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Nach YomiI Samuel ยท ืฉืžื•ืืœ ืืณChapter 9

I Samuel 9

ืฉืžื•ืืœ ืืณ ืคืจืง ื˜ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: I Samuel | Chapter: 9 of 31 | Day: 54 of 742

Date: April 6, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

I Samuel 9 is one of the most masterfully constructed narratives in all of Tanakh, a chapter in which the hand of God operates entirely behind the curtain of mundane events. On the surface, the story could not be more ordinary: a young man from a prosperous Benjaminite family sets out with a servant to find his fatherโ€™s lost donkeys. They wander through the hill country of Ephraim, across the districts of Shalishah and Shaalim, through the territory of Benjamin, and into the land of Zuph โ€” all without success. Yet the reader, armed with the divine revelation to Samuel disclosed in verses 15-16, understands that every step of this seemingly aimless journey has been orchestrated by Providence. The donkeys are never found by Saul because they were never truly the point; they are the mechanism by which God draws His chosen one to the prophetโ€™s doorstep. Radak emphasizes that God caused the donkeys to stray precisely so that Saul would arrive in Samuelโ€™s town at the appointed time, illustrating the rabbinic principle that God prepares the cure before the affliction.

The chapter introduces Saul (ืฉืื•ืœ) with a genealogy stretching back five generations and the note that his father Kish was a โ€œman of substanceโ€ (ื’ื‘ื•ืจ ื—ื™ืœ). Saul himself is described as โ€œan excellent young manโ€ (ื‘ื—ื•ืจ ื•ื˜ื•ื‘), with no one in Israel more handsome, and standing head and shoulders above the people. This physical description is not mere ornamentation. In the ancient Near East, stature and appearance were considered markers of fitness for leadership, and the text is signaling that Saul possesses precisely the qualities the people would expect in a king. Yet there is irony here as well โ€” the people demanded a king โ€œlike all the nationsโ€ (8:5), and God gives them one who looks the part. Rashi notes that the phrase โ€œfrom his shoulders upward he was taller than all the peopleโ€ (ืžืฉื›ืžื• ื•ืžืขืœื” ื’ื‘ื” ืžื›ืœ ื”ืขื) foreshadows Saulโ€™s public presentation at Mizpah (10:23), where his height becomes the visible sign of his selection. The external grandeur, however, will ultimately prove insufficient; the bookโ€™s larger arc will contrast Saulโ€™s impressive appearance with David, whom God chooses by looking at the heart rather than the outward form (16:7).

Saulโ€™s humility is a defining feature of this chapter and stands in deliberate tension with the royal destiny being prepared for him. When his servant suggests consulting the โ€œman of Godโ€ (ืื™ืฉ ื”ืืœื”ื™ื) in town, Saul worries that they have nothing to offer as a gift โ€” the bread is gone from their sacks. It is the servant, not Saul, who produces the quarter-shekel of silver. When Samuel dramatically reveals that โ€œall Israel yearnsโ€ for Saul and his fatherโ€™s house, Saulโ€™s response is almost incredulous: โ€œBut I am only a Benjaminite, from the smallest of the tribes of Israel, and my clan is the least of all the clans of the tribe of Benjamin! Why do you say such things to me?โ€ (verse 21). Metzudat David reads this as genuine self-effacement rather than false modesty, and the echo of Gideonโ€™s nearly identical protest in Judges 6:15 is unmistakable. The narrative pattern is clear: God consistently chooses leaders who do not seek power and who consider themselves unworthy of it.

The encounter between Samuel and Saul is choreographed with exquisite narrative precision. God had spoken to Samuel the day before, telling him that at this time tomorrow a man from Benjamin would arrive, and Samuel is to anoint him as ruler (ื ื’ื™ื“) over Israel to deliver the people from the Philistines. The term used is nagid, not melekh (king) โ€” a distinction the commentators note carefully. Radak explains that nagid implies a leader appointed by God, while melekh suggests autonomous sovereignty; the choice of title preserves Godโ€™s ultimate kingship even as a human ruler is installed. When Samuel sees Saul at the gate, God confirms in real time: โ€œThis is the manโ€ (ื–ื” ื”ืื™ืฉ). Samuel then seats Saul at the head of thirty guests and serves him the thigh (ื”ืฉื•ืง) โ€” the portion traditionally reserved for the priest or the honored guest. The private nature of this revelation is striking: Saul is being initiated into his destiny one step at a time, first through hospitality, then through a rooftop conversation, and finally through the word of God that Samuel promises to disclose at the chapterโ€™s close.

The chapter ends with a moment of extraordinary intimacy. As Samuel and Saul descend from the shrine and walk through the town, Samuel instructs the servant to go ahead so that the two of them can be alone. โ€œStop here a moment,โ€ Samuel says, โ€œand I will make known to you the word of Godโ€ (ื“ื‘ืจ ืืœื”ื™ื). The anointing itself is reserved for the opening of chapter 10, but the stage has been set with meticulous care. What began as a search for lost donkeys has become the threshold of monarchy. The entire chapter is a meditation on how God works through the ordinary โ€” through wandering paths, chance encounters with young women at a well, a servantโ€™s pocket change, and an invitation to dinner โ€” to accomplish the extraordinary. It is a narrative that insists the reader see both planes of reality simultaneously: the human plane of confusion and happenstance, and the divine plane of purposeful design.

ืคืจืง ื˜ืณ ยท Chapter 9

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึฐื”ึดื™ึพืึดึฃื™ืฉื (ืžื‘ืŸ ื™ืžื™ืŸ) [ืžึดื‘ึผึดื ึฐื™ึธืžึดึ—ื™ืŸ] ื•ึผึ ืฉืึฐืžึ ื•ึน ืงึดึฃื™ืฉื ื‘ึผึถืŸึพืึฒื‘ึดื™ืึตึžืœ ื‘ึผึถืŸึพืฆึฐืจึงื•ึนืจ ื‘ึผึถืŸึพื‘ึผึฐื›ื•ึนืจึทึ›ืช ื‘ึผึถืŸึพืึฒืคึดึ–ื™ื—ึท ื‘ึผึถืŸึพืึดึฃื™ืฉื ื™ึฐืžึดื™ื ึดึ‘ื™ ื’ึผึดื‘ึผึ–ื•ึนืจ ื—ึธึฝื™ึดืœืƒ

English:

There was a man in Benjamin whose name was Kish son of Abiel son of Zeror son of Becorath son of Aphiah, a Benjaminite, a man of substance.

The chapter opens with an unusually detailed five-generation genealogy for Kish, Saul's father, establishing his pedigree as a prominent Benjaminite. The phrase 'gibor chayil' (man of substance) signals both wealth and standing, indicating that Israel's first king will emerge from a respectable but not royal lineage. Radak notes that the textual variant 'mi-ben yamin' (written as two words) versus 'mi-binyamin' (read as one) both mean 'from Benjamin,' while Metzudat David explains that 'ben ish yemini' means a descendant of a great man among the Benjaminites.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ืŸ ืื™ืฉ ื™ืžื™ื ื™. ืจืฆื” ืœื•ืžืจ: ื‘ืŸ ืื“ื ื’ื“ื•ืœ ืžื‘ื ื™ ื‘ื ื™ืžืŸ:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ื”ื™ ืื™ืฉ ืžื‘ืŸ ื™ืžื™ืŸ. ื›ืŸ ื›ืชื™ื‘ ื‘ืฉืชื™ ืžืœื•ืช ื•ืงืจื™ ืžื‘ื ื™ืžืŸ ืžืœื” ืื—ืช ื•ื”ืขื ื™ืŸ ืื—ื“: ืงื™ืฉ ื‘ืŸ ืื‘ื™ืืœ. ื•ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื ืื•ืžืจ ื•ื ืจ ื”ื•ืœื™ื“ ืืช ืงื™ืฉ ื•ื ืจ ื”ื™ื” ื‘ืŸ ืื‘ื™ืืœ ื•ื”ืœื ื”ื™ื” ืื—ื™ ืงื™ืฉ ื•ืื‘ื™ ืื‘ื ืจ ื›ืžื• ืฉืื•ืžืจ ื‘ื–ื” ื”ืกืคืจ ื•ื™ืชื›ืŸ ืœืคืจืฉ ื›ื™ ืื‘ื™ืืœ ื”ื™ื” ืฉืžื• ื’ื ื›ืŸ ื ืจ ื•ืฉื ื™ ืฉืžื•ืช ื”ื™ื• ืœื• ื›ืžื• ืฉืžืฆืื ื• ื›ืžื•ื”ื• ืจื‘ื™ื ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื ื•ื”ื™ื• ืœื• ืฉื ื™ ื‘ื ื™ื ื”ืื—ื“ ืงืจื ืฉืžื• ืงื™ืฉ ื•ื”ืื—ื“ ืงืจื ืฉืžื• ื ืจ ื›ืฉืžื• ื•ื”ื•ื ื”ื™ื” ืื‘ื™ ืื‘ื ืจ, ื•ืžืฆืืชื™ ื‘ื•ื™ืงืจื ืจื‘ื” ื›ื™ ืขื™ืงืจ ืฉืžื• ืื‘ื™ืืœ ื•ื”ื™ื• ืงื•ืจืื™ื ืฉืžื• ื ืจ ืœืคื™ ืฉื”ื™ื” ืžื“ืœื™ืง ื ืจื•ืช ื‘ืžื‘ื•ืื•ืช ื”ืืคืœื•ืช:

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึฐืœื•ึนึพื”ึธื™ึธึจื” ื‘ึตึœืŸ ื•ึผืฉืึฐืžึคื•ึน ืฉืึธืื•ึผืœึ™ ื‘ึผึธื—ึฃื•ึผืจ ื•ึธื˜ึ”ื•ึนื‘ ื•ึฐืึตึฅื™ืŸ ืึดึ›ื™ืฉื ืžึดื‘ึผึฐื ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื˜ึฃื•ึนื‘ ืžึดืžึผึถึ‘ื ึผื•ึผ ืžึดืฉืึผึดื›ึฐืžึฃื•ึน ื•ึธืžึทึ”ืขึฐืœึธื” ื’ึผึธื‘ึนึ–ื”ึผึท ืžึดื›ึผื‡ืœึพื”ึธืขึธึฝืืƒ

English:

He had a son whose name was Saul, an excellent young man; no one among the Israelites was handsomer than he; he was a head tallerahe was a head taller Lit. โ€œtaller from his shoulders up.โ€ than any of the people.

Saul is introduced with emphasis on his physical beauty and extraordinary height -- 'from his shoulders upward he was taller than all the people.' This description is deeply ironic in the broader arc of I Samuel: the people demanded a king 'like all the nations' (8:5), and God gives them one who looks the part externally. Metzudat David explains 'bachur va-tov' as meaning chosen in deeds and beautiful in appearance. Yet as Rashi notes, this same towering stature will mark Saul at Mizpah (10:23), while God will later teach Samuel that He looks at the heart, not outward appearance (16:7).
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ื—ื•ืจ ื•ื˜ื•ื‘. ื ื‘ื—ืจ ื‘ืžืขืฉื™ื• ื•ื™ืคื” ืžืจืื”: ื’ื‘ื•ื”. ื•ื”ื™ื” ื’ื‘ื•ื” ืžื›ืœ ื”ืขื ืžืŸ ื›ืชืคื• ื•ืœืžืขืœื”:
ืจื“ืดืงRadak
", hebrewText: "ื‘ื—ื•ืจ ื•ื˜ื•ื‘. ืคื™' ื˜ื•ื‘ ื‘ืชื•ืืจ ื•ื‘ืžืจืื” ื•ื›ืช"ื™ ืขื•ืœื™ื ื•ืฉืคื™ืจ ืคื™' ื˜ื•ื‘ ื‘ืชืืจ ื•ื›ืŸ ื˜ื•ื‘ ืžืžื ื• ืฉืคื™ืจ ืžื™ื ื™ื”:

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทืชึผึนืื‘ึทึ™ื“ึฐื ึธื”ึ™ ื”ึธืึฒืชึนื ึ”ื•ึนืช ืœึฐืงึดึ–ื™ืฉื ืึฒื‘ึดึฃื™ ืฉืึธืึ‘ื•ึผืœ ื•ึทื™ึผึนึจืืžึถืจ ืงึดึœื™ืฉื ืึถืœึพืฉืึธืึฃื•ึผืœ ื‘ึผึฐื ึ—ื•ึน ืงึทื—ึพื ึธึคื ืึดืชึผึฐืšึธึ™ ืึถืชึพืึทื—ึทึฃื“ ืžึตึฝื”ึทื ึผึฐืขึธืจึดึ”ื™ื ื•ึฐืงึฃื•ึผื ืœึตึ”ืšึฐ ื‘ึผึทืงึผึตึ–ืฉื ืึถืชึพื”ึธืึฒืชึนื ึนึฝืชืƒ

English:

Once the donkeys of Saulโ€™s father Kish went astray, and Kish said to his son Saul, โ€œTake along one of the servants and go out and look for the donkeys.โ€

The seemingly mundane loss of donkeys sets the entire divine plan in motion. This is one of the great examples in Tanakh of Providence working through ordinary events -- Kish sends his son on a routine errand with no inkling that this search will lead to the anointing of Israel's first king. The commentators note that God caused the donkeys to stray at precisely this moment so that Saul would arrive in Samuel's town at the appointed time, illustrating the rabbinic principle that God prepares the remedy before the affliction.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึทืขึฒื‘ึนึงืจ ื‘ึผึฐื”ึทืจึพืึถืคึฐืจึทึ›ื™ึดื ื•ึทื™ึผึทืขึฒื‘ึนึฅืจ ื‘ึผึฐืึถึฝืจึถืฅึพืฉืึธืœึดึ–ืฉืึธื” ื•ึฐืœึนึฃื ืžึธืฆึธึ‘ืื•ึผ ื•ึทื™ึผึทืขึทื‘ึฐืจึคื•ึผ ื‘ึฐืึถืจึถืฅึพืฉืึทึฝืขึฒืœึดื™ืึ™ ื•ึธืึทึ”ื™ึดืŸ ื•ึทื™ึผึทืขึฒื‘ึนึฅืจ ื‘ึผึฐืึถืจึถืฅึพื™ึฐืžึดื™ื ึดึ–ื™ ื•ึฐืœึนึฅื ืžึธืฆึธึฝืื•ึผืƒ

English:

He passed into the hill country of Ephraim. He crossed the district of Shalishah, but they did not find them. They passed through the district of Shaalim, but they were not there. They traversed the [entire] territory of Benjamin, and still they did not find them.

Saul's fruitless wandering through multiple districts -- Shalishah, Shaalim, the territory of Benjamin, and finally the land of Zuph -- creates a mounting sense of futility that is central to the narrative's design. The repeated phrase 'they did not find them' emphasizes that human effort alone cannot accomplish what God has not ordained. Radak cites Targum Yonatan's identification of these regions, noting that the journey systematically exhausts all the nearby territories before bringing Saul to the one place God intended him to reach: the district of Zuph, where Samuel dwells.
โ–ถCommentaries (1)
ืจื“ืดืงRadak
", hebrewText: "ื‘ืืจืฅ ืฉืœืฉื”. ืชืจื’ื ื™ื•ื ืชืŸ ื‘ืืจืขื ื“ืจื•ืžื ื•ื›ืŸ ืชืจื’ื ืžื‘ืขืœ ืฉืœืฉื” ืžืืจืขื ื“ืจื•ืžื: ื‘ืืจืฅ ืฉืขืœื™ื. ืชืจื’ื ื™ื•ื ืชืŸ ื‘ืืจืข ืžืชื‘ืจื:

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื”ึตึ—ืžึผึธื” ื‘ึผึธึšืื•ึผ ื‘ึผึฐืึถึฃืจึถืฅ ืฆึ”ื•ึผืฃ ื•ึฐืฉืึธืึฅื•ึผืœ ืึธืžึทึ›ืจ ืœึฐื ึทืขึฒืจึฅื•ึน ืึฒืฉืึถืจึพืขึดืžึผึ–ื•ึน ืœึฐื›ึธึฃื” ื•ึฐื ึธืฉืึ‘ื•ึผื‘ึธื” ืคึผึถืŸึพื™ึถื—ึฐื“ึผึทึฅืœ ืึธื‘ึดึ›ื™ ืžึดืŸึพื”ึธืึฒืชึนื ึ–ื•ึนืช ื•ึฐื“ึธึฅืึทื’ ืœึธึฝื ื•ึผืƒ

English:

When they reached the district of Zuph, Saul said to the servant who was with him, โ€œLet us turn back, or my father will stop worrying about the donkeys and begin to worry about us.โ€

Saul's concern for his father's worry reveals a tender filial devotion and humility that characterizes him throughout this chapter. Rashi explains that 'the land of Zuph' is rendered by Targum Yonatan as 'the land where there was a prophet,' connecting the place-name to the root 'tzofeh' (seer). Metzudat David clarifies the logic: Saul fears that his father will become so consumed with worry about them that he will forget about the donkeys entirely. This moment of wanting to turn back is the hinge of the narrative -- had Saul returned home, the divine appointment with Samuel would have been missed.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
To the land of Tzuph. [Targum renders] 'into the land wherein there was a prophet.' Tzuph. [ืฆื•ึผืฃ] meaning a seer.1 See above 1:1. Lest my father stop worrying about the donkeys. Because his worry about us will grow so that he will forget the donkeys. And worry. E dubitera in O.F.", hebrewText: "ื‘ึฐึผืึถืจึถืฅ ืฆื•ึผืฃ. ืดื‘ึฐึผืึทืจึฐืขึธื ื“ึฐึผื‘ึธื”ึผ ื ึฐื‘ึดื™ึธืืด: ืฆื•ึผืฃ. ื›ึฐึผืžื•ึน ืณืฆื•ึนืคึถื”ืณ: ืคึถึผืŸ ื™ึถื—ึฐื“ึทึผืœ ืึธื‘ึดื™ ืžึดืŸ ื”ึธืึฒืชึนื ื•ึนืช. ืฉึถืืชึดึผื’ึฐื“ึทึผืœ ื“ึฐึผืึธื’ึธื” ืฉึถืืœึธึผื ื•ึผ ืขึธืœึธื™ื•, ืขึทื“ ืฉึถืื™ึดึผืฉึฐืื›ึทึผื— ืึถืช ื”ึธืึฒืชื•ึนื ื•ึนืช: ื•ึฐื“ึธืึทื’. ืื™ื˜ื•ื‘ื™ื˜ืืจืดื” ื‘ืœืขืดื–:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืคืŸ ื™ื—ื“ืœ. ืจืฆื” ืœื•ืžืจ: ืคืŸ ืžืขืชื” ืœื ื™ืฉื™ื ืขื•ื“ ืœื‘ ืœื“ืื’ืช ืื‘ื“ืŸ ื”ืืชื•ื ื•ืช, ื‘ืขื‘ื•ืจ ื“ืื’ืชื• ืขืœื™ื ื•, ื›ื™ ื™ื—ืฉื•ื‘ ืฉืื ื—ื ื• ื ื‘ื•ื›ื™ื ื‘ืืจืฅ:
ืจื“ืดืงRadak
", hebrewText: "ื‘ืืจืฅ ืฆื•ืฃ. ืชืจื’ื ื™ื•ื ืชืŸ ื‘ืืจืขื ื“ื‘ื” ื ื‘ื™ื: ื•ื“ืื’ ืœื ื•. ืชืจื’ื ื™ื•ื ืชืŸ ื•ื™ืฆื™ืฃ ืœื ื ื›ืœื•ืžืจ ื™ืคื—ื“ ื•ื›ืŸ ื‘ื‘ืจืืฉื™ืช ืจื‘ื” ื•ืื™ื” ื”ืฉื” ืœืขื•ืœื” ืืžืจ ืœื• ื™ืฆื™ืฃ ื”ื”ื•ื ื’ื‘ืจื ืžื›ืœ ืžืงื•ื ื”' ื™ืจืื” ืœื• ื”ืฉื”:

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืœึ—ื•ึน ื”ึดื ึผึตื”ึพื ึธึคื ืึดื™ืฉืึพืึฑืœึนื”ึดื™ืึ™ ื‘ึผึธืขึดึฃื™ืจ ื”ึทื–ึผึนึ”ืืช ื•ึฐื”ึธืึดึฃื™ืฉื ื ึดื›ึฐื‘ึผึธึ”ื“ ื›ึผึนึฅืœ ืึฒืฉืึถืจึพื™ึฐื“ึทื‘ึผึตึ–ืจ ื‘ึผึฃื•ึนื ื™ึธื‘ึ‘ื•ึนื ืขึทืชึผึธื”ึ™ ื ึตึฃืœึฐื›ึธื” ืฉืึผึธึ”ื ืื•ึผืœึทื™ึ™ ื™ึทื’ึผึดึฃื™ื“ ืœึธึ”ื ื•ึผ ืึถืชึพื“ึผึทืจึฐื›ึผึตึ–ื ื•ึผ ืึฒืฉืึถืจึพื”ึธืœึทึฅ๏ฟฝ๏ฟฝึฐื ื•ึผ ืขึธืœึถึฝื™ื”ึธืƒ

English:

But he replied, โ€œThere is an agent of God in that town, and the man is highly esteemed; everything that he says comes true. Let us go there; perhaps he will tell us about the errand on which we set out.โ€

The servant's suggestion to consult the 'man of God' (ish ha-Elohim) redirects the journey toward its true purpose. Radak explains that the servant needed to emphasize that 'everything he says comes true' because in that era, prophecy had become rare and people were accustomed to diviners and soothsayers whose predictions often failed. Rashi notes that 'our road' (darkenu) means more than just directions -- they wanted to understand why the donkeys had eluded them for so long, since donkeys normally do not stray far from home. The servant unknowingly becomes God's instrument, steering Saul toward the prophet.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Our road. The story about the donkeys, i.e., what has become of them, for whom we have gone all this way.2They were not only seeking advice where to look for the donkeys, but were also looking for an explanation for their long journey. They were puzzled over why they had searched and not found them yet, being that donkeys usually do not stray far from their home.", hebrewText: "ืึถืช ื“ึทึผืจึฐื›ึตึผื ื•ึผ. ืžึทืขึฒืฉึตื‚ื” ื”ึธืึฒืชื•ึนื ื•ึนืช ืžึทื” ื ึดึผื”ึฐื™ึฐืชึธื” ื‘ึธึผื, ืฉึถืื‘ึดึผืฉึฐืื‘ึดื™ืœึธื ื”ึธืœึทื›ึฐื ื•ึผ ืึถืช ื›ึธึผืœ ื”ึทื“ึถึผืจึถืšึฐ ื”ึทื–ึถึผื”:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ืขื™ืจ ื”ื–ืืช. ืืฉืจ ืœืคื ื™ื ื•: ื•ื”ืื™ืฉ ื ื›ื‘ื“. ื’ื“ื•ืœ ื”ื•ื ื‘ื“ื‘ืจ ื”ื ื‘ื•ืื”, ื•ื›ืœ ืืฉืจ ื™ืืžืจ ื™ืชืงื™ื™ื: ืืช ื“ืจื›ื ื•. ืืช ื“ื‘ืจ ื“ืจื›ื ื• ืืฉืจ ื”ืœื›ื ื• ื‘ืขื‘ื•ืจื”:
ืจื“ืดืงRadak
", hebrewText: "ื•ื”ืื™ืฉ ื ื›ื‘ื“. ื›ืœื•ืžืจ ื ื›ื‘ื“ ื•ื’ื“ื•ืœ ื‘ื“ื‘ืจื™ ื”ื ื‘ื•ืื” ื›ืœ ืืฉืจ ื™ื“ื‘ืจ ื‘ื ื™ื‘ื ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื•ื’ื‘ืจื ืžืชื ื‘ื™ ืงืฉื•ื˜ ื›ืœ ืžื” ื“ื™ืชื ื‘ื™ ืืชืงื™ื™ืžื ื™ืชืงื™ื™ื ื•ื”ื•ืฆืจืš ืœื•ืžืจ ื–ื” ืืฃ ืขืœ ืคื™ ืฉื›ืœ ื ื‘ื™ื ืืžืช ื›ืŸ ื”ื•ื ื›ื™ ื›ืœ ืžื” ืฉื™ื“ื‘ืจ ื‘ื ื‘ื•ืื” ื™ื‘ื ืืœื ืœืคื™ ืฉื”ื™ื” ืืฆืœื ื‘ื–ืžืŸ ื”ื”ื•ื ื“ื‘ืจ ื”ื ื‘ื•ืื” ื™ืงืจ ืขื“ ืฉื”ืชื ื‘ื ืฉืžื•ืืœ ื•ื”ื•ื‘ืจื™ ืฉืžื™ื ืื• ื”ืงื•ืกืžื™ื ืฉื”ื™ื• ื‘ื”ื ืื• ื‘ืขืœื™ ืื•ื‘ ืื ื™ืืžืจื• ืคืขืžื™ื ื”ืขืชื™ื“ ืื• ื”ื ืขืœื ื™ื›ื–ื‘ื• ืคืขืžื™ื ืจื‘ื•ืช ืœืคื™ื›ืš ืืžืจ ื›ืœ ืืฉืจ ื™ื“ื‘ืจ ื‘ื ื™ื‘ื: ืืช ื“ืจื›ื ื• ืืฉืจ ื”ืœื›ื ื• ืขืœื™ื”. ื›ืœื•ืžืจ ื”ื“ื‘ืจ ืืฉืจ ื”ืœื›ื ื• ื‘ืขื‘ื•ืจื•:

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืฉืึธืึœื•ึผืœ ืœึฐื ึทืขึฒืจึ—ื•ึน ื•ึฐื”ึดื ึผึตึฃื” ื ึตืœึตืšึฐึฎ ื•ึผืžึทื”ึพื ึผึธื‘ึดึฃื™ื ืœึธืึดื™ืฉืึ’ ื›ึผึดึคื™ ื”ึทืœึผึถึ™ื—ึถืึ™ ืึธื–ึทึฃืœ ืžึดื›ึผึตืœึตึ”ื™ื ื•ึผ ื•ึผืชึฐืฉืื•ึผืจึธึฅื” ืึตื™ืŸึพืœึฐื”ึธื‘ึดึ–ื™ื ืœึฐืึดึฃื™ืฉื ื”ึธืึฑืœึนื”ึดึ‘ื™ื ืžึธึ–ื” ืึดืชึผึธึฝื ื•ึผืƒ

English:

โ€œBut if we go,โ€ Saul said to his servant, โ€œwhat can we bring the man? For the food in our bags is all gone, and there is nothing we can bring to the agent of God as a present. What have we got?โ€

Saul's worry about having nothing to offer the man of God reveals both his propriety and his ignorance of Samuel's character. Rashi explains that Saul was unfamiliar with Samuel's ways and assumed -- like those who consult diviners -- that the prophet would expect payment. Radak elaborates that the custom of paying seers was common, and Saul did not yet know that a true prophet of God does not operate like a soothsayer. Metzudat David notes that Saul reasons: had they still had bread, they could have brought that as a gift, but even their provisions are exhausted. This humble anxiety about protocol contrasts with the royal destiny being prepared for him.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
What shall we bring to the man. Targum Yonoson renders, 'If he accepts money, what shall we bring to the man?' Shaul was not familiar with Shmuel's habits and thought that he would ask for remuneration.3 It seems that in those days it was customary to bring gifts in this type of situation; as in II Melachim 4:42. They thought that perhaps Shmuel might demand some form of remuneration for his prophecies just as diviners seek gifts from those for whom they predict the future.โ€”Radak And [we have no] gift. Targum Yonoson renders, 'and there is nothing proper.' This is an expression of ื™ื•ึนืฉืึถืจ [=propriety]. Menachem, however, explains ืชึผึฐืฉืื•ึผืจึธื” as an expression of a tribute for the privilege of seeing a king or an important person; [ืชึผึฐืฉืื•ึผืจึธื” being] an expression related to ืึฒืฉืื•ึผืจึถื ึผื•ึผ [meaning] 'I behold them,'4Bamidbar 24:17. and I agree with his explanation.5That ื•ึผืชึฐืฉืื•ึผืจึธื” is from the root ืฉื•ึผืจ [=to see].", hebrewText: "ื•ึผืžึทื” ื ึธึผื‘ึดื™ื ืœึธืึดื™ืฉื. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดืึดื ืžึฐืงึทื‘ึตึผืœ ืžึธืžื•ึนืŸ, ืžึธื” ื ึฐืขื•ึผืœ ืœึฐื’ึทื‘ึฐืจึธืืด. ืœึนื ื”ึธื™ึธื” ืฉึธืืื•ึผืœ ืžึทื›ึดึผื™ืจ ื‘ึฐึผืžึทืขึฒืฉึธื‚ื™ื• ืฉึถืืœ ืฉึฐืืžื•ึผืึตืœ, ื•ึฐืกึธื‘ึทืจ ืฉึถืื™ึดึผืฉึฐืืึทืœ ืฉึธื‚ื›ึธืจ: ื•ึผืชึฐืฉืื•ึผืจึธื”. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดื•ึผืžึดื“ึฐืขึทื ื“ึฐึผื›ึธืฉึทืืจืด, ืœึฐืฉืื•ึนืŸ ื™ื•ึนืฉึถืืจ. ื•ึผืžึฐื ึทื—ึตื ืคึตึผื™ืจึทืฉื: ืณืชึฐึผืฉืื•ึผืจึธื”ืณ, ืœึฐืฉืื•ึนืŸ ืชึดึผืงึฐืจึนื‘ึถืช, ืจึฐืื•ึนืช ืคึฐึผื ึตื™ ืžึถืœึถืšึฐ ื•ึฐืึธื“ึธื ื—ึธืฉืื•ึผื‘, ืœึฐืฉืื•ึนืŸ ืดืึฒืฉืื•ึผืจึถื ึผื•ึผืด (ื‘ืžื“ื‘ืจ ื›ื“:ื™ื–), ื•ึฐื ึดืจึฐืึดื™ืŸ ื“ึฐึผื‘ึธืจึธื™ื•:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื”ื ื” ื ืœืš. ืจืฆื” ืœื•ืžืจ: ื•ื”ื ื” ืื ื ืœืš, ืžื” ื ื‘ื™ื ืœื• ืœืžื ื—ื”, ื›ื™ ื—ืฉื‘ื• ืฉืžืงื‘ืœ ืžืชื ื•ืช, ื›ื™ ืœื ื™ื“ืขื•ื”ื• ืžืื–: ื›ื™ ื”ืœื—ื ืื–ืœ. ื›ื™ ืื ืขื•ื“ื ื• ื”ื™ื”, ื”ื™ื™ื ื• ืžื‘ื™ืื™ื ืœื• ืœื—ื ืœืžื ื”, ื•ื–ื•ืœืช ื”ืœื—ื ืื™ืŸ ืœื ื• ืชืฉื•ืจื” ืœื”ื‘ื™ื, ื›ื™ ืžื” ืืชื ื• ื‘ืœืขื“ื•:
ืจื“ืดืงRadak
", hebrewText: "ื•ืžื” ื ื‘ื™ื ืœืื™ืฉ. ืœื ื”ื™ื• ื™ื•ื“ืขื™ื ืื ื”ื™ื” ืžืงื‘ืœ ืžืžื•ืŸ ื›ืžื• ื”ืงื•ืกืžื™ื ืฉื ื•ืชื ื™ื ืœื”ื ืžืžื•ืŸ ื”ืฉื•ืืœื™ื ืžื”ื ื•ืชืจื’ื ื™ื•ื ืชืŸ ืื ืžืงื‘ืœ ืžืžื•ืŸ ืžื” ื ืขื™ืœ ืœื ื‘ื™ื: ื›ื™ ื”ืœื—ื ืื–ืœ. ื•ื›ื™ ืœื—ื ื”ื™ื• ื ื•ืชื ื™ืŸ ืœื• ืฉื›ืจ ืืœื ื›ืš ืืžืจื• ืื™ืŸ ืœื ื• ื›ืกืฃ ื›ื™ ืืคื™ืœื• ื”ืœื—ื ืื™ืŸ ืœื ื• ืœืฆื™ื“ื” ื•ื‘ืžื” ื ืงื ื” ืฆื™ื“ื” ืœื“ืจื›ื ื• ื•ื‘ื“ืจืš ื”ื–ื” ืชืจื’ื ื™ื•ื ืชืŸ ืืฃ ืื ื—ื ื ื–ื•ื“ื™ืŸ ืขื˜ืจื• ืžื™ื ื ื ืขื˜ืจื• ืคื™' ืกืจื• ื•ื”ื‘ืžื•ืช ืœื ืกืจื• ืชืจื’ื•ืžื• ืœื ืขื˜ืจื•: ื•ืชืฉื•ืจื” ืื™ืŸ ืœื”ื‘ื™ื. ืžื ื—ื” ืื™ืŸ ืœื ื• ืœื”ื‘ื™ื ืœื•: ืžื” ืืชื ื•. ื•ื™ื•ื ืชืŸ ืชืจื’ื ื•ืžื“ืขื ื“ื›ืฉืจ ืœื™ืช ืœืืขืœื ืœื ื‘ื™ื ื“ื”' ื•ืžื” ืขืžื ื ืœืžืขื‘ื“:

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึผึนึคืกึถืฃ ื”ึทื ึผึทึ™ืขึทืจึ™ ืœึทืขึฒื ึฃื•ึนืช ืึถืชึพืฉืึธืึ”ื•ึผืœ ื•ึทื™ึผึนึ•ืืžึถืจ ื”ึดื ึผึตื”ึ™ ื ึดืžึฐืฆึธึฃื ื‘ึฐื™ึธื“ึดึ”ื™ ืจึถึ–ื‘ึทืข ืฉืึถึฃืงึถืœ ื›ึผึธึ‘ืกึถืฃ ื•ึฐื ึธึฝืชึทืชึผึดื™ึ™ ืœึฐืึดึฃื™ืฉื ื”ึธืึฑืœึนื”ึดึ”ื™ื ื•ึฐื”ึดื’ึผึดึฅื™ื“ ืœึธึ–ื ื•ึผ ืึถืชึพื“ึผึทืจึฐื›ึผึตึฝื ื•ึผืƒ

English:

The servant answered Saul again, โ€œI happen to have a quarter-shekel of silver. I can give that to the agent of God and he will tell us about our errand.โ€โ€”

It is the servant, not the future king, who produces the modest quarter-shekel of silver that will serve as their offering. Rashi identifies this amount as one zuz, a small sum. Radak explains that the word 'va-yosef' (he continued) indicates this was a second response -- the servant had already suggested visiting the seer (verse 6), and now answers Saul's practical concern about payment. This detail subtly underscores Saul's dependence on others and his lack of initiative, traits that will become more consequential as his kingship unfolds.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
A quarter shekel. One zuz of silver.", hebrewText: "ืจึถื‘ึทืข ืฉึถืืงึถืœ. ืดื–ื•ึผื–ึธื ื—ึฒื“ึธื ื“ึฐึผื›ึทืกึฐืคึธึผืืด:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื ืžืฆื ื‘ื™ื“ื™. ืจืฆื” ืœื•ืžืจ ืžืฉืœื™:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ื•ืกืฃ ื”ื ืขืจ ืœืขื ื•ืช ืืช ืฉืื•ืœ. ืคื™ืจื•ืฉ ืœื“ื‘ืจ ื›ืžื• ื•ืขื ื™ืช ื•ืืžืจืช ื•ื™ืขืŸ ืื™ื•ื‘ ื”ืจืืฉื•ืŸ ื›ื™ ื–ื” ืชื—ืœืช ื”ืฉื‘ืช ื”ื“ื‘ื•ืจ ืฉื”ืฉื™ื‘ ื”ื ืขืจ ืืœ ืฉืื•ืœ ื‘ื“ื‘ืจ ื”ื ื‘ื™ื ื•ืื™ืš ื™ืืžืจ ื•ื™ื•ืกืฃ ื”ื ืขืจ ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ืœืžืขื ื™ ื™ืช ืฉืื•ืœ ื•ืœื ืชืจื’ื ืœืืชื‘ื ื•ื™ืชื›ืŸ ืœืคืจืฉื• ื›ืžืฉืžืขื• ืขื ื™ืŸ ืžืขื ื” ืฉื”ื•ื ื”ืฉื‘ืช ื”ื“ื‘ื•ืจ ื•ืคื™' ื•ื™ื•ืกืฃ ื›ื™ ืžืชื—ื™ืœื” ืืžืจ ืฉืื•ืœ ืœื ืขืจื• ืœื›ื” ื•ื ืฉื•ื‘ื” ื•ืขื ื” ืœื• ื”ื ืขืจ ื”ื ื” ื ื ืื™ืฉ ื”ืืœื”ื™ื ื‘ืขื™ืจ ื”ื–ืืช ื•ืขืชื” ื›ืฉืืžืจ ืœื• ืฉืื•ืœ ื•ืžื” ื ื‘ื™ื ืœืื™ืฉ ื”ื•ืกื™ืฃ ื”ื ืขืจ ืœืขื ื•ืชื• ื”ื ื” ื ืžืฆื ื‘ื™ื“ื™ ืจื‘ืข ืฉืงืœ: ืจื‘ืข ืฉืงืœ ื›ืกืฃ. ืช"ื™ ื–ื•ื–ื ื—ื“ ื“ื›ืกืคื ื›ื™ ื”ืฉืงืœ ืืจื‘ืขื” ื–ื•ื–ื™ื:

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ืœึฐืคึธื ึดึฃื™ืโ€‰ื€ ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตึ—ืœ ื›ึผึนึฝื”ึพืึธืžึทึคืจ ื”ึธืึดื™ืฉืึ™ ื‘ึผึฐืœึถื›ึฐืชึผื•ึนึ™ ืœึดื“ึฐืจึฃื•ึนืฉื ืึฑืœึนื”ึดึ”ื™ื ืœึฐื›ึฅื•ึผ ื•ึฐื ึตืœึฐื›ึธึ–ื” ืขึทื“ึพื”ึธืจึนืึถึ‘ื” ื›ึผึดึคื™ ืœึทื ึผึธื‘ึดื™ืึ™ ื”ึทื™ึผึ”ื•ึนื ื™ึดืงึผึธืจึตึฅื ืœึฐืคึธื ึดึ–ื™ื ื”ึธืจึนืึถึฝื”ืƒ

English:

bThis verse explains the term โ€œseerโ€ in v. 11. Formerly in Israel, such a person who went to inquire of God would say, โ€œCome, let us go to the seer,โ€ for the prophet of today was formerly called a seer.โ€”

This editorial parenthesis -- inserted by the author of the book -- explains an archaic term for the benefit of later readers. Rashi attributes this note to the 'sofer' (author/scribe) rather than to the characters in the story. Radak offers an important historical explanation: in earlier times, prophets were called 'ro-eh' (seer) because they 'saw' hidden things and foretold the future. In Samuel's era, when prophecy became more widespread and focused on delivering God's moral message, the term 'navi' (prophet, from the root meaning speech) became standard. The verse thus preserves evidence of an evolving prophetic vocabulary in ancient Israel.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
In former times in Yisroel. The author wrote this verse,6I.e., Shmuel. See Maseches Bava Basra 14b which states that Shmuel authored the Book of Shmuel. However, being that Shmuel died before Shaul who only reigned for two years, what is the meaning of "formerly" and "of today" as stated in the verse? Radak therefore suggests that "formerly" refers to an earlier period when prophets were known for their ability to predict the future and to display a knowledge of hidden things, therefore the term ืจื•ึนืึถื”. However, in Shmuel's time prophecy became widespread, but the type of prophecy was a Divine inspiration to bring to the people the word of 'ื”, therefore the term ื ึธื‘ึดื™ื [from the root ื‘ื•ึนื]. In Shaul's case he was looking for a ืจื•ึนืึถื” to tell him where his donkeys were. Others however, maintain that the author of this verse may have been Ezra or Yirmiyahu. i.e., this is not part of the youth of Shaul's statement. For the "prophet" of today. The one who is called 'prophet' today was formerly called 'seer.'", hebrewText: "ืœึฐืคึธื ึดื™ื ื‘ึฐึผื™ึดืฉึฐื‚ืจึธืึตืœ. ื”ึทืกึผื•ึนืคึตืจ ื›ึธึผืชึทื‘ ื–ึนืืช, ื•ึฐืึตื™ืŸ ื–ึถื” ืžึดื“ึดึผื‘ึฐืจึตื™ ื ึทืขึทืจ ืฉึธืืื•ึผืœ: ื›ึดึผื™ ืœึทื ึธึผื‘ึดื™ื ื”ึทื™ึผื•ึนื. ืœึฐืžึดื™ ืฉึถืืงึผื•ึนืจึดื™ื ืื•ึนืชื•ึน ื ึธื‘ึดื™ื ื”ึทื™ึผื•ึนื, ื”ึธื™ื•ึผ ืงื•ึนืจึดื™ื ืœึฐืคึธื ึดื™ื ืณืจื•ึนืึถื”ืณ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœืคื ื™ื ื‘ื™ืฉืจืืœ. ืืœื” ื“ื‘ืจื™ ื›ื•ืชื‘ ื”ืกืคืจ ืฉืืžืจ: ื‘ื™ืžื™ื ื”ืงื“ืžื•ื ื™ื ื”ื™ื” ืžื ื”ื’ ื”ืœืฉื•ืŸ ื‘ื™ืฉืจืืœ, ื›ืฉื”ืœืš ืžื™ ืœื“ืจื•ืฉ ื“ื‘ืจ ื”ืณ ืžืŸ ื”ื ื‘ื™ื, ื”ื™ื” ืื•ืžืจ ื ืœืš ืขื“ ื”ืจื•ืื”: ื›ื™ ืœื ื‘ื™ื ื”ื™ื•ื. ืžื” ืฉื”ื™ื•ื ื ืงืจื ื ื‘ื™ื, ื”ื™ื” ื ืงืจื ืœืคื ื™ื ืจื•ืื”:
ืจื“ืดืงRadak
", hebrewText: "ื›ื™ ืœื ื‘ื™ื ื”ื™ื•ื. ืงื‘ืœื• ื—ื–"ืœ ื›ื™ ืฉืžื•ืืœ ื”ื ื‘ื™ื ื›ืชื‘ ืกืคืจื• ื•ื–ื” ื”ืžืขืฉื” ื”ื™ื” ื‘ืกื•ืฃ ื™ืžื™ื• ื›ื™ ื‘ื—ื™ื™ ืฉืื•ืœ ืžืช ืฉืžื•ืืœ ื•ืฉืื•ืœ ืœื ืžืœืš ื›ื™ ืื ืฉืชื™ ืฉื ื™ื ืื ื›ืŸ ืžื” ื”ื•ื ืœืคื ื™ื ืื• ืžื”ื• ื”ื™ื•ื ื™ืชื›ืŸ ืœืคืจืฉ ื›ื™ ืงืจื™ืืช ื”ืจื•ืื” ืœื ื‘ื™ื ื›ืžื• ืฉื”ื™ื” ืœืคื ื™ื ื›ืŸ ื”ื™ื” ื”ื™ื•ื ืฉื›ืชื‘ ืฉืžื•ืืœ ื–ื” ื•ืžื” ืฉืืžืจ ืœืคื ื™ื ืื™ืŸ ืจืฆื•ื ื• ืœื•ืžืจ ืฉื ืคืกืง ื”ื™ื•ื ืืœื ืจื•ืฆื” ืœื•ืžืจ ื›ื™ ืžืœืคื ื™ื ื”ื™ืชื” ื–ืืช ื”ืงืจื™ืื” ืฉืงืจืื• ืœื ื‘ื™ื ืฉืื•ืœ ื•ื ืขืจื• ืจื•ืื” ื›ืžื• ืฉืืžืจื• ื”ื™ืฉ ื‘ื–ื” ื”ืจื•ืื” ืื™ื–ื” ื‘ื™ืช ื”ืจื•ืื” ืื‘ืœ ืžืงืจื•ื‘ ื‘ื™ืžื™ ืฉืžื•ืืœ ืฉื ืคืจืฆื” ื”ื ื‘ื•ืื” ื•ื™ืฆืื• ื“ื‘ืจื™ ื”ื ื‘ื™ืื™ื ื‘ื™ืฉืจืืœ ื”ืŸ ื‘ืชื•ื›ื—ื•ืช ื”ืŸ ื‘ืขืชื™ื“ื•ืช ื”ื™ื• ืงื•ืจืื™ื ื’ื ื›ืŸ ืœืจื•ืื” ื ื‘ื™ื ืœืคื™ ืฉืœืฉื•ืŸ ื ื‘ื™ื ื”ื•ื ืœืฉื•ืŸ ื“ื‘ื•ืจ ืžืขื ื™ืŸ ื ื™ื‘ ืฉืคืชื™ื ื•ืืฃ ืขืœ ืคื™ ืฉืื™ื ื ืฉื•ืจืฉ ืื—ื“ ื•ื‘ื™ืžื™ ืฉืžื•ืืœ ื™ืฉ ืฉื”ื™ื• ืงื•ืจืื™ื ืจื•ืื” ื‘ื“ื‘ืจื™ ื”ืงื“ืžื•ื ื™ื ื•ื™ืฉ ืฉื”ื™ื• ืงื•ืจืื™ื ื ื‘ื™ื ื•ืคื™ืจื•ืฉ ืจื•ืื” ืฉืจื•ืื” ื‘ืžืจืื” ื”ื ื‘ื•ืื” ื”ืขืชื™ื“ื•ืช ืื• ืžื” ืฉืžืฆื•ื” ืœืคื™ ืฉืขื” ืœื”ื’ื™ื“ ื•ื›ืŸ ื–ืืช ืœืคื ื™ื ื‘ื™ืฉืจืืœ ื•ื’ื•' ืฉืœืฃ ืื™ืฉ ื ืขืœื• ื›ื™ ืžืœืคื ื™ื ื”ื™ื” ื•ืื•ืชื• ื”ื™ื•ื ื’ื ื›ืŸ ื”ื™ืชื” ื–ืืช ื”ืชืขื•ื“ื” ื•ืขื•ื“ ื”ื™ื•ื ื”ื•ื ื”ืงื ื™ืŸ ืฉืงื•ื ื™ืŸ ื‘ื• ื›ืœ ื“ื‘ืจ:

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืฉืึธืึงื•ึผืœ ืœึฐื ึทืขึฒืจึ›ื•ึน ื˜ึฅื•ึนื‘ ื“ึผึฐื‘ึธืจึฐืšึธึ– ืœึฐื›ึธึฃื”โ€‰ื€โ€‰ื ึตืœึตึ‘ื›ึธื” ื•ึทื™ึผึตึฝืœึฐื›ื•ึผึ™ ืึถืœึพื”ึธืขึดึ”ื™ืจ ืึฒืฉืึถืจึพืฉืึธึ–ื ืึดึฅื™ืฉื ื”ึธืึฑืœึนื”ึดึฝื™ืืƒ

English:

Saul said to his servant, โ€œA good idea; let us go.โ€ And they went to the town where the agent of God lived.

Saul's brief, agreeable response -- 'tov devarekha' (a good idea) -- shows him readily accepting his servant's guidance. This is the decisive moment when the journey shifts from seeking donkeys to encountering the prophet. The narrative moves swiftly: once the decision is made, they go directly to the town where the man of God resides. The reader, aware from the coming verses that God has orchestrated this entire sequence, can appreciate the dramatic irony of Saul casually walking into the most consequential meeting of his life.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื”ึตึ—ืžึผึธื” ืขึนืœึดื™ืึ™ ื‘ึผึฐืžึทืขึฒืœึตึฃื” ื”ึธืข๏ฟฝ๏ฟฝึ”ื™ืจ ื•ึฐื”ึตึ™ืžึผึธื”ึ™ ืžึธืฆึฐืึฃื•ึผ ื ึฐืขึธืจึ”ื•ึนืช ื™ึนืฆึฐืึ–ื•ึนืช ืœึดืฉืึฐืึนึฃื‘ ืžึธึ‘ื™ึดื ื•ึทื™ึผึนืืžึฐืจึฃื•ึผ ืœึธื”ึถึ”ืŸ ื”ึฒื™ึตึฅืฉื ื‘ึผึธื–ึถึ–ื” ื”ึธืจึนืึถึฝื”ืƒ

English:

As they were climbing the ascent to the town, they met some young women coming out to draw water, and they asked them, โ€œIs the seer in town?โ€

The encounter with young women at a well echoes a recurring biblical type-scene -- meetings at wells often signal pivotal moments (cf. Genesis 24, Genesis 29, Exodus 2). By asking 'Is the seer here?' using the archaic term 'ro-eh,' Saul and his servant employ the older vocabulary the author just explained in verse 9. Metzudat David notes that the ascent to the town (ma-aleh ha-ir) refers to the road leading up to it. The scene transitions from the emptiness of the failed donkey search to the bustling life of the town, where divine timing is about to converge.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื‘ืžืขืœื” ื”ืขื™ืจ. ื‘ื”ืžืกืœื” ื”ืขื•ืœื” ืืœ ื”ืขื™ืจ: ื”ื™ืฉ ื‘ื–ื”. ื‘ื”ืดื ื”ืฉืืœื”, ื•ืจืฆื” ืœื•ืžืจ: ื”ืื ื™ืฉ ืคื” ื”ืจื•ืื”:

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทืชึผึทืขึฒื ึถึงื™ื ึธื” ืื•ึนืชึธึ›ื ื•ึทืชึผึนืืžึทึฅืจึฐื ึธื” ื™ึผึตึ–ืฉื ื”ึดื ึผึตึฃื” ืœึฐืคึธื ึถึ‘ื™ืšึธ ืžึทื”ึตึฃืจโ€‰ื€ ืขึทืชึผึธึ—ื” ื›ึผึดึคื™ ื”ึทื™ึผื•ึนืึ™ ื‘ึผึธึฃื ืœึธืขึดึ”ื™ืจ ื›ึผึดึฃื™ ื–ึถึงื‘ึทื— ื”ึทื™ึผึ›ื•ึนื ืœึธืขึธึ–ื ื‘ึผึทื‘ึผึธืžึธึฝื”ืƒ

English:

โ€œYes,โ€ they replied. โ€œHe is up there ahead of you.โ€โ€”โ€œHurry, for he has just come to the towncHurry, for he has just come to the town Emendation yields โ€œHurry, for he has just reached (สปattah kayyom baสผ, so Septuagint) the gateโ€; cf. v. 18. because the people have a sacrifice at the shrine today!โ€โ€”

The young women's answer is remarkably detailed for what should be a simple yes-or-no question. The Talmud (Berakhot 48b) explains that they prolonged their speech in order to gaze at Saul's extraordinary handsomeness. Radak cites a midrashic view that divine timing was also at play -- the moment for Saul's arrival had not yet come, as God had told Samuel 'at this time tomorrow.' The women inform Saul about the communal sacrifice at the bamah (high place), which Radak explains was permitted in that era after the destruction of the Tabernacle at Shiloh.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื”ื ื” ืœืคื ื™ืš. ื”ืจืื• ืœื• ืžืงื•ื ื‘ื™ืชื•, ืฉื”ื™ื” ืœืคื ื™ื• ื•ืžืžื•ืœื•: ื–ื‘ื— ื”ื™ื•ื. ื–ื‘ื— ื”ืงื‘ื•ืข ืœื™ื•ื ื–ื”:
ืจื“ืดืงRadak
", hebrewText: "ื•ืชืืžืจื ื” ื™ืฉ. ื™ืฉ ื‘ื• ื“ืจืฉ ืืžืจื• ืœื• ืชืจืื” ื”ืขื ืŸ ืงืฉื•ืจ ืขืœ ืคืชื—ื• ื›ื“"ื ื•ื™ืฉ ืืฉืจ ื™ื”ื™ื” ื”ืขื ืŸ: ื”ื ื” ืœืคื ื™ืš. ื›ื ื’ื“ ืฉืื•ืœ ื›ื™ ื”ื•ื ื”ื ื›ื‘ื“ ื•ื—ื‘ื™ืจื• ื ืขืจื• ื”ื™ื”: ืœืขื ื‘ื‘ืžื”. ื›ืœ ื‘ืžื” ื‘ื–ื” ื”ืขื ื™ืŸ ื•ื‘ื“ื•ืžื” ืœื• ืชืจื’ื ื™ื•ื ืชืŸ ื‘ื™ืช ืืกื—ืจื•ืชื ืœืคื™ ืฉื”ื™ื• ื–ื‘ื—ื™ ืฉืœืžื™ื ืฉื”ื ื ืื›ืœื™ืŸ ืœื›ืœ ืื“ื ืื—ืจ ื”ืงื˜ืจืช ื—ืœื‘ื™ื ื•ื–ืจื™ืงืช ื“ื ื•ื”ื™ื• ืขื•ืฉื™ืŸ ืื ืฉื™ ื”ืขื™ืจ ืื•ืชื• ื–ื‘ื— ืœืื›ื•ืœ ืื•ืชื• ื‘ื‘ื™ืช ื”ื‘ืžื” ืืฉืจ ืขืฉื• ืื•ืชื” ืœืฉืขื” ื›ื™ ื”ื™ืชืจ ื”ื‘ืžื•ืช ื”ื™ื” ื‘ืื•ืชื• ื”ื–ืžืŸ ืžืฉื—ืจื‘ ืฉื™ืœื” ื•ื”ื™ื” ื”ืžืฉื›ืŸ ื‘ื ื•ื‘ ื•ื›ืœ ืžืงื•ื ืžืื›ืœ ืงื•ืจื™ืŸ ืื•ืชื• ืžืกื™ื‘ื” ืœืคื™ ืฉื”ื™ืชื” ื™ืฉื™ื‘ืชื ืœืื›ื•ืœ ื‘ืžืกื™ื‘ื” ื•ื›ืŸ ืชืจื’ื ื•ื™ืฉื‘ื• ืœืื›ื•ืœ ืœื—ื ื•ืืกื—ืจื• ื›ืžื• ืฉืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ื‘ืžืกื™ื‘ื” ื”ืœืš ืื—ืจ ื–ืงื ื” ื•ื‘ืœืฉื•ืŸ ืืจืžื™ืช ืืกื—ืจื•ืชื:

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื›ึผึฐื‘ึนืึฒื›ึถึฃื ื”ึธืขึดึฃื™ืจ ื›ึผึตึฃืŸ ืชึผึดืžึฐืฆึฐืึฃื•ึผืŸ ืึนืชึกื•ึน ื‘ึผึฐื˜ึถึฉืจึถืึฉ ื™ึทืขึฒืœึถึจื” ื”ึทื‘ึผึธืžึธึœืชึธื” ืœึถืึฑื›ึนึ—ืœ ื›ึผึดึ ื™ ืœึนึฝืึพื™ึนืื›ึทึคืœ ื”ึธืขึธืึ™ ืขึทื“ึพื‘ึผึนืึ”ื•ึน ื›ึผึดื™ึพื”ื•ึผืึ™ ื™ึฐื‘ึธืจึตึฃืšึฐ ื”ึทื–ึผึถึ”ื‘ึทื— ืึทื—ึฒืจึตื™ึพื›ึตึ–ืŸ ื™ึนืื›ึฐืœึฃื•ึผ ื”ึทืงึผึฐืจึปืึดึ‘ื™ื ื•ึฐืขึทืชึผึธึฃื” ืขึฒืœึ”ื•ึผ ื›ึผึดื™ึพืึนืชึฅื•ึน ื›ึฐื”ึทื™ึผึ–ื•ึนื ืชึผึดืžึฐืฆึฐืึฅื•ึผืŸ ืึนืชึฝื•ึนืƒ

English:

โ€œAs soon as you enter the town, you will find him before he goes up to the shrine to eat.โ€โ€”โ€œThe people will not eat until he comes; for he must first bless the sacrifice and only then will the guests eat.โ€โ€”โ€œGo up at once, for you will find him right away!โ€

The young women's extraordinarily long answer continues, providing far more detail than the question required. Rashi, citing Berakhot 48b, explains they were deliberately prolonging the conversation to gaze at Saul's beauty. The substance of their answer reveals Samuel's central role in the community: the people will not eat the sacrificial meal until he arrives to bless it. Rashi explains that 'he blesses the sacrifice' refers to the berakhah recited before eating sacrificial meat, and that private high places (bamot) did not require the priestly portions of breast and thigh, which becomes relevant in verse 24.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
As you enter the city youโ€ฆ They prolonged their conversation in order to gaze upon Shaul's handsomeness.7Maseches Berachos 48b. The girls gave an extraordinarily long answer to a relatively simple question. The fact that the entire conversation was recorded in Scripture makes it likely that they were struck by Shaul's handsome appearance and wanted to gaze at him a few moments longer. The high place. Targum Yonoson renders, 'to the banquet hall.' When Shiloh was destroyed, it became permissible [to offer sacrifices on] the high places, and they would sacrifice peace-offerings on the high place and eat together. Because he blesses the offering. Targum Yonoson renders, ืึฒืจึตื™ ื”ื•ึผื ืคึผึธืจึดื™ืก ืขึทืœ ืžึฐื–ื•ึนื ึธื meaning, 'for he will break bread.' [Before] partaking of the peace-offering they recited: 'Blessed are You Adonoy, our God, King of the universe, Who has sanctified us with His commandments, and commanded us to eat the sacrifice." As [surely as it is] day. Just as the day exists.8He said this to emphasize the truthfulness of his statement.โ€”Radak", hebrewText: "ื›ึฐึผื‘ึนืึฒื›ึถื ื”ึธืขึดื™ืจ ื›ึตึผืŸ ื•ึฐื’ื•ึนืณ. ืžึทืึฒืจึดื™ื›ื•ึนืช ื”ึธื™ื•ึผ ื‘ึทึผื“ึฐึผื‘ึธืจึดื™ื, ื›ึฐึผื“ึตื™ ืœึฐื”ึดืกึฐืชึทึผื›ึตึผืœ ื‘ึฐึผื™ึธืคึฐื™ื•ึน ืฉึถืืœ ืฉึธืืื•ึผืœ: ื”ึทื‘ึธึผืžึธืชึธื”. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดืœึฐื‘ึตื™ืช ืึดืกึฐื—ึธืจื•ึผืชึธืืด. ืžึดืฉึถืื—ึธืจึฐื‘ึธื” ืฉึดืื™ืœึนื” ื”ึปืชึฐึผืจื•ึผ ื”ึทื‘ึธึผืžื•ึนืช, ื•ึฐื”ึธื™ื•ึผ ืžึทืงึฐืจึดื™ื‘ึดื™ืŸ ืฉึฐืืœึธืžึดื™ื ื‘ึทึผื‘ึธึผืžึธื”, ื•ึฐืื•ึนื›ึฐืœึดื™ื ื™ึทื—ึทื“: ื›ึดึผื™ ื”ื•ึผื ื™ึฐื‘ึธืจึตืšึฐ ื”ึทื–ึถึผื‘ึทื—. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดืึฒืจึตื™ ื”ื•ึผื ืคึธึผืจึดื™ืก ืžึฐื–ื•ึนื ึธืืด, ื‘ึผื•ึนืฆึตืขึท ืขึทืœ ื”ึทืžึธึผื–ื•ึนืŸ, ืขึทืœ ื”ึทืฉึฐึผืืœึธืžึดื™ื ืžึฐื‘ึธืจึฐื›ึดื™ืŸ ื‘ึทึผืึฒื›ึดื™ืœึธืชึธื: ื‘ึธึผืจื•ึผืšึฐ ืึทืชึธึผื” ื”ืณ ืึฑืœึนื”ึตื™ื ื•ึผ ืžึถืœึถืšึฐ ื”ึธืขื•ึนืœึธื ืึฒืฉึถืืจ ืงึดื“ึฐึผืฉึธืื ื•ึผ ื‘ึฐึผืžึดืฆึฐื•ึนืชึธื™ื• ื•ึฐืฆึดื•ึธึผื ื•ึผ ืœึถืึฑื›ื•ึนืœ ืึถืช ื”ึทื–ึถึผื‘ึทื—: ื›ึฐึผื”ึทื™ึผื•ึนื. ื›ึทึผืึฒืฉึถืืจ ื”ึทื™ึผื•ึนื ืงึทื™ึธึผื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ืŸ ืชืžืฆืื•ืŸ. ืจืฆื” ืœื•ืžืจ: ืขื“ื™ื™ืŸ ื™ื”ื™ื” ื‘ื‘ื™ืชื• ื•ืœื ืขืœื” ื”ื‘ืžื”, ื•ืชืžืฆืื•ืŸ ืื•ืชื• ื‘ื‘ื™ืชื•: ื›ื™ ืœื ื™ืื›ืœ ื”ืขื. ืจืฆื” ืœื•ืžืจ: ืœื–ื” ืžื”ืจ ื•ืœืš, ื›ื™ ืœื ื”ืจื‘ื” ื™ืชืขื›ื‘ ื‘ื‘ื™ืชื•, ื›ื™ ืœื ื™ืื›ืœ ื”ืขื ืขื“ ื‘ื•ืื•, ื•ื™ืžื”ืจ ืœื‘ื•ื ืฉืžื”, ืฉืœื ื™ืชืื—ืจื• ื”ืงืจื•ืื™ื ื‘ืขื‘ื•ืจื•: ื™ื‘ืจืš ื”ื–ื‘ื—. ื™ื‘ืจืš ืขืœ ื”ื–ื‘ื— ื”ื‘ืจื›ื” ื”ืจืื•ื™ื” ืœื”, ื•ื”ื•ื: ืืฉืจ ืงื“ืฉื ื• ื‘ืžืฆื•ืชื™ื• ื•ืฆื•ื ื• ืœืื›ื•ืœ ื”ื–ื‘ื—: ื›ื”ื™ื•ื. ื›ื”ืขืช ื”ื–ืืช ืชืžืฆืื•ืŸ ืื•ืชื• ื•ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–ืดืœ (ื‘ืจื›ื•ืช ืžื— ื‘): ืฉื”ื ืขืจื•ืช ื”ืืจื™ื›ื• ื‘ื“ื‘ืจื™ื”ืŸ, ืœื”ืกืชื›ืœ ื‘ื™ืคื™ื• ืฉืœ ืฉืื•ืœ:
ืจื“ืดืงRadak
", hebrewText: "ื›ื‘ื•ืื›ื ื”ืขื™ืจ. ื›ืŸ ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–"ืœ ืžื” ื”ื™ื” ื›ืœ ื”ืืจื™ื›ื•ืช ื”ื–ื” ืฉื”ืืจื™ื›ื• ืืœื• ื”ื ืขืจื•ืช ืœื“ื‘ืจ ืžื”ื ืืžืจื• ื›ื“ื™ ืœื”ืกืชื›ืœ ื‘ื™ื•ืคื™ื• ืฉืœ ืฉืื•ืœ ื•ืžื”ื ืืžืจื• ื›ื™ ืžื”' ื”ื™ื ืœืคื™ ืฉืœื ื”ื’ื™ืข ืขื“ื™ืŸ ื”ืฉืขื” ืฉืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืฉืžื•ืืœ ื›ืขืช ืžื—ืจ ืืฉืœื— ืืœื™ืš ืื™ืฉ: ื›ื™ ื”ื•ื ื™ื‘ืจืš ื”ื–ื‘ื—. ืชืจื’ื ื™ื•ื ืชืŸ ืืจื™ ื”ื•ื ืคืจื™ืก ืขืœ ืžื–ื•ื ื ื•ื”ื•ื ืœืฉื•ืŸ ื‘ื•ืฆืข ื‘ื“ื‘ืจื™ ืจื‘ื•ืชื™ื ื• ื–"ืœ ื‘ืขืœ ื”ื‘ื™ืช ื‘ื•ืฆืข ื•ื ืงืจื ื”ืžื‘ืจืš ืชื—ืœื” ื‘ืกืขื•ื“ื” ื‘ื•ืฆืข ืœืคื™ ืฉื‘ื•ืฆืข ื”ืœื—ื ื•ืžื‘ืจืš ืขืœื™ื• ื•ืคื™ืจื•ืฉ ื™ื‘ืจืš ื”ื–ื‘ื— ื™ื‘ืจืš ืขืœ ื”ื–ื‘ื— ื•ืืฃ ืขืœ ืคื™ ืฉืขืœ ื”ืœื—ื ื”ื™ื” ืžื‘ืจืš ืชื—ืœื” ืœืคื™ ืฉืขื™ืงืจ ืกืขื•ื“ื” ื”ื™ื” ื”ื–ื‘ื— ืืžืจ ื™ื‘ืจืš ื”ื–ื‘ื— ืื• ืœืคื™ ืฉื”ื–ื‘ื— ื”ื™ื” ืœื• ื‘ืจื›ื” ื‘ืคื ื™ ืขืฆืžื” ื›ื™ ื›ืฉื”ื™ื• ืื•ื›ืœื™ืŸ ื–ื‘ื—ื™ ืฉืœืžื™ื ื”ื™ื• ืžื‘ืจื›ื™ื ืขืœื™ื• ืืฉืจ ืงื“ืฉื ื• ื‘ืžืฆื•ื•ืชื™ื• ื•ืฆื•ื•ื ื• ืœืื›ื•ืœ ื”ื–ื‘ื— ื•ื‘ืจื›ืช ื”ืœื—ื ืœื ื”ื™ืชื” ืคื•ื˜ืจืช ืฉืœ ื–ื‘ื—: ื”ืงืจื•ืื™ื. ื”ืงืจื•ืื™ื ื•ื”ืžื–ื•ืžื ื™ื ืœืื›ื•ืœ ืฉื ื›ืชืจื’ื•ืžื• ื–ืžื™ื ื™ื: ื›ื”ื™ื•ื. ื”ื›"ืฃ ืœืืžืช ื”ื“ื‘ืจ ื•ื›ืŸ ื”ืฉื‘ืขื” ืœื™ ื›ื™ื•ื ื•ื”ื“ื•ืžื™ื ืœื•:

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึทึฝื™ึผึทืขึฒืœึ–ื•ึผ ื”ึธืขึดึ‘ื™ืจ ื”ึตึ—ืžึผึธื” ื‘ึผึธืึดื™ืึ™ ื‘ึผึฐืชึฃื•ึนืšึฐ ื”ึธืขึดึ”ื™ืจ ื•ึฐื”ึดื ึผึตึคื” ืฉืึฐืžื•ึผืึตืœึ™ ื™ึนืฆึตึฃื ืœึดืงึฐืจึธืืชึธึ”ื ืœึทืขึฒืœึ–ื•ึนืช ื”ึทื‘ึผึธืžึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

So they went up to the town; and as they were entering the town,dtown Emendation yields โ€œgateโ€; cf. v. 18. Samuel came out toward them, on his way up to the shrine.

The timing is exquisite: just as Saul and his servant enter the town, Samuel emerges heading toward the shrine. This 'chance' encounter is the culmination of God's orchestration -- the lost donkeys, the fruitless wandering, the servant's suggestion, and the young women's directions have all converged to produce this precise moment. Radak notes simply that Samuel was leaving one of the houses in the town on his way to the bamah and happened to meet them. The reader knows from the next verses that there is nothing accidental about this meeting.
โ–ถCommentaries (1)
ืจื“ืดืงRadak
", hebrewText: "ื™ื•ืฆื ืœืงืจืืชื. ื™ื•ืฆื ืžื‘ื™ืช ืื—' ืžืŸ ื”ืขื™ืจ ืœืขืœื•ืช ื”ื‘ืžื” ื•ืคื’ืข ื‘ื”ื:

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึทึฝื™ื”ึนื•ึธึ”ื” ื’ึผึธืœึธึ–ื” ืึถืชึพืึนึฃื–ึถืŸ ืฉืึฐืžื•ึผืึตึ‘ืœ ื™ึฃื•ึนื ืึถื—ึธึ”ื“ ืœึดืคึฐื ึตึฅื™ ื‘ึฝื•ึนืึพืฉืึธืึ–ื•ึผืœ ืœึตืืžึนึฝืจืƒ

English:

Now the day before Saul came, GOD had revealed the following to Samuel:

The narrative now pulls back the curtain to reveal the divine dimension behind the human events. The phrase 'galah et ozen Shmuel' (literally 'uncovered the ear of Samuel') is a vivid idiom for divine revelation -- God whispered, as it were, into Samuel's ear one day before Saul's arrival. This flashback transforms everything the reader has witnessed: what appeared as a random sequence of events -- lost donkeys, aimless wandering, a servant's suggestion -- was in fact a divinely choreographed journey. The 'day before' detail underscores that God's plan was in motion before Saul even knew his donkeys were missing.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื›ึผึธืขึตึฃืชโ€‰ื€โ€‰ืžึธื—ึธึกืจ ืึถืฉืึฐืœึทื—ึฉ ืึตืœึถึจื™ืšึธ ืึดึœื™ืฉื ืžึตืึถึฃืจึถืฅ ื‘ึผึดื ึฐื™ึธืžึดึ—ืŸ ื•ึผืžึฐืฉืึทื—ึฐืชึผึคื•ึน ืœึฐื ึธื’ึดื™ื“ึ™ ืขึทืœึพืขึทืžึผึดึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื•ึฐื”ื•ึนืฉืึดึฅื™ืขึท ืึถืชึพืขึทืžึผึดึ–ื™ ืžึดื™ึผึทึฃื“ ืคึผึฐืœึดืฉืึฐืชึผึดึ‘ื™ื ื›ึผึดึคื™ ืจึธืึดึ™ื™ืชึดื™ึ™ ืึถืชึพืขึทืžึผึดึ”ื™ ื›ึผึดึ›ื™ ื‘ึผึธึฅืึธื” ืฆึทืขึฒืงึธืชึ–ื•ึน ืึตืœึธึฝื™ืƒ

English:

โ€œAt this time tomorrow, I will send a man to you from the territory of Benjamin, and you shall anoint him ruler of My people Israel. He will deliver My people from the hands of the Philistines; for I have taken note of My people,eMy people Septuagint and Targum read โ€œthe plight of My peopleโ€; cf. Exod. 3.7. their outcry has come to Me.โ€

God's command to Samuel uses the title 'nagid' (ruler/leader) rather than 'melekh' (king), a distinction the commentators take seriously. The term nagid implies one appointed by God to lead, preserving divine sovereignty even as human monarchy is established. God frames the appointment compassionately: 'I have seen the affliction of My people; their outcry has reached Me' -- language that deliberately echoes the Exodus narrative (Exodus 3:7), suggesting that the appointment of a king is an act of divine mercy in response to Philistine oppression. Radak explains that the people's suffering under the Philistines, which intensified after Samuel grew old, is what prompted both their demand for a king and God's willingness to grant one.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ืขืช ืžื—ืจ. ื›ืขืช ื”ื–ืืช ื‘ื™ื•ื ืžื—ืจ: ื›ื™ ืจืื™ืชื™ ืืช ืขืžื™. ืžืฉื’ื™ื— ืื ื™ ื‘ืฆืจื•ืช ืขืžื™: ืฆืขืงืชื•. ืขืœ ืžื” ืฉืคืœืฉืชื™ื ืขื•ืฉื™ื ืœื”ื [ ืื—ืจ ืฉื ื–ื“ืงืŸ ืฉืžื•ืืœ ]:
ืจื“ืดืงRadak
", hebrewText: "ื›ืขืช ืžื—ืจ. ื›ืขืช ื”ื–ืืช ืœืžื—ืจ ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื‘ืขื™ื“ื ื ื”ื“ื™ืŸ ืžื—ืจ: ื›ื™ ืจืื™ืชื™ ืืช ืขืžื™. ื›ืชืจื’ื•ืžื• ืืจื™ ื’ืœื™ ืงื“ืžื™ ืขื•ืœื‘ื ' ื“ืขืžื™: ื›ื™ ื‘ืื” ืฆืขืงืชื• ืืœื™. ื›ื™ ืคืœืฉืชื™ื ื”ื™ื• ื ืœื—ืžื™ื ื‘ื”ื ืžืขืช ืฉื–ืงืŸ ืฉืžื•ืืœ ื•ืœื ื”ื™ื” ื™ื›ื•ืœ ืœื”ื•ื›ื™ื—ื ื—ื˜ืื• ื•ืคืœืฉืชื™ื ืžืฉืœื• ื‘ื”ื ืขื“ ืฉืฉืžื• ื‘ืืจืฆื ื ืฆื™ื‘ื™ื ื•ื–ืขืงื• ืืœ ื”' ื•ืืžืจื• ืœืฉืžื•ืืœ ืœื”ืงื™ื ืœื”ื ืžืœืš ืœื”ื•ืฉื™ืขื:

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึผืฉืึฐืžื•ึผืึตึ–ืœ ืจึธืึธึฃื” ืึถืชึพืฉืึธืึ‘ื•ึผืœ ื•ึทื™ื”ึนื•ึธึฃื” ืขึธื ึธึ”ื”ื•ึผ ื”ึดื ึผึตึคื” ื”ึธืึดื™ืฉืึ™ ืึฒืฉืึถึฃืจ ืึธืžึทึฃืจึฐืชึผึดื™ ืึตืœึถึ”ื™ืšึธ ื–ึถึ–ื” ื™ึทืขึฐืฆึนึฅืจ ื‘ึผึฐืขึทืžึผึดึฝื™ืƒ

English:

As soon as Samuel saw Saul, GOD declared to him, โ€œThis is the man that I told you would govern My people.โ€

The moment of recognition is startling in its immediacy: as soon as Samuel lays eyes on Saul, God confirms in real time -- 'This is the man.' Rashi explains the unusual verb 'ya-atzor' (will govern/restrain) as referring to the king's dual function: restraining the army from scattering in battle and restraining each individual from wrongdoing. Radak offers an alternative reading -- that Saul will 'restrain' the Philistines from oppressing Israel, connecting back to God's stated purpose of delivering the people. This divine confirmation transforms a chance encounter at a city gate into the decisive moment of Israel's political history.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
Will rule over My people. Will restrain [=will rule], similar to 'restrained [ืขึธืฆื•ึผืจ] and let free.'9Devarim 32:36. This is the function of the ruler, to restrain the people during war, that they not scatter or spread out one from another, and10In the time of peaceโ€ฆ to restrain each one from doing evil.11The phrase may be translated as "he will restrain them [the Philistines] from [attacing] My people".โ€”Radak In our language, we call ืžึทืขึฒืฆื•ึนืจdestenir, in O.F.", hebrewText: "ื™ึทืขึฐืฆึนืจ ื‘ึฐึผืขึทืžึดึผื™. ื™ึดืžึฐืฉืื•ึนืœ, ื›ึฐึผืžื•ึน ืดืขึธืฆื•ึผืจ ื•ึฐืขึธื–ื•ึผื‘ืด (ื“ื‘ืจื™ื ืœื‘:ืœื•). ื›ึธึผืšึฐ ื“ึถึผืจึถืšึฐ ื”ึทืžึผื•ึนืฉึตืืœ, ืœึทืขึฒืฆึนืจ ื”ึธืขึธื ื‘ึทึผืžึดึผืœึฐื—ึธืžึธื”, ืฉึถืืœึนึผื ื™ึดืชึฐืคึทึผื–ึฐึผืจื•ึผ ื•ึฐืœึนื ื™ึดืชึฐืคึทึผืฉึฐึผืื˜ื•ึผ ื–ึถื” ืžึดื–ึถึผื”, ื•ึฐืœึทืขึฒืฆึนืจ ื‘ึฐึผื›ึธืœ ืึถื—ึธื“ ืžึตืขึฒืฉื‚ื•ึนืช ืจึธืขึธื”. ื‘ึดึผืœึฐืฉืื•ึนื ึตื ื•ึผ ืงื•ึนืจึดื™ืŸ ืณืžึทืขึฒืฆื•ึนืจืณ, ืงื™ืจืฉื˜ื ื™ืดืจ ื‘ืœืขืดื–:
ืจื“ืดืงRadak
", hebrewText: "ื•ื”' ืขื ื”ื•. ืืžืจ ืœื• ืžืจื•ื— ื”ื ื‘ื•ืื” ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื•ืžืŸ ืงื“ื ื”' ืืชืืžืจ ืœื™ื”: ื–ื” ื™ืขืฆืจ ื‘ืขืžื™. ื™ืžืœื•ืš ื›ืžื• ื™ื•ืจืฉ ืขืฆืจ ื™ื•ืจืฉ ืžืœื•ื›ื” ื•ื ืงืจื ื”ืžืœืš ืขื•ืฆืจ ืœืคื™ ืฉืขื•ืฆืจ ื”ืขื ืฉืœื ื™ืœื›ื• ื•ืœื ื™ืขืฉื• ื“ื‘ืจ ืืœื ื‘ืจืฉื•ืชื• ื•ื™ื•ื ืชืŸ ืชืจื’ื ื“ื™ืŸ ื™ืขื“ื™ ืžืจื•ืชื ืžืŸ ืขืžื™ ื›ืœื•ืžืจ ื™ืกื™ืจ ื”ืžืจื•ืช ื•ื”ืžืžืฉืœื” ืžืŸ ืขืžื™ ื•ืืžืจ ื–ื” ื‘ืขื‘ื•ืจ ืคืœืฉืชื™ื ืฉื”ื™ื• ืžื•ืฉืœื™ื ื‘ื”ื ื•ืืžืจ ื™ืขืฆื•ืจ ื›ืœื•ืžืจ ืฉื™ืขืฆื•ืจ ืคืœืฉืชื™ื ื•ื™ืžื ืขื ืžืœื”ืœื—ื ื‘ื™ืฉืจืืœ ื›ืžื• ืฉืืžืจ ื•ื”ื•ืฉื™ืข ืืช ืขืžื™ ืžื™ื“ ืคืœืฉืชื™ื:

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทื™ึผึดื’ึผึทึฅืฉื ืฉืึธืึ›ื•ึผืœ ืึถืชึพืฉืึฐืžื•ึผืึตึ–ืœ ื‘ึผึฐืชึฃื•ึนืšึฐ ื”ึทืฉืึผึธึ‘ืขึทืจ ื•ึทื™ึผึนึ™ืืžึถืจึ™ ื”ึทื’ึผึดึฝื™ื“ึธื”ึพื ึผึธึฃื ืœึดึ”ื™ ืึตื™ึพื–ึถึ–ื” ื‘ึผึตึฅื™ืช ื”ึธืจึนืึถึฝื”ืƒ

English:

Saul approached Samuel inside the gate and said to him, โ€œTell me, please, where is the house of the seer?โ€

The dramatic irony is at its peak: Saul asks Samuel himself where the seer lives, not recognizing the prophet standing before him. Rashi notes that Targum Yonatan renders 'va-yigash' (approached) as 'met' -- suggesting a chance encounter rather than a deliberate approach. Metzudat David simply observes that Saul drew near to Samuel and asked about the seer's house. This moment of unknowing -- the future king of Israel asking the prophet of God for directions, unaware he is speaking to the very man who will anoint him -- encapsulates the chapter's theme of human blindness to divine purpose.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
Approached. Targum Yonoson renders, 'met.'", hebrewText: "ื•ึทื™ึดึผื’ึทึผืฉื. ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดื•ึทืขึฒืจึทืขืด:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ื’ืฉ. ื ืชืงืจื‘ ืืœ ืฉืžื•ืืœ ื•ืฉืืœื• ืขืœ ื‘ื™ืช ื”ืจื•ืื”:
ืจื“ืดืงRadak
", hebrewText: "ืืช ืฉืžื•ืืœ. ื›ืžื• ืืœ ืฉืžื•ืืœ:

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึทื™ึผึทึจืขึทืŸ ืฉืึฐืžื•ึผืึตึœืœ ืึถืชึพืฉืึธืึ—ื•ึผืœ ื•ึทื™ึผึนึ™ืืžึถืจึ™ ืึธื ึนื›ึดึฃื™ ื”ึธืจึนืึถึ”ื” ืขึฒืœึตึคื” ืœึฐืคึธื ึทื™ึ™ ื”ึทื‘ึผึธืžึธึ”ื” ื•ึทืึฒื›ึทืœึฐืชึผึถึฅื ืขึดืžึผึดึ–ื™ ื”ึทื™ึผึ‘ื•ึนื ื•ึฐืฉืึดืœึผึทื—ึฐืชึผึดึฃื™ืšึธ ื‘ึทื‘ึผึนึ”ืงึถืจ ื•ึฐื›ึนึ›ืœ ืึฒืฉืึถึฅืจ ื‘ึผึดึฝืœึฐื‘ึธื‘ึฐืšึธึ– ืึทื’ึผึดึฅื™ื“ ืœึธึฝืšึฐืƒ

English:

And Samuel answered Saul, โ€œI am the seer. Go up ahead of me to the shrine, for you shall eat with me today; and in the morning I will let you go, after telling you whatever may be on your mind.

Samuel's response is immediate and extraordinary -- he not only identifies himself but invites Saul to eat with him and promises to reveal everything in his heart. Radak records a tradition that Samuel's declaration 'I am the seer' was considered a lapse in humility; God later corrected him when Samuel misjudged Eliav's appearance (16:7), saying in effect: 'You called yourself the seer? You do not truly see.' The promise 'everything that is in your heart I will tell you' goes far beyond the donkey question -- Samuel is signaling prophetic omniscience and preparing Saul for the revelation of his royal destiny.
โ–ถCommentaries (2)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื›ืœ ืืฉืจ ื‘ืœื‘ื‘ืš. ื›ืœ ืืฉืจ ืชื—ืคื•ืฅ ืœื“ืขืช ืื’ื™ื“ ืœืš:
ืจื“ืดืงRadak
", hebrewText: "ืื ื›ื™ ื”ืจื•ืื”. ืœื ื”ื™ื” ื–ื” ื—ื•ืฅ ืžื“ืจืš ื”ืขื ื•ื” ื›ื™ ื›ื™ื•ืŸ ืฉืฉืืœ ืœื• ืื™ื–ื” ื‘ื™ืช ื”ืจื•ืื” ืœื ื™ืชื›ืŸ ืฉืœื ื™ืขื ื”ื• ื•ืจื‘ื•ืชื™ื ื• ื–"ืœ ืืžืจื• ื›ื™ ื ื›ืฉืœ ื‘ื–ื” ื”ื“ื‘ืจ ื›ื™ ื”ื™ื” ืœื• ืœื•ืžืจ ืฉืืœ ืœืื—ืจื™ื ืื• ื›ื™ื•ืฆื ื‘ื–ื” ืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืชื” ื”ื•ื ื”ืจื•ืื” ืื ื™ ืžื•ื“ื™ืขืš ืฉืื™ืŸ ืืชื” ื”ืจื•ืื” ื•ื”ื™ื›ืŸ ื”ื•ื“ื™ืขื”ื• ื‘ืฉืขื” ืฉืืžืจ ืœื• ืœืš ื•ืืฉืœื—ืš ืืœ ื™ืฉื™ ื‘ื™ืช ื”ืœื—ืžื™ ื•ื’ื•' ื•ื™ืจื ืืช ืืœื™ืื‘ ืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘"ื” ืœื ืืžืจืช ืื ื›ื™ ื”ืจื•ืื” ืืœ ืชื‘ื˜ ืืœ ืžืจืื”ื•: ื•ื›ืœ ืืฉืจ ื‘ืœื‘ื‘ืš ืื’ื™ื“ ืœืš. ื“ื‘ืจ ื”ืืชื•ื ื•ืช ื•ื–ื•ืœืชื• ืžืžื” ืฉื™ืฉ ื‘ืœื‘ื• ืœืฉืื•ืœ:

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึฐืœึธืึฒืชึนื ึžื•ึนืช ื”ึธืึนื‘ึฐื“ึฃื•ึนืช ืœึฐืšึธึ— ื”ึทื™ึผื•ึนืึ™ ืฉืึฐืœึนึฃืฉืึถืช ื”ึทื™ึผึธืžึดึ”ื™ื ืึทืœึพืชึผึธึงืฉื‚ึถื ืึถึฝืชึพืœึดื‘ึผึฐืšึธึ› ืœึธื”ึถึ–ื ื›ึผึดึฃื™ ื ึดืžึฐืฆึธึ‘ืื•ึผ ื•ึผืœึฐืžึดื™ึ™ ื›ึผื‡ืœึพื—ึถืžึฐื“ึผึทึฃืช ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื”ึฒืœึฃื•ึนื ืœึฐืšึธึ” ื•ึผืœึฐื›ึนึ–ืœ ื‘ึผึตึฅื™ืช ืึธื‘ึดึฝื™ืšึธืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

As for your donkeys that strayed three days ago, do not concern yourself about them, for they have been found. And for whom is all Israel yearning, if not for you and all your ancestral house?โ€

Samuel's words accomplish two things at once: he resolves the donkey issue (demonstrating his prophetic sight) and then pivots dramatically to hint at kingship. The phrase 'for whom is all the desire of Israel' (kol chemdat Yisrael) is, as Rashi and Metzudat David both note, a veiled reference to the monarchy -- all of Israel's longing and hope is directed at Saul and his father's house. Radak clarifies that 'three days' refers not to when the donkeys strayed but to how long Saul has been searching. This verse marks the turning point where the mundane quest for lost animals gives way to the revelation of national destiny.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
But for whom does all of Yisroel desire? Here he [Shmuel] hints to him the matter of the kingship.", hebrewText: "ื•ึผืœึฐืžึดื™ ื›ึธึผืœ ื—ึถืžึฐื“ึทึผืช ื™ึดืฉึฐื‚ืจึธืึตืœ. ื›ึธึผืืŸ ื‘ึธึผื ืœึดืจึฐืžื•ึนื– ืœื•ึน ื“ึฐึผื‘ึทืจ ื”ึทืžึฐึผืœื•ึผื›ึธื”:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืœ ืชืฉื ืืช ืœื‘ืš. ืœื“ืื•ื’ ืขืœื™ื”ื: ื•ืœืžื™ ื›ืœ ื—ืžื“ืช ื™ืฉืจืืœ. ื›ืื•ืžืจ ื•ืขื•ื“ ืžื” ื™ืฉ ืœืš ืœื“ืื•ื’ ืขืœ ื”ืืชื•ื ื•ืช, ื”ืœื ืœืžื™ ื›ืœ ื—ืžื“ืช ื™ืฉืจืืœ ื•ื›ื•ืณ, ื•ื‘ื–ื” ืจืžื– ืœื• ื”ืžืœื•ื›ื”:
ืจื“ืดืงRadak
", hebrewText: "ืฉืœืฉืช ื”ื™ืžื™ื. ืœื ืืžืจ ืฉืœืฉืช ื™ืžื™ื ืขืœ ืื‘ื“ืช ื”ืืชื•ื ื•ืช ืืœื ืขืœ ื‘ืงืฉืชื ื•ื›ืŸ ืชืจื’ื ื™ื•ื ืชืŸ ื•ืขืœ ืขื™ืกืง ืืชื ื™ื ื“ืื‘ื“ื ืœืš ื•ืืช ืืชื™ืชื ืœืžื™ื‘ืขื™ื”ื•ืŸ ื™ื•ืžื ื“ื ืŸ ืชืœืชื ื™ื•ืžื™ืŸ: ื•ืœืžื™ ื›ืœ ื—ืžื“ืช ื™ืฉืจืืœ. ื‘ื–ื” ื”ื“ื‘ืจ ืจืžื– ืœื• ื“ื‘ืจ ื”ืžืœื•ื›ื”:

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึทื™ึผึทึจืขึทืŸ ืฉืึธืึœื•ึผืœ ื•ึทื™ึผึนึ—ืืžึถืจ ื”ึฒืœึจื•ึนื ื‘ึถืŸึพื™ึฐืžึดื™ื ึดึคื™ ืึธื ึนึ™ื›ึดื™ึ™ ืžึดืงึผึฐื˜ึทื ึผึตื™ึ™ ืฉืึดื‘ึฐื˜ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื•ึผืžึดืฉืึฐืคึผึทื—ึฐืชึผึดื™ึ™ ื”ึทืฆึผึฐืขึดืจึธึ”ื” ืžึดื›ึผื‡ึฝืœึพืžึดืฉืึฐืคึผึฐื—ึ–ื•ึนืช ืฉืึดื‘ึฐื˜ึตึฃื™ ื‘ึดื ึฐื™ึธืžึดึ‘ืŸ ื•ึฐืœึธึ™ืžึผึธื”ึ™ ื“ึผึดื‘ึผึทึฃืจึฐืชึผึธ ืึตืœึทึ”ื™ ื›ึผึทื“ึผึธื‘ึธึ–ืจ ื”ึทื–ึผึถึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Saul replied, โ€œBut I am only a Benjaminite, from the smallest of the tribes of Israel, and my clan is the least of all the clans of the tribeftribe Heb. plural. of Benjamin! Why do you say such things to me?โ€

Saul's protest of unworthiness echoes a recurring biblical pattern: God's chosen leaders resist their calling by emphasizing their insignificance. The parallel to Gideon's nearly identical words in Judges 6:15 is unmistakable -- both claim to come from the smallest tribe or clan. Metzudat David reads this as genuine humility, not false modesty: Saul truly cannot fathom why such honor would fall to him. Benjamin was indeed the smallest tribe, further diminished by the devastating civil war of Judges 19-21. Yet God consistently chooses leaders who do not seek power, a theme that will gain poignancy when contrasted with Saul's later desperate clinging to the throne.
โ–ถCommentaries (1)
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืžืงื˜ื ื™. ืžื”ืงื˜ืŸ ืฉื‘ื™ืŸ ื”ืฉื‘ื˜ื™ื, ื•ืžืฉืคื—ืชื™ ื”ืœื ื”ื™ื ื”ืฆืขื™ืจื” ื•ื›ื•ืณ: ื•ืœืžื” ื“ื‘ืจืช ื•ื›ื•ืณ. ื›ืื•ืžืจ ืื™ืŸ ืื ื™ ืจืื•ื™ ืœืžืœื•ื›ื”:

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึทื™ึผึดืงึผึทึคื— ืฉืึฐืžื•ึผืึตืœึ™ ืึถืชึพืฉืึธืึฃื•ึผืœ ื•ึฐืึถึฝืชึพื ึทืขึฒืจึ”ื•ึน ื•ึทื™ึฐื‘ึดื™ืึตึ–ื ืœึดืฉืึฐื›ึผึธึ‘ืชึธื” ื•ึทื™ึผึดืชึผึตึจืŸ ืœึธื”ึถึคื ืžึธืงื•ึนืึ™ ื‘ึผึฐืจึนึฃืืฉื ื”ึทืงึผึฐืจื•ึผืึดึ”ื™ื ื•ึฐื”ึตึ–ืžึผึธื” ื›ึผึดืฉืึฐืœึนืฉืึดึฅื ืึดึฝื™ืฉืืƒ

English:

Samuel took Saul and his servant and brought them into the hall, and gave them a place at the head of the guests, who numbered about thirty.

Samuel publicly honors Saul by seating him at the head of approximately thirty invited guests -- a dramatic gesture that signals Saul's special status before any formal announcement. Rashi explains that the seating arrangement at a communal meal made it obvious who held the place of honor, so this act was a public statement. Radak notes that the 'lishkah' (hall) was the dining chamber attached to the bamah where sacrificial meals were eaten, and that the approximate number 'about thirty' (ki-shloshim) indicates the count was not exact. Saul has gone from searching for donkeys to occupying the seat of honor at a prophetic banquet.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
At the head of the invited guests. In the place where the important people are seated; by the manner of the seating, it was obvious in which place the most important person was seated.", hebrewText: "ื‘ึฐึผืจึนืืฉื ื”ึทืงึฐึผืจื•ึผืึดื™ื. ื‘ึดึผืžึฐืงื•ึนื ืžึฐืกึดื‘ึทึผืช ื”ึทื’ึฐึผื“ื•ึนืœึดื™ื, ื›ึดึผื™ ื‘ึฐึผื“ึถืจึถืšึฐ ืžึฐืกึดื‘ึธึผืชึธืŸ ื”ึธื™ึธื” ื ึดื›ึธึผืจ ืึตื™ื–ึถื” ืžึธืงื•ึนื ืžึตืกึตื‘ ื”ึทื’ึธึผื“ื•ึนืœ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœืฉื›ืชื”. ืืœ ื”ืœืฉื›ื”, ืžืงื•ื ืืฉืจ ื™ืื›ืœื• ืฉื, ื•ื ืชืŸ ืœื”ื ืžืงื•ื ืœืฉื‘ืช ื‘ืจืืฉ ื›ื•ืœื, ื‘ืžืงื•ื ื”ืžืขื•ืœื”: ื•ื”ืžื”. ื”ืงืจื•ืื™ื:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ื‘ื™ืื ืœืฉื›ืชื”. ืืœ ื”ืœืฉื›ื” ื•ืขื ื™ื ื• ื—ื“ืจ ื•ื–ืืช ื”ืœืฉื›ื” ื”ื™ืชื” ื‘ื™ืช ื”ื‘ืžื” ืืฉืจ ืฉื ืื›ืœื• ื”ืงืจื•ืื™ื ื•ื›ืŸ ืช"ื™ ื•ืืขืœื™ื ื•ืŸ ืœื‘ื™ืช ืืกื—ืจื•ืช': ื›ืฉืœืฉื™ื ืื™ืฉ. ื”ื›"ืฃ ื”ื™ื ื›"ืฃ ื”ืฉื™ืขื•' ืจ"ืœ ืฉืœืฉื™ื ืคื—ื•ืช ืžืขื˜ ืื• ื™ื•ืชืจ ืžืขื˜:

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึทื™ึผึนึคืืžึถืจ ืฉืึฐืžื•ึผืึตืœึ™ ืœึทื˜๏ฟฝ๏ฟฝึทื‘ึผึธึ”ื— ืชึผึฐื ึธื”ึ™ ืึถืชึพื”ึทืžึผึธื ึธึ”ื” ืึฒืฉืึถึฅืจ ื ึธืชึทึ–ืชึผึดื™ ืœึธึ‘ืšึฐ ืึฒืฉืึถืจึ™ ืึธืžึทึฃืจึฐืชึผึดื™ ืึตืœึถึ”ื™ืšึธ ืฉื‚ึดึฅื™ื ืึนืชึธึ–ื”ึผ ืขึดืžึผึธึฝืšึฐืƒ

English:

And Samuel said to the cook, โ€œBring the portion that I gave you and told you to set aside.โ€

Samuel's instruction to the cook reveals that he had foreknowledge of Saul's arrival and had prepared a special portion in advance. Rashi explains that because Samuel knew through prophecy that Saul would come, he ordered an exceptional portion to be reserved for him, and that presenting it publicly before the other guests was a way of honoring Saul. Metzudat David adds that Samuel told the cook to set this portion aside separately. The detail demonstrates how thoroughly Samuel had prepared for this divinely appointed encounter -- nothing about this meal is improvised.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
About which I told you. Because Shmuel knew that Shaul would come, he ordered to give him a fine portion for his benefit.12When the special portion that Shmuel had set aside was placed before Shaul, it publicized the honor that Shmuel as giving him.", hebrewText: "ืึฒืฉึถืืจ ืึธืžึทืจึฐืชึดึผื™ ืึตืœึถื™ืšึธ. ืœึฐืคึดื™ ืฉึถืื™ึธึผื“ึทืข ืฉึฐืืžื•ึผืึตืœ ืฉึถืื™ึธึผื‘ึนื ืฉึธืืื•ึผืœ, ืฆึดื•ึธึผื” ืœึธืชึตืช ืœื•ึน ืžึธื ึธื” ื™ึธืคึธื” ืœึฐืฆึธืจึฐื›ึผื•ึน:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืฉืจ ืืžืจืชื™. ืื– ืืžืจืชื™ ืœืš ื”ืฆื ืข ืื•ืชื”:

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึทื™ึผึธึฃืจึถื ื”ึทึ ื˜ึผึทื‘ึผึธึ ื— ืึถืชึพื”ึทืฉืึผึจื•ึนืง ื•ึฐื”ึถืขึธืœึถึœื™ื”ึธ ื•ึทื™ึผึธึฃืฉื‚ึถืโ€‰ื€ ืœึดืคึฐื ึตึฃื™ ืฉืึธืึ—ื•ึผืœ ื•ึทื™ึผึนึ™ืืžึถืจึ™ ื”ึดื ึผึตึคื” ื”ึทื ึผึดืฉืึฐืึธืจึ™ ืฉื‚ึดื™ืึพืœึฐืคึธื ึถึฃื™ืšึธึฝ ืึฑื›ึนึ”ืœ ื›ึผึดึงื™ ืœึทืžึผื•ึนืขึตึ›ื“ ืฉืึธึฝืžื•ึผืจึพืœึฐืšึธึฅ ืœึตืืžึนึ–ืจ ื”ึธืขึธึฃืโ€‰ื€โ€‰ืงึธืจึธึ‘ืืชึดื™ ื•ึทื™ึผึนึงืื›ึทืœ ืฉืึธืึ›ื•ึผืœ ืขึดืึพืฉืึฐืžื•ึผืึตึ–ืœ ื‘ึผึทื™ึผึฅื•ึนื ื”ึทื”ึฝื•ึผืืƒ

English:

The cook lifted up the thigh and what was on it,gwhat was on it Meaning of Heb. uncertain. Emendation yields โ€œthe broad tail.โ€ and set it before Saul. And [Samuel] said, โ€œWhat has been reserved is set before you. Eat; it has been kept for you for this occasion, when I said I was inviting the people.โ€hWhat has been reserved โ€ฆ people Meaning of Heb. uncertain. So Saul ate with Samuel that day.

The cook serves Saul the thigh (ha-shok) -- a portion laden with symbolic significance. Rashi explains that 'what was on it' (ha-aleha) refers to the hip joint above the thigh, and clarifies a crucial halakhic point: at a private bamah, the breast and thigh did not need to be given to the priest, so Saul was permitted to eat it. Radak records a dispute among the Sages about what exactly accompanied the thigh -- Rabbi Yochanan says the fat tail, Rabbi Eliezer says the breast, and Rabbi Shmuel bar Nachmani says the upper hip. Samuel's words -- 'it has been kept for you for this occasion' -- confirm once more that this entire meal was divinely prearranged.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
The thigh with what was attached to it. The thigh and the hip above it.13 See Maseches Avodah Zara 25a for differing views of "what was attached to it." Here is what remains. From the portions of the invited guests, and has been set aside for you. Put before you and eat. In the final chapter of [Maseches] Zevochim,14 it is established that [the waving of] the breast and thigh is [performed] in a large [i.e., public] high place, [but the waving of] the breast and thigh is not [performed] in a small [i.e., private] high place. It was therefore permissible for Shaul to eat15The phrase "put before you and eat" indicates that at first Shaul hesitated to eat because it was his opinion that his portion was the kohein's due. Shmuel therefore told him that in a private high place, the breast and thigh were neither waved nor given to the kohein. [the thigh]. For it was keptโ€ฆ until the appointed time. Because for the appointed time of the banquet, this thigh had been reserved for you. I told the [cook], I have invited the people. My statement to the cook was, 'I invited the people to the feast, and I know their number. Be careful with their portions.' And I ordered from him the number of portions accordingly, and this one was reserved for you.", hebrewText: "ืึถืช ื”ึทืฉึผืื•ึนืง ื•ึฐื”ึถืขึธืœึถื™ื”ึธ. ืึถืช ื”ึทืฉึผืื•ึนืง ื•ึฐื”ึทื™ึธึผืจึตืšึฐ ืฉึถืืขึธืœึถื™ื”ึธ: ื”ึดื ึตึผื” ื”ึทื ึดึผืฉึฐืืึธืจ. ืžึดืŸ ื”ึทืžึธึผื ื•ึนืช ืฉึถืืœ ื”ึทืงึฐึผืจื•ึผืึดื™ื, ื•ึฐื”ื•ึผืฆึทึผื‘ ืœึฐื‘ึทื“ ืœึฐืฆึธืจึฐื›ึฐึผืšึธ: ืฉึดื‚ื™ื ืœึฐืคึธื ึถื™ืšึธ ืึฑื›ึนืœ. ื‘ึฐึผืคึถืจึถืง ืึทื—ึฒืจื•ึนืŸ ื“ึดึผื–ึฐื‘ึธื—ึดื™ื (ืงื› ื): ืงึทื™ึฐึผืžึธื ืœึธืŸ ื—ึธื–ึถื” ื•ึธืฉืื•ึนืง ื‘ึฐึผื‘ึธืžึธื” ื’ึฐึผื“ื•ึนืœึธื”, ื•ึฐืึตื™ืŸ ื—ึธื–ึถื” ื•ึธืฉืื•ึนืง ื‘ึฐึผื‘ึธืžึธื” ืงึฐื˜ึทื ึธึผื”, ืœึฐืคึดื™ื›ึธืšึฐ ื”ึปืชึทึผืจ ืœึถืึฑื›ื•ึนืœ ืœึฐืฉึธืืื•ึผืœ: ื›ึดึผื™ ืœึทืžึผื•ึนืขึตื“ ืฉึธืืžื•ึผืจ. ื›ึดึผื™ ืœึฐืžื•ึนืขึตื“ ื”ึธืึฒื›ึดื™ืœึธื” ื”ึธื™ึธื” ื”ึทืฉึผืื•ึนืง ื”ึทื–ึถึผื” ืฉึธืืžื•ึผืจ ืœึฐืฆึธืจึฐื›ึฐึผืšึธ: ืœึตืืžึนืจ ื”ึธืขึธื ืงึธืจึธืืชึดื™. ืึฒืžึดื™ืจึธืชึดื™ ื”ึธื™ึฐืชึธื” ืœึทื˜ึทึผื‘ึธึผื—: ื”ึธืขึธื ืงึธืจึธืืชึดื™ ืœึดืกึฐืขื•ึผื“ึธื”, ื•ึฐื™ื•ึนื“ึตืขึท ืึฒื ึดื™ ืžึดืกึฐืคึธึผืจึธื, ื•ึฐื”ึดื–ึธึผื”ึตืจ ื‘ึฐึผืžึธื ื•ึนืชึธื, ื•ึฐื ึธืชึทืชึดึผื™ ืœื•ึน ื”ึทืžึธึผื ื•ึนืช ืœึฐืžึดืกึฐืคึธึผืจึธื, ื•ึฐื–ื•ึน ืฉึฐืืžื•ึผืจึธื” ืœึฐืฆึธืจึฐื›ึฐึผืšึธ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืจื ื”ื˜ื‘ื—. ื”ื‘ื™ื ื‘ื”ืจืžืช ื”ื™ื“ื™ื, ื›ืืฉืจ ื”ื“ืจืš ืœื”ื‘ื™ื ืœืคื ื™ ื”ื—ืฉื•ื‘ื™ื: ื”ื ื” ื”ื ืฉืืจ. ืจืฆื” ืœื•ืžืจ ืœื ืชื—ืฉื•ื‘ ืฉื–ื”ื• ื—ืœืงื™ ื”ื ืฉืืจ ืœืžืื›ืœื™, ื•ื‘ื“ื‘ืจื• ืขืžื• ื”ืจืื” ืœื• ื”ื ืฉืืจ ืœืžืื›ืœื• ื•ืืžืจ, ื”ื ื” ื–ื” ื”ื ืฉืืจ ืœืžืื›ืœื•: ืฉื™ื ืœืคื ื™ืš. ืœื–ื” ืฉื™ื ืืช ื”ืžื ื” ื”ื”ื™ื ืœืคื ื™ืš ื•ืื›ื•ืœ: ื›ื™ ืœืžื•ืขื“. ื›ื™ ื”ืžื ื” ื”ื”ื™ื ืฉืžื•ืจื” ืœืš ืขืœ ืžื•ืขื“ ื‘ื™ืืชืš: ืœืืžืจ. ื›ื™ ืืžืจ ื”ืžื–ืžืŸ ืืช ื”ืงืจื•ืื™ื ; ื•ื”ื•ื ืฉืžื•ืืœ: ื”ืขื ืงืจืืชื™. ื”ืœื ืื ื™ ืงืจืืชื™ ืืช ื”ืขื ืขืœ ื”ื–ื‘ื—, ื•ืขืœื™ ืœื™ืชืŸ ืœื›ืœ ืื—ื“ ืžื ื” ื”ืจืื•ื™ื” ืœื•, ืœื–ืืช ืฉืžื•ืจ ื”ืžื ื” ื”ื”ื™ื ืœืฉืื•ืœ, ื›ื™ ื”ื™ื ืจืื•ื™ื” ืœื•:
ืจื“ืดืงRadak
", hebrewText: "ืืช ื”ืฉื•ืง ื•ื”ืขืœื™ื”. ืคื™' ื•ืืฉืจ ืขืœื™ื” ื•ื”ื•ื ื”ื™ืจืš ื•ื›ืŸ ืช"ื™ ื•ื™ืจื›ื™ื”, ื•ื‘ื“ื‘ืจื™ ืจื‘ื•ืชื™ื ื• ื–"ืœ ืžืื™ ื•ื”ืขืœื™ื” ืจ' ื™ื•ื—ื ืŸ ืื•ืžืจ ืฉื•ืง ื•ืืœื™ื” ืจ' ืืœื™ืขื–ืจ ืื•ืžืจ ืฉื•ืง ื•ื—ื–ื” ืจ' ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืื•ืžืจ ืฉื•ืง ื•ืฉื•ืคื™ ื•ืžืื™ ื•ื”ืขืœื™ื” ื“ืฉื•ืคื™ ืขื™ืœื•ื™ื” ืฉื•ืง: ื•ื™ืืžืจ ื”ื ื” ื”ื ืฉืืจ. ืคื™' ื•ื™ืืžืจ ืฉืžื•ืืœ ืœืฉืื•ืœ ื”ื ื” ื–ืืช ื”ืžื ื” ื”ื ืฉืืจืช ืœื‘ื“ื” ื—ืœื•ืงื” ืžื”ืžื ื•ืช ื”ืื—ืจื•ืช ืืฉืจ ืกื“ืจืชื™ ืœืงืจื•ืื™ื ื•ื–ืืช ื”ืžื ื—ื” ืืžืจืชื™ ืœื˜ื‘ื— ืœื”ืฆื ื™ืขื” ืœื‘ื“ื” ืœืฉื™ื ืœืคื ื™ืš ืื›ื•ืœ ื›ื™ ืœืžื•ืขื“ ื”ื–ื” ื”ื•ื ืฉืžื•ืจ ืœืš ืืช ื–ื” ื”ื—ืœืง ื›ืฉืืžืจืชื™ ืœื˜ื‘ื— ื”ืขื ืงืจืืชื™ ื”ื›ืŸ ื”ืžื ื•ืช ื•ืืžืจืชื™ ืœืฉืžื•ืจ ื–ื” ืœืš ื”ื—ืœืง ื›ื™ ื™ื“ืขืชื™ ื‘ื•ืืš:

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึทื™ึผึตืจึฐื“ึฅื•ึผ ืžึตื”ึทื‘ึผึธืžึธึ–ื” ื”ึธืขึดึ‘ื™ืจ ื•ึทื™ึฐื“ึทื‘ึผึตึฅืจ ืขึดืึพืฉืึธืึ–ื•ึผืœ ืขึทืœึพื”ึทื’ึผึธึฝื’ืƒ

English:

They then descended from the shrine to the town, and [Samuel] talked with Saul on the roof.

After the public meal, Samuel brings Saul into a private setting -- the rooftop -- for a personal conversation. Rashi interprets 'va-yedaber' (he spoke) with its connotation of firm or authoritative speech, explaining that Samuel was rebuking and instructing Saul in the fear of God. Metzudat David simply notes this was the roof of Samuel's house in the town. The rooftop conversation represents an intimate moment of spiritual preparation before the momentous anointing to come. Samuel is not merely selecting a political leader but shaping Saul's character and faith for the burden of kingship.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
And he spoke with Shaul on the roof. Reproving him16Based on Maseches Makos 11a that states that using the form of ื•ึทื™ึฐื“ึทื‘ึผึตืจ for describing speech indicates harshness. and teaching him to fear the Holy One, Blessed is He.", hebrewText: "ื•ึทื™ึฐื“ึทื‘ึตึผืจ ืขึดื ืฉึธืืื•ึผืœ ืขึทืœ ื”ึทื’ึธึผื’. ืžื•ึนื›ึดื™ื—ื•ึน ื•ึผืžึฐืœึทืžึฐึผื“ื•ึน ืœึฐื™ึดืจึฐืึธื” ืึถืช ื”ึทืงึธึผื“ื•ึนืฉื ื‘ึธึผืจื•ึผืšึฐ ื”ื•ึผื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืขืœ ื”ื’ื’. ืฉืขืœ ื‘ื™ืชื• ืืฉืจ ื‘ืขื™ืจ:

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื•ึทื™ึผึทืฉืึฐื›ึผึดึ—ืžื•ึผ ื•ึทื™ึฐื”ึดึžื™ ื›ึผึทืขึฒืœึคื•ึนืช ื”ึทืฉืึผึทึ™ื—ึทืจึ™ ื•ึทื™ึผึดืงึฐืจึธึจื ืฉืึฐืžื•ึผืึตึคืœ ืึถืœึพืฉืึธืื•ึผืœึ™ (ื”ื’ื’) [ื”ึทื’ึผึธึฃื’ึธื”] ืœึตืืžึนึ”ืจ ืงึ–ื•ึผืžึธื” ื•ึทืึฒืฉืึทืœึผึฐื—ึถึ‘ืšึผึธ ื•ึทื™ึผึธึฃืงื‡ื ืฉืึธืึ—ื•ึผืœ ื•ึทื™ึผึตืฆึฐืึงื•ึผ ืฉืึฐื ึตื™ื”ึถึ›ื ื”ึฅื•ึผื ื•ึผืฉืึฐืžื•ึผืึตึ–ืœ ื”ึทื—ึฝื•ึผืฆึธื”ืƒ

English:

Early, ati[Samuel] talked with Saul on the roof. Early, at Meaning of Heb. uncertain. Septuagint reads โ€œThey spread a bed for Saul on the roof, and he lay down. Atโ€ฆโ€ the break of day, Samuel called to Saul on the roof. He said, โ€œGet up, and I will send you off.โ€ Saul arose, and the two of them, Samuel and he, went outside.

The next morning, Samuel calls up to Saul at the break of dawn to begin their departure. The urgency of the early hour -- 'at the rising of the dawn' -- suggests the gravity of what lies ahead. Radak briefly notes the temporal marker 'ka-alot ha-shachar' (at dawn's rising). The verse emphasizes that both Samuel and Saul went out together, establishing that what follows will be a shared journey. Samuel had promised the night before to reveal 'the word of God,' and the early departure signals that the time for that revelation is imminent.
โ–ถCommentaries (1)
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ื”ื™ ื›ืขืœื•ืช ื”ืฉื—ืจ. ื‘ื›"ืฃ:

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื”ึตึ—ืžึผึธื” ื™ึฝื•ึนืจึฐื“ึดื™ืึ™ ื‘ึผึดืงึฐืฆึตึฃื” ื”ึธืขึดึ”ื™ืจ ื•ึผืฉืึฐืžื•ึผืึตึžืœ ืึธืžึทึฃืจ ืึถืœึพืฉืึธืึ—ื•ึผืœ ืึฑืžึนึฅืจ ืœึทื ึผึทึ›ืขึทืจ ื•ึฐื™ึทืขึฒื‘ึนึฅืจ ืœึฐืคึธื ึตึ–ื™ื ื•ึผ ื•ึทึฝื™ึผึทืขึฒื‘ึนึ‘ืจ ื•ึฐืึทืชึผึธื”ึ™ ืขึฒืžึนึฃื“ ื›ึผึทื™ึผึ”ื•ึนื ื•ึฐืึทืฉืึฐืžึดื™ืขึฒืšึธึ– ืึถืชึพื“ึผึฐื‘ึทึฅืจ ืึฑืœึนื”ึดึฝื™ืืƒย {ืค}

English:

As they were walking toward the end of the town, Samuel said to Saul, โ€œTell the servant to walk ahead of usโ€โ€”and he walked aheadโ€”โ€œbut you stop here a moment and I will make known to you the word of God.โ€

The chapter concludes with Samuel creating a moment of sacred privacy. He sends the servant ahead so that what he is about to reveal -- 'the word of God' (devar Elohim) -- will be heard by Saul alone. Rashi explains that the servant was sent at a distance so he would not overhear their conversation. Metzudat David notes that the servant walked ahead immediately upon hearing Samuel's initial words, before the full instruction was complete. Radak explains 'amod ka-yom' not as 'stand today' but as an emphatic 'stand now' -- an urgent summons to pause and receive divine revelation. The stage is set for the anointing that opens chapter 10.
โ–ถCommentaries (3)
ืจืฉืดื™Rashi
To pass ahead of us. To go at a distance from us so that he will not hear our conversation. And he went ahead. The youth went ahead of them, but to Shaul he said, 'And you stand with me.'", hebrewText: "ื•ึฐื™ึทืขึฒื‘ึนืจ ืœึฐืคึธื ึตื™ื ื•ึผ. ื•ึฐื™ึตืœึตืšึฐ ื‘ึฐึผืจึธื—ื•ึนืง ืžึดืžึถึผื ึผื•ึผ, ื•ึฐืœึนื ื™ึดืฉึฐืืžึทืข ืึถืช ื“ึฐึผื‘ึธืจึตื™ื ื•ึผ: ื•ึทื™ึทึผืขึฒื‘ึนืจ. ื”ึทื ึทึผืขึทืจ ืœึดืคึฐื ึตื™ื”ึถื, ื•ึผืœึฐืฉึธืืื•ึผืœ ืึธืžึทืจ: ื•ึฐืึทืชึธึผื” ืขึฒืžึนื“ ืขึดืžึธึผื“ึดื™:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืขื‘ื•ืจ ืœืคื ื™ื ื•. ื™ืชืจื—ืง ืžืืชื ื• ืœืœื›ืช ืœืคื ื™ื ื•, ืฉืœื ื™ืฉืžืข ืžื” ืื“ื‘ืจ ื‘ืš: ื•ื™ืขื‘ื•ืจ. ื›ืฉืžื•ืข ื”ื ืขืจ ื“ื‘ืจื™ ืฉืžื•ืืœ, ืขื‘ืจ ืžืขืฆืžื• ืœืคื ื™ื”ื: ื•ืืชื” ืขืžื•ื“. ื–ื”ื• ื’ืžืจ ื“ื‘ืจื™ ืฉืžื•ืืœ, ืฉืืžืจ ืœื• ืืžื•ืจ ืœื ืขืจ ื•ื™ืขื‘ื•ืจ ื•ืืชื” ืขืžื•ื“ ื›ืขืช ื”ื–ืืช, ื•ืœืคื™ ืฉื”ื ืขืจ ืขื‘ืจ ืœืคื ื™ื”ื ืžื™ื“ ื‘ืฉื•ืžืขื• ืชื—ืœืช ื“ื‘ืจื™ื•, ื”ืคืกื™ืง ื‘ื•:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืขื‘ื•ืจ ืœืคื ื™ื ื•. ืฉืœื ื™ืฉืžืข ืืช ื“ื‘ืจื™ื ื•: ืขืžื•ื“ ื›ื™ื•ื. ื•ืœื ืืžืจ ืฉื™ืขืžื•ื“ ื”ื™ื•ื ื‘ืขื™ืจ ืฉื”ืจื™ ื‘ืื•ืชื• ื”ื™ื•ื ื”ืœืš ืœื• ืฉื”ืจื™ ืืžืจ ืœื• ื•ืืฉืœื—ืš ื•ืขื•ื“ ืฉืืžืจ ืœื• ื‘ืœื›ืชืš ื”ื™ื•ื ืžืขืžื“ื™ ืืœื ืคื™ืจื•ืฉ ื›ื™ื•ื ืœืืžืช ื”ื“ื‘ืจ ื›ืžื• ื”ืฉื‘ืขื” ืœื™ ื›ื™ื•ื ื•ืคื™' ืขืžื•ื“ ืขืžื•ื“ ืขื“ ืฉืื“ื‘ืจ ืขืžืš:

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