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The Complete Jewish Bible with Rashi Commentary
   

Shmuel I - I Samuel - Chapter 2

Shmuel I - I Samuel - Chapter 2

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Rashi's Commentary:

Chapter 2

1. And Hannah prayed and said: "My heart has rejoiced through the Lord; My horn has been raised by the Lord. My mouth is opened wide against my enemies, For I have rejoiced in Your salvation.   א. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהֹוָה רָמָה קַרְנִי בַּיהֹוָה רָחַב פִּי עַל אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ:
My mouth is opened wide against my enemies: against Peninnah.  
2. There is none as holy as the Lord, For there is none besides You; And there is no rock like our God.   ב. אֵין קָדוֹשׁ כַּיהֹוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ:
And there is no rock like our God.: There is no artist like our God, Who makes a form within a form (Ber. 10a).  
3. Do not increasingly speak haughtily; Let not arrogance come out of your mouth, For the Lord is a God of thoughts, And to Him are deeds counted.   ג. אַל תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהֹוָה וְלוֹ נִתְכְּנוּ עֲלִלוֹת:
Do not increasingly speak haughtily: All those who are haughty when good fortune shines upon them. And according to the peshat, she is speaking for the benefit of Peninnah, who behaved haughtily toward her. According to the derash, however, we follow J’s translation.  
arrogance: (Lit.) strong speech. Others explain it as an expression of falsehood, something which is removed from the truth, like ויעתק“and he moved from there to the mountain” (Gen. 12: 8). We, therefore, render: Let not falsehood come out of your mouth.  
For the Lord is a God of thoughts: He knows what is in your heart.  
And to Him are deeds counted: All men’s deeds are counted before Him. Heb. ‘nithk’nu,’ an expression of number, like: and the number (tochen) of bricks shall you give (Ex. 5:18).  
4. The bows of the mighty are broken; And those who stumbled, are girded with strength.   ד. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל:
The bows of the mighty are broken, etc.: So is the custom of the Most Holy, blessed be He. He weakens the mighty, and strengthens the weak. He sates the hungry and starves those who are satiated.  
5. Those who were satiated have hired themselves out for bread, While the hungry have ceased. While the barren woman has born seven, She that had many children, has been bereaved.   ה. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה:
Those who were satiated: and do not need to hire themselves out for any work, He starves them, and they must hire themselves out for their daily bread, while the hungry who would toil and weary themselves for food…  
… have ceased: from their toil. While the barren woman has born seven, she that had many children has been bereaved and buries her children. Hannah bore seven, as it is stated: For the Lord remembered Hannah, and she conceived and bore three sons and two daughters (2:21). When Hannah bore four, Peninnah buried eight, and when she conceived and bore a fifth child, Peninnah prostrated herself at her feet, and begged for mercy. Consequently, they lived, and were therefore called on her name. This is Rabbi Nehemiah’s opinion. Rabbi Judah says: Grandchildren are considered like children, (and she saw Samuel’s two sons). Some say: the numerical value of שבעה (seven) is equivalent to that of שמואל, (thus: ש =300, ב =2, ע =70, ה =5, totaling 377. Likewise, ש =300, מ =40, ו =6, א =1, ל =30, totaling 377).  
6. The Lord kills and makes alive; He brings down to the grave and raises up.   ו. יְהֹוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל:
7. The Lord impoverishes and makes rich. He humbles; He also exalts.   ז. יְהֹוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף מְרוֹמֵם:
8. He lifts the poor from the dust; From the dunghill, He raises the pauper, To seat them with princes, And a seat of honor He causes them to inherit, For the pillars of the earth are the Lord's, And He placed the world upon them.   ח. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהֹוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל:
9. The feet of His pious ones He will guard, And the wicked shall be cut off in darkness, For not by strength will man prevail.   ט. רַגְלֵי חֲסִידָיו יִשְׁמֹר וּרְשָׁעִים בַּחשֶׁךְ יִדָּמּוּ כִּי לֹא בְכֹחַ יִגְבַּר אִישׁ:
His pious ones: It is spelled חסידו, His pious one. It is read חסידיו, His pious ones, i.e., either a single one or many. Likewise, “Those who strive with the Lord will be broken.” This reading is מריביו, those who strive with Him. The spelling is מריבו, he who strives with Him, i.e., either one or many.  
10. Those who strive with the Lord will be broken; Upon him will He thunder in Heaven; The Lord will judge the ends of the earth. And He will grant strength to His King, And raise the horn of His anointed one.   י. יְהֹוָה יֵחַתּוּ מְרִיבָיו עָלָיו בַּשָּׁמַיִם יַרְעֵם יְהֹוָה יָדִין אַפְסֵי אָרֶץ וְיִתֶּן עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ:
Upon him will he thunder in Heaven: The spelling is עלו, they have ascended, even if they have ascended to the heavens, He thunders upon and casts them down.  
will judge the ends of the earth: will judge them; in old French, jostizier.  
11. And Elkanah went to Ramah, to his house, and the child was serving the Lord before Eli the priest.   יא. וַיֵּלֶךְ אֶלְקָנָה הָרָמָתָה עַל בֵּיתוֹ וְהַנַּעַר הָיָה מְשָׁרֵת אֶת יְהֹוָה אֶת פְּנֵי עֵלִי הַכֹּהֵן:
was serving the Lord before Eli the priest:: (The Talmud asks, “Did Samuel actually serve the Lord?” Didn’t he serve before Eli? [He was too young to serve the Lord!] We therefore deduce) from here that whoever serves before a Torah scholar, is considered as though he had served before the Divine Presence.  
12. And Eli's sons, unscrupulous men, knew not the Lord.   יב. וּבְנֵי עֵלִי בְּנֵי בְלִיָּעַל לֹא יָדְעוּ אֶת יְהֹוָה:
13. And this was the due of the priests from the people: (whenever) any man would slaughter a sacrifice, the servant of the priest would come when (one) cooked the flesh, with a three-pronged fork in his hand.   יג. וּמִשְׁפַּט הַכֹּהֲנִים אֶת הָעָם כָּל אִישׁ זֹבֵחַ זֶבַח וּבָא נַעַר הַכֹּהֵן כְּבַשֵּׁל הַבָּשָֹר וְהַמַּזְלֵג שְׁלשׁ הַשִּׁנַּיִם בְּיָדוֹ:
the due of the priests: They themselves established this law, since they rightfully inherited only the breast and the thigh of the peace offering.  
14. And he would thrust into the fire-pot, or into the pot, or into the cauldron, or into the pan, everything which the fork would pick up, the priest would take therewith; so would they do to all Israel who came there in Shiloh.   יד. וְהִכָּה בַכִּיּוֹר אוֹ בַדּוּד אוֹ בַקַּלַּחַת אוֹ בַפָּרוּר כֹּל אֲשֶׁר יַעֲלֶה הַמַּזְלֵג יִקַּח הַכֹּהֵן בּוֹ כָּכָה יַעֲשֹוּ לְכָל יִשְׂרָאֵל הַבָּאִים שָׁם בְּשִׁלֹה:
or into the pot: דוד is a [small] pot.  
or into the cauldron: קלחת is a large pot.  
15. Also, before they would make the fat smoke, and the servant of the priest would come, and would say to the man who slaughtered, 'Give meat to roast for the priest, and he will not take from you cooked meat, but raw.   טו. גַּם בְּטֶרֶם יַקְטִרוּן אֶת הַחֵלֶב וּבָא | נַעַר הַכֹּהֵן וְאָמַר לָאִישׁ הַזֹּבֵחַ תְּנָה בָשָֹר לִצְלוֹת לַכֹּהֵן וְלֹא יִקַּח מִמְּךָ בָּשָֹר מְבֻשָּׁל כִּי אִם חָי:
16. And (if) the man said to him, 'Let them make the fat smoke now, and (then) take for yourself, as your soul desires,' And he would say, 'No, but now you shall give. And if not, I shall take by force.'   טז. וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר | לֹא כִּי עַתָּה תִתֵּן וְאִם לֹא לָקַחְתִּי בְחָזְקָה:
17. And the sin of the lads was great before the Lord, for the men despised the offering of the Lord.   יז. וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד אֶת פְּנֵי יְהֹוָה כִּי נִאֲצוּ הָאֲנָשִׁים אֵת מִנְחַת יְהֹוָה:
for the men despised: כי נאצו, an expression of being despised.  
18. And Samuel was serving before the Lord, being a lad girded with a linen robe.   יח. וּשְׁמוּאֵל מְשָׁרֵת אֶת פְּנֵי יְהֹוָה נַעַר חָגוּר אֵפוֹד בָּד:
robe: (Hebrew ephod.) kardut of linen (Jonathan). This is an expression meaning a robe (מעיל) , for Jonathan renders ‘m’ilim’ in the passage, "for so were the virgins wont to wear robes (m’ilim) kardutin.  
19. And a small robe his mother would make for him, and she would bring it up to him from appointed time to appointed time, when she ascended with her husband, to slaughter the sacrifice of the (festive) days.   יט. וּמְעִיל קָטֹן תַּעֲשֶׂה לּוֹ אִמּוֹ וְהַעַלְתָה לוֹ מִיָּמִים | יָמִימָה בַּעֲלוֹתָהּ אֶת אִישָׁהּ לִזְבֹּחַ אֶת זֶבַח הַיָּמִים:
And a small robe his mother would make for him: from year to year.  
20. And Eli would bless Elkanah and his wife, and he would say, "May the Lord grant you seed from this woman," because of the request which he had requested of the Lord, and they would go to his place.   כ. וּבֵרַךְ עֵלִי אֶת אֶלְקָנָה וְאֶת אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהֹוָה לְךָ זֶרַע מִן הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהֹוָה וְהָלְכוּ לִמְקוֹמוֹ:
And Eli would bless Elkanah: this is the present tense (i.e., he would bless him every year).  
because of the request which he had requested: for himself a son. And Eli would say to him, “May the Lord grant seed, etc.” May it be the Divine Will that all the children which you will have, will be from this righteous woman. This is (therefore) an inverted sentence.  
21. For the Lord remembered Hannah, and she conceived and bore three sons and two daughters. And the lad Samuel grew up with the Lord.   כא. כִּי פָקַד יְהֹוָה אֶת חַנָּה וַתַּהַר וַתֵּלֶד שְׁלשָׁה בָנִים וּשְׁתֵּי בָנוֹת וַיִּגְדַּל הַנַּעַר שְׁמוּאֵל עִם יְהֹוָה:
22. Now, Eli had become very old, and he heard all that his sons were doing to all Israel, and that they would lie with the women who congregated at the entrance of the tent of meeting.   כב. וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת כָּל אֲשֶׁר יַעֲשֹוּן בָּנָיו לְכָל יִשְׂרָאֵל וְאֵת אֲשֶׁר יִשְׁכְּבוּן אֶת הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד:
that they would lie: This is explained according to the ordinary sense of the passage. Our rabbis, however, said: Since they delayed the sacrifice of their birds, (i.e., of the women who had given birth, or had had an issue. v. Lev. 22:6 8,15:29), and they (the women) would wait until they would see their birds being offered, the Scripture charges them as though they had lain with them.  
23. And he said to them: "Why do you do the likes of these things, for I hear evil reports about you, from all these people.   כג. וַיֹּאמֶר לָהֶם לָמָּה תַעֲשֹוּן כַּדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי שֹׁמֵעַ אֶת דִּבְרֵיכֶם רָעִים מֵאֵת כָּל הָעָם אֵלֶּה:
24. No, my sons, for the rumor which I hear the Lord's people spreading, is not good.   כד. אַל בָּנָי כִּי לוֹא טוֹבָה הַשְּׁמֻעָה אֲשֶׁר אָנֹכִי שֹׁמֵעַ מַעֲבִרִים עַם יְהֹוָה:
which I hear the Lord’s people spreading: The rumor which the Lord’s people are spreading about you. This is an expression similar to: “And they caused to be proclaimed in the camp” (Ex. 36: 6). Hence, they let out a rumor about you, which is not good.  
25. If man will sin to man, the judge will judge him. If, however, he will sin against God, who will intercede in the judgment in his behalf?" But they would not hearken to their father's voice, for the Lord desired to kill them.   כה. אִם יֶחֱטָא אִישׁ לְאִישׁ וּפִלְלוֹ אֱלֹהִים וְאִם לַיהֹוָה יֶחֱטָא אִישׁ מִי יִתְפַּלֶּל לוֹ וְלֹא יִשְׁמְעוּ לְקוֹל אֲבִיהֶם כִּי חָפֵץ יְהֹוָה לַהֲמִיתָם:
will judge him: (Heb. ‘ufil’lo,’) an expression of judgment, like (Ex. 21:22): and he shall pay as the judges determine (bi-flilim).  
the judge: Heb. elohim.  
for the Lord desired to kill them: For their verdict had already been sealed. Before the verdict is sealed, however, the Scripture states: For I desire not the death of one who dies (Ezek. 17: 32).  
26. And the lad, Samuel, was growing up, and bettering himself both with the Lord and with people.   כו. וְהַנַּעַר שְׁמוּאֵל הֹלֵךְ וְגָדֵל וָטוֹב גַּם עִם יְהֹוָה וְגַם עִם אֲנָשִׁים:
27. And a man of God came to Eli, and he said to him: "So said the Lord: 'Did I appear to the house of your father, when they were in Egypt, (enslaved) to the house of Pharaoh?   כז. וַיָּבֹא אִישׁ אֱלֹהִים אֶל עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהֹוָה הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה:
And a man of God came:: (The Sifrei informs us that the man of God mentioned here) was Elkanah.  
Did I appear to the house of your father: From here (we deduce) that Aaron prophesied in Egypt. What was the prophecy? It is that which is stated (Ezek. 20:7), And I said to them: Each man, cast away the detestable things upon which his eyes gaze, and with the idols of Egypt, defile not yourselves.  
Did I appear: Did you know that I gave to Aaron this favor and greatness?  
28. And did I choose him from all the tribes of Israel to be My priest, to offer up (sacrifices) on My altar, to burn incense, to wear an ephod before Me? And did I give to the house of your father all the fire-offerings of the children of Israel?   כח. וּבָחֹר אֹתוֹ מִכָּל שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׁאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת כָּל אִשֵּׁי בְּנֵי יִשְׂרָאֵל:
29. Why (then,) do you kick at My sacrifice, and at My meal offering which I commanded in My dwelling place, and you honored your sons above Me, before My people, to feed yourselves from the first part of every offering of Israel?   כט. לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל מִנְחַת יִשְׂרָאֵל לְעַמִּי:
אשר צויתי מעון: which I commanded in My dwelling place.  
to feed yourselves from the first part, etc.: (lit., and you honor your sons above Me to feed yourselves from the first part of every offering of Israel to My people.) This is an inverted sentence, (to be explained thus): and you honor your sons above Me before My people, i.e., in the eyes of My people, you honored your son above me. And what is the honor? To feed yourselves from the first part of every offering of Israel. Your meal preceded My meal, as it is stated: Also before they caused the fat to smoke, etc. (above, verse 15).  
to feed yourselves: (Heb. ‘l’havriachem’) An expression of a meal, similar to: Please let my sister feed me bread (Heb. ‘v’thavreni’).  
before My people: This reverts to: And you honor your sons above Me. You showed to My people that you are more honored than I. And with what have you shown this? To feed yourselves from the first part of My offering.  
30. Therefore," says the Lord, God of Israel, "I said, 'Your house and the house of your father will walk before Me forever,' but now, says the Lord: Far be it from Me, for those who honor Me shall I honor, and those who despise Me will be disgraced.   ל. לָכֵן נְאֻם יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד עוֹלָם וְעַתָּה נְאֻם יְהֹוָה חָלִילָה לִּי כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
I said: (Heb. ‘amor amarti’) Twice I assigned greatness to the sons of Ithamar. Concerning the sons of Gershon and the sons of Merari, it is stated: Under the hand of Ithamar, the son of Aaron the Priest. (Num. 4:23, 33). And Eli was one of the descendants of Ithamar. This I found in M.S.(8:3). I have, however, heard a more fitting version, as follows: I said: Your house and your father’s house, etc. Originally, I gave the high priesthood to Eleazar the Priest, as it is stated: And remove from Aaron his garments, and put them on Eleazar, his son (Num. 20:26). At the time of the concubine (in Gibeah, v. Judges 19, 21), when the Israelites freed themselves of most of the Commandments. And who caused them (to do so)? Phinehas and his colleagues, who should have gone around from city to city to reprove them. I, (therefore) took the High Priesthood away from them, and gave it to you, for you are of the descendants of Ithamar, and I said: They shall walk before Me forever, for when greatness is assigned to someone, it is assigned to him and to his generations forever.  
for those who honor Me shall I honor: The descendants of Phinehas who honored Me at Shittim (Num. 21:7,8). And so it came about in the days of Solomon, that when he built the Temple, Solomon dismissed Ebiathar from being a priest to the Lord, to fulfill the word of the Lord which He had spoken to the house of Eli (I Kings 2:27), and Zadok became High Priest, since he was of the descendants of Phinehas, for so he is listed in the genealogical records in the Book of Chronicles (I Chron. 6: 35 38).  
and those who despise Me will be disgraced: By themselves, when I shall withdraw Myself from them.  
31. Behold days are coming when I shall cut off your arm and the arm of your father's house, that there shall not be an elder in your household.   לא. הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת זְרֹעֲךָ וְאֶת זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ:
I shall cut off your arm: I.e., the power which you exert in My House, for you say: And if not, I shall take by force.  
32. And you will look upon a rival (in My) dwelling place in all (the days) which (God) will do good to Israel, and there will not be an elder in your household all of the days.   לב. וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר יֵיטִיב אֶת יִשְׂרָאֵל וְלֹא יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל הַיָּמִים:
And you will look upon a rival in My dwelling place: And you will see your rival at your side in My dwelling place like a woman who sees her rival with her in the house.  
in all (the days) which (God) will do good to Israel: (Lit., in all that which He will do good to Israel.) "When the Temple will be built in the day of Solomon, and the goodness promised to Israel will be complete, as it is said there: There has not failed one word of all His good promise, etc. (I Kings 8:56). Judah and Israel were many, like the sand which is by the sea (ibid. 4:20). And Judah and Israel dwelt in safety, every man under his vine and under his fig tree, etc. all the days of Solomon (ibid. 5:5).  
and there will not be an elder in your household: This is an appropriate punishment. You ate sacrifices before their time, before they made the fat smoke, similarly, you will die before your time.  
33. Yet every man of yours shall I not cut off from My altar, to disappoint you and to sadden your heart; and all those raised in your house will die as young men.   לג. וְאִישׁ לֹא אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת עֵינֶיךָ וְלַאֲדִיב אֶת נַפְשֶׁךָ וְכָל מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים:
and to sadden: (Heb. ‘v’la’div,’) same as ‘v’lad’iv.’  
will die (as young) men: (Lit., will die men.) There is no comparison between mourning for a young man and mourning for a child.  
34. And this is the sign to you, that which will befall your two sons, Hophni and Phinehas; in one day both of them will die.   לד. וְזֶה לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל שְׁנֵי בָנֶיךָ אֶל חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם:
And this is the sign to you: That the prophecy will be fulfilled: In one day your two sons will die, and this will be to you a sign that all the retribution which was said to you, will be fulfilled. I.e., “And you will look upon a rival in My dwelling place, etc., and all those raised in your house will die as young men” (above 32, 33).  
35. And I shall raise up for Myself a faithful priest, who will do as is in My heart and in My mind, and I shall build for him a sure house, and he shall walk before My anointed all of the days.   לה. וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶֹה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי מְשִׁיחִי כָּל הַיָּמִים:
a faithful priest: i.e., Zadok.  
36. And it will be that everyone who is left in your house, will come to prostrate himself before him for a silver piece and a morsel of bread, and will say, "Take me now into one of the priestly divisions in order to eat a morsel of bread."   לו. וְהָיָה כָּל הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֹת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת לָחֶם:
for a silver piece: In order to earn a coin called ‘ma’ah.’  
A silver piece: (Heb. Agorath Kesef,) a silver piece of the weights of twenty gerah (Exod. 30:13). ספחני Take me… into.  
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