וַיַּ֤עַל שָׁם֙ דָּוִ֔ד וְגַ֖ם שְׁתֵּ֣י נָשָׁ֑יו אֲחִינֹ֙עַם֙ הַיִּזְרְעֵלִ֔ית וַאֲבִיגַ֕יִל אֵ֖שֶׁת נָבָ֥ל הַֽכַּרְמְלִֽי׃
Kaya umahon doon si David, kasama ang kanyang dalawang asawa, si Ahinoam na taga-Jezreel at si Abigail na asawa ni Nabal na taga-Carmel.
Rabbeinu Bahya
With these words Moses alluded here to the creation of man, his sin, and his punishment. Seeing that Adam’s sin became the cause why all his offspring has to die at one point or another, Moses saw fit to choose the day of his death to acknowledge that G’d and all that He does is perfect. He implied that when G’d created man He intended for him to be and remain perfect and to serve Him as do the angels in heaven. The word צור is also related to צר, or צייר. He fashioned all creatures including man. When Moses continues describing “His paths as being justice, loyalty, not stained by iniquity,” all these attributes must be viewed as a contrast to man. Seeing man sinned, he deserved to be punished. G’d Himself remains as He has always been. If anything changed it was the fact that G’d’s favourite creature, man, became corrupt vis-a-vis his Creator, i.e. שחת לו. The singular לו, “to Him,” instead of the word להם, “to them,” makes it plain that Moses describes Adam’s sin against his Maker. Our sages, seizing on the meaning of צייר, “painter” in the word צור, suggested that the verse (Samuel II 2,2) אין צור כאלוקינו, might instead be read as אין צייר כאלוקינו, “there is no ‘painter, artist’ comparable to our G’d.”
Moses refers to history repeating itself. Whereas Adam had sinned against His Maker, the Jewish people had copied him by making the golden calf, effectively repeating the sin Adam their ancestor had been guilty of, an act of disobedience amounting to dethroning G’d, or, in the words of our sages, קצץ בנטיעות, “uprooting what had been planted with such care.” (Compare author on Genesis 3,6) We know that this was an act of corruption from when He said to Moses שחת עמך, “your people has become corrupt. (Exodus 32,7) G’d applied this term to the sin of the golden calf though not all of the Israelites participated in it, so that the description קצץ בנטיעות would appear to be an exaggeration. The word לא which follows the word לו reminds the people that Adam had transgressed a negative commandment. Continuing with the words בניו מומם is an allusion to Kayin and Hevel who also had become corrupt. [This editor has always felt that unless Hevel had been guilty of a major sin G’d would not have allowed him to become the first victim of murder and to die without having sired children.]
Moses refers to history repeating itself. Whereas Adam had sinned against His Maker, the Jewish people had copied him by making the golden calf, effectively repeating the sin Adam their ancestor had been guilty of, an act of disobedience amounting to dethroning G’d, or, in the words of our sages, קצץ בנטיעות, “uprooting what had been planted with such care.” (Compare author on Genesis 3,6) We know that this was an act of corruption from when He said to Moses שחת עמך, “your people has become corrupt. (Exodus 32,7) G’d applied this term to the sin of the golden calf though not all of the Israelites participated in it, so that the description קצץ בנטיעות would appear to be an exaggeration. The word לא which follows the word לו reminds the people that Adam had transgressed a negative commandment. Continuing with the words בניו מומם is an allusion to Kayin and Hevel who also had become corrupt. [This editor has always felt that unless Hevel had been guilty of a major sin G’d would not have allowed him to become the first victim of murder and to die without having sired children.]
German Commentary
In diesen befragen sie die Urîm und Tummîm. d. h. der Hohepriester muss mit sämtlichen acht Gewändern bekleidet sein, wenn er mittels der Urim und Tummim (das. 30) das Schicksal befragt. Beispiele solcher Fragen finden sich in der Bibel ziemlich häufig (Richter 1, 1; 20, 18, 23, 27—28; 1 Sam. 10, 22; 22, 10; 23, 2, 4, 9—12; 28, 6; 30, 7—8; 2 Sam. 2, 2; 5, 19 u. 23). Dass sie durch den Hohenpriester an dies geheimnisvolle Kleinod gerichtet wurden, ist aus 4. B. M. 27, 21 ersichtlich. Auch werden an mehreren der angeführten Stellen ausdrücklich Efod, Urim oder Priester erwähnt (Richter 20, 27—28; 1 Sam. 22, 10; 23, 9—12; 28, 6; 30, 7—8).