To the land of Tzuph. [Targum renders] 'into the land wherein there was a prophet.'

Tzuph. [צוּף] meaning a seer.¹

footnotes: ¹ See above 1:1.

Lest my father stop worrying about the donkeys. Because his worry about us will grow so that he will forget the donkeys.

And worry. E dubitera in O.F.

Our road. The story about the donkeys, i.e., what has become of them, for whom we have gone all this way.²

footnotes: ² They were not only seeking advice where to look for the donkeys, but were also looking for an explanation for their long journey. They were puzzled over why they had searched and not found them yet, being that donkeys usually do not stray far from their home.

What shall we bring to the man. Targum Yonoson renders, 'If he accepts money, what shall we bring to the man?' Shaul was not familiar with Shmuel's habits and thought that he would ask for remuneration.³

footnotes: ³ It seems that in those days it was customary to bring gifts in this type of situation; as in II Melachim 4:42. They thought that perhaps Shmuel might demand some form of remuneration for his prophecies just as diviners seek gifts from those for whom they predict the future.—Radak

And [we have no] gift. Targum Yonoson renders, 'and there is nothing proper.' This is an expression of יוֹשֶׁר [=propriety]. Menachem, however, explains תְּשׁוּרָה as an expression of a tribute for the privilege of seeing a king or an important person; [תְּשׁוּרָה being] an expression related to אֲשׁוּרֶנּוּ [meaning] 'I behold them,'⁴ and I agree with his explanation.⁵

footnotes: ⁴ Bamidbar 24:17. ⁵ That וּתְשׁוּרָה is from the root שוּר [=to see].

A quarter shekel. One zuz of silver.

In former times in Yisroel. The author wrote this verse,⁶ i.e., this is not part of the youth of Shaul's statement.

footnotes: ⁶ I.e., Shmuel. See Maseches Bava Basra 14b which states that Shmuel authored the Book of Shmuel. However, being that Shmuel died before Shaul who only reigned for two years, what is the meaning of “formerly” and “of today” as stated in the verse? Radak therefore suggests that “formerly” refers to an earlier period when prophets were known for their ability to predict the future and to display a knowledge of hidden things, therefore the term רוֹאֶה. However, in Shmuel’s time prophecy became widespread, but the type of prophecy was a Divine inspiration to bring to the people the word of ‘ה, therefore the term נָבִיא [from the root בוֹא]. In Shaul’s case he was looking for a רוֹאֶה to tell him where his donkeys were. Others however, maintain that the author of this verse may have been Ezra or Yirmiyahu.

For the "prophet" of today. The one who is called 'prophet' today was formerly called 'seer.'

As you enter the city you… They prolonged their conversation in order to gaze upon Shaul's handsomeness.⁷

footnotes: ⁷ Maseches Berachos 48b. The girls gave an extraordinarily long answer to a relatively simple question. The fact that the entire conversation was recorded in Scripture makes it likely that they were struck by Shaul’s handsome appearance and wanted to gaze at him a few moments longer.

The high place. Targum Yonoson renders, 'to the banquet hall.' When Shiloh was destroyed, it became permissible [to offer sacrifices on] the high places, and they would sacrifice peace-offerings on the high place and eat together.

Because he blesses the offering. Targum Yonoson renders, אֲרֵי הוּא פָּרִיס עַל מְזוֹנָא meaning, 'for he will break bread.' [Before] partaking of the peace-offering they recited: 'Blessed are You Adonoy, our God, King of the universe, Who has sanctified us with His commandments, and commanded us to eat the sacrifice."

As [surely as it is] day. Just as the day exists.⁸

footnotes: ⁸ He said this to emphasize the truthfulness of his statement.—Radak

Will rule over My people. Will restrain [=will rule], similar to 'restrained [עָצוּר] and let free.'⁹ This is the function of the ruler, to restrain the people during war, that they not scatter or spread out one from another, and¹⁰ to restrain each one from doing evil.¹¹ In our language, we call מַעֲצוֹרdestenir, in O.F.

footnotes: ⁹ Devarim 32:36. ¹⁰ In the time of peace… ¹¹ The phrase may be translated as “he will restrain them [the Philistines] from [attacing] My people”.—Radak

Approached. Targum Yonoson renders, 'met.'

But for whom does all of Yisroel desire? Here he [Shmuel] hints to him the matter of the kingship.

At the head of the invited guests. In the place where the important people are seated; by the manner of the seating, it was obvious in which place the most important person was seated.

About which I told you. Because Shmuel knew that Shaul would come, he ordered to give him a fine portion for his benefit.¹²

footnotes: ¹² When the special portion that Shmuel had set aside was placed before Shaul, it publicized the honor that Shmuel as giving him.

The thigh with what was attached to it. The thigh and the hip above it.¹³

footnotes: ¹³ See Maseches Avodah Zara 25a for differing views of “what was attached to it.”

Here is what remains. From the portions of the invited guests, and has been set aside for you.

Put before you and eat. In the final chapter of [Maseches] Zevochim,¹⁴ it is established that [the waving of] the breast and thigh is [performed] in a large [i.e., public] high place, [but the waving of] the breast and thigh is not [performed] in a small [i.e., private] high place. It was therefore permissible for Shaul to eat¹⁵ [the thigh].

footnotes: ¹⁵ The phrase “put before you and eat” indicates that at first Shaul hesitated to eat because it was his opinion that his portion was the kohein’s due. Shmuel therefore told him that in a private high place, the breast and thigh were neither waved nor given to the kohein.

For it was kept… until the appointed time. Because for the appointed time of the banquet, this thigh had been reserved for you.

I told the [cook], I have invited the people. My statement to the cook was, 'I invited the people to the feast, and I know their number. Be careful with their portions.' And I ordered from him the number of portions accordingly, and this one was reserved for you.

And he spoke with Shaul on the roof. Reproving him¹⁶ and teaching him to fear the Holy One, Blessed is He.

footnotes: ¹⁶ Based on Maseches Makos 11a that states that using the form of וַיְדַבֵּר for describing speech indicates harshness.

To pass ahead of us. To go at a distance from us so that he will not hear our conversation.

And he went ahead. The youth went ahead of them, but to Shaul he said, 'And you stand with me.'