사무엘상 2:5의 주석

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).