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Torah Reading for Rosh Hashanah 1

First Day of Rosh Hashanah 1
Monday, 1 Tishrei, 5780
30 September, 2019
Select a portion:
Complete: (Genesis 21:1-34; Numbers 29:1-6; Samuel I 1:1 - 2:10)
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First Portion

Genesis Chapter 21

1And the Lord remembered Sarah as He had said, and the Lord did to Sarah as He had spoken.   אוַֽיהֹוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּֽאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהֹוָ֛ה לְשָׂרָ֖ה כַּֽאֲשֶׁ֥ר דִּבֵּֽר:
And the Lord remembered Sarah, etc.: (B.K 92a) This section was placed next to [the preceding section] to teach you that whoever begs for mercy for his friend, when he needs the same thing, he is answered first, for it is said (verse 17) “And Abraham prayed, etc.,” and immediately following it, “And the Lord remembered Sarah,” i.e., He had already remembered her before He healed Abimelech. —   וה' פקד את שרה וגו': סמך פרשה זו לכאן ללמדך שכל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה, שנאמר (לעיל כ יז) ויתפלל וגו' וסמיך ליה וה' פקד את שרה שפקד כבר קודם שרפא את אבימלך:
remembered Sarah as He had said: Concerning [the promise of] conception. —   פקד את שרה כאשר אמר: בהריון:
as He had spoken: Concerning [the promise of] birth. Now where is [the expression] “saying” and where is [the expression] “speaking” ? “Saying” (אִמִירה) is mentioned (above 17:19):“And God said (וַיֹאמֶר) : Indeed, your wife Sarah, etc…”“Speaking” (דִבוּר) [is mentioned] (above 15:1):“The word of (דְבַר) the Lord came to Abram,” in the Covenant Between the Parts, where it is stated (ibid. 4):“This one [Eliezer] will not inherit you, etc.” and He brought forth the heir from Sarah.   כאשר דבר: בלידה. והיכן היא אמירה והיכן הוא דבור, אמירה (לעיל יז יט) ויאמר א-להים אבל שרה אשתך וגו', דבור (שם טו א) היה דבר ה' אל אברם, בברית בין הבתרים, ושם נאמר (שם ד) לא יירשך זה וגו', והביא היורש משרה:
and the Lord did to Sarah as He had spoken: to Abraham.   ויעש ה' לשרה כאשר דבר: לאברהם:
2And Sarah conceived and bore a son to Abraham in his old age, at the time of which God had spoken to him.   בוַתַּ֩הַר֩ וַתֵּ֨לֶד שָׂרָ֧ה לְאַבְרָהָ֛ם בֵּ֖ן לִזְקֻנָ֑יו לַמּוֹעֵ֕ד אֲשֶׁר־דִּבֶּ֥ר אֹת֖וֹ אֱלֹהִֽים:
at the time of which [He] had spoken: Rabbi Yudan and Rabbi Chama dispute. Rabbi Yudan says: This teaches us that he was born after nine months, so that it should not be said that he was [conceived] in Abimelech’s household, and Rabbi Chama says: After seven months. — [from Gen. Rabbah 53:6]   למועד אשר דבר: ר' יודן ורבי חמא. רבי יודן אומר מלמד שנולד לט' חדשים שלא יאמרו מביתו של אבימלך הוא ור' חמא אומר לשבעה חדשים:
at the time of which God had spoken: Heb. אֹתוֹ. [Onkelos and Jonathan render:] דְמַלֵיל יָתֵי, i.e., the time that He had spoken and fixed, when he [the angel] said to him (18:14):“At the appointed time, I will return to you.” He made a scratch on the wall, and said to him,“ When the sun reaches this scratch next year, she will give birth.” - [from Tan. Buber, Vayera 36]   למועד אשר דבר אתו: דמליל יתיה. את המועד אשר דבר וקבע כשאמר לו (לעיל יח יד) למועד אשוב אליך, שרט לו שריטה בכותל ואמר לו כשתגיע חמה לשריטה זו בשנה אחרת תלד: 
in his old age: לִזְקֻנָיו means that his [Isaac’s] facial features were like his. — [from Gen. Rabbah 53:6]   לזקוניו: שהיה זיו אקונין שלו דומה לו:
3And Abraham named his son who had been born to him, whom Sarah had borne to him, Isaac.   גוַיִּקְרָ֨א אַבְרָהָ֜ם אֶת־שֶׁם־בְּנ֧וֹ הַנּֽוֹלַד־ל֛וֹ אֲשֶׁר־יָֽלְדָה־לּ֥וֹ שָׂרָ֖ה יִצְחָֽק:
4And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.   דוַיָּ֤מָל אַבְרָהָם֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ בֶּן־שְׁמֹנַ֖ת יָמִ֑ים כַּֽאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ אֱלֹהִֽים:

Second Portion

Genesis Chapter 21

5And Abraham was a hundred years old, when his son Isaac was born to him.   הוְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ:
6And Sarah said, "God has made joy for me; whoever hears will rejoice over me."   ווַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצֲחַק־לִֽי:
will rejoice over me: Heb. יִצְחַק will rejoice for me (Targum Onkelos). And the Midrashic interpretation (Gen. Rabbah 53:8) is: Many barren women were remembered with her; many sick people were healed on that very day; many prayers were answered with hers, and there was much joy in the world.   יצחק לי: ישמח עלי. ומדרש אגדה הרבה עקרות נפקדו עמה, הרבה חולים נתרפאו בו ביום, הרבה תפלות נענו עמה, ורב שחוק היה בעולם:
7And she said, "Who would have said to Abraham that Sarah would nurse children, for I have borne a son to his old age!"   זוַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו:
Who would have said to Abraham: An expression of praise and esteem, as in (Isa. 41:4): “Who has wrought and done?” ; (ibid. 40:26):“Who has created these?” See what He is and Who He is (and how great He is), He Who keeps His promise! The Holy One, blessed be He, promises and does. — [based on Targum Onkelos]   מי מלל לאברהם: לשון שבח וחשיבות, ראו מי הוא ומה הוא, שומר הבטחתו, הקב"ה מבטיח ועושה:
said: Heb. מִלֵל. Scripture uses an unusual word and does not say דִבֶּר because its numerical value [of מִלֵל] is 100, i.e., at the end of one hundred [years] of Abraham. — [from Gen. Rabbah 53:3]   מלל: שינה הכתוב ולא אמר דבר, גימטריה שלו מאה, כלומר לסוף מאה לאברהם:
Sarah would nurse children: Why is “children” in the plural? On the day of the feast, the princesses brought their children with them, and she nursed them, for they were saying,“Sarah did not give birth, but brought in a foundling from the street.” - [from B.M. 87a] See above 17:16.   היניקה בנים שרה: ומהו בנים לשון רבים, ביום המשתה הביאו השרות את בניהן עמהן והיניקה אותם שהיו אומרות לא ילדה שרה אלא אסופי הביאה מן השוק:
8And the child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned.   חוַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק:
and was weaned: At the end of twenty-four months. — [from Gen. Rabbah 53:10, Keth. 60a]   ויגמל: לסוף עשרים וארבע חדש:
a great feast: for all the prominent people of the generation were there: Shem, Eber, and Abimelech. — [from Tan. Buber, Vayishlach 23] Cf. Gen. Rabbah 53:10.   משתה גדול: שהיו שם גדולי הדור, שם ועבר ואבימלך:
9And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, making merry.   טוַתֵּ֨רֶא שָׂרָ֜ה אֶת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָֽלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק:
making merry: Heb. מְצַחֵק. An expression of idolatry, as it is said (Exod. 32:6):“and they rose up to make merry” (לְצַחֵק) . Another explanation: An expression of illicit sexual relations, as it is said (below 39:17):“to mock (לְצַחֶק) me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14):“Let the boys get up now and sport (וַיִשַׂחֲקוּ) before us, etc.” - [from Gen. Rabbah 53:11]   מצחק: לשון עבודה זרה, כמו שנאמר (שמות לב ו) ויקומו לצחק. דבר אחר לשון גילוי עריות, כמה דתימא (להלן לט יז) לצחק בי. דבר אחר לשון רציחה כמו (ש"ב ב יד) יקומו נא הנערים וישחקו לפנינו וגו':
10And Sarah said to Abraham, "Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Isaac."   יוַתֹּ֨אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָֽאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָֽאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק:
with my son, etc.: From Sarah’s reply, “For the son of this handmaid shall not inherit with my son,” you learn that he would quarrel with Isaac regarding the inheritance and say,“ I am the firstborn and should take two portions,” and they would go out to the field, and he would take his bow and shoot arrows at him, as it is said (Prov. 26:18f.): “Like one who wearies himself shooting firebrands, etc. and says: Am I not joking?” - [from above source]   עם בני וגו': מתשובת שרה כי לא יירש בן האמה הזאת עם בני אתה למד שהיה מריב עם יצחק על הירושה ואומר אני בכור ונוטל פי שנים, ויוצאים בשדה ונוטל קשתו ויורה בו חצים, כדאת אמר (משלי כו יח - יט) כמתלהלה היורה זקים וגו' ואמר הלא משחק אני:
with my son, with Isaac: (Gen. Rabbah 53:11) Just because he is my son, even if he were not as deserving as Isaac, or [if he were] as deserving as Isaac, even if he were not my son, this one [Ishmael] does not deserve to inherit with him. How much more so [does he not deserve to inherit] with my son, with Isaac, who has both qualities!-   עם בני עם יצחק: מכיון שהוא בני אפילו אם אינו הגון כיצחק, או הגון כיצחק אפילו אם אינו בני, אין זה כדאי לירש עמו, קל וחומר עם בני עם יצחק ששתיהן בו:
11But the matter greatly displeased Abraham, concerning his son.   יאוַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ:
concerning his son: Because he heard that he had fallen to wicked ways (Tan. Shemoth 1). According to its simple meaning, however, [it means] because she told him to send him away.   על אודות בנו: ששמע שיצא לתרבות רעה. ופשוטו על שאמרה לו לשלחו:
12And God said to Abraham, "Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed.   יבוַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֨יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע:
hearken to her voice: (to the voice of the holy spirit within her.) We learn from here that Abraham was inferior to Sarah in prophecy. — [from Exod. Rabbah 1:1, Tan. Shemoth 1]   שמע בקולה: למדנו שהיה אברהם טפל לשרה בנביאות:

Third Portion

Genesis Chapter 21

13But also the son of the handmaid I will make into a nation, because he is your seed."   יגוְגַ֥ם אֶת־בֶּן־הָֽאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא:
14And Abraham arose early in the morning, and he took bread and a leather pouch of water, and he gave [them] to Hagar, he placed [them] on her shoulder, and the child, and he sent her away; and she went and wandered in the desert of Beer sheba.   ידוַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם | בַּבֹּ֡קֶר וַיִּקַּח־לֶ֩חֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָ֠ר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע:
bread and a leather pouch of water: But not silver and gold, because he hated him for falling to evil ways. — [from Tan. Shemoth 1]   לחם וחמת מים: ולא כסף וזהב, לפי שהיה שונאו על שיצא לתרבות רעה:
and the child: (Gen. Rabbah 53:13) He also placed the child on her shoulder, because Sarah had cast an evil eye upon him, and he was seized by a fever so that he could not walk on his feet.   ואת הילד: אף הילד שם על שכמה, שהכניסה בו שרה עין רעה ואחזתו חמה ולא יכול לילך ברגליו:
and she went and wandered: She reverted to the idols of her father’s house. — [from Pirkei d’Rabbi Eliezer, ch. 30]   ותלך ותתע: חזרה לגלולי בית אביה:
15And the water was depleted from the leather pouch, and she cast the child under one of the bushes.   טווַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם:
And the water was depleted: Because sick people habitually drink great amounts. — [from Gen. Rabbah 53:13]   ויכלו המים: לפי שדרך חולים לשתות הרבה:
16And she went and sat down from afar, at about the distance of two bowshots, for she said, "Let me not see the child's death." And she sat from afar, and she raised her voice and wept.   טזוַתֵּ֩לֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַֽחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ:
from afar: Heb. מִנֶגֶד, from afar. — [from Gen. Rabbah 53:13]   מנגד: מרחוק:
the distance of two bowshots: As far as two bowshots, and it is an expression of shooting an arrow. [It is used so] in the language of the Mishnah (Yev. 90b, Sanh. 46a):“who cohabited (הֵטִיח) with his wife,” because the semen shoots like an arrow. Now if you ask: it should have been כִּמְטַחֵי קֶשֶׁת, [I will answer you that] it is grammatically correct to insert a “vav” here, as in (Song 2:14):“in the clefts of (בְּחַגְוָי) the rock,” from the [same] root as (Isa. 19:17):“And the land of Judah will be to Egypt for a breach (לְחָגָא) ,” and from the [same] root as (Ps. 107:27):“They reeled (יָחוֹגוּ) and staggered like a drunkard.” Similarly (ibid. 65:6):“the ends of (קַצְוָי) the earth,” being derived from קָצֶה (end).   כמטחוי קשת: כשתי טיחות והוא לשון יריית חץ, בלשון משנה שהטיח באשתו, על שם שהזרע יורה כחץ. ואם תאמר היה לו לכתוב כמטחי קשת, משפט הוי"ו ליכנס לכאן, כמו (שה"ש ב יד) בחגוי הסלע, מגזרת (ישעיה יט יז) והיתה אדמת יהודה למצרים לחגא, ומגזרת (תהלים קז כז) יחוגו וינועו כשכור, וכן (שם סה ו) קצוי ארץ, מגזרת קצה:
And she sat from afar: When he drew near death, she went further away.   ותשב מנגד: כיון שקרב למות הוסיפה להתרחק:
17And God heard the lad's voice, and an angel of God called to Hagar from heaven, and said to her, "What is troubling you, Hagar? Fear not, for God has heard the lad's voice in the place where he is.   יזוַיִּשְׁמַ֣ע אֱלֹהִים֘ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים | אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּֽאֲשֶׁ֥ר הוּא־שָֽׁם:
the lad’s voice: From here [we learn] that the sick person’s prayer is more effective than the prayer of others on his behalf, and is the first to be accepted. — [from Gen. Rabbah 53:14]   את קול הנער: מכאן שיפה תפלת החולה מתפלת אחרים עליו, והיא קודמת להתקבל:
where he is: According to the deeds that he does now he is judged and not according to what he is destined to do (Rosh Hashanah 16b). For the ministering angels were accusing and saying,“ O Lord of the Universe, for one who is destined to kill Your children with thirst, You are bringing up a well?!” And He answered them, “What is he now, righteous or wicked?” They replied, “Righteous.” He said to them, “According to his present deeds I judge him” (Gen. Rabbah 53:14). And that is the meaning of “where he is.” Now where did he kill the Israelites with thirst? When Nebuchadnezzar exiled them, as it is stated (Isa. 21: 13f.): “The harsh prophecy concerning Arabia, etc. Toward the thirsty bring ye water, etc.” When they led them beside the Arabs, the Israelites said to their captors, “Please lead us beside the children of our uncle Ishmael, and they will have mercy on us,” as it is stated:“the caravans of the Dedanites.” Do not read דְדָנִים (Dedanites) but דְוֹדִים (uncles). And these [Ishmaelites] went forth toward them and brought them salted meat and fish and inflated skins. The Israelites thought that they were full of water, but when one would place it into one’s mouth and open it, the air would enter his body and he would die (Tan. Yithro 5).   באשר הוא שם: לפי מעשים שהוא עושה עכשיו הוא נדון ולא לפי מה שהוא עתיד לעשות, לפי שהיו מלאכי השרת מקטרגים ואומרים רבונו של עולם, מי שעתיד זרעו להמית בניך בצמא אתה מעלה לו באר. והוא משיבם עכשיו מה הוא, צדיק או רשע, אמרו לו צדיק, אמר להם לפי מעשיו של עכשיו אני דנו וזהו באשר הוא שם. והיכן המית את ישראל בצמא, כשהגלם נבוכדנצר, שנאמר (ישעיה כא יג - יד) משא בערב וגו' לקראת צמא התיו מים וגו' כשהיו מוליכין אותם אצל ערביים היו ישראל אומרים לשוביהם בבקשה מכם, הוליכונו אצל בני דודנו ישמעאל וירחמו עלינו, שנאמר (שם שם) אורחות דודנים [אל תקרי דודנים אלא דודים] ואלו יוצאים לקראתם ומביאין להם בשר ודג מלוח ונודות נפוחים, כסבורים ישראל שמלאים מים, וכשמכניסו לתוך פיו ופותחו, הרוח נכנס בגופו ומת:  
18Rise, pick up the lad and grasp your hand upon him, for I shall make him into a great nation."   יחק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַֽחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ:
19And God opened her eyes, and she saw a well of water, and she went and filled the pouch with water and gave the lad to drink.   יטוַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֨מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר:
20And God was with the lad, and he grew, and he dwelt in the desert, and he became an archer.   כוַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֨שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת:
..and he became an archer: Heb. רֹבֶה קַשָׁת, one who shoots arrows with a bow.   רובה קשת: יורה חצים בקשת:
Heb. קַשָׁת: [He is so designated] because of his occupation, like חַמָר, donkey driver, גַמָל, camel driver, צַיָד, hunter. Therefore, the “shin” is punctuated with a “dagesh.” He would dwell in the desert and waylay the passers-by. That is what is meant by (above 16: 12): “his hand will be upon all, etc.”   קשת: על שם האומנות כמו חמר, גמל, ציד לפיכך השי"ן מודגשת. היה יושב במדבר ומלסטם את העוברים, הוא שנאמר (לעיל טז יב) ידו בכל וגו':
21And he dwelt in the desert of Paran, and his mother took for him a wife from the land of Egypt.   כאוַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּקַּח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
from the land of Egypt: from the place where she grew up, as it is stated (above 16:1): “and she had an Egyptian handmaid, etc.” That is what people say, “Throw a stick into the air, and it will land on its place of origin (the ground).” - [from Gen. Rabbah 53:15]   מארץ מצרים: ממקום גדוליה, שנאמר (שם א) ולה שפחה מצרית וגו'. היינו דאמרי אינשי זרוק חוטרא לאוירא, אעיקריה קאי:

Fourth Portion

Genesis Chapter 21

22Now it came to pass at that time, that Abimelech and Phicol his general said to Abraham, saying, "God is with you in all that you do.   כבוַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה:
God is with you: Because they saw that he had come out of the region of Sodom unscathed, and that he had fought with the kings and they fell into his hand, and that his wife was remembered [with a child] in his old age. — [from Gen. Rabbah 54:2]   א-להים עמך: לפי שראו שיצא משכונת סדום לשלום, ועם המלכים נלחם ונפלו בידו, ונפקדה אשתו לזקוניו:
23And now, swear to me here by God, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned."   כגוְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּֽעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ:
or to my son or to my grandson: Thus far is a father’s compassion for his son. — [from Gen. Rabbah 54:2]   ולניני ולנכדי: עד כאן רחמי האב על הבן:
according to the kindness that I have done with you, you shall do with me: when I said to you (above 20:15):“Here is my land before you.” - [from Gen. Rabbah 54:2]   כחסד אשר עשיתי עמך תעשה עמדי: שאמרתי לך (לעיל כ טו) הנה ארצי לפניך:
24And Abraham said, "I will swear."   כדוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אָֽנֹכִ֖י אִשָּׁבֵֽעַ:
25And Abraham contended with Abimelech about the well of water that the servants of Abimelech had forcibly seized.   כהוְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ:
And Abraham contended with Abimelech: Heb. הוֹכִיח ַאֶת. He disputed with him concerning this. — [from Targum Jonathan]   והוכח: נתוכח עמו על כך:   
26And Abimelech said, "I do not know who did this thing, neither did you tell me, nor did I hear [of it] until today. "   כווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם:
27And Abraham took flocks and cattle, and gave them to Abimelech, and they both formed a covenant.   כזוַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית:

Fifth Portion

Genesis Chapter 21

28And Abraham placed seven ewe lambs by themselves.   כחוַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן:
29And Abimelech said to Abraham, "What are these seven ewe lambs, which you have placed by themselves?"   כטוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה:
30And he said, "For these seven ewe lambs you shall take from my hand, in order that it be to me for a witness that I dug this well."   לוַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּֽעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת:
in order that it be to me: [In order that] this [be for me].   בעבור תהיה לי: זאת:
for a witness: Heb. לְעֵדָה, an expression of testimony in the feminine form, like (below 31:52):“and the monument is a witness (וְעֵדָה).”   לעדה: לשון עדות של נקבה, כמו (להלן לא נב) ועדה המצבה:
that I dug this well: Abimelech’s shepherds were contending about it and saying,“ We dug it.” They agreed among themselves that whoever would appear beside the well and the water would rise toward him-it [the well] was his. And they [the waters] rose toward Abraham.   כי חפרתי את הבאר: מריבים היו עליה רועי אבימלך ואומרים אנחנו חפרנוה, אמרו ביניהם כל מי שיתראה על הבאר ויעלו המים לקראתו שלו הוא, ועלו לקראת אברהם:  
31Therefore, he named that place Beer sheba, for there they both swore.   לאעַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם:
32And they formed a covenant in Beer-sheba, and Abimelech and Phicol his general arose, and they returned to the land of the Philistines.   לבוַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים:
33And he planted an eishel in Beer-Sheba, and he called there in the name of the Lord, the God of the world.   לגוַיִּטַּ֥ע אֵ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהֹוָ֖ה אֵ֥ל עוֹלָֽם:
an eishel: Heb. אֵשֶׁל [There is a dispute between] Rav and Samuel. One says that it was an orchard from which to bring fruits for the guests at the meal, and one says that it was an inn for lodging, in which there were all sorts of fruits. We find the expression of planting (נְטִיעָה) used in conjunction with tents, as it is written (Dan. 11:45):“And he will pitch (וְיִטַע) his palatial tents.” - [from Sotah 10a, Gen. Rabbah 54:6]   אשל: רב ושמואל, חד אמר פרדס להביא ממנו פירות לאורחים בסעודה, וחד אמר פונדק לאכסניא ובו כל מיני פירות. ומצינו לשון נטיעה באהלים, שנאמר (דניאל יא מה) ויטע אהלי אפדנו:
and he called there, etc: By means of that “eishel” , the name of the Holy One, blessed be He, was called “God of the whole world.” After they would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!” - [from Sotah 10a, Gen. Rabbah 54:6]   ויקרא שם וגו': על ידי אותו אשל נקרא שמו של הקב"ה אלוה לכל העולם. לאחר שאוכלים ושותים אומר להם ברכו למי שאכלתם משלו, סבורים אתם שמשלי אכלתם, משל מי שאמר והיה העולם אכלתם:
34And Abraham dwelt in the land of the Philistines for many days.   לדוַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים:
for many days: more than those in Hebron. In Hebron he spent twenty-five years, and here twenty-six. For he was seventy-five years old when he left Haran. That year, (above 13:18): “and he came, and he dwelt in the plain of Mamre [in Hebron].” For we do not find prior to this that he settled anywhere but there, for everywhere, he was a wayfarer, camping and continually traveling, as it is stated (ibid. 12:6): “And Abram passed” ; (ibid. verse 8): “And he moved from there” ; (ibid. verse 10): “And there was a famine in the land, and Abram descended to Egypt.” In Egypt he spent only three months, because Pharaoh sent him away. Immediately, (ibid. 13:3): “And he went on his journeys” until (ibid. verse 18): “and he came, and he dwelt in the plain of Mamre, which is in Hebron.” There he dwelt until Sodom was overturned. Immediately, (ibid. 20:1): “Abraham traveled from there,” because of the disgrace caused by Lot, and he came to the land of the Philistines. He was ninety-nine years old, for on the third day of his circumcision, the angels came to him. This totals twenty-five years [from the year he left his father’s house and settled in Hebron until he came to the land of the Philistines]. It is written here [that he lived in the land of the Philistines]“many days” [meaning] more than the preceding [days in Hebron]. Scripture does not come to obscure but to clarify, for if they [the days in the land of the Philistines] exceeded [the days in Hebron] by two years or more, it would have stated so plainly. You must conclude that they did not exceed them by more than one year, hence twenty-six years [in the land of the Philistines]. He immediately left there and returned to Hebron, and that year preceded the binding of Isaac by twelve years. So it is explained in Seder Olam (ch. 1).   ימים רבים: מרובים על של חברון, בחברון עשה עשרים וחמש שנה וכאן עשרים ושש. שהרי בן שבעים וחמש שנה היה בצאתו מחרן, אותה שנה (לעיל יג יח) ויבא וישב באלוני ממרא, שלא מצינו קודם לכן שנתיישב אלא שם, שבכל מקומותיו היה כאורח חונה ונוסע והולך, שנאמר (שם יב ו) ויעבור אברם, (שם ח) ויעתק משם, (שם י) ויהי רעב בארץ, וירד אברם מצרימה, ובמצרים לא עשה אלא שלשה חדשים שהרי שלחו פרעה, מיד (שם יג ג) וילך למסעיו, עד (לעיל יג יח) ויבא וישב באלוני ממרא אשר בחברון, שם ישב עד שנהפכה סדום, מיד (שם כ א) ויסע משם אברהם מפני בושה של לוט ובא לארץ פלשתים, ובן תשעים ותשע שנה היה, שהרי בשלישי למילתו באו אצלו המלאכים, הרי עשרים וחמש שנה וכאן כתיב ימים רבים, מרובים על הראשונים, ולא בא הכתוב לסתום אלא לפרש, ואם היו מרובים עליהם שתי שנים או יותר היה מפרשם, ועל כרחך אינם יתירים יותר משנה הרי עשרים ושש שנה, מיד יצא משם וחזר לחברון, ואותה שנה קדמה לפני עקידתו של יצחק שתים עשרה שנים, כך שנויה בסדר עולם (פרק א):

Maftir Portion

Numbers Chapter 29

1And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day of shofar sounding for you.   אוּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִֽהְיֶ֥ה לָכֶֽם:
2You shall offer up a burnt offering for a spirit of satisfaction to the Lord: one young bull, one ram, and seven lambs in the first year, [all] unblemished.   בוַֽעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם:
3And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram.   גוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל:
4And one tenth for each lamb, for the seven lambs.   דוְעִשָּׂר֣וֹן אֶחָ֔ד לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
5And one young male goat as a sin offering, to atone for you.   הוּשְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד חַטָּ֑את לְכַפֵּ֖ר עֲלֵיכֶֽם:
6[This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord.   ומִלְּבַד֩ עֹלַ֨ת הַחֹ֜דֶשׁ וּמִנְחָתָ֗הּ וְעֹלַ֤ת הַתָּמִיד֙ וּמִנְחָתָ֔הּ וְנִסְכֵּיהֶ֖ם כְּמִשְׁפָּטָ֑ם לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה:
[This is] besides the burnt offering of the new month: The additional offerings of the beginning of the month, which is on the first day of the new year.   מלבד עלת החדש: מוספי ראש חדש שהוא ביום ראש השנה:

Haftarah

I Samuel Chapter 1

1And there was one man from Ramathaim Zophim, from Mt. Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.   א וַיְהִי֩ אִ֨ישׁ אֶחָ֜ד מִן־הָרָמָתַ֛יִם צוֹפִ֖ים מֵהַ֣ר אֶפְרָ֑יִם וּשְׁמ֡וֹ אֶ֠לְקָנָה בֶּן־יְרֹחָ֧ם בֶּן־אֱלִיה֛וּא בֶּן־תֹּ֥חוּ בֶן־צ֖וּף אֶפְרָתִֽי:
And there was one man: It all follows the order, i.e., Moses gave over the Torah to Joshua, and Joshua to the Elders, and each judge to his successor, until it reached Eli, by whom it was given over to Samuel, as we learned in the Mishnah (Avoth 1:1): and the Elders gave it over to the Prophets.  
from Ramathaim Zophim: There were two hills, each visible to the other. (Meg. 14a) Jonathan, however, renders ‘Zophim’ of the disciples of the Prophets.  
Elkanah: Elkanah was a Levite of the sons of Ebiasaf the son of Korah. Thus his ancestry is recorded in Chron. (I, 6:7 12).  
an Ephraimite: Jonathan renders: on the mountain of the House of Ephraim. Midrash Aggadah (M.S. 1:16): Ephrathi, a palace dweller, a nobleman, an important person, like (the Talmudic word ‘aperion’, used in B.M. 119a): Let us extend ‘aperion’ to Rabbi Simon. An expression of favor.  
2And he had two wives; the name of the one was Hannah and the name of the second was Peninnah; and Peninnah had children, but Hannah had no children.   בוְלוֹ֙ שְׁתֵּ֣י נָשִׁ֔ים שֵׁ֚ם אַחַת֙ חַנָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פְּנִנָּ֑ה וַיְהִ֚י לִפְנִנָּה֙ יְלָדִ֔ים וּלְחַנָּ֖ה אֵ֥ין יְלָדִֽים:
3And that man was wont to go up from his city from appointed time to appointed time, to prostrate himself and to slaughter (peace offerings) to the Lord of Hosts in Shiloh, and there the two sons of Eli, Hophni and Phinhas, were serving the Lord.   גוְעָלָה֩ הָאִ֨ישׁ הַה֚וּא מֵֽעִירוֹ֙ מִיָּמִ֣ים | יָמִ֔ימָה לְהִֽשְׁתַּחֲוֹ֧ת וְלִזְבֹּ֛חַ לַיהֹוָ֥ה צְבָא֖וֹת בְּשִׁלֹ֑ה וְשָׁ֞ם שְׁנֵ֣י בְנֵֽי־עֵלִ֗י חָפְנִי֙ וּפִ֣נְחָ֔ס כֹּהֲנִ֖ים לַיהֹוָֽה:
And that man was wont to go up: This is the present tense. He would go up from one appointed season to another appointed season, to Shiloh. Midrash Aggadah (M.S. 1: 1,5, 7): The route he followed this year he did not follow the next year, in order to publicize (his pilgrimage) to the Israelites that they should do likewise.  
4And when it was the day, and Elkanah slaughtered (peace offerings), and he would give to Peninnah his wife and to all her sons and daughters portions.   דוַיְהִ֣י הַיּ֔וֹם וַיִּזְבַּ֖ח אֶלְקָנָ֑ה וְנָתַ֞ן לִפְנִנָּ֣ה אִשְׁתּ֗וֹ וּֽלְכָל־בָּנֶ֛יהָ וּבְנוֹתֶ֖יהָ מָנֽוֹת:
And when it was the day: And it was the festive day.[after Jonathan].  
5And to Hannah he would give one choice portion, for he loved Hannah, and the Lord had shut up her womb.   הוּלְחַנָּ֕ה יִתֵּ֛ן מָנָ֥ה אַחַ֖ת אַפָּ֑יִם כִּ֚י אֶת־חַנָּה֙ אָהֵ֔ב וַֽיהֹוָ֖ה סָגַ֥ר רַחְמָֽהּ:
מנה אחת אפים: one choice portion: a portion which is fit to be accepted with a friendly countenance.  
6And her rival would frequently anger her, in order to make her complain, for the Lord had shut up her womb.   ווְכִֽעֲסַ֚תָּה צָֽרָתָהּ֙ גַּם־כַּ֔עַס בַּעֲב֖וּר הַרְעִמָ֑הּ כִּֽי־סָגַ֥ר יְהֹוָ֖ה בְּעַ֥ד רַחְמָֽהּ:
And her rival: Her husband’s other wife, Peninnah.  
frequently anger her:: Anger after anger, always. Therefore, it is written: ‘also anger.’ She would say to her, “Did you buy your older son a cloak today, or your younger son a shirt?”  
in order to make her complain:: (Literally, to make her storm.) Our rabbis explain, “in order to make her storm” that she pray. And Peninnah had good intentions.  
her womb:: Lit., opposite her womb, and so is every expression of the word בעד.  
7And so he would do year by year, as often as she went up to the house of the Lord, so she would anger her, and she wept and would not eat.   זוְכֵ֨ן יַעֲשֶֹ֜ה שָׁנָ֣ה בְשָׁנָ֗ה מִדֵּ֚י עֲלֹתָהּ֙ בְּבֵ֣ית יְהֹוָ֔ה כֵּ֖ן תַּכְעִסֶ֑נָּה וַתִּבְכֶּ֖ה וְלֹ֥א תֹאכַֽל:
And so he would do:: I. e., Elkanah.  
year by year:: He would give her a choice portion to demonstrate to her that he loved her and her rival would anger her more and more according to the affection which her husband demonstrated to her.  
8And Elkanah her husband said to her, "Hannah, why do you weep? And why do you not eat? And why is your heart sad? Am I not better to you than ten sons?"   חוַיֹּ֨אמֶר לָ֜הּ אֶלְקָנָ֣ה אִישָׁ֗הּ חַנָּה֙ לָ֣מֶה תִבְכִּ֗י וְלָ֙מֶה֙ לֹ֣א תֹֽאכְלִ֔י וְלָ֖מֶה יֵרַ֣ע לְבָבֵ֑ךְ הֲל֚וֹא אָֽנֹכִי֙ ט֣וֹב לָ֔ךְ מֵעֲשָׂרָ֖ה בָּנִֽים:
better to you:: Don’t I love you more dearly…  
..than (I love) ten sons:: that Peninnah has borne to me?  
after eating: (אכלה). The הא is not dotted and the אלף is voweled with a short קמץ, and it is like אחרי אכול, meaning after eating in Shiloh and after drinking, and this expression is properly used both for masculine and feminine.  
9And Hannah arose after eating and after drinking, and Eli the priest was sitting on the chair beside the doorpost of the Temple of the Lord.   טוַתָּ֣קָם חַנָּ֔ה אַחֲרֵ֛י אָכְלָ֥ה בְשִׁלֹ֖ה וְאַחֲרֵ֣י שָׁתֹ֑ה וְעֵלִ֣י הַכֹּהֵ֗ן ישֵׁב֙ עַל־הַכִּסֵּ֔א עַל־מְזוּזַ֖ת הֵיכַ֥ל יְהֹוָֽה:
after eating: ‘After eating’ is a gerund. It is constructed like לאכלה (Lev. 25:6) to eat, an expression equivalent to לאכול an infinitive.  
and Eli the priest was sitting on the chair:: The defective spelling denotes that on that day, he was seated on a huge chair, for he was appointed judge over Israel.  
beside the doorpost:: lit. on the doorpost.  
10And she was bitter in spirit, and she prayed to the Lord, and wept.   יוְהִ֖יא מָ֣רַת נָ֑פֶשׁ וַתִּתְפַּלֵּ֥ל עַל־יְהֹוָ֖ה וּבָכֹ֥ה תִבְכֶּֽה:
11And she vowed a vow, and said: to Lord of Hosts, if You will look upon the affliction of Your bondswoman, and You will remember me, and You will not forget Your bondswoman and You will give Your bondswoman a man-child, and I shall give him to the Lord all the days of his life, and no razor shall come upon his head.   יאוַתִּדֹּ֨ר נֶ֜דֶר וַתֹּאמַ֗ר יְהֹוָ֨ה צְבָא֜וֹת אִם־רָאֹ֥ה תִרְאֶ֣ה| בָּעֳנִ֣י אֲמָתֶ֗ךָ וּזְכַרְתַּ֙נִי֙ וְלֹֽא־תִשְׁכַּ֣ח אֶת־אֲמָתֶ֔ךָ וְנָתַתָּ֥ה לַאֲמָתְךָ֖ זֶ֣רַע אֲנָשִׁ֑ים וּנְתַתִּ֚יו לַֽיהֹוָה֙ כָּל־יְמֵ֣י חַיָּ֔יו וּמוֹרָ֖ה לֹא־יַעֲלֶ֥ה עַל־רֹאשֽׁוֹ:
O Lord of Hosts:: Why was this Name designated here? (The answer is as follows:) She said before Him: O Lord of the universe, You created two hosts in Your world. The heavenly beings do not multiply, neither do they die, while the earthly beings both 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. I found this explanation in the Aggadah of Rabbi Jose the Galilean. Our sages in tractate Ber. (31b), however, expounded what they expounded: Until then there was no person who called the Holy One, blessed be He, “Hosts.” (Why then, did Hannah call Him by this Name?) But, so said she before Him: “O Lord of the universe, from all the hosts which You created in Your world, do You find it difficult to grant me one son?”  
if You will look:: (Lit., if seeing You will see.) In tractate Ber., our sages expounded what they expounded.  
Your bondswoman:: which is stated three times in this verse, corresponds to the three precepts which a woman is commanded to observe.  
A man child:: (Lit., seed of men, meaning) righteous men, as it is written (Kings I:2:32): “Upon two righteous men.” אנשים also means important men, as it is written (Deut. 1:13): wise and known men.  
and I shall give him to the Lord:: that he be fit to be given to the Lord.  
and no razor shall come upon his head:: (translation follows K, however,) Jonathan renders: and the fear of man will not be upon him.  
12And it was, as she prayed long before the Lord, that Eli watched her mouth.   יבוְהָיָה֙ כִּ֣י הִרְבְּתָ֔ה לְהִתְפַּלֵּ֖ל לִפְנֵ֣י יְהֹוָ֑ה וְעֵלִ֖י שֹׁמֵ֥ר אֶת־פִּֽיהָ:
watched her mouth:: He waited for her to stop. Jonathan renders thus: and Eli waited for her until she stopped.  
watched:: an expression of waiting, as in (Gen. 37:11) “and his father awaited the thing,” and (Job 14:16) “You do not wait for my sin.”  
13But Hannah, she was speaking in her heart, only her lips were moving, and her voice was not heard, and Eli thought her to be a drunken woman.   יגוְחַנָּ֗ה ֤הִיא מְדַבֶּ֣רֶת עַל־לִבָּ֔הּ ֤רַק שְׂפָתֶ֣יהָ נָּע֔וֹת וְקוֹלָ֖הּ לֹ֣א יִשָּׁמֵ֑עַ וַיַּחְשְׁבֶ֥הָ עֵלִ֖י לְשִׁכֹּרָֽה:
and Eli thought her to be a drunken woman:: for they were not accustomed to praying silently.  
14And Eli said to her: Until when will you be drunk? Throw off your wine from upon yourself.   ידוַיֹּ֚אמֶר אֵלֶ֙יהָ֙ עֵלִ֔י עַד־מָתַ֖י תִּשְׁתַּכָּרִ֑ין הָסִ֥ירִי אֶת־יֵינֵ֖ךְ מֵעָלָֽיִךְ:
15And Hannah answered and said: No, my lord, I am a woman of sorrowful spirit, and neither new wine nor old wine have I drunk, and I poured out my soul before the Lord.   טווַתַּ֨עַן חַנָּ֚ה וַתֹּ֙אמֶר֙ לֹ֣א אֲדֹנִ֔י אִשָּׁ֚ה קְשַׁת־ר֙וּחַ֙ אָנֹ֔כִי וְיַ֥יִן וְשֵׁכָ֖ר לֹ֣א שָׁתִ֑יתִי וָאֶשְׁפֹּ֥ךְ אֶת־נַפְשִׁ֖י לִפְנֵ֥י יְהֹוָֽה:
Not my lord:: You are not a lord in this instance. You yourself have revealed that the holy spirit is not resting upon you, otherwise you would know that I am not intoxicated from wine.  
I am a woman of sorrowful spirit:: like Sarah (who was childless) [old editions of Rashi].  
16Deliver not your bondswoman before the unscrupulous woman, for out of the abundance of my complaint and my vexation have I spoken until now.   טזאַל־תִּתֵּן֙ אֶת־אֲמָ֣תְךָ֔ לִפְנֵ֖י בַּת־בְּלִיָּ֑עַל כִּֽי־מֵרֹ֥ב שִׂיחִ֛י וְכַעְסִ֖י דִּבַּ֥רְתִּי עַד־הֵֽנָּה:
Deliver not your bondswoman:: Considering the fact that she spoke harshly to him, she returned to appease him so that he deliver her not, unprotected and disgraced, at the mercy of her rival, the unscrupulous woman.  
for out of the abundance of my complaint:: have I spoken harshly before you.  
my complaint: (lit., my speech.) In some instances, it is an expression of grief of heart. Another explanation is, according to the Targum, as follows: for out of the abundance of my provocation and my vexation, have I prolonged my prayer until now.  
and my vexation:: which my rival vexes me.  
Deliver not:: (Lit. do not give.) An expression of delivery, like, “deliver me not unto the will of my adversaries” (Ps. 27:12).  
17And Eli answered and said: Go in peace, and the God of Israel will grant your request which you have asked of Him.   יזוַיַּ֧עַן עֵלִ֛י וַיֹּ֖אמֶר לְכִ֣י לְשָׁל֑וֹם וֵאלֹהֵ֣י יִשְׂרָאֵ֗ל יִתֵּן֙ אֶת־שֵׁ֣לָתֵ֔ךְ אֲשֶׁ֥ר שָׁאַ֖לְתְּ מֵעִמּֽוֹ:
your request: (שלתך, instead of שאלתך). The ‘alef’ is missing to expound in this word an expression of ‘children,’ as in Deut. 28:57: ובשליתה “and against her young, which came out, etc.”  
will grant your request:: He announced to her that her prayer had been accepted.  
18And she said: May your bondswoman find favor in your eyes; and the woman went on her way and ate, and her face was not (sad) anymore.   יחוַתֹּ֕אמֶר תִּמְצָ֧א שִׁפְחָתְךָ֛ חֵ֖ן בְּעֵינֶ֑יךָ וַתֵּ֨לֶךְ הָאִשָּׁ֚ה לְדַרְכָּהּ֙ וַתֹּאכַ֔ל וּפָנֶ֥יהָ לֹא־הָיוּ־לָ֖הּ עֽוֹד:
May your bondswoman find favor:: to beg mercy for her.  
and her face was not (sad) anymore:: (Lit., and she no longer had her face, meaning) the face of anger.  
19And they arose early in the morning, and prostrated themselves before the Lord: and they returned and came to their house, to Ramah, and Elkanah knew Hannah, his wife, and the Lord remembered her.   יטוַיַּשְׁכִּ֣מוּ בַבֹּ֗קֶר וַיִּֽשְׁתַּחֲווּ֙ לִפְנֵ֣י יְהֹוָ֔ה וַיָּשֻׁ֛בוּ וַיָּבֹ֥אוּ אֶל־בֵּיתָ֖ם הָרָמָ֑תָה וַיֵּ֚דַע אֶלְקָנָה֙ אֶת־חַנָּ֣ה אִשְׁתּ֔וֹ וַיִּֽזְכְּרֶ֖הָ יְהֹוָֽה:
and came to their house, and Elkanah knew:: From here is deduced that a traveler is forbidden to have marital relations.  
20And it was, when the time came about, after Hannah had conceived, that she bore a son, and she called his name Samuel, because (she said); "I asked him of the Lord."   כוַיְהִי֙ לִתְקֻפ֣וֹת הַיָּמִ֔ים וַתַּ֥הַר חַנָּ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתִּקְרָ֚א אֶת־שְׁמוֹ֙ שְׁמוּאֵ֔ל כִּ֥י מֵיְהֹוָ֖ה שְׁאִלְתִּֽיו:
when the time came about:: (After the seasons and the days.) The minimum of seasons is two and the minimum of days is also two. Hence, she gave birth after six months and two days. From here it is deduced that a woman who gives birth after seven months, can give birth after a fraction of the seventh month of pregnancy.  
Samuel:: El after the name of God, and in reference to the incident, he was so called, for I asked him of the Lord.  
21And the man, Elkanah and his entire household, went up to slaughter to the Lord, the sacrifice of the days and his vow.   כאוַיַּ֛עַל הָאִ֥ישׁ אֶלְקָנָ֖ה וְכָל־בֵּית֑וֹ לִזְבֹּ֧חַ לַֽיהֹוָ֛ה אֶת־זֶ֥בַח הַיָּמִ֖ים וְאֶת־נִדְרֽוֹ:
the sacrifice of the days:: of the appointed seasons.  
his vow:: The vows which he made between pilgrimage festivals, he would sacrifice on the following festival.  
22But Hannah did not go up, for she said to her husband: "Until the child is weaned, then I shall bring him, and he shall appear before the Lord, and abide there forever.   כבוְחַנָּ֖ה לֹ֣א עָלָ֑תָה כִּֽי־אָמְרָ֣ה לְאִישָׁ֗הּ עַ֣ד יִגָּמֵ֚ל הַנַּ֙עַר֙ וַהֲבִאֹתִ֗יו וְנִרְאָה֙ אֶת־פְּנֵ֣י יְהֹוָ֔ה וְיָ֥שַׁב שָׁ֖ם עַד־עוֹלָֽם:
Until the child is weaned:: after twenty two months (other versions, twenty four), for that is the time of nursing a child.  
and abide there forever:: “Forever” in the Levitic sense means fifty years, as it says, (Num. 8:25), “and from the age of fifty years he shall return from the host of the work.” Figuring as follows, we determine that Samuel’s lifetime was fifty-two years. Eli judged Israel for forty years (see 4:18), and on the day of Hannah’s prayer, he was appointed judge (See above v. 9). By subtracting the year in which Hannah conceived Samuel, there remain thirty nine years. Samuel governed Israel from the time of Eli’s death for thirteen years, figuring thus: On the day of Eli’s death, the Ark was abducted, and it remained in the field of the Philistines for seven months (below 6:1). From there, it was brought to Kiriath-jearim, where it remained until David took it out of there after he had reigned seven years in Hebron over Judah, and all Israel had accepted him as their king. And it is written: And is was, from the day that the Ark abode in Kiriath-jearim that the time was long, for it was twenty years, etc. (below 7:2). Subtract from them seven years which David reigned in Hebron. We find that from the time that the Ark was abducted until Saul’s death, were thirteen years and seven months, and Samuel died four months before Saul.  
23And Elkanah her husband said to her: "Do what seems good to you. Stay until you have weaned him, only, may the Lord fulfill His word." And the woman stayed and nursed her son, until she weaned him.   כגוַיֹּ֣אמֶר לָהּ֩ אֶלְקָנָ֨ה אִישָׁ֜הּ עֲשִֹ֧י הַטּ֣וֹב בְּעֵינַ֗יִךְ שְׁבִי֙ עַד־גָּמְלֵ֣ךְ אֹת֔וֹ אַ֛ךְ יָקֵ֥ם יְהֹוָ֖ה אֶת־דְּבָר֑וֹ וַתֵּ֚שֶׁב הָֽאִשָּׁה֙ וַתֵּ֣ינֶק אֶת־בְּנָ֔הּ עַד־גָּמְלָ֖הּ אֹתֽוֹ:
only, may the Lord fulfill His word:: Since you asked of Him seed of righteous men (above v. 11), and Eli announced to you through divine inspiration: (above v. 17) “The God of Israel will grant your request,” may the Lord fulfill His word. This is according to the simple interpretation. The Midrash Agadah, however, explains thus: Rabbi Nehemiah said in the name of Rabbi Samuel, the son of Rabbi Isaac: Every day, a divine voice would resound throughout the world, and say: A righteous man is destined to arise, and his name will be Samuel. Thereupon, every woman who bore a son, would name him Samuel. As soon as they saw his deeds, they would say, “This is not Samuel.” When our Samuel was born, however, and people saw his deeds, they said, “It seems that this one is the expected righteous man.” This is what Elkanah meant when he said, ‘May the Lord fulfill His word,’ that this be the righteous Samuel.  
24And she brought him with her when she had weaned him, with three bulls, and one ephah of meal, and an earthenware jug of wine, and she brought him to the house of the Lord, to Shiloh, and the child was young.   כדוַתַּעֲלֵ֨הוּ עִמָּ֜הּ כַּאֲשֶׁ֣ר גְּמָלַ֗תּוּ בְּפָרִ֚ים שְׁלשָׁה֙ וְאֵיפָ֨ה אַחַ֥ת קֶ֙מַח֙ וְנֵ֣בֶל יַ֔יִן וַתְּבִאֵ֥הוּ בֵית־יְהֹוָ֖ה שִׁל֑וֹ וְהַנַּ֖עַר נָֽעַר:
and one ephah of meal: I heard from Rabbi Isaac Halevi, that she brought one ephah of meal, which is equivalent to three seahs, from which to extract three tenths of an ephah of fine flour, which are required for one bull (Num. 15:8), as we learned in the Mishnah (Men. 76b): The showbread was made of twenty-four tenths of an ephah from twenty-four seahs; i.e., 1 tenth part of an ephah of fine flour from a seah of wheat.  
and an earthenware jug of wine:: for a drink offering. והנער נער and the child was young (after Jonathan).  
25And they slaughtered the bull, and they brought the child to Eli.   כהוַֽיִּשְׁחֲט֖וּ אֶת־הַפָּ֑ר וַיָּבִ֥אוּ אֶת־הַנַּ֖עַר אֶל־עֵלִֽי:
and they brought the child to Eli: to see that his prophecy was fulfilled. And our sages, however, expounded what they expounded, that he decided a point of law, that a priest is unnecessary for sacrificial slaughter, as it is stated in Tractate Ber. (31b).  
26And she said, "Please, my lord! As surely as your soul lives, my lord, I am the woman who was standing here with you, to pray to the Lord.   כווַתֹּ֙אמֶר֙ בִּ֣י אֲדֹנִ֔י חֵ֥י נַפְשְׁךָ֖ אֲדֹנִ֑י אֲנִ֣י הָאִשָּׁ֗ה הַנִּצֶּ֚בֶת עִמְּכָה֙ בָּזֶ֔ה לְהִתְפַּלֵּ֖ל אֶל־יְהֹוָֽה:
Please, my lord:: Take care of him that he become your disciple. And according to the Midrash of our sages, not to punish him with death.  
27For this child did I pray, and the Lord granted me my request, which I asked of Him.   כזאֶל־הַנַּ֥עַר הַזֶּ֖ה הִתְפַּלָּ֑לְתִּי וַיִּתֵּ֨ן יְהֹוָ֥ה לִי֙ אֶת־שְׁאֵ֣לָתִ֔י אֲשֶׁ֥ר שָׁאַ֖לְתִּי מֵעִמּֽוֹ:
For this child did I pray:: Do not say, “This one shall die and another one shall be given to you.”  
28And I also have lent him to the Lord; all the days which he will be alive, he is borrowed by the Lord." And he prostrated himself there to the Lord.   כחוְגַ֣ם אָנֹכִ֗י הִשְׁאִלְתִּ֙יהוּ֙ לַֽיהֹוָ֔ה כָּל־הַיָּמִים֙ אֲשֶׁ֣ר הָיָ֔ה ה֥וּא שָׁא֖וּל לַֽיהֹוָ֑ה וַיִּשְׁתַּ֥חוּ שָׁ֖ם לַיהֹוָֽה:
And I also have lent him to the Lord: like a person who lends a utensil to his master, or lends him his son to serve him.  
he is borrowed: empunte in French, i.e., you have no right to punish him, for the Lord has become a borrower over him, since I have lent him to Him, and He must return him to me.  
And he prostrated himself: Samuel, and some say Elkanah.  

I Samuel Chapter 2

1And Hannah prayed and said: "My heart has rejoiced through the Lord; My horn has been raised by the Lord. My mouth is opened wide against my enemies, For I have rejoiced in Your salvation.   אוַתִּתְפַּלֵּ֚ל חַנָּה֙ וַתֹּאמַ֔ר עָלַ֚ץ לִבִּי֙ בַּֽיהֹוָ֔ה רָ֥מָה קַרְנִ֖י בַּֽיהֹוָ֑ה רָ֚חַב פִּי֙ עַל־א֣וֹיְבַ֔י כִּ֥י שָׂמַ֖חְתִּי בִּישׁוּעָתֶֽךָ:
My mouth is opened wide against my enemies: against Peninnah.  
2There is none as holy as the Lord, For there is none besides You; And there is no rock like our God.   באֵין־קָד֥וֹשׁ כַּיהֹוָ֖ה כִּ֣י אֵ֣ין בִּלְתֶּ֑ךָ וְאֵ֥ין צ֖וּר כֵּאלֹהֵֽינוּ:
And there is no rock like our God.: There is no artist like our God, Who makes a form within a form (Ber. 10a).  
3Do not increasingly speak haughtily; Let not arrogance come out of your mouth, For the Lord is a God of thoughts, And to Him are deeds counted.   גאַל־תַּרְבּ֚וּ תְדַבְּרוּ֙ גְּבֹהָ֣ה גְבֹהָ֔ה יֵצֵ֥א עָתָ֖ק מִפִּיכֶ֑ם כִּ֣י אֵ֚ל דֵּעוֹת֙ יְהֹוָ֔ה וְל֥וֹ (כתיב וְלֹ֥א) נִתְכְּנ֖וּ עֲלִלֽוֹת:
Do not increasingly speak haughtily: All those who are haughty when good fortune shines upon them. And according to the peshat, she is speaking for the benefit of Peninnah, who behaved haughtily toward her. According to the derash, however, we follow J’s translation.  
arrogance: (Lit.) strong speech. Others explain it as an expression of falsehood, something which is removed from the truth, like ויעתק“and he moved from there to the mountain” (Gen. 12: 8). We, therefore, render: Let not falsehood come out of your mouth.  
For the Lord is a God of thoughts: He knows what is in your heart.  
And to Him are deeds counted: All men’s deeds are counted before Him. Heb. ‘nithk’nu,’ an expression of number, like: and the number (tochen) of bricks shall you give (Ex. 5:18).  
4The bows of the mighty are broken; And those who stumbled, are girded with strength.   דקֶ֥שֶׁת גִּבֹּרִ֖ים חַתִּ֑ים וְנִכְשָׁלִ֖ים אָ֥זְרוּ חָֽיִל:
The bows of the mighty are broken, etc.: So is the custom of the Most Holy, blessed be He. He weakens the mighty, and strengthens the weak. He sates the hungry and starves those who are satiated.  
5Those who were satiated have hired themselves out for bread, While the hungry have ceased. While the barren woman has born seven, She that had many children, has been bereaved.   השְׂבֵעִ֚ים בַּלֶּ֙חֶם֙ נִשְׂכָּ֔רוּ וּרְעֵבִ֖ים חָדֵ֑לּוּ עַד־עֲקָרָה֙ יָלְדָ֣ה שִׁבְעָ֔ה וְרַבַּ֥ת בָּנִ֖ים אֻמְלָֽלָה:
Those who were satiated: and do not need to hire themselves out for any work, He starves them, and they must hire themselves out for their daily bread, while the hungry who would toil and weary themselves for food…  
… have ceased: from their toil. While the barren woman has born seven, she that had many children has been bereaved and buries her children. Hannah bore seven, as it is stated: For the Lord remembered Hannah, and she conceived and bore three sons and two daughters (2:21). When Hannah bore four, Peninnah buried eight, and when she conceived and bore a fifth child, Peninnah prostrated herself at her feet, and begged for mercy. Consequently, they lived, and were therefore called on her name. This is Rabbi Nehemiah’s opinion. Rabbi Judah says: Grandchildren are considered like children, (and she saw Samuel’s two sons). Some say: the numerical value of שבעה (seven) is equivalent to that of שמואל, (thus: ש =300, ב =2, ע =70, ה =5, totaling 377. Likewise, ש =300, מ =40, ו =6, א =1, ל =30, totaling 377).  
6The Lord kills and makes alive; He brings down to the grave and raises up.   ויְהֹוָ֖ה מֵמִ֣ית וּמְחַיֶּ֑ה מוֹרִ֥יד שְׁא֖וֹל וַיָּֽעַל:
7The Lord impoverishes and makes rich. He humbles; He also exalts.   זיְהֹוָ֖ה מוֹרִ֣ישׁ וּמַעֲשִׁ֑יר מַשְׁפִּ֖יל אַף־מְרוֹמֵֽם:
8He lifts the poor from the dust; From the dunghill, He raises the pauper, To seat them with princes, And a seat of honor He causes them to inherit, For the pillars of the earth are the Lord's, And He placed the world upon them.   חמֵקִ֨ים מֵעָפָ֜ר דָּ֗ל מֵֽאַשְׁפֹּת֙ יָרִ֣ים אֶבְי֔וֹן לְהוֹשִׁיב֙ עִם־נְדִיבִ֔ים וְכִסֵּ֥א כָב֖וֹד יַנְחִלֵ֑ם כִּ֚י לַֽיהֹוָה֙ מְצֻ֣קֵי אֶ֔רֶץ וַיָּ֥שֶׁת עֲלֵיהֶ֖ם תֵּבֵֽל:
9The feet of His pious ones He will guard, And the wicked shall be cut off in darkness, For not by strength will man prevail.   טרַגְלֵ֚י חֲסִידָיו֙ (כתיב חֲסִידָו֙) יִשְׁמֹ֔ר וּרְשָׁעִ֖ים בַּח֣שֶׁךְ יִדָּ֑מּוּ כִּֽי־לֹ֥א בְכֹ֖חַ יִגְבַּר־אִֽישׁ:
His pious ones: It is spelled חסידו, His pious one. It is read חסידיו, His pious ones, i.e., either a single one or many. Likewise, “Those who strive with the Lord will be broken.” This reading is מריביו, those who strive with Him. The spelling is מריבו, he who strives with Him, i.e., either one or many.  
10Those who strive with the Lord will be broken; Upon him will He thunder in Heaven; The Lord will judge the ends of the earth. And He will grant strength to His King, And raise the horn of His anointed one.   ייְהֹוָ֞ה יֵחַ֣תּוּ מְרִיבָ֗יו (כתיב מְרִיבָ֗ו) עָלָיו֙ (כתיב עָלָו֙) בַּשָּׁמַ֣יִם יַרְעֵ֔ם יְהֹוָ֖ה יָדִ֣ין אַפְסֵי־אָ֑רֶץ וְיִתֶּן־עֹ֣ז לְמַלְכּ֔וֹ וְיָרֵ֖ם קֶ֥רֶן מְשִׁיחֽוֹ:
Upon him will he thunder in Heaven: The spelling is עלו, they have ascended, even if they have ascended to the heavens, He thunders upon and casts them down.  
will judge the ends of the earth: will judge them; in old French, jostizier.  
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