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Today's Daf Yomi

February 3, 2020 | 讞壮 讘砖讘讟 转砖状驻

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Berakhot 31

The gemara brings situations where people were too happy at a wedding and the father of the groom (a rabbi) broke an expensive item to cause people to be sad. Tosafot say that this is the source for the custom to break a glass at a wedding. One must judge or learn before prayer as it will be distracting but one should learn a simple clear cut halacha like the chumra of women to wait seven clean days after seeing any blood or a leniency for tithes in order to feed one’s animals without having to tithe the food or a law regarding misuse of consecrated property regarding blood of a sanctified animal.聽 One should part with a friend with words of Torah. When Rabbi Akiva prayed with the community, he shortened his prayer so as not to inconvenience people and when he prayed alone, he bows many times. Many things are learned regarding prayer from Daniel, Shlomo and Chana. The gemara derives all sorts of laws about behavior and prayer from Chana. They also teach about sensitivity to barren women and how difficult their struggles are. According to one explanation, Chana threatened God that she would become suspected of being a Sotah in order to get the reward given to an excused woman who is innocent of bearing children.

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讗讬讬转讬 讻住讗 讚诪讜拽专讗 讘转 讗专讘注 诪讗讛 讝讜讝讬 讜转讘专 拽诪讬讛讜 讜讗注爪讬讘讜

He brought a valuable cup worth four hundred zuz and broke it before them and they became sad.

专讘 讗砖讬 注讘讚 讛讬诇讜诇讗 诇讘专讬讛 讞讝谞讛讜 诇专讘谞谉 讚讛讜讜 拽讗 讘讚讞讬 讟讜讘讗 讗讬讬转讬 讻住讗 讚讝讜讙讬转讗 讞讬讜专转讗 讜转讘专 拽诪讬讛讜 讜讗注爪讬讘讜

The Gemara also relates: Rav Ashi made a wedding feast for his son and he saw the Sages, who were excessively joyous. He brought a cup of extremely valuable white glass and broke it before them, and they became sad.

讗诪专讜 诇讬讛 专讘谞谉 诇专讘 讛诪谞讜谞讗 讝讜讟讬 讘讛诇讜诇讗 讚诪专 讘专讬讛 讚专讘讬谞讗 诇讬砖专讬 诇谉 诪专 讗诪专 诇讛讜 讜讬 诇谉 讚诪讬转谞谉 讜讬 诇谉 讚诪讬转谞谉 讗诪专讬 诇讬讛 讗谞谉 诪讛 谞注谞讬 讘转专讱 讗诪专 诇讛讜 讛讬 转讜专讛 讜讛讬 诪爪讜讛 讚诪讙谞讜 注诇谉

Similarly, the Gemara relates: The Sages said to Rav Hamnuna Zuti at the wedding feast of Mar, son of Ravina: Let the Master sing for us. Since he believed that the merriment had become excessive, he said to them, singing: Woe unto us, for we shall die, woe unto us, for we shall die. They said to him: What shall we respond after you? What is the chorus of the song? He said to them, you should respond: Where is Torah and where is mitzva that protect us?

讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讗住讜专 诇讗讚诐 砖讬诪诇讗 砖讞讜拽 驻讬讜 讘注讜诇诐 讛讝讛 砖谞讗诪专 讗讝 讬诪诇讗 砖讞讜拽 驻讬谞讜 讜诇砖讜谞谞讜 专谞讛 讗讬诪转讬 讘讝诪谉 砖讬讗诪专讜 讘讙讜讬诐 讛讙讚讬诇 讛壮 诇注砖讜转 注诐 讗诇讛 讗诪专讜 注诇讬讜 注诇 专讬砖 诇拽讬砖 砖诪讬诪讬讜 诇讗 诪诇讗 砖讞讜拽 驻讬讜 讘注讜诇诐 讛讝讛 诪讻讬 砖诪注讛 诪专讘讬 讬讜讞谞谉 专讘讬讛:

In a similar vein, Rabbi Yo岣nan said in the name of Rabbi Shimon ben Yo岣i: One is forbidden to fill his mouth with mirth in this world, as long as we are in exile (ge鈥檕nim), as it is stated: 鈥淲hen the Lord returns the captivity of Zion we will be as dreamers鈥 (Psalms 126:1). Only 鈥渢hen will our mouths fill with laughter and our lips with song鈥 (Psalms 126:2). When will that joyous era arrive? When 鈥渢hey will say among nations, the Lord has done great things with these鈥 (Psalms 126:2). They said about Reish Lakish that throughout his life he did not fill his mouth with laughter in this world once he heard this statement from his teacher, Rabbi Yo岣nan.

转谞讜 专讘谞谉 讗讬谉 注讜诪讚讬谉 诇讛转驻诇诇 诇讗 诪转讜讱 讚讬谉 讜诇讗 诪转讜讱 讚讘专 讛诇讻讛 讗诇讗 诪转讜讱 讛诇讻讛 驻住讜拽讛

We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, the Sages taught: One may neither stand and begin to pray, directly from involvement in judgment nor directly from deliberation over the ruling in a matter of halakha, as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. Rather it is appropriate to pray directly from involvement in the study of a universally accepted conclusive halakha that leaves no room for further deliberation and will not distract him during prayer.

讜讛讬讻讬 讚诪讬 讛诇讻讛 驻住讜拽讛

And the Gemara asks: What is an example of a conclusive halakha?

讗诪专 讗讘讬讬 讻讬 讛讗 讚专讘讬 讝讬专讗 讚讗诪专 专讘讬 讝讬专讗 讘谞讜转 讬砖专讗诇 讛讞诪讬专讜 注诇 注爪诪谉 砖讗驻讬诇讜 专讜讗讜转 讟讬驻转 讚诐 讻讞专讚诇 讬讜砖讘转 注诇讬讛 砖讘注讛 谞拽讬讬诐

The Gemara offers several examples: Abaye said: One like this halakha of Rabbi Zeira, as Rabbi Zeira said: The daughters of Israel were stringent with themselves; to the extent that even if they see a drop of blood corresponding to the size of a mustard seed she sits seven clean days for it. By Torah law, a woman who witnesses the emission of blood during the eleven days following her fixed menstrual period is not considered a menstruating woman; rather she immerses herself and is purified the next day. However, the women of Israel accepted the stringency upon themselves that if they see any blood whatsoever, they act as it if were the blood of a zava, which obligates her to count seven more clean days before becoming ritually pure (see Leviticus 15:25).

专讘讗 讗诪专 讻讬 讛讗 讚专讘 讛讜砖注讬讗 讚讗诪专 专讘 讛讜砖注讬讗 诪注专讬诐 讗讚诐 注诇 转讘讜讗转讜 讜诪讻谞讬住讛 讘诪讜抓 砖诇讛 讻讚讬 砖转讛讗 讘讛诪转讜 讗讜讻诇转 讜驻讟讜专讛 诪谉 讛诪注砖专

Citing an additional example of a conclusive halakha, Rava said: One like this halakha of Rav Hoshaya, as Rav Hoshaya said: A person may employ artifice to circumvent obligations incumbent upon him in dealing with his grain and bring it into the courtyard in its chaff so that his animal will eat from it, and the grain is exempt from tithes. Halakha dictates that one is obligated to tithe grain that has been threshed and piled, regardless of the ultimate purpose for which the grain was intended. By Torah law, one is exempt from tithing grain that was not threshed and is therefore still in its chaff. By rabbinic law, one is prohibited from eating this grain in the framework of a meal. Feeding animals is permitted without first tithing that grain.

讜讗讬讘注讬转 讗讬诪讗 讻讬 讛讗 讚专讘 讛讜谞讗 讚讗诪专 专讘 讛讜谞讗 讗诪专 专讘讬 讝注讬专讗 讛诪拽讬讝 讚诐 讘讘讛诪转 拽讚砖讬诐 讗住讜专 讘讛谞讗讛 讜诪讜注诇讬谉 讘讜

And if you wish, say instead yet another example of a conclusive halakha, which is the recommended prelude to prayer. One like this halakha of Rav Huna, as Rav Huna said that Rabbi Zeira said: One who lets blood from a consecrated animal that was consecrated as a sacrifice; deriving benefit from that blood is prohibited. Although blood of an offering that was sprinkled on the altar is not considered Temple property, nevertheless, deriving benefit from the blood of a living, consecrated animal is considered prohibited use of Temple property. In so doing, one misuses property consecrated to the Temple, and as in any other case of misusing Temple property, if he did so unwittingly, he is liable to bring a guilt-offering.

专讘谞谉 注讘讚讬 讻诪转谞讬转讬谉 专讘 讗砖讬 注讘讬讚 讻讘专讬讬转讗

It is related that the Sages acted in accordance with the opinion of our mishna and rose to pray from an atmosphere of gravity; Rav Ashi acted in accordance with the opinion of the baraita and preceded his prayer with a conclusive halakha.

转谞讜 专讘谞谉 讗讬谉 注讜诪讚讬谉 诇讛转驻诇诇 诇讗 诪转讜讱 注爪讘讜转 讜诇讗 诪转讜讱 注爪诇讜转 讜诇讗 诪转讜讱 砖讞讜拽 讜诇讗 诪转讜讱 砖讬讞讛 讜诇讗 诪转讜讱 拽诇讜转 专讗砖 讜诇讗 诪转讜讱 讚讘专讬诐 讘讟诇讬诐 讗诇讗 诪转讜讱 砖诪讞讛 砖诇 诪爪讜讛

On the topic of proper preparation for prayer, the Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva.

讜讻谉 诇讗 讬驻讟专 讗讚诐 诪讞讘专讜 诇讗 诪转讜讱 砖讬讞讛 讜诇讗 诪转讜讱 砖讞讜拽 讜诇讗 诪转讜讱 拽诇讜转 专讗砖 讜诇讗 诪转讜讱 讚讘专讬诐 讘讟诇讬诐 讗诇讗 诪转讜讱 讚讘专 讛诇讻讛 砖讻谉 诪爪讬谞讜 讘谞讘讬讗讬诐 讛专讗砖讜谞讬诐 砖住讬讬诪讜 讚讘专讬讛诐 讘讚讘专讬 砖讘讞 讜转谞讞讜诪讬诐

Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation.

讜讻谉 转谞讗 诪专讬 讘专 讘专讬讛 讚专讘 讛讜谞讗 讘专讬讛 讚专讘讬 讬专诪讬讛 讘专 讗讘讗 讗诇 讬驻讟专 讗讚诐 诪讞讘讬专讜 讗诇讗 诪转讜讱 讚讘专 讛诇讻讛 砖诪转讜讱 讻讱 讝讜讻专讛讜

And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a baraita: One should only take leave of another from involvement in a matter of halakha, so that, consequently, he will remember him; whenever he recalls the one from whom he took leave, he will think well of him because of the new halakha that he taught him (Eliyahu Zuta).

讻讬 讛讗 讚专讘 讻讛谞讗 讗诇讜讬讬讛 诇专讘 砖讬诪讬 讘专 讗砖讬 诪驻讜诐 谞讛专讗 注讚 讘讬 爪谞讬转讗 讚讘讘诇 讻讬 诪讟讗 诇讛转诐 讗诪专 诇讬讛 诪专 讜讚讗讬 讚讗诪专讬 讗讬谞砖讬 讛谞讬 爪谞讬转讗 讚讘讘诇 讗讬转谞讛讜 诪讗讚诐 讛专讗砖讜谉 讜注讚 讛砖转讗

As in the incident related by the Gemara that Rav Kahana accompanied Rav Shimi bar Ashi from the town of Pum Nahara to the palm grove in Babylonia. When he arrived there, Rav Kahana said to Rav Shimi bar Ashi: Master, what is meant by that which people say: These palm trees of Babylonia have been in this place from the time of Adam the first man until now?

讗诪专 诇讬讛 讗讚讻专转谉 诪讬诇转讗 讚专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讘讗专抓 讗砖专 诇讗 注讘专 讘讛 讗讬砖 讜诇讗 讬砖讘 讗讚诐 砖诐 讜讻讬 诪讗讞专 讚诇讗 注讘专 讛讬讗讱 讬砖讘 讗诇讗 诇讜诪专 诇讱 讻诇 讗专抓 砖讙讝专 注诇讬讛 讗讚诐 讛专讗砖讜谉 诇讬砖讜讘 谞转讬砖讘讛 讜讻诇 讗专抓 砖诇讗 讙讝专 注诇讬讛 讗讚诐 讛专讗砖讜谉 诇讬砖讜讘 诇讗 谞转讬砖讘讛

Rav Shimi bar Ashi said to him: You reminded me of something that Rabbi Yosei, son of Rabbi 岣nina, said, as Rabbi Yosei, son of Rabbi 岣nina, said: What is the meaning of that which is written: 鈥淚n a land through which no man has passed and where no person [adam] has settled鈥 (Jeremiah 2:6)? This verse is difficult; since it is a land through which no person has passed, how could anyone have settled there permanently? The statement that 鈥渘o person has settled there鈥 is redundant. Rather, this verse comes to teach that every land through which Adam the first man passed and decreed that it would be settled was settled, and every land through which Adam passed and decreed that it would not be settled was not settled. Based on this, what people say is true, and the palm trees of Babylonia are from the time of Adam, meaning that from the time of Adam this land was decreed to be suitable for growing palm trees (Me鈥檌ri). The Gemara cited an example of how one who parts from another with Torah learns something new.

专讘 诪专讚讻讬 讗诇讜讬讬讛 诇专讘 砖讬诪讬 讘专 讗砖讬 诪讛讙专讜谞讬讗 讜注讚 讘讬 讻讬驻讬 讜讗诪专讬 诇讛 注讚 讘讬 讚讜专讗:

Having mentioned the mitzva for a student to accompany his Rabbi, the Gemara relates that Rav Mordekhai accompanied his mentor, Rav Shimi bar Ashi, a great distance, from the city of Hagronya to Bei Keifei; and some say that he accompanied from Hagronya to Bei Dura.

转谞讜 专讘谞谉 讛诪转驻诇诇 爪专讬讱 砖讬讻讜讬谉 讗转 诇讘讜 诇砖诪讬诐 讗讘讗 砖讗讜诇 讗讜诪专 住讬诪谉 诇讚讘专 转讻讬谉 诇讘诐 转拽砖讬讘 讗讝谞讱

Returning to the topic of preparation for prayer, the Sages taught in the Tosefta: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of the importance of this matter is stated in the verse: 鈥淭he desire of the humble You have heard, Lord; direct their hearts, Your ear will listen鈥 (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God鈥檚 ear will listen.

转谞讬讗 讗诪专 专讘讬 讬讛讜讚讛 讻讱 讛讬讛 诪谞讛讙讜 砖诇 专讘讬 注拽讬讘讗 讻砖讛讬讛 诪转驻诇诇 注诐 讛爪讬讘讜专 讛讬讛 诪拽爪专 讜注讜诇讛 诪驻谞讬 讟讜专讞 爪讘讜专 讜讻砖讛讬讛 诪转驻诇诇 讘讬谞讜 诇讘讬谉 注爪诪讜 讗讚诐 诪谞讬讞讜 讘讝讜讬转 讝讜 讜诪讜爪讗讜 讘讝讜讬转 讗讞专转 讜讻诇 讻讱 诇诪讛 诪驻谞讬 讻专讬注讜转 讜讛砖转讞讜讬讜转:

With regard to one鈥檚 intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva鈥檚 enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon).

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 诇注讜诇诐 讬转驻诇诇 讗讚诐 讘讘讬转 砖讬砖 讘讜 讞诇讜谞讜转 砖谞讗诪专 讜讻讜讬谉 驻转讬讞谉 诇讬讛 讜讙讜壮

Many halakhot are derived from evoking the prayers of biblical characters. Rabbi 岣yya bar Abba said: One should always pray in a house with windows, as it is stated regarding Daniel: 鈥淎nd when Daniel knew that the writing was signed, he went to his house. In his attic there were open windows facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before鈥 (Daniel 6:11).

讬讻讜诇 讬转驻诇诇 讗讚诐 讻诇 讛讬讜诐 讻讜诇讜 讻讘专 诪驻讜专砖 注诇 讬讚讬 讚谞讬讗诇 讜讝诪谞讬谉 转诇转讗 讜讙讜壮

In the Tosefta, additional halakhot were derived from Daniel鈥檚 prayer. I might have thought that one could pray as many times as he wishes throughout the entire day; it has already been articulated by Daniel, with regard to whom it is stated: 鈥淎nd three times a day he knelt upon his knees and prayed.鈥 This teaches that there are fixed prayers.

讬讻讜诇 诪砖讘讗 诇讙讜诇讛 讛讜讞诇讛 讻讘专 谞讗诪专 讚讬 讛讜讗 注讘讚 诪谉 拽讚诪转 讚谞讗

I might have thought that this practice of fixed prayer began only when he came to the Babylonian exile; it was stated: 鈥淛ust as he had done before.鈥

讬讻讜诇 讬转驻诇诇 讗讚诐 诇讻诇 专讜讞 砖讬专爪讛 转诇诪讜讚 诇讜诪专 (诇拽讘诇) 谞讙讚 讬专讜砖诇诐

Further, I might have thought that one may pray facing any direction he wishes; the verse states: The appropriate direction for prayer is 鈥渇acing Jerusalem.鈥

讬讻讜诇 讬讛讗 讻讜诇诇谉 讘讘转 讗讞转 讻讘专 诪驻讜专砖 注诇 讬讚讬 讚讜讚 讚讻转讬讘 注专讘 讜讘拽专 讜爪讛专讬诐 讜讙讜壮

Daniel does not describe how these three prayers are distributed during the day. I might have thought that one may include all three prayers at one time; it has already been articulated by David that one may not do so, as it is written: 鈥淓vening and morning and noon, I pray and cry aloud and He hears my voice鈥 (Psalms 55:18).

讬讻讜诇 讬砖诪讬注 拽讜诇讜 讘转驻诇转讜 讻讘专 诪驻讜专砖 注诇 讬讚讬 讞谞讛 砖谞讗诪专 讜拽讜诇讛 诇讗 讬砖诪注

Furthermore, I might have thought that one may make his voice heard in his Amida prayer; it has already been articulated by Hannah in her prayer, as it is stated: 鈥淎nd Hannah spoke in her heart, only her lips moved and her voice could not be heard鈥 (I Samuel 1:13).

讬讻讜诇 讬砖讗诇 讗讚诐 爪专讻讬讜 讜讗讞专 讻讱 讬转驻诇诇 讻讘专 诪驻讜专砖 注诇 讬讚讬 砖诇诪讛 砖谞讗诪专 诇砖诪注 讗诇 讛专谞讛 讜讗诇 讛转驻诇讛 专谞讛 讝讜 转驻诇讛 转驻诇讛 讝讜 讘拽砖讛 讗讬谉 讗讜诪专 讚讘专 讘拽砖讛 讗讞专 讗诪转 讜讬爪讬讘 讗讘诇 讗讞专 讛转驻诇讛 讗驻讬诇讜 讻住讚专 讜讚讜讬 砖诇 讬讜诐 讛讻驻讜专讬诐 讗讜诪专

Halakhot regarding the order of the prayers were also learned from the prayers of biblical characters. I might have thought that one should request his own needs first, and afterwards recite prayers of thanksgiving and praise; it has already been articulated by Solomon that this is not so, as in Solomon鈥檚 prayer at the dedication of the Holy Temple it is stated: 鈥淭o hear the song and the prayer that Your servant prays before You today鈥 (I Kings 8:28). In this verse, song is prayer in the sense of thanks and praise, and prayer is one鈥檚 request of his personal needs. Therefore, one who is praying does not speak matters of request after he began to recite emet veyatziv prior to the Amida prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the Amida prayer, and only thereafter does he include requests for his needs. But after the Amida prayer there is no limit. If he desires to recite even the equivalent of the order of the confession of Yom Kippur, he may recite it.

讗讬转诪专 谞诪讬 讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讗祝 注诇 驻讬 砖讗诪专讜 砖讜讗诇 讗讚诐 爪专讻讬讜 讘砖讜诪注 转驻诇讛 讗诐 讘讗 诇讜诪专 讗讞专 转驻诇转讜 讗驻讬诇讜 讻住讚专 砖诇 讬讜诐 讛讻驻讜专讬诐 讗讜诪专:

This was also stated by an amora; Rav 岣yya bar Ashi said that Rav said: Although the Sages said that one requests his personal needs in the blessing: Who listens to prayer, that is with regard to one who wishes to do so as part of the Amida prayer. If he comes to add and recite additional requests after completing his Amida prayer, even if his personal requests are the equivalent of the order of the confession of Yom Kippur, he may recite them.

讗诪专 专讘 讛诪谞讜谞讗 讻诪讛 讛诇讻转讗 讙讘专讜讜转讗 讗讬讻讗 诇诪砖诪注 诪讛谞讬 拽专讗讬 讚讞谞讛 讜讞谞讛 讛讬讗 诪讚讘专转 注诇 诇讘讛 诪讻讗谉 诇诪转驻诇诇 爪专讬讱 砖讬讻讜讬谉 诇讘讜 专拽 砖驻转讬讛 谞注讜转 诪讻讗谉 诇诪转驻诇诇 砖讬讞转讜讱 讘砖驻转讬讜 讜拽讜诇讛 诇讗 讬砖诪注 诪讻讗谉 砖讗住讜专 诇讛讙讘讬讛 拽讜诇讜 讘转驻诇转讜 讜讬讞砖讘讛 注诇讬 诇砖讻专讛 诪讻讗谉 砖砖讻讜专 讗住讜专 诇讛转驻诇诇

Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: 鈥淎nd Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk鈥 (I Samuel 1:13). The Gemara elaborates: From that which is stated here: 鈥淎nd Hannah spoke in her heart,鈥 the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: 鈥淥nly her lips moved,鈥 the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: 鈥淎nd her voice could not be heard,鈥 the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: 鈥淪o Eli thought her to be drunk,鈥 the halakha that a drunk person is forbidden to pray. That is why he rebuked her.

讜讬讗诪专 讗诇讬讛 注诇讬 注讚 诪转讬 转砖转讻专讬谉 讜讙讜壮 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇专讜讗讛 讘讞讘专讜

On the subject of Eli鈥檚 rebuke of Hannah, as it is stated: 鈥淎nd Eli said to her: How long will you remain drunk? Remove your wine from yourself鈥 (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another

讚讘专 砖讗讬谞讜 讛讙讜谉 爪专讬讱 诇讛讜讻讬讞讜 讜转注谉 讞谞讛 讜转讗诪专 诇讗 讗讚讜谞讬 讗诪专 注讜诇讗 讜讗讬转讬诪讗 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讗诪专讛 诇讬讛 诇讗 讗讚讜谉 讗转讛 讘讚讘专 讝讛 讜诇讗 专讜讞 讛拽讜讚砖 砖讜专讛 注诇讬讱 砖讗转讛 讞讜砖讚谞讬 讘讚讘专 讝讛

an unseemly matter, he must reprimand him, is derived. 鈥淎nd Hannah answered and she said no, my master, I am a woman of sorrowful spirit, and I have drunk neither wine nor liquor, but I pour out my soul before the Lord鈥 (I Samuel 1:15). Regarding the words: 鈥淣o, my master,鈥 Ulla, and some say Rabbi Yosei, son of Rabbi 岣nina, said that she said to him, in an allusion: With regard to this matter, you are not a master, and the Divine Spirit does not rest upon you, as you falsely suspect me of this.

讗讬讻讗 讚讗诪专讬 讛讻讬 讗诪专讛 诇讬讛 诇讗 讗讚讜谉 讗转讛 诇讗讜 讗讬讻讗 砖讻讬谞讛 讜专讜讞 讛拽讜讚砖 讙讘讱 砖讚谞转谞讬 诇讻祝 讞讜讘讛 讜诇讗 讚谞转谞讬 诇讻祝 讝讻讜转 诪讬 诇讗 讬讚注转 讚讗砖讛 拽砖转 专讜讞 讗谞讜讻讬

Some say another version of her response. She said to him, questioning: Aren鈥檛 you a master? Aren鈥檛 the Divine Presence and Divine Spirit with you that you judged me to be guilty, and you did not judge me to be innocent? Didn鈥檛 you know that I am a woman of distressed spirit?

讜讬讬谉 讜砖讻专 诇讗 砖转讬转讬 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇谞讞砖讚 讘讚讘专 砖讗讬谉 讘讜 砖爪专讬讱 诇讛讜讚讬注讜

With regard to Hannah鈥檚 explanation that 鈥淚 have drunk neither wine nor liquor,鈥 Rabbi Elazar said: From here the halakha is derived that one who is suspected of something of which he is not guilty cannot suffice merely with the personal knowledge of his innocence, but must inform the one who suspects him that he is innocent and clear himself of suspicion.

讗诇 转转谉 讗转 讗诪转讱 诇驻谞讬 讘转 讘诇讬注诇 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇砖讻讜专 砖诪转驻诇诇 讻讗讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 讻转讬讘 讛讻讗 诇驻谞讬 讘转 讘诇讬注诇 讜讻转讬讘 讛转诐 讬爪讗讜 讗谞砖讬诐 讘谞讬 讘诇讬注诇 诪拽专讘讱 诪讛 诇讛诇谉 注讘讜讚讛 讝专讛 讗祝 讻讗谉 注讘讜讚讛 讝专讛

鈥淒o not take your maidservant as a wicked woman [bat beliya鈥檃l] for out of the abundance of my complaint and anger have I spoken until now鈥 (I Samuel 1:16). Rabbi Elazar said: From here the halakha that when a drunk person prays it is as if he engaged in idol worship is derived as it is written here that Hannah, suspected of praying while drunk, defends herself and says: 鈥淒o not take your maidservant as a bat beliya鈥檃l鈥; and it is written there, with regard to a city that has been instigated to engage in idol worship: Benei beliya鈥檃l have gone out from your midst and have lured the inhabitants of their city, saying let us go and serve other gods which we have not known鈥 (Deuteronomy 13:14). By means of this verbal analogy it is derived: Just as there, in the case of the idolatrous city, the term beliya鈥檃l indicates idol worship, so too here, in the case of one who prays drunk, beliya鈥檃l indicates idol worship.

讜讬注谉 注诇讬 讜讬讗诪专 诇讻讬 诇砖诇讜诐 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇讞讜砖讚 讗转 讞讘专讜 讘讚讘专 砖讗讬谉 讘讜 砖爪专讬讱 诇驻讬讬住讜 讜诇讗 注讜讚 讗诇讗 砖爪专讬讱 诇讘专讻讜 砖谞讗诪专 讜讗诇讛讬 讬砖专讗诇 讬转谉 讗转 砖诇转讱:

The verse continues: 鈥淎nd Eli answered and said: May you go in peace鈥 (I Samuel 1:17). Rabbi Elazar said: From here the halakha is derived that one who suspects another of something that he has not done, he must appease him. Moreover, the one who suspected him must bless him, as Eli continued and offered Hannah a blessing, as it is stated: 鈥淎nd may the God of Israel grant your request that you have asked of Him鈥 (I Samuel 1:17).

讜转讚专 谞讚专 讜转讗诪专 讛壮 爪讘讗讜转 讗诪专 专讘讬 讗诇注讝专 诪讬讜诐 砖讘专讗 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转 注讜诇诪讜 诇讗 讛讬讛 讗讚诐 砖拽专讗讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 爪讘讗讜转 注讚 砖讘讗转讛 讞谞讛 讜拽专讗转讜 爪讘讗讜转

Incidental to this discussion of Hannah鈥檚 prayer, the Gemara explores related topics. In her prayer, Hannah said: 鈥淎nd she swore an oath and said, Lord of Hosts [Tzeva鈥檕t] if You will indeed look upon the affliction of Your maidservant and remember me, and not forget Your maidservant and will give Your maidservant a male child, I will give him to the Lord all the days of his life, and there shall be no razor come upon his head鈥 (I Samuel 1:11). Rabbi Elazar said: From the day that the Holy One, Blessed be He, created His world, there was no person who called the Holy One, Blessed be He, Lord of Hosts until Hannah came and called Him Lord of Hosts. This is the first time in the Bible that God is referred to by this name.

讗诪专讛 讞谞讛 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 诪讻诇 爪讘讗讬 爪讘讗讜转 砖讘专讗转 讘注讜诇诪讱 拽砖讛 讘注讬谞讬讱 砖转转谉 诇讬 讘谉 讗讞讚

Rabbi Elazar explains that Hannah said before the Holy One, Blessed be He: Master of the Universe, are You not the Lord of the Hosts, and of all of the hosts and hosts of creations that You created in Your world, is it difficult in Your eyes to grant me one son?

诪砖诇 诇诪讛 讛讚讘专 讚讜诪讛 诇诪诇讱 讘砖专 讜讚诐 砖注砖讛 住注讜讚讛 诇注讘讚讬讜 讘讗 注谞讬 讗讞讚 讜注诪讚 注诇 讛驻转讞 讗诪专 诇讛诐 转谞讜 诇讬 驻专讜住讛 讗讞转 讜诇讗 讛砖讙讬讞讜 注诇讬讜 讚讞拽 讜谞讻谞住 讗爪诇 讛诪诇讱 讗诪专 诇讜 讗讚讜谞讬 讛诪诇讱 诪讻诇 住注讜讚讛 砖注砖讬转 拽砖讛 讘注讬谞讬讱 诇讬转谉 诇讬 驻专讜住讛 讗讞转:

The Gemara suggests a parable: To what is this similar? It is similar to a flesh and blood king who made a feast for his servants. A poor person came and stood at the door. He said to them: Give me one slice of bread! And they paid him no attention. He pushed and entered before the king. He said to him: My lord, the King, from this entire feast that you have prepared, is it so difficult in your eyes to give me a single slice of bread?

讗诐 专讗讛 转专讗讛 讗诪专 专讘讬 讗诇注讝专 讗诪专讛 讞谞讛 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讗诐 专讗讛 诪讜讟讘 讜讗诐 诇讗讜 转专讗讛

As for the double language in the verse, 鈥渋f you will look upon [im ra鈥檕 tireh],鈥 Rabbi Elazar said: Hannah said before the Holy One, Blessed be He: Master of the Universe, if You will look upon [ra鈥檕] me now, fine, and if not, in any case You will see [tireh].

讗诇讱 讜讗住转转专 讘驻谞讬 讗诇拽谞讛 讘注诇讬 讜讻讬讜谉 讚诪住转转专谞讗 诪砖拽讜 诇讬 诪讬 住讜讟讛 讜讗讬 讗转讛 注讜砖讛 转讜专转讱 驻诇住转专 砖谞讗诪专 讜谞拽转讛 讜谞讝专注讛 讝专注

What was Hannah threatening? She said: I will go and seclude myself with another man before Elkana, my husband. Since I secluded myself, they will force me to drink the sota water to determine whether or not I have committed adultery. I will be found innocent, and since You will not make Your Torah false [pelaster], I will bear children. With regards to a woman who is falsely suspected of adultery and drank the sota water, the Torah says: 鈥淎nd if the woman was not defiled, but was pure, then she shall be acquitted and she shall conceive鈥 (Numbers 5:28).

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讗诐 讛讬转讛 注拽专讛 谞驻拽讚转 砖驻讬专 讗诇讗 诇诪讗谉 讚讗诪专 讗诐 讛讬转讛 讬讜诇讚转 讘爪注专 讬讜诇讚转 讘专讬讜讞 谞拽讘讜转 讬讜诇讚转 讝讻专讬诐 砖讞讜专讬诐 讬讜诇讚转 诇讘谞讬诐 拽爪专讬诐 讬讜诇讚转 讗专讜讻讬诐 诪讗讬 讗讬讻讗 诇诪讬诪专

However, Rabbi Elazar鈥檚 opinion works out well according to the one who said that the verse means: If she were barren, she will be remembered by God and granted children. But according to the one who said that the verse means that childbearing will be easier and more successful, i.e., if she had previously given birth with pain, she now gives birth with ease, or if she had previously given birth to daughters, she now gives birth to sons, or if she had previously given birth to black children, considered to be unattractive, she now gives birth to fair children, or if she had previously given birth to short, weak children, she gives birth to tall, strong children, what can be said?

讚转谞讬讗 讜谞拽转讛 讜谞讝专注讛 讝专注 诪诇诪讚 砖讗诐 讛讬转讛 注拽专讛 谞驻拽讚转 讚讘专讬 专讘讬 讬砖诪注讗诇 讗诪专 诇讬讛 专讘讬 注拽讬讘讗 讗诐 讻谉 讬诇讻讜 讻诇 讛注拽专讜转 讻讜诇谉 讜讬住转转专讜 讜讝讜 砖诇讗 拽诇拽诇讛 谞驻拽讚转 讗诇讗 诪诇诪讚 砖讗诐 讛讬转讛 讬讜诇讚转 讘爪注专 讬讜诇讚转 讘专讬讜讞 拽爪专讬诐 讬讜诇讚转 讗专讜讻讬诐 砖讞讜专讬诐 讬讜诇讚转 诇讘谞讬诐 讗讞讚 讬讜诇讚转 砖谞讬诐

As it was taught in a baraita that the tanna鈥檌m disputed the interpretation of the verse in Numbers: 鈥淭hen she shall be acquitted and she shall conceive鈥 teaches that if she was barren, she will be remembered by God and granted children; this is the statement of Rabbi Yishmael. Rabbi Akiva said to him: If so, all barren women will go and seclude themselves with men who are not their husbands, and any woman who did not commit the sin of adultery will be remembered by God and granted children. Rather, the verse teaches that this is merely a promise for greater ease in childbirth; if she has previously given birth with pain, she now gives birth with ease, if she has previously given birth to short children, she gives birth to tall children, if she has previously given birth to black children, she now gives birth to fair children, if she has previously given birth to one child, she now gives birth to two children.

诪讗讬 讗诐 专讗讛 转专讗讛 讚讘专讛 转讜专讛 讻诇砖讜谉 讘谞讬 讗讚诐:

According to Rabbi Akiva鈥檚 explanation, what is derived from the double language uttered by Hannah: Im ra鈥檕 tireh? The Torah spoke in the language of men, meaning that this double language is not extraordinary and nothing may be derived from it. It is common biblical vernacular.

讘注谞讬 讗诪转讱 讗诇 转砖讻讞 讗转 讗诪转讱 讜谞转转讛 诇讗诪转讱

In the oath/prayer uttered by Hannah, she refers to herself as 鈥淵our servant鈥 [amatekha] three times: 鈥淭he affliction of Your maidservant鈥and not forget Your maidservant and will give Your maidservant鈥 (I Samuel 1:11).

讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 砖诇砖 讗诪转讜转 讛诇诇讜 诇诪讛 讗诪专讛 讞谞讛 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 砖诇砖讛 讘讚拽讬 诪讬转讛 讘专讗转 讘讗砖讛 讜讗诪专讬 诇讛 砖诇砖讛 讚讘拽讬 诪讬转讛 讜讗诇讜 讛谉 谞讚讛 讜讞诇讛 讜讛讚诇拽转 讛谞专 讻诇讜诐 注讘专转讬 注诇 讗讞转 诪讛谉:

Rabbi Yosei, son of Rabbi 岣nina, said: Why are these three maidservants [amatot] cited in the verse? They are cited to teach that Hannah said before the Holy One, Blessed be He: Master of the Universe, You have created three crucibles potentially leading to death in a woman, where she is particularly vulnerable. Alternatively, some say: Master of the Universe, You have created three accelerants of death in a woman. They are mitzvot that, as a rule, pertain to women: Observing the halakhot of a menstruating woman, separating 岣lla from dough, and lighting Shabbat candles. Have I ever violated one of them? Hannah attests to her status as God鈥檚 maidservant [ama]. The reference to these three mitzvot is drawn from the etymological similarity between amatekha, your maidservant, and mita, death.

讜谞转转 诇讗诪转讱 讝专注 讗谞砖讬诐

Later in her prayer, Hannah says: 鈥淎nd You will grant Your servant an offspring of men.鈥

诪讗讬 讝专注 讗谞砖讬诐 讗诪专 专讘 讙讘专讗 讘讙讜讘专讬谉 讜砖诪讜讗诇 讗诪专 讝专注 砖诪讜砖讞 砖谞讬 讗谞砖讬诐 讜诪讗谉 讗讬谞讜谉 砖讗讜诇 讜讚讜讚 讜专讘讬 讬讜讞谞谉 讗诪专 讝专注 砖砖拽讜诇 讻砖谞讬 讗谞砖讬诐 讜诪讗谉 讗讬谞讜谉 诪砖讛 讜讗讛专谉 砖谞讗诪专 诪砖讛 讜讗讛专谉 讘讻讛谞讬讜 讜砖诪讜讗诇 讘拽讜专讗讬 砖诪讜 讜专讘谞谉 讗诪专讬 讝专注 讗谞砖讬诐 讝专注 砖诪讜讘诇注 讘讬谉 讗谞砖讬诐

The Gemara asks: What is the meaning of 鈥渁n offspring of men鈥? Rav said: Hannah prayed for a man among men, a son who would be outstanding and exceptional. And Shmuel said: This expression means an offspring who will anoint two men to royalty. And who were they? Saul and David. And Rabbi Yo岣nan said: Hannah prayed that she would bear an offspring who would be the equivalent of two of the world鈥檚 greatest men. And who were they? Moses and Aaron. As it is stated: 鈥淢oses and Aaron among His priests, and Samuel among those who call His name鈥 (Psalms 99:6). In this verse, Hannah鈥檚 son, Samuel, is equated to Moses and Aaron. And the Rabbis say: 鈥淎n offspring of men鈥: Hannah prayed for an offspring who would be inconspicuous among men, that he would not stand out in any way.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 诇讗 讗专讜讱 讜诇讗 讙讜抓 讜诇讗 拽讟谉 讜诇讗 讗诇诐 讜诇讗 爪讞讜专 讜诇讗 讙讬讞讜专 讜诇讗 讞讻诐 讜诇讗 讟驻砖:

The Gemara relates: When Rav Dimi came from Eretz Yisrael to Babylonia, he said in explanation: Hannah prayed that her son would not be conspicuous among men; neither too tall nor too short; neither too small nor too fat; neither too white nor too red; neither too smart nor too stupid.

讗谞讬 讛讗砖讛 讛谞爪讘转 注诪讻讛 讘讝讛 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讻讗谉 砖讗住讜专 诇讬砖讘 讘转讜讱 讗专讘注 讗诪讜转 砖诇 转驻诇讛:

When Hannah came to the Temple with her son Samuel, she told Eli: 鈥淢y lord, as your soul lives, my lord, I am the woman who stood here with you to pray to the Lord鈥 (I Samuel 1:26). Rabbi Yehoshua ben Levi said: From here the halakha that it is forbidden to sit within four cubits of one who is praying is derived. As the verse says: 鈥淲ho stood here with you,鈥 indicating that Eli stood alongside Hannah because she was praying.

讗诇 讛谞注专 讛讝讛 讛转驻诇诇转讬 讗诪专 专讘讬 讗诇注讝专 砖诪讜讗诇 诪讜专讛 讛诇讻讛 诇驻谞讬 专讘讜 讛讬讛 砖谞讗诪专 讜讬砖讞讟讜 讗转 讛驻专 讜讬讘讬讗讜 讗转 讛谞注专 讗诇 注诇讬 诪砖讜诐 讚讜讬砖讞讟讜 讗转 讛驻专 讛讘讬讗讜 讛谞注专 讗诇 注诇讬

Additionally, Hannah鈥檚 emphasis in speaking to Eli, 鈥渇or this youth I prayed鈥 (I Samuel 1:27), indicates that she came to protect him from danger. As Rabbi Elazar said: Samuel was one who taught halakha in the presence of his teacher. Hannah wanted to pray that he not be punished by death at the hand of Heaven for his transgression, as it is stated: 鈥淎nd they slaughtered the cow and they brought the youth to Eli鈥 (I Samuel 1:25). This verse is puzzling. Because they slaughtered the cow, therefore, they brought the youth to Eli? What does one have to do with the next?

讗诇讗 讗诪专 诇讛谉 注诇讬 拽专讗讜 讻讛谉 诇讬转讬 讜诇砖讞讜讟 讞讝谞讛讜 砖诪讜讗诇 讚讛讜讜 诪讛讚专讬 讘转专 讻讛谉 诇诪讬砖讞讟 讗诪专 诇讛讜 诇诪讛 诇讻讜 诇讗讛讚讜专讬 讘转专 讻讛谉 诇诪讬砖讞讟 砖讞讬讟讛 讘讝专 讻砖专讛 讗讬讬转讜讛讜 诇拽诪讬讛 讚注诇讬 讗诪专 诇讬讛 诪谞讗 诇讱 讛讗 讗诪专 诇讬讛 诪讬 讻转讬讘 讜砖讞讟 讛讻讛谉 讜讛拽专讬讘讜 讛讻讛谞讬诐 讻转讬讘 诪拽讘诇讛 讜讗讬诇讱 诪爪讜转 讻讛讜谞讛 诪讻讗谉 诇砖讞讬讟讛 砖讻砖专讛 讘讝专

Rather, this is what happened: Eli said to those who brought the offering: Call a priest; he will come and slaughter the offering. Samuel saw them looking for a priest to slaughter the animal. He said to them: Why do you need to look for a priest to slaughter it? Slaughter of an offering performed by a non-priest is valid. They brought him before Eli to clarify his statement. Eli said to him: How do you know this? Samuel said to him: Is it written in the Torah: And the priest shall slaughter indicating that the offering may only be slaughtered by a priest? It is written: 鈥淎nd the priests shall offer,鈥 only from the stage of receiving the blood in the bowls and onward is it a mitzva incumbent upon priests alone. From here the halakha that slaughter by a non-priest is acceptable is derived.

讗诪专 诇讬讛 诪讬诪专 砖驻讬专 拽讗 讗诪专转 诪讬讛讜 诪讜专讛 讛诇讻讛 讘驻谞讬 专讘讱 讗转 讜讻诇 讛诪讜专讛 讛诇讻讛 讘驻谞讬 专讘讜 讞讬讬讘 诪讬转讛 讗转讬讗 讞谞讛 讜拽讗 爪讜讜讞讛 拽诪讬讛 讗谞讬 讛讗砖讛 讛谞爪讘转 注诪讻讛 讘讝讛 讜讙讜壮 讗诪专 诇讛 砖讘拽讬 诇讬 讚讗注谞砖讬讛 讜讘注讬谞讗 专讞诪讬 讜讬讛讬讘 诇讱 专讘讗 诪讬谞讬讛 讗诪专讛 诇讬讛 讗诇 讛谞注专 讛讝讛 讛转驻诇诇转讬:

Eli said to Samuel: You have spoken well and your statement is correct, but nevertheless, you are one who issued a halakhic ruling in the presence of your teacher, and anyone who issues a halakhic ruling in the presence of his teacher, even if the particular halakha is correct, is liable for death at the hand of Heaven for showing contempt for his teacher. Hannah came and shouted before him: 鈥淚 am the woman who stood here with you to pray to the Lord;鈥 do not punish the child who was born of my prayers. He said to her: Let me punish him, and I will pray for mercy, that the Holy One, Blessed be He, will grant you a son who will be greater than this one. She said to him: 鈥淔or this youth I prayed鈥 and I want no other.

讜讞谞讛 讛讬讗 诪讚讘专转 注诇 诇讘讛 讗诪专 专讘讬 讗诇注讝专 诪砖讜诐 专讘讬 讬讜住讬 讘谉 讝诪专讗 注诇 注住拽讬 诇讘讛 讗诪专讛 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讻诇 诪讛 砖讘专讗转 讘讗砖讛 诇讗 讘专讗转 讚讘专 讗讞讚 诇讘讟诇讛 注讬谞讬诐 诇专讗讜转 讜讗讝谞讬诐 诇砖诪讜注 讞讜讟诐 诇讛专讬讞 驻讛 诇讚讘专 讬讚讬诐 诇注砖讜转 讘讛诐 诪诇讗讻讛 专讙诇讬诐 诇讛诇讱 讘讛谉 讚讚讬诐 诇讛谞讬拽 讘讛谉 讚讚讬诐 讛诇诇讜 砖谞转转 注诇 诇讘讬 诇诪讛 诇讗 诇讛谞讬拽 讘讛谉 转谉 诇讬 讘谉 讜讗谞讬拽 讘讛谉:

The Gemara continues to deal with Hannah鈥檚 prayer. It is said: 鈥淎nd Hannah spoke on her heart.鈥 Several interpretations are offered to explain her use of the phrase 鈥渙n her heart鈥 instead of the common phrase to her heart (Maharsha). Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Hannah spoke to God concerning matters of her heart. She said before Him: Master of the Universe, of all the organs You created in a woman, You have not created one in vain. Every organ fulfills its purpose; eyes to see, ears to hear, a nose to smell, a mouth to speak, hands with which to perform labor, feet with which to walk, breasts with which to nurse. If so, these breasts that You placed upon my heart, to what purpose did You place them? Was it not in order to nurse with them? Grant me a son and I will nurse with them.

讜讗诪专 专讘讬 讗诇注讝专 诪砖讜诐 专讘讬 讬讜住讬 讘谉 讝诪专讗 讻诇 讛讬讜砖讘 讘转注谞讬转 讘砖讘转 拽讜专注讬诐 诇讜 讙讝专 讚讬谞讜 砖诇 砖讘注讬诐 砖谞讛 讜讗祝 注诇 驻讬 讻谉 讞讜讝专讬谉 讜谞驻专注讬谉 诪诪谞讜 讚讬谉 注讜谞讙 砖讘转

Tangentially, the Gemara also cites an additional statement that Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Anyone who sits in observance of a fast on Shabbat, his merit is great and they tear up and repeal his sentence of seventy years; because everyone is enjoying himself and a feast is prepared, it is more difficult to fast on Shabbat than on any other day. Nevertheless, they then hold him accountable for failing to fulfill the halakha of delight of Shabbat.

诪讗讬 转拽谞转讬讛 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诇讬转讬讘 转注谞讬转讗 诇转注谞讬转讗:

The Gemara asks: What is his remedy to atone and avoid punishment? Rav Na岣an bar Yitz岣k said: He must sit in observance of another fast on a weekday to atone for the fast on Shabbat.

讜讗诪专 专讘讬 讗诇注讝专 讞谞讛 讛讟讬讞讛 讚讘专讬诐 讻诇驻讬 诪注诇讛 砖谞讗诪专 讜转转驻诇诇 注诇 讛壮 诪诇诪讚 砖讛讟讬讞讛 讚讘专讬诐 讻诇驻讬 诪注诇讛

After explaining the uncommon expression, on her heart, the Gemara cites an additional statement in the matter of Hannah. And Rabbi Elazar said: Hannah spoke impertinently toward God on High. As it is stated: 鈥淎nd she prayed onto the Lord,鈥 as opposed to the common phrase: To the Lord. This teaches that she spoke impertinently toward on High.

讜讗诪专 专讘讬 讗诇注讝专 讗诇讬讛讜 讛讟讬讞 讚讘专讬诐 讻诇驻讬 诪注诇讛 砖谞讗诪专 讜讗转讛 讛住讘转 讗转 诇讘诐 讗讞专谞讬转 讗诪专 专讘讬 砖诪讜讗诇 讘专 专讘讬 讬爪讞拽 诪谞讬谉 砖讞讝专 讛拽讚讜砖 讘专讜讱 讛讜讗 讜讛讜讚讛 诇讜 诇讗诇讬讛讜

And on a similar note, Rabbi Elazar said that Elijah spoke impertinently toward God on High as well in his prayer at Mount Carmel, as it is stated: 鈥淎nswer me, Lord, answer me, that this people will know that You are the Lord, God, and You have turned their hearts backward鈥 (I Kings 18:37), claiming that God caused Israel to sin. On this topic, Rabbi Shmuel bar Rabbi Yitz岣k said: From where do we know that the Holy One, Blessed be He, ultimately conceded to Elijah that he was correct?

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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No, of course Hannah wasn’t drunk

In which we learn to rebuke when appropriate and to stand up for ourselves in the face of rebuke, when...

Berakhot 31

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Berakhot 31

讗讬讬转讬 讻住讗 讚诪讜拽专讗 讘转 讗专讘注 诪讗讛 讝讜讝讬 讜转讘专 拽诪讬讛讜 讜讗注爪讬讘讜

He brought a valuable cup worth four hundred zuz and broke it before them and they became sad.

专讘 讗砖讬 注讘讚 讛讬诇讜诇讗 诇讘专讬讛 讞讝谞讛讜 诇专讘谞谉 讚讛讜讜 拽讗 讘讚讞讬 讟讜讘讗 讗讬讬转讬 讻住讗 讚讝讜讙讬转讗 讞讬讜专转讗 讜转讘专 拽诪讬讛讜 讜讗注爪讬讘讜

The Gemara also relates: Rav Ashi made a wedding feast for his son and he saw the Sages, who were excessively joyous. He brought a cup of extremely valuable white glass and broke it before them, and they became sad.

讗诪专讜 诇讬讛 专讘谞谉 诇专讘 讛诪谞讜谞讗 讝讜讟讬 讘讛诇讜诇讗 讚诪专 讘专讬讛 讚专讘讬谞讗 诇讬砖专讬 诇谉 诪专 讗诪专 诇讛讜 讜讬 诇谉 讚诪讬转谞谉 讜讬 诇谉 讚诪讬转谞谉 讗诪专讬 诇讬讛 讗谞谉 诪讛 谞注谞讬 讘转专讱 讗诪专 诇讛讜 讛讬 转讜专讛 讜讛讬 诪爪讜讛 讚诪讙谞讜 注诇谉

Similarly, the Gemara relates: The Sages said to Rav Hamnuna Zuti at the wedding feast of Mar, son of Ravina: Let the Master sing for us. Since he believed that the merriment had become excessive, he said to them, singing: Woe unto us, for we shall die, woe unto us, for we shall die. They said to him: What shall we respond after you? What is the chorus of the song? He said to them, you should respond: Where is Torah and where is mitzva that protect us?

讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讗住讜专 诇讗讚诐 砖讬诪诇讗 砖讞讜拽 驻讬讜 讘注讜诇诐 讛讝讛 砖谞讗诪专 讗讝 讬诪诇讗 砖讞讜拽 驻讬谞讜 讜诇砖讜谞谞讜 专谞讛 讗讬诪转讬 讘讝诪谉 砖讬讗诪专讜 讘讙讜讬诐 讛讙讚讬诇 讛壮 诇注砖讜转 注诐 讗诇讛 讗诪专讜 注诇讬讜 注诇 专讬砖 诇拽讬砖 砖诪讬诪讬讜 诇讗 诪诇讗 砖讞讜拽 驻讬讜 讘注讜诇诐 讛讝讛 诪讻讬 砖诪注讛 诪专讘讬 讬讜讞谞谉 专讘讬讛:

In a similar vein, Rabbi Yo岣nan said in the name of Rabbi Shimon ben Yo岣i: One is forbidden to fill his mouth with mirth in this world, as long as we are in exile (ge鈥檕nim), as it is stated: 鈥淲hen the Lord returns the captivity of Zion we will be as dreamers鈥 (Psalms 126:1). Only 鈥渢hen will our mouths fill with laughter and our lips with song鈥 (Psalms 126:2). When will that joyous era arrive? When 鈥渢hey will say among nations, the Lord has done great things with these鈥 (Psalms 126:2). They said about Reish Lakish that throughout his life he did not fill his mouth with laughter in this world once he heard this statement from his teacher, Rabbi Yo岣nan.

转谞讜 专讘谞谉 讗讬谉 注讜诪讚讬谉 诇讛转驻诇诇 诇讗 诪转讜讱 讚讬谉 讜诇讗 诪转讜讱 讚讘专 讛诇讻讛 讗诇讗 诪转讜讱 讛诇讻讛 驻住讜拽讛

We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, the Sages taught: One may neither stand and begin to pray, directly from involvement in judgment nor directly from deliberation over the ruling in a matter of halakha, as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. Rather it is appropriate to pray directly from involvement in the study of a universally accepted conclusive halakha that leaves no room for further deliberation and will not distract him during prayer.

讜讛讬讻讬 讚诪讬 讛诇讻讛 驻住讜拽讛

And the Gemara asks: What is an example of a conclusive halakha?

讗诪专 讗讘讬讬 讻讬 讛讗 讚专讘讬 讝讬专讗 讚讗诪专 专讘讬 讝讬专讗 讘谞讜转 讬砖专讗诇 讛讞诪讬专讜 注诇 注爪诪谉 砖讗驻讬诇讜 专讜讗讜转 讟讬驻转 讚诐 讻讞专讚诇 讬讜砖讘转 注诇讬讛 砖讘注讛 谞拽讬讬诐

The Gemara offers several examples: Abaye said: One like this halakha of Rabbi Zeira, as Rabbi Zeira said: The daughters of Israel were stringent with themselves; to the extent that even if they see a drop of blood corresponding to the size of a mustard seed she sits seven clean days for it. By Torah law, a woman who witnesses the emission of blood during the eleven days following her fixed menstrual period is not considered a menstruating woman; rather she immerses herself and is purified the next day. However, the women of Israel accepted the stringency upon themselves that if they see any blood whatsoever, they act as it if were the blood of a zava, which obligates her to count seven more clean days before becoming ritually pure (see Leviticus 15:25).

专讘讗 讗诪专 讻讬 讛讗 讚专讘 讛讜砖注讬讗 讚讗诪专 专讘 讛讜砖注讬讗 诪注专讬诐 讗讚诐 注诇 转讘讜讗转讜 讜诪讻谞讬住讛 讘诪讜抓 砖诇讛 讻讚讬 砖转讛讗 讘讛诪转讜 讗讜讻诇转 讜驻讟讜专讛 诪谉 讛诪注砖专

Citing an additional example of a conclusive halakha, Rava said: One like this halakha of Rav Hoshaya, as Rav Hoshaya said: A person may employ artifice to circumvent obligations incumbent upon him in dealing with his grain and bring it into the courtyard in its chaff so that his animal will eat from it, and the grain is exempt from tithes. Halakha dictates that one is obligated to tithe grain that has been threshed and piled, regardless of the ultimate purpose for which the grain was intended. By Torah law, one is exempt from tithing grain that was not threshed and is therefore still in its chaff. By rabbinic law, one is prohibited from eating this grain in the framework of a meal. Feeding animals is permitted without first tithing that grain.

讜讗讬讘注讬转 讗讬诪讗 讻讬 讛讗 讚专讘 讛讜谞讗 讚讗诪专 专讘 讛讜谞讗 讗诪专 专讘讬 讝注讬专讗 讛诪拽讬讝 讚诐 讘讘讛诪转 拽讚砖讬诐 讗住讜专 讘讛谞讗讛 讜诪讜注诇讬谉 讘讜

And if you wish, say instead yet another example of a conclusive halakha, which is the recommended prelude to prayer. One like this halakha of Rav Huna, as Rav Huna said that Rabbi Zeira said: One who lets blood from a consecrated animal that was consecrated as a sacrifice; deriving benefit from that blood is prohibited. Although blood of an offering that was sprinkled on the altar is not considered Temple property, nevertheless, deriving benefit from the blood of a living, consecrated animal is considered prohibited use of Temple property. In so doing, one misuses property consecrated to the Temple, and as in any other case of misusing Temple property, if he did so unwittingly, he is liable to bring a guilt-offering.

专讘谞谉 注讘讚讬 讻诪转谞讬转讬谉 专讘 讗砖讬 注讘讬讚 讻讘专讬讬转讗

It is related that the Sages acted in accordance with the opinion of our mishna and rose to pray from an atmosphere of gravity; Rav Ashi acted in accordance with the opinion of the baraita and preceded his prayer with a conclusive halakha.

转谞讜 专讘谞谉 讗讬谉 注讜诪讚讬谉 诇讛转驻诇诇 诇讗 诪转讜讱 注爪讘讜转 讜诇讗 诪转讜讱 注爪诇讜转 讜诇讗 诪转讜讱 砖讞讜拽 讜诇讗 诪转讜讱 砖讬讞讛 讜诇讗 诪转讜讱 拽诇讜转 专讗砖 讜诇讗 诪转讜讱 讚讘专讬诐 讘讟诇讬诐 讗诇讗 诪转讜讱 砖诪讞讛 砖诇 诪爪讜讛

On the topic of proper preparation for prayer, the Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva.

讜讻谉 诇讗 讬驻讟专 讗讚诐 诪讞讘专讜 诇讗 诪转讜讱 砖讬讞讛 讜诇讗 诪转讜讱 砖讞讜拽 讜诇讗 诪转讜讱 拽诇讜转 专讗砖 讜诇讗 诪转讜讱 讚讘专讬诐 讘讟诇讬诐 讗诇讗 诪转讜讱 讚讘专 讛诇讻讛 砖讻谉 诪爪讬谞讜 讘谞讘讬讗讬诐 讛专讗砖讜谞讬诐 砖住讬讬诪讜 讚讘专讬讛诐 讘讚讘专讬 砖讘讞 讜转谞讞讜诪讬诐

Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation.

讜讻谉 转谞讗 诪专讬 讘专 讘专讬讛 讚专讘 讛讜谞讗 讘专讬讛 讚专讘讬 讬专诪讬讛 讘专 讗讘讗 讗诇 讬驻讟专 讗讚诐 诪讞讘讬专讜 讗诇讗 诪转讜讱 讚讘专 讛诇讻讛 砖诪转讜讱 讻讱 讝讜讻专讛讜

And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a baraita: One should only take leave of another from involvement in a matter of halakha, so that, consequently, he will remember him; whenever he recalls the one from whom he took leave, he will think well of him because of the new halakha that he taught him (Eliyahu Zuta).

讻讬 讛讗 讚专讘 讻讛谞讗 讗诇讜讬讬讛 诇专讘 砖讬诪讬 讘专 讗砖讬 诪驻讜诐 谞讛专讗 注讚 讘讬 爪谞讬转讗 讚讘讘诇 讻讬 诪讟讗 诇讛转诐 讗诪专 诇讬讛 诪专 讜讚讗讬 讚讗诪专讬 讗讬谞砖讬 讛谞讬 爪谞讬转讗 讚讘讘诇 讗讬转谞讛讜 诪讗讚诐 讛专讗砖讜谉 讜注讚 讛砖转讗

As in the incident related by the Gemara that Rav Kahana accompanied Rav Shimi bar Ashi from the town of Pum Nahara to the palm grove in Babylonia. When he arrived there, Rav Kahana said to Rav Shimi bar Ashi: Master, what is meant by that which people say: These palm trees of Babylonia have been in this place from the time of Adam the first man until now?

讗诪专 诇讬讛 讗讚讻专转谉 诪讬诇转讗 讚专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讘讗专抓 讗砖专 诇讗 注讘专 讘讛 讗讬砖 讜诇讗 讬砖讘 讗讚诐 砖诐 讜讻讬 诪讗讞专 讚诇讗 注讘专 讛讬讗讱 讬砖讘 讗诇讗 诇讜诪专 诇讱 讻诇 讗专抓 砖讙讝专 注诇讬讛 讗讚诐 讛专讗砖讜谉 诇讬砖讜讘 谞转讬砖讘讛 讜讻诇 讗专抓 砖诇讗 讙讝专 注诇讬讛 讗讚诐 讛专讗砖讜谉 诇讬砖讜讘 诇讗 谞转讬砖讘讛

Rav Shimi bar Ashi said to him: You reminded me of something that Rabbi Yosei, son of Rabbi 岣nina, said, as Rabbi Yosei, son of Rabbi 岣nina, said: What is the meaning of that which is written: 鈥淚n a land through which no man has passed and where no person [adam] has settled鈥 (Jeremiah 2:6)? This verse is difficult; since it is a land through which no person has passed, how could anyone have settled there permanently? The statement that 鈥渘o person has settled there鈥 is redundant. Rather, this verse comes to teach that every land through which Adam the first man passed and decreed that it would be settled was settled, and every land through which Adam passed and decreed that it would not be settled was not settled. Based on this, what people say is true, and the palm trees of Babylonia are from the time of Adam, meaning that from the time of Adam this land was decreed to be suitable for growing palm trees (Me鈥檌ri). The Gemara cited an example of how one who parts from another with Torah learns something new.

专讘 诪专讚讻讬 讗诇讜讬讬讛 诇专讘 砖讬诪讬 讘专 讗砖讬 诪讛讙专讜谞讬讗 讜注讚 讘讬 讻讬驻讬 讜讗诪专讬 诇讛 注讚 讘讬 讚讜专讗:

Having mentioned the mitzva for a student to accompany his Rabbi, the Gemara relates that Rav Mordekhai accompanied his mentor, Rav Shimi bar Ashi, a great distance, from the city of Hagronya to Bei Keifei; and some say that he accompanied from Hagronya to Bei Dura.

转谞讜 专讘谞谉 讛诪转驻诇诇 爪专讬讱 砖讬讻讜讬谉 讗转 诇讘讜 诇砖诪讬诐 讗讘讗 砖讗讜诇 讗讜诪专 住讬诪谉 诇讚讘专 转讻讬谉 诇讘诐 转拽砖讬讘 讗讝谞讱

Returning to the topic of preparation for prayer, the Sages taught in the Tosefta: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of the importance of this matter is stated in the verse: 鈥淭he desire of the humble You have heard, Lord; direct their hearts, Your ear will listen鈥 (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God鈥檚 ear will listen.

转谞讬讗 讗诪专 专讘讬 讬讛讜讚讛 讻讱 讛讬讛 诪谞讛讙讜 砖诇 专讘讬 注拽讬讘讗 讻砖讛讬讛 诪转驻诇诇 注诐 讛爪讬讘讜专 讛讬讛 诪拽爪专 讜注讜诇讛 诪驻谞讬 讟讜专讞 爪讘讜专 讜讻砖讛讬讛 诪转驻诇诇 讘讬谞讜 诇讘讬谉 注爪诪讜 讗讚诐 诪谞讬讞讜 讘讝讜讬转 讝讜 讜诪讜爪讗讜 讘讝讜讬转 讗讞专转 讜讻诇 讻讱 诇诪讛 诪驻谞讬 讻专讬注讜转 讜讛砖转讞讜讬讜转:

With regard to one鈥檚 intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva鈥檚 enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon).

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 诇注讜诇诐 讬转驻诇诇 讗讚诐 讘讘讬转 砖讬砖 讘讜 讞诇讜谞讜转 砖谞讗诪专 讜讻讜讬谉 驻转讬讞谉 诇讬讛 讜讙讜壮

Many halakhot are derived from evoking the prayers of biblical characters. Rabbi 岣yya bar Abba said: One should always pray in a house with windows, as it is stated regarding Daniel: 鈥淎nd when Daniel knew that the writing was signed, he went to his house. In his attic there were open windows facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before鈥 (Daniel 6:11).

讬讻讜诇 讬转驻诇诇 讗讚诐 讻诇 讛讬讜诐 讻讜诇讜 讻讘专 诪驻讜专砖 注诇 讬讚讬 讚谞讬讗诇 讜讝诪谞讬谉 转诇转讗 讜讙讜壮

In the Tosefta, additional halakhot were derived from Daniel鈥檚 prayer. I might have thought that one could pray as many times as he wishes throughout the entire day; it has already been articulated by Daniel, with regard to whom it is stated: 鈥淎nd three times a day he knelt upon his knees and prayed.鈥 This teaches that there are fixed prayers.

讬讻讜诇 诪砖讘讗 诇讙讜诇讛 讛讜讞诇讛 讻讘专 谞讗诪专 讚讬 讛讜讗 注讘讚 诪谉 拽讚诪转 讚谞讗

I might have thought that this practice of fixed prayer began only when he came to the Babylonian exile; it was stated: 鈥淛ust as he had done before.鈥

讬讻讜诇 讬转驻诇诇 讗讚诐 诇讻诇 专讜讞 砖讬专爪讛 转诇诪讜讚 诇讜诪专 (诇拽讘诇) 谞讙讚 讬专讜砖诇诐

Further, I might have thought that one may pray facing any direction he wishes; the verse states: The appropriate direction for prayer is 鈥渇acing Jerusalem.鈥

讬讻讜诇 讬讛讗 讻讜诇诇谉 讘讘转 讗讞转 讻讘专 诪驻讜专砖 注诇 讬讚讬 讚讜讚 讚讻转讬讘 注专讘 讜讘拽专 讜爪讛专讬诐 讜讙讜壮

Daniel does not describe how these three prayers are distributed during the day. I might have thought that one may include all three prayers at one time; it has already been articulated by David that one may not do so, as it is written: 鈥淓vening and morning and noon, I pray and cry aloud and He hears my voice鈥 (Psalms 55:18).

讬讻讜诇 讬砖诪讬注 拽讜诇讜 讘转驻诇转讜 讻讘专 诪驻讜专砖 注诇 讬讚讬 讞谞讛 砖谞讗诪专 讜拽讜诇讛 诇讗 讬砖诪注

Furthermore, I might have thought that one may make his voice heard in his Amida prayer; it has already been articulated by Hannah in her prayer, as it is stated: 鈥淎nd Hannah spoke in her heart, only her lips moved and her voice could not be heard鈥 (I Samuel 1:13).

讬讻讜诇 讬砖讗诇 讗讚诐 爪专讻讬讜 讜讗讞专 讻讱 讬转驻诇诇 讻讘专 诪驻讜专砖 注诇 讬讚讬 砖诇诪讛 砖谞讗诪专 诇砖诪注 讗诇 讛专谞讛 讜讗诇 讛转驻诇讛 专谞讛 讝讜 转驻诇讛 转驻诇讛 讝讜 讘拽砖讛 讗讬谉 讗讜诪专 讚讘专 讘拽砖讛 讗讞专 讗诪转 讜讬爪讬讘 讗讘诇 讗讞专 讛转驻诇讛 讗驻讬诇讜 讻住讚专 讜讚讜讬 砖诇 讬讜诐 讛讻驻讜专讬诐 讗讜诪专

Halakhot regarding the order of the prayers were also learned from the prayers of biblical characters. I might have thought that one should request his own needs first, and afterwards recite prayers of thanksgiving and praise; it has already been articulated by Solomon that this is not so, as in Solomon鈥檚 prayer at the dedication of the Holy Temple it is stated: 鈥淭o hear the song and the prayer that Your servant prays before You today鈥 (I Kings 8:28). In this verse, song is prayer in the sense of thanks and praise, and prayer is one鈥檚 request of his personal needs. Therefore, one who is praying does not speak matters of request after he began to recite emet veyatziv prior to the Amida prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the Amida prayer, and only thereafter does he include requests for his needs. But after the Amida prayer there is no limit. If he desires to recite even the equivalent of the order of the confession of Yom Kippur, he may recite it.

讗讬转诪专 谞诪讬 讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讗祝 注诇 驻讬 砖讗诪专讜 砖讜讗诇 讗讚诐 爪专讻讬讜 讘砖讜诪注 转驻诇讛 讗诐 讘讗 诇讜诪专 讗讞专 转驻诇转讜 讗驻讬诇讜 讻住讚专 砖诇 讬讜诐 讛讻驻讜专讬诐 讗讜诪专:

This was also stated by an amora; Rav 岣yya bar Ashi said that Rav said: Although the Sages said that one requests his personal needs in the blessing: Who listens to prayer, that is with regard to one who wishes to do so as part of the Amida prayer. If he comes to add and recite additional requests after completing his Amida prayer, even if his personal requests are the equivalent of the order of the confession of Yom Kippur, he may recite them.

讗诪专 专讘 讛诪谞讜谞讗 讻诪讛 讛诇讻转讗 讙讘专讜讜转讗 讗讬讻讗 诇诪砖诪注 诪讛谞讬 拽专讗讬 讚讞谞讛 讜讞谞讛 讛讬讗 诪讚讘专转 注诇 诇讘讛 诪讻讗谉 诇诪转驻诇诇 爪专讬讱 砖讬讻讜讬谉 诇讘讜 专拽 砖驻转讬讛 谞注讜转 诪讻讗谉 诇诪转驻诇诇 砖讬讞转讜讱 讘砖驻转讬讜 讜拽讜诇讛 诇讗 讬砖诪注 诪讻讗谉 砖讗住讜专 诇讛讙讘讬讛 拽讜诇讜 讘转驻诇转讜 讜讬讞砖讘讛 注诇讬 诇砖讻专讛 诪讻讗谉 砖砖讻讜专 讗住讜专 诇讛转驻诇诇

Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: 鈥淎nd Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk鈥 (I Samuel 1:13). The Gemara elaborates: From that which is stated here: 鈥淎nd Hannah spoke in her heart,鈥 the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: 鈥淥nly her lips moved,鈥 the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: 鈥淎nd her voice could not be heard,鈥 the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: 鈥淪o Eli thought her to be drunk,鈥 the halakha that a drunk person is forbidden to pray. That is why he rebuked her.

讜讬讗诪专 讗诇讬讛 注诇讬 注讚 诪转讬 转砖转讻专讬谉 讜讙讜壮 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇专讜讗讛 讘讞讘专讜

On the subject of Eli鈥檚 rebuke of Hannah, as it is stated: 鈥淎nd Eli said to her: How long will you remain drunk? Remove your wine from yourself鈥 (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another

讚讘专 砖讗讬谞讜 讛讙讜谉 爪专讬讱 诇讛讜讻讬讞讜 讜转注谉 讞谞讛 讜转讗诪专 诇讗 讗讚讜谞讬 讗诪专 注讜诇讗 讜讗讬转讬诪讗 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讗诪专讛 诇讬讛 诇讗 讗讚讜谉 讗转讛 讘讚讘专 讝讛 讜诇讗 专讜讞 讛拽讜讚砖 砖讜专讛 注诇讬讱 砖讗转讛 讞讜砖讚谞讬 讘讚讘专 讝讛

an unseemly matter, he must reprimand him, is derived. 鈥淎nd Hannah answered and she said no, my master, I am a woman of sorrowful spirit, and I have drunk neither wine nor liquor, but I pour out my soul before the Lord鈥 (I Samuel 1:15). Regarding the words: 鈥淣o, my master,鈥 Ulla, and some say Rabbi Yosei, son of Rabbi 岣nina, said that she said to him, in an allusion: With regard to this matter, you are not a master, and the Divine Spirit does not rest upon you, as you falsely suspect me of this.

讗讬讻讗 讚讗诪专讬 讛讻讬 讗诪专讛 诇讬讛 诇讗 讗讚讜谉 讗转讛 诇讗讜 讗讬讻讗 砖讻讬谞讛 讜专讜讞 讛拽讜讚砖 讙讘讱 砖讚谞转谞讬 诇讻祝 讞讜讘讛 讜诇讗 讚谞转谞讬 诇讻祝 讝讻讜转 诪讬 诇讗 讬讚注转 讚讗砖讛 拽砖转 专讜讞 讗谞讜讻讬

Some say another version of her response. She said to him, questioning: Aren鈥檛 you a master? Aren鈥檛 the Divine Presence and Divine Spirit with you that you judged me to be guilty, and you did not judge me to be innocent? Didn鈥檛 you know that I am a woman of distressed spirit?

讜讬讬谉 讜砖讻专 诇讗 砖转讬转讬 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇谞讞砖讚 讘讚讘专 砖讗讬谉 讘讜 砖爪专讬讱 诇讛讜讚讬注讜

With regard to Hannah鈥檚 explanation that 鈥淚 have drunk neither wine nor liquor,鈥 Rabbi Elazar said: From here the halakha is derived that one who is suspected of something of which he is not guilty cannot suffice merely with the personal knowledge of his innocence, but must inform the one who suspects him that he is innocent and clear himself of suspicion.

讗诇 转转谉 讗转 讗诪转讱 诇驻谞讬 讘转 讘诇讬注诇 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇砖讻讜专 砖诪转驻诇诇 讻讗讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 讻转讬讘 讛讻讗 诇驻谞讬 讘转 讘诇讬注诇 讜讻转讬讘 讛转诐 讬爪讗讜 讗谞砖讬诐 讘谞讬 讘诇讬注诇 诪拽专讘讱 诪讛 诇讛诇谉 注讘讜讚讛 讝专讛 讗祝 讻讗谉 注讘讜讚讛 讝专讛

鈥淒o not take your maidservant as a wicked woman [bat beliya鈥檃l] for out of the abundance of my complaint and anger have I spoken until now鈥 (I Samuel 1:16). Rabbi Elazar said: From here the halakha that when a drunk person prays it is as if he engaged in idol worship is derived as it is written here that Hannah, suspected of praying while drunk, defends herself and says: 鈥淒o not take your maidservant as a bat beliya鈥檃l鈥; and it is written there, with regard to a city that has been instigated to engage in idol worship: Benei beliya鈥檃l have gone out from your midst and have lured the inhabitants of their city, saying let us go and serve other gods which we have not known鈥 (Deuteronomy 13:14). By means of this verbal analogy it is derived: Just as there, in the case of the idolatrous city, the term beliya鈥檃l indicates idol worship, so too here, in the case of one who prays drunk, beliya鈥檃l indicates idol worship.

讜讬注谉 注诇讬 讜讬讗诪专 诇讻讬 诇砖诇讜诐 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 诇讞讜砖讚 讗转 讞讘专讜 讘讚讘专 砖讗讬谉 讘讜 砖爪专讬讱 诇驻讬讬住讜 讜诇讗 注讜讚 讗诇讗 砖爪专讬讱 诇讘专讻讜 砖谞讗诪专 讜讗诇讛讬 讬砖专讗诇 讬转谉 讗转 砖诇转讱:

The verse continues: 鈥淎nd Eli answered and said: May you go in peace鈥 (I Samuel 1:17). Rabbi Elazar said: From here the halakha is derived that one who suspects another of something that he has not done, he must appease him. Moreover, the one who suspected him must bless him, as Eli continued and offered Hannah a blessing, as it is stated: 鈥淎nd may the God of Israel grant your request that you have asked of Him鈥 (I Samuel 1:17).

讜转讚专 谞讚专 讜转讗诪专 讛壮 爪讘讗讜转 讗诪专 专讘讬 讗诇注讝专 诪讬讜诐 砖讘专讗 讛拽讚讜砖 讘专讜讱 讛讜讗 讗转 注讜诇诪讜 诇讗 讛讬讛 讗讚诐 砖拽专讗讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 爪讘讗讜转 注讚 砖讘讗转讛 讞谞讛 讜拽专讗转讜 爪讘讗讜转

Incidental to this discussion of Hannah鈥檚 prayer, the Gemara explores related topics. In her prayer, Hannah said: 鈥淎nd she swore an oath and said, Lord of Hosts [Tzeva鈥檕t] if You will indeed look upon the affliction of Your maidservant and remember me, and not forget Your maidservant and will give Your maidservant a male child, I will give him to the Lord all the days of his life, and there shall be no razor come upon his head鈥 (I Samuel 1:11). Rabbi Elazar said: From the day that the Holy One, Blessed be He, created His world, there was no person who called the Holy One, Blessed be He, Lord of Hosts until Hannah came and called Him Lord of Hosts. This is the first time in the Bible that God is referred to by this name.

讗诪专讛 讞谞讛 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 诪讻诇 爪讘讗讬 爪讘讗讜转 砖讘专讗转 讘注讜诇诪讱 拽砖讛 讘注讬谞讬讱 砖转转谉 诇讬 讘谉 讗讞讚

Rabbi Elazar explains that Hannah said before the Holy One, Blessed be He: Master of the Universe, are You not the Lord of the Hosts, and of all of the hosts and hosts of creations that You created in Your world, is it difficult in Your eyes to grant me one son?

诪砖诇 诇诪讛 讛讚讘专 讚讜诪讛 诇诪诇讱 讘砖专 讜讚诐 砖注砖讛 住注讜讚讛 诇注讘讚讬讜 讘讗 注谞讬 讗讞讚 讜注诪讚 注诇 讛驻转讞 讗诪专 诇讛诐 转谞讜 诇讬 驻专讜住讛 讗讞转 讜诇讗 讛砖讙讬讞讜 注诇讬讜 讚讞拽 讜谞讻谞住 讗爪诇 讛诪诇讱 讗诪专 诇讜 讗讚讜谞讬 讛诪诇讱 诪讻诇 住注讜讚讛 砖注砖讬转 拽砖讛 讘注讬谞讬讱 诇讬转谉 诇讬 驻专讜住讛 讗讞转:

The Gemara suggests a parable: To what is this similar? It is similar to a flesh and blood king who made a feast for his servants. A poor person came and stood at the door. He said to them: Give me one slice of bread! And they paid him no attention. He pushed and entered before the king. He said to him: My lord, the King, from this entire feast that you have prepared, is it so difficult in your eyes to give me a single slice of bread?

讗诐 专讗讛 转专讗讛 讗诪专 专讘讬 讗诇注讝专 讗诪专讛 讞谞讛 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讗诐 专讗讛 诪讜讟讘 讜讗诐 诇讗讜 转专讗讛

As for the double language in the verse, 鈥渋f you will look upon [im ra鈥檕 tireh],鈥 Rabbi Elazar said: Hannah said before the Holy One, Blessed be He: Master of the Universe, if You will look upon [ra鈥檕] me now, fine, and if not, in any case You will see [tireh].

讗诇讱 讜讗住转转专 讘驻谞讬 讗诇拽谞讛 讘注诇讬 讜讻讬讜谉 讚诪住转转专谞讗 诪砖拽讜 诇讬 诪讬 住讜讟讛 讜讗讬 讗转讛 注讜砖讛 转讜专转讱 驻诇住转专 砖谞讗诪专 讜谞拽转讛 讜谞讝专注讛 讝专注

What was Hannah threatening? She said: I will go and seclude myself with another man before Elkana, my husband. Since I secluded myself, they will force me to drink the sota water to determine whether or not I have committed adultery. I will be found innocent, and since You will not make Your Torah false [pelaster], I will bear children. With regards to a woman who is falsely suspected of adultery and drank the sota water, the Torah says: 鈥淎nd if the woman was not defiled, but was pure, then she shall be acquitted and she shall conceive鈥 (Numbers 5:28).

讛谞讬讞讗 诇诪讗谉 讚讗诪专 讗诐 讛讬转讛 注拽专讛 谞驻拽讚转 砖驻讬专 讗诇讗 诇诪讗谉 讚讗诪专 讗诐 讛讬转讛 讬讜诇讚转 讘爪注专 讬讜诇讚转 讘专讬讜讞 谞拽讘讜转 讬讜诇讚转 讝讻专讬诐 砖讞讜专讬诐 讬讜诇讚转 诇讘谞讬诐 拽爪专讬诐 讬讜诇讚转 讗专讜讻讬诐 诪讗讬 讗讬讻讗 诇诪讬诪专

However, Rabbi Elazar鈥檚 opinion works out well according to the one who said that the verse means: If she were barren, she will be remembered by God and granted children. But according to the one who said that the verse means that childbearing will be easier and more successful, i.e., if she had previously given birth with pain, she now gives birth with ease, or if she had previously given birth to daughters, she now gives birth to sons, or if she had previously given birth to black children, considered to be unattractive, she now gives birth to fair children, or if she had previously given birth to short, weak children, she gives birth to tall, strong children, what can be said?

讚转谞讬讗 讜谞拽转讛 讜谞讝专注讛 讝专注 诪诇诪讚 砖讗诐 讛讬转讛 注拽专讛 谞驻拽讚转 讚讘专讬 专讘讬 讬砖诪注讗诇 讗诪专 诇讬讛 专讘讬 注拽讬讘讗 讗诐 讻谉 讬诇讻讜 讻诇 讛注拽专讜转 讻讜诇谉 讜讬住转转专讜 讜讝讜 砖诇讗 拽诇拽诇讛 谞驻拽讚转 讗诇讗 诪诇诪讚 砖讗诐 讛讬转讛 讬讜诇讚转 讘爪注专 讬讜诇讚转 讘专讬讜讞 拽爪专讬诐 讬讜诇讚转 讗专讜讻讬诐 砖讞讜专讬诐 讬讜诇讚转 诇讘谞讬诐 讗讞讚 讬讜诇讚转 砖谞讬诐

As it was taught in a baraita that the tanna鈥檌m disputed the interpretation of the verse in Numbers: 鈥淭hen she shall be acquitted and she shall conceive鈥 teaches that if she was barren, she will be remembered by God and granted children; this is the statement of Rabbi Yishmael. Rabbi Akiva said to him: If so, all barren women will go and seclude themselves with men who are not their husbands, and any woman who did not commit the sin of adultery will be remembered by God and granted children. Rather, the verse teaches that this is merely a promise for greater ease in childbirth; if she has previously given birth with pain, she now gives birth with ease, if she has previously given birth to short children, she gives birth to tall children, if she has previously given birth to black children, she now gives birth to fair children, if she has previously given birth to one child, she now gives birth to two children.

诪讗讬 讗诐 专讗讛 转专讗讛 讚讘专讛 转讜专讛 讻诇砖讜谉 讘谞讬 讗讚诐:

According to Rabbi Akiva鈥檚 explanation, what is derived from the double language uttered by Hannah: Im ra鈥檕 tireh? The Torah spoke in the language of men, meaning that this double language is not extraordinary and nothing may be derived from it. It is common biblical vernacular.

讘注谞讬 讗诪转讱 讗诇 转砖讻讞 讗转 讗诪转讱 讜谞转转讛 诇讗诪转讱

In the oath/prayer uttered by Hannah, she refers to herself as 鈥淵our servant鈥 [amatekha] three times: 鈥淭he affliction of Your maidservant鈥and not forget Your maidservant and will give Your maidservant鈥 (I Samuel 1:11).

讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 砖诇砖 讗诪转讜转 讛诇诇讜 诇诪讛 讗诪专讛 讞谞讛 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 砖诇砖讛 讘讚拽讬 诪讬转讛 讘专讗转 讘讗砖讛 讜讗诪专讬 诇讛 砖诇砖讛 讚讘拽讬 诪讬转讛 讜讗诇讜 讛谉 谞讚讛 讜讞诇讛 讜讛讚诇拽转 讛谞专 讻诇讜诐 注讘专转讬 注诇 讗讞转 诪讛谉:

Rabbi Yosei, son of Rabbi 岣nina, said: Why are these three maidservants [amatot] cited in the verse? They are cited to teach that Hannah said before the Holy One, Blessed be He: Master of the Universe, You have created three crucibles potentially leading to death in a woman, where she is particularly vulnerable. Alternatively, some say: Master of the Universe, You have created three accelerants of death in a woman. They are mitzvot that, as a rule, pertain to women: Observing the halakhot of a menstruating woman, separating 岣lla from dough, and lighting Shabbat candles. Have I ever violated one of them? Hannah attests to her status as God鈥檚 maidservant [ama]. The reference to these three mitzvot is drawn from the etymological similarity between amatekha, your maidservant, and mita, death.

讜谞转转 诇讗诪转讱 讝专注 讗谞砖讬诐

Later in her prayer, Hannah says: 鈥淎nd You will grant Your servant an offspring of men.鈥

诪讗讬 讝专注 讗谞砖讬诐 讗诪专 专讘 讙讘专讗 讘讙讜讘专讬谉 讜砖诪讜讗诇 讗诪专 讝专注 砖诪讜砖讞 砖谞讬 讗谞砖讬诐 讜诪讗谉 讗讬谞讜谉 砖讗讜诇 讜讚讜讚 讜专讘讬 讬讜讞谞谉 讗诪专 讝专注 砖砖拽讜诇 讻砖谞讬 讗谞砖讬诐 讜诪讗谉 讗讬谞讜谉 诪砖讛 讜讗讛专谉 砖谞讗诪专 诪砖讛 讜讗讛专谉 讘讻讛谞讬讜 讜砖诪讜讗诇 讘拽讜专讗讬 砖诪讜 讜专讘谞谉 讗诪专讬 讝专注 讗谞砖讬诐 讝专注 砖诪讜讘诇注 讘讬谉 讗谞砖讬诐

The Gemara asks: What is the meaning of 鈥渁n offspring of men鈥? Rav said: Hannah prayed for a man among men, a son who would be outstanding and exceptional. And Shmuel said: This expression means an offspring who will anoint two men to royalty. And who were they? Saul and David. And Rabbi Yo岣nan said: Hannah prayed that she would bear an offspring who would be the equivalent of two of the world鈥檚 greatest men. And who were they? Moses and Aaron. As it is stated: 鈥淢oses and Aaron among His priests, and Samuel among those who call His name鈥 (Psalms 99:6). In this verse, Hannah鈥檚 son, Samuel, is equated to Moses and Aaron. And the Rabbis say: 鈥淎n offspring of men鈥: Hannah prayed for an offspring who would be inconspicuous among men, that he would not stand out in any way.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 诇讗 讗专讜讱 讜诇讗 讙讜抓 讜诇讗 拽讟谉 讜诇讗 讗诇诐 讜诇讗 爪讞讜专 讜诇讗 讙讬讞讜专 讜诇讗 讞讻诐 讜诇讗 讟驻砖:

The Gemara relates: When Rav Dimi came from Eretz Yisrael to Babylonia, he said in explanation: Hannah prayed that her son would not be conspicuous among men; neither too tall nor too short; neither too small nor too fat; neither too white nor too red; neither too smart nor too stupid.

讗谞讬 讛讗砖讛 讛谞爪讘转 注诪讻讛 讘讝讛 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讻讗谉 砖讗住讜专 诇讬砖讘 讘转讜讱 讗专讘注 讗诪讜转 砖诇 转驻诇讛:

When Hannah came to the Temple with her son Samuel, she told Eli: 鈥淢y lord, as your soul lives, my lord, I am the woman who stood here with you to pray to the Lord鈥 (I Samuel 1:26). Rabbi Yehoshua ben Levi said: From here the halakha that it is forbidden to sit within four cubits of one who is praying is derived. As the verse says: 鈥淲ho stood here with you,鈥 indicating that Eli stood alongside Hannah because she was praying.

讗诇 讛谞注专 讛讝讛 讛转驻诇诇转讬 讗诪专 专讘讬 讗诇注讝专 砖诪讜讗诇 诪讜专讛 讛诇讻讛 诇驻谞讬 专讘讜 讛讬讛 砖谞讗诪专 讜讬砖讞讟讜 讗转 讛驻专 讜讬讘讬讗讜 讗转 讛谞注专 讗诇 注诇讬 诪砖讜诐 讚讜讬砖讞讟讜 讗转 讛驻专 讛讘讬讗讜 讛谞注专 讗诇 注诇讬

Additionally, Hannah鈥檚 emphasis in speaking to Eli, 鈥渇or this youth I prayed鈥 (I Samuel 1:27), indicates that she came to protect him from danger. As Rabbi Elazar said: Samuel was one who taught halakha in the presence of his teacher. Hannah wanted to pray that he not be punished by death at the hand of Heaven for his transgression, as it is stated: 鈥淎nd they slaughtered the cow and they brought the youth to Eli鈥 (I Samuel 1:25). This verse is puzzling. Because they slaughtered the cow, therefore, they brought the youth to Eli? What does one have to do with the next?

讗诇讗 讗诪专 诇讛谉 注诇讬 拽专讗讜 讻讛谉 诇讬转讬 讜诇砖讞讜讟 讞讝谞讛讜 砖诪讜讗诇 讚讛讜讜 诪讛讚专讬 讘转专 讻讛谉 诇诪讬砖讞讟 讗诪专 诇讛讜 诇诪讛 诇讻讜 诇讗讛讚讜专讬 讘转专 讻讛谉 诇诪讬砖讞讟 砖讞讬讟讛 讘讝专 讻砖专讛 讗讬讬转讜讛讜 诇拽诪讬讛 讚注诇讬 讗诪专 诇讬讛 诪谞讗 诇讱 讛讗 讗诪专 诇讬讛 诪讬 讻转讬讘 讜砖讞讟 讛讻讛谉 讜讛拽专讬讘讜 讛讻讛谞讬诐 讻转讬讘 诪拽讘诇讛 讜讗讬诇讱 诪爪讜转 讻讛讜谞讛 诪讻讗谉 诇砖讞讬讟讛 砖讻砖专讛 讘讝专

Rather, this is what happened: Eli said to those who brought the offering: Call a priest; he will come and slaughter the offering. Samuel saw them looking for a priest to slaughter the animal. He said to them: Why do you need to look for a priest to slaughter it? Slaughter of an offering performed by a non-priest is valid. They brought him before Eli to clarify his statement. Eli said to him: How do you know this? Samuel said to him: Is it written in the Torah: And the priest shall slaughter indicating that the offering may only be slaughtered by a priest? It is written: 鈥淎nd the priests shall offer,鈥 only from the stage of receiving the blood in the bowls and onward is it a mitzva incumbent upon priests alone. From here the halakha that slaughter by a non-priest is acceptable is derived.

讗诪专 诇讬讛 诪讬诪专 砖驻讬专 拽讗 讗诪专转 诪讬讛讜 诪讜专讛 讛诇讻讛 讘驻谞讬 专讘讱 讗转 讜讻诇 讛诪讜专讛 讛诇讻讛 讘驻谞讬 专讘讜 讞讬讬讘 诪讬转讛 讗转讬讗 讞谞讛 讜拽讗 爪讜讜讞讛 拽诪讬讛 讗谞讬 讛讗砖讛 讛谞爪讘转 注诪讻讛 讘讝讛 讜讙讜壮 讗诪专 诇讛 砖讘拽讬 诇讬 讚讗注谞砖讬讛 讜讘注讬谞讗 专讞诪讬 讜讬讛讬讘 诇讱 专讘讗 诪讬谞讬讛 讗诪专讛 诇讬讛 讗诇 讛谞注专 讛讝讛 讛转驻诇诇转讬:

Eli said to Samuel: You have spoken well and your statement is correct, but nevertheless, you are one who issued a halakhic ruling in the presence of your teacher, and anyone who issues a halakhic ruling in the presence of his teacher, even if the particular halakha is correct, is liable for death at the hand of Heaven for showing contempt for his teacher. Hannah came and shouted before him: 鈥淚 am the woman who stood here with you to pray to the Lord;鈥 do not punish the child who was born of my prayers. He said to her: Let me punish him, and I will pray for mercy, that the Holy One, Blessed be He, will grant you a son who will be greater than this one. She said to him: 鈥淔or this youth I prayed鈥 and I want no other.

讜讞谞讛 讛讬讗 诪讚讘专转 注诇 诇讘讛 讗诪专 专讘讬 讗诇注讝专 诪砖讜诐 专讘讬 讬讜住讬 讘谉 讝诪专讗 注诇 注住拽讬 诇讘讛 讗诪专讛 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讻诇 诪讛 砖讘专讗转 讘讗砖讛 诇讗 讘专讗转 讚讘专 讗讞讚 诇讘讟诇讛 注讬谞讬诐 诇专讗讜转 讜讗讝谞讬诐 诇砖诪讜注 讞讜讟诐 诇讛专讬讞 驻讛 诇讚讘专 讬讚讬诐 诇注砖讜转 讘讛诐 诪诇讗讻讛 专讙诇讬诐 诇讛诇讱 讘讛谉 讚讚讬诐 诇讛谞讬拽 讘讛谉 讚讚讬诐 讛诇诇讜 砖谞转转 注诇 诇讘讬 诇诪讛 诇讗 诇讛谞讬拽 讘讛谉 转谉 诇讬 讘谉 讜讗谞讬拽 讘讛谉:

The Gemara continues to deal with Hannah鈥檚 prayer. It is said: 鈥淎nd Hannah spoke on her heart.鈥 Several interpretations are offered to explain her use of the phrase 鈥渙n her heart鈥 instead of the common phrase to her heart (Maharsha). Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Hannah spoke to God concerning matters of her heart. She said before Him: Master of the Universe, of all the organs You created in a woman, You have not created one in vain. Every organ fulfills its purpose; eyes to see, ears to hear, a nose to smell, a mouth to speak, hands with which to perform labor, feet with which to walk, breasts with which to nurse. If so, these breasts that You placed upon my heart, to what purpose did You place them? Was it not in order to nurse with them? Grant me a son and I will nurse with them.

讜讗诪专 专讘讬 讗诇注讝专 诪砖讜诐 专讘讬 讬讜住讬 讘谉 讝诪专讗 讻诇 讛讬讜砖讘 讘转注谞讬转 讘砖讘转 拽讜专注讬诐 诇讜 讙讝专 讚讬谞讜 砖诇 砖讘注讬诐 砖谞讛 讜讗祝 注诇 驻讬 讻谉 讞讜讝专讬谉 讜谞驻专注讬谉 诪诪谞讜 讚讬谉 注讜谞讙 砖讘转

Tangentially, the Gemara also cites an additional statement that Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Anyone who sits in observance of a fast on Shabbat, his merit is great and they tear up and repeal his sentence of seventy years; because everyone is enjoying himself and a feast is prepared, it is more difficult to fast on Shabbat than on any other day. Nevertheless, they then hold him accountable for failing to fulfill the halakha of delight of Shabbat.

诪讗讬 转拽谞转讬讛 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诇讬转讬讘 转注谞讬转讗 诇转注谞讬转讗:

The Gemara asks: What is his remedy to atone and avoid punishment? Rav Na岣an bar Yitz岣k said: He must sit in observance of another fast on a weekday to atone for the fast on Shabbat.

讜讗诪专 专讘讬 讗诇注讝专 讞谞讛 讛讟讬讞讛 讚讘专讬诐 讻诇驻讬 诪注诇讛 砖谞讗诪专 讜转转驻诇诇 注诇 讛壮 诪诇诪讚 砖讛讟讬讞讛 讚讘专讬诐 讻诇驻讬 诪注诇讛

After explaining the uncommon expression, on her heart, the Gemara cites an additional statement in the matter of Hannah. And Rabbi Elazar said: Hannah spoke impertinently toward God on High. As it is stated: 鈥淎nd she prayed onto the Lord,鈥 as opposed to the common phrase: To the Lord. This teaches that she spoke impertinently toward on High.

讜讗诪专 专讘讬 讗诇注讝专 讗诇讬讛讜 讛讟讬讞 讚讘专讬诐 讻诇驻讬 诪注诇讛 砖谞讗诪专 讜讗转讛 讛住讘转 讗转 诇讘诐 讗讞专谞讬转 讗诪专 专讘讬 砖诪讜讗诇 讘专 专讘讬 讬爪讞拽 诪谞讬谉 砖讞讝专 讛拽讚讜砖 讘专讜讱 讛讜讗 讜讛讜讚讛 诇讜 诇讗诇讬讛讜

And on a similar note, Rabbi Elazar said that Elijah spoke impertinently toward God on High as well in his prayer at Mount Carmel, as it is stated: 鈥淎nswer me, Lord, answer me, that this people will know that You are the Lord, God, and You have turned their hearts backward鈥 (I Kings 18:37), claiming that God caused Israel to sin. On this topic, Rabbi Shmuel bar Rabbi Yitz岣k said: From where do we know that the Holy One, Blessed be He, ultimately conceded to Elijah that he was correct?

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