Shmuel

Found 79 Search results

The Character of Chana (part 1)
Chapter 1
Rabbi Amnon Bazak
Hannah's powerful character is at the center of the first story in the Book of Shmuel. Hannah copes with emunah and extraordinary strength of character with extreme difficulties, while forging new paths toward Avodat Hashem.
Shmuel in Contrast to the Sons of Eli
Chapter 4
Rabbi Amnon Bazak
The structure of the paragraph highlights the difference between Shmuel, who grows into a positive character, contrasted with the deterioration of Eli's sons' Chofni and Pinchas. In addition to this contrast, the paragraph achieves an additional goal: it divides the sins committed by Eli's sons into two parts, which express two different concepts.
Shmuel's Consecration Prophecy
Chapter 6
Rabbi Amnon Bazak
Chapter 3 describes Shmuel's dedication as a prophet. This lesson will discuss the unique way in which Shmuel is called to duty, Eli's role, and the revolution in the availability of God's word among his nation.
The Defeat at the Hands of the Pelishtim and the Death of Eli (I)
Chapter 4 (Part I)
Rabbi Amnon Bazak
Chapter 4 describes one of the worst defeats Israel has known in the biblical era. The reason for the downfall remains vague: the text does not mention an explicit sin deserving of such a defeat. In fact, the text seems to imply that the nation acted appropriately when they turned to God's Ark. Why, then, did they suffer such a great defeat?
Israel Under Shmuel's Leadership
Chapter 7
Rabbi Amnon Bazak
Chapter 7 is the only chapter in the Book of Shmuel which describes Shmuel as leader of the entire nation. This lesson examines Shmuel's leadership, and discusses whether Shmuel was able to amend the faults of Eli's reign.
Give us a King I
Chapter 8 (Part I)
Rabbi Amnon Bazak
Chapter 8 describes one of the most dramatic events in the bible: the nation's request for a king. Despite the fact that the laws of the king are discussed in the Torah, God and Shmuel are both negative about the request. This lesson will analyze the reason for the negative reactions to the nation's request, and discuss whether monarchy is positive or negative.
Give us a King II
Chapter 8 (Part II)
Rabbi Amnon Bazak
After the nation requested a king, Shmuel is sent to explain the dangers of monarchy. Shmuel's outlook on the future of the nation is grim. Does his description express a legitimate reality? What does Shmuel wish to achieve with this description? Which rhetorical elements does he use to get his point across?
First Encounter with Shaul (I)
Chapter 9 (Part I)
Rabbi Amnon Bazak
In chapter 9 we are introduced to the character of Shaul, in a long story of Shaul's search for his father's donkeys. What is the purpose of this story? A look at the story reveals significant insights into Shaul's nature and whether he is an appropriate choice for the first king of Israel.
First Encounter with Shaul (II)
Chapter 9 (Part II)
Rabbi Amnon Bazak
This lesson explores Shmuel and Shaul's first meeting. This meeting is accompanied by a variety of surprising elements, including serendipity and secrecy.
The Signs given to Shaul (I)
Chapter 10 (Part I)
Rabbi Amnon Bazak
Shmuel sends Shaul on a journey to find three signs, which will establish the idea of anointing him as king. What is the purpose of these signs? What is the meaning of the saying "Is Shaul also among the prophets?" Why didn't Shaul tell his uncle about his inauguration?
The Signs given to Shaul (II)
Chapter 10 (Part II)
Rabbi Amnon Bazak
The story of Shaul's coronation raises a variety of difficulties: why did Shmuel use a lottery? Why is Shaul being so humble despite his knowledge that he will be chosen? Why didn't Shmuel inform Shaul of the ceremony?
Shmuel's Farewell Speech
Chapter 12
Rabbi Amnon Bazak
Shmuel's farewell speech from the nation is touching both in content and style, but filled with linguistic and grammatical difficulties. This lesson will explore the significance of these difficulties, and the significance of Shmuel's sign of rain during the famine.
The First War against Pelishtim (II)
Chapters 13-14 (Part II)
Rabbi Amnon Bazak
Shaul's impatience to wait for Shmuel costs him the monarchy. Why was Shmuel delayed until the last minute? Which biblical event is paralleled in this narrative, and what is the significance of the parallel?
Shaul's War against Amalek (I)
Chapter 15 (Part I)
Rabbi Amnon Bazak
The mitzvah to destroy Amalek raises a number of moral issues: why were Bnei Yisrael commanded to destroy Amalek? Why does Shaul turn to the Keini and ask that they separate themselves from Amalek? Why was keeping Aggag alive such a terrible sin?
Shaul's War against Amalek (II)
Chapter 15 (Part II)
Rabbi Amnon Bazak
After understanding the reasons behind Shaul's decision to keep Aggag alive, we must try and understand why the sin was so severe. This lesson will explore the essential reasoning behind the commandment to destroy property in certain wars, and the problem with ignoring this commandment.
Shaul's War against Amalek (III)
Chapter 15 (Part III)
Rabbi Amnon Bazak
In conclusion of our discussion regarding the war against Amalek will discuss two central questions: a - Who owned the coat that was torn at the end of the story, and why is the text ambiguous about the owner of the coat? b - What is the relationship between the defeat against the Philistines and the loss of Shaul's monarchy?
David's anointment As King
Chapter 16 (Part I)
Rabbi Amnon Bazak
In the course of David's anointment, Shmuel is reprimanded twice by God. This lesson discusses Shmuel's behavior, and the means by which God educates Shmuel about divine providence.
The Evil Spirit that Fell Upon Shaul
Chapter 16 (Part II)
Rabbi Amnon Bazak
The bad spirit that possesses Shaul ultimately brings David to his home. This lesson discusses the divine providence that led David to Shaul, and the change David underwent after Shmuel anointed him as king.
David's Flight (II)
Chapter 19 (Part II)
Rabbi Amnon Bazak
When David escapes to Shmuel, a comical situation occurs: Shaul's messengers’ prophesied against their will, and eventually Shaul does as well. What is the significance of this episode? What can it teach us about Shaul and Shmuel? What links Shmuel and Eliyahu?
Shaul in Ein-Dor (I)
Chapter 28 (Part I)
Rabbi Amnon Bazak
Shaul seeks God's advice, but God refuses to answer him. Why does Shaul turn to the witch? How did the Witch of Ein Dor and Shaul know that the ghost they raised was Shmuel? This lesson discusses the first part of the dramatic story at Ein Dor, on the eve of Shaul's death.
Shaul and Amalek
Haftarot: Zakhor
Rabbi Mosheh Lichtenstein
The imperative to destroy Amalek has to follow the divine directive. By sparing the sheep, Shaul inserts personal considerations into the fulfillment of the commandment. He also runs the risk of desecrating God's name, because one might assume that the nation waged war against Amalek only for the loot they gained. Shaul believes wholeheartedly that he has observed God's commandment; he fails to understand that by giving in to the nation who requests the cattle he has failed as a king and leader. Generations later Mordekhai amends this error by avoiding the loot that is offered to the Jews.
Requesting a King
Haftarot: Korah
Rabbi Mosheh Lichtenstein
Why does the nation ask for a king? When is a judge preferable to a king, and when is a king the better option? The nation requests a king when Shmuel is the leader, and he believes his leadership is preferable to the leadership of a king. Shmuel presents the spiritual dangers of monarchy and a world that is less sensitive to God's intervention.
Hannah's Child
Haftarot: The First Day of Rosh Hashana
Rabbi Mosheh Lichtenstein
The haftara of Rosh Hashana relates the story of Hannah and the birth of Shmuel. Sarah, Rachel and Hannah were all infertile, and according to the midrash they all had babies on Rosh Hashana. They all made the ultimate sacrifice for a greater cause. Sarah and Rachel took in another wife for their husbands, and Hannah sacrificed the very son she had prayed for. The secret of merit on Rosh Hashana is giving up personal dreams and aspirations for the ultimate goal of serving God.
The Well Scene: A Betrothal
Dr. Yael Ziegler
This shiur follows the theme of a man from a foreign land meeting a woman at a well, and their meeting resulting in marriage. We will explore the unique qualities of each story. Ruth and Boaz do not meet at a well, but their unusual meeting does lead to marriage. What makes the story unique is that the female protagonist in the story is from a foreign land, instead of the man, and she is the true heroine of the story.
Ruth and Chana: Mothers in Israel
Dr. Yael Ziegler
This lesson compares Ruth and Hannah, the two perfect mothers, and Yael, Deborah and Sisra's mother, who represent a distortion of motherhood. Ruth and Hannah introduce motherly compassion as a model, and the results are Shmuel, who anoints kings, and David, who creates the dynasty of monarchy in Israel.
Battling Empires and Battling Devils: Shmuel, Rav Chiya and Rebbi Yitzchak
Chazal's Preambles to Megillat Esther: Part 1
Rabbi Moshe Taragin | 17 minutes
This short series looks at Chazal’s introductions to the Book of Esther. What is the real miracle of Purim? Although Israel has betrayed God and are exiled from their land—God will not abandon them. Purim is a template for Jewish History, and contains the first real instance of antisemitism. But just as the commemorations of Purim will never be abolished, the Jewish people will never be destroyed, and the covenant will never be nullified.
The Character of Chana (part II)
Chana's Vow
Rabbi Amnon Bazak
Hannah's powerful character is at the center of the first story in the Book of Shmuel. Hannah copes with emunah and extraordinary strength of character with extreme difficulties, while forging new paths toward Avodat Hashem.
Eliyahu in Horev (Part 2)
Eliyahu's Flight (Part 3)
Rabbi Elchanan Samet
Despite the fact that he has performed great miracles, Eliyahu senses danger and flees because he no longer identifies with his Divine mission. The Midrash points to Eliyahu’s humanity despite the fact that his actions are paralleled to God’s actions. This is what makes the great figures of Tanakh our moral guides and shining examples for all of humanity: for all of their elevated greatness, they never cease to be human. And for this reason, they are susceptible to human mistakes and weaknesses.
The Storm (Part 3)
Eliyahu's Journey to His Place of Ascent (I)
Rabbi Elchanan Samet
Gilgal mentioned in this story does not seem to correspond with other places with the same name mentioned in the Tanakh. It appears to be North of Beit El. In the Elisha stories we find that Elisha is a travelling prophet like Shmuel, however, Gilgal is his permanent dwelling. Eliyahu arrives in Gilgal in order to depart from his student.
The Birth of Shimshon the Nazirite
Rabbi Michael Hattin
Once again, in the Book's final gasp, the sorry cycle of Israelite treachery and Divine counter-wrath is stated, but this time the oppressors have a new identity. Gone are the Canaanites, Moavites, Midianites and Ammonites of earlier cycles, now replaced by a foe far more menacing and more fierce: the Philistines.

The character of Shimshon is introduced as a Nazir from birth which demands an in depth investigation of the laws of the Nazir.
Considering the Naziritehood of Shimshon of Dan
Rabbi Michael Hattin
Shimshon's nazirite status is unique and peculiar. The nazir is by definition a person who is profoundly driven towards an encounter with the Divine. Shimshon's status is imposed upon him by Divine command from birth and not by choice. Just like the Hazal describe the Nazir as a reaction to the Sotah - the breakdown of the relationship between a husband and wife - so too God's command of coerced Nazirite status upon Shimshon is a reaction to the complete adoption of the immoral Cannanite lifestyle by the nation by the end of the Book of Judges.
Shlomo's Punishment
Rabbi Alex Israel
Are Shlomo's three adversaries a threat only at the end of his reign after he has sinned, or are they not so much existential threats in Shlomo's era, as the product of current dissent which becomes the seeds of future destruction?

Shlomo's punishment is mitigated because of David. Why is Shlomo's fate different than Shaul's? What merit does David have that makes God swear to him that his sons after him can be punished but cannot lose the kingdom?
Yerovam’s Demise
Rabbi Alex Israel
Both Yerovam and Shaul turn to the prophet that appointed them at their time of need. In both cases, the navi who appoints the king announces their rejection. Yerovam sends his wife to ask about their son, but why must she be disguised? Ahiya, prophecy is damning both for Yerovam - in a harsh and grotesque language - and for the entire nation. However, the parable and language that Ahiya uses for the punishement of the nation mitigates his message and gives hope.
Chronicle vs. Composition - An Example from Sefer Bamidbar
Rabbi Menachem Leibtag
תאריך פרסום: תש"ע | |
Is the Tanach a chronicle or a composition? Does the Tanach merely list historical events, or is there a deeper message to be gleaned from the way it is written and organized? By examining the books of Shoftim and Bamidbar, we can gain a new understanding of Tanach as a composition. Each book has a prophetic agenda which teaches us a deeper lesson about the goal and message of the book, and understanding this message allows the reader to see the book in a whole new light.
The Personal Dimension of Yirmiyahu’s Prophecy
Part I
Rabbi David Sabato
Yirmiyahu stands out among the prophets with the descriptions of the deep involvement of his personal life with his prophecies. There is no other prophet whose prophecies are described as inseparably connected to the prophet's personal life as those of Yirmiyahu.

Embedded among Yirmiyahu's chapters of prophecy are his personal prayers, in which he pours out his supplications before God and reveals his doubts and troubles. A tension exists between Yirmiyahu the prophet, who is not permitted to cry in front of the people, because this would contradict his standing and his mission, and Yirmiyahu the representative of his people, who identifies with their grief and suffering and secretly weeps with them day and night. On the one hand he transmits God’s prophecies of destruction. On the other hand he attempts to rip up the decree of evil through his prayers. On numerous occasions God halts his prayers, but not because of a deficiency in Yirmiyahu, but because of the nation's inability to repent.
Yirmiyahu’s Prophecy of Consecration
Rabbi David Sabato
The consecration prophecy of Yirmiyahu is compared to the opening prophecies of Yishayahu and Moshe. What does this consecration prophecy teach about Yirmiyahu and his prophecies in general and what is the significance of the fact that God chose the prophet "from the womb"?
Yirmiyahu's Prophecy of the End of the Days
Rabbi David Sabato
The second section of chapter three focuses on Yirmiyahu's prophecy regarding the end of days. In this section, Yirmiyahu portrays the ark in a negative light. What is the reason for this, and how is this prophecy connected to the prophecies of repentance that surround it?
Not Without Cause Have I Done
Dr. Tova Ganzel
The prophet begins by describing the famine that will befall the city; then the wild animals that will pass through the land, followed by the sword, and finally, the pestilence. Describing these imminent afflictions raises the question of whether any righteous people will survive the onslaught. And if so, might their families also be saved in their merit, as in similar situations described in the Torah?

The prophetic response to this question is that if indeed there are any righteous individuals to be found in the city, they alone will be saved. The inhabitants of Jerusalem will not be saved by virtue of the righteous present there. Through the comparison to Noah, the anticipated Destruction seems even more devastating than the Flood. Noah saved his entire family, but now even that possibility does not exist.

Ultimately, there are some survivors of the destruction of Jerusalem. But they are left alive not by virtue of the righteous individuals, but because of God’s desire that the terrible actions and the resulting punishment of the inhabitants of the city be made known.
He Who Answered Shmuel
HaTanakh.com Staff
Rain: Danger of Destruction or Dawn of Redemption?
Elisheva Brauner
The Eternal Curse of Eli the Kohen Gadol of Shiloh
Rabbi Daniel Wolf
תאריך פרסום: תשע"ה | | 51 minutes
Eli, the Kohen Gadol who accuses Channah of drunkenness in the sanctuary and, after realizing his mistake, blesses her – is later told in two different, lengthy accounts that he and his line will be cursed. Why is Eli punished so severely by God – with a curse that seems unprecedented?

We examine the difficulties that come up in the narrative about Eli and, with assistance from a salient reference in the Book of Yirmiyahu, discover that Eli’s erroneous philosophy is the belief in an immoral, capricious god whose sole desire is to be satiated with sacrificial meat. Unlike Shmuel and Channah, who see sacrifices as symbolic and to be accompanied by tefilla and teshuva, Eli and his sons believe that sacrifices are real acts and are given to appease God.

The Tanakh’s emphasis on the curse sends a message telling us how worship of God is meant to be carried out; that God does want us to carry out rituals, but ritual is meant to be imbibed with devotion, kedusha and morality.
Authorship of the Books of the Prophets and Writings
Part 3
Rabbi Amnon Bazak
Internal contradictions within the appointment of Shaul as king and the crossing of the Jordan in the time of Yehoshua are examined. Bible critics over the generations have raised suggestions as to how the various verses represent different sources, without any such division successfully solving the issue. Here, too, it seems that the aspects approach may be utilized to show how the text endeavors, by means of overlapping descriptions, to convey the different aspects of the story.

These examples demonstrate that the "aspects approach" represents an effective and practical way of understanding textual difficulties in the Books of the Prophets, just as it is in explaining similar difficulties that arise in the Torah itself.
Rain in Tanakh
HaTanakh.com Staff
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 7 - Textual Amendments
Rabbi Amnon Bazak
An examination of several proposals to amend the biblical text shows that while the amendment might make sense on a superficial level, they miss various literary messages in the text. Therefore, the greatest degree of caution must be exercised in this area.
Shiloh
Paran
Beit Lehem (Yehuda)
Pleshet
Zelzah
Eben-ezer
Beit El
Carmel (Yehudah)
Gilgal
Mizpah (?)
Mizpah
Ekron
Ramathaim-zophim
Ramah (Benjamin)
Shmuel and the House of Eli - Of Fathers, Sons and Sacrifice
Rabbi Chanoch Waxman
תאריך פרסום: תשעד | |
What was the major sin of Bnei Eli, and why do some of their sins receive apparently greater emphasis in the text? What is the significance of their abuse of the Kehuna? We examine the structural challenge of Chapter Two in Sefer Shmuel, and attempt to figure out how the "interruptions" about Shmuel and Chana integrate with the rest of the perek. Our study brings us to excerpts from the Books of Devarim and Bereisheet, as our chapter in Sefer Shmuel teaches us about larger themes about Divine Service - and prayer - in general, as well as the more specific messages about parents and children in this chapter: Divine Service is not about taking, but rather about the radical act of giving.
Why did the Ammonite Threat Provoke the Israelites to Demand a King?
Rabbi David Silverberg
Raining on the Request for a King
Rabbi David Silverberg
כֹּֽה־אָמַ֨ר יְהוָ֜ה לָעָ֣ם הַזֶּ֗ה כֵּ֤ן אָֽהֲבוּ֙ לָנ֔וּעַ רַגְלֵיהֶ֖ם לֹ֣א חָשָׂ֑כוּ וַיהוָה֙ לֹ֣א רָצָ֔ם עַתָּה֙ יִזְכֹּ֣ר עֲוֺנָ֔ם וְיִפְקֹ֖ד חַטֹּאתָֽם׃ (ס)
Jeremiah 14, verse 10
יְהוָ֣ה מָ֭לָךְ יִרְגְּז֣וּ עַמִּ֑ים יֹשֵׁ֥ב כְּ֝רוּבִ֗ים תָּנ֥וּט הָאָֽרֶץ׃
Psalms 99, verse 1
וַיְהִי֩ אִ֨ישׁ אֶחָ֜ד מִן־הָרָמָתַ֛יִם צוֹפִ֖ים מֵהַ֣ר אֶפְרָ֑יִם וּשְׁמ֡וֹ אֶ֠לְקָנָה בֶּן־יְרֹחָ֧ם בֶּן־אֱלִיה֛וּא בֶּן־תֹּ֥חוּ בֶן־צ֖וּף אֶפְרָתִֽי׃
I Samuel 1, verse 1
וַיֵּ֧לֶךְ אֶלְקָנָ֛ה הָרָמָ֖תָה עַל־בֵּית֑וֹ וְהַנַּ֗עַר הָיָ֤ה מְשָׁרֵת֙ אֶת־יְהוָ֔ה אֶת־פְּנֵ֖י עֵלִ֥י הַכֹּהֵֽן׃
I Samuel 2, verse 11
וְהַנַּ֧עַר שְׁמוּאֵ֛ל מְשָׁרֵ֥ת אֶת־יְהוָ֖ה לִפְנֵ֣י עֵלִ֑י וּדְבַר־יְהוָ֗ה הָיָ֤ה יָקָר֙ בַּיָּמִ֣ים הָהֵ֔ם אֵ֥ין חָז֖וֹן נִפְרָֽץ׃ (ס)
I Samuel 3, verse 1
וַיְהִ֗י מִיּ֞וֹם שֶׁ֤בֶת הָֽאָרוֹן֙ בְּקִרְיַ֣ת יְעָרִ֔ים וַיִּרְבּוּ֙ הַיָּמִ֔ים וַיִּֽהְי֖וּ עֶשְׂרִ֣ים שָׁנָ֑ה וַיִּנָּה֛וּ כָּל־בֵּ֥ית יִשְׂרָאֵ֖ל אַחֲרֵ֥י יְהוָֽה׃ (ס)
I Samuel 7, verse 2
וַיִּשְׁפֹּ֤ט שְׁמוּאֵל֙ אֶת־יִשְׂרָאֵ֔ל כֹּ֖ל יְמֵ֥י חַיָּֽיו׃
I Samuel 7, verse 15
וַיְהִ֕י כַּאֲשֶׁ֥ר זָקֵ֖ן שְׁמוּאֵ֑ל וַיָּ֧שֶׂם אֶת־בָּנָ֛יו שֹׁפְטִ֖ים לְיִשְׂרָאֵֽל׃
I Samuel 8, verse 1
וַֽיְהִי־אִ֣ישׁ מבן־ימין [מִבִּנְיָמִ֗ין] וּ֠שְׁמוֹ קִ֣ישׁ בֶּן־אֲבִיאֵ֞ל בֶּן־צְר֧וֹר בֶּן־בְּכוֹרַ֛ת בֶּן־אֲפִ֖יחַ בֶּן־אִ֣ישׁ יְמִינִ֑י גִּבּ֖וֹר חָֽיִל׃
I Samuel 9, verse 1
וַיִּקַּ֤ח שְׁמוּאֵל֙ אֶת־שָׁא֣וּל וְאֶֽת־נַעֲר֔וֹ וַיְבִיאֵ֖ם לִשְׁכָּ֑תָה וַיִּתֵּ֨ן לָהֶ֤ם מָקוֹם֙ בְּרֹ֣אשׁ הַקְּרוּאִ֔ים וְהֵ֖מָּה כִּשְׁלֹשִׁ֥ים אִֽישׁ׃
I Samuel 9, verse 22
וַיַּצְעֵ֤ק שְׁמוּאֵל֙ אֶת־הָעָ֔ם אֶל־יְהוָ֖ה הַמִּצְפָּֽה׃
I Samuel 10, verse 17
וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־הָעָ֔ם לְכ֖וּ וְנֵלְכָ֣ה הַגִּלְגָּ֑ל וּנְחַדֵּ֥שׁ שָׁ֖ם הַמְּלוּכָֽה׃
I Samuel 11, verse 14
וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־כָּל־יִשְׂרָאֵ֔ל הִנֵּה֙ שָׁמַ֣עְתִּי בְקֹֽלְכֶ֔ם לְכֹ֥ל אֲשֶׁר־אֲמַרְתֶּ֖ם לִ֑י וָאַמְלִ֥יךְ עֲלֵיכֶ֖ם מֶֽלֶךְ׃
I Samuel 12, verse 1
בֶּן־שָׁנָ֖ה שָׁא֣וּל בְּמָלְכ֑וֹ וּשְׁתֵּ֣י שָׁנִ֔ים מָלַ֖ךְ עַל־יִשְׂרָאֵֽל׃
I Samuel 13, verse 1
וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל אֹתִ֨י שָׁלַ֤ח יְהוָה֙ לִמְשָׁחֳךָ֣ לְמֶ֔לֶךְ עַל־עַמּ֖וֹ עַל־יִשְׂרָאֵ֑ל וְעַתָּ֣ה שְׁמַ֔ע לְק֖וֹל דִּבְרֵ֥י יְהוָֽה׃ (ס)
I Samuel 15, verse 1
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־שְׁמוּאֵ֗ל עַד־מָתַי֙ אַתָּה֙ מִתְאַבֵּ֣ל אֶל־שָׁא֔וּל וַאֲנִ֣י מְאַסְתִּ֔יו מִמְּלֹ֖ךְ עַל־יִשְׂרָאֵ֑ל מַלֵּ֨א קַרְנְךָ֜ שֶׁ֗מֶן וְלֵ֤ךְ אֶֽשְׁלָחֲךָ֙ אֶל־יִשַׁ֣י בֵּֽית־הַלַּחְמִ֔י כִּֽי־רָאִ֧יתִי בְּבָנָ֛יו לִ֖י מֶֽלֶךְ׃
I Samuel 16, verse 1
וְדָוִ֨ד בָּרַ֜ח וַיִּמָּלֵ֗ט וַיָּבֹ֤א אֶל־שְׁמוּאֵל֙ הָרָמָ֔תָה וַיַּ֨גֶּד־ל֔וֹ אֵ֛ת כָּל־אֲשֶׁ֥ר עָֽשָׂה־ל֖וֹ שָׁא֑וּל וַיֵּ֤לֶךְ הוּא֙ וּשְׁמוּאֵ֔ל וַיֵּשְׁב֖וּ בנוית [בְּנָֽיוֹת׃]
I Samuel 19, verse 18
וּשְׁמוּאֵ֣ל מֵ֔ת וַיִּסְפְּדוּ־לוֹ֙ כָּל־יִשְׂרָאֵ֔ל וַיִּקְבְּרֻ֥הוּ בָרָמָ֖ה וּבְעִיר֑וֹ וְשָׁא֗וּל הֵסִ֛יר הָאֹב֥וֹת וְאֶת־הַיִּדְּעֹנִ֖ים מֵהָאָֽרֶץ׃
I Samuel 28, verse 3