Comentários de Citação sobre I Samuel 2:15

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.

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.

ואתה ועבדיך ידעתי כי טרם תיראון, “I am well aware that both you and your servants do not yet relate with awe and reverence to Hashem.” According to Rabbi Saadyah gaon, this verse must be understood as part of the verse following, in which we are told tat the hail destroyed only the flax and barley crop. The wheat and spelt crops had not been harmed. He hinted to Pharaoh that as long as he had these crops to fall back on, he did not expect him to become a true penitent. He could promise that the hail would not again destroy any crop. Ibn Ezra directs our attention to the absence of any mention of what was supposed to happen before Moses would pray. Normally, after the word טרם, the Torah reports the event or activity which followed next. (compare Genesis 19,4, Isaiah 65,24, Samuel I 2,15) Here we may assume that Moses conditioned his prayer on the Egyptians first confessing their guilt and their willingness to make amends. The Torah wrote that Pharaoh continued to sin, and that this was because G’d had hardened his heart, i.e. his penitence was only from the lips outward. Nachmanides writes that there is no need to put words in the Torah’s text which are not there. Moses referred to his experience with Pharaoh, i.e. that as long as the plague had not been called off he maintained a posture of penitence, which vanished as suddenly as the plague itself.