Cytowanie Komentarza do Samuela I 1:18

There is a mystical dimension to this verse and the word כזיב alludes to the third of the emanations, the emanation called בינה. This emanation has a great deal to do with the ability of a woman (or man) to have children. In fact this is alluded to already when G’d is described as ויבן, i.e. He provided בינה for the first woman who was formed from part of Adam. Our sages there commented that a woman has an extra portion of such בינה, i.e. she has been providentially endowed with the ability to have children. Yehudah had a prophetic insight which told him that his principal issue would not be any one of these three sons and he therefore prayed invoking the great attribute of G’d known as כוזו [which appears on the back of the parchments of our Mezzuzot, — Ed.], an attribute involved in matters pertaining to fertility and other genetic influences not subject to a person’s merit, the same attribute Hannah prayed to when she asked G’d to grant her זרע אנשים, not just a child but a child who would become worthy, i.e. an איש in the full sense of the word. (compare Samuel I 1,11) Yehudah’s prayer was accepted as he had twin sons by Tamar (verse 18) one of whom, Peretz, became the ancestor of King David. According to Rashi, the words ותהר לו, “she became pregnant for him,” in the above-mentioned verse are significant in this respect. We do not find this pronoun לו in connection with Bat Shua’s pregnancies or births. This entitles us to assume that Yehudah’s descendants would be known through Peretz and Zerach rather than through his other surviving son Shelah. The word בכזיב may also be read as an acrostic for the words ב-כח כ-וזו,ז-כה י-הודה ב--תאומים, “through the merit of invoking G’d’ attribute כוזו Yehudah merited having the twins born for him by Tamar.”

A rational/investigative approach to Moses’ request “please me know Your ways.” Moses referred to the way G’d revealed Himself when He created the universe and man. Just as He knows man, seeing that every creator is thoroughly familiar with his creatures, so Moses asked to be thoroughly familiar with G’d by means of His various creative acts. He who is familiar with all that G’d has accomplished will find favour in His eyes. This is the reason Moses added the words: “so that I may find favour in Your eyes.” Moses added a further justification for his request, saying “see, this is Your nation;” he meant: “if I am to be an effective leader for Your nation, I must know how You would proceed to act in the event different scenarios develop.” [This is a free translation of the author’s words; a literal translation would not help the reader. Ed.]
G’d responded to this request by saying: פני ילכו, “My Presence will go (accompany you every step of the way).” The word פנים in this instance (verse 14) is an expression denoting anger just as in Samuel I 1,18 where Chanah is described as being no longer angry when she had been reassured by the High Priest Eli who had become privy to the nature of her prayer. The wording there is ופניה לא היו לה עוד. Obviously this cannot mean that she no longer had a face or a presence, but must mean that her countenance which previously had reflected her anger or anguish no longer reflected such feelings.

The Gaon said, "Panai is My anger; as in (I Samuel 1:18), 'and she no longer had paneah.'" But behold, what shall he do with the words, "If Panecha does not go with me?" And according to my opinion, the understanding of Panai is Me, Myself, as in (II Samuel 17:11), "and panecha go into battle."