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Nach YomiI Samuel ยท ืฉืžื•ืืœ ืืณChapter 15

I Samuel 15

ืฉืžื•ืืœ ืืณ ืคืจืง ื˜ืดื•

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: I Samuel | Chapter: 15 of 31 | Day: 60 of 742

Date: April 12, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

I Samuel 15 is the hinge upon which the entire narrative of Saulโ€™s kingship turns. If the Gilgal episode in chapter 13 was the first crack, this chapter is the irreparable fracture. God commands Saul, through Samuel, to wage a war of total proscription (herem) against Amalek โ€” to destroy utterly every man, woman, child, and animal โ€” as punishment for Amalekโ€™s ambush of Israel during the Exodus (Deuteronomy 25:17-19). The divine mandate leaves no room for interpretation or improvisation. Yet Saul spares King Agag and the choicest livestock, and in doing so seals his fate as a rejected king. The chapter thus raises, with unflinching directness, the central question of Israelite kingship: can the king subordinate his own judgment to the word of God as conveyed through the prophet?

Samuelโ€™s opening words to Saul are carefully calibrated to remind him of the source of his authority: โ€œI am the one God sent to anoint you kingโ€ (verse 1). The implication is unmistakable โ€” the same divine authority that elevated Saul can remove him. Radak notes that Samuel invokes his own role as anointer precisely to establish that Saulโ€™s obligation to obey is not optional but foundational to the very legitimacy of his reign. When Saul returns from battle and greets Samuel with the confident declaration โ€œI have fulfilled Godโ€™s commandโ€ (verse 13), the prophetโ€™s devastating retort โ€” โ€œThen what is this bleating of sheep in my ears?โ€ (verse 14) โ€” exposes the gulf between Saulโ€™s self-perception and reality. Saulโ€™s repeated attempts to deflect blame onto โ€œthe troopsโ€ reveal a king who cannot own his own decisions, a fatal flaw in a leader charged with embodying divine will.

The theological climax of the chapter arrives in Samuelโ€™s poetic oracle (verses 22-23): โ€œDoes God delight in burnt offerings and sacrifices as much as in obedience to Godโ€™s command? Surely, obedience is better than sacrifice, compliance than the fat of rams.โ€ This passage has echoed through centuries of prophetic literature and rabbinic thought. Rashi explains that Saulโ€™s sin was not merely disobedience but a fundamental misunderstanding of the religious life โ€” he believed that offering the spared animals as sacrifices could substitute for carrying out the divine command. Metzudat David elaborates that the principle at stake is absolute: no act of worship, however lavish, can compensate for the violation of an explicit commandment. The oracle equates rebellion with divination (kesem) and defiance with idolatry (terafim), placing Saulโ€™s seemingly pragmatic decision in the same category as the gravest sins in the Israelite moral universe.

The chapterโ€™s physical imagery carries enormous symbolic weight. When Saul seizes the corner of Samuelโ€™s robe and it tears, Samuel immediately transforms the accident into prophecy: โ€œGod has this day torn the kingship over Israel away from you and has given it to another who is worthier than youโ€ (verse 28). Radak observes that this tearing (keriah) foreshadows the transfer of kingship to David and also mirrors the ritual of tearing garments in mourning โ€” Samuel is, in effect, already mourning the death of Saulโ€™s reign. The execution of Agag, carried out by Samuel himself at Gilgal with the grim pronouncement โ€œAs your sword has bereaved women, so shall your mother be bereaved among womenโ€ (verse 33), underscores that the prophetic office will do what the king would not.

The chapter closes with a sentence of devastating emotional compression: โ€œSamuel never saw Saul again to the day of his death. But Samuel grieved over Saul, because God regretted having made Saul king over Israelโ€ (verse 35). The Hebrew for โ€œgrievedโ€ (hitabel) suggests deep, sustained mourning โ€” not anger but sorrow. Samuel does not celebrate the vindication of his prophetic word; he mourns the human cost of Saulโ€™s failure. And the textโ€™s extraordinary statement that God Himself โ€œregrettedโ€ (niham) making Saul king โ€” placed alongside verse 29โ€™s insistence that โ€œthe Glory of Israel does not deceive or have a change of heartโ€ โ€” creates a theological tension that the rabbis and commentators have wrestled with for generations. What emerges is a portrait of divine governance that is both resolute and grieved, a God who does not reverse His judgments but who is not indifferent to the tragedy they entail. The chapter marks not just the end of Saulโ€™s legitimacy but the beginning of the long, painful unraveling that will consume the remainder of I Samuel.

ืคืจืง ื˜ืดื• ยท Chapter 15

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืฉืึฐืžื•ึผืึตืœึ™ ืึถืœึพืฉืึธืึ”ื•ึผืœ ืึนืชึดึจื™ ืฉืึธืœึทึคื— ื™ึฐื”ึนื•ึธื”ึ™ ืœึดืžึฐืฉืื‡ื—ึณืšึธึฃ ืœึฐืžึถึ”ืœึถืšึฐ ืขึทืœึพืขึทืžึผึ–ื•ึน ืขึทืœึพื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึฐืขึทืชึผึธึฃื” ืฉืึฐืžึทึ”ืข ืœึฐืงึ–ื•ึนืœ ื“ึผึดื‘ึฐืจึตึฅื™ ื™ึฐื”ึนื•ึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Samuel said to Saul, โ€œI am the one GOD sent to anoint you king over Israelโ€”Godโ€™s people. Therefore, listen to GODโ€™s command!

Samuel opens by reminding Saul of the source of his authority: it was God who sent Samuel to anoint him. As Radak explains, Samuel is establishing that Saul's obligation to obey is not optional but foundational to the legitimacy of his reign. Rashi notes that Samuel references Saul's earlier failure at Gilgal (chapter 13) as context for this warning -- having stumbled once, he must now be especially careful. The implication is unmistakable: the same divine authority that elevated Saul can remove him.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Now obey Adonoy's words. Once you acted foolishly,1 Shaul had acted improperly by not waiting for Shmuel [Above 13:8-14] as he had been instructed, therefore, Shmuel is warning him now to be careful. but now be careful [in your actions].", hebrewText: "ื•ึฐืขึทืชึธึผื” ืฉึฐืืžึทืข ืœึฐืงื•ึนืœ ื“ึดึผื‘ึฐืจึตื™ ื”ืณ. ืคึทึผืขึทื ืึทื—ึทืช ื ึดืกึฐื›ึทึผืœึฐืชึธึผ, ืขึทืชึธึผื” ื”ึดื–ึธึผื”ึตืจ ื‘ึฐึผืขึทืฆึฐืžึฐืšึธ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืื•ืชื™ ืฉืœื— ื•ื›ื•ืณ. ืจืฆื” ืœื•ืžืจ, ื•ื”ื ืš ืจื•ืื” ืฉื ืชืงื™ื™ื ื”ื“ื‘ืจ ื•ื“ื‘ืจ ื”ืณ ื‘ืคื™ ืืžืช, ื•ืœื–ื” ืฉืžืข ืœืงื•ืœ ื“ื‘ืจื™ ื”ืณ ืืฉืจ ืื•ืžืจ ืœืš, ื•ืœื ืชืคืงืคืง ื‘ื“ื‘ืจื™ื• ืขืœ ื”ื™ื•ืชื• ื“ื‘ืจ ื–ืจ ืœื”ื—ืจื™ื ืืช ื›ืœ ื”ื ืžืฆื ืœืขืžืœืง:
ืจื“ืดืงRadak
", hebrewText: "ืœืžืฉื—ืš ืœืžืœืš. ื‘ืงืžืฅ ื—ื˜ืฃ ื”ื—ื™ืช: ื•ืขืชื” ืฉืžืข. ื›ืœื•ืžืจ ื›ื™ื•ืŸ ืฉื ืžืฉื—ืช ืœืžืœืš ืขืœ ื™ืฉืจืืœ ืฆืจื™ืš ืฉืชืขืฉื” ืžื” ืฉืžืฆื•ื” ืขืœื™ืš ืœืขืฉื•ืช ื•ื”ื•ื ืžืœื—ืžืช ืขืžืœืง, ื•ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ืฉืœืฉ ืžืฆื•ืช ื ืฆื˜ื•ื• ื™ืฉืจืืœ ื‘ื›ื ื™ืกืชืŸ ืœืืจืฅ ืœืžื ื•ืช ืขืœื™ื”ื ืžืœืš ื•ืœื”ื›ืจื™ืช ื–ืจืขื• ืฉืœ ืขืžืœืง ื•ืœื‘ื ื•ืช ื‘ื™ืช ื”ื‘ื—ื™ืจื” ื•ืขืœ ื–ื” ื”ืžืœืš ื ืืžืจ ื•ื™ืจื ืžืื’ื’ ืžืœื›ื•:

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื›ึผึนึคื” ืึธืžึทืจึ™ ื™ึฐื”ึนื•ึธึฃื” ืฆึฐื‘ึธืึ”ื•ึนืช ืคึผึธืงึทึ•ื“ึฐืชึผึดื™ ืึตึ›ืช ืึฒืฉืึถืจึพืขึธืฉื‚ึธึฅื” ืขึฒืžึธืœึตึ–ืง ืœึฐื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืึฒืฉืึถืจึพืฉื‚ึธึฅื ืœื•ึนึ™ ื‘ึผึทื“ึผึถึ”ืจึถืšึฐ ื‘ึผึทืขึฒืœึนืชึ–ื•ึน ืžึดืžึผึดืฆึฐืจึธึฝื™ึดืืƒ

English:

โ€œThus said GOD of Hosts: I am exacting the penalty for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt.

God invokes His title 'Lord of Hosts' -- a martial name -- to frame the command against Amalek as a long-deferred divine reckoning. Radak clarifies that pakadti means God is now ready to exact the punishment He has been holding in reserve since the Exodus. Metzudat David notes the repetitive phrasing ('what Amalek did' and 'the assault he made') as emphasis underscoring the gravity of the original crime. This verse anchors the entire chapter's drama in the Torah commandment to remember and blot out Amalek (Deuteronomy 25:17-19).
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืคืงื“ืชื™. ื–ื•ื›ืจ ืื ื™ ืืช ืืฉืจ ืขืฉื” ืขืžืœืง ืœื™ืฉืจืืœ: ืืฉืจ ืฉื ืœื•. ื›ืคืœ ื”ื“ื‘ืจ ื‘ืžืœื•ืช ืฉื•ื ื•ืช ืœืชื•ืกืคืช ื‘ื™ืื•ืจ:
ืจื“ืดืงRadak
", hebrewText: "ืคืงื“ืชื™. ืขืชื” ืื ื™ ืจื•ืฆื” ืœืคืงื•ื“ ื•ืœื’ืžื•ืœ ืขืœ ืขืžืœืง ืืช ืืฉืจ ืขืฉื” ืœื™ืฉืจืืœ: ืฉื ืœื•. ืžืืจื‘ื™ื ื•ื—ื™ืœื•ืช ื‘ื“ืจืš ื•ื™ื•ื ืชืŸ ืชืจื’ื ื“ื›ืžืŸ ืœื™ื” ื‘ืื•ืจื—ื:

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืขึทืชึผึธื”ึฉ ืœึตึจืšึฐ ื•ึฐื”ึดื›ึผึดื™ืชึธึœื” ืึถืชึพืขึฒืžึธืœึตึ—ืง ื•ึฐื”ึทึฝื—ึฒืจึทืžึฐืชึผึถืึ™ ืึถืชึพื›ึผื‡ืœึพืึฒืฉืึถืจึพืœึ”ื•ึน ื•ึฐืœึนึฅื ืชึทื—ึฐืžึนึ–ืœ ืขึธืœึธึ‘ื™ื• ื•ึฐื”ึตืžึทืชึผึธึžื” ืžึตืึดึฃื™ืฉื ืขึทื“ึพืึดืฉืึผึธึ—ื” ืžึตึฝืขึนืœึตืœึ™ ื•ึฐืขึทื“ึพื™ื•ึนื ึตึ”ืง ืžึดืฉืึผึฃื•ึนืจ ื•ึฐืขึทื“ึพืฉื‚ึถึ”ื” ืžึดื’ึผึธืžึธึ–ืœ ื•ึฐืขึทื“ึพื—ึฒืžึฝื•ึนืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Now go, attack Amalek, and proscribeaproscribe See note at Josh. 6.18. all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and donkeys!โ€

The divine command is absolute: total proscription (herem) of everything belonging to Amalek -- people and livestock alike. Rashi cites a tradition that Amalekite sorcerers could transform themselves into animal form, explaining why the animals must also be destroyed. Radak offers a different reason from the Torah's command to 'blot out the memory of Amalek' -- if even an ox survived, people would say 'this belonged to Amalek,' preserving their memory. The comprehensiveness of this command becomes the standard against which Saul's disobedience will be measured.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Oxen and sheep. They were sorcerers, and they would change themselves to appear as animals.2 Radak suggests another reason for destroying the animals. The Torah specifies that the memory of Amoleik should be erased. Therefore, Shmuel instructed that not even an ox or a sheep should remain about which one might say 'this animal belonged to Amoleik.'", hebrewText: "ืžึดืฉึผืื•ึนืจ ื•ึฐืขึทื“ ืฉึถื‚ื”. ืฉึถืื”ึธื™ื•ึผ ื‘ึทึผืขึฒืœึตื™ ื›ึฐึผืฉึธืืคึดื™ื, ื•ึผืžึฐืฉึทืื ึดึผื™ืŸ ืขึทืฆึฐืžึธืŸ ื•ึฐื“ื•ึนืžึดื™ืŸ ืœึดื‘ึฐื”ึตืžึธื”:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืขืชื” ื•ื›ื•ืณ. ืจืฆื” ืœื•ืžืจ: ืžืื– ื”ื›ื™ืชื ื•ืœื ื”ื—ืจืžืชื, ืขืชื” ืœืš ื•ื”ื—ืจื™ืžื ืžื›ืœ ื•ืžื›ืœ:
ืจื“ืดืงRadak
", hebrewText: "ื•ื”ื—ืจืžืชื. ื›ืžื• ื•ืืช ื›ืœ ื”ื ืฉืžื” ื”ื—ืจื™ื ืœืฉื•ืŸ ื›ืœื™ื™ื” ื•ื”ืฉื—ืชื” ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื•ืชื’ืžืจ ื•ืื“ื•ื ื™ ืื‘ื™ ื–"ืœ ืคื™' ืœืฉื•ืŸ ื—ืจื ื•ืงืœืœื” ื›ืœื•ืžืจ ื‘ืชื—ืœื” ื”ื—ืจื™ืžื• ืฉืœื ื™ื”ื ื” ืื“ื ืžื”ื ื•ืื—ืจ ื›ืš ื•ื”ืžืชื”: ื•ืœื ืชื—ืžื•ืœ. ืœืคื™ ืฉืกื•ืคื ืœื—ืžื•ืœ ื›ืžื• ืฉืืžืจ ื•ื™ื—ืžื•ืœ ืฉืื•ืœ ื•ื”ืขื ื”ื–ื”ื™ืจื• ื•ืœื ืชื—ืžื•ืœ ืขืœื™ื• ืฉืœื ื™ื”ื™ื” ืœื• ืคืชื—ื•ืŸ ืคื”: ื•ืขื“ ื—ืžื•ืจ. ื›ื™ ืื ื™ื—ื™ื• ืžื”ื ืฉื•ืจ ืื• ื—ืžื•ืจ ื™ืืžืจื• ื–ื” ื”ื™ื” ืžืฉืœืœ ืขืžืœืง ื•ื”ืจื™ ืœื ื ืžื—ื” ื–ื›ืจ ืขืžืœืง ื•ื”ื›ืชื•ื‘ ืื•ืžืจ ืชืžื—ื” ืืช ื–ื›ืจ ืขืžืœืง:

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึฐืฉืึทืžึผึทึคืข ืฉืึธืื•ึผืœึ™ ืึถืชึพื”ึธืขึธึ”ื ื•ึทึฝื™ึผึดืคึฐืงึฐื“ึตืึ™ ื‘ึผึทื˜ึผึฐืœึธืึดึ”ื™ื ืžึธืืชึทึฅื™ึดื ืึถึ–ืœึถืฃ ืจึทื’ึฐืœึดึ‘ื™ ื•ึทืขึฒืฉื‚ึถึฅืจึถืช ืึฒืœึธืคึดึ–ื™ื ืึถืชึพืึดึฅื™ืฉื ื™ึฐื”ื•ึผื“ึธึฝื”ืƒ

English:

Saul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 as Judahโ€™s contingent.

Saul assembles a massive army of 200,000 infantry plus 10,000 from Judah, but the method of counting is itself significant. Rashi, drawing on the Talmud (Yoma 22b), explains that Saul counted the soldiers indirectly using lambs from the royal flocks, because it is forbidden to count Israelites directly. The separate enumeration of Judah's contingent foreshadows the eventual division between Judah and the northern tribes -- a fracture that will deepen under David and Solomon's successors.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
Shaul summoned. An expression of announcing [meaning the same] as in .3Above 14:20.ื•ึทื™ึดื–ึผึธืขึตืง ืฉืึธืื•ึผืœ And he counted them with lambs. He told each one to take a lamb4According to Targum this occurred just before Pesach, and the lambs were Pascal sacrifices. from the king's flocks, and afterwards he counted the lambs, because it is forbidden to count Jewish people.5 See Maseches Yoma 22b which states that in order to avoid counting the Bnei Yisroel directly which is forbidden by the Torah, each man took a lamb from the king's flock and the lambs were then counted. See also Kli Yokor in Bamidbar 1:2 who discusses the exceptions to this rule. for it is stated concerning them, '[which] are too numerous to count.'6Bereishis 32:12.", hebrewText: "ื•ึทื™ึฐืฉึทืืžึทึผืข ืฉึธืืื•ึผืœ. ืœึฐืฉืื•ึนืŸ ื”ึทื›ึฐืจึธื–ึธื”, ื›ึฐึผืžื•ึน (ืฉืžื•ืืœ ื ื™ื“:ื›): ืดื•ึทื™ึดึผื–ึธึผืขึตืง ืฉึธืืื•ึผืœืด: ื•ึทื™ึดึผืคึฐืงึฐื“ึตื ื‘ึทึผื˜ึฐึผืœึธืึดื™ื. ืึธืžึทืจ ืœึฐื›ึธืœ ืึถื—ึธื“ ื•ึฐืึถื—ึธื“, ืฉึถืื™ึดึผืงึทึผื— ื˜ึธืœึถื” ืžึดืฆึนึผืื ื•ึน ืฉึถืืœ ืžึถืœึถืšึฐ, ื•ึฐืึทื—ึทืจ ื›ึธึผืšึฐ ืžึธื ึธื” ืึถืช ื”ึทื˜ึฐึผืœึธืึดื™ื, ืœึฐืคึดื™ ืฉึถืืึธืกื•ึผืจ ืœึดืžึฐื ื•ึนืช ืึถืช ื™ึดืฉึฐื‚ืจึธืึตืœ, ืฉึถืื ึถึผืึฑืžึทืจ ื‘ึธึผื (ื‘ืจืืฉื™ืช ืœื‘:ื™ื‘): ืดืœึนื ื™ึดืกึธึผืคึตืจ ืžึตืจึนื‘ืด:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืฉืžืข. ื›ืžื• ื•ื™ืืกืฃ ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื•ื›ื ืฉ ื›ืœื•ืžืจ ืืกืคื ืฉื™ื”ื™ื• ื ืฉืžืขื™ื ืืœื™ื• ืœืœื›ืช ืœืžืœื—ืžื” ืื• ืคื™' ืืกืคื ืขืœ ื™ื“ื™ ื›ืจื•ื– ืžืฉืžืข ื•ื›ืŸ ื‘ืžืฉื ื” ื‘ืื—ื“ ื‘ืื“ืจ ืžืฉืžื™ืขื™ื ืขืœ ื”ืฉืงืœื™ื ืคื™ืจื•ืฉ ืžื›ืจื™ื–ื™ืŸ: ื‘ื˜ืœืื™ื. ืฉื ืžืงื•ื ืืฃ ืขืœ ืคื™ ืฉื‘ื ื‘ื”"ื ื”ื™ื“ื™ืขื” ื•ืฉืœื ื›ืžื ื”ื’ ื”ื ื” ื›ืžื•ื”ื• ื‘ืงืจืงืข ื‘ืกื›ื•ืช ื‘ืฉื˜ื™ื ื•ื™ื•ื ืชืŸ ืคื™ืจืฉื• ื›ืžื• ื•ื‘ื–ืจื•ืขื• ื™ืงื‘ืฅ ื˜ืœืื™ื ืฉืชืจื’ื•ืžื• ื‘ืืžืจื™ ืคืกื—ื™ื ื•ืื ื›ื“ื‘ืจ ื™ื•ื ืชืŸ ืฉืคืกื—ื™ื ื”ื™ื• ืื ื›ืŸ ื–ืžืŸ ืคืกื— ื”ื™ื” ื•ื‘ื ื•ื‘ ืฉื”ื™ื” ืื”ืœ ืžื•ืขื“ ืฉื ืคืงื“ื ืฉื”ื‘ื™ืื• ืคืกื—ื™ื”ื ื•ืขืœ ื™ื“ื™ ื”ืคืกื—ื™ื ื™ื“ืข ืžื ื™ื™ื ื ื›ื™ ืคืกื— ืœื ื”ื™ื” ืงืจื‘ ื‘ื‘ืžืช ื™ื—ื™ื“ ื•ื‘ื“ื‘ืจื™ ืจื‘ื•ืชื™ ื–"ืœ ืฉืžื ื” ืื•ืชื ื‘ื˜ืœืื™ื ืœื ืžืŸ ื”ืคืกื—ื™ื ืืœื ืฉืืžืจ ืœื”ื ืฉื™ืงื—ื• ื›ืœ ืื ืฉื™ ื”ื—ื™ืœ ื˜ืœืื™ื ืžืฉืœื• ื•ื™ืงื— ื›ืœ ืื—ื“ ื˜ืœื” ืื—ื“ ื•ืื—ืจ ื›ืš ืฆื•ื” ืœืžื ื•ืช ื”ื˜ืœืื™ื ื•ืกืžื›ื• ืขืœ ื–ื” ื”ืคืกื•ืง ื•ืืžืจื• ืืกื•ืจ ืœืžื ื•ืช ืืช ื™ืฉืจืืœ ืืคื™' ืœื“ื‘ืจ ืžืฆื•ื” ืฉื ืืžืจ ื•ื™ืคืงื“ื ื‘ื˜ืœืื™ื ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ื›ืœ ื”ืžื•ื ื” ืืช ื™ืฉืจืืœ ืขื•ื‘ืจ ื‘ืœืื• ืฉื ืืžืจ ืืฉืจ ืœื ื™ืžื“ ื•ืœื ื™ืกืคืจ ื•ืืžืจื• ื›ืœ ื–ืžืŸ ืฉื ืžื ื• ื™ืฉืจืืœ ืœืฆื•ืจืš ืœื ื—ืกืจื• ืฉืœื ืœืฆื•ืจืš ื—ืกืจื• ื‘ื™ืžื™ ื“ื•ื“ ื ืจืื” ื›ื™ ืืคื™ืœื• ืžื ื” ืื•ืชื ื‘ื“ื‘ืจ ืื—ื“ ื›ื™ื•ืŸ ืฉืžื ื” ืื•ืชื ืฉืœื ืœืฆื•ืจืš ื”ื ื—ืกืจื™ื ืฉืื ื›ืŸ ืœืžื” ืœื ืœืงื— ื™ื•ืื‘ ืžื›ืœ ืื—ื“ ืฉื•ื ื“ื‘ืจ ื•ื™ืžื ื” ื”ื“ื‘ืจ ื”ื”ื•ื ื•ืœื ื™ื”ื™ื” ื‘ื”ื ื ื’ืฃ ื•ื›ืŸ ื›ืฉืžื ื” ืื•ืชื ืœืฆื•ืจืš ืฆืจื™ืš ืฉื™ืžื ื” ืื•ืชื ื‘ื“ื‘ืจ ืื—ื“ ื›ืžื• ืฉืื•ืœ ืฉืžื ื” ืื•ืชื ื‘ื˜ืœืื™ื ื•ื›ืŸ ื‘ืžืœื—ืžื” ื”ืจืืฉื•ื ื” ืฉืคืงื“ื ื‘ื‘ื–ืง ืฉืคื™ืจื•ืฉื• ื‘ืื‘ื ื™ื ื›ืžื• ืฉืคื™ืจืฉื ื•:

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึผึธื‘ึนึฅื ืฉืึธืึ–ื•ึผืœ ืขึทื“ึพืขึดึฃื™ืจ ืขึฒืžึธืœึตึ‘ืง ื•ึทื™ึผึธึ–ืจึถื‘ ื‘ึผึทื ึผึธึฝื—ึทืœืƒ

English:

Then Saul advanced as far as the city of Amalek and lay in waitblay in wait Meaning of Heb. uncertain. in the wadi.

Saul advances to the Amalekite city and positions his forces in the wadi, but the Hebrew word va-yarev is ambiguous and loaded with meaning. Rashi cites the rabbinic reading (Yoma 22b) that Saul 'argued' (rav) about the wadi -- reasoning by analogy from the eglah arufah ceremony: if the Torah requires a calf's neck to be broken in a valley over one unsolved death, how much more should these lives matter? Radak offers the simpler military reading that he set an ambush. The Talmudic reading reveals the seeds of Saul's downfall: his own moral reasoning overriding the explicit divine command.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
And he fought in the valley. [Meaning the same as] ื•ึทื™ึดืœึผึธื—ึตื ื‘ึผึทื ึผึทื—ึทืœ [=and he fought in the valley]. Our Rabbis said, concerning the valley, he argued and concluded, that if for the sake of one life, the Torah said to decapitate a calf in the valley,7See Devarim 21:4. how much more for the sake of all these lives.8Shaul rationalized that he will spare the animals to use as sacrifices to atone for the Amoleikites that were killed. For additional arguments presented by Shaul and their consequences, see Maseches Yoma 22b. If man has sinned, what have the animals sinned?", hebrewText: "ื•ึทื™ึธึผืจึถื‘ ื‘ึทึผื ึธึผื—ึทืœ. ื•ึทื™ึดึผืœึธึผื—ึตื ื‘ึทึผื ึทึผื—ึทืœ ื•ึฐืจึทื‘ึผื•ึนืชึตื™ื ื•ึผ ืึธืžึฐืจื•ึผ (ื™ื•ืžื ื›ื‘ ื‘): ืขึทืœ ืขึดืกึฐืงึตื™ ื ึทื—ึทืœ ืจึธื‘ ื•ึฐื“ึธืŸ ืึถืช ืขึทืฆึฐืžื•ึน, ื•ึผืžึธื” ื‘ึดึผืฉึฐืื‘ึดื™ืœ ื ึถืคึถืฉื ืึทื—ึทืช ืึธืžึฐืจึธื” ืชึผื•ึนืจึธื” ืขึฒืจื•ึนืฃ ืขึถื’ึฐืœึธื” ื‘ึทึผื ึทึผื—ึทืœ, ื‘ึดึผืฉึฐืื‘ึดื™ืœ ื›ึธึผืœ ื”ึทื ึฐึผืคึธืฉืื•ึนืช ื”ึธืึตืœึผื•ึผ ืœึนื ื›ึธึผืœ ืฉึถืื›ึตึผืŸ, ืึดื ืึธื“ึธื ื—ึธื˜ึธื, ื‘ึฐึผื”ึตืžึธื” ืžึถื” ื—ึธื˜ึฐืึธื”:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืจื‘ ื‘ื ื—ืœ. ืฉืจืฉื• ืืจื‘ ืžืฉืคื˜ื• ื•ื™ืืจื‘ ืžื‘ื ื™ืŸ ื”ืคืขื™ืœ ืื• ืžืŸ ื”ื“ื’ื•ืฉ ื•ืžืฉืคื˜ื• ื•ื™ืืจื‘ ื•ื”ื•ื ื”ื ื›ื•ืŸ ืžืคื ื™ ืงืžืฆื•ืช ื”ื™ื•"ื“ ื•ื™ืฉ ืœืคืจืฉื• ืขื ื™ืŸ ืจื™ื‘ ื•ืžืฆื” ื›ืœื•ืžืจ ื™ืฆื ืขืžืœืง ืขืœื™ื”ื ื•ื ืœื—ื ืืชื ื‘ื ื—ืœ ื•ื™ื•ื ืชืŸ ืชืจื’ื ื•ื˜ืงื™ืก ืžืฉืจื™ืชื™ื” ื•ืื’ื— ืงืจื‘ื ื‘ื ื—ืœื ื•ื‘ื“ื‘ืจื™ ืจื‘ื•ืชื™ื ื• ื–"ืœ ืœืฉื•ืŸ ื“ื™ืŸ ื”ื•ื ืจื‘ ื•ื“ืŸ ืฉืื•ืœ ื‘ืขืฆืžื• ืขืœ ืขืกืงื™ ื ื—ืœ ื›ืœื•ืžืจ ืขื’ืœื” ื”ืขืจื•ืคื” ื‘ื ื—ืœ ืืžืจ ื•ืžื” ื‘ืฉื‘ื™ืœ ื ืคืฉ ืื—ืช ืืžืจื” ืชื•ืจื” ืขืจื•ืฃ ืขื’ืœื” ื›ืœ ื”ื ืคืฉื•ืช ื”ืœืœื• ืœื ื›ืœ ืฉื›ืŸ ื™ืฆืืชื” ื‘ืช ืงื•ืœ ื•ืืžืจื” ืœื• ืฉืื•ืœ ืืœ ืชื”ื™ ืฆื“ื™ืง ื”ืจื‘ื” ื™ื•ืชืจ ืžื‘ื•ืจืืš:

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึธืึฃื•ึผืœ ืึถึฝืœึพื”ึทืงึผึตื™ื ึดึกื™ ืœึฐื›ื•ึผึฉ ืกึผึปึจืจื•ึผ ืจึฐื“ึœื•ึผ ืžึดืชึผึฃื•ึนืšึฐ ืขึฒืžึธืœึตืงึดึ—ื™ ืคึผึถืŸึพืึนึฝืกึดืคึฐืšึธึ™ ืขึดืžึผึ”ื•ึน ื•ึฐืึทืชึผึธึžื” ืขึธืฉื‚ึดึคื™ืชึธึฝื” ื—ึถึ™ืกึถื“ึ™ ืขึดืึพื›ึผื‡ืœึพื‘ึผึฐื ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื‘ึผึทืขึฒืœื•ึนืชึธึ–ื ืžึดืžึผึดืฆึฐืจึธึ‘ื™ึดื ื•ึทื™ึผึธึฅืกึทืจ ืงึตื™ื ึดึ–ื™ ืžึดืชึผึฅื•ึนืšึฐ ืขึฒืžึธืœึตึฝืงืƒ

English:

Saul said to the Kenites, โ€œCome, withdraw at once from among the Amalekites, that I may not destroy you along with them; for you showed kindness to all the Israelites when they left Egypt.โ€ So the Kenites withdrew from among the Amalekites.

Saul demonstrates genuine moral discernment by warning the Kenites -- descendants of Jethro (Moses' father-in-law) -- to separate from Amalek before the attack. Rashi identifies the Kenites as Jethro's descendants who had settled near Amalek in the Negev, and explains that the 'kindness to all of Israel' refers to Jethro's meal with Moses, Aaron, and the elders. Radak cites the midrash that anyone who does good to one of Israel's leaders is credited as if he did good for the entire nation. This episode shows Saul capable of careful moral judgment -- making his failure with the herem command all the more culpable.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
To the Kenites. Who were Yisro's descendants,9See Shoftim 1:16. who were residing in the wilderness of Yehudah, in the south of Arod, who went to Ya'aveitz to learn Torah, Arod being Amoleik. The Canaanite king of Arod was Amoleik, for it is stated [about him]; "who lived in the South,"10Bamidbar 21:1. and, "Amoleik dwells in the southern part of the land."11Ibid., 13:29. To all the Bnei Yisroel. Who partook from his [Yisro's] meal, Moshe, Aharon and all the elders of Yisroel.12See Shemos 18:12. It is considered as though he acted kindly with all the Bnei Yisroel.13It may also refer to Yisro's hospitality of welcoming Moshe into his home when he escaped from Paroh [Shemos 2:20-21]. Based on this event R. Nechemyah in Maseches Berachos 63b states 'how great is the reward for one who invites a Torah scholar into his house, gives him to eat and drink, and shares his possessions with him.' Others believe that the act of kindness with all the Bnei Yisroel refers to the good advice that Yisro gave to Moshe with regard to setting up a system of judges [Shemos 18:14-26], because this benefitted the entire nation.", hebrewText: "ืึถืœ ื”ึทืงึตึผื™ื ึดื™. ื‘ึฐึผื ึตื™ ื™ึดืชึฐืจื•ึน, ืฉึถืื”ึธื™ื•ึผ ื™ื•ึนืฉึฐืื‘ึดื™ืŸ ื‘ึฐึผืžึดื“ึฐื‘ึทึผืจ ื™ึฐื”ื•ึผื“ึธื” ื‘ึฐึผื ึถื’ึถื‘ ืขึฒืจึธื“, ืฉึถืื”ึธืœึฐื›ื•ึผ ืึตืฆึถืœ ื™ึทืขึฐื‘ึตึผืฅ ืœึดืœึฐืžื•ึนื“ ืชึผื•ึนืจึธื”, ื•ึทืขึฒืจึธื“ ื”ื•ึผื ืขึฒืžึธืœึตืง, ื”ึทื›ึฐึผื ึทืขึฒื ึดื™ ืžึถืœึถืšึฐ ืขึฒืจึธื“, ืขึฒืžึธืœึตืง ื”ึธื™ึธื”, ืฉึถืื ึถึผืึฑืžึทืจ (ื‘ืžื“ื‘ืจ ื›ื:ื): ืดื™ื•ึนืฉึตืื‘ ื”ึทื ึถึผื’ึถื‘ืด, ื•ึทืดืขึฒืžึธืœึตืง ื™ื•ึนืฉึตืื‘ ื‘ึฐึผืึถืจึถืฅ ื”ึทื ึถึผื’ึถื‘ืด (ื‘ืžื“ื‘ืจ ื™ื’:ื›ื˜): ืขึดื ื›ึธึผืœ ื‘ึฐึผื ึตื™ ื™ึดืฉึฐื‚ืจึธืึตืœ. ืฉึถืื ึถึผื”ึฑื ื•ึผ ืžึดืกึฐึผืขื•ึผื“ึธืชื•ึน ืžึนืฉึถืื” ื•ึฐืึทื”ึฒืจึนืŸ ื•ึฐื›ึธืœ ื–ึดืงึฐื ึตื™ ื™ึดืฉึฐื‚ืจึธืึตืœ, ื•ึทื”ึฒืจึตื™ ืžึทืขึฒืœึถื” ืขึธืœึธื™ื• ื›ึฐึผืึดืœึผื•ึผ ืขึธืฉึธื‚ื” ื—ึถืกึถื“ ืขึดื ื›ึธึผืœ ื‘ึฐึผื ึตื™ ื™ึดืฉึฐื‚ืจึธืึตืœ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœื›ื• ืกื•ืจื•. ื”ืคืจื“ื• ืžืขื ืขืžืœืง, ื›ื™ ืคืŸ ืื•ืกื™ืคืš ืขืžื• ื‘ืขืช ืื—ืจื™ืžื, ื”ื™ื•ืช ื‘ืขืช ื›ื–ืืช ืื™ ืืคืฉืจ ืœื”ื‘ื—ื™ืŸ ื•ืœื”ื–ื”ืจ: ืขืฉื™ืชื” ื—ืกื“. ืขืœ ื™ืชืจื• ื™ืืžืจ, ื•ื”ื—ืกื“ ื”ื•ื ืžื” ืฉื™ืขืฅ ืœื”ืขืžื™ื“ ืฉื•ืคื˜ื™ื, ืฉื”ื™ื” ื˜ื•ื‘ื” ืœื›ืœ ื™ืฉืจืืœ, ืœื”ืงืœ ืขืœื™ื”ื ืžืœืขืžื•ื“ ืขืœ ืžืฉื” ืžื‘ืงืจ ืขื“ ืขืจื‘:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืืžืจ ืฉืื•ืœ ืืœ ื”ืงื™ื ื™. ื•ืืฃ ืขืœ ืคื™ ืฉืจืื™ื ื• ื‘ื›ื‘ื•ืฉ ื”ืืจืฅ ื›ื™ ื”ืงื™ื ื™ ืขืœื• ืžืขื™ืจ ื”ืชืžืจื™ื ื•ื™ืฉื‘ื• ืขื ื‘ื ื™ ื™ื”ื•ื“ื” ื‘ืžื“ื‘ืจ ื™ื”ื•ื“ื” ื”ืœื›ื• ืœื”ื ื›ื•ืœื ืื• ืžืงืฆืชื ืœืฉื‘ืช ืขื ื”ืขืžืœืงื™ ื›ื™ ื™ื•ืฉื‘ื™ ืื”ืœื™ื ื”ื™ื• ื•ื”ื™ื• ื ื•ืกืขื™ื ืžืžืงื•ื ืœืžืงื•ื ื›ืคื™ ืฉื”ื™ื” ืžื–ื“ืžืŸ ืœื”ื: ืคืŸ ืื•ืกื™ืคืš. ืฉืจืฉื• ืืกืฃ ืžื‘ื ื™ืŸ ื”ืคืขื™ืœ ืขืœ ื“ืจืš ืื•ื‘ื™ื“ื” ืขื™ืจ ืขื ื™ื ื• ืœืฉื•ืŸ ื›ืœื™ื•ืŸ: ื•ืืชื” ืขืฉื™ืช ื—ืกื“. ื‘ืขืฆื” ืฉื ืชืŸ ื™ืชืจื• ืœืžืฉื” ื•ื ื—ืฉื‘ ืœื–ืจืขื• ืื—ืจื™ื• ื›ืื™ืœื• ื”ื ืขืฉื• ื”ื—ืกื“ ื•ื–ื”ื• ืฉืืžืจ ืขื ื›ืœ ื™ืฉืจืืœ ื›ืžื• ืฉืืžืจ ืฉื ื•ื’ื ื›ืœ ื”ืขื ื”ื–ื” ืขืœ ืžืงื•ืžื• ื™ื‘ื ื‘ืฉืœื•ื, ื•ื‘ื“ืจืฉ ื•ื›ื™ ืขื ื›ืœ ื‘ื ื™ ื™ืฉืจืืœ ืขืฉื” ื—ืกื“ ื•ื”ืœื ืœื ืขืฉื” ื—ืกื“ ืืœื ืขื ืžืฉื” ื”ื“ื ื“ื›ืชื™ื‘ ืงืจืืŸ ืœื• ื•ื™ืื›ืœ ืœื—ื ืืœื ืœืœืžื“ืš ืฉื›ืœ ื”ืขื•ืฉื” ื˜ื•ื‘ื” ืขื ืื—ื“ ืžื’ื“ื•ืœื™ ื™ืฉืจืืœ ืžืขืœื” ืขืœื™ื• ื›ืื™ืœื• ืขืฉื” ื—ืกื“ ืขื ื›ืœ ื™ืฉืจืืœ:

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึทึฅืšึฐ ืฉืึธืึ–ื•ึผืœ ืึถืชึพืขึฒืžึธืœึตึ‘ืง ืžึตึฝื—ึฒื•ึดื™ืœึธื”ึ™ ื‘ึผื•ึนืึฒืšึธึฃ ืฉืึ”ื•ึผืจ ืึฒืฉืึถึ–ืจ ืขึทืœึพืคึผึฐื ึตึฅื™ ืžึดืฆึฐืจึธึฝื™ึดืืƒ

English:

Saul destroyed Amalek from Havilah all the way to Shur, which is close to Egypt,

The scope of Saul's military victory is enormous, stretching from Havilah to Shur near Egypt -- a vast geographic expanse. Radak suggests the Amalekites may have been dwelling among the Ishmaelites or had seized territory from them. The sweeping military success makes the subsequent act of sparing Agag and the livestock all the more striking: Saul's failure was not one of military capability but of obedience.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ื•ืืš. ืขื“ ืืฉืจ ืชื‘ื•ื ืœืฉื•ืจ, ื•ื›ืืœื• ืžื“ื‘ืจ ืžื•ืœ ื”ืื“ื ื”ืžื›ื™ืจ ื”ืžืงื•ื:
ืจื“ืดืงRadak
", hebrewText: "ืžื—ื•ื™ืœื” ื‘ื•ืืš ืฉื•ืจ. ืื•ืœื™ ืฉื›ื ื• ืฉื ืขื ื‘ื ื™ ื™ืฉืžืขืืœ ืื• ืœืงื— ื”ืืจืฅ ืžื™ื“ื ื•ื›"ืฃ ื‘ืื›ื” ืคื™ืจืฉืชื™ ืฉื”ื™ื ืœื ื›ื— ื™ื“ื•ืข ื”ืžืงื•ื:

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึผึดืชึฐืคึผึนึ›ืฉื‚ ืึถืชึพืึฒื’ึทึฅื’ ืžึถืœึถืšึฐึพืขึฒืžึธืœึตึ–ืง ื—ึธึ‘ื™ ื•ึฐืึถืชึพื›ึผื‡ืœึพื”ึธืขึธึ–ื ื”ึถื—ึฑืจึดึฅื™ื ืœึฐืคึดื™ึพื—ึธึฝืจึถื‘ืƒ

English:

and he captured King Agag of Amalek alive. He proscribed all the people, putting them to the sword;

This verse captures the crux of Saul's transgression in a single sentence: he carried out the herem on the common people but took King Agag alive. The juxtaposition is devastating -- Saul was willing to destroy an entire nation but made an exception for its king, perhaps out of royal solidarity, military custom, or the desire to display a trophy. The sparing of Agag will prove to have far-reaching consequences in Jewish tradition, as the rabbis connect Agag's survival (even briefly) to the lineage that eventually produces Haman in the Book of Esther.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึทื—ึฐืžึนืœึฉ ืฉืึธืึจื•ึผืœ ื•ึฐื”ึธืขึธึœื ืขึทืœึพืึฒื’ึธึ—ื’ ื•ึฐืขึทืœึพืžึตื™ื˜ึทึฃื‘ ื”ึทืฆึผึนืืŸึฉ ื•ึฐื”ึทื‘ึผึธืงึธึจืจ ื•ึฐื”ึทืžึผึดืฉืึฐื ึดึคื™ื ื•ึฐืขึทืœึพื”ึทื›ึผึธืจึดื™ืึ™ ื•ึฐืขึทืœึพื›ึผื‡ืœึพื”ึทื˜ึผึ”ื•ึนื‘ ื•ึฐืœึนึฅื ืึธื‘ึ–ื•ึผ ื”ึทื—ึฒืจึดื™ืžึธึ‘ื ื•ึฐื›ื‡ืœึพื”ึทืžึผึฐืœึธืื›ึธึ›ื” ื ึฐืžึดื‘ึฐื–ึธึฅื” ื•ึฐื ึธืžึตึ–ืก ืึนืชึธึฅื”ึผ ื”ึถื—ึฑืจึดึฝื™ืžื•ึผืƒย {ืค}

English:

but Saul and the troops spared Agag and the best of the sheep, the oxen, the second-born,csecond-born Targum and Syriac read โ€œfatlings.โ€ the lambs, and all else that was of value. They would not proscribe them; they proscribed only what was cheap and worthless.dwhat was cheap and worthless Meaning of Heb. uncertain.

The verse reveals the true nature of the disobedience: Saul and the troops spared not just Agag but the choicest livestock -- everything of value -- while destroying only what was 'cheap and worthless.' Rashi explains that the mishnim (second-born or fattened cattle) refers to animals doubled over with flesh and fat, while Radak distinguishes between naturally fat animals and those deliberately fattened by humans. Metzudat David notes the selectivity of their mercy: they were willing to destroy what had no value but kept what was desirable. This selective obedience exposes the deeper motivation -- it was greed disguised as piety.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
The fattened cattle. This word has no likeness [in Scripture]. These are the fattened cattle;14According to Mahri Kra ืžึดืฉืึฝื ึดื™ื are thoroughbred horses. and I say that the expression of ืžึดืฉืึฐื ึดื™ื is like ื•ึฐื›ึถืกึถืฃ ืžึดืฉืึฐื ึถื” [meaning double money],15Bereishis 43:12. because they are doubled over with flesh and fat. Similarly, 'And the ox which was fattened [ื”ึทืฉึผืึตื ึดื™] seven years.'16Shoftim 6:25. Undesirable and inferior. Meaning the same as ื ึดื‘ึฐื–ึถื”; and the 'ืž' is superfluous.", hebrewText: "ื•ึฐื”ึทืžึดึผืฉึฐืื ึดื™ื. ืึตื™ืŸ ืœื•ึน ื“ึดึผืžึฐื™ื•ึนืŸ, ื•ึฐื”ึตื ื”ึทื‘ึฐึผืจึดื™ืึดื™ื ื•ึฐืื•ึนืžึตืจ ืึฒื ึดื™: ืœึฐืฉืื•ึนืŸ ืณืžึดืฉึฐืื ึดื™ืืณ, ื›ึฐึผืžื•ึน (ื‘ืจืืฉื™ืช ืžื’:ื™ื‘): ืดื›ึถึผืกึถืฃ ืžึดืฉึฐืื ึถื”ืด, ืขึทืœ ืฉึตืื ืฉึถืื”ื•ึผื ื›ึธึผืคื•ึผืœ ื‘ึฐึผื‘ึธืฉึธื‚ืจ ื•ึผื‘ึฐืฉืื•ึผืžึธืŸ, ื•ึฐื›ึตืŸ (ืฉื•ืคื˜ื™ื ื•:ื›ื”): ืดื•ึผืคึทืจ ื”ึทืฉึตึผืื ึดื™ ืฉึถืื‘ึทืข ืฉึธืื ึดื™ืืด: ื ึดืžึฐื‘ึฐื–ึธื” ื•ึฐื ึธืžึตืก. ื›ึฐึผืžื•ึน ื ึดื‘ึฐื–ึถื”, ื•ึฐื”ึทืžึตึผืดื ื˜ึฐืคึตืœึธื” ื‘ึผื•ึน:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ื—ืžื•ืœ. ื—ืกื™ื ื”ื™ื• ืขืœ ืื’ื’ ื•ืขืœ ืžื‘ื—ืจ ื”ืฆืืŸ ื•ื›ื•ืณ ื•ืขืœ ื›ืœ ื“ื‘ืจ ื˜ื•ื‘ ืฉืžืฆืื• ืฉื, ื•ืœื ืจืฆื• ืœื”ื—ืจื™ืžื, ื•ืœื ื”ื—ืจื™ืžื• ื›ื™ ืื ื”ืžืงื ื” ื”ื‘ื–ื•ื™ื”:
ืจื“ืดืงRadak
", hebrewText: "ื•ื”ืžืฉื ื™ื. ืชืจื’ื ื™ื•ื ืชืŸ ื›ืžื• ื”ืคื•ืš ื•ื”ืฉืžื ื™ื ืฉืชืจื’ื ืฉืžื™ื ื™' ื•ืชืจื’ื ื”ื›ืจื™ื ืคื˜ื™ืžื™ื ื•ืจื•ืฆื” ืœื•ืžืจ ื”ืฉืžื ื™ื ืฉื”ื ืฉืžื ื™ื ืžืืœื™ื”ื ืขืœ ื™ื“ื™ ืžืจืขื™ืชื ื•ื”ืžืคื•ื˜ืžื™ื ืฉื”ื ืžืคื•ื˜ืžื™ื ืขืœ ื™ื“ื™ ืื“ื ืฉืžืื›ื™ืœื ื›ื™ ื›ืŸ ื“ืจืš ื”ืคื˜ื ืฉืžืคื˜ื ื”ื‘ื”ืžื•ืช ืžื›ื™ืŸ ื”ืžืื›ืœ ื•ืžืฉื™' ื‘ืคื™ ื”ื‘ื”ืžื” ื•ื™ืฉ ืœืคืจืฉ ื”ืžืฉื ื™ื ื”ื›ื‘ืฉื™ื ื‘ื ื™ ืฉื ื” ื•ื”ื›ืจื™ื ื’ื“ื•ืœื™ื ืžืฉื ื”, ื•ื™ืฉ ืžืคืจืฉื™ื ื”ืžืฉื ื™ื ืฉื”ื ืฉื ื™ื™ื ืœื‘ื˜ืŸ: ื•ื›ืœ ื”ืžืœืื›ื”. ืคื™ืจื•ืฉ ื”ืžืงื ื” ื•ื›ืŸ ืœืจื’ืœ ื”ืžืœืื›ื” ืืฉืจ ืœืคื ื™ ื›ื™ ื›ืœ ื“ื‘ืจ ืฉื™ืชืขืกืง ื‘ื• ื”ืื“ื ื ืงืจื ืžืœืื›ื” ื•ืžืขืฉื” ืžืœืื›ืช ืื•ืžื ื•ืช ื‘ื™ืŸ ืขื‘ื•ื“ืช ื”ืื“ืžื” ื‘ื™ืŸ ื‘ืžืงื ื”: ื ืžื‘ื–ื” ื•ื ืžืก. ื‘ืชื•ืกืคืช ืฉืชื™ ืื•ืชื™ื•ืช ื•ื›ืŸ ืžืชืœืื” ื•ืืžืจ ื ืžื‘ื–ื” ื•ื ืžืก ื ืงื‘ื” ื•ื–ื›ืจ ื›ืžื• ืจื•ื— ื’ื“ื•ืœื” ื•ื—ื–ืง ื•ื”ื ืงื‘ื” ืขืœ ื”ืžืœืื›ื” ื•ื”ื–ื›ืจ ืขืœ ื”ืขื ื™ืŸ ื•ื›ืŸ ื™ืขืฉื” ืžืœืื›ื” ื•ื”ืขื ื™ืŸ ื‘ื–ื” ื”ืžืงื•ื ื”ืžืงื ื”:

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทึฝื™ึฐื”ึดื™ึ™ ื“ึผึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ”ื” ืึถืœึพืฉืึฐืžื•ึผืึตึ–ืœ ืœึตืืžึนึฝืจืƒ

English:

The word of GOD then came to Samuel:

This brief transitional verse signals a dramatic shift in perspective -- from the battlefield to divine revelation. The narrative moves from Saul's actions to God's reaction, and the reader learns of God's displeasure before Samuel does. The formula 'the word of God came to' (va-yehi devar Hashem el) is the standard prophetic revelation formula, here bearing devastating news that will reshape the course of Israelite history.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื ึดื—ึทึ—ืžึฐืชึผึดื™ ื›ึผึดึฝื™ึพื”ึดืžึฐืœึทึคื›ึฐืชึผึดื™ ืึถืชึพืฉืึธืื•ึผืœึ™ ืœึฐืžึถึ”ืœึถืšึฐ ื›ึผึดื™ึพืฉืึธื‘ึ™ ืžึตึฝืึทื—ึฒืจึทึ”ื™ ื•ึฐืึถืชึพื“ึผึฐื‘ึธืจึทึ–ื™ ืœึนึฃื ื”ึตืงึดึ‘ื™ื ื•ึทื™ึผึดึ™ื—ึทืจึ™ ืœึดืฉืึฐืžื•ึผืึตึ”ืœ ื•ึทื™ึผึดื–ึฐืขึทึฅืง ืึถืœึพื™ึฐื”ึนื•ึธึ–ื” ื›ึผื‡ืœึพื”ึทืœึผึธึฝื™ึฐืœึธื”ืƒ

English:

โ€œI regret that I made Saul king, for he has turned away from Me and has not carried out My commands.โ€ Samuel was distressed and he entreated GOD all night long.

God's statement that He 'regrets' (nihamti) making Saul king is one of the most theologically provocative verses in the chapter, especially in tension with verse 29 which insists God does not change His mind. Rashi explains nihamti as a thought arising in God's heart regarding Saul's kingship. Metzudat David notes that Samuel's response -- crying out to God all night -- was intercessory prayer on Saul's behalf, born of anguish rather than anger. Samuel's all-night vigil reveals a prophet who does not celebrate the downfall of the king he anointed but grieves for it, foreshadowing the chapter's closing note of mourning.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
I have reconsidered. A thought has risen in my heart concerning Shaul's kingship, whom I have appointed king.", hebrewText: "ื ึดื—ึทืžึฐืชึดึผื™. ืžึทื—ึฒืฉึธืื‘ึธื” ืขึธืœึฐืชึธื” ื‘ึฐึผืœึดื‘ึดึผื™ ืขึทืœ ืžึทืœึฐื›ื•ึผืช ืฉึธืืื•ึผืœ ืฉึถืื”ึดืžึฐืœึทื›ึฐืชึดึผื™:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ื™ ืฉื‘ ืžืื—ืจื™ ื•ืืช ื“ื‘ืจื™ ืœื ื”ืงื™ื. ื›ืคืœ ื”ื“ื‘ืจ ื‘ืžืœื•ืช ืฉื•ื ื•ืช: ื•ื™ื—ืจ ืœืฉืžื•ืืœ. ื“ืจืš ื”ื“ื•ืื’ ืœื›ืขื•ืก ืขืœ ืขืฆืžื•: ื•ื™ื–ืขืง. ืœื”ืชืคืœืœ ืขืœ ืฉืื•ืœ:
ืจื“ืดืงRadak
", hebrewText: "ื ื—ืžืชื™. ืžื‘ื ื™ืŸ ื ืคืขืœ:

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึทืฉืึฐื›ึผึตึงื ืฉืึฐืžื•ึผืึตึ›ืœ ืœึดืงึฐืจึทึฅืืช ืฉืึธืึ–ื•ึผืœ ื‘ึผึทื‘ึผึนึ‘ืงึถืจ ื•ึทื™ึผึปื’ึผึทึจื“ ืœึดืฉืึฐืžื•ึผืึตึœืœ ืœึตืืžึนึ—ืจ ื‘ึผึธึฝืึพืฉืึธืึคื•ึผืœ ื”ึทื›ึผึทืจึฐืžึถึ™ืœึธื”ึ™ ื•ึฐื”ึดื ึผึตึจื” ืžึทืฆึผึดึฅื™ื‘ ืœื•ึนึ™ ื™ึธึ”ื“ ื•ึทื™ึผึดืกึผึนื‘ึ™ ื•ึทึฝื™ึผึทืขึฒื‘ึนึ”ืจ ื•ึทื™ึผึตึ–ืจึถื“ ื”ึทื’ึผึดืœึฐื’ึผึธึฝืœืƒ

English:

Early in the morning Samuel went to meet Saul. Samuel was told, โ€œSaul went to Carmel, where he erected a monument for himself; then he left and went on down to Gilgal.โ€

After his all-night prayer, Samuel goes to confront Saul but learns that Saul has gone to Carmel to erect a monument (yad) for himself. Rashi interprets this monument as an altar, identifying it with the altar Elijah later repaired on Mount Carmel (I Kings 18:30), while Targum Jonathan reads it as a place to divide the spoils. Either reading is damning: Saul is either building a victory monument to himself or distributing the very plunder God commanded him to destroy. The detail that Saul then descended to Gilgal -- the site of his earlier failure and Samuel's base -- sets the stage for the confrontation.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
And is setting up a place for himself. He is building an altar for himself. That is the altar referred to concerning Eliyohu, 'he repaired the ruined altar of Adonoy.'17Melachim I 18:30. Targum Yonoson renders, 'and he is making room there for himself to divide the spoils.'", hebrewText: "ืžึทืฆึดึผื™ื‘ ืœื•ึน ื™ึธื“. ื‘ึผื•ึนื ึถื” ืœื•ึน ืžึดื–ึฐื‘ึตึผื—ึท ื”ื•ึผื ื”ึทืžึดึผื–ึฐื‘ึตึผื—ึท ืฉึถืื ึถึผืึฑืžึทืจ ื‘ึฐึผืึตืœึดื™ึธึผื”ื•ึผ (ืžืœื›ื™ื ื ื™ื—:ืœ): ืดื•ึทื™ึฐืจึทืคึตึผื ืึถืช ืžึดื–ึฐื‘ึทึผื— ื”ืณ ื”ึถื”ึธืจื•ึผืกืด. ื•ึฐื™ื•ึนื ึธืชึธืŸ ืชึดึผืจึฐื’ึตึผื: ืดื•ึฐื”ึธื ืžึฐืชึทืงึตึผืŸ ืœึตื™ื”ึผ ืชึทึผืžึธึผืŸ ืึฒืชึทืจ ืœึฐืคึทืœึฐื’ึธื ื‘ึตึผื™ื”ึผ ื‘ึดึผื™ื–ึฐืชึธืืด:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœืงืจืืช ืฉืื•ืœ. ืœืœื›ืช ืœืงืจืืช ืฉืื•ืœ: ื‘ื‘ืงืจ. ืžื•ืกื‘ ืขืœ ื•ื™ืฉื›ื: ืžืฆื™ื‘ ืœื• ื™ื“. ืขื•ืฉื” ืฉื ืœืขืฆืžื• ืžืงื•ื ืœื—ืœืง ื”ื‘ื–ื”, ื•ืžืฉื ื™ืกื•ื‘ ื•ื™ืจื“ ื”ื’ืœื’ืœ, ืจืฆื” ืœื•ืžืจ, ื›ืœ ื–ื” ื”ื•ื’ื“ ืœืฉืžื•ืืœ:
ืจื“ืดืงRadak
", hebrewText: "ืžืฆื™ื‘ ืœื• ื™ื“. ืžื›ื™ืŸ ืœื• ืฉื ืžืงื•ื ืœื—ื ื•ืช ื”ื—ื™ืœ ื•ืœื—ืœื•ืง ื”ื‘ื–ื” ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ืžืชืงืŸ ืœื™ื” ืชืžืŸ ืืชืจ ืœืคืœื’ื ื‘ื™ื” ื‘ื–ืชื, ื•ื‘ื“ืจืฉ ื‘ื•ื ื” ืœื• ืžื–ื‘ื— ืฉื ื‘ื›ืจืžืœ ื•ื”ื•ื ื”ืžื–ื‘ื— ืฉื ืืžืจ ื‘ืืœื™ื”ื• ื•ื™ืจืคื ืืช ืžื–ื‘ื— ื”' ื”ื”ืจื•ืก: ื•ื™ืกื‘ ื•ื™ืขื‘ืจ. ืื—ืจ ืฉื”ืฆื™ื‘ ืœื• ื™ื“ ื‘ื›ืจืžืœ ืกื‘ื‘ ื•ืขื‘ืจ ืœื• ื”ื’ืœื’ืœ ืœื–ื‘ื•ื— ืฉื ื›ืžื• ืฉืืžืจ ื•ื”ื˜ืขื ืœืคื™ ืฉื”ื™ื” ืฉื ื”ืžื–ื‘ื— ื•ืื”ืœ ืžื•ืขื“ ืชื—ื™ืœื” ื›ืฉื‘ืื• ืœืืจืฅ ื•ืืฃ ืขืœ ืคื™ ืฉืขืชื” ื”ื™ื” ื‘ื ื•ื‘ ื”ื™ื• ืžื›ื‘ื“ื™ื ืžืงื•ื ืื”ืœ ืžื•ืขื“ ื‘ื’ืœื’ืœ ื•ื”ื™ื• ื–ื•ื‘ื—ื™ื ืฉื ื‘ืฉืขืช ื”ื™ืชืจ ื”ื‘ืžื•ืช ื•ื›ืŸ ื—ื“ืฉื• ืฉื ื”ืžืœื•ื›ื” ื•ื–ื‘ื—ื• ืฉื ื–ื‘ื—ื™ ืฉืœืžื™ื:

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทื™ึผึธื‘ึนึฅื ืฉืึฐืžื•ึผืึตึ–ืœ ืึถืœึพืฉืึธืึ‘ื•ึผืœ ื•ึทื™ึผึนึงืืžึถืจ ืœึฃื•ึน ืฉืึธืึ—ื•ึผืœ ื‘ึผึธืจึคื•ึผืšึฐ ืึทืชึผึธื”ึ™ ืœึทึฝื™ื”ึนื•ึธึ”ื” ื”ึฒืงึดื™ืžึนึ–ืชึดื™ ืึถืชึพื“ึผึฐื‘ึทึฅืจ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

When Samuel came to Saul, Saul said to him, โ€œBlessed are you of GOD! I have fulfilled GODโ€™s command.โ€

Saul greets Samuel with a stunning declaration of self-congratulation: 'Blessed are you of God! I have fulfilled God's command.' Metzudat David explains that Saul meant to say God should bless Samuel because the merit of obedience came through his prophetic instruction. The irony is almost unbearable -- Saul genuinely believes (or wants to believe) that he has obeyed, while the reader already knows God's verdict of rejection. This gap between Saul's self-perception and reality is the defining tragedy of his character throughout I Samuel.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืœ ืฉืื•ืœ. ื›ืฉื‘ื ืฉืื•ืœ ืืœ ื”ื’ืœื’ืœ: ื‘ืจื•ืš ืืชื” ืœื”ืณ ื•ื›ื•ืณ. ืจืฆื” ืœื•ืžืจ: ื”ืณ ื™ื‘ืจืš ืื•ืชืš, ืœืคื™ ืฉืงื™ื™ืžืชื™ ื“ื‘ืจ ื”ืณ ืืฉืจ ืฆื•ื™ืชื ื™, ื•ื”ื–ื›ื•ืช ื”ื–ื” ื‘ืื” ืขืœ ื™ื“ืš:

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึฐืžื•ึผืึตึ”ืœ ื•ึผืžึถึ›ื” ืงึฝื•ึนืœึพื”ึทืฆึผึนึฅืืŸ ื”ึทื–ึผึถึ–ื” ื‘ึผึฐืื‡ื–ึฐื ึธึ‘ื™ ื•ึฐืงึฃื•ึนืœ ื”ึทื‘ึผึธืงึธึ”ืจ ืึฒืฉืึถึฅืจ ืึธื ึนื›ึดึ–ื™ ืฉืึนืžึตึฝืขึทืƒ

English:

โ€œThen what,โ€ demanded Samuel, โ€œis this bleating of sheep in my ears, and the lowing of oxen that I hear?โ€

Samuel's retort is devastatingly simple: if you fulfilled God's command, then what are these animal sounds? The question needs no elaboration -- the bleating sheep and lowing oxen are living testimony against Saul's claim. Metzudat David paraphrases Samuel's logic: if you truly carried out the herem, are these animals from Amalek? The physical evidence contradicts Saul's words. This moment of prophetic confrontation parallels Nathan's confrontation of David in II Samuel 12, though Saul's response will prove far less forthright than David's.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืžื” ืงื•ืœ. ืจืฆื” ืœื•ืžืจ: ื•ืื ืงื™ื™ืžืช ื“ื‘ืจ ื”ืณ, ืžื” ื”ื•ื ืงื•ืœ ื”ืฆืืŸ ื•ื›ื•ืณ, ื”ืื ื”ืžื” ืžืขืžืœืง:

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืฉืึธืึœื•ึผืœ ืžึตืขึฒืžึธืœึตืงึดึฃื™ ื”ึฑื‘ึดื™ืึ—ื•ึผื ืึฒืฉืึถึจืจ ื—ึธืžึทึคืœ ื”ึธืขึธืึ™ ืขึทืœึพืžึตื™ื˜ึทึคื‘ ื”ึทืฆึผึนืืŸึ™ ื•ึฐื”ึทื‘ึผึธืงึธึ”ืจ ืœึฐืžึทึฅืขึทืŸ ื–ึฐื‘ึนึ–ื—ึท ืœึทื™ื”ึนื•ึธึฃื” ืึฑืœึนื”ึถึ‘ื™ืšึธ ื•ึฐืึถืชึพื”ึทื™ึผื•ึนืชึตึ–ืจ ื”ึถื—ึฑืจึทึฝืžึฐื ื•ึผืƒย {ืค}

English:

Saul answered, โ€œThey were brought from the Amalekites, for the troops spared the choicest of the sheep and oxen for sacrificing to the ETERNAL your God. And we proscribed the rest.โ€

Saul's defense reveals two fatal flaws: blame-shifting and religious rationalization. He says 'the troops spared' the animals -- not 'I spared' -- deflecting responsibility onto the people. He then claims the livestock was kept for sacrifices to God, attempting to dress disobedience in piety. Metzudat David notes that Saul argues the troops' intention was good, making it impossible for him to protest. Radak observes that Saul says 'your God' (elohekha) to Samuel as a mark of respect, but the phrase also subtly distances Saul from direct accountability. This excuse sets up Samuel's thunderous response about obedience versus sacrifice.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืžืขืžืœืงื™ ื”ื‘ื™ืื•ื. ืจืฆื” ืœื•ืžืจ: ื”ืŸ ืืžืช ืžืขืžืœืง ื”ื•ื‘ื, ื•ืขื ื›ืœ ื–ื” ืื™ืŸ ืจืข, ื›ื™ ืžื” ืฉื—ืกื• ืขืœ ืžื‘ื—ืจ ื”ืฆืืŸ, ื”ื™ื” ืœืžืขืŸ ื™ื–ื‘ื—ื•ื ืœื”ืณ, ื•ืœื ืœื”ื—ื–ื™ืง ืœืขืฆืžืŸ, ื•ืœื–ื” ืœื ื™ื›ื•ืœืชื™ ืœืžื—ื•ืช ื‘ื™ื“ื, ื›ื™ ืืžืจื• ืฉืขื•ื“ ืœืžืฆื•ื” ื™ื—ืฉื‘: ื•ืืช ื”ื™ื•ืชืจ. ื”ื“ื‘ืจื™ื ืฉืื™ื ื ืจืื•ื™ื ืœื–ื‘ื•ื—, ื”ื—ืจืžื ื•:
ืจื“ืดืงRadak
", hebrewText: "ืœืžืขืŸ ื–ื‘ื•ื—. ืœื ื—ืžืœื• ืขืœื™ื”ื ืœื”ื ืืชื ืืœื ืœืžืขืŸ ื–ื‘ื•ื— ืœื”' ืฉื”ื™ื” ืขืžื”ื ื‘ืžืœื—ืžื” ื•ืืžืจ ืืœื”ื™ืš ืœื›ื‘ื•ื“ ืฉืžื•ืืœ ืœื”ื’ื“ื™ืœ ืžืขืœืชื• ื›ื™ ื›ืœ ืžื” ืฉื™ื’ื“ืœ ื”ืื“ื ืจืื•ื™ ืœื•ืžืจ ืขืœื™ื• ืืœื”ื™ื• ืืœื”ื™ืš ื•ื›ืŸ ื”ื™ื• ื”ื ื‘ื™ืื™ื ืื•ืžืจื™ื ื”' ืืœื”ื™ ื•ื›ืŸ ืืžืจ ื‘ื—ื˜ื ื”ื ืฉื™ื ืžื›ืœ ืžืฆื•ืช ื”' ืืœื”ื™ื•:

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึท๏ฟฝ๏ฟฝึผึนึคืืžึถืจ ืฉืึฐืžื•ึผืึตืœึ™ ืึถืœึพืฉืึธืึ”ื•ึผืœ ื”ึถึšืจึถืฃ ื•ึฐืึทื’ึผึดึฃื™ื“ึธื” ืœึผึฐืšึธึ” ืึตืชึฉ ืึฒืฉืึถึจืจ ื“ึผึดื‘ึผึถึงืจ ื™ึฐื”ึนื•ึธึ›ื” ืึตืœึทึ–ื™ ื”ึทืœึผึธึ‘ื™ึฐืœึธื” (ื•ื™ืืžืจื•) [ื•ึทื™ึผึนึฅืืžึถืจ] ืœึ–ื•ึน ื“ึผึทื‘ึผึตึฝืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Samuel said to Saul, โ€œStop! Let me tell you what GOD said to me last night!โ€ โ€œSpeak,โ€ he replied.

Samuel cuts off Saul's excuses with the sharp imperative 'heref' -- stop, be silent. Rashi and Metzudat David both understand this as a command to cease his self-justification and listen. Samuel is about to reveal the divine verdict he received during his all-night vigil. Radak notes the textual variant: the written form (ketiv) is 'they said' (va-yomru), suggesting Saul and his elders responded together, while the read form (keri) is 'he said,' indicating Saul alone. This small detail hints at the collective nature of the failure -- all present were complicit.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Stay. Like the Targum, ืื•ึนืจึดื™ืšึฐ meaning 'wait.'", hebrewText: "ื”ึถืจึถืฃ. ื›ึฐึผืชึทืจึฐื’ึผื•ึผืžื•ึน: ืดืื•ึนืจึดื™ืšึฐืด, ืคึตึผื™ืจื•ึผืฉื ื”ึทืžึฐืชึตึผืŸ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื”ืจืฃ. ืจืฆื” ืœื•ืžืจ: ืขื–ื•ื‘ ื“ื‘ืจื™ืš ื•ื—ื“ืœ ืžื”ื, ื•ืื’ื™ื“ื” ืœืš ื•ื›ื•ืณ:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืืžืจื• ืœื• ื“ื‘ืจ. ื›ืชื™ื‘ ื•ื™ืืžืจื• ืจื•ืฆื” ืœื•ืžืจ ืฉืื•ืœ ื•ื”ื–ืงื ื™ื ืืฉืจ ืขืžื• ื•ืงืจื™ ื•ื™ืืžืจ ืจื•ืฆื” ืœื•ืžืจ ืฉืื•ืœ:

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึฐืžื•ึผืึตึ”ืœ ื”ึฒืœึ—ื•ึนื ืึดืึพืงึธื˜ึนึคืŸ ืึทืชึผึธื”ึ™ ื‘ึผึฐืขึตื™ื ึถึ”ื™ืšึธ ืจึนึ›ืืฉื ืฉืึดื‘ึฐื˜ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืึธึ‘ืชึผึธื” ื•ึทื™ึผึดืžึฐืฉืึธื—ึฒืšึธึง ื™ึฐื”ึนื•ึธึ›ื” ืœึฐืžึถึ–ืœึถืšึฐ ืขึทืœึพื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

And Samuel said, โ€œYou may look small to yourself, but you are the head of the tribes of Israel. GOD anointed you king over Israel,

Samuel dismantles Saul's excuse of yielding to the people by reminding him of his responsibility as king. Even if Saul considers himself small and humble, he is the head of the tribes and was anointed by God precisely to lead. Radak explains that Samuel is saying: you blame the troops, but you had the authority and the duty to restrain them -- your failure to do so means you share their guilt. Rashi, via Targum Jonathan, connects this to the tribe of Benjamin's merit of being first to enter the Sea of Reeds, suggesting Saul squandered an inherited legacy of courageous obedience.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
You are the head of the tribes of Yisroel. Targum Yonoson renders, 'the tribe of Binyomin crossed the [Reed] Sea ahead of all the people, as it is said, 'Binyomin, the youngest, rules them.'18Tehillim 68:28. You did not follow in Binyomin's tradition of taking charge and leading the people without questioning the command of 'ื”. You have thus forfeited the merit by which you became king.", hebrewText: "ืจึนืืฉื ืฉึดืื‘ึฐื˜ึตื™ ื™ึดืฉึฐื‚ืจึธืึตืœ ืึธืชึธึผื”. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดืฉึดืื‘ึฐื˜ึธื ื“ึฐื‘ึดื ึฐื™ึธืžึดื™ืŸ ืขึฒื‘ึทืจ ื‘ึฐึผื™ึทืžึธึผื ื‘ึฐึผืจึตื™ืฉื ื›ึธึผืœ ืขึทืžึธึผืืด, ื›ึฐึผืžึธื” ืฉึถืื ึถึผืึฑืžึทืจ (ืชื”ืœื™ื ืกื—:ื›ื—): ืดื‘ึดึผื ึฐื™ึธืžึดื™ืŸ ืฆึธืขึดื™ืจ ืจึนื“ึตืืด:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืื ืงื˜ืŸ ืืชื” ื‘ืขื™ื ืš. ืืฃ ืื ื‘ืขื™ื ื™ ืขืฆืžืš ื ื—ืฉื‘ ืืชื” ืœืงื˜ืŸ, ืžื›ืœ ืžืงื•ื ื”ืœื ืืชื” ื”ืจืืฉ ื”ืžื•ืœืš ืขืœ ื›ืœ ืฉื‘ื˜ื™ ื™ืฉืจืืœ, ื•ืœื ื–ื• ื‘ืœื‘ื“ ืฉื”ื ื”ืžืœื™ื›ื• ืื•ืชืš, ืืœื ืฉื’ื ื”ืณ ืžืฉื—ืš ืœืžืœืš, ื•ืื ื›ืŸ ื™ื“ืš ืชืงื™ืคื” ืขืœื™ื”ื, ื•ืžื“ื•ืข ืื ื›ืŸ ืœื ืžื—ื™ืช ื‘ื™ื“ื:
ืจื“ืดืงRadak
", hebrewText: "ื”ืœื ืื ืงื˜ืŸ ืืชื”. ืœืคื™ ืฉืืžืจ ืœื• ืฉืื•ืœ ืืฉืจ ื—ืžืœ ื”ืขื ื›ืœื•ืžืจ ื”ืขื ื—ืžืœ ื•ืœื ื”ื•ื ื•ืœื ืจืฆื” ืœืžื ืขื ืืžืจ ืœื• ืฉืžื•ืืœ ื”ืœื ืื ืงื˜ืŸ ืืชื” ื‘ืขื™ื ื™ืš ื›ืœื•ืžืจ ืืฃ ืขืœ ืคื™ ืฉืืชื” ืงื˜ืŸ ื‘ืขื™ื ื™ืš ื•ืœื ืจืฆื™ืช ืœื”ืชื’ื“ืœ ืขืœ ื”ืขื ื•ืœืžื ืขื ื”ืœื ืจืืฉ ืฉื‘ื˜ื™ ื™ืฉืจืืœ ืืชื” ื•ืœืคื™ื›ืš ืžืฉื—ืš ื”' ืœืžืœืš ืขืœื™ื”ื ืœื”ื ื”ื™ื’ื ืขืœ ื”ื“ืจืš ื”ื™ืฉืจื” ื•ืœืžื ืขื ืžื”ืขื‘ื™ืจื” ื•ืื™ืš ื”ื ื—ืช ืื•ืชื ืœืขื‘ื•ืจ ืขืœ ื“ื‘ืจื™ ื”' ืœื ืขืฉื• ื”ื ืืœื ืืชื” ืฉื”ื™ื” ื‘ื™ื“ืš ืœืžื—ื•ืช ื•ืœื ืžื—ื™ืช ื ืจืื” ื›ื™ ืจืฆื•ื ืš ื•ื—ืคืฆืš ื”ื™ื” ื‘ื“ื‘ืจ ื•ื—ืžื“ืช ื”ืฉืœืœ ื•ืชืขื˜ ืืœื™ื• ื•ื™ื•ื ืชืŸ ืชืจื’ื ื”ืคืกื•ืง ื›ืŸ ื”ืœื ืžืŸ ืฉืจื™ื•ืชืš ื”ื•ื™ืชื ืฉื™ื˜ ื•ื’ื•' ื•ื›ืŸ ืืžืจ ื‘ื“ืจืฉ ื›ื™ ื›ืฉืขื‘ืจื• ื™ืฉืจืืœ ืืช ื”ื™ื ื•ื”ื™ื• ืžืชื™ืจืื™ื ื™ืฉืจืืœ ืœืขื‘ื•ืจ ืงืคืฅ ืฉื‘ื˜ื• ืฉืœ ื‘ื ื™ืžืŸ ื•ื”ืชื—ื™ืœื• ืœืขื‘ื•ืจ ื•ืจืื• ืฉื‘ื˜ ื™ื”ื•ื“ื” ื•ื”ืชื—ื™ืœื• ืœืจื’ืžื ื‘ืื‘ื ื™ื ื›ื“ื™ ืฉื™ื—ื–ืจื• ืœื”ื ื•ืงืคืฅ ื ื—ืฉื•ืŸ ื‘ืŸ ืขืžื™ื ื“ื‘ ื•ืขื‘ืจ ืขื ื›ืœ ืฉื‘ื˜ื• ื•ืื—ืจื™ื• ื›ืœ ื™ืฉืจืืœ ื•ืกืžื›ื• ืขืœ ื”ืคืกื•ืง ื”ื–ื” ืฉื ื‘ื ื™ืžืŸ ืฆืขื™ืจ ืจื•ื“ื ืืœ ืชื™ืงืจื™ ืจื•ื“ื ืืœื ืจื“ ื™ื ื•ื›ืชื™ื‘ ื‘ืชืจื™' ืฉืจื™ ื™ื”ื•ื“ื” ืจื’ืžืชื ื•ื’ื•':

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทื™ึผึดืฉืึฐืœึธื—ึฒืšึธึฅ ื™ึฐื”ึนื•ึธึ–ื” ื‘ึผึฐื“ึธึ‘ืจึถืšึฐ ื•ึทื™ึผึนึ—ืืžึถืจ ืœึตึฃืšึฐ ื•ึฐื”ึทื—ึฒืจึทืžึฐืชึผึธึžื” ืึถืชึพื”ึทึฝื—ึทื˜ึผึธืึดื™ืึ™ ืึถืชึพืขึฒืžึธืœึตึ”ืง ื•ึฐื ึดืœึฐื—ึทืžึฐืชึผึธึฃ ื‘ึ”ื•ึน ืขึทึฅื“ ื›ึผึทืœึผื•ึนืชึธึ–ื ืึนืชึธึฝืืƒ

English:

and GOD sent you on a mission, saying, โ€˜Go and proscribe the sinful Amalekites; make war on them until you have exterminated them.โ€˜

Samuel recapitulates the original divine command with devastating precision, emphasizing that God Himself sent Saul on this specific mission with an explicit directive to fight until total annihilation. Rashi explains that 'until they destroy them' means the troops under Saul's command were to carry out the destruction -- Saul bore command responsibility. Metzudat David emphasizes that Samuel is reconstructing the chain of authority: God commanded, Samuel transmitted, Saul was sent. The word 'sinful' (ha-hattaim) applied to Amalek reminds Saul that this was not arbitrary violence but divinely mandated justice.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Until they destroy them. The people who are with you will destroy them.", hebrewText: "ืขึทื“ ื›ึทึผืœึผื•ึนืชึธื ืื•ึนืชึธื. ื”ึธืขึธื ืึฒืฉึถืืจ ืึดืชึฐึผืšึธ ื™ึฐื›ึทืœึผื•ึผ ืื•ึนืชึธื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืฉืœื—ืš. ื”ืœื ื”ืณ ืฉืœื—ืš ื‘ื“ืจืš ื”ื–ื”, ื•ืฆื™ื•ืš ืœื”ื—ืจื™ืžื:
ืจื“ืดืงRadak
", hebrewText: "ืขื“ ื›ืœื•ืชื ืื•ืชื. ืขื“ ื›ืœื•ืช ื™ืฉืจืืœ ืื•ืชื ื•ืชื”ื™ื” ืž"ื ื›ืœื•ืชื ืขืœ ื”ืคื•ืขืœ ืื• ืชื”ื™' ืขืœ ื”ืคืขื•ืœ ื•ืชื”ื™ื” ืžืœืช ืื•ืชื ื”ื‘ืื” ืื—ืจื™ื• ืชื•ืกืคืช ื‘ื™ืื•ืจ:

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐืœึธึฅืžึผึธื” ืœึนึฝืึพืฉืึธืžึทึ–ืขึฐืชึผึธ ื‘ึผึฐืงึฃื•ึนืœ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึทืชึผึทึ™ืขึทื˜ึ™ ืึถืœึพื”ึทืฉืึผึธืœึธึ”ืœ ื•ึทืชึผึทึฅืขึทืฉื‚ ื”ึธืจึทึ–ืข ื‘ึผึฐืขึตื™ื ึตึฅื™ ื™ึฐื”ึนื•ึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Why did you disobey GOD and swoop down on the spoil in defiance of GODโ€™s will?โ€œein defiance of GODโ€™s will Lit. โ€œand do what was evil in the sight of GOD.โ€

Samuel's accusation reaches its sharpest point: 'Why did you not obey God?' The Hebrew va-ta'at ('you swooped') is, as Rashi explains, related to the word for birds of prey (ayit) -- suggesting Saul pounced on the spoil with rapacious eagerness. Metzudat David draws the crucial inference: since Saul failed to restrain the people, it is as though he himself seized the plunder. The phrase 'did evil in the eyes of God' places Saul's selective obedience in the same moral category as outright wickedness.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
You rushed. Meaning 'ื•ึทืชึผึทืขึทืฃ' [you flew], an expression related to 'ืขึทื™ึดื˜' [birds of prey].19Bereishis 15:11.", hebrewText: "ื•ึทืชึทึผืขึทื˜. ื›ึฐึผืžื•ึน ื•ึทืชึธึผืขึธืฃ, ืœึฐืฉืื•ึนืŸ ืขึทื™ึดื˜ (ื‘ืจืืฉื™ืช ื˜ื•:ื™ื):
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืœืžื” ืœื ืฉืžืขืช. ืœื”ื—ืจื™ืžื ืžื›ืœ ื•ื›ืœ, ื•ืจืฆื” ืœื•ืžืจ, ื”ื™ืชื›ืŸ ื‘ืขื‘ื•ืจ ื“ื‘ืจื™ ื”ืขื ืœื ืฉืžืขืช ื‘ืงื•ืœ ื”ืณ: ื•ืชืขื˜ ืืœ ื”ืฉืœืœ. ื›ื™ ืขืœ ืฉืœื ืžื—ื™ืช ื‘ื”ืขื, ื”ืจื™ ื”ื•ื ื›ืืœื• ืืชื” ื‘ืขืฆืžืš ืžื”ืจืช ืœืงื—ืช ื”ืฉืœืœ ื•ื›ื•ืณ:
ืจื“ืดืงRadak
", hebrewText: "ื•ืชืขื˜. ื›ื‘ืจ ืคื™ืจืฉื ื• ื”ืžืœื” ื”ื–ืืช ืฉื”ื™ื ื›ืžื• ื•ืชืกืจ ืื• ื•ืชื˜ื”:

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืฉืึธืึœื•ึผืœ ืึถืœึพืฉืึฐืžื•ึผืึตึ—ืœ ืึฒืฉืึถึคืจ ืฉืึธืžึทึ™ืขึฐืชึผึดื™ึ™ ื‘ึผึฐืงึฃื•ึนืœ ื™ึฐื”ึนื•ึธึ”ื” ื•ึธืึตืœึตึ•ืšึฐ ื‘ึผึทื“ึผึถึ–ืจึถืšึฐ ืึฒืฉืึถืจึพืฉืึฐืœึธื—ึทึฃื ึดื™ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึธืึธื‘ึดึ—ื™ื ืึถืชึพืึฒื’ึทื’ึ™ ืžึถึฃืœึถืšึฐ ืขึฒืžึธืœึตึ”ืง ื•ึฐืึถืชึพืขึฒืžึธืœึตึ–ืง ื”ึถื—ึฑืจึทึฝืžึฐืชึผึดื™ืƒ

English:

Saul said to Samuel, โ€œBut I did obey GOD! I performed the mission on which GOD sent me: I captured King Agag of Amalek, and I proscribed Amalek,

Saul doubles down on his self-justification, insisting he did obey and did fulfill the mission. He reframes the sparing of Agag as a capture rather than an act of mercy -- 'I brought Agag' -- implying the king is a prisoner, not a survivor. Radak notes that Saul interrupted Samuel before the prophet could finish delivering the full divine verdict, desperately trying to control the narrative. Metzudat David observes that Saul's argument is that while he did not kill Agag immediately, he has him in custody and can execute him at any time. This reasoning reveals Saul's fundamental misunderstanding: partial obedience to an absolute command is disobedience.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืฉืจ ืฉืžืขืชื™. ืจืฆื” ืœื•ืžืจ: ืœื ื›ืืฉืจ ืชืืžืจ ืืชื”, ื›ื™ ืืฉืจ ืฉืžืขืชื™ ื‘ืงื•ืœ ื•ื›ื•ืณ: ื•ืื‘ื™ื. ืจืฆื” ืœื•ืžืจ: ืขื ืฉืœื ื”ืจื’ืชื™ื•, ืžื›ืœ ืžืงื•ื ืœื ืฉืœื—ืชื™ื• ืœื ืคืฉื•, ืจืง ื”ื‘ื™ืื•ืชื™ื•, ื•ื”ื ื” ื‘ื™ื“ื™ ืœื”ืจื’ื• ื‘ื›ืœ ืขืช:
ืจื“ืดืงRadak
", hebrewText: "ืืฉืจ ืฉืžืขืชื™ ื‘ืงื•ืœ ื”'. ื–ื” ืืฉืจ ืืžืจ ืฉืื•ืœ ื”ื™ื” ื”ืคืกืง ืœื“ื‘ืจื™ ืฉืžื•ืืœ ื›ื™ ืขื“ื™ื™ืŸ ืœื ื”ืฉืœื™ื ื“ื‘ืจื™ื• ื•ืœื ืืžืจ ืœื• ืขื“ื™ื™ืŸ ืžื” ืฉื“ื‘ืจ ืืœื™ื• ื”' ื”ืœื™ืœื” ืฉืืžืจ ืœื• ื ื—ืžืชื™ ื•ื”ื•ื ืฉืืžืจ ืœื• ืฉืžื•ืืœ ื‘ืกื•ืฃ ื”ืขื ื™ืŸ ื›ื™ ืžืืกืช ืืช ื“ื‘ืจ ื”' ื•ื™ืžืืกืš ืžืžืœืš ืื‘ืœ ื›ืฉืืžืจ ืœื• ืฉืžื•ืืœ ื•ืœืžื” ืœื ืฉืžืขืช ื”ืคืกื™ืง ืฉืื•ืœ ืืช ื“ื‘ืจื™ื• ื•ืืžืจ ืืฉืจ ืฉืžืขืชื™ ื•ืคื™ืจื•ืฉื• ื›ืŸ ืฉืžืขืชื™ ื‘ืงื•ืœ ื”' ื•ื™ืฉ ืœืคืจืฉื• ื›ืžืฉืžืขื• ื›ืžื• ืฉืชืชืคืจืฉ ืžืœืช ืืฉืจ ื‘ื›ืœ ืžืงื•ื ืฉื”ื•ื ื˜ืขื ืœืžื” ืฉืงื“ื ื•ื—ื•ื–ืจ ืœืžื” ืฉืืžืจ ืฉืื•ืœ ืชื—ื™ืœื” ื”ืงื™ืžื•ืชื™ ืืช ื“ื‘ืจ ื”' ืืžืจ ืขื•ื“ ืืžืช ืืžืจืชื™ ื›ื™ ื”ืงื™ืžื•ืชื™ ืืช ื“ื‘ืจ ื”' ืืฉืจ ืฉืžืขืชื™ ื‘ืงื•ืœ ื”' ื•ืืœืš ื‘ื“ืจืš ืืฉืจ ืฉืœื—ื ื™: ื•ืื‘ื™ื ืืช ืื’ื’. ื›ืœื•ืžืจ ืื ืœื ื”ืžื™ืชื™ื• ืขื ื”ืื—ืจื™ื ืœื ืฉืœื—ืชื™ื• ืœื ืคืฉื• ื›ื™ ื”ื ื” ื”ื‘ื™ืื•ืชื™ื• ื•ื™ื•ืžืช:

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึทื™ึผึดืงึผึทึจื— ื”ึธืขึธึงื ืžึตื”ึทืฉืึผึธืœึธึ›ืœ ืฆึนึฅืืŸ ื•ึผื‘ึธืงึธึ–ืจ ืจึตืืฉืึดึฃื™ืช ื”ึทื—ึตึ‘ืจึถื ืœึดื–ึฐื‘ึผึนึ›ื—ึท ืœึทื™ื”ึนื•ึธึฅื” ืึฑืœึนื”ึถึ–ื™ืšึธ ื‘ึผึทื’ึผึดืœึฐื’ึผึธึฝืœืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

and the troops took from the spoil some sheep and oxenโ€”the best of what had been proscribedโ€”to sacrifice to the ETERNAL your God at Gilgal.โ€

Saul completes his defense by again attributing the decision to the troops and framing the spared livestock as intended sacrifices. Rashi explains that 'reshit ha-herem' means the finest of the proscribed animals, suggesting the troops examined them carefully and selected the best. Radak offers the Targum's alternative reading: the troops took the animals before the ban was formally enacted, a chronological defense that still fails to address the core disobedience. Metzudat David highlights Saul's attempt to distance himself personally: 'the troops took' -- not 'I took.' This final excuse directly sets up Samuel's climactic pronouncement about obedience versus sacrifice.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
The best of that which was to be destroyed. [ืจึตืืฉืึดื™ืช] meaning the best of the ,20 Perhaps by his statement Shaul was indicating to Shmuel that they examined the animals to ascertain that none were Amoleikite sorcerers who had changed themselves to appear as animals [See above verse 2].โ€”Da'as Sofrimื—ึตืจึถื and similarly, "the best of your corn,"21 Devarim 18:4. as it is stated, "when you set aside the finest part of it."22 Bamidbar 18:30. Targum Yonoson renders [ืจึตืืฉืึดื™ืช] 'before they banned it.'", hebrewText: "ืจึตืืฉึดืื™ืช ื”ึทื—ึตืจึถื. ืžึตื™ื˜ึทื‘ ื”ึทื—ึตืจึถื, ื•ึฐื›ึตืŸ (ื“ื‘ืจื™ื ื™ื—:ื“): ืดืจึตืืฉึดืื™ืช ื“ึฐึผื’ึธื ึฐืšึธืด, ื›ึฐึผืžึธื” ืฉึถืื ึถึผืึฑืžึทืจ (ื‘ืžื“ื‘ืจ ื™ื—:ืœ): ืดื‘ึทึผื”ึฒืจึดื™ืžึฐื›ึถื ืึถืช ื—ึถืœึฐื‘ึผื•ึน ืžึดืžึถึผื ึผื•ึผืด. ื•ึฐื™ื•ึนื ึธืชึธืŸ ืชึดึผืจึฐื’ึตึผื: ืดืงึณื“ึธื ื“ึฐึผื™ึทื—ึฐืจึฐืžื•ึผืŸืด:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืงื— ื”ืขื. ื•ืืฃ ืžื”ืฉืœืœ ืœื ืœืงื—ืชื™ ืื ื™ ืžืื•ืžื”, ื›ื™ ืื ื”ืขื ืœืงื—ื•, ื•ื–ื” ืœื›ื•ื ื” ื˜ื•ื‘ื” ืœื–ื‘ื•ื— ืœื”ืณ:
ืจื“ืดืงRadak
", hebrewText: "ืจืืฉื™ืช ื”ื—ืจื. ืคื™' ืžืžื™ื˜ื‘ ื”ื—ืจื ื›ืžื• ืจืืฉื™ืช ืฉืžื ื™ื ื™ืžืฉื—ื• ื•ื™"ืช ืœืฉื•ืŸ ืชื—ืœื” ืงื“ื ื“ื™ื—ืจืžื•ืŸ ื›ืœื•ืžืจ ื˜ืจื ืฉื™ื—ืจื™ืžื• ื•ื™ืงืœืœื• ืฉืœื ื™ื”ื ื” ืื“ื ืžื”ืฉืœืœ ืœืงื—ื• ื”ืขื ื”ืฆืืŸ ื•ื”ื‘ืงืจ ืœื–ื‘ื•ื— ืœื”' ืœื ืœื“ื‘ืจ ืื—ืจ:

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึฐืžื•ึผืึตึ—ืœ ื”ึทื—ึตึคืคึถืฅ ืœึทึฝื™ื”ึนื•ึธื”ึ™ ื‘ึผึฐืขึนืœึฃื•ึนืช ื•ึผื–ึฐื‘ึธื—ึดึ”ื™ื ื›ึผึดืฉืึฐืžึนึ–ืขึท ื‘ึผึฐืงึฃื•ึนืœ ื™ึฐื”ึนื•ึธึ‘ื” ื”ึดื ึผึตึคื” ืฉืึฐืžึนึ™ืขึทึ™ ืžึดื–ึผึถึฃื‘ึทื— ื˜ึ”ื•ึนื‘ ืœึฐื”ึทืงึฐืฉืึดึ–ื™ื‘ ืžึตื—ึตึฅืœึถื‘ ืึตื™ืœึดึฝื™ืืƒ

English:

But Samuel said:โ€œDoes GOD delight in burnt offerings and sacrificesAs much as in obedience to GODโ€™s command?Surely, obedience is better than sacrifice,Compliance than the fat of rams.

This is the theological climax of the chapter, expressed in poetic parallelism: obedience surpasses sacrifice; hearkening to God's voice outweighs the finest offerings. Rashi explains that God prefers the fulfillment of His command over voluntary sacrifices, however lavish. Metzudat David frames it as a rhetorical question: does God delight in offerings as much as in obedience? Of course not -- for offerings are meant to serve the relationship with God, but disobedience destroys it. This verse has become a foundational text in prophetic theology, establishing that ritual without moral obedience is meaningless.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
Behold, obeying His command is better than a choice offering.23'ื” prefers the fulfillment of His command over the offering of voluntary sacrifices. To hearken [is better] than the fat of rams. This refers to, "Behold, obeying [is better] than a choice offering, and to hearken [is better] than the fat of rams."", hebrewText: "ื”ึดื ึตึผื” ืฉึฐืืžึนืขึท. ื‘ึฐึผืงื•ึนืœื•ึน, ื˜ื•ึนื‘ ืžึดื–ึถึผื‘ึทื—: ืœึฐื”ึทืงึฐืฉึดืื™ื‘ ืžึตื—ึตืœึถื‘ ืึตื™ืœึดื™ื. ื–ึถื” ืžื•ึผืกึธื‘ ืขึทืœ ื”ึดื ึตึผื” ืฉึฐืืžึนืขึท ืžึดื–ึถึผื‘ึทื— ื˜ื•ึนื‘, ื•ึผืœึฐื”ึทืงึฐืฉึดืื™ื‘, ืžึตื—ึตืœึถื‘ ืึตื™ืœึดื™ื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื”ื—ืคืฅ ืœื”ืณ. ื•ื›ื™ ืจืฆื•ืŸ ื”ืณ ื‘ืขื•ืœื•ืช, ื“ื•ืžื” ื”ื™ื ื›ืจืฆื•ื ื• ืœืฉืžื•ืข ื‘ืงื•ืœื•, ื”ืœื ืœื ื›ืŸ ื”ื“ื‘ืจ, ื›ื™ ื”ื ื” ืœืฉืžื•ืข ื‘ืงื•ืœื•, ื˜ื•ื‘ ื‘ืขื™ื ื™ื• ื™ื•ืชืจ ืžื–ื‘ื—, ื•ืœื”ืงืฉื™ื‘ ื“ื‘ืจื•, ื˜ื•ื‘ื” ืœืคื ื™ื• ืžื—ืœื‘ ืื™ืœื™ื, ื•ื›ืคืœ ื”ื“ื‘ืจ ื‘ืžืœื•ืช ืฉื•ื ื•ืช:

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื›ึผึดึคื™ ื—ึทื˜ึผึทืืชึพืงึถึ™ืกึถืึ™ ืžึถึ”ืจึดื™ ื•ึฐืึธึฅื•ึถืŸ ื•ึผืชึฐืจึธืคึดึ–ื™ื ื”ึทืคึฐืฆึทึ‘ืจ ื™ึทึ—ืขึทืŸ ืžึธืึทึ™ืกึฐืชึผึธึ™ ืึถืชึพื“ึผึฐื‘ึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื•ึทื™ึผึดืžึฐืึธืกึฐืšึธึ– ืžึดืžึผึถึฝืœึถืšึฐืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

For rebellion is like the sin of divination,Defiance, like the iniquity of oracle idols.foracle idols Figurines, apparently with a human form, used as a medium for divination in household settings; see Ezek. 21.26; Zech. 10.2. Because you rejected GODโ€™s command,[God] has rejected you as king.โ€

Samuel's oracle reaches its most radical statement: rebellion (meri) against God is equivalent to divination (kesem), and stubbornness (haftzar) is equivalent to idolatry (terafim). Rashi explains that Saul's original sin of disobedience was compared to sorcery, but his insistence on his own innocence compounded it to the level of idolatry. Metzudat David provides the theological logic: just as a sorcerer removes his trust from God and seeks other powers, so does one who disobeys God's explicit command. The verse concludes with the verdict: because you rejected God's word, God has rejected you as king. The measure-for-measure symmetry (ma'asta/va-yimasekha) makes the punishment mirror the crime.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
For defiance is like the sin of sorcery, and stubborness is like the sin of idolatry. And like the penalty for idolatry, so is the penalty for stubborness.24 Shaul's original sin was compared to sorcery, but his insisting on his innocence was compared to the more serious sin of idolatry; Shaul was compounding his original sin by insisting on his innocence. Targum Yonoson renders, 'For, as the sin of a people [who divine, so is the sin of any man who disobeys the word of Adonoy]25 Just as one who divines demonstrates that he removes his trust in 'ื” and looks for other means to determine his future, so does one who disobeys and rebels against the word of 'ื” indicate he removes his belief in the power of 'ื” to reward and punish.โ€”Radak and as the sins of a nation who has strayed after idols, so is the sin of any person who adds [to the words of a prophet]. Stubborness. An expression adding, and similarly, "He urged [ื•ึทื™ึดืคึฐืฆึทืจ] him,"26 Bereishis 33:11. i.e., he spoke many words to convince him.", hebrewText: "ื›ึดึผื™ ื—ึทื˜ึทึผืืช ืงึถืกึถื ืžึถืจึดื™ ื•ึฐืึธื•ึถืŸ ื•ึผืชึฐืจึธืคึดื™ื ื”ึทืคึฐืฆึทืจ. ื•ึผื›ึฐืขึนื ึถืฉื ืฉึถืืœ ืึธื•ึถืŸ ื•ึผืชึฐืจึธืคึดื™ื, ื›ึตึผืŸ ืขึนื ึถืฉื ืฉึถืืœ ื”ึทืคึฐืฆึทืจ ื•ึฐื™ื•ึนื ึธืชึธืŸ ืชึดึผืจึฐื’ึตึผื: ืดืึฒืจึตื™ ื›ึฐื—ื•ึนื‘ ื’ึทึผื‘ึฐืจึทื™ึธึผื ื•ึฐื›ื•ึผืณ ื•ึผื›ึฐื—ื•ึนื‘ึตื™ ืขึทืžึธึผื ื“ึฐื˜ึธืขื•ึผ ื‘ึธึผืชึทืจ ื˜ึธืขื•ึผืชึธื, ื›ึตึผืŸ ื—ื•ึนื‘ึทืช ื›ึธึผืœ ืึฑื ึธืฉื ื“ึฐึผืคึธืฆึทืจ ื•ึผืžื•ึนืกึดื™ืฃ ื•ึฐื›ื•ึผืณืด: ื”ึทืคึฐืฆึทืจ. ืœึฐืฉืื•ึนืŸ ืชึผื•ึนืกึถืคึถืช, ื•ึฐื›ึตืŸ (ื‘ืจืืฉื™ืช ืœื’:ื™ื): ืดื•ึทื™ึดึผืคึฐืฆึทืจ ื‘ึผื•ึนืด, ื”ึดืจึฐื‘ึธึผื” ืขึธืœึธื™ื• ื“ึฐึผื‘ึธืจึดื™ื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ื™ ื—ื˜ืืช ืงืกื ืžืจื™. ื”ื—ื˜ื ืฉื™ืฉ ื‘ืžืขืฉื” ื”ืงืกื, ื”ื•ื ื”ื—ื˜ื ื‘ืขืฆืžื• ืฉื™ืฉ ื‘ื”ืžืžืจื” ื‘ื“ื‘ืจื™ ื”ืณ, ื›ื™ ื›ืžื• ื”ืฉื•ืืœ ื‘ืงืกื, ื”ืกื™ืจ ื‘ื˜ื—ื•ื ื• ืžื”ืณ, ื›ืŸ ื”ืžืžืจื” ื‘ื“ื‘ืจื• ื‘ืขื‘ื•ืจ ื”ืกืชืช ืื• ื™ืจืืช ืื“ื, ืžืกื™ืจ ื‘ื–ื” ื‘ื˜ื—ื•ื ื• ืžื”ืณ: ื•ืื•ืŸ ื•ืชืจืคื™ื ื”ืคืฆืจ. ืจืฆื” ืœื•ืžืจ: ื“ื‘ืจ ื”ืชื•ื”ื• ื•ื”ืฉืงืจ ืฉื™ืฉ ื‘ืชืจืคื™ื, ื“ื‘ืจ ื”ืชื•ื”ื• ื”ื”ื™ื ื‘ืขืฆืžื” ื™ืฉ ื‘ื”ืžืจื‘ื” ื“ื‘ืจื™ื, ื›ื™ ื›ืžื• ืฉืืฃ ื”ืจื‘ื” ืžืŸ ื”ืชืจืคื™ื ืชื•ื”ื• ื”ืžื” ื•ืืช ื›ื•ืœื ื™ืฉื ื”ืจื•ื—, ื›ืŸ ืžืจื‘ื™ืช ื“ื‘ืจื™ื ืœื ืฆื•ื“ืงื™ื, ืœืชื•ื”ื• ื ื—ืฉื‘ื• ืขื ืจื‘ื•ื™ื, ื•ืœืคื™ ืฉื ืืžืจ ื‘ืฉืื•ืœ (ืœืงืžืŸ ื›ื— ื’) ืฉื”ืกื™ืจ ืืช ื”ืื•ื‘ื•ืช ื•ืืช ื”ื™ื“ืขื•ื ื™ื, ืืžืจ ืœื•: ื”ื ื” ื ื›ืฉืœืช ื‘ื“ื•ืžื” ืœืงื•ืกื ื•ืœืขื•ืฉื” ื”ืชืจืคื™ื, ื›ื™ ื”ืžืจื™ ื‘ื“ื‘ืจ ื”ืณ ืžื™ืจืืช ื”ืขื, ื™ื“ืžื” ืœืงื•ืกื, ื•ื”ื”ืคืฆืจ ื‘ื“ื‘ืจื™ื ืœื ื™ื•ืขื™ืœ ื‘ื, ื™ื“ืžื” ืœืขื•ืฉื” ื”ืชืจืคื™ื: ื™ืขืŸ. ืœื–ืืช ื™ืขืŸ ืžืืกืช ื•ื›ื•ืณ:
ืจื“ืดืงRadak
", hebrewText: "ื›ื™ ื—ื˜ืืช ืงืกื ืžืจื™. ื—ืกืจ ื›"ืฃ ื”ื“ืžื™ื•ืŸ ื›ืžื• ืœื‘ ืฉืžื— ื™ื™ื˜ื™ื‘ ื’ื”ื” ื•ื›ืŸ ืชื™ืจื’ื ื™ื•ื ืชืŸ ืืจื™ ื›ื—ื•ื‘ื™ ื’ื‘ืจื™ื ื“ืฉืืœื™ืŸ ื‘ืงืกืžื ื•ื’ื•' ื›ืœื•ืžืจ ื›ืžื• ืฉื—ื˜ื ืงืกื ื”ื•ื ื—ื˜ืื” ื’ื“ื•ืœื” ื›ื™ ื”ื•ื ืžืกื™ืจ ื‘ื˜ื—ื•ื ื• ืžื”ืงื‘"ื” ื•ื ื•ืชืŸ ื‘ื˜ื—ื•ื ื• ื‘ืงืกื ื›ืŸ ื”ื•ื ื—ื˜ืืช ื’ื“ื•ืœื” ื—ื˜ืืช ืžืจื™ ื•ื”ื•ื ืžื™ ืฉืžื•ืจื” ืคื™ ื”ืืœ ื•ืื™ื ื• ืขื•ืฉื” ืžื” ืฉืฆื•ื”ื• ื›ื™ ืื—ืจื™ ืฉืขื‘ืจ ืขืœ ืžืฆื•ืชื• ื”ืจื™ ื”ื•ื ื›ื•ืคืจ ื‘ื• ื•ืžืกื™ืจ ื‘ื˜ื—ื•ื ื• ืžืžื ื• ื•ืื•ืžืจ ื›ื™ ืื™ืŸ ื‘ื™ื“ื• ืœื”ื˜ื™ื‘ ื•ืœื”ืจืข ืœืคื™ื›ืš ืœื ื™ื™ืจื ืžืžื ื• ืœืขื‘ื•ืจ ืขืœ ืžืฆื•ืชื• ื•ื”ืจื™ ื”ื•ื ื›ืขื•ื‘ื“ ืขื‘ื•ื“ืช ืืœื™ืœื™ื ื•ื›ืชืจืคื™ื ื’ื ื›ืŸ ืฉื”ื•ื ื—ื˜ืืช ื’ื“ื•ืœื” ื›ืŸ ื”ื•ื ื—ื˜ืืช ื’ื“ื•ืœื” ื”ืคืฆืจ ื•ื”ื•ื ืžื™ ืฉืขื•ื‘ืจ ืขืœ ืจืฆื•ืŸ ื”ืžืฆื•ื” ืื•ืชื• ื›ืžื• ืฉืคื™ืจืฉื ื•: ื•ื™ืžืืกืš. ื”ื•ื™"ื• ื›ื•ื™"ื• ื•ื™ืฉื ืื‘ืจื”ื ืืช ืขื™ื ื™ื• ื•ื›ืŸ ื”ื•ื ื”ืคื™' ื™ืขืŸ ืžืืกืช ื“ื‘ืจ ื”' ืžืืกืš ืžืžืœืš ืจ"ืœ ืžื”ื™ื•ืช ืžืœืš:

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืฉืึธืึคื•ึผืœ ืึถืœึพืฉืึฐืžื•ึผืึตืœึ™ ื—ึธื˜ึธึ”ืืชึดื™ ื›ึผึดึฝื™ึพืขึธื‘ึทึฅืจึฐืชึผึดื™ ืึถืชึพืคึผึดึฝื™ึพื™ึฐื”ึนื•ึธึ–ื” ื•ึฐืึถืชึพื“ึผึฐื‘ึธืจึถึ‘ื™ืšึธ ื›ึผึดึคื™ ื™ึธืจึตึ™ืืชึดื™ึ™ ืึถืชึพื”ึธืขึธึ”ื ื•ึธืึถืฉืึฐืžึทึ–ืข ื‘ึผึฐืงื•ึนืœึธึฝืืƒ

English:

Saul said to Samuel, โ€œI did wrong to transgress GODโ€™s command and your instructions; but I was afraid of the troops and I yielded to them.

Only now does Saul finally confess -- 'I sinned' (hatati) -- but even his confession is undermined by excuses: 'I was afraid of the troops and I yielded to them.' Rashi identifies the person Saul truly feared as Doeg the Edomite, who was as influential as all the rest combined. Metzudat David reads the confession as twofold: Saul admits both to violating God's command and to contradicting Samuel's words through his excessive self-justification. The contrast with David's later unqualified 'I have sinned against God' (II Samuel 12:13) is one of the sharpest character distinctions in the entire biblical narrative.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
I feared the people. [Referring to] Do'eg, the Edomite,27 He was the head of the Sanhedrin and was considered a giant in his Torah scholarship. See Maseches Sanhedrin 106b. who was as important as all of them.", hebrewText: "ื™ึธืจึตืืชึดื™ ืึถืช ื”ึธืขึธื. ื“ึผื•ึนืึตื’ ื”ึธืึฒื“ื•ึนืžึดื™, ืฉึถืื”ึธื™ึธื” ื—ึธืฉืื•ึผื‘ ื›ึปึผืœึธึผื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืืช ื“ื‘ืจื™ืš. ื‘ืžื” ืฉืื ื™ ืžืจื‘ื” ื“ื‘ืจื™ื ืœืกืชื•ืจ ืžืืžืจื™ืš ื•ืœื•ืžืจ ืืฉืจ ืฉืžืขืชื™ ื•ื›ื•ืณ: ื›ื™ ื™ืจืืชื™. ื•ืขืœ ื™ื“ื™ ื–ื” ื—ื˜ืืชื™ ืœื”ืžืจื•ืช ืคื™ ื”ืณ, ื•ื ืžืฉืš ืžื–ื” ืœืกืชื•ืจ ื’ื ื“ื‘ืจื™ืš:
ืจื“ืดืงRadak
", hebrewText: "ื•ืืช ื“ื‘ืจื™ืš. ืฉืืžืจืช ืœื™ ื‘ืžืฆื•ืช ื”' ื•ืช"ื™ ืืจื™ ืขื‘ืจื™ืช ืขืœ ืžื™ืžืจื ื“ื”' ื•ื‘ืกืจื™ืช ืขืœ ืคืชื’ืžืš:

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึฐืขึทืชึผึธึ•ื” ืฉื‚ึธึฅื ื ึธึ–ื ืึถืชึพื—ึทื˜ึผึธืืชึดึ‘ื™ ื•ึฐืฉืึฃื•ึผื‘ ืขึดืžึผึดึ”ื™ ื•ึฐืึถึฝืฉืึฐืชึผึทื—ึฒื•ึถึ–ื” ืœึทื™ื”ึนื•ึธึฝื”ืƒ

English:

Please, forgive my offense and come back with me, and I will bow low to GOD.โ€

Saul pleads with Samuel to forgive him and return with him to worship God, revealing his priorities: he is more concerned with the public display of prophetic support than with genuine repentance. Metzudat David explains that Saul's logic is transactional -- since he has now confessed, Samuel should pardon him and resume their public partnership. The request to 'come back with me' so that 'I may bow to God' suggests Saul views the prophetic presence as a legitimizing function for his worship, not recognizing that the rupture between them mirrors a rupture between himself and God.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืขืชื”. ื”ื•ืื™ืœ ื•ืื ื™ ืžื•ื“ื” ืฉื—ื˜ืืชื™ ื’ื ืœืš, ืœื–ื” ืžื—ื•ืœ ื—ื˜ืืชื™ ื•ืฉื•ื‘ ืขืžื™ ื•ื›ื•ืณ:

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืฉืึฐืžื•ึผืึตืœึ™ ืึถืœึพืฉืึธืึ”ื•ึผืœ ืœึนึฅื ืึธืฉืึ–ื•ึผื‘ ืขึดืžึผึธึ‘ืšึฐ ื›ึผึดึคื™ ืžึธืึทึ™ืกึฐืชึผึธื”ึ™ ืึถืชึพื“ึผึฐื‘ึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื•ึทื™ึผึดืžึฐืึธืกึฐืšึธึฃ ื™ึฐื”ึนื•ึธึ”ื” ืžึดึฝื”ึฐื™ึฅื•ึนืช ืžึถึ–ืœึถืšึฐ ืขึทืœึพื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

But Samuel said to Saul, โ€œI will not go back with you; for you have rejected GODโ€™s command, and GOD has rejected you as king over Israel.โ€

Samuel's refusal is absolute: the measure-for-measure logic continues -- you rejected God's word, so God has rejected you. Metzudat David explains that Samuel cannot return with Saul because God has already rejected him, and accompanying him would falsely signal divine approval. The finality of this pronouncement is striking: unlike the ambiguous rebuke in chapter 13 where 'your kingdom will not endure,' here the rejection is personal and immediate. Samuel's refusal to publicly stand beside Saul effectively strips the king of his prophetic legitimacy in front of the nation.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืžืืกืš ื”ืณ. ื•ืื ื”ืณ ืžืืก ื‘ืš, ืื™ืš ืืฉื•ื‘ ืขืžืš:

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื•ึทื™ึผึดืกึผึนึฅื‘ ืฉืึฐืžื•ึผืึตึ–ืœ ืœึธืœึถึ‘ื›ึถืช ื•ึทื™ึผึทื—ึฒื–ึตึฅืง ื‘ึผึดื›ึฐื ึทืฃึพืžึฐืขึดื™ืœึ–ื•ึน ื•ึทื™ึผึดืงึผึธืจึทึฝืขืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

As Samuel turned to leave, Saul seized the corner of his robe, and it tore.

In a moment of physical desperation, Saul grabs the corner of Samuel's robe and it tears -- an act that Samuel will immediately transform into prophecy. Rashi presents the midrashic debate: some say Saul tore Samuel's robe, others that Samuel tore Saul's, giving him a sign that whoever would later tear a corner of his garment would reign in his place -- foreshadowing David's encounter in the cave (chapter 24). Radak adds that some righteous people tear their own garments when their 'planting' does not bear fruit. The physical tearing (keriah) becomes a tangible symbol of the kingdom being ripped away.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
And he grabbed the corner of his robe. According to the simple meaning, it seems that when Shmuel turned to leave Shaul, Shaul grabbed the corner of Shmuel's [robe], since Shaul was asking him to return until he would prostate himself in Gilgol, where the Tent of Meeting was. In Midrash Aggadah, however, Amora'im differ; some say that Shaul tore Shmuel's robe, and some say that Shmuel tore Shaul's robe,28As a symbol of his loss of kingship. Another version is that Shmuel tore his own robe as a gesture of dismay. giving over to him this sign, that whoever will tear a corner of his robe, would reign in his place. And that is what Shaul said to Dovid on the day he tore [Shaul's] robe, 'I know that you will surely reign.'29 Below 24:21. See Rashi's commentary there.", hebrewText: "ื•ึทื™ึทึผื—ึฒื–ึตืง ื‘ึดึผื›ึฐื ึทืฃ ืžึฐืขึดื™ืœื•ึน. ืœึฐืคึดื™ ืคึฐึผืฉืื•ึผื˜ื•ึน ืžึทืฉึฐืืžึธืขื•ึน, ืฉึถืื›ึฐึผืฉึถืืคึธึผื ึธื” ืฉึฐืืžื•ึผืึตืœ ืœึธืœึถื›ึถืช ืžึตืึทื—ึฒืจึตื™ ืฉึธืืื•ึผืœ, ืึธื—ึทื– ืฉึธืืื•ึผืœ ื‘ึฐึผื›ึธื ึธืฃ ืฉึถืืœ ืฉึฐืืžื•ึผืึตืœ, ืœึฐืคึดื™ ืฉึถืื”ึธื™ึธื” ืฉึธืืื•ึผืœ ืžึฐื‘ึทืงึตึผืฉื ืžึดืžึถึผื ึผื•ึผ ืฉึถืื™ึธึผืฉืื•ึผื‘ ืขึทื“ ืฉึถืื™ึดึผืฉึฐืืชึทึผื—ึฒื•ึถื” ื‘ึทึผื’ึดึผืœึฐื’ึธึผืœ ืฉึถืื”ึธื™ึธื” ืฉึธืื ืึนื”ึถืœ ืžื•ึนืขึตื“. ื•ึผืžึดื“ึฐืจึทืฉื ืึทื’ึธึผื“ึธื” (ืฉื•ื—ืจ ื˜ื•ื‘) ื—ื•ึนืœึฐืงึดื™ื ืึฒืžื•ึนืจึธืึดื™ื, ื™ึตืฉื ืื•ึนืžึฐืจึดื™ื: ืžึฐืขึดื™ืœื•ึน ืฉึถืืœ ืฉึฐืืžื•ึผืึตืœ ืงึธืจึทืข ืฉึธืืื•ึผืœ. ื•ึฐื™ึตืฉื ืื•ึนืžึฐืจึดื™ื: ืžึฐืขึดื™ืœื•ึน ืฉึถืืœ ืฉึธืืื•ึผืœ ืงึธืจึทืข ืฉึฐืืžื•ึผืึตืœ, ื•ึผืžึธืกึทืจ ืœื•ึน ืกึดื™ืžึธืŸ ื–ึถื”, ืžึดื™ ืฉึถืื™ึดึผื›ึฐืจื•ึนืช ื›ึฐึผื ึทืฃ ืžึฐืขึดื™ืœื•ึน, ื”ื•ึผื ื™ึดืžึฐืœื•ึนืšึฐ ืชึทึผื—ึฐืชึธึผื™ื•, ื•ึฐื”ื•ึผื ืฉึถืืึธืžึทืจ ืœื•ึน ืฉึธืืื•ึผืœ ืœึฐื“ึธื•ึดื“ ื‘ึทึผื™ึผื•ึนื ืฉึถืื›ึธึผืจึทืช ืึถืช ื”ึทืžึฐึผืขึดื™ืœ (ืฉืžื•ืืœ ื ื›ื“:ื›): ืดื™ึธื“ึทืขึฐืชึดึผื™ ื›ึดึผื™ ืžึธืœื•ึนืšึฐ ืชึดึผืžึฐืœื•ึนืšึฐืด:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœืœื›ืช. ืžืขื ืฉืื•ืœ: ื•ื™ื—ื–ืง. ืฉืื•ืœ ืื—ื– ื‘ื›ื ืฃ ืžืขื™ืœ ืฉืžื•ืืœ ืœืžื ืขื• ืžืœืœื›ืช ืžืขืžื•, ื•ื‘ื”ืื—ื–ื• ื‘ื•, ื ืงืจืข ื”ื›ื ืฃ:
ืจื“ืดืงRadak
", hebrewText: "ืœืœื›ืช. ื‘ืกื’ื•ืœ ื‘ืืชื ื—ืชื: ื•ื™ื—ื–ืง ื‘ื›ื ืฃ ืžืขื™ืœื•. ืฉืื•ืœ ื”ื—ื–ื™ืง ื‘ื›ื ืฃ ืžืขื™ืœ ืฉืžื•ืืœ ื›ื“ื™ ืฉื™ืฉื•ื‘ ืขืžื•, ื•ื‘ืžื“ืจืฉ ื—ื•ืœืงื™ืŸ ื‘ื• ื™ืฉ ืื•ืžืจื™ื ื›ื™ ืฉืžื•ืืœ ืงืจืข ื‘ืžืขื™ืœ ืฉืื•ืœ ื•ืจืžื– ืœื• ื‘ื–ื” ื›ื™ ืžื™ ืฉื™ื›ืจื•ืช ื›ื ืฃ ืžืขื™ืœื• ื”ื•ื ื™ืžืœื•ืš ืื—ืจื™ื• ื•ื™"ื ื›ื™ ืฉืžื•ืืœ ืงืจืข ืžืขื™ืœื• ืฉืœ ืขืฆืžื• ืฉื›ืŸ ื“ืจื›ืŸ ืฉืœ ืฆื“ื™ืงื™ื ืœื”ื™ื•ืช ืงื•ืจืขื™ืŸ ื‘ืฉืขื” ืฉืื™ืŸ ื ื˜ื™ืขืชืŸ ืžืฉื•ื‘ื—ืช:

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืึตืœึธื™ื•ึ™ ืฉืึฐืžื•ึผืึตึ”ืœ ืงึธืจึทึจืข ื™ึฐื”ึนื•ึธึœื” ืึถึฝืชึพืžึทืžึฐืœึฐื›ึงื•ึผืช ื™ึดืฉื‚ึฐืจึธืึตึ›ืœ ืžึตืขึธืœึถึ–ื™ืšึธ ื”ึทื™ึผึ‘ื•ึนื ื•ึผื ึฐืชึธื ึธึ•ื”ึผ ืœึฐืจึตืขึฒืšึธึ– ื”ึทื˜ึผึฅื•ึนื‘ ืžึดืžึผึถึฝืšึผึธืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

And Samuel said to him, โ€œGOD has this day torn the kingship over Israel away from you and has given it to another who is worthier than you.

Samuel seizes the torn garment as a prophetic sign: just as this robe tore, God has this day torn the kingdom from Saul and given it to 'your fellow who is better than you' -- a veiled reference to David. Radak makes a crucial distinction: the rebuke in chapter 13 said 'your kingdom will not endure' (meaning his dynasty), but here 'God has torn the kingdom from you' means Saul himself will lose the throne. Metzudat David identifies the 'fellow' as David. The word 'today' (ha-yom) marks this as the definitive, irreversible moment of rejection.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืงืจืข ื”ืณ. ื”ืงืจื™ืขื” ื”ื”ื™ื, ื”ื™ื ืœืกื™ืžืŸ ืฉื›ื‘ืจ ืงืจืข ื”ืณ ื•ื›ื•ืณ: ืœืจืขืš. ื–ื”ื• ื“ื•ื“:
ืจื“ืดืงRadak
", hebrewText: "ืงืจืข ื”' ืืช ืžืžืœื›ื•ืช ื™ืฉืจืืœ ืžืขืœื™ืš ื”ื™ื•ื. ื•ืืฃ ืขืœ ืคื™ ืฉืืžืจ ืœื• ื–ื” ื‘ื’ืœื’ืœ ื›ืฉื”ืขืœื” ื”ืขื•ืœื” ืžืžืœื›ืชืš ืœื ืชืงื•ื ื•ืขืชื” ืืžืจ ืœื• ื”ื™ื•ื ืืคืฉืจ ืฉื”ื—ื˜ื ื”ื”ื•ื ื”ื™ื” ื ืžื—ืœ ืœื• ืข"ื™ ืชืฉื•ื‘ื” ื•ืžืขืฉื™ื ื˜ื•ื‘ื™ื ื•ื›ื™ื•ืŸ ืฉืฉื ื” ื‘ื—ื˜ื ืืžืจ ืœื• ื”ื™ื•ื ื ืงืจืขื” ื”ืžืžืœื›ื” ืžืžืš, ื•ื™ืฉ ืœืคืจืฉ ืขื•ื“ ื›ื™ ื‘ื—ื˜ื ื”ืจืืฉื•ืŸ ืืžืจ ืœื• ืžืžืœื›ืชืš ืœื ืชืงื•ื ื›ืœื•ืžืจ ืฉืœื ืชืชืงื™ื™ื ืœื• ื•ืœื‘ื ื™ื• ืื—ืจื™ื• ืื‘ืœ ืืคืฉืจ ื›ื™ ื”ื•ื ื™ืืจื™ืš ื™ืžื™ื ื‘ืžืœื›ื•ืชื• ื•ืขืชื” ืืžืจ ืœื• ื›ื™ ื’ื ื”ื•ื ืœื ื™ืืจื™ืš ื‘ืžืžืœื›ืชื• ื•ื–ื”ื• ืฉืืžืจ ืงืจืข ื”' ืžืขืœื™ืš ื•ื›ืŸ ืืžืจ ืœื• ืฉืžื•ืืœ ื›ืฉื”ืขืœื”ื• ื‘ืื•ื‘ ื•ื™ืงืจืข ื”' ืืช ื”ืžืžืœื›ื” ืžื™ื“ื™ืš ื•ื’ื•' ื•ืœื ืขืฉื™ืช ื—ืจื•ืŸ ืืคื• ื‘ืขืžืœืง ื”ื ื” ื›ื™ ื‘ื“ื‘ืจ ืขืžืœืง ื ื’ืžืจ ื“ื™ื ื•:

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื•ึฐื’ึทืึ™ ื ึตึฃืฆึทื— ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืœึนึฅื ื™ึฐืฉืึทืงึผึตึ–ืจ ื•ึฐืœึนึฃื ื™ึดื ึผึธื—ึตึ‘ื ื›ึผึดึฃื™ ืœึนึฅื ืึธื“ึธึ›ื ื”ึ–ื•ึผื ืœึฐื”ึดื ึผึธื—ึตึฝืืƒ

English:

Moreover, the GlorygGlory Meaning of Heb. uncertain. of Israel does not deceive or have a change of heart, for [God] is not human to have a change of heart.โ€

Samuel preempts any hope that repentance might reverse the decree: the 'Eternal One of Israel' (Netzah Yisrael) does not lie or change His mind, for He is not human. Rashi explains that even if Saul repents, the kingdom has already been promised to another and God will not renege on that promise. This verse creates a profound theological tension with verse 11, where God said 'I regret' (nihamti) making Saul king. Radak resolves this by distinguishing between God's response to human failure (which can appear as 'regret') and God's promises to others (which are irrevocable). The rabbis have wrestled with this paradox for generations.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
But, the Eternal One of Yisroel neither lies. And if you will say, 'I will repent of my sin before Him,' it will no longer avail to take the kingship from the one to whom it was given, for the Holy One, Blessed is He, Who is the Eternal One of Yisroel, will not lie by not giving the good to whom He said to give it.", hebrewText: "ื•ึฐื’ึทื ื ึตืฆึทื— ื™ึดืฉึฐื‚ืจึธืึตืœ ืœึนื ื™ึฐืฉึทืืงึตึผืจ. ื•ึฐืึดื ืชึนึผืืžึทืจ ืึธืฉืื•ึผื‘ ืžึตืขึฒื•ึนื ึดื™ ืœึฐืคึธื ึธื™ื•, ืœึนื ื™ื•ึนืขึดื™ืœ ืขื•ึนื“ ืœึดื˜ึผื•ึนืœ ืึถืช ื”ึทืžึฐึผืœื•ึผื›ึธื” ืžึดืžึดึผื™ ืฉึถืื ึดึผืชึฐึผื ึธื” ืœื•ึน, ื›ึดึผื™ ื”ึทืงึธึผื“ื•ึนืฉื ื‘ึธึผืจื•ึผืšึฐ ื”ื•ึผื ืฉึถืื”ื•ึผื ื ึดืฆึฐื—ื•ึนื ื•ึน ืฉึถืืœ ื™ึดืฉึฐื‚ืจึธืึตืœ, ืœึนื ื™ึฐืฉึทืืงึตึผืจ ืžึดืœึดึผืชึตึผืŸ ื”ึทื˜ึผื•ึนื‘ึธื” ืœึธื–ึถื” ืฉึถืืึธืžึทืจ ืœึดืชึตึผืŸ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื’ื ื ืฆื— ื™ืฉืจืืœ. ืจืฆื” ืœื•ืžืจ: ื›ื‘ืจ ืื‘ื“ืช ื”ืžืœื•ื›ื” ื›ื™ ื›ื‘ืจ ื ืชื ื” ืœืื—ืจ, ื•ื’ื ืœื ื™ืฉืงืจ ื‘ื”ื‘ื˜ื—ืชื•, ื•ื’ื ืœื ื™ื ื—ื ืœืื—ืจ ื–ืžืŸ, ื›ื™ ืœื ืื“ื ื”ื•ื ืœื”ื ื—ื (ื•ืจืฆื” ืœื•ืžืจ: ืžืคืืช ืขืฆืžื• ืื™ืŸ ื‘ื• ืฉื™ื ื•ื™ ืœื”ื ื—ื, ืื‘ืœ ื”ืฉื™ื ื•ื™ ื‘ื ืžืคืืช ื”ืžืงื‘ืœ, ื•ืœื–ื” ื ืืžืจ ื‘ืฉืื•ืœ ื ื—ืžืชื™ ื›ื™ ื”ืžืœื›ืชื™ ื•ื›ื•ืณ):
ืจื“ืดืงRadak
", hebrewText: "ื•ื’ื ื ืฆื— ื™ืฉืจืืœ ืœื ื™ืฉืงืจ. ืืฃ ืขืœ ืคื™ ืฉืžืžืœื›ืชืš ืœื ืชืงื•ื ื ืฆื— ื™ืฉืจืืœ ืœื ื™ืกื•ืจ ืžืžืงื•ืžื• ื•ืœื ื™ืฉืงืจ ืื•ืชื• ื”ื‘"ื” ืื‘ืœ ื™ืขืžื™ื“ื”ื• ื›ื™ ืœื ื™ื ื—ื ื›ืœื•ืžืจ ื•ืœื ื™ื ื—ื ืขืœ ื”ื˜ื•ื‘ื” ืฉื“ื‘ืจ ืขืœื™ื”ื: ื›ื™ ืœื ืื“ื ื”ื•ื ืœื”ื ื—ื. ื›ื™ ื”ืื“ื ื™ื ื—ื ืขืœ ื˜ื•ื‘ื” ืฉื™ื‘ื˜ื™ื— ืœืื“ื ืžืคื ื™ ื›ืขืกื• ืขืœื™ื• ืื ื ืฉืชื ื” ืœื‘ื‘ื• ืฉืœื ื™ื”ื™ื” ืฉืœื ืœื‘ื• ืขืžื• ื›ืžื• ืฉื”ื™ื” ืžืชื—ื™ืœื” ืื‘ืœ ื”ืงื‘"ื” ืื™ืŸ ื‘ื• ืฉื ื•ื™ ื—ืคืฅ ื•ื›ื™ื•ืŸ ืฉื”ื‘ื˜ื™ื— ืืช ื™ืฉืจืืœ ืœื ื™ืฉืงืจ ืœื”ื ื”ื‘ื˜ื—ืชื• ื”ื˜ื•ื‘ื” ืืฃ ืขืœ ืคื™ ืฉื—ื˜ืื• ื™ื™ืกืจื ื›ืคื™ ื—ื˜ืื ืื‘ืœ ื”ื˜ื•ื‘ื” ืงื™ื™ืžืช ืื—ืจื™ ืงื‘ืœื ืขื ืฉื ืื‘ืœ ืœืฉืื•ืœ ืœื ื”ื‘ื˜ื™ื—ื• ืขืœ ื”ืžืœื•ื›ื” ืœืขื•ืœื ื•ืื ื”ื™ื” ืฉื•ืžืจ ืžืฆื•ืช ื”' ื”ื™ื” ืžืืจื™ืš ืœื• ื”ืžืœื•ื›ื” ื’"ื› ื•ืœื‘ื ื™ื• ืื—ืจื™ื• ืื ื™ืฉืžืจื• ืืช ืžืฆื•ืช ื”' ืื‘ืœ ืœื“ื•ื“ ืฉื”ื‘ื˜ื™ื—ื• ืขืœ ื”ืžืœื•ื›ื” ืœืขื•ืœื ืœื ืชืกื•ืจ ืžืžื ื• ื”ืžืœื•ื›ื” ืœืขื•ืœื ืืฃ ืขืœ ืคื™ ืฉืชืคืกืง ืžื‘ื ื™ื• ื–ืžืŸ ื›ืคื™ ืขื•ื ื ื”ื˜ื•ื‘ื” ื•ื”ืžืœื•ื›ื” ืงื™ื™ืžืช ืœื”ื ืœืขื•ืœื ื•ืชืฉื•ื‘ ืœื”ื ืื—ืจื™ ืงื‘ืœื ืขื ืฉื ื›ืžื• ืฉื›ืชื•ื‘ ืืฉืจ ื‘ื”ืขื•ื•ืชื• ื•ื”ื•ื›ื—ืชื™ื• ื‘ืฉื‘ื˜ ืื ืฉื™ื ื•ื’ื•' ื•ื—ืกื“ื™ ืœื ื™ืกื•ืจ ืžืžื ื• ื•ื™"ืช ื”ืคืกื•ืง ื›ืŸ ื•ืื ืชื™ืžืจ ืืชื•ื‘ ืžื—ื•ื‘ื™ ื•ื’ื•' ื›ื‘ืขืžื•ื“:

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ื—ึธื˜ึธึ”ืืชึดื™ ืขึทืชึผึธึ—ื” ื›ึผึทื‘ึผึฐื“ึตึฅื ึดื™ ื ึธึ›ื ื ึถึฅื’ึถื“ ื–ึดืงึฐื ึตึฝื™ึพืขึทืžึผึดึ–ื™ ื•ึฐื ึถึฃื’ึถื“ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึฐืฉืึฃื•ึผื‘ ืขึดืžึผึดึ”ื™ ื•ึฐื”ึดึฝืฉืึฐืชึผึทื—ึฒื•ึตึ–ื™ืชึดื™ ืœึทื™ื”ึนื•ึธึฅื” ืึฑืœึนื”ึถึฝื™ืšึธืƒ

English:

But [Saul] pleaded, โ€œI did wrong. Please, honor me in the presence of the elders of my people and in the presence of Israel, and come back with me until I have bowed low to the ETERNAL your God.โ€

Saul confesses again but immediately shifts to what truly concerns him: his public image. He asks Samuel to 'honor me in the presence of the elders' -- a request that reveals Saul's deepest anxiety is not his standing before God but his standing before the people. Metzudat David notes that Saul argues: even though I sinned, you should still honor me publicly while you are here. The phrase 'your God' (elohekha) rather than 'our God' or 'my God' is telling -- Saul seems to acknowledge a distance between himself and the divine. His concern for appearances over substance mirrors the very flaw that produced the original sin.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืืžืจ ื—ื˜ืืชื™. ืจืฆื” ืœื•ืžืจ: ืืฃ ื›ื™ ื—ื˜ืืชื™, ืขื ื›ืœ ื–ืืช ืžื”ืจืื•ื™ ื”ื•ื ืฉืขืชื” ื‘ื”ื™ื•ืชืš ืคื” ืชื›ื‘ื“ื ื™ ื ื’ื“ ื›ื•ืณ:

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื•ึทื™ึผึธึฅืฉืื‡ื‘ ืฉืึฐืžื•ึผืึตึ–ืœ ืึทื—ึฒืจึตึฃื™ ืฉืึธืึ‘ื•ึผืœ ื•ึทื™ึผึดืฉืึฐืชึผึทึฅื—ื•ึผ ืฉืึธืึ–ื•ึผืœ ืœึทื™ื”ึนื•ึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

So Samuel followed Saul back, and Saul bowed low to GOD.

Samuel relents and accompanies Saul, allowing the king to worship God publicly. The commentators debate why Samuel reversed his refusal from verse 26. The simplest reading is that Samuel agreed to maintain Saul's public dignity before the nation, even though the rejection was already final. This act of compassion -- granting Saul a last moment of public honor -- reveals Samuel's complex feelings toward the king he anointed. Notably, the text says Saul bowed to God, not that God accepted his worship; the narrative leaves God's response conspicuously silent.

ืคืกื•ืง ืœืดื‘ ยท Verse 32

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึฐืžื•ึผืึตึ—ืœ ื”ึทื’ึผึดึคื™ืฉืื•ึผ ืึตืœึทื™ึ™ ืึถืชึพืึฒื’ึทื’ึ™ ืžึถึฃืœึถืšึฐ ืขึฒืžึธืœึตึ”ืง ื•ึทื™ึผึตึฃืœึถืšึฐ ืึตืœึธึ”ื™ื• ืึฒื’ึทึ–ื’ ืžึทืขึฒื“ึทื ึผึนึ‘ืช ื•ึทื™ึผึนึฃืืžึถืจ ืึฒื’ึธึ”ื’ ืึธื›ึตึ–ืŸ ืกึธึฅืจ ืžึทืจึพื”ึทืžึผึธึฝื•ึถืชืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Samuel said, โ€œBring forward to me King Agag of Amalek.โ€ Agag approached him with faltering steps;hwith faltering steps From root mสปd, โ€œto falterโ€; cf. Septuagint. and Agag said, โ€œAh, bitter death is at hand!โ€œiat hand Meaning of Heb. uncertain.

Samuel takes matters into his own hands, doing what Saul would not: he summons Agag for execution. The Hebrew ma'adannot, describing how Agag approached, is debated. Rashi translates it as 'bound' or 'in chains,' while Radak offers two readings: either Agag walked with royal dignity even facing death, or he came willingly, preferring death to captivity. Metzudat David reads it as 'bound in chains.' Agag's statement -- 'surely the bitterness of death has turned toward me' -- shows he recognizes his fate. The prophet now fulfills the role the king abdicated, completing the herem that God commanded.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Agag went to him bound. Targum Yonoson renders, mincingly.30 Malbim renders 'joyfully.' Indeed, the bitterness of death approaches. Indeed, I know that it has turned and is approaching toward meโ€”the bitterness of death.", hebrewText: "ืึธื’ึทื’ ืžึทืขึฒื“ึทื ึผื•ึนืช. ื™ื•ึนื ึธืชึธืŸ ืชึดึผืจึฐื’ึตึผื: ืดืึฒื’ึทื’ ืžึฐืคึทื ึฐึผืงึธืืด: ืึธื›ึตืŸ ืกึธืจ ืžึทืจ ื”ึทืžึธึผื•ึถืช. ื‘ึถึผืึฑืžึถืช ื™ึธื“ึทืขึฐืชึดึผื™ ื›ึดึผื™ ืกึธืจ ื•ึฐืงึธืจึตื‘ ืขึธืœึทื™ ืžึฐืจึดื™ืจึทืช ื”ึทืžึธึผื•ึถืช:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืžืขื“ื ื•ืช. ืงืฉื•ืจ ื‘ืฉืœืฉืœืื•ืช: ืื›ืŸ. ื‘ืืžืช ืกืจ ืืœื™ ืžืจื™ืจื•ืช ื”ืžื•ืช:
ืจื“ืดืงRadak
", hebrewText: "ืื’ื’ ืžืขื“ื ื•ืช. ื›ืชืจื’ื•ืžื• ืžืคื ืงื ื›ืœื•' ื”ืœืš ืืœื™ื• ื›ืžื”ืœืš ื”ืžืœื›ื™ื ื‘ืชืขื ื•ื’ ื›ืœื•ืžืจ ืืฃ ืขืœ ืคื™ ืฉื”ื™ื” ืงืจื•ื‘ ืœืžื™ืชื” ื”ืœืš ืืœื™ื• ื‘ื’ืื•ื” ืื• ืคื™ืจื•ืฉื• ื”ืœืš ืืœื™ื• ื‘ืชืขื ื•ื’ ื•ื‘ืฉืžื—ื” ื›ื™ ื‘ื—ืจ ืžื•ืชื• ืžื—ื™ื™ื• ื•ื™"ืž ืžืขื“ื ื•ืช ืงืฉื•ืจื™ื ืžืŸ ื”ืชืงืฉืจ ืžืขื“ื ื•ืช ื›ื™ืžื” ื›ืœื•ืžืจ ื‘ืงืฉื•ืจื™ื ื‘ืฉืœืฉืœืื•ืช ืฉืœ ื‘ืจื–ืœ ืฉื”ื™ื” ื‘ื”ืŸ ื”ืœืš ืืœื™ื•: ืื›ืŸ ืกืจ ืžืจ ื”ืžื•ืช. ื”ื’ื™ืข ืžืจื™ืจื•ืช ื”ืžื•ืช ื™ื“ืข ื›ื™ ืœื”ืžื™ืชื• ื”ื‘ื™ืื• ืื•ืชื• ืืœื™ื•:

ืคืกื•ืง ืœืดื’ ยท Verse 33

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืฉืึฐืžื•ึผืึตึ”ืœ ื›ึผึทืึฒืฉืึถึจืจ ืฉืึดื›ึผึฐืœึธึคื” ื ึธืฉืึดื™ืึ™ ื—ึทืจึฐื‘ึผึถึ”ืšึธ ื›ึผึตืŸึพืชึผึดืฉืึฐื›ึผึทึฅืœ ืžึดื ึผึธืฉืึดึ–ื™ื ืึดืžึผึถึ‘ืšึธ ื•ึทื™ึฐืฉืึทืกึผึตึจืฃ ืฉืึฐืžื•ึผืึตึงืœ ืึถืชึพืึฒื’ึธึ›ื’ ืœึดืคึฐื ึตึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื‘ึผึทื’ึผึดืœึฐื’ึผึธึฝืœืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Samuel said:โ€œAs your sword has bereaved women,So shall your mother be bereaved among women.โ€And Samuel cut Agag downjcut Agag down Meaning of Heb. uncertain. before GOD at Gilgal.

Samuel pronounces a measure-for-measure sentence before executing Agag personally: 'As your sword bereaved women, so shall your mother be bereaved.' Rashi explains that Amalek had mutilated captured Israelite men, causing a particular cruelty beyond mere killing. The verb va-yeshasef (he cut down) is unique in Scripture; Rashi and Radak both connect it to 'splitting' or 'cleaving into pieces,' citing a Talmudic parallel (Beitzah 33b). That the elderly prophet Samuel personally carries out the execution at Gilgal -- 'before God' -- underscores that the prophetic office will do what the king would not. This is the last scene of direct action in Samuel's prophetic career.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
As your sword bereaved women. To render them widows from their husbands, for you would cut off the membrum virile of the youths of Yisroel.31 See Rashi Devarim 25:18. [Shmuel] cut. He cut him into four pieces. This word has no likeness [in Scripture]. The Targum renders ื•ึทื™ึฐืฉืึทืกึผึตืฃ as ื•ึผืคึธืฉืึทื—. And in our Gemara we find, 'he broke off [ืžืคืฉื—] a branch, and gave us several twigs,'32 Beitzah 33b. meaning that he split.33 See Rashi's commentary in Eichah 3:11.", hebrewText: "ื›ึทึผืึฒืฉึถืืจ ืฉึดืื›ึฐึผืœึธื” ื ึธืฉึดืื™ื ื—ึทืจึฐื‘ึถึผืšึธ. ืœึฐื”ื•ึนืฉึดืื™ื‘ึธื ืึทืœึฐืžึธื ื•ึนืช ืžึดื‘ึทึผืขึฒืœึตื™ื”ึถื, ืฉึถืื”ึฑื™ึดื™ืชึถื ื—ื•ึนืชึฐื›ึดื™ื ื–ึทื ึฐื‘ึตื™ ื‘ึทึผื—ื•ึผืจึตื™ ื™ึดืฉึฐื‚ืจึธืึตืœ: ื•ึทื™ึฐืฉึทืืกึตึผืฃ. ื—ึดืชึฐึผื›ื•ึน ืœึฐืึทืจึฐื‘ึทึผืข, ื•ึฐืึตื™ืŸ ืœึทืชึตึผื™ื‘ึธื” ื–ื•ึน ื“ึดึผืžึฐื™ื•ึนืŸ ื•ึฐืชึทืจึฐื’ึผื•ึผื ื•ึทื™ึฐืฉึทืืกึตึผืฃ, ืดื•ึผืคึธืฉึทืื—ืด. ื•ึผื‘ึทื’ึฐึผืžึธืจึธื ืฉึถืืœึธึผื ื•ึผ ื™ึตืฉื ื”ึฒื•ึธื” ืžึฐืคึทืฉึทึผืื— ื•ึฐื™ึธื”ึดื™ื‘ ืœึธืŸ ืึฒืœื•ึผืชึธื, ื›ึฐึผืœื•ึนืžึทืจ ื‘ึผื•ึนืงึตืขึท:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ืืฉืจ ืฉื›ืœื”. ื›ืฉื”ืจื’ืช ื”ืื ืฉื™ื ืขื ื‘ื ื™ื”ื, ื”ื™ื• ื”ื ืฉื™ื ืฉื›ื•ืœื•ืช ืžื‘ืขืœื™ื”ืŸ ื•ืžื‘ื ื™ื”ืŸ: ืžื ืฉื™ื. ืžืขื™ืŸ ื”ื ืฉื™ื ื”ื”ืŸ, ื•ื“ื•ืžื” ืœื”ืŸ ืชื”ื™ื” ืืžืš, ืฉื›ื•ืœื” ืžืžืš:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืฉืกืฃ ืฉืžื•ืืœ. ื›ืžื• ื•ื™ื‘ืงืข ื›ืชืจื’ื•ืžื• ื•ืคืฉื— ื›ืžื• ื•ื™ืคืฉื—ื ื™ ื•ื›ืŸ ื‘ื“ื‘ืจื™ ืจื‘ื•ืชื™ื ื• ื–"ืœ ื”ื•ื” ืžืคืฉื— ื•ื™ื”ื™ื‘ ืœืŸ ืืœื•ืชื ื›ืœื•ืžืจ ื‘ื•ืงืข:

ืคืกื•ืง ืœืดื“ ยท Verse 34

Hebrew:

ื•ึทื™ึผึตึฅืœึถืšึฐ ืฉืึฐืžื•ึผืึตึ–ืœ ื”ึธืจึธืžึธึ‘ืชึธื” ื•ึฐืฉืึธืึ›ื•ึผืœ ืขึธืœึธึฅื” ืึถืœึพื‘ึผึตื™ืชึ–ื•ึน ื’ึผึดื‘ึฐืขึทึฅืช ืฉืึธืึฝื•ึผืœืƒ

English:

Samuel then departed for Ramah, and Saul went up to his home at Gibeah of Saul.

The two men part ways to their respective homes -- Samuel to Ramah, Saul to Gibeah -- and the geographic separation mirrors their permanent relational and spiritual rupture. Radak notes that 'Gibeah of Saul' may be the same as Gibeah of Benjamin where Saul had built a royal residence, or possibly a new settlement he established. The simplicity of the verse is deceptive: it describes the end of the prophetic-royal partnership that had defined Saul's reign. From this point forward, Saul will rule without prophetic guidance, a king cut off from the divine counsel that legitimized his throne.
โ–ถCommentaries (1)
ืจื“ืดืงRadak
", hebrewText: "ื’ื‘ืขืช ืฉืื•ืœ. ืืคืฉืจ ืฉื”ื™ื ื’ื‘ืขืช ื‘ื ื™ืžืŸ ืฉื–ื›ืจ ืœืžืขืœื” ื•ื‘ื ื” ืฉื ืฉืื•ืœ ื‘ื™ืช ืžืœื•ื›ื” ืœืคื™ื›ืš ืกืžื›ื” ืืœื™ื• ืื• ื”ื™ืชื” ื’ื‘ืขื” ืื—ืจืช ืฉื‘ื ื” ืื•ืชื” ืฉืื•ืœ:

ืคืกื•ืง ืœืดื” ยท Verse 35

Hebrew:

ื•ึฐืœึนืึพื™ึธืกึทึจืฃ ืฉืึฐืžื•ึผืึตึœืœ ืœึดืจึฐืึคื•ึนืช ืึถืชึพืฉืึธืื•ึผืœึ™ ืขึทื“ึพื™ึฃื•ึนื ืžื•ึนืชึ”ื•ึน ื›ึผึดึฝื™ึพื”ึดืชึฐืึทื‘ึผึตึฅืœ ืฉืึฐืžื•ึผืึตึ–ืœ ืึถืœึพืฉืึธืึ‘ื•ึผืœ ื•ึทื™ื”ึนื•ึธึฃื” ื ึดื—ึธึ”ื ื›ึผึดึฝื™ึพื”ึดืžึฐืœึดึฅื™ืšึฐ ืึถืชึพืฉืึธืึ–ื•ึผืœ ืขึทืœึพื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒย {ืค}

English:

Samuel never saw Saul again to the day of his death. But Samuel grieved over Saul, because GOD regretted having made Saul king over Israel.

The chapter closes with devastating emotional compression: Samuel never saw Saul again, yet he mourned for him continuously. The Hebrew hitabel suggests deep, sustained mourning -- not anger but sorrow for the human cost of Saul's failure. Metzudat David explains that despite Samuel's grief, God's regret over making Saul king was final and unswayed by the prophet's mourning, which is precisely what caused Samuel such anguish. The repetition of God 'regretting' (niham) creates an intentional echo of verse 11 and a deliberate tension with verse 29. This is the last chapter in which Samuel and Saul share a scene together, marking the definitive end of an era and the beginning of Saul's long unraveling.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ื™ ื”ืชืื‘ืœ. ืจืฆื” ืœื•ืžืจ: ืœืคื™ ืฉืขื ืฉื”ื™ื” ืžืชืื‘ืœ ืขืœ ืฉืื•ืœ, ืขื ื›ืœ ื–ืืช ื ื—ื ื”ืณ ื•ื›ื•ืณ ื•ืœื ื—ืฉ ืขืœ ืื‘ืœื•ืชื•, ืœื–ื” ื ืขืฆื‘ ืžืื•ื“ ื•ืœื ื‘ื ืขื•ื“ ืœืคื ื™ ืฉืื•ืœ [ ืื‘ืœ ืฉืื•ืœ ื‘ื ืœืคื ื™ ืฉืžื•ืืœ, ื›ืžื• ืฉื ืืžืจ ืœืงืžืŸ ื™ื˜ ]:
ืจื“ืดืงRadak
", hebrewText: "ื•ื”' ื ื—ื. ื ืคืขืœ ืขื•ืžื“ ื›ื™ ื”ื•ื ืงืžื•ืฅ:

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