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 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.

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.

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 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.

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.

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.

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: Yonatan translated it [in the Targum] as, "She was prevented from having a child before God. "

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."

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?"

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.

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).

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.

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.

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 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.

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.

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.

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?"'"

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].'"

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."

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."

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."

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."

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 (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."

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.

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: 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: 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).

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.'"

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 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.

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."

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.

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

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: 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: 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.'"

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

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 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."

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 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.

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"

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 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.

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: 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.

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.

To (el) the boy: For the boy.

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."

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

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.