During a period of national religious decline, the spiritual dedication of a faithful individual often shines brightest through their regular family routine. Long before Jerusalem was established [צאינה וראינה], the Tabernacle in Shiloh served primarily as a local gathering place rather than a national center [ביאור שטיינזלץ]. Yet, Elkanah made it his constant, unceasing habit to journey there [רש״י, מצודת דוד]. The primary approach among commentators is that this pilgrimage took place once a year, though some maintain that he traveled for all three of the annual pilgrimage festivals [רד״ק, רלב״ג, אברבנאל].
Elkanah did not travel alone. He brought his entire household, including women and children who were legally exempt from the journey. He did this to educate them in faith, firmly believing that true, complete joy can only be experienced within the family unit [רלב״ג, אברבנאל]. His righteousness extended far beyond his own home. Rather than keeping his devotion private, he deliberately took a different route each year. His goal was to awaken, encourage, and inspire other communities along the way to join him on his spiritual journey [רש״י, רד״ק, אברבנאל].
The purpose of this journey was to bow and offer sacrifices. The act of bowing, representing prayer, precedes the sacrifices, sparking a discussion about their relative importance. While some view them as equal values, others assert that prayer is greater and more beloved than sacrifices; prayer is a constant opportunity available at any time, whereas sacrifices are restricted to specific times of the day [רד״ק, נחל שורק, חומת אנך]. During these moments of worship, Elkanah directed his focus to the God of Hosts. This specific address subtly anticipates Hannah's future prayer, where she would appeal to the Creator of all hosts for just one son out of all creation [מלבי״ם]. It was specifically here in Shiloh, a place of prayer and Divine presence, that Peninnah chose to provoke Hannah. Despite the outward appearance of cruelty, her intention was pure: she wanted to push Hannah to cry out and pray from the very depths of her heart so that she might finally be blessed with a child [אלשיך].
The atmosphere at the Tabernacle was complicated by its leadership. Because Eli the High Priest was advanced in age, his two sons effectively managed the daily operations [מצודת דוד, ביאור שטיינזלץ]. Their presence serves as a grim backdrop for their future corrupt actions regarding the sacrifices [רד״ק]. Their terrible behavior actively pushed the general public away from the Tabernacle, a reality that only magnifies Elkanah's greatness for continuing his journeys despite the dismal state of the priesthood [מלבי״ם]. The corruption of Eli's sons also provides another reason why Elkanah may have chosen to visit only once a year; he simply could not bear to witness their wicked behavior three times annually [אלשיך]. Additionally, because these priests were unworthy, the Tabernacle courtyard no longer experienced the miracle of supernaturally expanding to accommodate the massive festival crowds. To avoid the severe crushing, Elkanah preferred to make his journey on Rosh Hashanah when it was less congested. As a Levite without a land inheritance, he was already exempt from the festival pilgrimage requirements. His annual visit was solely to serve in holiness and maintain his identity as a Levite, carefully avoiding the need for the priestly gifts and tithes that Eli's sons demanded by force [אהבת יהונתן].