I Samuel · Chapter 7

And they consecrated. They prepared.

"To the house of Abinadab in Gibeah." The meaning is: the one that is in Gibeah. There are many instances like this. It is possible that this Gibeah was within Kiryat Yearim, and there was another Abinadab in the city. Therefore, Scripture specified that the Ark was brought to the house of Abinadab who dwelt in Gibeah. Sanctify. As its Targum [renders it]: “Prepare.” "To keep the ark of the Lord." To keep the house in which the ark was, that it should be in purity, and to sweep and to sprinkle before the ark.

And they brought the ark to Kiryat-Yearim, to the house of Abinadab, which was in Gibeah; and they consecrated his son Eleazar to guard the ark of the Lord.

“On the hill.” “Which is on the hill”—and it is the name of a place in Kiryat Yearim. “Sanctify them.” They were appointed to guard the Ark, so that no one would come to gaze upon it, to honor it, or to prostrate themselves before it.

Sanctify. Prepare, similarly (Jeremiah 6:4): 'prepare for war against her'.

"And they came" — they all went forth in honor of Him to the house of Abinadab in Gibeah. Radak explains: Because there was another man named Abinadab, therefore he specified that this one was Jehonadab who dwelt in Gibeah. And it can also be said that Jehonadab had two houses in two places, therefore he specified that the Ark was brought to the house that was in Gibeah. "They sanctified" — they prepared. And it is clear to me that the definition of sanctity that indicates preparation is being separated from all one's occupations for a specific matter.

From the day that the Ark rested in Kiryat-Yearim. And they saw the calamity that came upon them in the sin of the house of Eli, and the mighty deed that the Holy One, blessed be He, did to the Philistines. And they were drawn, etc., after the Lord. Through Samuel, who was going from city to city, judging them and rebuking them. And they were drawn. It is the language of drawing, and it is Aramaic: 'tatanu lefolehani.' And so (Ezekiel 7:11): 'Lo nahan bahem' — there is no benefit in them to draw them to the good. And Menachem grouped 'va'yanhu' — the language of wailing, like (Micah 2:4): 'Nahi na'eh.' And so (Ezekiel, loc. cit.): 'Lo nahan bahem.' And the meaning of 'and they returned after the Lord' is that they mourned over their evil deeds and returned after the Lord. Another explanation: 'va'yanhu' — like (Jeremiah 3:17): 'And all the nations shall gather themselves and come to it' — we translate: 'vitanhon lefoleh bah kol ammei.' And from this matter also is (Ezekiel, loc. cit.): 'Lo nahan bahem' — like what he said (ibid.): 'lo meihem velo mehamonam' — and not from the neh that is in them, meaning not from their assemblage (other manuscripts do not have this).

“Vayinahhu.” Some say that the term “nahhu” means “they wept,” indicating that they returned in complete repentance, for they saw the Ark and its sanctity, and it served as a great sign to them that the Lord is God. They thus repented of the foreign gods they had been worshiping. Others explain the verse based on the Targum’s rendering of “veniqavu elav” as “ve-yitnahun,” and similarly the Targum translates “vayinahhu” as “ve-aitnahi’u,” meaning that they all gathered after Him and served Him alone, as it is stated, “and they served the Lord alone,” after they had removed Baalim and Astarte and eradicated all trace of idolatrous worship.

"And it came to pass, from the day that the ark had rested in Kirjath-jearim, that the time was long; for it was twenty years" (1 Samuel 7:2). This means that it had already stood in the house of Abinadab for twenty years until David removed it from there. And behold, all the house of Israel gathered themselves together after the Lord, following the death of Eli, and they repented of their evil deeds upon seeing the great plague that had befallen the people in that war, and the other evils that had occurred to them. They recognized that their evil deeds had brought this upon them. Or perhaps the intention here is that the days had already been many from the day the ark rested in Kirjath-jearim, and the days were twenty years, and only afterwards did all the house of Israel gather themselves together after the Lord. Indeed, the ark was there for more than twenty years, for it stood there until David reigned for seven years. According to this explanation, we must say that all the years of Samson are included within the years of Eli. According to this explanation, it is possible that the days of Samuel’s life were at their maximum, like sixty-five years, and it is fitting that he would say, "And I am old and grayheaded" (1 Samuel 12:2). However, if we do not say this, then he lived only fifty-two years, and it is not fitting that he would refer to himself as an old man and a man of advanced age. It is possible, with this, that Samuel was born before Eli was appointed as judge over Israel, and his days of life were more than what we have mentioned. And it came about through Samuel afterwards that the Israelites removed the foreign gods that were among them and served the Lord alone. Samuel gathered them to Mizpah, and the Israelites drew water and poured it out before the Lord to testify that they had purified themselves from their sins. He judged them to remove from them all uncleanness and iniquity that was among them, particularly concerning matters between man and his fellow. And they did this at Mizpah because it was already agreed among them that whatever they did there was done before the Lord, as we have mentioned regarding the matter of Jephthah.

“From the day.” This means: From the beginning of the Shabbat of the Ark, and all the many days that were counted as twenty years during which it remained there, throughout that entire time the Israelites wailed and lamented, repenting of their deeds which were not good, and they returned to walk after the Lord.

Stayed. A matter of hindrance. And they lamented. From the word 'lamentation' and 'weeping'.

The questions regarding the interpretation of this verse greatly perplexed the commentators: And it came to pass from the day that the ark rested at the house of Abinadab: It began from the day that the ark rested in Kirjath-jearim, and it continued to rest in that place, even though many days passed until they were twenty years (which are eleven of Samuel’s years, and two years of Saul’s, and seven years that David reigned in Hebron). The meaning is: even though various times passed and leaders changed, nevertheless it did not move from its place. And it also relates that from that day all the house of Israel followed after the Lord, because they saw the greatness of the holiness of the ark, and that He gave to those who fear Him a banner to wave.

Remove. Completely and utterly: “Him alone.” Without any partnership.

The question is: He should have said, "Remove the foreign gods and the Asherahs from among them," and moreover, since the Asherahs are included in the category of foreign gods. And it is said, “And then Samuel was aroused to bring them back in repentance: ‘If with all your heart.’” This means that among the conditions of complete repentance is purification and refinement. That is to say, they must return and repent, abandon their previous deeds, and do good rather than evil in the future. Both aspects—renouncing the past and committing to the future—must be present in both thought and action. Regarding this, it states: “In correspondence with abandoning evil in thought, ‘remove the foreign gods from among you,’” meaning those hidden in the depths of your hearts. And in correspondence with abandoning sin in practice, it says, “remove the Ashtaroth.” And regarding future service, concerning the service of the inner conscience, it says, “and prepare your hearts to the Lord,” meaning that your heart should be prepared solely for the Lord, with no thought of anything else mixed in. And regarding practical service, it says, “and serve Him alone,” without any partnership. And through this, He will be gracious to you and will save you from the hand of the Philistines, who rule over you because of your sins.

"And they removed the book" – because they had followed after the Lord, both in repentance for the past, as it says "and they removed," etc., and in service for the future, as it says "and they shall serve the Lord alone." And He did not reveal the matter of their thoughts, for this is known only to Him who knows the secrets of the heart.

“Gather all Israel at Mizpah.” I have already explained in the Book of Joshua why it was the custom of Israel to assemble at Mizpah, and why there was an altar and a house of prayer there, because a great salvation occurred there when Joshua fought against the kings. And in a derash, Rabbi Simeon said: Is Shiloh Mizpah, or is Mizpah Shiloh? Rather, a dome extends from the territory of Benjamin into the territory of Joseph, and upon it the Sanctuary of Shiloh was situated. And I am astonished by this derash: What does the Lord have to do with Shiloh? Was not the Tabernacle of Shiloh destroyed from the day the Ark went into exile? And from the time the Ark came to Kiryat Yearim, they brought the Tabernacle of Meeting to Nob. And so it is stated in Seder Olam, at the beginning of the twentieth year: “They brought the Tabernacle of Meeting to Nob.”

And he said: After this preparation, he said that they should gather at Mizpah, for there was their custom to assemble for holiness, for service, and for the word of God, and there he would pray on their behalf after they had returned to the Lord.

And they drew water and poured it out. Yonatan translated: And they poured upon themselves repentance like water before the Lord. And according to its plain meaning, it is nothing but a sign of submission: Behold, we are before You like this water that is poured out. And Samuel judged. Between man and his fellow — concerning monetary matters between them, or concerning a transgression that they transgressed.

"And they drew water and poured it out before the Lord." The Targum of Jonathan [renders it]: "And they poured out their hearts in repentance like water before the Lord." And it is possible to explain that they poured water before the Lord as a sign of atonement for sins, in the manner of [the verse]: "You shall remember as waters have passed." "And Samuel judged" – Samuel punished each one according to his sin, for there they confessed their sins.

“And they shall draw water.” This means: They shall be stirred to draw and shed the waters of tears, and pour them out in prayer before the Lord. And he judged. In matters between a person and his fellow:

And they gathered together. He relates: a) that they assembled, and this indicates unity to serve the Lord with one accord; b) and they drew water—if [these were] waters of tears and weeping, as the commentators say, or an allusion that they poured out their hearts like water; c) and they fasted, for the purpose of the fast was to inquire after the sins of individuals and the community, and to abstain from them, as it is stated, “Is not this the fast that I have chosen: to loose the bonds of wickedness”; d) and they said there, “We have sinned,” which is the confession and remorse for transgressions between man and God; e) and for transgressions between man and his fellow, for which repentance alone is not sufficient, and Samuel would judge between man and his neighbor.

And when the Philistines heard that the children of Israel had assembled at Mizpah, the commanders of the Philistines went up against Israel to fight with them. And the children of Israel were afraid of the Philistines, and they asked Samuel to pray to God on their behalf in such a way that He would save them from the hands of the Philistines. Now, in order to attain prophecy and divine attachment, Samuel offered a burnt-offering to the Lord, for the burnt-offering straightens the path for this, as we have explained in our commentary on the words of the Torah. It is possible that he offered it through a priest, for Samuel was not a priest; and it is possible that it was a temporary ruling, and at that time the individual high place was permitted, for the Tabernacle of Shiloh had already been destroyed and there was as yet no communal high place. And with his offering of the burnt-offering, Samuel prayed to God, blessed be He, for the sake of Israel. And the Lord thundered on that day with a great, shaking voice against the Philistines, in such a manner that they were struck down before Israel. And it is possible that for this reason he offered the burnt-offering, to show Israel that immediately upon his offering the burnt-offering, these shaking voices were renewed, so that they would believe more in God. And I think that with these thunderclaps, flames descended and a strange fire of God, and were it not for this, the voice would have harmed Israel in the same way it harmed the Philistines.

And they went up. To fight against them, for they thought that the Israelites had gathered to go out to war:

“And they heard” – this was the cause from the Lord that the Philistines would provoke them, so that they might fall into their hands. Therefore, when they heard that they had gathered together, they thought that there was some rebellion, and the officers of the Philistines went up with their armies. And Israel, who did not understand that this was a cause from the Lord so that they might be saved, were afraid of them.

"Cease not from us." It is of the hifil conjugation, and it is an intransitive verb. So too, "hold your peace from me"; and so most instances of this verb in the hifil are intransitive.

“Do not be silent from it.” Do not remain silent regarding the matter that is beneficial to us, which is to cry out to the Lord to save us.

Be silent. Be quiet, similarly (Genesis 34:5): 'and Jacob kept silent'.

And they said: "Inasmuch as they saw that Samuel trusted in the Lord, that He would overpower them, for he was confident that the Lord had already heard his prayer, they said to him: 'Do not remain silent even now; cry out to the Lord, that He may save us from the hand of the Philistines.' This means: Since we are afraid of them, it is impossible for us to defeat them in battle; therefore, you must pray that the salvation be accomplished entirely by the Lord, for my sword will not avail me."

And he offered up a burnt offering. 'Va'yalah' is written — it was female. From here our Sages learned: A female burnt offering is valid on a private altar — in the tractate Avodah Zarah (24b).

"A sucking lamb." One that was still nursing. "And he offered up a burnt-offering." Thus is it written and read, "And he offered it up." And our Sages of blessed memory expounded on what is written, saying: "It is written 'And he offered up,' indicating that it was a female." From here they derived that a female burnt-offering is valid on the altar of an individual. And they also received that a non-priest may offer on the altar of an individual. For from the time that the Tabernacle of Shiloh was destroyed and they came to Nob, the altars were permitted as long as the Tabernacle of Meeting was in Nob and Gibeon, until the Eternal House was built, when they were forbidden, and thereafter they had no permission. And they said: "The altar is not permitted except through a prophet." For Samuel was the first to offer on the altar of an individual after the Tabernacle of Shiloh was destroyed. And likewise at Gilgal, Joshua was the first to offer on the altar of an individual, as it is stated: "Then Joshua built." “And the Lord answered him.” Is it possible that He answered him through fire that descended from heaven upon the burnt-offering, or through thunder that thundered with a great voice upon the Philistines to terrify them, and when the thunder was heard, then he knew that the Lord had answered him?

A lamb that suckles milk. This means: while it is still suckling milk. "And the Lord answered him." This means: He saw that it was accepted with favor, for the fire descended and consumed the burnt offering, and he was assured of deliverance.

Whole. From the word 'all,' he means offer up all the flesh as a burnt offering, as is the law stated concerning it.

"And the Lord answered him, etc." – "And He thundered with His voice": The voice of the Lord that reached the prophet was divided into several paths, as it is stated in the Sifra (Parashat Vayikra, Chapter 1): "And he heard the voice speaking to him" – Moses heard it, but all Israel did not hear it. One might have thought that this was because the voice was faint; therefore the verse teaches: "the voice" – the very voice about which it is written, "The voice of the Lord shatters the cedars." And behold, with this awesome voice with which He answered Samuel, while all Israel did not hear it, with that same voice He unleashed a mighty sound of thunder and trembling upon the Philistines, and they were struck down by themselves.

"And the Lord thundered." He brought upon them thunder with a great voice and terrified them, and by this means they were struck down before the Israelites came to battle.

Below Beth-car. Beneath Beth-sharon:

To the house of Ker. The Targum: “To the house of Sharon,” just as it says, “a broad meadow.”

"And they went out." After this, they went out from Mizpah and pursued them. “Until beneath.” “They struck them in all the way in which they pursued them, until their coming beneath the Beth-car.”

And they went out, and Israel did not need to engage in battle, only to pursue and fell the slain.

And between Shen. The tooth of the rock.

"And Shen." There was a crag of rock there, and the place was named after it.

Between Mizpah, etc. There the armies of the Philistines stood. Thus far, the Lord has helped us. This means: Up to this point, the Lord has helped us, in that He struck them with thunderous noise, and the hand of Israel had not yet gained mastery over them; for from there onward, Israel pursued them, and their hand gained mastery over them.

And between Shen. the tooth of the rock was there, and the place was called after it.

And he took it as a remembrance of the miracle, up to this point the Lord has helped us, for not by their sword did they conquer.

"All the days of Samuel." Until Samuel grew old and was no longer able to go out and come in before them, to travel about their cities and to admonish them, as he had done prior to his old age. Therefore, Israel sinned, and the hand of the Philistines was upon them. This was the cause for which they requested a king for themselves. Had they not sinned, they would not have needed one. Therefore, it was evil in the eyes of the Lord, blessed be He, that they requested a king for themselves. Nevertheless, they did require a king, as God said to Samuel when Saul came to him: "Tomorrow I will send to you a man from the land of Benjamin, and you shall anoint him as commander over My people Israel, and he shall save My people from the hand of the Philistines; for his cry is come unto Me."

And he mentions that the Israelites had already struck the Philistines, defeating them in such a manner that the Philistines were subdued and ceased to enter the borders of Israel. The cities that the Philistines had taken from them returned to Israel. And behold, there was also peace in the days of Samuel between Israel and the Amorites.

"And they did not add." During the days that Samuel led [Israel], until he grew old, they did not add to coming within the borders of Israel. "And the hand of the Lord was upon the Philistines." This refers to when the Israelites went out to wage war against them within their own borders.

Questions (13–17): The phrase “and they were subdued” implies that they did not engage in battle. Why then does it say “and the hand of the Lord was against them”? And why does the text elaborate by stating “and the cities were restored,” etc., “from Ekron,” etc., “and He delivered Israel,” etc.? And why is the phrase “and Samuel judged” repeated, as in “and he judged Israel,” etc., and “and there he judged,” etc.? "And they were subdued" relates that Samuel served as a shield for the people of God, both against the external enemy and in the governance of the people themselves, for these two matters were incumbent upon the judge and the king, as it is stated, "and our king will judge us and go out before us and fight our battles." Regarding the protection against enemy and foe, it says, "and the Philistines were subdued," meaning that there were two aspects: a) that they were subdued on their own accord, to the extent that they ceased of their own volition from entering the borders of Israel; b) that even when Israel went out into the land of the Philistines, the hand of God was with them until they were smitten before them in their own land. (This continued throughout the days of Samuel, meaning for the majority of Samuel's lifetime, for in his old age the Philistines ruled over Israel, as will be explained in chapter 13.) And he explains,

"And the cities returned." For the tribe of Judah had captured these cities initially, as stated at the beginning of the Book of Judges; afterwards, the Philistines came and took them from them. Now, in the days of Samuel, those cities returned to Israel. “Between Israel and the Amorites.” I do not know the reason for this enumeration in this place, for we have not seen in that time a war between Israel and the Amorites, but rather with the Philistines. And perhaps, when the Philistines were fighting against Israel, the other Amorites who remained in the land with the tribe of Dan were also fighting against them, as it is stated in the Book of Judges, “And the Amorites pressed against the children of Dan,” and it says, “And the border of the Amorites is from the ascent of Akrabbim, from the rock, and upward.” They were fighting against them, and when they saw that the Philistines were subdued, they too made peace with Israel.

To Israel. Those cities were returned to Israel: "And their border." They saved their own border, so that the Philistines would not enter and take any more of their border. "And there was peace." For while the Philistines were oppressing Israel, the Amorites who remained in the Land of Israel fought against them; but when the hand of Israel became strong, there was peace between them.

And they were restored: through their being subdued, the cities which he had taken from Israel were restored of their own accord, for they feared to enter the border of Israel. And because the hand of the Lord was upon them when Israel waged war in their land, therefore from Ekron even unto Gath, although these cities had already been in the hand of the Philistines for many years, Israel rescued them from their hand, for they dispossessed them from there. And there was peace between Israel and the Amorites, for in the time that the enemies ruled over Israel, the Amorites too added to them and fought against them; not so in the days of Samuel.

"All the days of his life." From the day he began to serve as judge until he died, and these were thirteen years. And in the midrashic exposition: "But how can it say 'all the days of his life,' when he did not judge them for more than thirteen years?" Rather, [this refers to] the son of Levi, who was inscribed in the heavenly ledger while still in his mother's womb.

And behold, he mentioned how Samuel judged Israel all the days of his life with additional providence, for he did not burden Israel to come to him as his sons did; rather, he would go to judge them at Bethel, Gilgal, and Mizpah, and those from nearby places would gather there to him. Afterwards, he would return to Ramah, for there was his house and his fathers' house, and there he would judge Israel, those who were near to him. And behold, he built an altar there to the Lord, for it was not then forbidden for an individual to offer sacrifices, as we have mentioned. And behold, the benefits derived from this narrative are these: The first is to inform us of Samuel’s lineage regarding his honor, and to inform us that the rock from which he was hewn was very noble on account of his father and his mother, who was a prophetess, according to what is mentioned about her. Therefore, he was worthy to attain this noble stature that he attained, even though he was already holy and separated for the service of the Lord from the time of his birth. The second is to inform us that the Lord provides providence for the lowly. Therefore, because the Lord saw that Hannah was beloved by Elkanah, He gave Peninnah children, while Hannah had no children, as is mentioned in the Torah in a similar matter concerning Rachel and Leah. The third is to inform us that although women and children are not obligated to ascend for the pilgrimage festival—only one who is able to walk from Jerusalem to the Temple Mount once a year is obligated—it is proper to ascend there with one’s wives and children, all included. This is for two reasons: the first, to direct them toward true faith, as they will see from the matter of the Sanctuary; and the second, because complete joy is not fulfilled for a person unless he is with his wife and children, all included. Therefore, it seems proper that this should be during the Festival of Sukkot, which is the Festival of Joy. Therefore, it is mentioned that Elkanah would ascend from his city year by year to bow down and sacrifice to the Lord, meaning that he did not leave anything of his household in his city. Therefore, his wives and all his daughters were there once a year. The fourth is to inform us that it is proper to comfort the distressed and to gladden their hearts according to one’s ability. Therefore, it relates that because Hannah was distressed seeing the large portions given to Peninnah, her sons, and her daughters, while she was alone, Elkanah would gladden Hannah’s heart according to his ability, and he would give her a portion upon which his eyes were set. Therefore, he would seat Hannah opposite his face, and the other portions he would give as if he were throwing them behind his back. In this manner, he would comfort her from the anger that her co-wife was causing her, when he would say to her that she was better to him than ten sons. The fifth is to inform us that it is not proper to boast over an abundance of good, nor to despise the distressed. Do you not see that Peninnah boasted in her many sons and daughters, and she angered Hannah because she was barren? Yet the Lord saw the plight of Hannah and gave her sons and daughters, while the sons of Peninnah died, as Hannah said: "Until the barren one bore seven, and the one with many children became wretched." The sixth is to inform us that it is not proper to pray after eating and drinking, for then it is not possible for the intention to be fulfilled as it ought to be. Therefore, it relates that because Hannah rose to pray before the Lord after a time of eating and drinking, Eli did not think that she was praying, but rather thought her drunk. It is not proper to pray after eating and drinking. Hannah’s response to this was that she had not drunk wine or strong drink, and therefore she would not be blamed if she prayed then. The seventh is to inform us that an abundance of prayer and weeping helps to increase intention. Therefore, our Sages of blessed memory stated that the gates of tears are not locked, and an abundance of prayer causes the bond between the one praying and the Lord to strengthen. For this reason, it is mentioned in Hannah’s prayer that it was heard, for she prayed much and wept, to testify that in these matters lay the impression for the prayer to be heard. And it seems that for this reason it is said that God gave her her request. The eighth is to inform us that one who prays does not need to raise his voice, for the Lord knows the thoughts of men. However, he must utter the words of the prayer with his lips in order that his intention be fulfilled therein. Therefore, it is said in Hannah’s prayer: "Only her lips were moving, and her voice was not heard." The ninth is to inform us that one who requests something from the Lord on the basis of kindness should make a vow that if He grants his request, he will fulfill it. For by this, he will come to believe that this good has come to him from the Lord, and therefore he will fulfill that vow for His sake. Therefore, the fulfillment of the vow was in these places: the mention of the kindness. For this reason, you will find in many places a vow made in this manner; we found this with Jacob, with Jephthah, and with many others. Therefore, we find that Hannah made this vow in this place. And it seems that Samuel already fulfilled it, even though a woman does not vow her son as a Nazirite, nor does a man in this manner, for Samuel was not yet born when Hannah made this vow, in order to publicize the sign and wonder that the Lord performed for her. The tenth is to inform us that it is proper to examine the matters of men in order to rebuke them if they have done something improper. Therefore, it relates that Eli was watching her mouth to examine what her matter was. Even though it was not the way of that perfect man to cast his eye upon women, and when she continued this action, he thought her drunk, and therefore he rebuked her for this. The eleventh is to inform us that every person should save himself from suspicion according to what is possible for him. Therefore, Hannah related, and even though it was proper for her to be ashamed to speak before Eli, who was the High Priest and a prophet, she did not refrain from speaking to Eli her words of excuse. The twelfth is to inform us that the prayer of a prophet is more heard than the prayer of another. Therefore, Hannah rejoiced when Eli prayed that the Lord give her her request, and she asked him to pray to the Lord on her behalf for this. Therefore, she also trusted that her prayer would be heard. Therefore, she ate, and her anger departed from her. The thirteenth is to inform us that it is not proper for a guest to lie with his bed [i.e., have conjugal relations]. Therefore, it is mentioned that Elkanah knew his wife Hannah after they returned and came to their house. We learn from this that at Shiloh she was not known, even though he was at the utmost desire to have seed from Hannah, his wife. And if one says that they refrained from this due to their need to enter the Sanctuary, we say to him that they were not obligated to enter there every day, and therefore it is clear that it was possible for Elkanah to become impure for one day there. The fourteenth is to inform us that a mother’s milk is more suitable for a child than that of another. Therefore, Miriam the prophetess was careful that Yocheved nurse Moses, and Hannah was careful that she herself nurse her son, because she desired that he be separated for the service of the Lord. The fifteenth is to inform us that it is proper to give thanks to the Lord for all the good He has bestowed. Therefore, it is mentioned that Hannah brought with Samuel three bulls to sacrifice to the Lord, and an ephah of flour, and a skin of wine. And they slaughtered one of the bulls to the Lord before bringing the boy to Eli, in order to place the service of the Lord, blessed be He, first in this, so that He would assist in this action from the Lord. The sixteenth is to inform us that one in whom it is desired that he be very perfect must be educated in perfection while he is small, according to what is possible, so that he will grow up in excellent customs and be drawn after them. Therefore, it is mentioned that Samuel already bowed to the Lord, and he was like a two-year-old, for they commanded him this to educate him and accustom him to the service of the Lord. For this reason also, Samuel from his youth wore a linen ephod. The seventeenth is to inform us what is mentioned in Hannah’s speech in the manner of prophecy, which is explained in this verse and what follows it, that it was already fulfilled afterwards, as we explained in the verse "And Hannah prayed" and in the verse "The Lord will cut off the strength of His enemies." The eighteenth is to inform us that among the holy ones and angels, there is none equal to the Lord in the matter of holiness and separation from matter. And behold, we learn from this that the Lord, blessed be He, is not the mover of one of the spheres, the most noble of them, but He is superior to all their movers, as we explained in the fifth discourse of the Book of the Wars of the Lord. And this we learned in what Hannah said: "There is no Holy One like the Lord, for there is none besides You." The nineteenth is to inform us that the Lord is the One for whom the devices of the heart are planned alone, and to the inclination, whatever it desires. However, others, who are effects from Him, cannot innovate except what the Lord has arranged for them from actions. Therefore, Hannah said: "And there is no Rock like our God." The twentieth is what we learned from the words of Hannah that it is not proper to boast because of an abundance of children, nor because of superiority in strength, nor because of superiority in wealth, for God judges; this one He will humble, and this one He will raise. The twenty-first is what we learned from the words of Hannah that the Lord, blessed be He, revives the dead and raises them from their graves, and this is one of the aspects of faith. The twenty-second is to inform us that the Lord provides providence for the human species, and specifically for the righteous. However, the wicked will wander in darkness. And in this manner David said: "For the Lord knows the way of the righteous, and the way of the wicked will perish." The twenty-third is to inform us that the cause of the sin of Eli’s sons was not that Eli was not providing providence for them and not directing them toward the good. For this, Samuel was disciplined before Eli and in his providence to serve the Lord. And despite this, Eli’s guidance did not benefit to direct his sons toward perfection, due to the evil of their disposition. The twenty-fourth is to inform us of the disposition of Eli’s sons regarding the sacrifices. For in this there is benefit to explain that what came to them from the Lord of the exceptional punishment mentioned in this book was with justice. Therefore, he explained that they turned to the very disgraceful trait, which is gluttony, and to another disgraceful trait, which is robbery, until they despised the offering of the Lord. And he mentioned further their disgrace, that they were lazy in offering the sacrifices, until they would lie down, and still they had not offered the bird-offerings of the women with a discharge and those who had given birth. And all this was because they did not know the Lord. Therefore, they did not pay attention to the utmost intention for which the sacrifices were, for if they had paid attention to it, they would have striven to conduct themselves in the matter of the sacrifices with holiness and fear to be lenient in their matter. The twenty-fifth is to inform us of the excellence of Samuel from his youth with the sons of Eli; he did not learn from their deeds. Therefore, he returns to mention that Samuel was serving the Lord after mentioning the evil disposition of Eli’s sons. And he mentioned with this Eli’s joy in him due to his good disposition. Therefore, it is mentioned that Eli would bless Elkanah and his wife when they came there for the pilgrimage. The twenty-sixth is to inform us that what Hannah prophesied was already fulfilled, and she said: "Until the barren one bore seven," and that Eli’s prayer was already fulfilled in what he was saying: "May the Lord give you seed from this woman." Therefore, it is mentioned that she already bore three sons and two daughters. The twenty-seventh is to inform us that rebuke for severe sins is not sufficient with soft words. Therefore, it mentions Eli’s rebuke of his sons, which did not have harsh words apparent at the beginning of the examination as proper in the matter of these sins. Therefore, the Lord condemned these sins on the side of rebuke, and said to Samuel that Eli also sinned, because he knew the sin of his sons and did not restrain them as proper. And from this place it will be clarified that the Lord did not remove the ways of repentance from Eli’s sons. For if the matter were so, the Lord would not have condemned Eli in this manner in this way. And it is possible that He said that even though the Lord desired that they not return, for He desired to kill them, it was proper for Eli to do what was proper for him from the rebukes. The twenty-eighth is to inform us that one who sins against one who has bestowed many good deeds upon him, behold, his sin is very great more than it would have been if He had not bestowed these good deeds upon him. Therefore, when the Lord desired to inform Eli of the wonderful punishment with which He would punish him for these sins, He first informed him of the abundance of the good deeds that He had bestowed upon him. For because of this, he was proper to be more guarded from sinning against the Lord, blessed be He. And therefore, this wonderful punishment was that the High Priesthood would be destroyed from his family and given to the seed of Phinehas, son of Eleazar, who honored the Lord with all his strength. And this is clear in Phinehas, son of Eleazar. Do you not see that Joshua was subordinate to Eleazar, as it is said: "And he shall stand before Eleazar the priest"? And Phinehas was zealous for his God in Shittim, and he gave himself to great danger for the honor of the Lord, blessed be He. And so it was from the time that Zadok was High Priest until the beginning of the Second Temple, for Joshua, son of Jehozadak, was from the seed of Phinehas, son of Eleazar, as is mentioned in the Book of Chronicles. And he was the priest at the beginning of the Second Temple. And it is proper that we believe, according to this prophecy, that all the days of the Second Temple the High Priesthood was maintained for the seed of Eleazar. For the priests who were from the seed of Ithamar were few and poor, for they did not have authority. And therefore, they were not able to give money to the kings of Israel to establish them as High Priests. And this was the punishment proper for them: they took what was not theirs, and the Lord, blessed be He, deprived them of what was theirs. They despised the sacrifices, and the Lord, blessed be He, desired that they come to them in contempt and lowliness, what comes to them from the gifts of the priesthood. And for this reason, He desired that his seed not be cut off from the altar of the Lord, to soothe their souls for what they fell into from contempt and lowliness. They used the sacrifices for their bodily life alone, and the Lord, blessed be He, desired that these lives be removed from them before their death. The twenty-ninth is to explain the greatness of Samuel’s excellence in prophecy. That even though the word of the Lord was rare in those days, prophecy came to him in this manner, that his imagination was affected by the divine emanation coming to him, in a manner that he attained this voice through the imagination. And behold, this was hearing the voice with such strength that he would awaken from it. And this is from what indicated the greatness of the perfection of the imaginative and intellectual power in Samuel. And it is clarified that what he foretold of this for Eli and his sons was already fulfilled, and the remainder was fulfilled in Nob, the city of the priests, and in the removal of his father from being High Priest. And it is further clarified from the greatness of his excellence in prophecy that he did not drop any of his words to the ground, and it was publicized to all Israel that he was a prophet even in the days of Eli. And this indicates that prophecy always came to him in everything they asked of him. The thirtieth is to inform us of the house of Israel, for which they were obligated to fall into the hands of the Philistines. And this is because the Philistines recognized somewhat of the honor of the Lord, blessed be He, and said: "Woe to us! Who will deliver us from the hand of these mighty gods?" And when the Ark of the Lord came into their hands, they took a lesson immediately and sent it away with honor from upon them. However, Israel were serving Baalim and Ashteroth, and they exchanged their honor for that which does not benefit, and they did not take a lesson in all the evils that the Lord brought upon them for this. And therefore, they did not cease from falling into the hands of the Philistines until they served the Lord alone and removed the Baalim and Ashteroth. The thirty-first is to inform us of the greatness of the Lord’s providence for the lowly, in what He innovated from the wonderful wonders, in order that the Ark of God return to the people proper for it. And He informed in it also the manner of the Lord’s justice, that He did not desire at first to do evil to the Philistines for this, but He performed a sign in their gods to direct them to return it. And when He saw that they were not disciplined by this, He performed wonderful judgments in their gods and in them. And this also was in degrees, meaning that the evil was going and growing. And this is because at first He struck them with hidden tumors, upon which they could not bind any bandage. And from this side, they were more painful and more abundant in danger. And afterwards, the Lord killed some of them, and the remaining He struck with tumors. And from the wonders that were done there also was the straightening of the cows of themselves to draw the cart which was in it the Ark of the Lord, opposite Beth Shemesh, even though they were not yoked, and that they returned their calves from behind them to the house. The thirty-second is to explain that it is proper to conduct oneself in the matter of the Ark of God with great and wonderful holiness, and with utmost honor, for the Torah is included in it, which is the place of perfection. Therefore, it is mentioned that the men of Beth Shemesh were punished because they saw the Ark of the Lord, even though they were reaping a wheat harvest in the valley. And it was proper for them to leave their work and engage in the matter of hiding the Ark. For the Torah did not permit seeing it even for the sons of Kohath, as it is said: "And they shall not come to see when the holy things are covered, lest they die." And all this was to magnify its holiness and its excellence among men. For that which can be seen by all men, they will not give it an excellence in the soul in the degree of the excellence that they will give to that which they do not rule over seeing it. The thirty-third is to inform us that immediately when Israel returned to the Lord with all their heart, He answered them through Samuel, until from heaven they fought with the Philistines on the side of wonder with thunder and flames. And afterwards, Israel struck them, and they returned to them through Samuel all the cities that the Philistines had taken from them. The thirty-fourth is to inform us that the excellence that the Lord, blessed be He, gives to the righteous is not taken from them until the day of their death. Therefore, it relates that Samuel judged Israel all the days of his life, even though at the end of his days Saul was reigning. Behold, then Samuel was judging the people. The thirty-fifth is to inform us that it is proper for a leader to act in a manner that his leadership does not burden those led by him. Therefore, it relates that Samuel would go year by year to judge Israel at Bethel, Gilgal, and Mizpah, in order that it not burden the distant places to come to him. And afterwards, he would return to Ramah, for there was his house, to judge there all who would come to him. The thirty-sixth is to inform us that Samuel, because his intention was that his leadership be entirely according to the word of the Lord, built an altar to the Lord at Ramah to offer upon it burnt offerings, to draw to him prophecy. For by this he straightened the attainment of prophecy, as we explained in our explanation of the words of the Torah.

"All the days of his life." From the time he was appointed to judge until he died, and even after Saul became king, he continued to judge.

And as against the judgment between the men of Israel: "and he judged," etc., "all the days of his life" — that is to say, from the time that he was appointed judge.

"And he went." In every year, he would leave his home and travel to Bethel, etc., and there he would judge them.

Whenever. When, he means, every year and year.

And he would go, and it was his way to travel through the towns and judge them, so that they would not be troubled to come to him. And after he completed the circuit, then...

"And his return was to Ramah, for there was his house." And from other, distant places — besides those he mentioned, which he used to circuit — they would come there, to Ramah, before him for judgment. And our Sages of blessed memory expounded: in every place he went, his house went with him — that is to say, he never derived benefit from any man, but only from his own. And the meaning of "there" is: in all the places he used to circuit. "And he built there an altar to the Lord." From the day that Shiloh was destroyed, when the high places were permitted, he made his own high place, upon which he would offer whenever he wished to bring vows, freewill offerings, and peace offerings, for a non-priest may offer sacrifices on a private high place, as we have stated.

And his return: After his circuit, he returned to Ramah, for there was his house. "And there he judged..." Those who came from afar:

"And his return was to Ramah," for there was his house; and there too he did not rest, but judged as a fixed practice all who came for judgment; and there too was an altar prepared for the service of the LORD.