וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־צָד֣וֹק הַכֹּהֵ֔ן הֲרוֹאֶ֣ה אַתָּ֔ה שֻׁ֥בָה הָעִ֖יר בְּשָׁל֑וֹם וַאֲחִימַ֨עַץ בִּנְךָ֜ וִיהוֹנָתָ֧ן בֶּן־אֶבְיָתָ֛ר שְׁנֵ֥י בְנֵיכֶ֖ם אִתְּכֶֽם׃
Dijo aún el rey á Sadoc sacerdote: ¿No eres tú el vidente? Vuélvete en paz á la ciudad; y con vosotros vuestros dos hijos, tu hijo Ahimaas, y Jonathán hijo de Abiathar.
Ramban
AND G-D SAW THE LIGHT, THAT IT WAS GOOD. Rabbi Shlomo [Rashi] wrote: “Here too75A reference to Rashi’s similar comment on the first word of the Torah — bereshith (see above). The difficulty here in the text is twofold: (a) It is first written, and darkness was upon the face of the deep, and then G—d said, Let there be light. Thus there already was a separation between light and darkness. Why then does Scripture continue by stating, and G—d divided the light from the darkness? (b) Concerning all other acts of creation, the expression “And G—d saw that it was good” is found at the completion of the act of creation, while here this phrase is written (in the beginning of Verse 4) before the completion. The Agadah, which Rashi quotes, answers: (a) vayavdel means here that He set apart the light for the righteous in the world to come. (b) ki tov (that it was good) could not have been written after the separation of the light for the righteous from the ordinary light, since the remaining light was no longer perfect. Therefore, ki tov is mentioned before the setting aside of the light. we must depend on the words of the homiletic Agadah G-d saw that the wicked were unworthy of using the light, and so He set it aside for the righteous in the World to Come. But according to the plain meaning of the verse, explain it thus: He saw that the light was good, and that it was not seemly for it and the darkness to function in a confused manner. He therefore assigned the one’s sphere of activity to the daytime and the one’s sphere of activity to the nighttime.”
And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw),76Daniel 10:7. which refers to the thought in the heart. And He divided refers to His giving them different names.”77Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.
But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’78Verse 6. And G-d said, ‘Let the earth put forth grass.’79Verse 11. And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes,802:13. and similarly, And the woman saw that the tree was good for food.81Genesis 3:6. In the language of the Rabbis we also find, “I see the words of Admon.”82Kethuboth 109a. Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’83II Samuel 15:27. The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good,84Verse 31. so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good.85Verse 10.
And Rabbi Abraham ibn Ezra said: “The word vayar (and He saw) has the same meaning here as in Vera’iti ani (And I saw),76Daniel 10:7. which refers to the thought in the heart. And He divided refers to His giving them different names.”77Ibn Ezra’s opinion is thus that the division was not because it was unseemly that the light and darkness function in a confused manner, but it was for the purpose of assigning each one a separate name.
But the words of both Rashi and Ibn Ezra are incorrect for if they were, it would appear that there was on the part of G-d a change of mind and new counsel, as if to say that after G-d said, ‘Let there be light’ and there was light, He saw that it was good, and therefore He divided between it and darkness just as a human being who does not know the nature of something until it comes into existence! Rather, the order followed in the process of creation is that the bringing forth of things into actual existence is called amirah (saying). Thus: And G-d said, ‘Let there be light;’ And G-d said, ‘Let there be a firmament;’78Verse 6. And G-d said, ‘Let the earth put forth grass.’79Verse 11. And the permanence of things called forth into existence is called re’iyah (seeing), as And I saw in Ecclesiastes,802:13. and similarly, And the woman saw that the tree was good for food.81Genesis 3:6. In the language of the Rabbis we also find, “I see the words of Admon.”82Kethuboth 109a. Likewise, And the king said unto Zadok the priest, ‘Seest thou? return into the city in peace.’83II Samuel 15:27. The purport of the word “seeing” is thus to indicate that their continuing existence is at His Will, and if that Will should for a second depart from them, they will turn into nought. Now just as Scripture says in connection with the work of each day, And G-d saw that it was good and on the sixth day when everything was completed it says, And G-d saw everything that He had made, and behold, it was very good,84Verse 31. so does it say on the first day when light came into existence, And G-d saw … that it was good, meaning He desired its existence forever. The verse adds “the light” [And G-d saw ‘the light’ that it was good], because had it just said, “And G-d saw that it was good,” it would have referred to the creation of the heaven and the earth, and at that time He had not yet decreed for them permanence, as they did not remain as they were. Instead, from the substance created on the first day, the firmament was made on the second day, and on the third the waters and the dust were separated and the dry land — which He called “earth” — was formed. He then decreed for them permanence, and said concerning them, And G-d saw that it was good.85Verse 10.
Ramban
ARE WE TO BRING YOU FORTH WATER OUT OF THIS ROCK? Far be it and [G-d] forbid that [we should explain this] as a question indicating impossibility! For Moses our teacher, who was trusted in all G-d’s house,160See above, 12:7. [knew] that nothing is too hard for Him;161See Genesis 18:14. and he together with all Israel had seen greater and more wondrous miracles than this, and especially since this [miracle of providing water from a rock] had already been done once before through him at the rock in Horeb!124Exodus 17:6. Now the commentators162R’dak on I Samuel 2:27. have said that there are certain questions which [by apparently doubting that which cannot be denied], have the force of an [impassioned or indignant] affirmation. Thus we find: Did I reveal Myself to the house of thy father?;163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” The king said also unto Zadok the priest: ‘Seest thou?’;164II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” Wilt thou judge?;165Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” But Rabbi Abraham ibn Ezra wrote [that the meaning of the verse is]: “Do we indeed have power to bring you forth water out of the rock?” He means thereby to explain that Moses said to them: “Hear now, ye rebels against G-d, who say, ‘and why have ye brought the assembly of the Eternal167Above, Verse 4. unto this evil place?’168Ibid., Verse 5. Do we have the power by natural means to bring you forth water out of this flint? You should therefore recognize that this is all from G-d, for it is He Who took you out of Egypt, and brought you to this place, and it is He Who will feed you here.” This is similar to what he [Moses] told the people in the case of the manna, and ye shall know that the Eternal hath brought you out from the land of Egypt.169Exodus 16:6.
In my opinion this letter hei [in the word hamin — “out of”] indicates a [real] query, [and the meaning thereof is as follows]: “Are we to bring you forth water out of this rock or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: whether there are trees therein or not?170Above, 13:20. whether thou wouldest keep His commandments, or not?171Deuteronomy 8:2. — and at other times it mentions only the positive aspect, [such as in the following verses]: Is this your youngest brother?;172Genssis 43:29. Know ye Laban the son of Nachor?;173Ibid., 29:5. Should I weep in the fifth month, separating myself?174Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab. But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “Hear now, ye rebels. — What do ye devise against the Eternal?175Nahum 1:9. — Are we to bring you forth water out of this strong rock? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’176Psalms 78:18-20. Similarly the Rabbis have said:177Aboth 5:4. “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: Must I then bring thy son back?178Genesis 24:5. which means: “Is that your wish?” Shall we go to Ramoth-gilead to battle, or shall I forbear?179II Chronicles 18:5. which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: Did I reveal Myself?;163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” Seest thou how Ahab humbleth himself before Me?180I Kings 21:29. Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?;166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” Wilt thou judge?165Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [Did I reveal Myself?163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then Wherefore kick ye at My sacrifice and at Mine offering?”181I Samuel 2:29. Do ye thus requite the Eternal182Deuteronomy 32:6. with such a requital! Similarly, “Hast thou eaten of the tree, about which I commanded you166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” [not to eat], and you are ashamed [and therefore you hid yourself],183See Genesis 3:8. or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression Seest thou?164II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term ‘seest’ thou? means “do you see fit?”] as in the expression: “I see the words of Admon”184Kethuboth 109a. [which means: “I find the opinion of Admon correct”]. I have already explained this in Seder Bereshith.185Genesis 1:4 (Vol. I, p. 30).
In my opinion this letter hei [in the word hamin — “out of”] indicates a [real] query, [and the meaning thereof is as follows]: “Are we to bring you forth water out of this rock or not?” For sometimes Scripture explains a question in its positive and negative aspects, such as: whether there are trees therein or not?170Above, 13:20. whether thou wouldest keep His commandments, or not?171Deuteronomy 8:2. — and at other times it mentions only the positive aspect, [such as in the following verses]: Is this your youngest brother?;172Genssis 43:29. Know ye Laban the son of Nachor?;173Ibid., 29:5. Should I weep in the fifth month, separating myself?174Zechariah 7:3. The reference is to the month of Ab, during which the First Temple was destroyed. When the Second Temple was built, the people asked the prophet whether they should still continue to observe the fast of the ninth of Ab. But this question here that Moses asked of them was a probing question [to test their true intention]. He said to them: “Hear now, ye rebels. — What do ye devise against the Eternal?175Nahum 1:9. — Are we to bring you forth water out of this strong rock? Will this event happen or not?” [i.e., “Do you believe that it is within His power to do it, or not?”] He thus stressed that their [behaviour was a serious] rebellion, telling them they were wanting in faith, and that the reason for their quarrelling with him was because they thought that G-d would not act wondrously for them, in a similar manner to that which it says, And they tried G-d in their heart … ‘Can G-d prepare a table in the wilderness … Can He give bread also?’176Psalms 78:18-20. Similarly the Rabbis have said:177Aboth 5:4. “Ten times our ancestors in the wilderness tried the Holy One, blessed be He.” [Moses’ question was thus] like a query as to the belief of the person addressed, [of which we find examples] in many places in Scripture: Must I then bring thy son back?178Genesis 24:5. which means: “Is that your wish?” Shall we go to Ramoth-gilead to battle, or shall I forbear?179II Chronicles 18:5. which means, “If that is your advice.” Here too, [the meaning of Moses’ question is]: “Do you think that we shall bring you forth water out of this rock?” The same is also my opinion with regard to [the following verses]: Did I reveal Myself?;163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” Seest thou how Ahab humbleth himself before Me?180I Kings 21:29. Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?;166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” Wilt thou judge?165Ezekiel 22:2. The meaning is: “Wilt thou not judge? Of course you will judge!” For all these are questions, but their purpose is to ask about [the truth of] something well-known, so that the person who is asked is compelled to admit [the truth of the fact] against his will. Thus [Did I reveal Myself?163Ibid. The sense is: “Did I not reveal Myself, although your sons, by their actions appear to belie it!” means]: “Have I revealed Myself to your father’s house and chosen you? Since you know this, then Wherefore kick ye at My sacrifice and at Mine offering?”181I Samuel 2:29. Do ye thus requite the Eternal182Deuteronomy 32:6. with such a requital! Similarly, “Hast thou eaten of the tree, about which I commanded you166Genesis 3:11. The meaning is: “Have you not eaten? Of course you have eaten!” [not to eat], and you are ashamed [and therefore you hid yourself],183See Genesis 3:8. or [if you did not eat of the tree], why then did you hide?” And in the same way the other [verses are to be explained]. However, the expression Seest thou?164II Samuel 15:27. The sense here is: “Do you not see [that it is best that you return to the city in peace]!” is a genuine inquiry about a matter [as to which the questioner is] in doubt, [David saying to Zadok the priest]: “If you ‘advise’ it, then return to the city,” [and the usage of the term ‘seest’ thou? means “do you see fit?”] as in the expression: “I see the words of Admon”184Kethuboth 109a. [which means: “I find the opinion of Admon correct”]. I have already explained this in Seder Bereshith.185Genesis 1:4 (Vol. I, p. 30).
Rashi
Because of this does he arm himself with his net There are many interrogative forms that are affirmative, e.g., (I Sam. 2:27) “Did I appear?” concerning Eli, and (II Sam. 15:27) “Do you see?” Here, too: Does it appear in Your eyes that because of this he prospers every time, in that he arms himself with his net over everyone and to hunt game? arms himself As in (Gen. 14:14) “And he armed (וַיָּרֶק) his trained men” and (Ps. 35:3): “Arm yourself (הָרֵק) with a spear.” He arms himself with his net.
Rashi
הלבן SHALL A CHILD BE BORN TO ONE WHO IS A HUNDRED YEARS OLD? — There are some questions expressing astonishment which do not imply a doubt but rather affirm the certainty that the circumstance referred to has happened or will happen, as (1 Samuel 2:2) “Did I reveal myself [unto thy father’s house?]” (Of course, I did) and (Ezekiel 8:6) “Seest thou what they do?” (You, of course, have seen it). This question, too, affirms the certainty that it is possible for God to cause Abraham, at the age of hundred, to beget a son and this is in effect what he said to himself: Would there be done to another man one hundred years old this favour that the Holy One, blessed be He, is doing to me”? (Rashi means that the words must be translated, “would a child be born to any other person who is a hundred years old?”).
Rashi
Zadok his son, Ahimaaz his son He enumerates only those who were until Solomon.