Difference between revisions of "Channah's Prayer/2"
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<mekorot>R"D Silber<fn>See R. David Silber, "Kingship, Samuel, and the Story of Hanna," Tradition 23:2 (1988): 64-75.</fn></mekorot> | <mekorot>R"D Silber<fn>See R. David Silber, "Kingship, Samuel, and the Story of Hanna," Tradition 23:2 (1988): 64-75.</fn></mekorot> | ||
<point><b>Historical background</b> – Channah stands at a period of transition in the leadership of Israel.  Sefer Shofetim ends with a picture of a nation in anarchy.  The last few chapters describe the mockery of the idol of Michah<fn>See Shofetim Chapters 17-18 which depict a society which is so lost that its members enlist Levites as Priests to worship idolatry and assume this will be pleasing in the eyes of Hashem.</fn> and the atrocities of the concubine of Giv'ah, revealing how low the nation had sunk both in their relation to Hashem and to their fellow man.  The refrain of these chapters "בַּיָּמִים הָהֵם אֵין מֶלֶךְ בְּיִשְׂרָאֵל אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה"‎<fn>"In those days there was no king in Israel, each as was right in his eyes did he do."</fn> proclaims the need for a new form of leadership.</point> | <point><b>Historical background</b> – Channah stands at a period of transition in the leadership of Israel.  Sefer Shofetim ends with a picture of a nation in anarchy.  The last few chapters describe the mockery of the idol of Michah<fn>See Shofetim Chapters 17-18 which depict a society which is so lost that its members enlist Levites as Priests to worship idolatry and assume this will be pleasing in the eyes of Hashem.</fn> and the atrocities of the concubine of Giv'ah, revealing how low the nation had sunk both in their relation to Hashem and to their fellow man.  The refrain of these chapters "בַּיָּמִים הָהֵם אֵין מֶלֶךְ בְּיִשְׂרָאֵל אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה"‎<fn>"In those days there was no king in Israel, each as was right in his eyes did he do."</fn> proclaims the need for a new form of leadership.</point> | ||
− | <point><b>Barrenness and request for son</b> – Channah's infertility is representative of the nation's barrenness and lack of leadership.  Channah requests a child but only so as to give him back to Hashem.  She is in effect | + | <point><b>Barrenness and request for son</b> – Channah's infertility is representative of the nation's barrenness and lack of leadership.  Channah requests a child but only so as to give him back to Hashem.  She is, in effect, pleading not for herself but for the nation, asking not merely for a son but for a ruler.</point> |
<point><b>Mention of a king</b> – In mentioning a king, Channah is not a prophetess but a visionary.  She sees the nation's need and asks Hashem, "וְיִתֶּן עֹז לְמַלְכּוֹ", that he anoint a monarch.</point> | <point><b>Mention of a king</b> – In mentioning a king, Channah is not a prophetess but a visionary.  She sees the nation's need and asks Hashem, "וְיִתֶּן עֹז לְמַלְכּוֹ", that he anoint a monarch.</point> | ||
<point><b>Changing fortunes</b> – The many examples of reversals in man's plight highlight the main theme of Channah's song, Hashem's dominion in the world.  Channah does not only pray for a king, but she also provides a blueprint of what that king need be. As <a href="Devarim17-14-20" data-aht="source">Devarim 17</a> warns, one of the dangers of monarchy is that power goes to the ruler's head and he begins to trust in himself, leading him to forget the true King, Hashem. Thus, throughout her song Channah emphasizes that "לֹא בְכֹחַ יִגְבַּר אִישׁ".  All is in Hashem's hands, for: אֵין קָדוֹשׁ כַּי"י".</point> | <point><b>Changing fortunes</b> – The many examples of reversals in man's plight highlight the main theme of Channah's song, Hashem's dominion in the world.  Channah does not only pray for a king, but she also provides a blueprint of what that king need be. As <a href="Devarim17-14-20" data-aht="source">Devarim 17</a> warns, one of the dangers of monarchy is that power goes to the ruler's head and he begins to trust in himself, leading him to forget the true King, Hashem. Thus, throughout her song Channah emphasizes that "לֹא בְכֹחַ יִגְבַּר אִישׁ".  All is in Hashem's hands, for: אֵין קָדוֹשׁ כַּי"י".</point> | ||
<point><b>Reference to enemies</b> – R. Silber suggests that the enemies that Channah refers to are the corrupt leaders of Israel who need to be replaced.  She points to their haughtiness ("אַל תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה") as the marker of their problematic leadership.</point> | <point><b>Reference to enemies</b> – R. Silber suggests that the enemies that Channah refers to are the corrupt leaders of Israel who need to be replaced.  She points to their haughtiness ("אַל תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה") as the marker of their problematic leadership.</point> | ||
<point><b>"רַגְלֵי חֲסִידָו יִשְׁמֹר"</b> – Channah notes that Hashem watches over the righteous while silencing the wicked. For a king to be successful and merit Hashem's assistance he must always be subservient to Hashem, acting according to His will and doing what is just and right.</point> | <point><b>"רַגְלֵי חֲסִידָו יִשְׁמֹר"</b> – Channah notes that Hashem watches over the righteous while silencing the wicked. For a king to be successful and merit Hashem's assistance he must always be subservient to Hashem, acting according to His will and doing what is just and right.</point> | ||
− | <point><b>The song as introduction to Sefer Shemuel</b> – Channah' prayer is a very apt introduction to the Book of Shemuel which revolves around finding the proper monarch for Israel. David is chosen because he recognizes the lesson of "לֹא בְכֹחַ יִגְבַּר אִישׁ",  that wars are not won with swords or spears but "בְּשֵׁם י"י צְבָאוֹת".‎<fn>See his words to Golyat: "וַיֹּאמֶר דָּוִד אֶל הַפְּלִשְׁתִּי אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא אֵלֶיךָ בְּשֵׁם י"י צְבָאוֹת אֱלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ."</fn>  Shaul, in contrast lost his kingship because he let himself be his guide, rather than obeying Hashem's commands.<fn>Shaul initially loses his kingship because he fails to wait for Shemuel, fearing that he will lose his army (and hence the war) if he waited any longer. In contrast to David, Shaul forgets that victory is not related to human might, but Hashem's backing.  He loses the monarchy a second time when he decides on his own to spare the king and sheep of Amalek rather than totally destroying them as commanded by Hashem.</fn> According to R. Silber, Channah's story "stands in the beginning of a book on kingship as a definition of what a king must be, "מַלְכּוֹ", <b>His</b> king".  While David recognized this, Shaul did not.</point> | + | <point><b>The song as introduction to Sefer Shemuel</b> – Channah's prayer is a very apt introduction to the Book of Shemuel which revolves around finding the proper monarch for Israel. David is chosen because he recognizes the lesson of "לֹא בְכֹחַ יִגְבַּר אִישׁ",  that wars are not won with swords or spears but "בְּשֵׁם י"י צְבָאוֹת".‎<fn>See his words to Golyat: "וַיֹּאמֶר דָּוִד אֶל הַפְּלִשְׁתִּי אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא אֵלֶיךָ בְּשֵׁם י"י צְבָאוֹת אֱלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ."</fn>  Shaul, in contrast lost his kingship because he let himself be his guide, rather than obeying Hashem's commands.<fn>Shaul initially loses his kingship because he fails to wait for Shemuel, fearing that he will lose his army (and hence the war) if he waited any longer. In contrast to David, Shaul forgets that victory is not related to human might, but Hashem's backing.  He loses the monarchy a second time when he decides on his own to spare the king and sheep of Amalek rather than totally destroying them as commanded by Hashem.</fn> According to R. Silber, Channah's story "stands in the beginning of a book on kingship as a definition of what a king must be, "מַלְכּוֹ", <b>His</b> king".  While David recognized this, Shaul did not.</point> |
<point><b>The song and Rosh Hashanah</b> – Channah's prayer is read as the haftarah for Rosh HaShanah.  One of the reasons for the choice might be its focus on the theme of Hashem's dominion and kingship, which is one of the focal points of the day (מלכויות).<fn><multilink><a href="BavliRoshHaShanah11a" data-aht="source">Bavli Rosh HaShanah</a><a href="BavliRoshHaShanah11a" data-aht="source">Rosh HaShanah 11a</a><a href="Bavli Rosh HaShanah" data-aht="parshan">About Bavli Rosh HaShanah</a></multilink>, in contrast, connects the choice to the theme of זכרונות, remembering, and the fact that Channah was remembered on Rosh Hashanah. <multilink><a href="BavliBerakhot10a" data-aht="source">Bavli Berakhot </a><a href="BavliBerakhot29a" data-aht="source">Berakhot 29a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>points to the fact that the nine blessings of the Mussaf prayer relate to the nine mentions of Hashem in Channah's prayer.</fn>  The famous liturgical poem, "ונתנה תוקף", which emphasizes how all is in God's hands even seems to be built off of Channah's song.<fn>Thus the poems' query, "מי יחיה ומי ימות" parallels Channah's words, "י"י מֵמִית וּמְחַיֶּה".  Similarly,  Channah's reference to the satiated going hungry is alluded to by the poem's question: "מי ברעב ומי בצמא."  Finally, the line "מי יעני ומי יעשר, מי ישפל ומי ירום" matches Channah's "י"י מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף מְרוֹמֵם".</fn></point> | <point><b>The song and Rosh Hashanah</b> – Channah's prayer is read as the haftarah for Rosh HaShanah.  One of the reasons for the choice might be its focus on the theme of Hashem's dominion and kingship, which is one of the focal points of the day (מלכויות).<fn><multilink><a href="BavliRoshHaShanah11a" data-aht="source">Bavli Rosh HaShanah</a><a href="BavliRoshHaShanah11a" data-aht="source">Rosh HaShanah 11a</a><a href="Bavli Rosh HaShanah" data-aht="parshan">About Bavli Rosh HaShanah</a></multilink>, in contrast, connects the choice to the theme of זכרונות, remembering, and the fact that Channah was remembered on Rosh Hashanah. <multilink><a href="BavliBerakhot10a" data-aht="source">Bavli Berakhot </a><a href="BavliBerakhot29a" data-aht="source">Berakhot 29a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>points to the fact that the nine blessings of the Mussaf prayer relate to the nine mentions of Hashem in Channah's prayer.</fn>  The famous liturgical poem, "ונתנה תוקף", which emphasizes how all is in God's hands even seems to be built off of Channah's song.<fn>Thus the poems' query, "מי יחיה ומי ימות" parallels Channah's words, "י"י מֵמִית וּמְחַיֶּה".  Similarly,  Channah's reference to the satiated going hungry is alluded to by the poem's question: "מי ברעב ומי בצמא."  Finally, the line "מי יעני ומי יעשר, מי ישפל ומי ירום" matches Channah's "י"י מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף מְרוֹמֵם".</fn></point> | ||
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<point><b>Changing fortunes</b> – Channah speaks of the changing circumstances of mankind to explain why no one should ever be haughty in their success (or despondent in troubled times) since Hashem can reverse such fortune overnight.</point> | <point><b>Changing fortunes</b> – Channah speaks of the changing circumstances of mankind to explain why no one should ever be haughty in their success (or despondent in troubled times) since Hashem can reverse such fortune overnight.</point> | ||
<point><b>"י"י יֵחַתּוּ מְרִיבָיו עָלָיו בַּשָּׁמַיִם יַרְעֵם"</b> – These words are a request that Hashem help Shemuel defeat the Philistines from on high, and are fulfilled in Shemuel I 7, as written there:  "וַיַּרְעֵם י"י בְּקוֹל גָּדוֹל בַּיּוֹם הַהוּא עַל פְּלִשְׁתִּים" .</point> | <point><b>"י"י יֵחַתּוּ מְרִיבָיו עָלָיו בַּשָּׁמַיִם יַרְעֵם"</b> – These words are a request that Hashem help Shemuel defeat the Philistines from on high, and are fulfilled in Shemuel I 7, as written there:  "וַיַּרְעֵם י"י בְּקוֹל גָּדוֹל בַּיּוֹם הַהוּא עַל פְּלִשְׁתִּים" .</point> | ||
− | <point><b>"יָדִין אַפְסֵי אָרֶץ"</b> – This refers to Shemuel's future role as | + | <point><b>"יָדִין אַפְסֵי אָרֶץ"</b> – This refers to Shemuel's future role as judge.</point> |
<point><b>Mention of king: "וְיִתֶּן עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ"</b> – Channah prophesies regarding Shemuel's anointing of both Shaul and David.<fn>Shaul is referred to as king because he ruled during Shemuel's life time, while David is called "the anointed one" since Shemeul anointed him but did not live to see him as rule as king.</fn></point> | <point><b>Mention of king: "וְיִתֶּן עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ"</b> – Channah prophesies regarding Shemuel's anointing of both Shaul and David.<fn>Shaul is referred to as king because he ruled during Shemuel's life time, while David is called "the anointed one" since Shemeul anointed him but did not live to see him as rule as king.</fn></point> | ||
<point><b>Relevance</b> – Since all of Channah's prophecies relate to Shemuel directly, it is understandable why they might be spoken of right now.</point> | <point><b>Relevance</b> – Since all of Channah's prophecies relate to Shemuel directly, it is understandable why they might be spoken of right now.</point> |
Version as of 04:30, 27 September 2016
Channah's Prayer
Exegetical Approaches
Personal Praise
Channah's prayer is a personal song of thanksgiving to Hashem for granting her request for a child. It relates to both her earlier travails as a barren woman and her present happiness in the birth of her son.
- According to these sources, the enemy mentioned refers to Penina (and others like her), who had upset Channah yearly regarding her barren state.2
- R"A Bazak,3 instead, suggests that this line of the song is not directly related to Channah's circumstances. He posits that Channah did not compose her own prayer but rather utilized a preexisting song of thanksgiving since it had a passing reference to her specific situation.4 As such, certain aspects of the song actually have little to do with Channah's personal story.5
- Rashi and R. Yosef Kara, following Bavli Berakhot,6 take this verse out of its simple meaning and read "צוּר" as "צייר". Channah is saying that there is no artist like Hashem who can form a living soul, alluding to the birth of Shemuel.
- Radak more simply reads the word "צוּר" as a metaphor for strength, saying that Channah is praising Hashem's ability to reverse nature and make one who was barren fruitful.
- Prophetic – According to R. Yosef Kara and Radak mention of the future king was prophetic.12 Channah saw that her son was to later anoint the first king of Israel and ended her prayer with a wish that Hashem give him strength. It is not clear, however, why she should mention this right now.
- Personal – Hoil Moshe, in contrast, claims that the king and anointed one of verse 10 do not refer to a monarch, but to Shemuel himself. The words reflect Channah's hopes that her son grow to be a leader and prophet, strengthened and exalted by Hashem.13
National Request
Channah's prayer relates not to her personal life but to the fate of the nation. It focuses on the themes of dominion and kingship as a segue into her request that Hashem appoint an appropriate leader for the nation.
Historical Prophecy
Channah's song contains prophetic material relating to the nation as a whole. This approach subdivides regarding the time period to which the song refers:
Distant Future
The prayer relates to events throughout the nation's history from the defeat of the Philistines by the hand of Shemuel until the coming of the Mashiach.
Immediate Future
The song focuses exclusively on the time period of Shemuel, speaking of events related to both his birth and his future prophetic career.