פירוש על שמואל א 2:38

My mouth is enlarged. Against Penina.

And Channah prayed: The actual prayer is at the end of her words; but, at the beginning, she structured the praises of the Omnipresent. And that is why it states, "and she said" [other words that introduced the prayer].

And Channah prayed and said: She prayed before the Lord and gave Him praise and thanksgiving for the son that He gave her. And she prayed to the Lord that he would live and that he would be for the Lord. And Yonatan translated it [in the Targum] as, "And Channah prayed with a spirit of prophecy and said, 'Shmuel, my son, will be a prophet over Israel in the future, etc.'" And Yonatan also translated this song [to be] about the kings of the nations of the world and about the congregation of Israel. And about the verse, "There is no holy one like the Lord" (I Samuel 2:2), he said, "About Sancheriv, the king of Assyria, she prophesied and said." And about the verse, "Do not abound with speech" (I Samuel 2:3), he said, "About Nevuchadnetzar, the king of Babylonia, she prophesied and said." And about the verse, "The bows of the mighty are broken" (I Samuel 2:4), he said, "About the kingdom of Antiochus, she prophesied and said." And about the verse, "The sated, for bread" (I Samuel 2:5), he said, "About the sons of Haman, she prophesied and said." And about the verse, "The Lord kills, and gives life" (I Samuel 2:6) until, "O Lord, may His adversaries be shattered" (I Samuel 2:10), he spoke about the reward of the righteous in the Garden of Eden and the punishment of the wicked in Geihinnom. And in the verse, "O Lord, may His adversaries be shattered," she spoke [about] the judgement of Gog and Magog and the kingdom of our Messiah. But according to the simple meaning, Channah opened this song, with regards to those tranquil in the world and the proud ones; and about the humble ones of the earth and the lowly ones - that the Holy One, blessed be He, sees everything. So 'He brings down the proud and raises the lowly' - like the thing that was upon her and upon Peninah, her rival.

My heart exults in the Lord: My heart rejoices in the salvation of the Lord.

My heart exults in the Lord: My heart, that had been sad, now exults and rejoices; and my horn, that had been lowly - since I had no cause to raise my head before my rival - is now exalted.

My horn is exalted: To gore my enemies; and she said this about Peninah and her sons. And it is a type of metaphor to say that from now on, they would not be able to pain her like before.

My horn is exalted: The attacker is called, a horn, since it is the highest place on a beast. It is also that the horns of a wild animal attack, as it is stated (Deuteronomy 33:17), "through them, nations are gored." And in a man, it is by way of a metaphor; and it is as if it said, "My head is high" - as it is stated (Psalms 27:6), "And now, my head will be raised over my enemies." And all of this is "through the Lord," who helped me.

My mouth is enlarged: Since, until now, I was like a silent lamb which does not open its mouth. But now, my mouth is enlarged upon my enemies, to answer with words.

My mouth is enlarged: [The accent] is in the front, because it is a small word.

Because I rejoice in Your salvation: My joy is about that which the salvation comes from You. And there is enough in this to answer with words.

Over my enemies: Over Peninah and over those who angered me when I was barren.

In Your salvation: As You saved me from my rival and granted me a son.

And there is no stronghold like our God. There is no artist¹ Rashi disregards the usual rendering of צוֹר [=Rock], which represents the awesome powers of ‘ה Who is able to change the laws of nature. Seen Devarim 32:4. [צַיָר] like our God Who fashions a form within a form.²Maseches Berachos 10a.

For there is none beside You: Meaning to say, there is no creator besides You; and who among the creatures has holiness comparable to the holiness of the Creator?

There is no holy one like the Lord: Since I prayed in His Holy House and my prayer was heard.

For there is none beside You: I have known that "there is none beside You," to whom it is suitable to pray. And hence, I must say, "There is no holy one like the Lord."

And there is no rock like our God: There is no one strong like our God, who changes natures according to His will. For I had been barren and it was not my nature to give birth.

Do not abound in speaking so very proudly. All those who are haughty when they experience good fortune. About Penina who behaved haughtily toward her, was she speaking, according to the simple explanation. However, according to the drash, we follow Targum Yonoson's rendition [that she is referring to Nevuchadnetzar].

Do not abound, etc.: She said it about Peninah and her sons, do not abound in speaking uppity things - meaning to say, pride and rudeness. And she repeated the word (elevated), to indicate great pride and its constancy.

Do not abound: Regarding Peninah and regarding those who angered her, she said, "Do not abound in speaking uppity things."

Harshness. Strong speech. Others explain עָתָק as an expression of something which is removed [from the truth], as in "from there he moved [וַיַעְתֵּק] to the mountain."³Bereishis 12:8. [The meaning here being "let not] falsehood come out of your mouth."

Arrogance come out: The [one], "do not," that she said, serves in the place of two. ("Do not" only actually appears at the beginning of this verse, and not before this phrase). It is as if she said, "Do not let arrogance come out of your mouths."

Come out: Do not let [it] come out. The [one], "do not," that it mentioned, serves in the place of two. ("Do not" only actually appears at the beginning of the verse, and not before this phrase).

For a God of knowledge is Adonoy. He knows what is in your hearts.

For the Lord is a God of knowledge: The Lord is a God who knows everything, and the acts of the creatures are enumerated before Him.

Arrogance (atak): A strong thing.

And by Him all actions are counted. All people's deeds are counted before Him.

For the Lord is a God of knowledge (lit., knowledges or minds): He knows everything and there is nothing hidden from Him. And she said, "minds," in the plural - meaning to say, He knows all the minds of people like one, without [there being] multiplicity and without change in Him. It is like it stated (Psalms 33:15), "He who fashions the hearts of them all, who discerns all their doings."

Counted. An expression of number, as in, "and the number [וְתֹכֶן] of bricks shall you give."⁴Shemos 5:18.

And by Him (lo) actions (alilot) are measured: Lo is written with a [letter,] alef (making it, not), but read with a vav (making it, to Him). And the explanation of what is written is - since the actions of people are not measured up if God does not desire [it]. And the explantion of what is read out is that actions are measured only by Him, and not by a person. For He does according to what He desires, whereas a man 'says but does not do, speaks but does not fulfil.' And the explanation of alilot is deeds.

The bows of the mighty are broken… This is the custom of the Holy One, Blessed is He. He weakens the mighty and strengthens the weak, He sates the hungry and starves the sated.

The bows: Meaning to say, and since he knows everything - because of that, He repays a person according to his deed. So suddenly the bows and the strength of the mighty are broken, "and the faltering are girded with strength."

The bow of the mighty ones are broken: The understanding of broken is that is referring to the mighty, not to the bow. For it would have [otherwise] have had to say, "is broken." And the explanation of broken is [that it is referring to both] them and their bows. And like this is (II Samuel 10:9), "the face of war was upon him" (face in Hebrew is plural and war is singular; "was," referring to war); (Job 29:10), "The voice of princes were hushed" ("were hushed," referring to princes); and the [cases] similar to them that we wrote in the Sefer Mikhlol.

Girded with strength: The strength and the power are girded.

The sated have hired themselves out for bread. [The sated] who do not need to hire themselves out for any work, He starves them and they must hire themselves out for bread,

The sated: People who were sated became hungry, to the point that they must hire themselves out to work for the sake of bread.

The sated must hire out for bread: Those who were sated at the beginning became hungry, to the point that they must hire themselves out to work for the sake of bread. And those who were hungry at the beginning and hired themselves out, stopped hiring themselves out and exerting themselves. For they became sated through the will of the Creator, may He be blessed, until the will of the Creator came to this. And the providence is to the point that someone who was barren like me gave birth to seven; and one who was the mother of many like my rival, Peninah, is now forlorn [and] cut off - meaning to say that her sons died. And that which she said, "seven," is not precise, but rather this is a [general] amount. As this is the way of Scripture - when it wants to say, many, it says, seven, as in (Jeremiah 15:9), "Forlorn is the one who gave birth to seven"; (Leviticus 26:21) "seven times like your sins"; (Proverbs 24:16) "seven times does a righteous one fall and arise." As the world is with seven - seven planets, seven days of the week. And Channah said this about herself, as she had sons and daughters - as it is written (I Samuel 2:22), "For the Lord remembered Channah, and she conceived and gave birth to three sons and two daughters."

And the hungry Who would toil and weary themselves for food.

And the hungry: And those who hired themselves out on account of their hunger stopped hiring themselves out, as they found enough for their needs.

And the mother of many: She said this about Peninah. They said that when Channah bore [a child], two of Peninah's children would die. And in the homiletical teachings: "While the barren woman bears seven" - Shmuel is the numerical equivalent (gematria) of the number seven (sheva, when it is spelled out). And it is likely to say that Channah said this about the Community of Israel, and all of the song is also about the Community of Israel. And that is why it began with the wording (I Samuel 2:1), "And Channah prayed." As the expression, prayer usually relates to future matters and [only] rarely to what has passed. And she said this with the spirit of prophecy and that is why it was placed in Scripture among the Prophets. For it is all a future prophecy about the troubles of Israel and their salvations, like the translator, Yonatan ben Uzziel, translated. And he said well, and it fits for those that have understanding. But our opinion about this verse and about this whole song is that Channah said that all the matters of the world and the needs of people are dependent on the hands of the Creator, may He blessed, and on His will; and that He supervises the generalities and the specifics and does with them according to His will. And even if it appears to people that He will do something that is not like their will and their desire, they should pray to Him with all their soul, like I did myself. And He will grant them their request and their desire in anything that is their desire and their need. For His providence is upon the earthly ones just like it is on the celestial ones, as she said at the end (II Samuel 2:8), "For the pillars of the earth are the Lord's; He has set the world upon them." And she said that if Israel will be in distress and in exile under the idolaters, who are compared to a woman that has given birth to many children and she lords it over them and is happy and glorifies herself over them at all times when the woman with many children is victorious to distress and cause evil to the barren woman - and that is the Community of Israel, who is compared to the barren woman, since she gives birth to few children, as it appears in Isaiah (54:1), "Rejoice, barren one who has not given birth," and there are many [examples] like this, even though she has a few children - there will still be a time that this barren one will also be the mother of many. [This will be] at the time that they return to God with all their hearts and pray to Him in their exile and their distress. And then the one that was the mother of many will be forlorn, the explantion of which is cut off and ceasing to give birth and to be successful. And those whom she bore will be cut off and lost. And this teaches about the coming of our Messiah, and the matter of the salvation of Israel when we return to our land, speedily in our days; and about the death of those who convene with Gog and Magog, since there will be a big ruckus with them. But the good among Israel will be saved. And about this did she say (II Samuel 2:9), "He guards the steps of His faithful." And all the content follows in this way; and from here, I have opened the way for you and [now] you can understand [it] on your own.

Have ceased. From their toil.

Until the barren has born seven: Meaning to say, His providence is so great, until the one who was barren has born seven sons and the one who was the mother of many is cut off by the loss of all her sons.

Until the barren has born seven and she with many children…. While the barren woman has born seven,⁵ Others interpret that the seven children mentioned are not literally seven and with reference to Peninah, but rather it is an expression that means “many children.” See above 1:8.—Radak she that had many children has been bereaved and buries her children. Chana bore seven as it is stated, "For Adonoy remembered Chana and she conceived and gave birth to three sons and two daughters." When Chana bore one, Penina buried two.⁶Below verse 21. Penina had ten children as it is stated, "Am I not better to you than [the] ten sons of Penina?"⁷Above 1:8. When Chana bore four, Penina buried eight. When she [Chana] conceived and bore a fifth child, Penina prostrated herself at her feet and begged for mercy and they lived and were therefore considered as hers. This is R. Nechemya's opinion. R. Yehudah however says that grandchildren are considered as children. Some are of the opinion that the numerical value of שִׁבְעָה(377) is equivalent to that of שְׁמוּאֵל(377).

The Lord kills, and gives life: Meaning to say, this does not come by happenstance, but rather the hand of the Lord did this. He kills the sons of the mother of many, and He gives life to the sons of the barren one, so [that] she does not become bereaved from birth, from the womb and from pregnancy.

The Lord kills, and gives life to a man. It first stated, "kills," and afterwards, "gives life," the opposite of a living being, who He set up to live and extends his life when He wants. And likewise (Isaiah 38:16), "and heal me and give me life"; and those that are similar to it - the explanation of which is the preservation of life in a person. And "He brings down to the grave and raises up," is likewise like (Psalms 30:4), "You raised my soul from the grave, You gave me life out of those that descended to the pit"; and also (Psalms 49:16), "from the grave, since You took me, Selah." And the understanding of, "from," is above from it and below from it; or it is a hint to troubles and respites. And likewise (Deuteronomy 32:39), "I kill and I give life." Or "He kills, and gives life" - I kill and give life is a hint to the reward of the righteous and to the punishment of the wicked, to their souls. Or it stated this verse in the way of prophecy or in the way of tradition about the revival of the dead in the future to come.

He brings down to the grave: And with this, he brings the mother of many to the grave - meaning to say, with the lowliness of this condition and the depth of the distress; whereas He raises the barren one from the deep lowliness of her condition.

The Lord makes poor the sated, until they are hired out for bread.

He also raises: The addition ("also") is because ascent [requires] more power and strength than descent.

And makes rich the hungry, until they cease [to hire themselves out].

And brings low: He brings low the pride of the [formerly] sated ones through this. And He even raises the hungry over them. So it is not enough that they cease hiring themselves out, but they also hire the sated ones, and they rise further above them.

He raises up the poor out of the dust: The one that was poor and disgraced and bowed to the dust - the Lord will raise him up from the dust.

From the dunghill (ashpot): It is singular with the construct of achot (sister), which when it is complete (plural) is achiyot. And the gathering [of dunghills) is (like in Lamentations 4:5), "embraced the ashpatot," in exchange for the accent being soft.

From the dunghill: It repeated the thing with different words.

The pillars (amudei) of the earth: The pedestals of the world. And likewise (Joshua 7:23), "and he planted them (yaamidum) before the Lord." And the pillars of the earth are the righteous ones. For the world is preserved in their merit. And likewise, it says (Proverbs 10:25), "the righteous one is a foundation of the world." Or its explanation is in the way of (Deuteronomy 33:27), "under the everlasting forearms" - meaning to say, He is the preservation of the world and its support. And the supports of man are His and everything stands from His power, [as] is the order of the settlement of the world, to support creatures upon it. And that is what it stated, "He has set the world upon them" - since the places of inhabitation are called the world.

To set: He lifts him up from the dunghills, and raises him further to set him with nobles, to be similar to them.

To make them inherit: Meaning to say, they will be honored in the eyes of the creatures as if they were accustomed to honor that they inherited from their fathers.

For the Lord’s: And that is because the foundations of the world are the Lord's; and He made the world upon those foundations. That is why it is in His hands to do as He wishes in His world.

His pious ones. It is spelled חֲסִידוֹ "His pious one" but read חֲסִידָיו "His pious ones," [meaning] whether a single one or many. Similarly "may His adversaries be broken." [The reading is מְרִיבָיו "His adversaries" but] the spelling is מְרִיבוֹ "His adversary," meaning whether a single adversary or many.

He guards the steps of His faithful: Meaning to say, indeed everything is with justice - for the steps of the righteous are guarded from being caught; but the evildoers are cut off when the darkness of [their] punishments comes, when their measure is full.

His faithful: It is written without a [letter,] yod, but is read with a yod. And likewise (in I Samuel 2:10), "His enemies, upon him." And the matter is the same, since the yod of the plural sometimes drops out.

For not by strength: A person's surmounting is not dependent upon his strength, but it is rather in the hands of the Lord and according to the propriety of a person's deed.

He guards: That he should not be struck.

Will be still: Will be silent from their outbursts and their evil. Or the explanation is, they will be cut off - and likewise (Jeremiah 51:6), "do not be still in its iniquity." And the explanation of, "in darkness," is like a man that walks in darkness, such that he will fall.

For not by strength shall a man prevail: It will not be [like] what they thought, that they would prevail with their power and with their strength. For when it will be the will of God to place them in darkness - and that is the trouble that will come upon them - their might and their wealth will not help them.

Let Him thunder against them from heaven. The spelling is עָלוּ "they have ascended" meaning that even if they have ascended to the heavens, He thunders upon them and casts them down.

O Lord, may His/his adversaries be shattered: As a closure to the order of the praises of the Omnipresent, she returned to praying for Shmuel, her son. So she said, "You O Lord, please let the adversaries of my son and the men fighting him be shattered and broken." For she saw with the holy spirit that the Philistines would fight against him, so she prayed that they would be shattered.

O Lord, may His adversaries be shattered: The adversaries of the righteous are His adversaries.

May Adonoy judge the ends of the earth. He judges and punishes them. Justisier in O. F.

Out of heaven shall/may He thunder upon them: For the sake of my son, God - may He be blessed - should thunder over the Philistines. And her prayer was fulfilled - like it was written (I Samuel 7:10), "and the Lord thundered with a great sound, etc. against the Philistines."

In/From heaven shall He thunder upon him: Upon him - upon each one of His adversaries. And the [letter,] bet (which normally means, in) of beshamayim is in place of min (from) - as it is stated (II Samuel 22:14), "The Lord will thunder min heaven." And likewise the bet in (Leviticus 22:14), "bet (from) the holy things, he may not eat"; (Leviticus 38:12) "And the remnant bet (from) the meat and from the bread"; and those that are similar to these. But it can [also] be explained according to its literal understanding - meaning to say, He will make the thunder in the heaven, to make them hear it and to confound them. And this is the explanation of, "upon him" - meaning to say, for his sake. And the thunder is a metaphor for the decrees that descend from heaven, as it said (II Samuel 22:2), "And He sent arrows and scattered them; lightning and bewildered them."

The Lord shall judge the ends of the earth: Meaning to say, You O Lord, please let my son judge the ends of the land, to be a judge in Israel and to go around in the places of their cities, to judge them. And this was likewise fulfilled, as it is written (I Samuel 7:16), "And he went, etc. and made the rounds, etc. and judged Israel."

He shall judge the ends of the earth: In the way of (Job 28:24), "As He observes the ends of the earth"; and (Jeremiah 23:24), "If a man hides in hiding places [would I not see him]."

And He shall give power to His/his king: May the Lord give power and strength to the king whom my son will crown, who is Shaul.

And He shall give power to His king and exalt the horn of His anointed: He repeated the thing, since the king [here] is the anointed one. And Channah said this by way of prophecy or by way of tradition. For she had a tradition that that there would be a king in Israel in the future. And she sealed this song with the words [about] the king, since she mentioned the downfall of the wicked - and those are the enemies of Israel - and she said that God should give power to the king of Israel, that He should save Israel from their enemies through him. And if she said this by way of prophecy, she hinted through it that through Shmuel, her son, there would be a king in Israel, and he would anoint him.

And exalt the horn of His/his anointed: She said this about David. For Shmuel, her son, only anointed him as the king, but he did not crown him in his lifetime. As when Shmuel died, he was still not king until later. And Channah prayed about him, that the horn of his governance should be exalted.

Served Adonoy in the presence of Eili the kohein. From here [our Sages conclude] that "whoever serves before a Torah scholar is considered as though he had served before the Divine Presence."⁸Talmud Yerushalmi Eruvin 5:1. The reason being that a Torah scholar cleaves to ‘ה in his thoughts at all times so that even his physical activities are holy.

In the presence of: Meaning to say, in front of him. For he was teaching him how to serve the Lord.

Upon (al) his house: It is like, to (el) his house. Likewise (I Samuel 1:10), "So she prayed upon (al) the Lord," is like, to the Lord.

In the presence of Eli: It is like, in front of him - meaning to say that Eli was teaching him the service of God. And Yonatan translated it [in the Targum] as, "during the life of Eli the priest," just like Onkelos translated (Deuteronomy 7:10), "in his presence, to destroy him," as, "during their lives, to destroy them."

The custom of the kohanim. They established this law for themselves, since they rightfully inherited only the breast and the thigh of the peace offering.

Pot. Fire pot.

Pan. Cauldron.

Bowl. Pan.

They had disgraced. Meaning despised.

A lad girded with a linen robe. [Targum renders] "כַּרְדּוּט of linen," meaning a robe, for Targum Yonoson renders מְעִילִים in the passage כִּי כֵן תִּלְבַּשְׁנָה הַבְּתוּלוֹת מְעִילִים "for such so מְעִילִים were worn by the maidens…",⁹II Shmuel 13:18. as כַּרְדוּטִין.

His mother would make for him a small robe. From year to year.

Every year she brought him a new coat, according to his body (size) that grew every year

Eili would then bless them. This is the present tense, i.e., he would bless him every year.

Because of the request that he had made. For himself a son. [Eili] would say to him, "May השם grant you seed, etc., i.e., may it be the Divine Will that all the children that you will have, will be from this righteous woman. This is an inverted sentence.

That they would lie. The explanation is according to the simple sense. Our Rabbis however said¹⁰In Maseches Yoma 9a-b. that since they delayed [the sacrifice of] their birds¹¹ See Vayikra 15:29 and 22:6-8. and they would wait until they would see their birds being offered, Scripture charges them as though they had lain with them.¹²See Maseches Shabbos 55b. Metzudas Dovid translates this phrase as “they would cause the women who assembled at the entrance of the Tent of Meeting to sleep there,” thereby not allowing them to return to their homes and husbands.

That I hear being passed on by Adonoy's people. The rumor which השם's people are spreading about you, an expression similar to, "and they proclaimed [וַיַעֲבִירוּ] throughout the camp;¹³Shemos 36:6. meaning, they let out a rumor about you which is not good.¹⁴Although it was only a rumor, kohanim are held accountable even for an appearance of impropriety.

Tries him.וּפִלְלוֹ is an expression of judgment, as in, "and he shall pay by order of the judges ]פְלִילִים[."¹⁵Shemos 21:22.

Judge. The judge.

For it was Adonoy's will to kill them. For their verdict had already been sealed.¹⁶See Maseches Rosh Hashanah 18b. Before the verdict is sealed however, Scripture states, "for I do not desire the death of one who should die."¹⁷Yechezkeil 27:32.

The man of God came. This was Elkonoh.

Have I not repeatedly revealed Myself to your ancestor's family. From here [our Sages concluded] that Aharon prophesied in Egypt. What was the prophecy? It is stated, "and I said to them, 'Every man, cast away the detestable idols of his eyes, do not defile yourselves with the idols of Egypt.'"¹⁸Ibid., 20:7.

Have I not repeatėdly revealed Myself. Did you know that this favor and greatness I gave to Aharon.¹⁹Ralbag interprets this phrase as an affirmative statement, i.e., “I did indeed reveal myself to the…”

Which I commanded you [to bring in My] Sanctuary. Which I commanded in My dwelling place.

To feed yourselves from the choice parts… This is an inverted sentence [meaning], "you honor your sons more than Me ," ]לְעַמִּי[ before My people, i.e., in the eyes of My people, you honor your sons more than Me. And what is the honor? To feed yourselves from the choice parts of all the offerings of Yisroel. Your meal preceded My meal, as it is stated, "even before they would burn the fat…"²⁰Above verse 15.

To feed yourselves. [לְהַבְרִיאֲכֶם] is an expression of having a meal, as in, "Please let my sister Tamar come and serve [וְתַבְרֵנִי] me bread."²¹ II Shmuel 13:5.

My people. This reverts to, "you honor your sons more than Me." You showed My people that you are more honored than I. And how have you shown this? By feeding yourselves from the choice parts of My offerings.²²It may also be interpreted as referring to the part of the sacrifice that belonged to the people who brought the offering, that Eili’s sons took for themselves.

I had indeed decreed. Twice I assigned greatness to the sons of Isomor: Concerning the sons of Gershon and the sons of Merori, it is stated, "Under the direction of Isomor, the son of Aharon the kohein."²³ Bamidbar 4:33. And Eili was one of the descendants of Isomor. This [explanation] I saw in Midrash Shmuel. I have, however, heard a more fitting explanation: "I had indeed decreed that your family and your father's family…" Originally I made Elozor the kohein to serve as kohein gadol, as it is stated, "remove Aharon's vestments, [and dress Elozor his son in them]."²⁴Ibid., 20:26. However, at the time of the concubine,²⁵ See Shoftim Chapters 19-21. Yisroel divested themselves of most mitzvos. And who was to blame [for this]? Pinchas and his associate kohanim, who should have gone around from city to city to reprove them. I therefore took the kehunah gedolah away from them, and gave it to you, for you are of Isomor's descendants, and I said, that they shall walk before Me forever; for when greatness is assigned to a person, it is assigned to him and to his generations forever.

For I honor those who honor Me. Pinchas' descendants who honored Me at Shittim.²⁶Bamidbar 25:7-8. And this happened in the days of Shlomo, that when the Temple was built, Shlomo dismissed Evyosor from being a kohein [gadol] to 'ה, fulfilling the word of 'ה which He had spoken concerning Eili's family.²⁷ I Melochim 2:27. And Tzadok became the kohein gadol, because he was of Pinchas' descendants; he is so listed in the genealogical records in Divrei Hayomim.²⁸I Divrei Hayomim 6:35-38.

And those who dishonor Me will be cursed. By. themselves, when I will withdraw Myself from them.²⁹Referring to Eili’s sons from whom the kehunah gedolah would be removed in the time of Shlomo Hamelech.

I shall cut off your arm. I.e., the power which you exert in My House, for you say, "or else I will take it by force."

And you will see a rival [in My] Sanctuary. And you will see your rival at your side in My Sanctuary just as a woman who sees her rival with her in the house.

Throughout all the good that He will bring upon Yisroel. When the Temple will be built in the days of Shlomo, and the goodness promised to Yisroel will be complete, as it is said there, "Not one word has gone unfulfilled from His entire gracious promise.³⁰I Melochim 8:56. Yehudah and Yisroel were numerous, like the sand that is by the sea.³¹Ibid. 4:20. And Yehudah and Yisroel dwelt in security, each man under his grapevine and under his fig tree… all the days of Shlomo."³²Ibid. 5:5.

But there will be no elder in your family. This is an appropriate punishment. You ate sacrifices before the [permitted] time, before they burnt the fat, so too, you will die before your time.

And sadden.וְלַאֲדִיב is the same as ³³See Devorim 28:65.וְלַדְאִיב [disillusioned].

Will die as [young] men. Young. There is no comparison between the mourning for a young man and the mourning for a child.³⁴Whose loss though tragic, is less keenly felt than the loss of a young man.

This is the sign to you. That the prophecy will be fulfilled: In one day your two sons will die, and this will be the sign for you for the fulfillment³⁵He needed a sign in the near future to authenticate the prophecy that all the punishments described will come true. of all the retribution that was said to you, "and you will see a rival in My Sanctuary," "and all those raised in your house will die as [young] men."³⁶Above verses 32-33.

A faithful kohein. Tzadok.

For a silver coin. In order to earn a מָעָה silver coin.

Silver coin. with a weight of twenty gerah.³⁷Shemos 30:13.

Let me be included. Let me to join.