Yalkut Shimoni on Nach Reader

"And Peninnah had children, but Hannah had no children" (1 Samuel 1:2). Rabbi Levi said: in every place where it says "she has none," she came to have. "And Sarai was barren; she had no child" (Genesis 11:30), and she came to have, "And the LORD remembered Sarah" (Genesis 21:1). And likewise: "she has none to comfort her" (Lamentations 1:2), and she came to have, "I, even I, am He who comforts you" (Isaiah 51:12). "And Peninnah had children, but Hannah had no children," and she came to have, "and she conceived and bore three sons and two daughters" (1 Samuel 2:21). "Zion, for whom none cares" (Jeremiah 30:17), and she came to have, "And a redeemer shall come to Zion" (Isaiah 59:20). "Sing, O barren one who did not bear" (Isaiah 54:1), and she came to have, "and you will say in your heart: Who bore me these?" (Isaiah 49:21).

"And that man went up" (1 Samuel 1:3). He was elevated in his house, elevated in his courtyard, elevated in his city, elevated among all Israel; and all his elevation was at his own expense. "To worship and to sacrifice": Rabbi Abba bar Joseph in the name of Rabbi Isaac: prayer is greater than the sacrifices, for it is written "to worship" and afterward "to sacrifice." And the Rabbis say: prayer is equal to all the sacrifices, for it is written "to worship and to sacrifice." Elkanah would bring up with him to the pilgrimage festival his wife, his sons, his sisters, and all his relatives. They would come and lodge in the city square, and the town would take notice, and they would ask them, "Where are you going?" And they would answer, "To the House of the LORD that is in Shiloh, from which Torah and commandments go forth. Why do you not come with us, that we may go together?" Immediately their eyes would flow with tears, and they would say, "We will go with you," and they would answer, "Yes." By the next year, five households; the year after, ten households; until all of them were going up. The road by which he went up one year, he would not go up the next, until all of them were going up. The Holy One, blessed be He, said to him: "Elkanah, you have tipped Israel toward the scale of merit and trained them in the commandments, and many gained merit through you. I will bring forth a son from you who will tip Israel toward the scale of merit and train them in the commandments." From this you learn that in reward for Elkanah came Samuel.

"And the two sons of Eli were there, Hophni and Phinehas" (1 Samuel 1:3). Rabbi Samuel bar Nachmani said in the name of Rabbi Jonathan: whoever says the sons of Eli sinned is simply mistaken. He holds like Rav, who said Phinehas did not sin; he likens Hophni to Phinehas: just as Phinehas did not sin, so Hophni did not sin. Then how do I uphold "how they lay with the women" (1 Samuel 2:22)? Because they delayed their bird-offerings [of women after childbirth] so the women could not return to their husbands, Scripture accounts it to them as though they had lain with them. Rav said: Phinehas did not sin, as it is said, "And Ahijah son of Ahitub, brother of Ichabod, son of Phinehas, son of Eli, the priest of the LORD in Shiloh" (1 Samuel 14:3). Is it possible that a sin came to his hand, yet Scripture traces his lineage? But is it not written, "May the LORD cut off the man who does this" up to "and the one who answers" (Malachi 2:12)? If he is an Israelite, he shall have none awake among the sages and none answering among the disciples; and if he is a priest, he shall have no son offering a meal-offering to the LORD of hosts. Rather, learn from this that Phinehas did not sin. But is it not written "they lay" [yishkevun]? Rabbi Nachman bar Isaac said: it is written yishkevun [defectively, read as singular intent]. But is it not written, "No, my sons, for the report is not good" (1 Samuel 2:24)? Rav Nachman said in the name of Rabbi Isaac: "my son" is written [singular]. But is it not written, "making the LORD's people transgress"? Rav Huna son of Rav Joshua said: "making him transgress" is written. But is it not written, "And the sons of Eli were worthless men" (1 Samuel 2:12)? Because Phinehas should have protested against Hophni and did not protest, Scripture accounts it to him as though he sinned.

"And it came to pass the day" (1 Samuel 1:4). Rabbi Yehoshua ben Levi says: This refers to the day of Shavuot [the Feast of Weeks, when Elkanah went up to offer his sacrifice].

"But to Hannah he would give a double portion, for the face" [reading apayim as a double portion] (1 Samuel 1:5). "For the face" means: with a cheerful and welcoming countenance. The double portion was set against Peninnah and her children: one portion corresponding to all the children [that Peninnah had]. Another interpretation: it was the finest portion among them.

"And her rival provoked her sorely, to make her fret" (1 Samuel 1:6). She provoked her, and provoked her again and again. What would she say? She said to her: Did you buy your eldest a cloak, and a tunic, and a shirt? Rabbi Nachman bar Abba said: Peninnah would rise early and say to Hannah, "Aren't you getting up to wash the faces of your children so they can go to school?" And at the sixth hour she would say to her, "Hannah, aren't you getting up to receive your children who are coming home from school?" Rabbi Tanchum bar Abba said: They would sit down to eat, and Elkanah would give each one of his children his portion. Peninnah, intending to provoke Hannah, would say to Elkanah, "Give this son of mine his portion, and this son of mine his portion, and to this one you have not given his portion" - why? "In order to make her storm" [reading the verse so] against the LORD. The Holy One, blessed be He, said to her: You make her storm against Me? By your life, there are no storm clouds without rain following them, and I will at once remember her, as it is said, "For the LORD remembered Hannah" (1 Samuel 2:21).

Rabbi Levi said: Both Satan and Peninnah directed their intent for the sake of Heaven. Satan, so that no man should be considered righteous like Abraham [tested him for that purpose]. Peninnah, as it is written, "And her rival provoked her sorely, to make her fret" - in order to make her storm [against God, and thereby drive her to prayer]. When Rav Acha expounded this in Papunya, Satan arose and kissed his feet [in gratitude for defending his intent].

"And Elkanah her husband said to her: Hannah, why do you weep?" (1 Samuel 1:8). He said to her: Sarah was barren - did she sit and weep like this? Rather, Rebecca was barren - did she act like this? "And why is your heart grieved?" Rather, Rachel was barren - did she sit grieving by herself like this? "Am I not better to you" - than the having of sons; these are the sons of Peninnah. Another interpretation: these are the ten generations [as in] "These are the generations of Peretz" (Ruth 4:18). "Am I not better to you" - it is not written here "ani" [the shorter "I"] but "anokhi" [the fuller "I"]: he said to her, may your Creator be your portion, as in the saying, "I [Anokhi] am the LORD your God" (Exodus 20:2).

It is written: "My tears have been my bread day and night" (Psalms 42:4). From here you learn that distress satisfies a person so that he does not seek to eat. And likewise Elkanah says, "Hannah, why do you weep, and why do you not eat?" - from here that weeping feeds [a person].

"And Hannah rose up after they had eaten in Shiloh" (1 Samuel 1:9). Rabbi Yehudah of the village of Gevoraya expounded: From where do we learn that one does not allot wine to a woman? As it is said, "And Hannah rose up after she had eaten in Shiloh, and after drinking" - "he drank" is written, and not "she drank." But if so, "she ate and he did not eat" would also follow? We say it from the fact that Scripture changed its wording: since the verse is dealing with her, why did it change [to the masculine]? Learn from this: he drank and she did not drink. It was taught: One cup of wine is becoming for a woman; two are a disgrace for her; with three she becomes brazen of mouth [and demands openly]; with four, even an ass she will demand, and she is not particular. Rava said: We said this only when her husband is not with her, but when her husband is with her, we have no concern. But here was Hannah, whose husband was with her? A guest [lodging away from home] is different, for Rav Yehudah said: From where do we learn that a guest is forbidden marital relations? As it is said, "And they rose early in the morning and worshiped before the LORD, and returned and came to their house at Ramah, and Elkanah knew Hannah his wife" (1 Samuel 1:19) - now, yes [at home]; beforehand [as guests in Shiloh], no.

"And Eli the priest sat" (1 Samuel 1:9). Rabbi Ami said: Even for the kings of the house of David there is no sitting in the Temple court. And for whom was sitting permitted? For the high priest, as it is said, "And Eli the priest sat upon the seat." If so, what of "And King David came and sat before the LORD" (2 Samuel 7:18)? It means that he settled himself in prayer. "And Eli the priest sitting" - this teaches that on that very day they appointed him high priest.

"And she was bitter of soul" (1 Samuel 1:10). Our Rabbis taught: One stands to pray only out of gravity of head [a settled, sober frame of mind]. From where do we know these words? Rabbi Elazar said: For Scripture states, "And she was bitter of soul, and she prayed" (1 Samuel 1:10). But from what is this proven? Perhaps Hannah is different, for her heart was exceedingly bitter. Rather, Rabbi Yose bar Hanina said: From here — "But as for me, through Your abundant kindness I will enter Your house; I will bow toward Your holy sanctuary in the fear of You" (Psalms 5:8). From what is this proven? Perhaps David is different, for he afflicted himself greatly in seeking mercy. Rather, Rabbi Yehoshua ben Levi said: From here — "Bow down to the LORD in the beauty of holiness" (Psalms 29:2). Do not read "in the beauty [hadrat] of holiness" but "in the trembling [ḥerdat] of holiness." From what is this proven? Perhaps, I might say to you, it really means actual beauty, as in the case of Rav Yehuda, who would adorn himself and then pray. Rather, Rav Nahman bar Yitzhak said: From here — "Serve the LORD with fear, and rejoice with trembling" (Psalms 2:11). What is "and rejoice with trembling"? Rabbi Adda bar Ahava said in the name of Rav: In the place of rejoicing, there shall be trembling.

"And Hannah, she was speaking upon her heart" (1 Samuel 1:13). Why were women joined together with minors and slaves regarding the commandments? Because they have only one heart, as it is said, "And Hannah, she was speaking upon her heart." "And I find more bitter than death the woman whose heart is snares and nets" (Ecclesiastes 7:26). "And her husband arose and went after her to speak upon her heart" (compare Judges 19:3). And likewise the minor: "Folly is bound up in the heart of a youth" (Proverbs 22:15). And likewise the slave: his heart is set only upon his master. The wicked are in the possession of their heart: "The base man said in his heart" (Psalms 14:1); "And Esau said in his heart" (Genesis 27:41); "And Jeroboam said in his heart" (1 Kings 12:26); "And Haman said in his heart" (Esther 6:6). But the righteous — their heart is in their own possession, as it is said, "And Hannah, she was speaking upon her heart"; "And David said unto his heart" (1 Samuel 27:1); "And Daniel set upon his heart" (Daniel 1:8). They resemble their Creator: "And the LORD said unto His heart" (Genesis 8:21).

Rabbi Elazar said in the name of Rabbi Yose ben Zimra: "And Hannah, she was speaking upon her heart" (1 Samuel 1:13) — concerning the affairs of her heart. She said before the Holy One, blessed be He: Master of the universe, did You create a single thing for nothing? You created eyes to see, ears to hear, a mouth to speak, a nose to smell, hands to do work. These breasts that You placed upon my heart — are they not to nurse with? Give me a son, that I may nurse with them. Rabbi Elazar said: Hannah cast words toward On High, as it is said, "And she prayed upon the LORD" (1 Samuel 1:10).

"And she vowed a vow and said" (1 Samuel 1:11). Rabbi Yitzhak the Babylonian said: One who vows [in a time of trouble] performs a mitzvah, as it is written, "And Jacob vowed a vow, saying" (Genesis 28:20) — "saying" [is written] for the generations, that they should vow in the hour of their distress; and thus it says, "That which my lips have uttered and my mouth has spoken in my trouble" (Psalms 66:14). Rav said: There are four who vowed; two vowed and profited, and so forth (this is written in remez 68). "And she vowed a vow" — all her doings were in double measure. Her vexation was double: "And her rival also vexed her sorely" (1 Samuel 1:6). Her portion was double: "one portion of two faces" [a double portion] (1 Samuel 1:5). Her weeping was double: "and she wept and wept" (compare 1 Samuel 1:10). Her seeing was double: "if You will surely see" [literally, see-see] (1 Samuel 1:11). Her vow was double: "and she vowed a vow."

"O LORD of hosts, if You will surely see" (1 Samuel 1:11). Rabbi Elazar said: From the day the Holy One, blessed be He, created His world, there was no person who called the Holy One, blessed be He, "Hosts," until Hannah came and said before Him: Master of the universe, of all the hosts upon hosts that You created in Your world, is it hard in Your eyes to give me one son? A parable: to what is the matter like? To a king of flesh and blood who made a feast for his servants. A poor man came and stood at the door. He said to them: Give me one slice of bread. But they paid him no heed. He pushed his way in before the king and said: From all this banquet that you have made, is it hard for you to give me a single slice?

Rabbi Yehuda son of Rabbi Simon said: Hannah said before the Holy One, blessed be He: Master of the universe, there is a host above and there is a host below. The host above does not eat, nor drink, nor be fruitful and multiply, nor die, but lives for the world to come. The host below eats and drinks and is fruitful and multiplies and dies, and does not live forever. And I do not know to which host I belong. If I am of the host above, then let me not eat, nor drink, nor bear children, nor die, but live forever. And if I am of the host below, then let me bear children and eat and drink. Another interpretation: Hannah used to go up for the festival and saw all Israel, and she said before Him: Master of the universe, all these hosts You have, and I do not have a single one among them. Rabbi Yehoshua ben Levi said: The Holy One, blessed be He, said to her: Hannah, you have multiplied My hosts; I too will multiply your hosts — as it is written, "All these were sons of Heman, the king's seer in the matters of God, to lift up the horn" (1 Chronicles 25:5), and it is written, "And God gave to Heman fourteen sons and three daughters" (1 Chronicles 25:5).

"If You will surely see the affliction of Your handmaid" (1 Samuel 1:11). Rabbi Elazar said: Hannah said before the Holy One, blessed be He: If You see, well and good; but if not, You will see [either way]. I will go and seclude myself in the presence of Elkanah my husband, and once I have secluded myself he will make me drink the waters of the suspected adulteress — and far be it that You should make Your own Torah a falsehood, for it is said, "and she shall be cleared and shall conceive seed" (Numbers 5:28). This works out well according to Rabbi Shimon, who said that if she was barren she would be remembered [with children]; but according to Rabbi [Yehuda the Prince], who said that if she had borne with pain she would bear with ease, if she bore short-lived ones she would bear long-lived, if dark she would bear fair, if one she would bear two — what is "if You will surely see"? The Torah spoke in the language of human beings. Another interpretation: "If You will surely see" — see in my affliction, see in my conception, see in my giving birth.

"If You will surely see the affliction of Your handmaid, and remember me, and not forget Your handmaid, but give to Your handmaid" (1 Samuel 1:11). Rabbi Yose bar Hanina said: Why these three [mentions of] "handmaid"? Hannah said before the Holy One, blessed be He: Master of the universe, three causes of death You created in woman — and some say, three checkpoints of death You created in woman — and these are they: ḥallah [separating dough], niddah [the laws of menstrual separation], and the kindling of the [Sabbath] lamp. Have I transgressed against even one of them?

"And You will give to Your handmaid seed of men" (I Samuel 1:11). What is "seed of men"? Rav said: a man among men. And Samuel said: seed that will anoint two men. Who are they? Saul and David. Rabbi Yochanan said: seed that is equal in worth to two men. And who are they? Moses and Aaron, as it is said, "Moses and Aaron among His priests, and Samuel among those who call upon His name" (Psalms 99:6). And the Rabbis said: seed that is unremarkable among men, neither tall nor short, neither mute nor lame, neither dark nor ruddy, neither overly clever nor a fool. Another interpretation: "men" means wise men, as it is said, "wise and understanding men" (Deuteronomy 1:13); "men" means prophets, "and there remained two men in the camp" (Numbers 11:26); "men" means great men, "and the man in the days of Saul was old, advanced among men" (I Samuel 17:12). They said to Hannah: Why do you ask for men who are wise and understanding, great and righteous? She said to them: Because they will be for the sake of the name of the Holy One, blessed be He.

"And I will give him to the LORD all the days of his life, and no razor shall come upon his head" (I Samuel 1:11). There we have learned: Samuel was a Nazirite, according to the words of Rabbi Nehorai. But has it not already been said, "How can I go? If Saul hears it, he will kill me" (I Samuel 16:2)? Already the fear of a creature of flesh and blood was upon him. Rabbi Levi said: "Fear shall not come there, the fear of briers and thorns" (compare Isaiah 7:25). Just as this brier fears nothing except iron, so too this hair fears nothing except iron. [That is: only the iron razor, not ordinary fear, would have power over Samuel's untouched Nazirite hair.]

"And it was, as she prayed long before the LORD" (I Samuel 1:12). Rabbi Chiyya in the name of Rabbi Yochanan, and Rabbi Shimon ben Chalafta in the name of Rabbi Meir: from here we learn that whoever prays at length is answered. The view of Rabbi Levi seems to contradict this, for it is written, "In all toil there is profit, but the talk of the lips leads only to want" (Proverbs 14:23). Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: because Hannah prayed at length, she shortened the days of Samuel, as it is said, "and he shall dwell there forever" (I Samuel 1:22) — "forever" means the lifespan of the Levites, as it is written, "and from the age of fifty years he shall return from the service of the army" (Numbers 8:25). But those are fifty-two years! Rabbi Yosi bar Avin said: the two years are the years during which she nursed him.

Rav Hamnuna said: how many weighty laws can be derived from these verses about Hannah! "And Hannah, she was speaking upon her heart" (I Samuel 1:13) — from here that prayer requires intention of the heart. "Only her lips moved" — from here that one who prays must shape the words with his lips. "But her voice was not heard" — from here that one who prays is forbidden to raise his voice in his prayer. "And Eli thought her to be drunk" — from here that a drunken person is forbidden to pray. "And Eli said to her, How long will you be drunk?" — Rabbi Elazar said: from here that one who sees in his fellow something unseemly must rebuke him.

"And Hannah answered and said, No, my lord" (I Samuel 1:15). Ulla said, and some say Rabbi Yosi bar Chanina: she said to him, You are no master in this matter, and the holy spirit does not rest upon you, for you judged me to the side of guilt and did not judge me to the side of merit. Do you not know that "I am a woman of grieved spirit"? "And wine and strong drink I have not drunk." Rabbi Elazar said: from here, that one who is suspected of a matter when there is nothing to it must inform the one who suspected him.

"Do not give your handmaid before a daughter of Belial" (I Samuel 1:16). From here, that a drunkard who prays is as one who worships a foreign worship [idolatry], for it is written here "daughter of Belial," and it is written there, "there have gone out men, sons of Belial, from your midst" (Deuteronomy 13:14). Just as there it refers to foreign worship, so too here it refers to foreign worship.

"And Eli answered and said, Go in peace" (I Samuel 1:17). Rabbi Elazar said: from here, that one who suspects his fellow of a matter when there is nothing to it must appease him; and not only that, but he must bless him, as it is said, "and the God of Israel grant your petition which you have asked of Him." "A woman of grieved spirit am I" — for my rival [Peninnah] presses hard against me.

Rabbi Chaggai in the name of Rabbi Yitzchak: I am of those whose gifts are hard to receive, such as Sarah and her companions. [That is, Hannah counts herself among the matriarchs whose prayers for children were answered only after long difficulty.] "Wine and strong drink" (I Samuel 1:15) — neither new nor old.

"Do not regard your servant as a wicked woman" (1 Samuel 1:16). Do not treat me harshly. And Eli answered and said to her, "Go in peace" (1 Samuel 1:17) - peace from me, peace from your Creator. "And may the God of Israel grant your petition" is written - he said to her: this son whom you are destined to raise will be a great despoiler in Torah [one who carries off much learning]. "And the woman went her way" (1 Samuel 1:18) - what is meant by "her way"? That she separated from the state of a menstruant. "And her face was no longer to her" - this teaches that her face had been like an ape's, and now it was healed.

"And it came to pass at the turn of the days that Hannah conceived and bore a son" (1 Samuel 1:20). Mar Zutra said: even according to the one who holds that a woman who gives birth at nine months does not give birth at incomplete months, one who gives birth at seven months may give birth at incomplete months, as it is said, "at the turn of the days" - the minimum of "turns" [seasons] is two, and the minimum of "days" is two [two seasons and two days, that is, about seven and a half months].

On Rosh Hashanah Sarah, Rachel, and Hannah were remembered [granted children]. From where is this derived? Rabbi Eleazar said: it comes by a verbal analogy, "remembering" to "remembering," "appointing" [visiting] to "appointing." It is written concerning Rachel, "And God remembered Rachel" (Genesis 30:22), and it is written concerning Hannah, "And God remembered her" (1 Samuel 1:19). And "remembering" is derived from "remembering" stated about Rosh Hashanah, as it is written, "a sabbath-rest, a remembrance proclaimed with the blast" (Leviticus 23:24). And "appointing" is derived from "appointing" stated about Hannah: it is written of Hannah, "for the LORD had appointed [visited] Hannah" (1 Samuel 2:21), and it is written of Sarah, "and the LORD appointed [visited] Sarah" (Genesis 21:1).

Once I was passing from place to place, and a certain old man met me. He said to him: Rabbi, why are the householders of Israel restrained from having children? I said to him: My son, because the Holy One, blessed be He, loves them with a complete love, and rejoices in them, and refines them, so that mercy may increase before Him. Go and learn from Abraham and Sarah, who were barren of Isaac for seventy-five years, and they increased mercy until Isaac came, and they rejoiced in him. Go and learn from Rebecca, who was barren for twenty years and increased mercy until Jacob came, and she rejoiced in him. Go and learn from Rachel, who was barren fourteen years from her [two] children, and increased mercy until both came, and she rejoiced in them. Go and learn from Hannah, who was barren nineteen years and six months until Samuel came, and she rejoiced in him.

"Only may the LORD establish His word" (1 Samuel 1:23). Rabbi Jeremiah said in the name of Rabbi Samuel bar Rav Isaac: each and every day a heavenly voice would go forth and reverberate through the whole world, saying, "A certain righteous man is destined to arise, and his name is Samuel." And every woman who bore a son would name him Samuel. But once they saw his deeds, they would say, "This is not Samuel." Yet when this one was born and they saw his deeds, they said, "It seems to me that this is the one."

"And she brought him to the house of the LORD at Shiloh" (1 Samuel 1:24). Our rabbis taught: before the Tabernacle was erected, the high places were permitted and the service was performed by the firstborn. Once the Tabernacle was erected, the high places were forbidden and the service was performed by the priests. The most holy offerings were eaten within the hangings, and the lesser holy offerings anywhere. When they came to Shiloh the high places were forbidden, and there was no roof there, but rather a house of stones below and curtains above; and that was the "resting place." The most holy offerings were eaten within the hangings, and the lesser holy offerings and the second tithe in any place where it could be seen. When they came to Jerusalem the high places were forbidden and were never again permitted, and that was the "inheritance." From where are these matters derived? Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: one verse says, "And she brought him to the house of the LORD at Shiloh" - implying it was a house. And another verse says, "And He forsook the tabernacle of Shiloh, the tent He had set among men" (Psalms 78:60) - implying it was a tent. How can both be? This teaches that there was no roof there, but rather a house of stones below and curtains above.

"And he bowed down there to the LORD" (1 Samuel 1:28). The exiles will be gathered in only by the merit of bowing down, as it is said, "and you shall bow down from afar" (Isaiah 27:13 / cf. Exodus 24:1). Hannah was remembered [granted a child] only by the merit of bowing down, as it is said, "and he bowed down there to the LORD" (1 Samuel 1:28). The Temple was built only by the merit of bowing down, as it is said, "exalt the LORD our God and bow down" (Psalms 99:5). The dead will live again only by the merit of bowing down, as it is said, "Come, let us bow down and kneel; let us bless before the LORD our Maker" (Psalms 95:6).

"I am the woman who stood here beside you" (1 Samuel 1:26). Rabbi Joshua ben Levi said: from here we learn that it is forbidden to sit within four cubits of one praying. "For this child I prayed" (1 Samuel 1:27). Rabbi Eleazar said: from here we learn that Samuel ruled a point of law in the presence of his teacher, as it is said, "and they slaughtered the bullock and brought the child to Eli" (1 Samuel 1:25). Because "they slaughtered the bullock," did they bring the child to Eli? Rather, they brought an ox for an offering; Eli said, "Call a priest, let him come and slaughter it." Samuel saw them searching about for a priest to slaughter, and he said to them, "Why do you go searching for a priest? Slaughtering is valid when done by a non-priest." They brought him before Eli, who said to him, "How do you know this?" He said to him: Is it written, "and the priest shall slaughter"? It is written, "and he shall slaughter the bull" (Leviticus 1:5), and then, "and the sons of Aaron the priests shall offer" (Leviticus 1:5) - from the receiving of the blood onward is the priestly duty; from here that slaughtering is valid by a non-priest. He said to him: You have spoken well, but one who rules a point of law in the presence of his teacher is liable to death. Hannah came and cried out before him, "I am the woman who stood here beside you." He said to her: Let me be, that I may punish him; and I will seek mercy, and He will give you a better son than this one. She said to him: "For this child I prayed." "And I also have lent him to the LORD" (1 Samuel 1:28). At that moment the holy spirit flashed within her: all the days Samuel lives, Saul will live.

Rabbi Shmuel bar Rabbi Yitzchak said: She was one hundred and thirty years old and she was remembered [granted a child], just as Yocheved was remembered.

"And Hannah prayed" (1 Samuel 2:1). From here we learn that women are obligated in prayer, for Hannah prayed the eighteen benedictions. "My horn is exalted in the LORD" corresponds to the Shield of Abraham. "The LORD kills and makes alive" corresponds to He who revives the dead. "There is none holy as the LORD" corresponds to the holy God. "For the LORD is a God of knowledge" corresponds to You who grant knowledge. "And those who stumble [in their iniquity] are girded with strength" corresponds to He who desires repentance. "He brings down to the grave and raises up" corresponds to He who abundantly pardons. "I rejoice in Your salvation" corresponds to the Redeemer of Israel. "He raises the poor from the dust" corresponds to the Healer of the sick. "The full have hired themselves out for bread" corresponds to He who blesses the years. "He guards the feet of His pious ones" corresponds to He who gathers the scattered of His people Israel. "The LORD shall judge the ends of the earth" corresponds to He who loves righteousness and justice. "And the wicked shall be silenced in darkness" corresponds to He who subdues the insolent. "He shall give strength to His king" corresponds to He who builds Jerusalem. "And He shall exalt the horn of His anointed" corresponds to the sprouting of David. "There is no rock like our God" corresponds to He who hears prayer. "Do not multiply, do not speak so loftily" corresponds to "You alone we [will serve] in reverence." "Let no arrogance come from your mouth" corresponds to "Your name is good, and to You it is fitting to give thanks." "He shall give strength to His king" corresponds to He who makes peace. Behold, the eighteen benedictions that she prayed.

"My heart exults [alatz] in the LORD" (1 Samuel 2:1). [The letters of the word alatz:] ayin is seventy, lamed is thirty, tzadi is ninety, behold that is one hundred and ninety. She said to Abraham: You gave a son at one hundred years, and to Sarah at ninety years; therefore my heart exults [the numerical value matching one hundred plus ninety]. Rabbi Yirmiya ben Elazar said: Great is the power of the righteous, for the whole world and its fullness do not praise the Holy One, blessed be He, with the complete Name, as it is said, "Sing joyfully, you righteous, in the LORD" (Psalms 33:1), [and] "My heart exults in the LORD" (1 Samuel 2:1).

And David arose, and fled that day from before Saul: This is [the meaning of] the verse, He has made everything beautiful in its time (Ecclesiastes 3:11), everything that the Holy One, blessed be He, made in His world is beautiful. [David] said before the Holy One, blessed be He, "Master of the world, everything that You have made in Your world is beautiful except for madness, [and] wisdom is more beautiful than everything.

What benefit is there from the madman, [that] man tears his clothes in the marketplace, and the children mock him and chase him, and the people laugh at him. Is this beautiful before You?" The Holy One, blessed be He, said to David, "David, are you challenging foolishness? By your life, one day you will need it."

And Solomon said, He who disdains a thing will be injured by it [yichabel lo, which can also by pawned to it] (Proverbs 13:18). He will be pawned to it, as it is found, If you take your neighbor’s garment in pawn [chavol tichbol] (Exodus 22:25). The Holy One, blessed be He, said to him, "You will suffer and pray for it until it is given to you." David did not do this, but went to be with the Philistines: And David arose, and fled that day from before Saul and he came to Achish.

The Holy One, blessed be He, said to him, "David, you are going to Achish while yesterday you killed Goliath, yet you are going today to his brothers with his sword in your hand? And his brothers are the bodyguards of Achish, behold Goliath's blood has not yet dried up!" When he came to them, they came to Achish, they said to him, "We will kill the one who killed our brother." Achish replied, "Was it not in battle?

And if your brother killed him, would it not have been in battle that he killed him? And now that he has killed him, did your brother not stipulate, If he is able to fight me and defeat me, [then he shall rule over you] (1 Samuel 17:9)." They replied, "If that's the case, then step down from your throne, as the kingdom is David's." And it is as it is found, "Is not this David, king of the land (I Samuel 21:12).

"So we will be his servants." At that moment, David was afraid and began to say, In the day of my fear, I will trust in you (Psalms 56:4). David began to pray, saying, "Master of the worlds, answer me at this hour." The Holy One, blessed be He, asked him, "What do you request?"

David said to Him, "Give me a little of that thing." He said to him, "Did I not tell you that He who disdains a thing will be pawned to it? So you are asking for foolishness?" So he acted like this fool.

He wrote on the doors, "Achish the king of Gath owes me 100,000 and his wife 50,000." And his daughter was mad; so she shouted and behaved foolishly inside and David shouted and acted foolishly inside. Achish said to them, "Do you not know that I am lacking madmen?" As it is stated, I am missing crazy people (I Samuel 21:16).

At that moment, David rejoiced with a great joy. When the madness left him, the joy died. This is [the meaning of] what is written, I will bless the Lord at all times (Psalms 34:2).

“And Solomon became allied by marriage to Pharaoh king of Egypt…” (Melachim I 3:1) R’ Yehudah said in the name of Rav: one should always live in the same place as his teacher because so long as Shimi ben Geira was alive, Shlomo did not marry Pharaoh’s daughter. But we have a teaching that says one should not live in the same place? This is not a difficulty. The first applies when one is subservient to him, the second when one is not.

At the moment when Shlomo married Pharaoh’s daughter the angel Gavriel came down and stuck a reed in the sea, which gathered a sandbank around it. At the moment when Yerovam ben Navat built his two golden calves, the great city of Rome was built upon this bank. ‘And Shlomo became allied by marriage’ he surely converted her… “And Solomon loved the Lord…” (Melachim I 3:3) for four years until he began to build the House, but once he began to build the house “…and took Pharaoh's daughter, and brought her into the city of David…” (Melachim I 3:1) This is what we find it said “For this city has aroused My anger and My wrath since the day they built it…” (Yirmiyahu 32:31) But in Shlomo’s old age, right before he died, the Holy Spirit rested on him and he spoke out three books – Proverbs, Song of Songs and Ecclesiastes.