사무엘상 2:27의 Musar

When Israel sinned and as a result the Temple was destroyed, the שכינה went into exile with the Jewish people, seeing that it was a pledge G–d had entrusted to them. This is the mystical dimension of the verse: אלה פקודי המשכן, משכן העדות, "These are the "pledges" of the Tabernacle, the "pledges" of the "Testimony" (Exodus 38,21). This is the basis for the Rabbinic statement in Megillah 29 that Israel is beloved (by G–d) since wherever the people of Israel are exiled, the שכינה is exiled with them. When they were exiled to Egypt the שכינה was with them, as we know from Genesis 46,4, where G–d told Jacob: "I shall go down to Egypt with you." When the Jewish people went into exile in Babylonia the שכינה accompanied them, as we know from Isaiah 43,14: "For your sake I sent to Babylon." When Israel was exiled in Elam the שכינה accompanied them, as we know from Jeremiah 49,38: "I will set My throne in Elam." When the Jewish people went into the Roman exile the שכינה also went with them, as we know from Isaiah 63,1: "Who is this coming from Edom,…..it is I who contend victoriously, powerful to give triumph." When the people of Israel return to their land from exile the שכינה will also accompany them as we know from Deut. 23,35: ושב ה' אלוקיכם את שבותך ורחמך, "G–d will come back with your imprisoned ones and have mercy on you." We would have expected the Torah to say: והשיב, "He will bring back," instead of "He will come back." We also have a verse in Song of Songs 4,8: "With Me from Lebanon O bride, come with Me!" Rabbi Meir explains this as a parable: It is like a king saying to his servant "if you need to seek me out, I shall be with my son." This is the meaning of "who dwells with them in their defilement," which we have quoted earlier. All this although G–d had warned Israel not to defile their encampments or the land they would live on, for it is the land G–d Himself has His abode in.

They did not yet know that G–d was going to split the sea, save them and drown the Egyptian army in it. As a result of all this, they were beset by doubts as to whether it had been G–d or Moses who had orchestrated the Exodus. They thought that G–d perhaps had only wanted them to travel three days' journey into the desert, after which they were to return to Egypt, though not as slaves. They believed that Moses had over-stepped his authority and decided by himself that Israel should not return to Egypt at all. They believed that Moses had done so in the belief that G–d carries out the wishes of His prophets. This is why they cried out to G–d to demonstrate that He was a living G–d in their midst just as He had demonstrated this at the time He slew the first-born. They were angry at Moses, and this is why they accused him of taking them into the desert to die. The letter ה in the word המבלי, is one denoting a permanent question such as in הלבן מאה שנה יולד, "Can a hundred year-old man expect to sire children" (Genesis 17,17), or: הנגלה נגלתי "Was I in the habit of revealing Myself" (Samuel I 2,27)? The Israelites referred to their assumption that the שר של מצרים had been killed by basing themselves on their having seen the Egyptians bury their dead. They now doubted what their eyes had seen and implied that possibly the interment they believed they had witnessed did not prove that the first-born Egyptians were really in their graves. If so, instead of G–d having taken the Jews out of Egypt, "you Moses have taken us, לקחתנו, acquired us instead of G–d!" The word לקחתנו is used in contrast with G–d's והצלתי אתכם מעבודתם ולקחתי אתכם לי לעם. Those words had implied that Israel would be saved from the שר של מצרים who represented their deity i.e. עבודתם. When the children of Israel said: מה זאת עשית לנו, they merely paraphrased Pharaoh in 14,6 who had said: מה זאת עשינו כי שלחנו את ישראל מעבדנו. The word מעבדנו means that Pharaoh regretted allowing Israel to serve their own deity instead of that of the שר של מצרים.