Zitat Kommentar zu Schemuel I 3:13

ותכהינה עיניו, just as what happened to the High Priest Eli who had not protested the wrongs committed by his sons. (Samuel I 3,13) In that instance the expression used is ועיניו קמה ולא יכול לראות, (Samuel I 4,15) Neither Avraham nor Yaakov experienced such problems in their old age at the age at which Yitzchok was struck by this affliction. They were both far older than Eli who died at the age of only 98. In fact, the Torah reports Avraham’s youthfulness in 25,1 when it reports him as taking another wife. Yaakov, with all the troubles he had experienced during his life was still able to see at 147 years of age, though with difficulty, (may be was very shortsighted then) as in Genesis 48,8 he is reported as clearly seeing Joseph’s sons, though they may have resembled each other so that he could not tell apart which one was Efrayim and which one was Menashe, This was in spite of the Torah (48,10) having told us ועיני ישראל כבדו מזוקן, “Yaakov’s eyes were heavy with old age,” (problems keeping the lids open?) At any rate, he could see, though not with clarity.

הגדתי היום וגו׳. Vergl. והגדתי לו כי שפט אני (Sam. I. 3, 13), הגדת היום כי אין לך שרים (Sam. II. 19, 7), wo הגיד etwas nicht durch Worte, sondern durch Handlungen an den Tag legen, das buchstäbliche הגיד vom נגד, etwas vor die Augen stellen bedeutet. So auch hier: durch das Hinaufbringen der ersten Früchte von meinem Felde habe ich es dargetan (siehe Bikurim 1, 7 תוי׳׳ט daselbst).

And if you ask, what is different about this day, and what is the need for this knowledge now more than at other times? About this it said, And I also established My covenant with them to give them the land of Canaan. If I do not publicize now that all the earth is Mine, then the nations will say, “You are robbers,” because with a strong hand you are conquering the lands of the seven nations, and God did not rebuke them (1 Samuel 3:13). This would lead them to denial and heresy, saying there is no judge and no justice, as explained above in Genesis (1:1) regarding the words of Rabbi Isaac.
And if you ask, didn’t I also promise the forefathers to give them the land without making a public announcement about this innovation? About this it said, And I have also heard the groaning of the children of Israel, etc. This means that the forefathers did not need miracles because they were faithful believers anyway, and for all the nations there was no need for this knowledge yet. But now that I have heard the groaning of the children of Israel and the time has come for their entry into the land, therefore I need to publicize now through miracles that I am the Lord who brings everything into existence and all the earth is Mine, and it is in My power to give the land to whomever I wish.
This is what it means when it says, And I will give it to you as an inheritance, I am the Lord. Because I am the Lord who brings everything into existence, and I made the earth and all that is upon it, therefore it is in My power to give it to you as an inheritance.

their portion in the earth is cursed; he does not turn by the way of the vineyards They would curse their portion in the earth, saying that they would not turn by the way of the good, in the way of the righteous, who are lofty and dwell in the height or the world. Vineyards represent the righteous men and the leaders of the generation, as in (Hosea 2:17), “And I will give her vineyards from there,” which Jonathan renders: her leaders. They would curse their portion in the earth, saying that they would not turn in the way of the good; they would swear that they would not turn their way. Another explanation: תקלל חלקתם בארץ Their portion in the earth was spoiled, for they would destroy their seed in vain, as in (Gen. 6:12), “for all flesh had corrupted its way.” תקלל is an expression of spoiling (קלקול), as in (I Sam. 3:13), “for the iniquity [of the matter] that he knew that his sons were bringing disgrace (מקללים) upon them.” Another explanation: Their portion shall be cursed—the following generations will curse by them: He who requited the generation of the Flood. So I heard. (Gen. Rabbah 30:2). Another explanation: their portion is cursed; he does not turn by the way of the vineyards They would not accept reproof from the good men. Another explanation: They were swift to sail in ships to kill and to plunder property, but in the way of the land that was inhabited by humans and planted with vineyards they did not care to go.