Israel; self sacrifice (22) Now Eli was very old. He had heard about what his sons were doing to all the Israelites, and that they slept with the women who streamed to (Hebrew HaSovot) the Tent of Meeting. The Radak explains "... just like the Torah writes that those who give birth require a sacrifice and it refers to them with the word "Sava". Similarly with the negative commandments concerning the serving of the Tent of Meeting it says `L'Savoh Sava` (Bamidbar 4:23) ..." [jdl4ever's note: Sava means literally army in Hebrew] And I think the explanation is like this: The goal of a Jew is to reach holyness, and war is not harder than this, and by this comparison we derive self sacrifice. Therefore the Torah uses the word "Sava" many times in order to teach us that the mothers who bring their sacrifice after they gave birth to a son in Israel are referred to by the word "Sava" since they and their born son are part of the army of the L-rd. And therefore it is also written with regard to the Levites (Bamidbar there): "A son from 30 years old and upwards until 50 years old shall count themselves, all that come L'Savoh Sava to do service in the Tent of Meeting." And those who come to serve in the army (L'Savoh Sava) and to do self sacrifice are those that love G-d as I wrote in Bamidbar (1:2-3), look there.
(25) If a man sins against man then G-d judges them, but if against G-d a man sins, who will pray for him? This means that if a man sins against his fellow man, he may go before a judge [to give restitution] and even if he doesn't wish to repent at least others can pay the restitution for him through a judge. Whatever the case the sin is fixed through a judge and his sin against man is nullified. But anyone who sins against G-d and the sinner doesn't want to repent, other people can not nullify it at all.
TO BE CONTINUED
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