Commentary for I Samuel 1:29

And there was a man. It all follows the order: Moshe gave over the Torah to Yehoshua and Yehoshua to the Elders and each Judge to his successor until it reached Eili who gave it over to Shmuel¹I.e., the “ו” of וְאֵלֶה links the Book of Shmuel with the preceeding Book of Shoftim and serves as a link between the oral tradition as stated in the Mishnah, “…and the Elders…” as we learned (in the Mishnah), "… and the Elders [gave it over] to the Prophets…"²Maseches Avos 1:1.

Ramatayim of the Tzufites: That is the name of the place, due to there being two tall (ramot) mountains, viewing (tzofot) one across from the other.

And there was (Vayehi) a man from Ramatayim of the Tzufites: We have already written at the beginning of the book of Yehoshua that the you will find that the [letter,] vav (usually meaning, and), is customary in the Hebrew language at the beginning of things, and likewise in the language of Yishmael (Arabic). And we also wrote about the grammar of the word, yehi, there.

From Ramasayim Tsofim. There were two hills each visible to the other.³Elkonoh lived in Romoh, see below verse 19; and he prophesied in Tsofim—Da’as Sofrim.⁴Maseches Megillah 14a. Targum Yonoson renders צוֹפִים: "of the disciples of prophets."

Efrati (Ephraimite): It is speaking about Tzuf. As he too was from Mount Ephraim, but not from the Children of Ephraim. From he was a Levite, specifically from the sons of Korach.

From Ramatayim: Our Rabbis, may their memory be blessed wrote, they were two tall (ramot) mountains, viewing (tzofot) one another. And if so - that they were two mountains, and the word indicates so, since it is an expression of duality - the explanation of, "from the two tall mountains," would be, from one of the two tall mountains. This is like, "and he was buried in the hills of Gilead" (Judges 12:4); "with two can you be my son-in-law" (I Samuel 18:21), and that which is similar to them. And the meaning of Tzufites, is that it is [speaking] about the high mountains, as we explained. But Tzufites can [also] be explained as prophets. And the, "from," that it mentioned is in the place of two, as if to [also] say from the family of Tzufites. And so did Yonatan translate it [in the Targum], "from the students of the prophets." As a prophet is [also] called a tzofeh (seer or scout), as in, "I have given you as a tzofeh" (Ezekiel 33:7). And this is the correct explanation, since he was from a family of priests. For he was from the sons of Korach, as his lineage is detailed in Chronicles; and the sons of Korach were prophets - Asir, Elkanah and Aviasaf. And Elkanah, the father of Shmuel, was from the descendants of Elkanah, the son of Korach.

Elkonoh. He was a Levite of the sons of Aviosof, the son of Korach —his ancestry is thus recorded in Divrei Hayomim.⁵I Divrei Hayomim 6:19-23.

From Mount Ephraim: He was a Levite and lived in the Land of Ephraim. And it is possible that it is for this reason that the story of the concubine at Givea was made adjacent to this story about the matter of Elkanah and the proceedings of Shmuel. For [the protagonist in the other story] also lived in the foothills of Mount Ephraim and he was the cause of much evil to Israel; whereas this one was the cause of great goodness to Israel - and his son, Shmuel, brought Israel back to the proper path.

From the land of Ephrayim. [Targum] Yonoson renders "on the mountain of the house of Ephrayim." The Midrash Aggadah [renders] אֶפְרָתִי —a palace dweller, an important person,⁶Rashi emphasizes that אֶפְרָתִי does not mean that he was from the tribe of Ephrayim because it has already been established that he was from the tribe of Leivi. as in "let us extend אַפִּרְיוֹן to Rabbi Shimon,"⁷Maseches Bava Metzia 119a. [meaning] an expression of favor.

An Efrati:. This is said about two facets. The one relates to the tribe, concerning one who is from the tribe of Ephraim, or someone who lives in the Land of Ephraim - as in, "Are you an Efrati" (Judges 12:5). And the [other] relates to Beit Lechem-Efrat - as in, "and David was an Efrati" (I Samuel 17:12); "Machlon and Khiliyon were Efrati" (Ruth 1:2). And this concerns Mount Ephraim, as it stated (here), "from Mount Ephraim." And that is why, it called him an Efrati. For we can not explain that he was an Efrati concerning the tribe of Ephraim, since he was a Levite. If so, that which it stated, "an Efrati," is that he was from Mount Ephraim. But it is a wonder - after it stated, "from Mount Ephraim," why did it state, "an Efrati," afterwards? And it is possible that it also said it because he and his forefathers lived there. So it stated, "Efrati," about Tzuf, not about Elkanah. For it already explained about Elkanah, "from Mount Ephraim." This is correct, according to the simple understanding. And that which it stated that he and his forefathers had lived in Mount Ephraim appears to be because their inheritance was there, as they were from the sons of Kehat. And the sons of Kehat had cities in Mount Ephraim, as it stated in the book of Yehoshua (Joshua 21:20), "And to the sons of Kehat, the Levites, etc. Shechem and its fields on Mount Ephraim." But the homiletical teaching explains it as an expression of greatness and importance:

Efrati: Rabbi Yehoshua ben Levi said, "Noble." And Yonatan translated it [in the Targum] as, "a man who was distinguished by holiness on the Mountain of the House of Ephraim."

And it further narrates that Elkanah had two wives. One was named Channah, and the second was named Peninah. And Channah did not merit having children.

This man would go up. This is the present tense, i.e., he would go up from one appointed season to another, to Shilo.⁸He would go to Shiloh on the three pilgrimage festivals of Pesach, Shavuos and Sukkos. The Midrash Aggadah [renders] that the route he followed this year he did not take the next year in order to publicize [his pilgrimage] to the Bnei Yisroel that they should do likewise.⁹See Talmud Yerushalmi, Berachos 9:5.

This man used to go up: His custom was always to go up to Shiloh every year, to bow down and sacrifice to God.

On a set basis. The intention is either yearly or each festival as the Torah commands. The more correct interpretation is that every year he would ascend there with his wives and children. And this is the intention when it says "This man would ascend from his city on a set basis". That once every year he would ascend from his city, in a way that there remained no one in his house. Even women and children.

And he went up: So would he do every year, as he would go up to Shiloh to sacrifice. And that which it stated, "from his city," is to say that he would encourage the people of his city to go up. And in the homiletical teachings - he would not go next year the way that he went this year, but would rather go a different way each year in order to make Israel know [about this] and to bring them up to Shiloh.

Priests: Meaning to say, assistants of the [high] priesthood. As their father, Eli, served as the high priest.

Year by year (lit., from days to days): From year to year, as in, "And you shall keep this statute in its time, from days to days" (Exodus 13:10). Or (alternatively), its explanation is from the set time to the set time; and likewise Yonatan translated it [in the Targum] as, "from the time of the set time to the set time."

To bow down and to sacrifice: To pray before the Lord and to sacrifice the sacrifice of the holiday there. And in the homiletical teachings: Rabbi Elah in the name of Rabbi Yitzchak, "Prayer is equal to the sacrifices, as it is stated, 'to bow down and to sacrifice.'" But the Sages say, "Prayer is more beloved than all of the sacrifices, as it is [first] written, 'to bow down,' and afterwards, 'to sacrifice.'"

And the sons of Eli were there: It mentioned them concerning the sacrifices, on account of what it will mention in the future about them, that which they would do with the sacrifices.

It happened on the day. It happened on the festive day.

And it was on that day: Meaning to say, when the day came that he would bring his sacrifices, Elkanah would sacrifice peace-offerings and he would give portions to Peninah, etc. from the sacrifice of the peace-offerings.

And it was on that day: The day of the set time; and likewise did Yonatan translate it [in the Targum] as, "the day of the set time." And in the homiletical teachings: Rabbi Yehoshua be Levi said, "This was the day of Shavuot."

And he would give to Peninah from the peace-offerings that he would sacrifice.

One choice portion. One choice portion which is fit to be accepted with a friendly countenance.¹⁰אַפָּיִם referring to the face rather than to the portion. Ralbag renders “a double sized portion.”

One portion: Meaning to say, unique in its fineness. And to explain further, it said, "apayim (face)" - one fitting to be received with a joyful face.

But to Hannah he would give (lit., he will give): It is like, he gave - like (other examples of the future tense indicating the past), "Then Yehoshua will build" (Joshua 8:30); "Then Moshe will separate" (Deuteronomy 4:41).

One portion, apayim (face)": One distinguished portion to assuage her rage and her anger. And likewise, "long of face (arekh apayim)," is long to anger. And Yonatan translated it [in the Targum] as, "a choice portion" - meaning to say, a portion fitting to be received with a joyful face. And in the homiletical teachings: What is "face?" For the falling of the face, with a pleasant face. Face corresponding to Peninah and her children. But my master, my father, may his memory be blessed, explained apayim as anger. That is to say, he would give her only one portion in anger, because God, may He be blessed, sealed her womb, and she did not have children for him to give portions to her, like with the children of Peninah. He was angry and sad about this, since he loved Channah and desired to have children from her.

But the Lord had closed her womb: So she did not give birth and she was distressed. And that is why he showed her extra love, to mitigate her pain.

But the Lord had closed her womb: Yonatan translated it [in the Targum] as, "She was prevented from having a child before God. "

Her rival. Her husband's other wife, Penina.

And her rival would anger her: Peninah, her rival wife, would anger her with words.

Her rival (tzarah): Peninah, who was a tribulation (tzarah) to her. And likewise, all two wives [married] to the same man are called tribulations (tzarot), since they are generally each other's enemies. And likewise in the Mishnah (Yevamot 1), "exempt their tzarot."

Frequently anger. Anger after anger, i.e., always.' Therefore it is written 'also [גֵם] anger.' She would say to her, "Did you buy your older son a cloak today, or your younger son, a shirt?"

Very much anger: Meaning to say, she would repeat it and anger [her] often.

Very much anger: One anger after another. She would say things [that cause] anger, since she did not have children. And in the homiletical teachings: She would anger [her] and anger [her] again. What would she say to her? "Did you buy your older son a cloak today, or your younger son, a shirt?"

In order that she should complain. In order to make her complain. Our Rabbis explain, 'in order to make her storm,' that she pray. Penina had good intentions.¹¹ Maseches Bava Basra 16a.

So that she should complain: In order that Channah would be furious and fume.

So that she should harraeim: From [the same usage as] (Ezekiel 27:35), "raamu panim (contorted [their] faces)." And the [letter], reish, in harraeimah is accented, against the rules, to strengthen the reading - as with the kof in (Judges 20:13), "netakkenhu (we shall draw them) from the city," and others that are accented for the beauty of the reading. And Yonatan translated it [in the Targum] as, harraeimah, as "to make her jealous." Meaning to say, in order that she would be jealous, she would say things about childraising in front of her and that which is similar, so that she would be jealous and her heart would ache.

Her womb. Lit., opposite her womb, and so is every expression of the word .¹²See Rashi, Bereishis 7:16.בְּעַד

Because the Lord had shut up her womb: Meaning to say, and there was room for Peninah to anger her with this. And it is like our Rabbis, may their memory be blessed, said, "She said to her mockingly, 'Did you buy your older son a cloak today, or your younger son, a shirt?'" And she was bitter-spirited as well on account of her barrenness, and the matter would easily anger her.

Before (be'ad) her womb: Upon her womb, like (Joel 2:8), "before they fell before (be'ad) the loopholes"; (Leviticus 16:6), "and atoned before (be'ad) him" (in both of these cases, be'ad means, upon).

He would do this. Elkonoh.

And as he would do this: Elkanah would do this each year, to give Channah a choice portion.

And as he would do this: Elkanah would do this every year, to go up to the House of the Lord with his household. And Peninah would also anger Channah each time when she would go up to the House of the Lord, since she would anger her about the matter of the portions - that there were portions for her and her children, whereas Channah only had one portion since she did not have children who would take portions.

Year after year. He would give her a choice portion to demonstrate to her that he loved her; and her rival, according to the affection which her husband demonstrated to her, would anger her more and more.

So she would anger her: Like, so she would anger her (the spelling of the word could also be read as, "So would she get angry.") And it is meaning to say, he would do his [part] to show love to her, and Peninah would likewise do her [part, to anger her].

And she wept: Every time they would come to Shiloh, she would cry from the great grief. And because of that, she was prevented from having the desire to eat.

Am I not better to you. Don't I love you more dearly.

And why is your heart grieved: Why should your heart be broken from grieving for the lack of children?

Am I not: It is like the Targum [Yonatan], "Is not my wish better to you" - meaning to say, "Is not my wish towards you and my love for you better to you than ten sons?" But some explain, "Am I not better to you than I am to the ten sons I have from Peninah" - meaning to say, I love you more than I love my sons. And he said this because Peninah had ten sons. But according to our explanation, the reason for [the word], "ten," is by way of a general (figurative) count - as in (Leviticus 26:26), "and ten women will bake"; "than ten rulers" (Ecclesiastes 7:19); "seven times like your sins" (Leviticus 26:21); "seven times does a righteous one fall" (Proverbs 24:16); and that which is similar to them.

Than ten sons. That Penina has borne to me.¹³Others interpret that Elkonoh did not mean literally ten sons and with reference to Penina, but rather he was expressing his love to Chana and happened to pick that number , as we find the same number in Vayikra 26:26.—Radak

Am I not: Yonatan [ben Uzziel] translated [it as], "Is not my wish" - meaning to say, "Is not my wish towards you and my love for you better to you than if you had given birth to ten sons?"

Eating in Shilo. The 'ה' is not dotted and the 'א' is voweled with a short kametz and its [meaning is] 'after eating in Shilo and after drinking,'¹⁴Eili therefore suspected that she was drunk because prayer usually takes place before eating or drinking—Da’as Sofrim. and this expression is properly used both for masculine and feminine. After אָכְלָה is a gerund. It is constructed like ,¹⁵Vayikra 25:6.לְאָכְלָה an expression equivalent to an infinitive [i.e., לֶאֶכוֹל].

Channah rose to go to the House of the Lord.

Eating (Achlah): It is the infinitive with the addition of a hey; but the hey is not for the feminine, as it is not dotted (mapik). And likewise, drinking (shatah) is the infinitive. So its explanation is that they ate and they drank. But it is possible that Channah also ate. Even though it stated (I Shmuel 1:7), "and she wept and would not eat," it is possible that after her husband said to her, "But why don't you eat," and pleaded with her, she ate a little. And a master of homiletical teachings said (Ketuvot 65a), "'He drank (shatah),' but she did not drink (shatatah). But he was not exact.

And Eili the kohen was sitting on the chair. On that day he was seated on a large chair,¹⁶The defective spelling of ישֵׁב [instead of יוֹשֵׁב] indicates that he just recently sat down because he was a newly appointed judge. See Rashi Bereishis 19:1. for he was appointed Judge over Yisroel.

"So Channah rose up...(Samuel I 1:19)" - until now she had relied solely upon her husband, who was a righteous man, to pray for her, and now that she saw that he had given up on compassion, she was aroused to prayer for herself...

After eating: Even if it is stated above (I Samuel 1:7), "and she wept and would not eat," she nevertheless ate a little to keep herself alive.

And Eli the priest was sitting on the seat upon (al) the doorpost of (mezuzat) the chamber of the Lord: The explanation [of, "upon,"] is close to the doorposts. For the doorposts (mezuzat) are the sides of the gates, not the lintel. And likewise (Numbers 2:20), "And upon it, the tribe of Menashe," is, close to it; "and sacrifice upon it" (Exodus 20:21), is, close to it. And likewise did Yonatan translate it [in the Targum] as, "at the side of the gate of the chamber of the Lord." And there are some of our Rabbis, may their memory be blessed, who said that not even the kings of the House of David may sit in the [Temple] courtyard - only the high priest - as it is stated, "And Eli the priest was sitting on the seat upon (al) the doorpost." And the explanation of, "And [...] David came and sat before the Lord," is that he sat himself down to pray [elsewhere]. And our Rabbis expounded (Seder Olam 13) - sitting (yoshev) is lacking a [letter,] vav (making the default reading, yashav, in the past). So they said, it is written, "he sat" - teaching that they appointed him high priest that day.

Near the doorpost. [Lit. on the doorpost] meaning near the doorpost.

And she was bitter in spirit: When she came to pray, her spirit was very bitter.

So she prayed upon (al) the Lord: It is like, to (el) the Lord. Likewise (Isaiah 29:11-12), "And he gave the book upon someone who [...] knows books," is like, to someone; (II Kings 22:8) "upon Shafan," is like to Shafan.

Adonoy of Hosts. Why was this Name designated here? She [Chana] said before Him, "Lord of the universe, You created two hosts in Your world. The heavenly beings neither multiply nor do they die; the earthly beings both multiply and die. If I am of the earthly beings, let me multiply and die, and if I am of the heavenly beings, let me not die." I found [this explanation] in the Aggadah of R. Eliezer the son of R. Yose Haglili. Our Rabbis in Maseches Berachos,¹⁷ expounded what they expounded: —Until then, there was no one person who called the Holy One, Blessed is He, [Master of] Hosts. She said thus before Him; "Lord of the universe, of all the hosts which You created in Your world, is it difficult for you to grant me one son?"

Upon the affliction: Upon that which I am afflicted with pain and grief.

And she made a vow: I wonder how her vow attached itself upon her son, such that he be a nazerite? Moreover, he was not in the world, so how could the vow attach itself to him? And even if he was in the world, behold they said (Sotah 3:8), "A man can vow that his son be a nazirite, but a woman cannot vow that her son be a nazirite!" And even with a man, they did not find a reason, but rather said it is a law [transmitted without explanation] in the case of a nazerite. And if you would say that Elkanah also made the vow after he heard [it] from his wife - we have not seen this! And how did the verse leave out the main vow and write the vow of Channah, which is not a [true] vow? That is remote. And I wonder [even] more how our Rabbis, may their memory be blessed, did not say anything about this thing. For I did not find anything at all about this in their words, not in the Midrash and not in the Talmud.

If You look at. In Maseches Berachos,¹⁸Ibid. our Sages expounded what they expounded.

And You will remember me and not forget: It repeated the thing with different words for further clarification and in the way of those praying.

O Lord of hosts: Our Rabbis, may their memory be blessed, expounded - since until then, we did not find one person who called the Lord, the Lord of Hosts. For what it stated above (I Samuel 1:3), "to the Lord of Hosts in Shiloh," is the narrative from the writer of the book. Hence they said, "Why did this name come specifically here? Channah said before the Holy One, blessed be He, 'You created two hosts in Your world. The heavenly beings neither multiply nor do they die; the earthly beings multiply and die. If I am of the earthly beings, let me multiply, and if I am of the heavenly beings, let me not die." And our Rabbis, may their memory be blessed, also said, "Rav said, 'The steps of the pilgrims were going up. Channah said before the Holy One, blessed be He, "Master of the worlds, From all of these masses that you have before You, can you not remember me with one of them?"'"

Your maidservant. [The word 'maidservant'] is stated three times in this verse, corresponding to the three mitzvos which a woman is commanded to observe.¹⁹They are the laws of: 1. Menstruation .2 נִדָּה Separation of the dough .3 חַלָּה Kindling of the Shabbos lights [הַדְלָקַת הַנֵּר].

The offspring of men: Meaning to say, male children.

If You will surely look (lit., look, you will look): They expounded because of the doubling (of the word, look). But it is not necessary, for this is the way of the language, to join the infinitive with verbs, like (Jeremiah 17:24), "if you will surely listen (lit., listen, you will listen). And it said [it], because this combination is to strengthen the matter. And they, may their memory be blessed, expounded about it (Berakhot 31b), "If You will look, fine; but if not, You will look: I will go and have Elkanah, my husband, be jealous of me, and I will give birth, as You have written in Your Torah, (Numbers 5:28), 'But if the woman was not defiled and she is pure [... and shall bear seed].'"

Male offspring. I.e., righteous men, as it is written, "Two men [אֲנָשִׁים] who were righteous."²⁰I Melachim 2:32.

Then I will give him to the Lord: Meaning to say, I will take it upon myself as a vow that I will give him to the Lord.

Upon the affliction of your maidservant: [The word, "your maidservant," appears] three times in the verse; like [Noach, in] "These are the generations of Noach" (Genesis 6:9); and Israel, five times, in the verse (Numbers 8:19). For this is the way of the Scriptures, to embellish. But they expounded about it (Pesikta Rabbati 43:1) - Channah said, "A woman is commanded with three commandments, and I have not transgressed [even] one of them."

Males. I.e., important men,²¹ See Maseches Berachos 31b. as it is written, "wise… and known men ]אֲנָשִׁים[.²²Devarim 1:13.

All the days of his life: Meaning to say, he will always dedicate himself to the service of the Lord.

And You will remember me and not forget your maidservant: The repetition is to strengthen the prayer and the request. And likewise (Deuteronomy 25:17-18), "Remember that which Amalek did to you [...] do not forget," is to strengthen the commandment. And our Rabbis, may their memory be blessed, expounded (Pesikta Rabbati 43:1), "'And You will remember me,' with males; 'and not forget your maidservant,' with females."

Then I will give him to Adonoy. I.e., that he be fit to be given to Adonoy.

And a razor, etc.: He will be a nazerite forever without shaving, and like the law of a nazerite.

The offspring of men: Its explanation is males; and that which it stated, "and a razor shall never come on his head," shows that she said it about males. For this is not said about females. And Yonatan translated it [in the Targum] as, "a son amidst people." And in the homiletical teachings: The offspring of men, that their faces not be similar to a monkey, nor to a eunuch. Another explanation - the offspring of men, wise men, as you say (Deuteronomy 1:13), "wise and understanding men"; men, prophets, as you say (Numbers 11:26), "And two men remained." And they also said, offspring that is equivalent to two men. And who were they? Moshe and Aharon, as it is stated (Psalms 99:6), "Moshe and Aharon among His priests, and Shmuel among those who call His name."

And a razor.²³See Maseches Nazir 66a where the very same difference of opinion is discussed. R. Nehorai renders מוֹרָה meaning a razor as Scripture states regarding Shimshon, in Shoftim 13:5, “the razor [מוֹרָה] must not be wielded on his head.” And R. Yose holds that [מוֹרָה] is a connotation referring to the fear of man. Targum Yonoson renders, "and the fear [וּמַרְוַת] of man will not be upon him."

Then I will give him to the Lord: That he should be a holy nazirite before the Lord. And Yonatan translated it [in the Targum] as, "and I will give him over to serve before the Lord." But if it is like his words, what did Channah give to Him; are not all Levites given to the Lord? We can [however] explain that the other Levites would come to the service of the Lord from twenty-five years old, whereas she gave him to the Lord "all his days." And in the homiletical teachings: They said to Channah, "Why are you requesting the offspring of wise men, the offspring of prophetical men?" She said to them, "So that he be suitable to give him to the Lord."

And a morah: It is a razor, like (Judges 13:5), "And no razor (morah) shall come upon his head," about Shimshon. But Yonatan translated the one about Shimshon [in the Targum], "razor," and this one, "and there shall be no fear of people upon him." And its content, according to his opinion, is like it would be with an alef [at the end of the word, instead of a hey]. And there is a disagreement about this in the words of our Rabbis (Nazir 9:5): Rabbi Nehorai says, "Shmuel was a nazirite, as it is stated, 'and no morah shall come upon his head.' Just as that which is stated with regard to Shimson [means he was] a nazirite, so too morah that is stated with regard to Shmuel [means he was] a nazirite." Rabbi Yose said, "Morah means nothing other than [the fear of] flesh and blood." [Rabbi Yosef said, "Like whom do we translate, 'and there shall be no fear of people upon him?' Like whom? Like Rabbi Yose."] And in the homiletical teaching, it explains why a razor is called a morah: Rabbi Ammi said, "'The fear yiratof worm and snail will not come there' (Isaiah 7:25) - just as this stalk only fears iron, so too does this hair only fear iron."

Watched her mouth. He waited for her to stop, as Targum Yonoson renders, 'and Eili waited until she stopped.'

Watched her mouth: Meaning to say, he would watch what came out of her lips, to hear her words.

And as she kept on: In the homiletical teachings (Talmud Yerushalmi Berakhot 4:1): Rebbi Levi said [that] Rabbi Shimon [said] in the name of Rabbi Chalafta and in the name of Rabbi Meir, "From here, [we learn that] everyone who increases his prayers will be answered." The position of Rabbi Meir is inverted. There Rabbi Abbahu, the son of Rabbi Pappai and Rabbi Yehoshua of Sakhnin in the name of Rebbi Levi say, "'In all excitement there is something superfluous; and the word of the lips is but for deficit' (Proverbs 14:23) - Hannah, because she prayed too long, reduced the years of Samuel. As it is stated (I Samuel 1:22), 'He shall dwell there forever'; and 'forever,' for a Levite is only fifty years, as it is written (Numbers 8:25), 'And from age fifty, [he should return, etc.].'" Yet he was fifty-two! Rabbi Yose bar Bun said, "[That was because of the] two [years until] she weaned him."

Watched. An expression of waiting, as in, "[and his father] kept the matter in mind ]שָׁמַר["²⁴Bereishis 37:11. i.e., waited, [and similarly] "do not wait [תִשְׁמוֹר] for my sin."²⁵Iyov 14:16.

Watched (shomer) her mouth: He watched and analyzed her mouth - what was this long prayer? He did not hear her voice, "only her lips moved." Therefore he thought her to be drunk. And Yonatan translated it [in the Targum] as, shomer, like, await - as in (Genesis 37:11), "he shamar the thing"; (Job 14:16), "and not tishmor my sin." And the explanation of, "her mouth," is like her utterance and her speech. And likewise did Yonatan translate it as, "and he waited for her until she ceased."

Eili thought she was drunk. Because they were not accustomed to praying silently.

And Channah: But, "Channah was praying in her heart" - meaning to say, in a whisper, as if she was speaking to her heart, so it was not audible to Eli.

Spoke in her heart: It is like its translation [in Targum Yonatan], "she prayed in her heart." Meaning to say, she concentrated [with] her heart in prayer.

And he thought she was drunk: For this is the way of a drunkard to move his lips, but there is 'no speech and no words.'

Will you be drunk: Will you show yourself to be drunk a long time; and until when?

Will you be drunk: Until when will you show yourself as if you were drunk; since you move the lips of your mouth, but your words are not heard.

Remove your wine: If you drank much wine, do something to remove the drunkenness of the wine, through sleep and that which is similar.

Remove your wine: And sober up, since you appear like a drunkard and you do not act like other people who pray, who say their requests in a way that you can hear. And even though sometimes someone who prays says his words a little secretly, nevertheless he also yells out and prays some of his words. But you proceeded to pray so much, yet your voice was not heard. And from this, it appears that you are drunk. And Yonatan translated it [in the Targum] as, "Until when will you act foolishly; will you not temper the wine from yourself?"

No, my lord. You are not master in this matter. You have revealed that the Holy Spirit is not resting upon you, otherwise you would have known that I am not intoxicated from wine.²⁶Maseches Berachos 31b.

No, my lord: Meaning to say - you, my lord, the matter is not like this. Rather, "I am a woman of troubled spirit," meaning to say, distressed and worried. But I have come here knowingly to pray; and not without intention like a drunkard. For "I have drunk neither wine nor strong drink."

No, my lord: I am not drunk, as you think. Rather, "I am a woman of a troubled spirit" - my spirit is troubled about me, from my great distress. And the construct form (smikhut) [of, "a troubled spirit"] is like, "of fallen leaves" (Isaiah 1:30); "of shaven beards" (Jeremiah 41:5); of torn clothes" (II Samuel 13:31).

But I have been pouring out, etc.: Meaning to say, and do not wonder about that which my lips move but my voice is not heard. For is it not that it is before the Lord that I have been pouring out my soul? So why should I raise my voice to make it heard to another?

Wine nor strong drink: It is like its translation [in Targum Yonatan], "new wine and old." And likewise is it said in the homiletical teachings - wine is new and strong drink (shekhar) is old [wine]. But it is likely to be explained, shekhar is that which is made from [other] fruits.

But I have been pouring out my soul with much prayer. It was as if she poured out her soul - like (Psalms 62:9), "they poured their hearts before Him." And Yonatan translated it as, "and she said, 'My soul is humbled in prayer before the Lord.'"

Do not deliver your maidservant. Because she had spoken harshly to him, she tried to appease him, so that he deliver her not, unprotected and disgraced, to her rival, the wicked woman.

Do not take: Do not think of me as an unbridled woman, to come drunk to the House of the Lord. Meaning to say, if the truth is like your words, why should I prolong my words so much in prayer?

As (lit., before) an unbridled woman: Before the Lord, as an unbridled woman. Meaning to say, do not think that I would stand drunk like an evil woman in front of the Lord, may He be blessed. And Yonatan translated it [in the Targum] as, "Do not embarrass your maidservant before an evil woman." It appears from his words that she said, "unbridled woman," about Peninah, her rival. So she said to him, "Do not embarrass me in front of her, for she will rejoice at my misfortune, and she angers me." And the understanding of, "Do not place," is do not place me in this bad thing - do not embarrass me with it in front of this woman that is unbridled. And this explanation is correct.

For it is out of much grievance. That I have spoken harshly to you.

For it is out of the greatness of my grievance and my anger: For it is due to the greatness of the telling of the troubles and the anger with which Peninah angered me that I spoke in front of the Lord until now, as they are great.

For it is out of the greatness of my grievance and my anger: It is like its translation [in Targum Yonatan], "because of the abundance of my provocations and my anger did I prolong my prayer until now." Meaning to say, it is from the abundance that I have to speak before God [of] provocations that my rival provokes and angers me that I spoke in front of the Lord, may He be blessed, until now.

Grievance. In some instances, it [שִֹיחִי] is an expression of heartache. Another explanation of מֵרֹב שִֹיחִי, according to Targum, "because of much provocation and anger, I have prolonged my prayer until now."

And anger. My rival angers me.

Do not deliver. An expression of giving over, as in, "'Do not deliver me to the will of my tormentors."²⁷Tehillim 27:12.

Your request. The א is missing, to infer [שֵׁלָתֵךְ] an expression of children,²⁸Others render שֵׁלָתֵך as being derived from שָׁלָל [=plunder], meaning that her soon to be born son will “take of the goods [שָׁלָל of the Torah,” i.e., he will gain much knowledge and understanding of the Torah.—Radak as in, "and her young [וּבְשִׁלְיָתָהּ] who emerges from…."²⁹Devarim 28:57.

He grant what you have asked: Fulfill your request. And he said [this] in the way of a prayer.

May [the Lord] grant what you have asked: The [letter,] alef is missing (in shelatekh) and its movement is placed upon the shin. As its rule (it usual spelling) is [with an alef]. And its explanation is that it is in the way of a prayer. Or he said it in the way of prophecy, for he was a prophet. So he said to her, "Go in peace," because "the Lord of Israel will grant you what you asked." Hence her heart was gladdened and she ate, for she hoped [about the fulfillment of] the words of the prophet. And she said, "May your maidservant find favor in your eyes" - in the way of (Ruth 2:13), "May I find favor in the eyes of my master, since you have comforted me." But according to the first explanation, the explanation would be, may your maidservant find favor in your eyes, that you should still pray more for me. And hence her heart was gladdened and she ate, since she thought that Eli's prayer would be effective for her. And in the homiletical teachings, it appears that he spoke in the way of prophecy: He said to her, "Go in peace" - he said to her, "This peace is from me; however your peace is from your children."

Will grant the request. He foretold to her that her prayer had been accepted.

And may the God of Israel grant what you have asked (shelatekh): It is written, shaltekh - he said to her, "This son that you will establish in the future will capture much booty (lishlol harbeh shelal) from the Torah.

May your maidservant find favor. To beg for compassion on her behalf.

May she find: Meaning to say, behold I have found favor in your eyes. For I consider that which you requested mercy upon me, to be finding favor. So she showed thankfulness with her words.

On her way: She went to her home and ate. It appears that she had not eaten with her husband; or it is possible that she ate a little when her husband had pleaded. But now her heart was gladdened and she ate. And in the homiletical teachings: What is, "on her way" - that she began to menstruate, like (Genesis 31:35), "since the way of women is with me."

And no longer had the [sad] look on her face. Meaning the face of anger.

And she ate: From now on, she ate all she needed and she no longer had the fury that she had for a long time. For she trusted in Eli's prayer.

And her face: She no longer had a [long] face. And likewise did Yonatan translate [in the Targum], "and a bad face."

And came to their home… and Elkonoh knew. From here [we learn] that a traveler is forbidden to have marital relations.³⁰Maseches Kesubos 65a.

And the Lord remembered her: Her recollection came up before Him for the good.

And as the seasons and days passed. The minimum of seasons [תְּקוּפוֹת] is two, and the minimum of days [יָמִים] is two. Hence, [she gave birth] after six months [=two seasons] and two days.³¹Maseches Rosh Hashanah 11a. From here [we learn] that a woman who gives birth in her seventh month of pregnancy, can give birth after entering part of the seventh month.

As the cycles and days Channah conceived passed: Meaning to say, at the time of the completion of the cycle of days of the pregnancy from the time that Channah conceived.

As the cycles and days passed: The days of her pregnancy - like its translation [in Targum Yonatan], "at the time of the completion of the days." And the explanation of, "and Channah conceived," is that she had already conceived. For when they returned from Shiloh, Elkanah, her husband, knew her intimately; and she conceived - as it is written [in the previous verse], "and the Lord remembered her." "The cycles and days" - that is when the days of pregnancy were completed, she gave birth to a son. And there are [instances of the letter,] vav [such as at the beginning of this verse] like this, indicating the past - like (Isaiah 64:4), "indeed, You were angry and we sinned" (the vav here changes the second phrase from being future to being past); (Exodus 14:21) "and the waters were split" (the vav here too changing the future to past); and those similar to them. And our Rabbis, may their memory be blessed, said that the days of her pregnancy were six months and two days - the minimum of "cycles" is two, and the minimum of "days" is two; and a cycle is three months. And we learn from this [that] a woman who gives birth in her seventh month can give birth with cut off (partial) [months].

Shmuel. After the Name of God [א־ל], and in reference to the incident he was so called, for I requested [שָׁאַל] him of הַשֵׁם[=מא־ל].

And she gave birth to a son, at the end of the cycle.

Shmuel: This word is constructed for this reason from, "I requested him from the Lord." As there are the letters of, shaul (requested), in Shmuel, and there are also the letters of, me'El (from God). It as is if she said, "Requested from God."

For I requested him from the Lord: And it is a play on words.

For I requested him from the Lord: It is lacking the word, said. Meaning to say, why did she call his name Shmuel? Because she said, "I requested him from the Lord." And it is like the Targum Yonatan, "For I said, 'I requested him before the Lord.'"

The festival offering. [Targum renders] the sacrifices of the appointed seasons.

Went up: When the time of his going up arrived, he went up to sacrifice.

And all his household (lit., house): It is like its translation [in Targum Yonatan], "And all the people of his house."

And his vow. The vows he made between festivals he would offer on the next festival.³²Ibid., 6a.

The annual sacrifice: What he was accustomed to sacrificing every year.

The annual sacrifice (lit., of the days): It is like its translation [in Targum Yonatan], "the sacrifice of the appointed time."

And his vow: He brought that which he vowed the whole year and was in his house, to sacrifice them at the time of his going up.

And his vow: [He went up] to sacrifice the yearly sacrifice that he was accustomed to sacrificing and the sacrifice of the appointed time as of yore, but he also went up to sacrifice his vow-offering. For he had vowed a sacrifice to the Lord for his son. And so did Yonatan translate [in the Targum], "and to fulfill his vow."

When [the boy] will be weaned. At the end of twenty-two (other versions, twenty-four) months, for that is the period for a child to nurse.

Did not go up: That year.

Until the boy will be weaned: Until the end of his nursing, and that is the twenty-four months that an infant nurses. And even though they were obligated to bring him [to Shiloh] on account of, "every male shall appear" (Exodus 23:17) - our Rabbis, may their memory be blessed, said it was because she saw that he was pampered and weak, so she was concerned lest he fall sick because of the travel.

And shall remain there forever. Forever in the Levitic sense,³³It can also refer to the fifty year period of Yoveil. i.e., fifty years as it is said, "from the age of fifty he shall retire from the work force."³⁴Bamidbar 8:25. Figuring as follows, we determine that Shmuel's lifetime was fifty-two years: Eili judged Yisroel for forty years.³⁵I Shmuel 4:18. On the day of Chana's prayer he was appointed judge.³⁶Above verse 9. By subtracting the year in which Chana conceived Shmuel, there remain thirty-nine years. Shmuel governed Yisroel from the time of Eili's death for thirteen years, as follows: On the day of Eili's death, the Ark was captured, and it remained in the land of the Philistines for seven months.³⁷Below 6:1. From there, it was brought to and remained in Kiryas Yearim until Dovid brought it up after he had reigned seven years in Chevron over Yehudah, and all of Yisroel had accepted him as their king. And it is written, "From the day the Ark came to rest in Kiryas Yearim, there ensued many days, and they became twenty years."³⁸I Shmuel 7:2. Subtracting from them seven years which Dovid reigned in Chevron discloses that from the time the Ark was captured until Shaul's death, were thirteen years and seven months; and Shmuel died four months before Shaul.

Until the boy will be weaned: Meaning to say, I will not move from here "until the boy will be weaned." But after he is weaned, "I will bring him" also to the House of the Lord, "that he may appear before the Lord," to bow down before Him; and to thank Him for the boy that was born.

And he shall abide there forever: As she had vowed about him, "and I will give him to the Lord" (I Samuel 1:11). And the explantion of, "forever," is all the days of his life. And our Rabbis, may their memory be blessed, expounded - the forever of the Levites, since they would serve fifty years, as it is written (Numbers 8:25), "From the age of fifty he shall retire from the work force." And they said that all the days of Shmuel were only fifty-two years: As Channah had already said, "and I will give him to the Lord all the days of his life." And she said, "And he shall abide there forever" - and that is the forever of the Levites, which is fifty years. And from when he came to the House of the Lord until the day of his death was fifty years. And the [other] two years were when he nursed, as it is written, "until the boy will be weaned." And it is the way of a child to nurse twenty-four months. There you have fifty-two years.

And he shall abide there: The boy will abide there forever - meaning to say, all the days of Eli, so that he may serve him.

But may Adonoy fulfill His word. Because you requested of Him male offspring,³⁹Above, verse 11. and Eili foretold you through Divine inspiration, "the God of Yisroel will grant your request,"⁴⁰Above, verse 17. may 'ה fulfill His word. This is the simple interpretation. In Midrash Aggadah, however, Rabbi Nechemyah said in the name of Rabbi Shmuel, the son of Rabbi Yitzchok: Every day a Divine voice would resound throughout the world and say, "A righteous man is destined to arise, by the name of Shmuel." Thereupon, every woman who bore a son, would name him Shmuel. Once they saw his deeds, they would say, "This is not [the] Shmuel." But when this one [Shmuel] was born and people saw his deeds, they said, "Apparently this one is the one [i.e., expected righteous man]." This is what he [Elkonoh] meant when he said, "May Adonoy fulfill His word," i.e., that this be the righteous Shmuel.

What is proper in your eyes: Meaning to say, do according to your wish, and remain until you wean him.

May the Lord fulfill His word: The verses show that what Eli said (I Samuel 1:17), "May (the Lord) grant what you have asked," was by way of prophecy - that the Lord would grant her what she asked. And behold what she asked was that she should have offspring of men and that he should be for the Lord. Hence [Elkanah] said, "May the Lord fulfill His word" - the explanation of which is, that which he spoke through the prophet, that He will grant you what you asked. And that is a son that will live and who will be for the Lord. And in the homiletical teachings: "But may the Lord fulfill His word" - every day, a heavenly voice would come out and clamor in the world and say, "In the future, a righteous one will arise, and his name is Shmuel." So every woman who would give birth to a son, would bring out his name as Shmuel. Once they saw his deeds, they would say, "This is not Shmuel." When this one was born and they saw his deeds, they said, "It appears that this is he." And that is what is written, "May the Lord fulfill His word"

But may the Lord fulfill His/his word: Meaning to say, that which you said here that you will remain until you wean [him], behold this thing is given over to your hands, to do with yourself as you want. But that which you said about the boy, that he should abide in the House of the Lord forever, behold that thing is not in your hands to vow it. However, "May the Lord fulfill" the word that you said about the boy, and He place it into his heart to abide in His house forever. (And the word, "his word," is referring to the boy, meaning to say, the word that was said about the boy and regarding him.)

So the woman remained in her home and did not go up.

One eiphah of flour. I heard in the name of Rabbi Yitzchok Halevi, that she brought one eiphah of flour, the equivalent of three seahs, from which to extract three tenths of an eiphah of fine flour, the required amount for one bull.⁴¹See Bamidbar 15:8-9. As we learned in the Mishnah:⁴²Maseches Menachos 76b. The showbread was made of twenty-four tenths of an eiphah from twenty-four seahs; i.e., one tenth part of an eiphah of fine flour from each seah of wheat.

With three bulls: With three bulls to sacrifice to the Lord, and the flour for the grain offering and the wine for the libations.

With three bulls: Some of them to eat and some of them to slaughter to the Lord. And likewise, "one ephah of flour," to eat and to offer a grain-offering from it; and likewise, "and a jar of wine," to drink and to pour [a libation] from it. Hence it stated (I Samuel 1:25), "And they slaughtered the bull," and it did not say, "the bulls" - meaning to say, the bull that they offered to the Lord.

And a flask of wine. For a libation.

And she brought him: The lad.

And the lad was a lad: Meaning to say, the lad was still a small and delicate lad. Yet, in spite of this, she did not wait for him until he became stronger, but rather once she weaned him - meaning to say, when she completed his nursing at the end of twenty-four months [from] when he was born - she brought him up immediately with her to the House of the Lord. And Yonatan translated it [in the Targum] as, "and the lad was a yanik." But this does not mean that he was still nursing (yonek). For behold, it states, "when she weaned him" - when she finished nursing him. Rather yanik means to say, a young lad. For this is the way of Aramaic, they call a lad a yanik - as we have found in the words of our Rabbis, may their memory be blessed, "a yanik who is wise"; "the yanuka master and the old master." But some explain, "and the lad was a lad (naar) is [that] he was sharp and knew [the difference] between good and evil, like a shaker (menaer), who shakes off the waste from the flax.

Though the child was still a lad. The Targum renders, 'though the child was still young.'

And the lad was a lad: Meaning to say, the lad was a small and delicate lad. Yet, in spite of all this, it did not prevent her from bringing him when she weaned him.

They brought the child to Eili. To show that his prophecy was fulfilled. Our Sages expounded what they expounded, explaining that he [Shmuel] ruled on a point of law, that a kohein is not necessary for sacrificial slaughter, as it is stated in [Maseches] Berachos.⁴³ 31b.

And they slaughtered, etc.: Meaning to say, when they slaughtered the first bull, they brought the lad to Eli to show him that his prayer was accepted.

They brought the boy: After they slaughtered the bull for a sacrifice, Elkanah and Channah brought the boy to the House of the Lord to Eli, to reside and study before him; and that [Eli] should educate him about all the Torah and the commandment[s]. And there is no reason to write the homiletical teaching, as it is well-known and it is remote.

Please my lord. Take care of him, that he become your disciple. But according to the Midrash of our Sages, [she asked of Eili] not to punish him with death.

Please, my lord: She requested from Eli, and made him swear by his own soul, to keep his eye on the lad.

Please, my lord: It is a matter of a supplication and a request - like its translation [in Targum Yonatan], "please, my master" - as you live, that you should keep your eyes upon this lad and teach him, for "I am the woman" who prayed to the Lord.

Who stood: Who stood here when you too were here sitting, as it is written above (I Samuel 1:9), "and Eli the priest sat, etc."

With you: Meaning to say, before you and in your presence - as you were there when I prayed. And I prayed for this lad and the Lord granted me what I asked, as you proclaimed to me. And the [letter,] hey [at the end of the word, imcha (with you)] is like the hey in (Jeremiah 29:25), "that you sent books in your name"; (Exodus 13:16) "and they will be a sign upon your hand"; and those that are similar to it. As leave it alone - sometimes it is written and sometimes it is not written. And there is a homiletical teaching about it - from here, [we learn about] the four cubits of prayer.

This is the child that I prayed for. Do not say, "this one shall die and another shall be given to you."⁴⁴Ibid.

It was this boy I prayed for: Meaning to say, the prayer that I had prayed then was to ask for a son. And behold, this is the one to whom I gave birth.

To (el) the boy: For the boy.

And I have dedicated him to Adonoy. Just as a person who lends a utensil to his master, or lends him his son to serve him.

And also: Meaning to say, also at the time of the prayer, I then vowed to lend him to the Lord, to always dedicate himself to His service.

I lent him: I returned the loan to Him that He gave me. And Yonatan translated it [in the Targum] as, "I gave him over, that he should serve before the Lord."

He is dedicated. Enpruntez in Old French, i.e., you have no right to punish him, for the Holy one, Blessed is He, has become his borrower; because I have lent [Shmuel] to Him, He must return him to me.⁴⁵Another interpretation of “שָׁאוּל” is that it refers to Shaul. She stated by Divine inspiration, “as long as Shmuel lives, Shaul will live.” Shmuel was no longer alive at the time of Shaul’s death.

That he was (lived): It is like, as he will be - meaning to say, all the time that he will be in this world, he is lent to the Lord.

That he was (lived): It is like, that he would be. And there are many [cases] like this.

He then prostrated himself. Shmuel. Others say, Elkonoh.

And he bowed down to the Lord there: He bowed down to thank the Lord, who set up his portion to be among the servants of the Lord.

He is lent (shaul): It is like, given - meaning to say, he who was lent is now truly given to the Lord. And there is a homiletical teaching about it: At that time, the holy spirit blossomed in her, and she said, "All the time that Shmuel is alive, Saul is alive." And that is [the meaning of] that which it is written, "shaul to the Lord."

And he bowed down: Elkanah, like someone getting permission to leave the House of the Lord. Or the explanation of, "And he bowed down," is Shmuel - even though he was only two years old, they taught him to bow down to the Lord.