וַיַּשְׁכִּ֣מוּ בַבֹּ֗קֶר וַיִּֽשְׁתַּחֲווּ֙ לִפְנֵ֣י יְהוָ֔ה וַיָּשֻׁ֛בוּ וַיָּבֹ֥אוּ אֶל־בֵּיתָ֖ם הָרָמָ֑תָה וַיֵּ֤דַע אֶלְקָנָה֙ אֶת־חַנָּ֣ה אִשְׁתּ֔וֹ וַיִּֽזְכְּרֶ֖הָ יְהוָֽה׃
Kinaumagahan ay maaga silang bumangon at sumamba sa harap ng Walang-Hanggan. Pagkatapos ay umuwi sila at dumating sa kanilang bahay sa Rama. At sinipingan ni Elkana si Hana na kanyang asawa, at inalala siya ng Walang-Hanggan.
Ein Yaakov (Glick Edition)
Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.
Aggadat Bereshit
[2] Another interpretation: "For the Lord had remembered Hannah." (1 Samuel 1:19) May the Lord remember me with favor for You, my God, and deliver me. (Psalms 106:4) Happy is the man who finds a time of favor, as David said, "But I, through the abundance of Your steadfast love, will enter Your house, I will bow down toward Your holy temple in awe of You." (Psalms 5:8) David said to God, "Master of the Universe, whenever I pray before You, make it a time of favor." When Hannah went up with all Israel to the pilgrimage festival, as it is written, "And that man used to go up from his town every year to worship and to offer sacrifices to the Lord Almighty at Shiloh" (1 Samuel 1:3), this was Pesach (Passover), as it is written, "And you shall observe this practice at its set time, year by year." (Exodus 13:10) When Hannah saw all Israel, she said before the Holy One, Blessed be He, "Master of the universe, here is a time that pleases You. Remember me with favor, for You, my God, have given me this opportunity to stand before You [and to bring my offerings]." There were two things she said, and the Holy One, Blessed be He, granted both of them. She said, "Remember me," and it is written, "And the Lord remembered her." (1 Samuel 1:19) She said, "Deliver me," and it is written, "For the Lord had remembered Hannah and she conceived." (1 Samuel 1:19)
Bereshit Rabbah
“Abraham said to his young men: You stay here with the donkey, and I and the lad will go to there; we will prostrate ourselves, and we will return to you” (Genesis 22:5).
He said to Isaac: ‘Do you see what I see?’ He said to him: ‘Yes.’ He said to his two young men [his attendants]: ‘Do you see what I see?’ They said to him: ‘No.’ He said: ‘Since the donkey does not see it and you do not see it: “You stay here with the donkey.”’
From where is it derived that slaves are likened to an animal?5In that they are considered to have no familial ties. It is from here: “Stay here with the donkey [im haḥamor]” – the people [am] of the donkey [haḥamor]. The Rabbis derive it from here [i.e., from elsewhere], from the giving of the Torah, as it is stated: “Six days you shall work and perform all your labor…you, your son and your daughter, your slave and your maidservant, and your animal” (Exodus 20:9–10).
Rabbi Yitzḥak said: [Abraham saw that] this place was destined to be distanced from its owners.6This is derived from “he saw the place from a distance.” Abraham prophetically saw that one day the Temple on that mountain would be destroyed, and its owners, the Jewish people, would be driven away from it. Will it be forever? [No,] as the verse states: “This is My resting place forever; here I will settle” (Psalms 132:14) – when the one [the Messiah] arrives in whose regard it is written: “A humble man riding upon a donkey” (Zechariah 9:9).7This is expounded from “stay [or settle down] here with the donkey.” The Jewish people will eventually return to settle “here,” the place of which God said “here I will settle,” and this will occur when the Messiah will come, riding on a donkey.
“I and the lad will go to there [ko]” – Rabbi Yehoshua ben Levi said: [He was intimating:] We will go and see what will be the ultimate status of ko.8“So [ko] shall be your descendants” (Genesis 15:5). Since Abraham had been commanded to sacrifice Isaac, they were now going to find out how God would fulfill his promise to Abraham that he would have a multitude of descendants.
“We will prostrate ourselves, and we will return to you” – [his mouth] informed him that he would return in peace from Mount Moriah.9By Abraham’s choice of words, “we will return,” he was unwittingly uttering a prophecy that he and Isaac would both return.
Rabbi Yitzḥak said: Everything is due to the merit of prostration. Abraham returned from Mount Moriah [with Isaac] due only to the merit of prostrating – “we will prostrate ourselves, and we will return to you.” Israel was redeemed [from Egypt] due only to the merit of prostration, as it is stated: “The people believed…and they bowed and prostrated themselves” (Exodus 4:31). The Torah was given due only to the merit of prostration, as it is stated: “You shall prostrate yourselves from afar” (Exodus 24:1). Hannah was remembered [by God]10When He granted her conception. due only to the merit of prostration, as it is stated: “They prostrated themselves before the Lord” (I Samuel 1:19). The exiles will be gathered in due only to the merit of prostration, as it is stated: “It will be on that day, a great shofar will be sounded…and they will prostrate themselves to the Lord on the holy mountain in Jerusalem” (Isaiah 27:13). The Temple will be built due only to the merit of prostration, as it is stated: “Exalt the Lord our God and prostrate yourself at His holy mountain” (Psalms 99:9). The dead will be revived due only to the merit of prostration, as it is stated: “Come, let us prostrate ourselves and bow; let us kneel before the Lord our Maker [oseinu]” (Psalms 95:6).11Oseinu is an allusion to the fact that we will be made anew in the revival of the dead.
He said to Isaac: ‘Do you see what I see?’ He said to him: ‘Yes.’ He said to his two young men [his attendants]: ‘Do you see what I see?’ They said to him: ‘No.’ He said: ‘Since the donkey does not see it and you do not see it: “You stay here with the donkey.”’
From where is it derived that slaves are likened to an animal?5In that they are considered to have no familial ties. It is from here: “Stay here with the donkey [im haḥamor]” – the people [am] of the donkey [haḥamor]. The Rabbis derive it from here [i.e., from elsewhere], from the giving of the Torah, as it is stated: “Six days you shall work and perform all your labor…you, your son and your daughter, your slave and your maidservant, and your animal” (Exodus 20:9–10).
Rabbi Yitzḥak said: [Abraham saw that] this place was destined to be distanced from its owners.6This is derived from “he saw the place from a distance.” Abraham prophetically saw that one day the Temple on that mountain would be destroyed, and its owners, the Jewish people, would be driven away from it. Will it be forever? [No,] as the verse states: “This is My resting place forever; here I will settle” (Psalms 132:14) – when the one [the Messiah] arrives in whose regard it is written: “A humble man riding upon a donkey” (Zechariah 9:9).7This is expounded from “stay [or settle down] here with the donkey.” The Jewish people will eventually return to settle “here,” the place of which God said “here I will settle,” and this will occur when the Messiah will come, riding on a donkey.
“I and the lad will go to there [ko]” – Rabbi Yehoshua ben Levi said: [He was intimating:] We will go and see what will be the ultimate status of ko.8“So [ko] shall be your descendants” (Genesis 15:5). Since Abraham had been commanded to sacrifice Isaac, they were now going to find out how God would fulfill his promise to Abraham that he would have a multitude of descendants.
“We will prostrate ourselves, and we will return to you” – [his mouth] informed him that he would return in peace from Mount Moriah.9By Abraham’s choice of words, “we will return,” he was unwittingly uttering a prophecy that he and Isaac would both return.
Rabbi Yitzḥak said: Everything is due to the merit of prostration. Abraham returned from Mount Moriah [with Isaac] due only to the merit of prostrating – “we will prostrate ourselves, and we will return to you.” Israel was redeemed [from Egypt] due only to the merit of prostration, as it is stated: “The people believed…and they bowed and prostrated themselves” (Exodus 4:31). The Torah was given due only to the merit of prostration, as it is stated: “You shall prostrate yourselves from afar” (Exodus 24:1). Hannah was remembered [by God]10When He granted her conception. due only to the merit of prostration, as it is stated: “They prostrated themselves before the Lord” (I Samuel 1:19). The exiles will be gathered in due only to the merit of prostration, as it is stated: “It will be on that day, a great shofar will be sounded…and they will prostrate themselves to the Lord on the holy mountain in Jerusalem” (Isaiah 27:13). The Temple will be built due only to the merit of prostration, as it is stated: “Exalt the Lord our God and prostrate yourself at His holy mountain” (Psalms 99:9). The dead will be revived due only to the merit of prostration, as it is stated: “Come, let us prostrate ourselves and bow; let us kneel before the Lord our Maker [oseinu]” (Psalms 95:6).11Oseinu is an allusion to the fact that we will be made anew in the revival of the dead.