Sent to blot out Amalek, Saul spares Agag and the best of the spoil; 'to obey is better than sacrifice,' and Samuel rends the kingdom from him and hews Agag down.
Tap any Hebrew word to reveal its root, value, and meanings.
And Samuel said to Saul: ‘Hashem sent me to anoint you to be king over His people, over Israel; now therefore hearken you to the voice of the words of Hashem.
verse value 4451
Insights
Verse structure: 15 words, 66 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "me" (אֹתִ֨י, 3 letters) and the longest is "upon·Israel" (עַל־יִשְׂרָאֵ֑ל, 7 letters). Words sharing gematria 216: upon·his·people, words·of. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·anoint·you" (לִמְשׇׁחֳךָ֣). The root יהוה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·Saul" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'upon·Israel', dividing the verse into phrases of 10 and 5 words.
Rashi
And now, hear the voice of the words of the Lord. Once you erred — now, guard yourself.
Radak
"To anoint you as king." The *chet* is with a *chataf qamats* (reduced qamats).
"And now, hear." This means that since you have been anointed king over Israel, you must do what you are commanded to do, which is the war against Amalek. Our Sages of blessed memory said that Israel was commanded with three mitzvot upon their entry into the Land: to appoint a king over them, to obliterate the seed of Amalek, and to build the Chosen House. And regarding this king it is said, "And his king shall be higher than Agag."
Metzudat David
"Me He sent, etc." This means: And you see that the matter has been fulfilled, and the word of the Lord is true in His mouth. Therefore, hearken to the voice of the words of the Lord which He says to you, and do not doubt His words on account of their being a strange matter, namely, to utterly destroy all that is found belonging to Amalek.
Malbim
The questions: In what way was Amalek different from all the enemies of Israel who harmed and tormented them, yet only regarding him was the commandment given to blot out his name? And in what way was Saul's sin so great, considering that he fought against Amalek and destroyed him?
“Me, the Lord has sent” – In the narrative of the verses, the reasons why the Lord did not accept Saul’s repentance and took the kingship from him will also come forth one by one. This was not the case with David, who also sinned but was forgiven. One reason is written by the author of Sefer ha-Ikkarim (Chapter 24, Discourse 4): Saul’s sin was in matters pertaining to kingship, whereas David’s sin was not in matters pertaining to kingship. We can explain this through a parable: Two scribes sinned; one forged documents, and the other committed sexual immorality. The law is that the latter should be flogged and then return to his craft, while the former, who sinned in the very performance of his craft, is disqualified from being a scribe. Similarly, David sinned in his capacity as a human being, not in his capacity as king, whereas Saul sinned in a commandment that he was obligated to observe specifically by virtue of his kingship. Therefore, the judgment was that the kingship should be taken from him. Just as Solomon, who sinned in the matter of multiplying wives—a commandment pertaining to the king—had his kingdom torn away, so too Jehu, who observed what he was commanded regarding matters of kingship, namely to destroy the house of Jeroboam, had his descendants sit on the throne of Israel for four generations, even though he sinned in other transgressions. This is what is written: “Me, the Lord has sent to anoint you king,” meaning: Know that this commandment derives from your having been anointed king. Just as I was sent to anoint you, so too I am sent to you with this mission, which will serve as a test of whether the kingship will remain in your hand. Therefore, now hear the voice of my words.
Thus says Hashem of hosts: I remember that which Amalek did to Israel, how he set himself against him in the way, when he came up out of Egypt.
verse value 5504
Insights
Verse structure: 14 words, 59 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 5504 is divisible by 86, the value of Elohim. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "that·did" (אֲשֶׁר־עָשָׂ֥ה, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "I·have·taken·note" (פָּקַ֕דְתִּי), "when·he·came·up" (בַּעֲלֹת֖וֹ). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "that·did" (root אשר, 229x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·Israel', dividing the verse into phrases of 9 and 5 words.
Radak
"I have remembered." Now I desire to visit and recompense Amalek for what he did to Israel:
"He set for him." Ambushes and forces on the way. And Jonathan rendered: who lay in wait for him on the way.
Metzudat David
"I have remembered." I remember what Amalek did to Israel:
"Which He set for Himself." The repetition of the matter in different words is for the purpose of adding clarification:
Metzudat Zion
I have remembered. A matter of remembrance.
Set. From the word 'setting'.
Malbim
Thus says the Lord of Hosts: Behold, the Torah clarifies the rationale of the commandment to blot out the memory of Amalek with several rationales, as it is written: “Remember what Amalek did to you on the way when you came out of Egypt, how he met you on the way and struck at all who lagged behind you, while you were faint and weary, and he did not fear God.” This implies that all who arrange battles do so for one of five reasons: 1) Either to fight for land in order to conquer it and expand his territory; this was not the case here, for the text says “on the way,” indicating that you were not then in an inhabited land. 2) If a nation approaches the border of his land, he fights them out of fear lest they cross his border, like the wars against Sihon and Og; this was not the case here, for the text says “when you came out of Egypt,” indicating that you were far from his land. 3) Due to some dispute or enmity existing between the two warring nations; but here it says he “met you on the way,” meaning by chance, and he had no grievance against you. 4) To demonstrate his strength and power in order to gain renown; but here it says he “struck at all who lagged behind you, while you were faint and weary,” indicating that his intent was not to demonstrate strength in battle. 5) On account of religion, believing that God would be pleased with his actions if he were to exterminate a nation that does not believe in his religion and God; but here it says “he did not fear God,” meaning that his war had none of the usual causes for which wars are waged. Rather, the intrinsic cause was as the commentators explain: 1) Due to disbelief in God. Since at that time the nations trembled at the signs and wonders performed in the sea and in Egypt, he sought to fight them to demonstrate that God was not able to save them, until his war was fundamentally against God. 2) His hatred toward Israel was stirred up on account of their ancestors, stemming from the enmity of Esau (from whose seed Amalek descended) against Jacob. Therefore, God commanded to blot out his memory. Here, the text only alludes to two of the reasons mentioned there: “on the way” and “when you came out of Egypt.” For most wars are fought on account of lands: either to conquer land, against which the text says “on the way,” or to prevent others from conquering his land, against which the text says “when you came out of Egypt.” The intent is that this was not a war conducted in the customary manner, but rather a war of disbelief against God, and of eternal enmity against the Rock of their hewing, which is preserved in their hearts from generation to generation, as it is stated: “War for the Lord against Amalek from generation to generation.”
Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.’ .
verse value 6911
Insights
Verse structure: 18 words, 89 letters. The shortest word is "go" (לֵ֨ךְ, 2 letters) and the longest is "all·that·he·had" (אֶת־כׇּל־אֲשֶׁר־ל֔וֹ, 9 letters). 11 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·strike" (וְהִכִּיתָ֜ה), "and·utterly·destroy" (וְהַֽחֲרַמְתֶּם֙), "all·that·he·had" (אֶת־כׇּל־אֲשֶׁר־ל֔וֹ). 18 unique roots are used. Frequent roots: "all·that·he·had" (root אשר, 229x in I Samuel); "from·man" (root איש, 201x in I Samuel); "go" (root הלך, 133x in I Samuel). First appearance of the root חרם ("and·utterly·destroy") in I Samuel. First appearance of the root חמל ("you·will·spare") in I Samuel. The etnachta (major mid-verse pause) falls on 'upon·him', dividing the verse into phrases of 9 and 9 words.
Rashi
From an ox to a sheep. They were sorcerers — and they change themselves and resemble beasts.
Radak
"And you shall devote them." This is like "and he utterly destroyed all that breathed," denoting a language of destruction and ruin. And so did Jonathan translate it: "and you shall finish off." And my master and father, of blessed memory, explained that it is a language of *herem* (ban) and curse, meaning that initially they were placed under a ban so that no person should derive benefit from them, and afterwards, "and thou shalt slay."
"And spare him not." Because in the end they would spare, as it says, "and Saul and the people spared" — he warned him, "and spare him not," so that he should have no excuse.
"And even a donkey." For if an ox or a donkey were to survive from them, people would say, "This was from the spoils of Amalek," and thus the memory of Amalek would not have been obliterated, whereas the verse states, "You shall blot out the memory of Amalek."
Ralbag
“And the dead, from a man to a woman, etc.” He began with the greater and concluded with the lesser, and this is in order of gradation, for the man is more honorable than the woman, and each of them is more honorable than the infant, for its existence is still incomplete, for its growth and development have not yet been completed. And the infant is more honorable than the nursing child, for the nursing child, besides the deficiency of its body, is also deficient in strength, so that it cannot digest anything but milk, which is very similar to what is natural. And the ox is more honorable than the lamb, and the camel is like a mean between pure nature and impure nature, and the donkey is from the lowest species of impure animals.
Metzudat David
"Now, etc." This means: From the time that you struck them but did not devote them to destruction, now go and devote them to destruction, both them and all their possessions.
Metzudat Zion
And you shall devote. A matter of destruction and cutting off.
The young one. He is the young in years, similarly (Isaiah 65:20): 'a youth of days and he is older than the suckling'.
Malbim
"Now go and strike them," and it explains how he is to strike them: 1) the money and the possessions — and ye shall utterly destroy, etc. — that ye derive no benefit from them; 2) the lives, and you shall not spare him, but rather, "kill a man," etc., continuing in increasing order: for the woman is weaker than the man, and after them, the small child, and even the nursing infant, who is even weaker, and after them, the domesticated animals, from an ox to a sheep, and even the unclean beasts, from a camel to a donkey, and the donkey is less valuable than the camel. And behold, what is stated, "and you shall not spare him," and it did not say "and you shall not pity him" or "and you shall not have mercy on him," will be explained in verse 9.
And Saul summoned the people, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah.
verse value 4335
Insights
Verse structure: 12 words, 58 letters. The shortest word is "thousand" (אֶ֖לֶף, 3 letters) and the longest is "and·he·numbered·them" (וַֽיִּפְקְדֵם֙, 6 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "in·Telaim" (בַּטְּלָאִ֔ים), "and·ten" (וַעֲשֶׂ֥רֶת), "with·man·of" (אֶת־אִ֥ישׁ). The root אלף appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "with·man·of" (root איש, 201x in I Samuel); "and·he·summoned" (root שמע, 66x in I Samuel). The etnachta (major mid-verse pause) falls on 'foot', dividing the verse into phrases of 8 and 4 words. Full calculation: וַיְשַׁמַּ֤ע [and·he·summoned] (426) + שָׁאוּל֙ [Saul] (337) + אֶת־הָעָ֔ם [the·people] (516) + וַֽיִּפְקְדֵם֙ [and·he·numbered·them] (240) + בַּטְּלָאִ֔ים [in·Telaim] (92) + מָאתַ֥יִם [hundred] (491) + אֶ֖לֶף [thousand] (111) + רַגְלִ֑י [foot] (243) + וַעֲשֶׂ֥רֶת [and·ten] (976) + אֲלָפִ֖ים [thousand] (161) + אֶת־אִ֥ישׁ [with·man·of] (712) + יְהוּדָֽה [Judah] (30) = 4335.
Rashi
And Saul summoned. The language of proclamation — like (above, 14:20): 'and Saul cried out.'
And he counted them with lambs. He said to each one and every one: Take a lamb from the king's flock. And afterward he counted the lambs — for it is forbidden to count Israel, as it is said of them (Genesis 32:12): 'Not numbered, because of multitude.'
Radak
And he heard. Like "and he gathered," and so did Jonathan [the Aramaic translator] render it: "and he collected," meaning that he gathered them so that they would listen to him and go to war; or the explanation is that he gathered them by means of a herald, which is implied. And similarly in the Mishnah: On the first of Adar, they make announcements concerning the half-shekel contributions, meaning they proclaim it.
“In Telaim.” This is the name of a place. Even though it appears with the definite article “the” (heh ha-yedi’ah), contrary to the usual custom, there are similar cases, such as “the land,” “the booths,” and “Shittim.” Jonathan [the Aramaic translator] interpreted it as in the verse “and with his arm he shall gather the rams,” whose Targum renders it as “ba-amrei passhei” (with the Passover lambs). If we follow Jonathan’s interpretation that they were Passover offerings, then it must have been the time of Passover. And in Nob, where the Tabernacle was located, they were counted when they brought their Passover offerings. Through the Passover offerings, he knew their number, for the Passover offering was not offered on a private altar.
However, according to the words of our Rabbis of blessed memory, when it says he counted them “with rams,” it was not through the Passover offerings. Rather, he told them that every man of the army should take a ram from his own flock, and each man should take one ram. Afterwards, he commanded that the rams be counted. They relied on this verse and said: It is forbidden to count the Israelites, even for the sake of a mitzvah, as it is stated, “And he numbered them with rams.” Rabbi Elazar said: Anyone who counts the Israelites transgresses a negative commandment, as it is stated, “Which were not numbered nor counted.” And they said: Whenever the Israelites were counted for a necessary purpose, they did not suffer a loss; but when counted for no necessary purpose, they suffered a loss. In the days of David, it appears that even if he counted them for one specific matter, since he counted them for no necessary purpose, they suffered a loss. For if so, why did Joab not take some item from each person and count that item, so that there would be no plague among them? And likewise, when he counted them for a necessary purpose, he needed to count them through a single item, like Saul, who counted them with rams, and also in the first war, when he numbered them with “bezak,” which means with stones, as we have explained.
Ralbag
"And he numbered them with lambs." He did this in order that he should number the lambs and not number the people, lest a plague strike them in the course of numbering them, as happened to David. For this same reason, he also numbered them by bezek in the war against Nahash, king of the Ammonites.
Metzudat Zion
And he summoned. A matter of gathering that comes with the hearing of the voice of the gatherer, similarly (Jeremiah 50:29): 'summon many against Babylon'.
And he numbered them. A matter of counting and numbering.
At Telaim. The name of a place, similarly (Joshua 15:24): 'Ziph and Telem and Bealoth.' And our Sages of blessed memory said (Yoma 22b): Telaim literally, for it is forbidden to number Israel by head, and they numbered them with lambs, and each one took a lamb from Saul's flock, and returned them to a specific place, and they numbered the lambs and knew the number of the children of Israel.
Foot soldiers. Those who walk on foot, not horsemen.
Malbim
The questions: What did he intend by his statement, "And he summoned the people"?
And he summoned. This too is a preface to magnify Saul’s sin: Do not say that he feared the people, as he later excused himself, for he caused the people to hear—meaning that he commanded to proclaim the prophet’s utterance and all his commandment. And surely they would not have stood against him if he had admonished them not to transgress the words of a prophet. Likewise, do not say that he had pity on the spoil because of his poverty, that he desired the great spoil, for “he numbered them with lambs,” meaning that each one took a lamb from the king’s flock, and by means of this he knew their number, and this is proof of the abundance of his wealth.
And Saul came to the city of Amalek, and lay in wait in the valley.
verse value 1258
Insights
Verse structure: 6 words, 25 letters. The shortest word is "and·came" (וַיָּבֹ֥א, 4 letters) and the longest is "to·city" (עַד־עִ֣יר, 5 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·city" (עַד־עִ֣יר). 6 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "and·came" (root בוא, 161x in I Samuel); "to·city" (root עיר, 34x in I Samuel). The etnachta (major mid-verse pause) falls on 'Amalek', dividing the verse into phrases of 4 and 2 words. Full calculation: וַיָּבֹ֥א [and·came] (19) + שָׁא֖וּל [Saul] (337) + עַד־עִ֣יר [to·city] (354) + עֲמָלֵ֑ק [Amalek] (240) + וַיָּ֖רֶב [and·quarreled] (218) + בַּנָּֽחַל [in·the·wadi] (90) = 1258.
Rashi
And he contended in the wadi. And he fought in the wadi. And our Sages said (Yoma 22b): Concerning the matters of the wadi he argued and judged for himself — and what is it that the Torah said for one soul: break the neck of a heifer in a wadi? For all these souls, how much more so! If a person sinned, what did the beast sin?
Radak
"And he lay in wait in the valley." Its root is arav; its proper form is va-yaarov, of the hifil conjugation, or of the dagesh conjugation, and then its proper form would be va-yaarev — and this is the correct view, because of the qamatz of the yod. And one may explain it as a matter of strife and contention: that is, Amalek came out against them and fought with them in the valley. And Jonathan rendered: and he arrayed his army and waged battle in the valley. And in the words of our Sages of blessed memory it is a term of judgment — Saul contended and reasoned with himself over the matter of the valley, that is, the heifer whose neck is broken in the valley. He said: if for one soul the Torah said, break a heifer's neck, how much more for all these souls! A heavenly voice went forth and said to him: Saul, be not righteous overmuch, more than thy Creator.
Ralbag
"And he strove in the brook." This means that he fought with Amalek in the plain, for there they came out to battle. Thus, the "strife" and the "war" are one and the same, as it is stated: "The multitude is great with Israel; if he fights, he fights with them."
Metzudat Zion
And he argued. From the word 'dispute' and 'war'.
Malbim
The questions: What is the meaning of "and he strove in the valley"?
"And he came... and he contended in the valley": Since it is not among the laws of kings to provoke war without some pretext, as in the case of [the Ammonite king saying], "What have I to do with you, that you have come to me to fight in my land?" [Saul] sought a cause for contention in the valley before the cities of Amalek, for Saul claimed that the valley and the ravine belonged to him, and Amalek disputed with him over this, until this became the pretext for the war. And this also indicates that he did not fulfill the commandment properly, for he should not have sought any pretext, since God had commanded him; as David said, "Do I not hate those who hate You, O Lord, and abhor those who rise up against You?" [He should have waged] no other strife that is not for the sake of God.
And Saul said to the Kenites: ‘Go, depart, get you down from among the Amalekites, lest I destroy you with them; for you showed kindness to all the children of Israel, when they came up out of Egypt.’ So the Kenites departed from among the Amalekites.
verse value 6607
Insights
Verse structure: 21 words, 95 letters. The shortest word is "go" (לְכוּ֩, 3 letters) and the longest is "to·Kenite" (אֶֽל־הַקֵּינִ֡י, 7 letters). Words sharing gematria 466: from·midst·of, from·midst·of. 7 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "to·Kenite" (אֶֽל־הַקֵּינִ֡י), "turn·aside" (סֻּ֨רוּ), "lest·I·destroy·you" (פֶּן־אֹֽסִפְךָ֙). The root קיני appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "go" (root הלך, 133x in I Samuel). First appearance of the root קיני ("to·Kenite") in I Samuel. First appearance of the root עמלקי ("Amalekite") in I Samuel. The etnachta (major mid-verse pause) falls on 'from·Egypt', dividing the verse into phrases of 17 and 4 words.
Rashi
To the Kenite. The sons of Yitro, who were dwelling in the wilderness of Yehuda, in the Negev of Arad — who went to Ya'avts to learn Torah. And Arad is Amalek — the Canaanite, king of Arad, was Amalek, as it is said (Numbers 21:1): 'dwelling in the Negev.' And Amalek dwells in the land of the Negev (ibid. 13:29).
With all the children of Israel. Who benefited from his meal — Moshe and Aaron and all the elders of Israel. And behold, it is accounted to him as if he did kindness with all the children of Israel.
Radak
“And Saul said to the Kenite.” Even though we have seen in the account of the conquest of the land that the Kenites went up from the city of palms and dwelt among the children of Judah in the wilderness of Judah, they all, or some of them, went to dwell with the Amalekites, because they were tent-dwellers and would travel from place to place as circumstances allowed them.
"Lest I destroy thee." Its root is asaf, of the hifil conjugation, on the pattern of "I will destroy the city"; its meaning is a term of destruction.
“And you have done kindness.” This refers to the counsel that Jethro gave to Moses, and it was reckoned to his seed after him, as though they themselves had performed the kindness. This is what the verse states: “with all Israel,” just as it says there: “And also all this people shall come to their place in peace.” And in the midrashic interpretation: Did He really do kindness with all the children of Israel? Was it not only with Moses that He did kindness, as it is written: “He called him, and he ate bread”? Rather, this is to teach you that anyone who does a good deed for one of the great ones of Israel, it is credited to him as if he had done kindness for all Israel.
Ralbag
"And Saul said to the Kenite": The intent is that he spoke to him, and indeed Saul had already said to the Kenite prior to his battle with Amalek:
And You have done kindness with all the children of Israel when they came up from Egypt. Now, this kindness was when Jethro came to Moses in the wilderness, and he showed himself rejoicing in the success of Israel, and he gave counsel to Moses to appoint judges over the people, as is mentioned in the portion of Jethro. And it seemed that the intention was regarding the annihilation of Amalek in this manner, that God blessed be He commanded that Israel should not benefit at all from their property, to awaken [the understanding] that the divine intention in this matter was to take vengeance for what Amalek did to Israel on the way when they went out from Egypt, for he attacked the stragglers who lagged behind them, so that those who would come after would fear to do such an evil deed, and the intention in this war was not to take their spoil and to benefit from their property. And when Saul and Israel stretched out their hands to the spoil, it became apparent that their intention in this was not for vengeance, but to benefit themselves, and this was contrary to the divine intention. And it seemed that for this reason, in the days of Mordecai and Esther, Israel was guarded from stretching out their hands to plunder their enemies, who were from Amalek, as it is recounted, “and in the spoil they did not stretch out their hands.”
Metzudat David
“Go, depart.” Separate yourselves from the people of Amalek, lest I add you to them in the time of their destruction; for at such a time it is impossible to distinguish and be cautious.
"You have done kindness." This refers to Jethro, and the kindness was that he advised [Moses] to appoint judges, which was a benefit for all Israel, to lighten their burden so they would not have to stand before Moses from morning until evening.
Metzudat Zion
The Kenite. The family of the Kenites, from the children of Hobab, Moses' father-in-law.
I will utterly destroy. A matter of destruction.
Malbim
"And Saul said unto the Kenite." In this wadi the Kenite was pasturing his flock, for they were dwellers in tents. He said to him that he should turn aside from the place of the battle, "lest I sweep thee away with them" — "and thou didst show kindness," which is the opposite of the deed of Amalek, who fought against them; and one event shall not befall the righteous and the wicked alike. ("Lest I sweep thee away" is hif'il, of the defective pe-alef class, like "I will destroy the city" (Jeremiah 46).)
And Saul smote the Amalekites, from Havilah as you go to Shur, that is in front of Egypt.
verse value 2769
Insights
Verse structure: 9 words, 39 letters. Notable word values: "and·smote" (וַיַּ֥ךְ) = 36, double chai. Verse gematria: 2769 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·smote" (וַיַּ֥ךְ, 3 letters) and the longest is "the·Amalekites" (אֶת־עֲמָלֵ֑ק, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "from·Havilah" (מֵֽחֲוִילָה֙), "Shur" (שׁ֔וּר). 9 unique roots are used. Frequent roots: "that" (root אשר, 229x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "as·you·go" (root בוא, 161x in I Samuel). The etnachta (major mid-verse pause) falls on 'the·Amalekites', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיַּ֥ךְ [and·smote] (36) + שָׁא֖וּל [Saul] (337) + אֶת־עֲמָלֵ֑ק [the·Amalekites] (641) + מֵֽחֲוִילָה֙ [from·Havilah] (99) + בּוֹאֲךָ֣ [as·you·go] (29) + שׁ֔וּר [Shur] (506) + אֲשֶׁ֖ר [that] (501) + עַל־פְּנֵ֥י [in·front·of] (240) + מִצְרָֽיִם [Egypt] (380) = 2769.
Radak
"From Havilah as thou goest to Shur." Perhaps they dwelt there with the sons of Ishmael, or he took the land from their hand. And the kaf of bo'acha I have explained: that it denotes the direction toward a known place.
Metzudat David
“Upon your coming.” Until you come to Shur, and it is as if He is speaking to a person who knows the place:
And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.
verse value 2717
Insights
Verse structure: 7 words, 38 letters. Notable word values: "alive" (חָ֑י) = 18, chai, 'life'. Verse gematria: 2717 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "alive" (חָ֑י, 2 letters) and the longest is "and·all·the·people" (וְאֶת־כׇּל־הָעָ֖ם, 8 letters). Words sharing gematria 330: king·of·the·Amalekites, with·the·edge·of·the·sword. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·caught" (וַיִּתְפֹּ֛שׂ), "king·of·the·Amalekites" (מֶלֶךְ־עֲמָלֵ֖ק), "and·all·the·people" (וְאֶת־כׇּל־הָעָ֖ם). 7 unique roots are used. Frequent roots: "with·the·edge·of·the·sword" (root חרב, 25x in I Samuel). First appearance of the root אגג ("Agag") in I Samuel. The etnachta (major mid-verse pause) falls on 'alive', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיִּתְפֹּ֛שׂ [and·caught] (796) + אֶת־אֲגַ֥ג [Agag] (408) + מֶלֶךְ־עֲמָלֵ֖ק [king·of·the·Amalekites] (330) + חָ֑י [alive] (18) + וְאֶת־כׇּל־הָעָ֖ם [and·all·the·people] (572) + הֶחֱרִ֥ים [he·utterly·destroyed] (263) + לְפִי־חָֽרֶב [with·the·edge·of·the·sword] (330) = 2717.
But Saul and the people spared Agag, and the best of the sheep, and of the oxen, even the young of the second birth, and the lambs, and all that was good, and would not utterly destroy them; but every thing that was of no account and feeble, that they destroyed utterly.
verse value 3736
Insights
Verse structure: 18 words, 97 letters. The shortest word is "and·not" (וְלֹ֥א, 3 letters) and the longest is "and·on·all·the·good" (וְעַל־כׇּל־הַטּ֔וֹב, 9 letters). 12 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·spared" (וַיַּחְמֹל֩), "upon·Agag" (עַל־אֲגָ֗ג), "and·on·the·best·of" (וְעַל־מֵיטַ֣ב). The root עול appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Saul" (root שאול, 226x in I Samuel); "and·the·people" (root עם, 128x in I Samuel); "and·not" (root לא, 107x in I Samuel). First appearance of the root אבה ("they·was·willing") in I Samuel. The etnachta (major mid-verse pause) falls on 'to·utterly·destroy·them', dividing the verse into phrases of 13 and 5 words.
Rashi
And the choicest. It has no comparison. And they are the healthy ones. And I say: the language of 'meshanim' — like (Genesis 43:12): 'kesef meshanah' — because it is doubled in flesh and in fat. And so (Judges 6:25): 'And the second ox of seven years.'
Despised and wasted. Like 'nivzah.' And the mem is attached to it.
Radak
"And the seconds." Jonathan rendered it as though transposed, v-ha-shemanim, which he rendered shminaya, the fat ones; and he rendered ha-karim as patimaya, the fatted ones. And he means: the fat ones, which are fat of themselves through their pasture, and the fatted ones, which are fattened by a man who feeds them — for such is the way of the fattener, that he fattens the beasts, preparing the food and putting it into the beast's mouth. And one may explain ha-mishnim as lambs a year old, and ha-karim as older than a year. And some explain ha-mishnim as those that are second to the womb.
"And all the substance." [It means] the cattle; and likewise, "according to the pace of the cattle that is before me" — for anything a man occupies himself with is called melachah, whether the work of a craft, or the tillage of the ground, or cattle.
“Nimbez v’nimas.” With the addition of two letters, and so too [the word] “mitlah” and it says “nimbez v’nimas,” [referring to] the feminine and the masculine, just as in “ruach gedolah v’chazak” [a great and strong wind], where the feminine refers to the action and the masculine to the matter; and so too “ya’aseh malakah” [he shall do a work], and the matter in this place is the cattle.
Ralbag
And behold, the Scripture relates that Saul and the people had pity on Agag and on the best of the spoil, and they were unwilling to utterly destroy them; rather, they destroyed only the inferior items of the spoil. And as a result of this, it came to Saul that he was punished by having the kingship removed from him.
Metzudat David
"And he had pity." They were lenient with respect to Agag and the choicest of the flock, etc., and with respect to every good thing that they found there; they did not wish to devote them to destruction, and they devoted only the base livestock.
Metzudat Zion
And the doubled ones. From the word 'double,' he means double in flesh and fat, and its parallel (Ezra 1:10): 'double gold bowls,' and he means double.
The rams. The fat sheep.
And they refused. And they did not want.
And all the work. The livestock is called 'work,' for in it is the labor of the owner of the livestock, and in it he will engage, similarly (Genesis 33:14): 'according to the pace of the livestock'.
Despised. Despised.
And corrupt. He means a spoiled thing.
Malbim
And Saul showed pity: Here the second reason is explained for why Saul’s repentance was not accepted, because there is a distinction between the synonymous verbs *chamel* (to pity), *chas* (to spare), and *racham* (to have mercy), as stated in another place, that mercy is only from person to person, because his soul is distressed at seeing the destruction of a certain person or his distress, and pity and sparing are found regarding any matter, and the difference between them is that sparing arises from one’s need for the matter, as a person spares his property and utensils because they are his possession, and pity is also shown for a matter from which he derives no benefit, only that he judges with his intellect that it is not fitting to destroy that thing and that its preservation is better. Now, the Lord did not warn him “do not spare” or “do not have mercy” on Amalek, because these are emotional dispositions; even if he fulfills the commandment of the Lord, it is conceivable that his mercy would be aroused and his heart pained by the death of tender children, or he would spare and his heart would grieve at destroying the spoils from which he could have benefited. But pity is an intellectual matter, where he thinks that it is not proper and just to destroy them, and that the prophet commanded this thing unjustly; this is a culpable sin because he wishes to be wise against the Lord, and therefore He commanded him “do not pity” him, meaning do not entertain the thought that it is fitting to preserve him and not to destroy him. And indeed, in this Saul stumbled, for he pitied Agag and the best of the sheep, and by this he showed that his faith was weakening in his hand, for if not so, he would not have thought it fitting to pity the enemies of the Lord, and through this thought of his he sinned also in deed and did not agree to destroy them. And it is stated that he pitied the best of the cattle and the second-best, which are the intermediate ones, which are second in rank to the best, and likewise the best of the sheep and the fat ones, which are the fat sheep, which are also after the best, in such a way that they left the finest and the intermediate, and only the inferior they destroyed.
Verse structure: 4 words, 22 letters. The shortest word is "and·it·was" (וַֽיְהִי֙, 4 letters) and the longest is "word·of·Hashem" (דְּבַר־יְהֹוָ֔ה, 7 letters). 4 unique roots are used. Frequent roots: "saying" (root אמר, 418x in I Samuel); "word·of·Hashem" (root יהוה, 316x in I Samuel); "to·Samuel" (root איל, 238x in I Samuel). Full calculation: וַֽיְהִי֙ [and·it·was] (31) + דְּבַר־יְהֹוָ֔ה [word·of·Hashem] (232) + אֶל־שְׁמוּאֵ֖ל [to·Samuel] (408) + לֵאמֹֽר [saying] (271) = 942.
’It repents Me that I have set up Saul to be king; for he is turned back from following Me, and has not performed My commandments.’ And it grieved Samuel; and he cried to Hashem all night.
verse value 4312
Insights
Verse structure: 14 words, 73 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "that·I·made·king" (כִּֽי־הִמְלַ֤כְתִּי, 8 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "I·regret" (נִחַ֗מְתִּי), "that·I·made·king" (כִּֽי־הִמְלַ֤כְתִּי), "for·he·turned·back" (כִּי־שָׁב֙). The root מלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 316x in I Samuel); "and·my·commandments" (root דבר, 113x in I Samuel); "not" (root לא, 107x in I Samuel). First appearance of the root נחם ("I·regret") in I Samuel. The etnachta (major mid-verse pause) falls on 'he·has·upheld', dividing the verse into phrases of 9 and 5 words. Full calculation: נִחַ֗מְתִּי [I·regret] (508) + כִּֽי־הִמְלַ֤כְתִּי [that·I·made·king] (535) + אֶת־שָׁאוּל֙ [Saul] (738) + לְמֶ֔לֶךְ [to·king] (120) + כִּי־שָׁב֙ [for·he·turned·back] (332) + מֵֽאַחֲרַ֔י [from·after·me] (259) + וְאֶת־דְּבָרַ֖י [and·my·commandments] (623) + לֹ֣א [not] (31) + הֵקִ֑ים [he·has·upheld] (155) + וַיִּ֙חַר֙ [and·was·angry] (224) + לִשְׁמוּאֵ֔ל [to·Samuel] (407) + וַיִּזְעַ֥ק [and·he·cried·out] (193) + אֶל־יְהֹוָ֖ה [to·Hashem] (57) + כׇּל־הַלָּֽיְלָה [all·night] (130) = 4312.
Rashi
I am grieved. A thought came to my heart concerning the kingship of Sha'ul that I made king.
Radak
"It repenteth Me." It is of the nifal conjugation.
Metzudat David
"For he has turned back from behind Me, and has not established My words." The matter is repeated in different words:
"And Samuel was angry." It is the way of one who is distressed to become angry at himself.
And he cried out. To pray for Saul:
Metzudat Zion
I am sorry. A matter of changing thought.
Malbim
“‘I have repented’—wherever the term ‘repentance’ (nachamti) appears in reference to the Lord it signifies that He relents from an action He has performed, which constitutes the complete nullification of that action. For the continued existence of every thing depends upon the desire and will of the Lord. And when He relents from the matter, it is as if it had never been, as it is stated: ‘For I have repented that I have made them.’ This occurs in a decree of judgment wherein there is no longer hope for repentance. And he expounds the reason for the phrase ‘they have turned back from after Me’: this refers to the sin committed in thought, namely, a lack of faith in the words of the Lord through His prophet. For the sin of heresy is worse than a sin committed through lust or through a character trait of the soul. And also in deed, ‘they did not uphold My words,’ etc.
And Samuel rose early to meet Saul in the morning; and it was told Samuel, saying: ‘Saul came to Carmel, and, behold, he is setting him up a monument, and is gone about, and passed on, and gone down to Gilgal.’
verse value 4381
Insights
Verse structure: 18 words, 79 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. Verse gematria: 4381 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "to·Samuel" (לִשְׁמוּאֵ֜ל, 6 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "came·Saul" (בָּֽא־שָׁא֤וּל), "setting·up" (מַצִּ֥יב). The root שמואל appears 2 times in this verse. 16 unique roots are used. Frequent roots: "saying" (root אמר, 418x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "came·Saul" (root בוא, 161x in I Samuel). First appearance of the root כרמלה ("to·Carmel") in I Samuel. The etnachta (major mid-verse pause) falls on 'in·the·morning', dividing the verse into phrases of 5 and 13 words.
Rashi
He has set up for himself a monument. He built for himself an altar — it is the altar mentioned concerning Elijah (I Kings 18:30): And he repaired the broken altar of the Lord. And Yonatan translated: and behold, he is preparing there a place to divide the spoil in it.
Radak
He sets up for him a hand. He prepares for him a place to encamp the army and to divide the spoil; and so did Jonathan translate: “He prepares for him there a place to divide the spoil.” And in the midrashic interpretation: He builds for him an altar there on Carmel, and it is the altar that is mentioned in the story of Elijah: “And he repaired the altar of the Lord that was broken down.”
"And he turned aside and passed on." After he had established his hand at Carmel, he turned aside and passed on to Gilgal to sacrifice there, as it is stated. The reason is that the altar and the Tabernacle were originally located there when they entered the land. And even though at that time [the altar] was in Nob, they honored the place of the Tabernacle at Gilgal, and they sacrificed there during the time when the high places were permitted. And likewise, they instituted the monarchy there, and they sacrificed peace-offerings there.
Ralbag
When Saul came to Carmel, behold, he was setting up for himself a monument. His intention was that the purpose of this would be that he would establish for himself a place to sit there and serve God, blessed be He, and to give thanks to Him for all the goodness which He had done for Israel. And behold, the place where he was setting up for himself a monument was Gilgal, for there Israel always gathered together for all the great matters. Therefore it says, “And he turned and passed over, and went down to Gilgal.”
Metzudat David
“to meet Saul.” To go to meet Saul:
"In the morning." It refers back to "and he rose early."
He establishes for himself a hand. He makes for himself a place to divide the spoils, and from there the wheel will turn and descend—that is to say, all this was reported to Samuel.
Metzudat Zion
Establishing. Its meaning is doing and setting up.
Place. Location.
Malbim
"And behold, he set him up a monument": he set up a marker as a sign of this victory, and upon it the form of a hand, marking the strong hand which he showed in this war. "And he turned about": from Carmel he went round by his way to Gilgal, to sacrifice there to the LORD.
And Samuel came to Saul; and Saul said to him: ‘Blessed be you of Hashem; I have performed the commandment of Hashem.’
verse value 3282
Insights
Verse structure: 12 words, 53 letters. Notable word values: "to·him" (ל֣וֹ) = 36, double chai. The shortest word is "to·him" (ל֣וֹ, 2 letters) and the longest is "to·Saul" (אֶל־שָׁא֑וּל, 6 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "I·have·performed" (הֲקִימֹ֖תִי). The root יהוה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "of·Hashem" (root יהוה, 316x in I Samuel); "to·Saul" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·Saul', dividing the verse into phrases of 3 and 9 words. Full calculation: וַיָּבֹ֥א [and·came] (19) + שְׁמוּאֵ֖ל [Samuel] (377) + אֶל־שָׁא֑וּל [to·Saul] (368) + וַיֹּ֧אמֶר [and·said] (257) + ל֣וֹ [to·him] (36) + שָׁא֗וּל [Saul] (337) + בָּר֤וּךְ [blessed] (228) + אַתָּה֙ [you] (406) + לַֽיהֹוָ֔ה [of·Hashem] (56) + הֲקִימֹ֖תִי [I·have·performed] (565) + אֶת־דְּבַ֥ר [the·commandment·of] (607) + יְהֹוָֽה [Hashem] (26) = 3282.
Ralbag
"And Samuel came to Saul" ... "to sacrifice unto the Lord thy God in Gilgal." And it is possible that Saul thought that if they sacrificed to the Lord of that spoil it would not be grievous in God's eyes, since they were deriving no benefit from their spoil; and because of the weakness of this excuse he ascribed it to the people. And further he thought that, since he had not been commanded to devote the king of Amalek and his people, he might spare their king — and this is what he said, "and I have brought Agag the king of Amalek, and have utterly destroyed Amalek."
Metzudat David
To Saul. When Saul came to Gilgal:
"Blessed are you to the Lord, etc." This means: May the Lord bless you, because I have fulfilled the word of the Lord which you commanded me, and this merit comes through you.
And Samuel said: ‘What means then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?’
verse value 2495
Insights
Verse structure: 11 words, 46 letters. The shortest word is "and·what" (וּמֶ֛ה, 3 letters) and the longest is "voice·of·the·flock" (קֽוֹל־הַצֹּ֥אן, 7 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·what" (וּמֶ֛ה), "voice·of·the·flock" (קֽוֹל־הַצֹּ֥אן), "and·voice·of" (וְק֣וֹל). The root קול appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "which" (root אשר, 229x in I Samuel); "Samuel" (root שמואל, 103x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·My·ears', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + שְׁמוּאֵ֔ל [Samuel] (377) + וּמֶ֛ה [and·what] (51) + קֽוֹל־הַצֹּ֥אן [voice·of·the·flock] (282) + הַזֶּ֖ה [this] (17) + בְּאׇזְנָ֑י [in·My·ears] (70) + וְק֣וֹל [and·voice·of] (142) + הַבָּקָ֔ר [the·cattle] (307) + אֲשֶׁ֥ר [which] (501) + אָנֹכִ֖י [I] (81) + שֹׁמֵֽעַ [hearing] (410) = 2495.
Metzudat David
"And what is the voice?" This means: If you have fulfilled the word of the Lord, what is "the voice of the flock," etc.? Are they from Amalek?
And Saul said: ‘They have brought them from the Amalekites; for the people spared the best of the sheep and of the oxen, to sacrifice to Hashem your God; and the rest we have utterly destroyed.’
verse value 3928
Insights
Verse structure: 16 words, 76 letters. The shortest word is "for" (אֲשֶׁ֨ר, 3 letters) and the longest is "and·the·rest" (וְאֶת־הַיּוֹתֵ֖ר, 8 letters). 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "from·the·Amalekites" (מֵעֲמָלֵקִ֣י), "they·brought·them" (הֱבִיא֗וּם), "he·had·compassion" (חָמַ֤ל). 16 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·Hashem" (root יהוה, 316x in I Samuel); "for" (root אשר, 229x in I Samuel). The etnachta (major mid-verse pause) falls on 'your·God', dividing the verse into phrases of 14 and 2 words.
Radak
"For the purpose of sacrifice." They did not spare them for their own benefit, but rather for the purpose of sacrificing to the Lord, who was with them in battle. And it says, "Your God," in honor of Samuel, to elevate his stature, for whenever a person is elevated, it is fitting to say of him "his God" or "your God." Similarly, the prophets would say, "The Lord, my God." And likewise it is stated regarding the sin of the prince: "from all the commandments of the Lord, his God."
Metzudat David
From Amalek they brought them. He means to say: It is true that they were brought from Amalek, and nevertheless there is no evil, for the fact that they spared the choicest of the livestock was in order to sacrifice them to the Lord, and not to keep them for themselves; and therefore I could not protest against their actions, since they said that it would still be considered a fulfillment of a mitzvah.
"And the surplus." The things that are not fit for slaughter, we have utterly destroyed them.
Malbim
That the people had pity: He made his excuse on two grounds: a) from the side of the actor, that the people had pity, and to them this deed is attributed; b) from the side of the purpose, that they did not intend to deprive the spoils, but only in order to sacrifice a sacrifice. And the proof is that the more [of the spoils] that were not fit for sacrifice, they devoted to the ban. And in his language he also revealed the fruit of his thoughts, that he thought that this matter—to destroy everything—is not fitting and right. And therefore he said that the people had pity (as stated above in chapter 9), only that he attributed this to the people. And behold, in this there is a third reason why his repentance was not accepted, for among the conditions of repentance is remorse and confession, and he did not have remorse, for he did not recognize his sin at all, and he did not confess, for he denied and made excuses with words of falsehood.
Then Samuel said to Saul: ‘Stay, and I will tell you what Hashem has said to me this night.’ And he said to him: ‘Say on.’
verse value 3383
Insights
Verse structure: 16 words, 63 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לְּךָ֔, 2 letters) and the longest is "to·Saul" (אֶל־שָׁא֔וּל, 6 letters). Words sharing gematria 257: and·said, and·said. 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·let·me·tell" (וְאַגִּ֣ידָה). The root אמר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·Saul" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'night', dividing the verse into phrases of 12 and 4 words.
Rashi
Desist. As its Targum renders: 'urikh' — meaning wait.
Radak
And they said to him, “Speak.” It is written “And they said,” meaning Saul and the elders who were with him; yet it is read “And he said,” meaning Saul.
Metzudat David
"הרף" – This means: Abandon your words and cease from them, and I will tell you, etc.
Metzudat Zion
The loosening. From the word 'looseness'.
Malbim
The word "haraf" (be silent): After all, it is precisely this—denying one's sin—that constitutes a great transgression, as it is stated, "Behold, I will judge you because you say, 'I have not sinned'" (Jeremiah 2:35). Therefore, He said to him, "Haraf" (be silent), i.e., keep your hand over your mouth, and I will tell you, etc.
And Samuel said: ‘Though you be little in your own sight, are you not head of the tribes of Israel? And Hashem anointed you king over Israel;
verse value 4384
Insights
Verse structure: 14 words, 64 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "you" (אַתָּה֙, 3 letters) and the longest is "over·Israel" (עַל־יִשְׂרָאֵֽל, 7 letters). Words sharing gematria 406: you, you. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "though·little" (אִם־קָטֹ֤ן), "head" (רֹ֛אשׁ), "and·smeared·you" (וַיִּמְשָׁחֲךָ֧). The root אתה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "over·Israel" (root על, 112x in I Samuel). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 10 and 4 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + שְׁמוּאֵ֔ל [Samuel] (377) + הֲל֗וֹא [is·it·not] (42) + אִם־קָטֹ֤ן [though·little] (200) + אַתָּה֙ [you] (406) + בְּעֵינֶ֔יךָ [in·your·eyes] (162) + רֹ֛אשׁ [head] (501) + שִׁבְטֵ֥י [tribes·of] (321) + יִשְׂרָאֵ֖ל [Israel] (541) + אָ֑תָּה [you] (406) + וַיִּמְשָׁחֲךָ֧ [and·smeared·you] (384) + יְהֹוָ֛ה [Hashem] (26) + לְמֶ֖לֶךְ [to·king] (120) + עַל־יִשְׂרָאֵֽל [over·Israel] (641) = 4384.
Rashi
You are the head of the tribes of Israel. Yonatan translated: the tribe of Benjamin crossed the sea at the head of all the people — as it is said (Psalms 68:28): "There is Benjamin, the youngest, ruling them."
Radak
“Is it not that you are small in your own eyes?” This is because Saul said to him, “The people spared,” meaning that the people showed mercy, and not he [Saul], and he did not wish to restrain them. Samuel said to him, “Is it not that you are small in your own eyes?” Meaning, even though you consider yourself insignificant and did not wish to exalt yourself over the people and restrain them, are you not the head of the tribes of Israel? Therefore, the Lord anointed you king over them to guide them on the straight path and to restrain them from transgression. How then did you allow them to transgress the word of the Lord? It was not they who acted, but you, who had the power to protest but did not protest. It appears that your will and desire were in the matter, and you coveted the spoil and turned aside to it. Jonathan translated the verse thus: “Is it not that from thy beginning thou wast a ruler…” And so it is said in the midrash: When the Israelites crossed the sea, the Israelites were afraid to cross. The tribe of Benjamin leaped forward and began to cross. The tribe of Judah saw this and began to pelt them with stones so that they would return. Then Nachshon son of Aminadab leaped forward and crossed with his entire tribe, and after him all Israel followed. They relied on this verse: “There is Benjamin, the youngest, ruling them.” Do not read “ruling them” (rodem), but rather “descended into the sea” (rad yam). And it is written after it: “the princes of Judah stoned them” (sharei Yehudah ragamtem), etc.
Metzudat David
“If you consider yourself small in your own eyes—even if in your own estimation you regard yourself as insignificant—nevertheless, are you not the head that rules over all the tribes of Israel? And not only did they make you king, but also God anointed you as king. If so, your hand is powerful over them; so why, then, did you not restrain them?”
Malbim
Is it not so, in light of what is written, “For the people had pity,” as if he had not restrained his power against the people? He said to him: Are you not the head of the tribes of Israel, and the root of the deed is attributed to you? And also, He said to him that you were afraid of them, for “the Lord has anointed you king.” You are not like a king chosen by the people, who follows their opinion, for the Lord has anointed you.
“‘And He sent you’—contrary to what is written, that he desired to offer them as a sacrifice, should you not have considered the aspect of the Sender, who is the Lord, and the aspect of the mission, that He said to you, ‘Go and destroy the sinners,’ etc., and was it not fitting for you to alter nothing in it, since He stipulated that you fight them until they are completely destroyed? And he meant to say that the greater the action, the more one ought to be meticulous in all the details of its performance. And the action is magnified whether from its own side, from the side of the commandment, or from the side of the actor. And these three were gathered together in this action: regarding the actor, he said, ‘Are you not the head of the tribes of Israel?’; regarding the commandment, he said, ‘And the Lord sent you’; and regarding the action, he said, ‘And He said to you,’ etc. And particularly since this action is a condition for your kingship, as it is written, ‘And the Lord anointed you king,’ as stated in verse 1. And the mem in ‘kolethem’ [destroying them] is on the passive voice, and the doubling of ‘kolethem othem’ [destroying them, them] means that they should be destroyed completely.”
and Hashem sent you on a journey, and said: Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.
verse value 4265
Insights
Verse structure: 13 words, 60 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "go" (לֵ֣ךְ, 2 letters) and the longest is "the·sinners" (אֶת־הַֽחַטָּאִים֙, 8 letters). 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·sent·you" (וַיִּשְׁלָחֲךָ֥), "and·utterly·destroy" (וְהַחֲרַמְתָּ֞ה), "the·sinners" (אֶת־הַֽחַטָּאִים֙). 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "go" (root הלך, 133x in I Samuel). The etnachta (major mid-verse pause) falls on 'in·way', dividing the verse into phrases of 3 and 10 words. Full calculation: וַיִּשְׁלָחֲךָ֥ [and·sent·you] (374) + יְהֹוָ֖ה [Hashem] (26) + בְּדָ֑רֶךְ [in·way] (226) + וַיֹּ֗אמֶר [and·said] (257) + לֵ֣ךְ [go] (50) + וְהַחֲרַמְתָּ֞ה [and·utterly·destroy] (664) + אֶת־הַֽחַטָּאִים֙ [the·sinners] (474) + אֶת־עֲמָלֵ֔ק [the·Amalekites] (641) + וְנִלְחַמְתָּ֣ [and·you·will·fight] (534) + ב֔וֹ [against·them] (8) + עַ֥ד [until] (74) + כַּלּוֹתָ֖ם [all] (496) + אֹתָֽם [them] (441) = 4265.
Rashi
Until they have finished them. The people that are with you — they will finish them.
Radak
“Until they had finished them off.” Until Israel had finished them off; and the mem of “k’lotam” (their finishing) may be attached to the agent (the doer), or it may be attached to the object; and the word “otam” (them) that follows serves as an additional clarification.
Metzudat David
"And He sent you." Was it not the Lord who sent you on this path, and commanded you to devote them to destruction?
Wherefore then did you not hearken to the voice of Hashem, but did fly upon the spoil, and did that which was evil in the sight of Hashem?’
verse value 3186
Insights
Verse structure: 10 words, 44 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 3186 is divisible by 18, the value of chai ('life'). The shortest word is "the·evil" (הָרַ֖ע, 3 letters) and the longest is "not·you·hearkened" (לֹֽא־שָׁמַ֖עְתָּ, 6 letters). Words sharing gematria 26: Hashem, Hashem. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·you·screamed" (וַתַּ֙עַט֙), "and·you·did" (וַתַּ֥עַשׂ), "the·evil" (הָרַ֖ע). The root יהוה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "upon·the·spoil" (root איל, 238x in I Samuel); "and·you·did" (root עשה, 79x in I Samuel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 6 words. Full calculation: וְלָ֥מָּה [and·why] (81) + לֹֽא־שָׁמַ֖עְתָּ [not·you·hearkened] (841) + בְּק֣וֹל [voice] (138) + יְהֹוָ֑ה [Hashem] (26) + וַתַּ֙עַט֙ [and·you·screamed] (485) + אֶל־הַשָּׁלָ֔ל [upon·the·spoil] (396) + וַתַּ֥עַשׂ [and·you·did] (776) + הָרַ֖ע [the·evil] (275) + בְּעֵינֵ֥י [in·eyes·of] (142) + יְהֹוָֽה [Hashem] (26) = 3186.
Rashi
And you swooped. Like 'and you flew' — the language of ayit, a bird of prey (Genesis 15:11).
Radak
“Vate’at.” We have already explained this word, that it is like “vateser” or “vatateh.”
Metzudat David
And why did you not heed? To devote them to destruction completely. And he meant to say: Is it possible that because of the people’s words you did not heed the voice of the Lord?
“And you swooped upon the spoil.” For because you did not restrain the people, it is as if you yourself hastened to take the spoil, etc.
Metzudat Zion
And you darted. A matter of darting, similarly (below 25:14): 'and he darted among them,' and he means the swiftness of walking.
Malbim
And why? “For against this your sin is threefold”:
A) Why did you not heed the voice of the Lord in His commandment? For the commandments of the Lord are distinguished from the commandments of men, in that for human decrees it suffices to fulfill the ultimate primary objective, even if one does not scrutinize the details of the actions and the intermediate steps; as long as the ultimate goal is achieved, it is sufficient. This is because the ultimate goal of human decrees is known. Not so with the commandments of the Lord, wherein even the details and the intermediate steps are themselves intended ends in their own right. This is what it means to “heed the voice of the Lord”: to act according to every particular detail as commanded, neither adding nor subtracting anything, nor being wise enough to assume that one has grasped their ultimate purpose and can therefore perform them in other ways. For in such a case, one has not heeded the voice of the Lord as He commanded. Now, according to your reasoning, since the ultimate goal was to take vengeance on Amalek and to destroy him, the commandment has already been fulfilled according to your understanding. But in truth, who has stood in the secret counsel of the Lord? If you omitted even a trace from the details of the commandment, you have not performed the commandment at all. Regarding this, it is said: “Why did you not heed the voice of the Lord?”
B) From the perspective of the motive that moved you to alter His words, namely, “thou didst fly upon the spoil,” to gain profit. This is a great deficiency in the agent, for the inclination toward the desire for property turned your heart away from the commandment of the Lord.
C) And you did evil in the sight of the Lord. In this action in its entirety, it is abominable and will not be accepted. For one who diminishes from the commandments of the Lord is not considered to have performed even a part of the commandment. Rather, even the portion that he did perform is evil in the sight of the Lord and an iniquity in His eyes, like one who wears three tzitzit and three compartments in the tefillin. This is a transgression, for he has violated the prohibition of “do not subtract,” and he has not fulfilled the commandment at all.
And Saul said to Samuel: ‘Indeed, I have hearkened to the voice of Hashem, and have gone the way which Hashem sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.
verse value 5763
Insights
Verse structure: 17 words, 82 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "indeed" (אֲשֶׁ֤ר, 3 letters) and the longest is "which·sent·me" (אֲשֶׁר־שְׁלָחַ֣נִי, 8 letters). Words sharing gematria 408: to·Samuel, Agag. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "and·I·went" (וָאֵלֵ֕ךְ), "which·sent·me" (אֲשֶׁר־שְׁלָחַ֣נִי), "and·I·brought" (וָאָבִ֗יא). The root אשר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·Samuel" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 11 and 6 words.
Radak
"That which I heard in the voice of the Lord." This is what Saul said, serving as an interruption to Samuel’s words, for Samuel had not yet completed his speech and had not yet told him what the Lord had spoken to him that night, namely, "I have repented." It was only at the conclusion of the matter that Samuel said to him, "Because you have rejected the word of the Lord, He has also rejected you from being king." But when Samuel said to him, "And why did you not listen?" Saul interrupted his words and said, "That which I heard." Its meaning is: "Thus I heard in the voice of the Lord." One could also interpret it according to its plain meaning, as the word "asher" (that/which) is interpreted everywhere as referring to what preceded, and it returns to what Saul said initially: "I have performed the word of the Lord." He added, "Truly I said that I performed the word of the Lord, that which I heard in the voice of the Lord, and I went in the way in which You sent me."
"And I have brought Agag." That is to say: though I did not put him to death with the others, I did not let him go free — for behold, I have brought him, and he shall be put to death.
Metzudat David
That which I heard. The meaning is: Not as you say, but rather that which I heard in the voice, etc.
“And I will bring.” This means: Although I did not kill him, nonetheless I did not send him on his way; rather, I brought him, and behold, he is in my hand to kill him at any time.
Malbim
And Saul said, “I have obeyed the voice of the Lord.” He stood by his understanding and argued with Samuel regarding the matter: if Samuel said that he had not fulfilled the commandment of the Lord at all, to this he replied: “But I have indeed fulfilled the essence of the commandment according to its ultimate purpose, which was to destroy Amalek.” And in this respect he did not change anything. Whether regarding the intermediate steps, about which he said, “I have obeyed the voice of the Lord, and I went on the way which the Lord sent me,” or regarding the ultimate objective sought, for “I brought Agag,” which was the sign of the general victory—that they captured their king alive to put him to death in the Land of Israel—and “I devoted Amalek to destruction,” which was the ultimate objective sought.
But the people took of the spoil, sheep and oxen, the chief of the devoted things, to sacrifice to Hashem your God in Gilgal.’
verse value 2494
Insights
Verse structure: 11 words, 47 letters. Verse gematria: 2494 is divisible by 86, the value of Elohim. The shortest word is "the·people" (הָעָ֧ם, 3 letters) and the longest is "from·the·spoil" (מֵהַשָּׁלָ֛ל, 5 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "first" (רֵאשִׁ֣ית), "the·proscribed" (הַחֵ֑רֶם). 11 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 316x in I Samuel); "the·people" (root עם, 128x in I Samuel); "your·God" (root אלהים, 89x in I Samuel). The etnachta (major mid-verse pause) falls on 'the·proscribed', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיִּקַּ֨ח [and·took] (124) + הָעָ֧ם [the·people] (115) + מֵהַשָּׁלָ֛ל [from·the·spoil] (405) + צֹ֥אן [flock] (141) + וּבָקָ֖ר [and·cattle] (308) + רֵאשִׁ֣ית [first] (911) + הַחֵ֑רֶם [the·proscribed] (253) + לִזְבֹּ֛חַ [to·slaughter] (47) + לַיהֹוָ֥ה [to·Hashem] (56) + אֱלֹהֶ֖יךָ [your·God] (66) + בַּגִּלְגָּֽל [in·Gilgal] (68) = 2494.
Rashi
The beginning of the ban. The best of the ban — and so (Deuteronomy 18:4): 'The beginning of your grain,' as it is said (Numbers 18:30): 'In that you lift up from it its best part.' And Yonatan translated: Qadam di'charmon.
Radak
“Reishit ha-cherem.” Explanation: From the best of the devoted things, like “reishit shemen” (the firstfruits of oil) are anointed. And the Targum [renders it] as “beginning,” i.e., before they devoted them—meaning, before they would devote and curse [the spoils] so that no person would benefit from the booty—the people took the sheep and the cattle to slaughter them for the Lord, not for any other purpose.
Metzudat David
"And the people took." And even from the spoils, I did not take anything for myself; rather, the people took it, and this was for a good purpose, to offer sacrifices to the Lord.
Metzudat Zion
The beginning of the ban. The best of that which is devoted, similarly (Amos 6:6): 'and the beginning of oils they anoint'.
Malbim
"And he took" — if one were to say that this refers to what was said to him, "Behold, I have taken from the spoil," the response is that this does not apply to him, but rather to the people, as it is written: "And the people took from the spoil." Moreover, this was not done with the intention of personal gain, but rather to offer sacrifices to the Lord and to perform a mitzvah with it, since it was the firstfruits of the herem, which ought to be brought to the treasury of the Lord.
And Samuel said: ‘Has Hashem as great delight in burnt-offerings and sacrifices, As in hearkening to the voice of Hashem? Behold, to obey is better than sacrifice, And to hearken than the fat of rams.
verse value 3210
Insights
Verse structure: 16 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "they" (הִנֵּ֤ה, 3 letters) and the longest is "and·sacrifices" (וּזְבָחִ֔ים, 6 letters). 7 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "delight" (הַחֵ֤פֶץ), "in·burnt-offerings" (בְּעֹל֣וֹת), "and·sacrifices" (וּזְבָחִ֔ים). The root יהוה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·Hashem" (root יהוה, 316x in I Samuel); "rams" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 9 and 7 words.
Rashi
Behold, to obey. To His voice — is better than a sacrifice.
To hearken, than the fat of rams. This refers to 'Behold, to obey is better than a sacrifice.' And to hearken — than the fat of rams.
Ralbag
"The desire of the Lord is in burnt offerings and sacrifices, as [it is] in heeding the voice of the Lord." Behold, it is clear that the burnt offerings and sacrifices are brought for sins, as has been elucidated in the Torah. And therefore it is clear that it is better for a person to guard himself against sin and not require these sacrifices.
"Behold, to hearken." To the commandment of the Name — it is better than the bringing of the sacrifice; and to attend to His commandments is more than the offering of the fat of rams upon the altar of the Lord.
Metzudat David
“Has the Lord delight?” And is it that the Lord’s desire is for burnt offerings? It is comparable to His desire to hear His voice. Is this not so? For behold, to heed His voice is better in His eyes than sacrifice, and to listen to His word is more pleasing before Him than the fat of rams. And the matter is repeated in different words.
Metzudat Zion
The desire. A matter of desire.
To hearken. To hear.
Malbim
And Samuel said, “Is it His desire...” It is clear to me (in my commentary to Sifra, Vayikra 1:3, on the verse “for His pleasure before the Lord”) that there is a distinction between “chafetz” (desire/pleasure) and “ratzon” (will/acceptance). “Chafetz” is an emotional attribute, whereby one yearns for something and covets it due to the soul’s longing or craving for that thing. “Ratzon,” however, is an intellectual attribute; even if the soul does not crave the thing, one wills it because of the thing’s goodness and perfection, in terms of what is right and fitting. Now, the bringing of sacrifices is not accepted on account of their own essence, but only because through them one fulfills the decree and commandment of the Lord, as it is stated: “It is a pleasure to Me that I spoke and My will was done.” According to this, there is no “chafetz” (desire) in them, for He would have desired that there be no need for the sacrifice; rather, there is only “ratzon” (will), for He willed in His thought that His will be done. However, the thing that is the ultimate purpose of the sacrifice, which is heeding the voice of the Lord, in that the Lord takes “chafetz” and covets it for its own sake. (And regarding what is written in my commentary to Psalms on the verse “For You do not desire sacrifice, and I would give it”: this is what is meant by the phrase “the desire of the Lord” in ascending and sacrifices, [namely] heeding the voice of the Lord. That is to say, after [considering] that heeding the voice of the Lord, which is the ultimate purpose of the sacrifice, is what the Lord desires due to His craving for it, and it is a pleasing aroma before Him; whereas the sacrifice is only His “ratzon” (will), through which He revealed His will, and by means of which a person demonstrates that he does the will of his Creator. If so, the primary “chafetz” is heeding the voice of the Lord, which is the ultimate purpose. Consequently, it is clear that “to heed is better than sacrifice,” meaning that heeding, which is the ultimate purpose of the sacrifice and in which the Lord takes “chafetz” for its own sake, is better than the sacrifice, which is a general “ratzon” without “chafetz.” Moreover, even to listen [for listening is inferior to heeding] is better than the fat of rams, which is the burnt portion of the sacrifice. If so, how did you exchange the matter, refusing to heed the voice of the Lord and His commandments, in which the Lord takes “chafetz,” in order to bring sacrifices whose ultimate purpose is merely that one heed the voice of the Lord? It was not that through them one should defy the mouth of the Lord and not heed His voice. And by this he revealed the error of what he had said, that he took the sheep and cattle to bring sacrifices at Gilgal.)
For rebellion is as the sin of witchcraft, And stubbornness is as idolatry and teraphim. Because you have rejected the word of Hashem, He has also rejected you from being king.’
verse value 3603
Insights
Verse structure: 12 words, 52 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "sin offering·divination" (חַטַּאת־קֶ֙סֶם֙, 7 letters). Words sharing gematria 130: because, from·king·of. 6 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "sin offering·divination" (חַטַּאת־קֶ֙סֶם֙), "rebellion" (מֶ֔רִי), "and·iniquity" (וְאָ֥וֶן). The root מאס appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 316x in I Samuel); "for" (root כי, 161x in I Samuel); "the·word·of" (root דבר, 113x in I Samuel). The etnachta (major mid-verse pause) falls on 'stubbornness', dividing the verse into phrases of 6 and 6 words. Full calculation: כִּ֤י [for] (30) + חַטַּאת־קֶ֙סֶם֙ [sin offering·divination] (618) + מֶ֔רִי [rebellion] (250) + וְאָ֥וֶן [and·iniquity] (63) + וּתְרָפִ֖ים [and·teraphim] (736) + הַפְצַ֑ר [stubbornness] (375) + יַ֗עַן [because] (130) + מָאַ֙סְתָּ֙ [you·rejected] (501) + אֶת־דְּבַ֣ר [the·word·of] (607) + יְהֹוָ֔ה [Hashem] (26) + וַיִּמְאָסְךָ֖ [and·rejected·you] (137) + מִמֶּֽלֶךְ [from·king·of] (130) = 3603.
Rashi
For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and teraphim. And like the punishment of iniquity and teraphim, so is the punishment of stubbornness. And Yonatan translated: For like the sin of men, etc., and like the sin of a people who go astray after error, so is the sin of any man who importunes and adds, etc.
Excess. The language of addition — and so (Genesis 33:11): 'va'yafetsar bo' — he added upon him many words.
Radak
"For the sin of divination is rebellion." The comparative kaf (meaning 'like') is elided [before 'sin of divination'], similar to [the phrase] 'a joyful heart heals like a remedy' [Proverbs 17:22], where the comparative kaf before 'remedy' is likewise missing. And so did Targum Yonatan render it: 'for, like the sins of the men who inquire through divination,' etc. That is to say, just as the sin of divination is a great sin, because one removes his trust from the Holy One, blessed be He, and places his trust in divination, so too is the sin of rebellion a great sin. This refers to one who is instructed by the mouth of God and does not do what he was commanded, for once he transgresses His commandment, he has effectively denied Him and removed his trust from Him, saying that He has no power to do good or harm; therefore he does not fear Him enough to refrain from transgressing His commandment, and he is like one who worships idols and teraphim, which is also a great sin. So too, the sin of rebellion is a great sin; and this refers to one who transgresses the will of the One who commands him, as we have explained.
“Vayimasach.” The vav in “vayimasach” is like the vav in “vayisa Avraham et einav” (and Abraham lifted up his eyes). And so is the explanation: “Since you have despised the word of the Lord, He has despised you from being king.” That is to say, from being a king.
Ralbag
"For the sin of divination is rebellion, and iniquity and teraphim are stubbornness." I thought that the vav of "and idolatry" (וְתֵרָפִים) would be like the vav of "and lying down, and chariot and horse," and the intention in this is that stubbornness and idolatry are as it says, "The teraphim speak falsehood, and the diviners tell lies." And the intention here is that whoever diminishes from the commandments of God by fulfilling only part of it, behold, he is rebellious against His word; and likewise, whoever adds to the words of God is a sinner. For this reason, Samuel said to Saul regarding what he said, "I have obeyed the voice of the Lord," etc.: although in what he did he fulfilled His words, he was rebellious against His word in that he did not fulfill His command to utterly destroy Amalek in its entirety and their spoils.
The matter of the parable here is according to what I will say, and it is that the deficiency of divination is a matter similar to rebellion. This is because the diviner tells what he tells through a certain emanation from God, but that emanation is deficient, as we explained in the Book of Wars of the Lord. And that deficiency of emanation is not due to what reaches from its source, for it was already correct from that aspect; but the deficiency is due to what fails to reach from it. And I cannot explain this matter in depth in this place, but I will use here the poetic and parabolic manner of instruction, for it is not harmful in this place.
And the parable is that there is a potion composed of many spices, and a person knows the properties of one of those spices perfectly. Behold, he still does not know the effect of that potion, for from the other spices that nature will change. Moreover, even if he knows the nature of each spice in the mixture perfectly, he still cannot judge truly the effect of that potion in bodies, because he does not know the new form that arises from the mixture. And so is the matter exactly in divination, for the falsehood in it enters from this side, as we explained in the Book of Wars of the Lord: sometimes what is revealed to the diviner is what emanates from one of the simple forces, or from more than one of them, but what emanates from each of them individually is not revealed to him, nor what emanates from their totality. And all this is not explained in this place.
For this reason, Samuel said that the deficiency of divination is similar to rebellion. For just as what is lacking in divination from the information removes the totality of the good that was fitting to reach from the information, and not only this, but many times the deficient information becomes a cause for the arrival of evil, as we explained in the second book of the Wars of the Lord; so is the matter with one who rebels against the word of God by diminishing from His commandment. For the intended benefit in that commandment will not be fulfilled except in its entirety, and it will happen that part of it, apart from the other part, is loss and evil instead of the good intended in that commandment.
This is because God commanded to perform this wondrous vengeance so that the rest of the people would be disciplined from following this inferior trait. And for this reason, He desired that Israel not benefit from their property, so that this would not lead them to think that love of money brought Israel to this war. For in the banning of all the spoils of Amalek, there is another benefit, and it is the benefit that comes from what the Torah commanded not to benefit from anything of idolatry, lest this lead to following after idolatry if the one benefiting from the property sees his property prospering; perhaps he will attribute this to what came to him from idolatry. And so is the matter with the property of the nation of Amalek, for surely their opinions and beliefs were corrupt.
And likewise, he says that the stubbornness that the teraphim speak is similar to that excessiveness in engaging in a matter more than is appropriate. And the intention is that adding to the commandments of God will result from it a deficiency, like the matter in the addition that exists in speech, which is through the teraphim. For that addition will be a cause for the error that falls in the information reached through them. This is because the teraphim is a thing that arouses the imaginative faculty; in its arousal, it imagines some things correctly, like the matter in true dreams, and many false things it imagines with them. And the imagining of the correct things comes to him from an upper emanation that reaches the imagination at the time it is isolated from the other faculties that reach the intellect, like the false things come from the things whose impressions are in the imaginative faculty. And these imaginations mix with the correct imaginations, and this will be a cause for the falsehood that arrives in that opinion.
For this reason, the prophet said, "With him who has a dream, let him tell a dream... What is chaff to the wheat?" says the Lord. For the information reached through these imaginations will resemble wheat that is not clean from chaff, due to the falsehood that mixes in it from the side we explained. And for this reason, it is clear that one should not diminish from the commandments of God, blessed be He, nor add to them, for the intention for which that commandment existed will be spoiled.
“Because you have rejected the word of the Lord, He has also rejected you from being king.” This is the punishment that was added to him now, for regarding his initial sin, it was only said to him that his kingdom would not endure; but now it was said to him that God, blessed be He, has rejected him from being king over Israel. And this indicates that the days of his kingship will be few, for that which is detested is pushed away.
Metzudat David
"For the sin of divination is rebellion." The sin inherent in the act of divination is the very same sin that exists in rebellion against the words of the Lord. For just as one who inquires through divination removes his trust from the Lord, so too does one who rebels against His word—whether due to incitement or fear of man—thereby removing his trust from the Lord.
And as for “and vanity and teraphim is importunity,” this means: the matter of vanity and falsehood that is in the teraphim—that very matter of vanity is found in many things. For just as many of the teraphim are vanity, and the wind will blow them all away, so too the majority of words are not just; they are counted as vanity despite their multitude. And since it is stated regarding Saul (below 28:3) that he removed the mediums and the spiritists, [the prophet] said to him: Behold, you have stumbled, resembling a sorcerer and one who makes teraphim. For his rebellion against the word of the Lord, out of fear of the people, resembles a sorcerer; and his insistence in words, which is of no avail with them, resembles one who makes teraphim.
Because. For this reason, because you have despised, etc.:
Metzudat Zion
And emptiness. A matter of vanity and falsehood, similarly (Zechariah 10:2): 'the teraphim have spoken emptiness'.
And the teraphim. The vav is extra, similarly (Psalms 76:7): 'cast into a dead sleep, and chariot'.
The entreaty. A matter of multiplication of words, similarly (Genesis 19:3): 'and he pressed them'.
Because. Because.
Malbim
“Because you have sinned”: He informed him that in his argument with the prophet, when he said, “I have not done iniquity,” he thereby added a great transgression upon his previous sin. He said to him: Know that your sin of rebellion is like the sin of divination; rebellion and refusal against the Lord is a sin equal to the sin of divination, for the essence of his sin stems from his lack of wholeheartedness toward the Lord and His prophets, by inquiring of diviners, as it is stated: “For the nations... they listen to soothsayers and diviners; but as for you, the Lord your God has not given you to do so; the Lord your God has given you a prophet from among your brethren... him you shall listen to.” According to this, in that you rebelled against the words of the prophet, your sin is like the sin of divination. But regarding “iniquity, divination, and teraphim,” the measure of “iniquity, divination, and teraphim” (the word *keshafim* [divination] extends to two meanings) is that “iniquity” is equivalent to “stubbornness.” If one is stubborn and insists on his opinion and does not admit his transgression, it is as if he added to the sin of divination the “iniquity of teraphim,” which is idolatry. And similarly, in that you are stubborn in maintaining your opinion, your sin is too great to bear. Therefore, “Because you have rejected the word of the Lord, He has rejected you from being king,” and your kingdom will be removed from you due to your sin.
And Saul said to Samuel: ‘I have sinned; for I have transgressed the commandment of Hashem, and your words; because I feared the people, and hearkened to their voice.
verse value 5064
Insights
Verse structure: 12 words, 66 letters. The shortest word is "and·because" (כִּ֤י, 2 letters) and the longest is "the·commandment·of·Hashem" (אֶת־פִּֽי־יְהֹוָ֖ה, 8 letters). 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "for·I·transgressed" (כִּֽי־עָבַ֥רְתִּי), "the·commandment·of·Hashem" (אֶת־פִּֽי־יְהֹוָ֖ה), "and·your·words" (וְאֶת־דְּבָרֶ֑יךָ). 12 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "the·commandment·of·Hashem" (root יהוה, 316x in I Samuel); "to·Samuel" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'and·your·words', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיֹּ֨אמֶר [and·said] (257) + שָׁא֤וּל [Saul] (337) + אֶל־שְׁמוּאֵל֙ [to·Samuel] (408) + חָטָ֔אתִי [I·have·sinned] (428) + כִּֽי־עָבַ֥רְתִּי [for·I·transgressed] (712) + אֶת־פִּֽי־יְהֹוָ֖ה [the·commandment·of·Hashem] (517) + וְאֶת־דְּבָרֶ֑יךָ [and·your·words] (643) + כִּ֤י [and·because] (30) + יָרֵ֙אתִי֙ [I·was·afraid] (621) + אֶת־הָעָ֔ם [the·people] (516) + וָאֶשְׁמַ֖ע [and·I·hearkened] (417) + בְּקוֹלָֽם [in·their·voice] (178) = 5064.
Rashi
I feared the people. Doeg the Edomite, who was considered as all of them.
Radak
"And thy words." That thou saidst to me concerning the commandment of the Lord. And the Targum renders: for I have transgressed against the word of the Lord and have despised thy command.
Metzudat David
And as for your words: In that I am adding words to refute your statements and to say, “What I have heard,” etc.
“Because I feared.” And through this I sinned by defying the word of the Lord, and from this it follows to also refute your words.
Malbim
"And he said, etc., 'I have sinned now'": He recognized and confessed his sin, but he still made an excuse by what he said, "For I was afraid of the people," indicating that the cause of the sin was his fear of the people and his dread of acting against their will.
Now therefore, I pray you, pardon my sin, and return with me, that I may worship Hashem.’
verse value 2878
Insights
Verse structure: 8 words, 34 letters. The shortest word is "forgive" (שָׂ֥א, 2 letters) and the longest is "my·sin" (אֶת־חַטָּאתִ֑י, 7 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "my·sin" (אֶת־חַטָּאתִ֑י), "and·I·will·bow·down" (וְאֶֽשְׁתַּחֲוֶ֖ה). 8 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 316x in I Samuel); "with·me" (root עם, 128x in I Samuel); "now" (root עתה, 46x in I Samuel). The etnachta (major mid-verse pause) falls on 'my·sin', dividing the verse into phrases of 4 and 4 words. Full calculation: וְעַתָּ֕ה [now] (481) + שָׂ֥א [forgive] (301) + נָ֖א [please] (51) + אֶת־חַטָּאתִ֑י [my·sin] (829) + וְשׁ֣וּב [and·return] (314) + עִמִּ֔י [with·me] (120) + וְאֶֽשְׁתַּחֲוֶ֖ה [and·I·will·bow·down] (726) + לַיהֹוָֽה [to·Hashem] (56) = 2878.
Metzudat David
"And now. Since I admit that I have sinned against you as well, therefore forgive my transgression and return with me, etc.:"
Metzudat Zion
Forgive. A matter of forgiveness.
Malbim
And now, after it has been said that I have an excuse, for I was coerced in the matter, “Forgive, please” means: in response to what was written, “For I have transgressed against the word of the Lord and against Your words,” regarding that I transgressed Your words, “Forgive, please, I have sinned,” and regarding that I transgressed the word of the Lord, “Return with me, and I will prostrate myself before the Lord and seek forgiveness and atonement.”
And Samuel said to Saul: ‘I will not return with you; for you have rejected the word of Hashem, and Hashem has rejected you from being king over Israel.’
verse value 3996
Insights
Verse structure: 15 words, 66 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 3996 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "over·Israel" (עַל־יִשְׂרָאֵֽל, 7 letters). Words sharing gematria 26: Hashem, Hashem. 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "I·will·return" (אָשׁ֖וּב), "you·rejected" (מָאַ֙סְתָּה֙). The root מאס appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "to·Saul" (root איל, 238x in I Samuel). The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 6 and 9 words.
Metzudat David
"And the Lord shall detest you." And if the Lord has detested you, how can I return to you?
Malbim
The questions: Why does verse 23 state, “and He shall reject you from being king,” whereas verse 26 states, “from being king over Israel”?
And he said, etc.: “I will not return with you,” for this excuse is of no avail whatsoever, and it will not be effective before the King of Israel, whose kingdom is from Heaven, and it is not fitting that he should dwell in fear and be afraid of the people. This is what is written: “The Lord has rejected you from being king over Israel,” in contrast to what was said earlier, “The Lord has rejected you from being king,” because since you rejected the word of the Lord, you are not fit for kingship at all. And regarding this, he had the excuse that he was coerced out of fear of the people; to this he replied that in any case, “The Lord has rejected you from being king over Israel”—you are not fit for the kingship of Israel specifically. For he has no need to fear man and to trust in his people; rather, his heart should be directed toward the Lord.
And as Samuel turned about to go away, he laid hold upon the skirt of his robe, and it rent.
verse value 1760
Insights
Verse structure: 6 words, 32 letters. The shortest word is "and·turned" (וַיִּסֹּ֥ב, 4 letters) and the longest is "the·skirt·of·his·robe" (בִּכְנַף־מְעִיל֖וֹ, 9 letters). 1 word in this verse appears nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "the·skirt·of·his·robe" (בִּכְנַף־מְעִיל֖וֹ). 6 unique roots are used. Frequent roots: "to·go" (root הלך, 133x in I Samuel); "Samuel" (root שמואל, 103x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·go', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיִּסֹּ֥ב [and·turned] (78) + שְׁמוּאֵ֖ל [Samuel] (377) + לָלֶ֑כֶת [to·go] (480) + וַיַּחֲזֵ֥ק [and·he·grasped] (131) + בִּכְנַף־מְעִיל֖וֹ [the·skirt·of·his·robe] (308) + וַיִּקָּרַֽע [and·was·torn] (386) = 1760.
Rashi
And he took hold of the corner of his cloak. According to its simple meaning: when Samuel turned to go from behind Sha'ul, Sha'ul took hold of the corner of Samuel's cloak — for Sha'ul was requesting from him that he return until he bow down at Gilgal, where the Tent of Meeting was. And from the aggadic midrash (Socher Tov): The Amoraim disagree. Some say: Samuel's cloak — Sha'ul tore it. And some say: Sha'ul's cloak — Samuel tore it. And he gave him this sign: the one who tears the corner of his cloak, he will reign in his place. This is what Sha'ul said to David on the day that he cut the cloak (below, 24:20): I know that you will reign.
Radak
To go. With a segol and an etnachta:
“And he caught hold of the corner of his mantle.” Saul seized the corner of Samuel’s mantle so that he would return with him. In the Midrash, there is a dispute regarding this matter: some say that Samuel tore Saul’s mantle, thereby hinting to him that whoever cuts off the corner of his mantle shall reign after him; and others say that Samuel tore his own mantle, for it is the way of the righteous to tear their garments when their “planting” is not praiseworthy.
Metzudat David
To go. From the presence of Saul:
"And he caught hold." Saul seized the corner of Samuel's mantle to prevent him from leaving his company, and as he held onto it, the corner was torn.
Metzudat Zion
In the corner. In the edge of the folds of the robe, similarly (below 24:4): 'and he cut the corner of the robe'.
And Samuel said to him: ‘Hashem has rent the kingdom of Israel from you this day, and has given it to a neighbour of yours, that is better than you.
verse value 3739
Insights
Verse structure: 13 words, 59 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "tore" (קָרַ֨ע, 3 letters) and the longest is "the·kingdom·of" (אֶֽת־מַמְלְכ֧וּת, 8 letters). 2 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "tore" (קָרַ֨ע), "the·kingdom·of" (אֶֽת־מַמְלְכ֧וּת). 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "day" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'day', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + אֵלָיו֙ [to·him] (47) + שְׁמוּאֵ֔ל [Samuel] (377) + קָרַ֨ע [tore] (370) + יְהֹוָ֜ה [Hashem] (26) + אֶֽת־מַמְלְכ֧וּת [the·kingdom·of] (937) + יִשְׂרָאֵ֛ל [Israel] (541) + מֵעָלֶ֖יךָ [from·you] (170) + הַיּ֑וֹם [day] (61) + וּנְתָנָ֕הּ [and·has·given·it] (511) + לְרֵעֲךָ֖ [to·your·neighbor] (320) + הַטּ֥וֹב [the·good] (22) + מִמֶּֽךָּ [than·you] (100) = 3739.
Radak
"The Lord has torn the kingdom of Israel from you today." And even though He had said to him previously, in the context of the burnt offering, "Your kingdom shall not endure," and now He says to him "today," it is possible that that initial sin had been forgiven him through repentance and good deeds. However, since he persisted in his sin, He said to him, "Today the kingdom is torn from you." There is also another interpretation: regarding the first sin, He said to him, "Your kingdom shall not endure," meaning that it would not be established for his descendants after him, but it was possible that he himself would live long in his kingship. Now, however, He says to him that even he himself will not live long in his kingship; this is what is meant by "The Lord has torn [the kingdom] from you." Similarly, Samuel said to him when he raised him through a medium: "The Lord has torn the kingdom from your hand... because you did not execute the Lord’s fierce anger upon Amalek." Behold, his judgment was finalized on account of the matter of Amalek.
Metzudat David
"God has rent." That rending was a sign that God had already rent, etc.
"to your neighbor." This refers to David:
Malbim
"The Lord has torn" is explained by us (according to the words of the Ramban) that even though the word of the Lord which He speaks through a prophet for evil may be changed through repentance and good deeds, nevertheless, if some action accompanies the words of the prophecy, it will not be changed, for the action indicates the immediate fulfillment of the matter. Similarly, a prophecy for good will also not be changed in any way. This is what is written: a) "The Lord has torn the kingdom of Israel from you." The tearing of the robe, which is an action performed alongside the prophecy, indicates that it is not a future decree, but rather that the decree has already been executed today, in such a way that it is impossible for the matter to be changed, since it has already gone into effect. And this is what is written: "The Lord has torn today," meaning that He has already torn it today, and the decree has been executed. b) "And will give it to your neighbor." In this case, it is impossible for the Lord to change the good that He has promised to your neighbor, who is better than you because of his goodness and righteousness. Now, Saul’s kingdom departed from him immediately, meaning that the Spirit of the Lord and the glory of kingship departed from him. Regarding this, it says, "The Lord has torn today." And as for the giving of the kingdom to David, even though it did not happen immediately, the good promise cannot be revoked.
And also the Glory of Israel will not lie nor repent; for He is not a man, that He should repent.’
verse value 1775
Insights
Verse structure: 12 words, 39 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "Israel" (יִשְׂרָאֵ֔ל, 5 letters). Words sharing gematria 31: not, not. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "glory·of" (נֵ֣צַח), "he·will·lie" (יְשַׁקֵּ֖ר), "will·repent" (יִנָּחֵ֑ם). The root לא appears 3 times in this verse. 9 unique roots are used. Frequent roots: "for" (root כי, 161x in I Samuel); "not" (root לא, 107x in I Samuel); "Israel" (root ישראל, 102x in I Samuel). First appearance of the root אדם ("man") in I Samuel. The etnachta (major mid-verse pause) falls on 'will·repent', dividing the verse into phrases of 7 and 5 words. Full calculation: וְגַם֙ [and·also] (49) + נֵ֣צַח [glory·of] (148) + יִשְׂרָאֵ֔ל [Israel] (541) + לֹ֥א [not] (31) + יְשַׁקֵּ֖ר [he·will·lie] (610) + וְלֹ֣א [and·not] (37) + יִנָּחֵ֑ם [will·repent] (108) + כִּ֣י [for] (30) + לֹ֥א [not] (31) + אָדָ֛ם [man] (45) + ה֖וּא [He] (12) + לְהִנָּחֵֽם [to·repent] (133) = 1775.
Rashi
And also the Strength of Israel will not lie. And if you say: I will repent of my iniquity before Him — it will not help anymore to take the kingship from the one to whom He gave it. For the Holy One, blessed be He, who is the strength of Israel, will not lie about giving the goodness to the one whom He said to give.
Radak
And also, "The Eternal One of Israel does not lie." Even though your kingdom will not be established, the Eternal One of Israel will not depart from His place, and the Holy One, blessed be He, will not deceive him; rather, He will establish it, for He does not repent—that is to say, He will not repent of the good that He spoke concerning them.
For He is not a man, that He should be comforted. For a man may be comforted regarding a good thing that he promised to a person because of his anger at him, if his heart changes so that his heart is not whole with him as it was at first. But the Holy One, blessed be He, has no change of desire, and since He promised Israel, He will not deceive them with His good promise. Even though they sinned, He will chastise them according to their sin, but the good remains in place after they receive their punishment. But to Saul, He did not promise the kingship forever; and if he had kept the commandments of the Lord, He would have lengthened his kingship as well, and to his sons after him, if they kept the commandments of the Lord. But to David, He promised the kingship forever; the kingship will never depart from him forever. Even though it will cease from his sons for a time according to their iniquity, the good and the kingship remain in place for them forever, and it will return to them after they receive their punishment, as it is written: “Though He corrects him with the rod of men” (II Samuel 7:14), and “My kindness will not depart from him.” And the Targum renders the verse thus: “And if you say, ‘I will return from my sins’” etc.
Ralbag
"The Eternal One (Netzach) of Israel." This is God, may He be blessed, for He is the strength of Israel, their power, and their hope, as in the sense of "and I said: my strength (nitzchi) has perished." And behold, the intent of "the Netzach of Israel" is the life of Israel, which is God, may He be blessed — just as the blood, which is the life of the body; for blood is called netzach, as in the sense of "and their lifeblood (nitzcham) is sprinkled upon my garments."
Metzudat David
“And also the Eternal One of Israel” – this means: the kingship has already been lost, for it has already been given to another; and He will not lie in His promise, nor will He repent at a later time, for He is not a man to repent. (And the intent is: from His own side, there is no change that would lead to repentance, but the change comes from the side of the recipient. And therefore it was said regarding Saul: “I repent that I have made Saul king,” etc.)
Metzudat Zion
Prevail. A matter of strength and overpowering, similarly (Lamentations 3:18): 'my strength is perished,' and of the Omnipresent it is said that He is the strength of Israel.
He will repent. A matter of changing thought.
Malbim
And also regarding “forever,” it says: Do not imagine that the divine promise is like the promise of human beings, who sometimes lie; immediately upon uttering harsh words, their heart may not truly intend them, and at other times, even if they initially intend to carry out their threat, they later repent and do not act upon it. For the Eternal God, whose condition of eternity entails that no change is found in Him—neither in the present nor in the future—“the Eternal One of Israel does not lie.” Thus, you should consider that the evil He decreed against you and the tearing down of your kingdom today is merely exaggeration, not truth. Likewise, He will not repent in the future regarding the good He promised to David, for all such matters indicate change—whether between one’s thought and speech, or between the present time and the future—which cannot be conceived of in the Eternal, Unchanging One. And concerning this it says, “For He is not a man, that He should repent,” for repentance can only be conceived in man, who is subject to change, not in the Holy Name, Blessed be He.
Then he said: ‘I have sinned; yet honour me now, I pray you, before the elders of my people, and before Israel, and return with me, that I may worship Hashem your God.’
verse value 3946
Insights
Verse structure: 14 words, 65 letters. Notable word values: "honor·me" (כַּבְּדֵ֥נִי) = 86, equal to Elohim. The shortest word is "please" (נָ֛א, 2 letters) and the longest is "and·I·will·bow·down" (וְהִֽשְׁתַּחֲוֵ֖יתִי, 9 letters). 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "honor·me" (כַּבְּדֵ֥נִי), "elders·of·my·people" (זִקְנֵֽי־עַמִּ֖י), "and·I·will·bow·down" (וְהִֽשְׁתַּחֲוֵ֖יתִי). The root נגד appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "to·Hashem" (root יהוה, 316x in I Samuel); "with·me" (root עם, 128x in I Samuel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 9 and 5 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + חָטָ֔אתִי [I·have·sinned] (428) + עַתָּ֗ה [now] (475) + כַּבְּדֵ֥נִי [honor·me] (86) + נָ֛א [please] (51) + נֶ֥גֶד [before] (57) + זִקְנֵֽי־עַמִּ֖י [elders·of·my·people] (287) + וְנֶ֣גֶד [and·before] (63) + יִשְׂרָאֵ֑ל [Israel] (541) + וְשׁ֣וּב [and·return] (314) + עִמִּ֔י [with·me] (120) + וְהִֽשְׁתַּחֲוֵ֖יתִי [and·I·will·bow·down] (1145) + לַיהֹוָ֥ה [to·Hashem] (56) + אֱלֹהֶֽיךָ [your·God] (66) = 3946.
Ralbag
"Honor me, I pray you." When Samuel saw that Saul was embarrassed before the elders of the people, and the people then heeded him to return with him to worship the Lord:
Metzudat David
"And he said, 'I have sinned.' He meant to say: Even though I have sinned, nevertheless, it is fitting that now, since you are here, you should honor me in the presence of..."
Malbim
"And he said, I have sinned." He recognised a second time that there was no remedy for his sin; yet he asked that, even though thou wilt not bow with me in the manner spoken of above, to seek pardon and the annulling of the decree — at all events "now honour me," etc., "and return with me, and I will bow down" — for the sake of the honour.
So Samuel returned after Saul; and Saul worshipped Hashem.
verse value 2374
Insights
Verse structure: 7 words, 32 letters. The shortest word is "and·he·returned" (וַיָּ֥שׇׁב, 4 letters) and the longest is "and·bowed·down" (וַיִּשְׁתַּ֥חוּ, 6 letters). Words sharing gematria 337: Saul, Saul. The root שאול appears 2 times in this verse. 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 316x in I Samuel); "Saul" (root שאול, 226x in I Samuel); "Samuel" (root שמואל, 103x in I Samuel). The etnachta (major mid-verse pause) falls on 'Saul', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיָּ֥שׇׁב [and·he·returned] (318) + שְׁמוּאֵ֖ל [Samuel] (377) + אַחֲרֵ֣י [after] (219) + שָׁא֑וּל [Saul] (337) + וַיִּשְׁתַּ֥חוּ [and·bowed·down] (730) + שָׁא֖וּל [Saul] (337) + לַיהֹוָֽה [to·Hashem] (56) = 2374.
Then said Samuel: ‘Bring you hither to me Agag the king of the Amalekites.’ And Agag came to him in chains. And Agag said: ‘Surely the bitterness of death is at hand.’
verse value 3707
Insights
Verse structure: 16 words, 65 letters. The shortest word is "turned·aside" (סָ֥ר, 2 letters) and the longest is "the·bitterness·of·death" (מַר־הַמָּֽוֶת, 6 letters). Words sharing gematria 257: and·said, and·said. 3 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "dainty" (מַעֲדַנֹּ֑ת), "surely" (אָכֵ֖ן), "the·bitterness·of·death" (מַר־הַמָּֽוֶת). The root אגג appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "and·went" (root הלך, 133x in I Samuel); "Samuel" (root שמואל, 103x in I Samuel). The etnachta (major mid-verse pause) falls on 'dainty', dividing the verse into phrases of 11 and 5 words.
Rashi
Agag, the delicate one. Yonatan translated: Agag the pampered one.
Truly, the bitterness of death has turned. In truth I know that the bitterness of death has turned and drawn near upon me.
Radak
"Agag delicately." As its Targum renders, mefanka — that is to say, he went to him as kings walk, in luxury; meaning that even though he was near death he went to him in pride. Or its meaning is that he went to him in pleasure and gladness, for he preferred his death to his life. And some explain ma'adannot as bonds, from "canst thou bind the chains of the Pleiades?" — that is to say, he went to him in the bonds of iron chains that were upon him.
Indeed, bitter is death. The bitterness of death has come; he knows that they brought him to him in order to kill him.
Ralbag
"And Agag came unto him in chains." It may be that he came to him in chains and fetters of iron, to fulfil Samuel's command, so that he should not be able to flee — after the sense of "canst thou bind the chains of the Pleiades?"
And Agag said, “Truly, the bitterness of death has passed away.” It was as if Agag was afraid when they brought him before Samuel, bound and shackled in iron fetters. And when he saw Samuel, and his appearance testified to his great piety and compassion, he said, “Indeed, the bitterness of death has passed away, for I have fallen into the hands of one who deserves to have mercy on me.” And when Samuel understood from his words that he thought he would be saved through Samuel, he said to him, “The matter is not as you think, but know that you shall die a cruel death, and this is fitting for you, measure for measure: just as thy sword hath made women childless, so shall thy mother be childless among women by thy death.”
Metzudat David
“Delicacies.” Bound with chains:
Indeed. Truly, the bitterness of death has turned upon me:
Metzudat Zion
The bonds. A matter of binding, similarly (Job 38:31): 'have you bound the bonds of Kima'.
Indeed. Truly.
Malbim
He walked in joy and delight, and said, “Indeed, the bitterness of death has departed.” The word “bitterness” (mar) is from the root meaning “to exchange” or “to substitute,” as in the phrase “and behold, for peace, bitter to me, bitter,” where the first instance of the word “mar” pertains to the concept of substitution, as explained in the commentary there. The meaning is that the substitution for death has now been removed from him, for until now, a life of disgrace and servitude had been given to him in place of death, and this was exceedingly difficult in the eyes of the princes, more so than death itself. Now this substitution has been removed. Therefore, he chose the word “mar,” which also indicates bitterness, for these substitutes were more bitter than death, and thus he rejoiced at his death.
And Samuel said: As your sword has made women childless, So shall your mother be childless among women. And Samuel hewed Agag in pieces before Hashem in Gilgal.
verse value 4966
Insights
Verse structure: 15 words, 68 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 4966 is divisible by 26, the value of the divine name Hashem. The shortest word is "your·mother" (אִמֶּ֑ךָ, 3 letters) and the longest is "so·she·shall·be·bereaved" (כֵּן־תִּשְׁכַּ֥ל, 6 letters). Words sharing gematria 377: Samuel, Samuel. 4 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "has·bereaved" (שִׁכְּלָ֤ה), "so·she·shall·be·bereaved" (כֵּן־תִּשְׁכַּ֥ל), "from·women" (מִנָּשִׁ֖ים). The root שמואל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 418x in I Samuel); "Hashem" (root יהוה, 316x in I Samuel); "as" (root אשר, 229x in I Samuel). First appearance of the root שכל ("has·bereaved") in I Samuel. The etnachta (major mid-verse pause) falls on 'your·mother', dividing the verse into phrases of 9 and 6 words.
Rashi
As your sword has made women childless. To make them widows from their husbands — for you were cutting the tails of the youths of Israel.
And he hewed in pieces. He cut him into four, and this word has no parallel. And the Targum of 'vayeshasef' is 'ufashach' — and he split. And in our Gemara there is: he would break off and give us branches — meaning, he splits.
Radak
“And Samuel rent his garment.” Just as “and he split,” according to its Targumic translation, “and he tore open,” like “and he tore me open.” And so it is stated in the words of our Sages of blessed memory: “He was tearing open and giving us the staff,” meaning, he was splitting it.
Ralbag
And Samuel hewed Agag in pieces: This means that he split him with his sword, as one who splits wood, in order to fulfill the commandment of God, blessed be He; and there was benefit in this, to instill fear in the survivors so that they would not wage war against Israel.
Metzudat David
As it says, "As your sword has bereaved women." When you killed the men along with their sons, the women were bereaved of their husbands and of their sons.
"From women." Like those women, and similar to them, shall your mother be, bereaved of you.
Metzudat Zion
Made childless. One whose children die is called bereaved, similarly (Genesis 27:45): 'why should I be bereaved'.
And he split. Its translation is 'and he split open,' and it is the splitting into two, similarly (Lamentations 3:11): 'and He split me open' and in the words of our Sages of blessed memory (Bava Batra 54a): 'he who splits a palm tree'.
Malbim
As thy sword hath bereaved. He replied to him: Even though you desire death more, and it would have been fitting not to kill you so that you might remain in a life more bitter than death, I will do this for the sake of your mother, that she may receive measure for measure. Just as your sword bereaved women by killing their sons who were captives with you, and their mothers became bereaved, so too your mother will now be more bereaved than these women, in that I kill her son, whom she desired to remain alive.
Then Samuel went to Ramah; and Saul went up to his house to Gibeath-shaul.
verse value 2802
Insights
Verse structure: 8 words, 36 letters. The shortest word is "went·up" (עָלָ֥ה, 3 letters) and the longest is "to·his·house" (אֶל־בֵּית֖וֹ, 6 letters). The root שאול appears 2 times in this verse. 7 unique roots are used. Frequent roots: "to·his·house" (root איל, 238x in I Samuel); "and·Saul" (root שאול, 226x in I Samuel); "and·went" (root הלך, 133x in I Samuel). The etnachta (major mid-verse pause) falls on 'to·Ramah', dividing the verse into phrases of 3 and 5 words. Full calculation: וַיֵּ֥לֶךְ [and·went] (66) + שְׁמוּאֵ֖ל [Samuel] (377) + הָרָמָ֑תָה [to·Ramah] (650) + וְשָׁא֛וּל [and·Saul] (343) + עָלָ֥ה [went·up] (105) + אֶל־בֵּית֖וֹ [to·his·house] (449) + גִּבְעַ֥ת [Gibeah·of] (475) + שָׁאֽוּל [Saul] (337) = 2802.
Radak
“Givat Sha’ul.” Perhaps it is the Givat Binyamin mentioned above, and there Sha’ul built a royal residence; therefore, it was associated with him. Or perhaps it was another hill that Sha’ul built.
And Samuel never beheld Saul again until the day of his death; for Samuel mourned for Saul; and Hashem repented that He had made Saul king over Israel.
verse value 5378
Insights
Verse structure: 14 words, 77 letters. The shortest word is "repented" (נִחָ֔ם, 3 letters) and the longest is "for·he·mourned" (כִּֽי־הִתְאַבֵּ֥ל, 7 letters). Words sharing gematria 738: Saul, Saul. 5 words in this verse appear nowhere else in I Samuel. Unique to this verse in I Samuel (hapax): "until·day" (עַד־י֣וֹם), "his·death" (מוֹת֔וֹ), "for·he·mourned" (כִּֽי־הִתְאַבֵּ֥ל). The root שמואל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 316x in I Samuel); "for·Saul" (root איל, 238x in I Samuel); "until·day" (root יום, 154x in I Samuel). The etnachta (major mid-verse pause) falls on 'for·Saul', dividing the verse into phrases of 9 and 5 words. Full calculation: וְלֹא־יָסַ֨ף [and·did·not·again] (187) + שְׁמוּאֵ֜ל [Samuel] (377) + לִרְא֤וֹת [to·see] (637) + אֶת־שָׁאוּל֙ [Saul] (738) + עַד־י֣וֹם [until·day] (130) + מוֹת֔וֹ [his·death] (452) + כִּֽי־הִתְאַבֵּ֥ל [for·he·mourned] (468) + שְׁמוּאֵ֖ל [Samuel] (377) + אֶל־שָׁא֑וּל [for·Saul] (368) + וַיהֹוָ֣ה [and·Hashem] (32) + נִחָ֔ם [repented] (98) + כִּֽי־הִמְלִ֥יךְ [for·he·made·king] (135) + אֶת־שָׁא֖וּל [Saul] (738) + עַל־יִשְׂרָאֵֽל [over·Israel] (641) = 5378.
Radak
"And the Lord relented." It is in the nifal conjugation, as indicated by the qamats vowel.
Metzudat David
“For he mourned.” This means: Although he was mourning for Saul, nevertheless the Lord repented, etc., and did not heed his mourning; therefore he was greatly distressed and no longer came before Saul [whereas Saul came before Samuel, as it is stated below in chapter 19].
Rashi
Radak
Metzudat David
Malbim