Difference between revisions of "Channah's Prayer/2"
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<p>Channah's song contains prophetic material relating to the nation as a whole.  It speaks of events throughout the nation's history from the defeat of the Philistines by the hand of Shemuel until the coming of the Mashiach.</p> | <p>Channah's song contains prophetic material relating to the nation as a whole.  It speaks of events throughout the nation's history from the defeat of the Philistines by the hand of Shemuel until the coming of the Mashiach.</p> | ||
− | <mekorot><multilink><a href="TargumYonatanShemuelI2-1-10" data-aht="source">Targum Yonatan</a><a href="TargumYonatanShemuelI2-1-10" data-aht="source">Shemuel I 2:1-10</a><a href="Targum Yonatan (Neviim)" data-aht="parshan">About Targum Yonatan (Neviim)</a></multilink>, <multilink><a href="RadakShemuelI2-1-10" data-aht="source">Radak</a><a href="RadakShemuelI2-1-10" data-aht="source">Shemuel I 2:1-10</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink><fn>Radak also | + | <mekorot><multilink><a href="TargumYonatanShemuelI2-1-10" data-aht="source">Targum Yonatan</a><a href="TargumYonatanShemuelI2-1-10" data-aht="source">Shemuel I 2:1-10</a><a href="Targum Yonatan (Neviim)" data-aht="parshan">About Targum Yonatan (Neviim)</a></multilink>, <multilink><a href="RadakShemuelI2-1-10" data-aht="source">Radak</a><a href="RadakShemuelI2-1-10" data-aht="source">Shemuel I 2:1-10</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink><fn>See above that Radak also suggests that Channah's words were a personal prayer of thanksgiving.</fn></mekorot> |
− | <point><b>"וַתִּתְפַּלֵּל חַנָּה"</b> – Radak attempts to support this approach by claiming that the language of "תפילה" usually refers to events which are to occur in the future rather than to that which has transpired in the past.  Nonetheless, it is still not the expected verb to connote prophecy, as it usually refers to a request rather than | + | <point><b>"וַתִּתְפַּלֵּל חַנָּה"</b> – Radak<fn>See the middle of his interpretation on verse 5:  "כי לשון התפילה ייפול ברוב על העניינים העתידים ובמעט על מה שעבר".</fn> attempts to support this approach by claiming that the language of "תפילה" usually refers to events which are to occur in the future rather than to that which has transpired in the past.  Nonetheless, it is still not the expected verb to connote prophecy, as it usually refers to a request rather than a foretelling of the future.</point> |
− | <point><b>Opening lines of praise</b> – According to Targum Yonatan the various expressions of praise ("עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י" etc.) do not represent Channah's own feelings, but rather the nation's future exultation after their victories over various | + | <point><b>Opening lines of praise</b> – According to Targum Yonatan, the various expressions of praise ("עָלַץ לִבִּי בַּי"י רָמָה קַרְנִי בַּי"י" etc.) do not represent Channah's own feelings, but rather the nation's future exultation after their victories over various opponents.</point> |
− | <point><b>References to enemies and imagery of war</b> – Since much of the song relates to Israel vanquishing its foes, references to enemies | + | <point><b>References to enemies and imagery of war</b> – Since much of the song relates to Israel vanquishing its foes, references to enemies are expected.</point> |
− | <point><b>"שָׂמַחְתִּי בִּישׁוּעָתֶךָ"</b> – Similarly, the language of "ישועה" is appropriate for this approach as Channah is speaking about actual salvation from enemies, and not just | + | <point><b>"שָׂמַחְתִּי בִּישׁוּעָתֶךָ"</b> – Similarly, the language of "ישועה" is appropriate for this approach as Channah is speaking about actual salvation from enemies, and not just the granting of her request for a child.</point> |
<point><b>Specific allusions</b> – Targum Yonatan presents each of the song's opening verses as referring to Israel's salvation from a different enemy: the Philistines, Assyria, Babylonia, Greece, and Persia.  However, the Targum only loosely links the words of the text with the event alluded to.  Thus, for example, it connects the phrase "אֵין קָדוֹשׁ כַּי"י" to the defeat of Sancheriv by saying that with his downfall all the nations will claim that there is none like Hashem.  It connects the war against Greece with the verse "קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל" as the story is one in which the weak defeat the mighty.</point> | <point><b>Specific allusions</b> – Targum Yonatan presents each of the song's opening verses as referring to Israel's salvation from a different enemy: the Philistines, Assyria, Babylonia, Greece, and Persia.  However, the Targum only loosely links the words of the text with the event alluded to.  Thus, for example, it connects the phrase "אֵין קָדוֹשׁ כַּי"י" to the defeat of Sancheriv by saying that with his downfall all the nations will claim that there is none like Hashem.  It connects the war against Greece with the verse "קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל" as the story is one in which the weak defeat the mighty.</point> | ||
<point><b>Changing fortunes: "עַד עֲקָרָה יָלְדָה שִׁבְעָה"</b> – Radak raises the possibility that the barren woman is not a reference to Channah, but is rather a metaphor for Israel in distress.  Similarly, the fertile lady is not Peninah but rather symbolic of Israel's enemies.  Channah prophesies that in the future Israel will be the one to flourish while her enemies become desolate.  This idea can be applied to the other examples of reversal of fortunes as well.</point> | <point><b>Changing fortunes: "עַד עֲקָרָה יָלְדָה שִׁבְעָה"</b> – Radak raises the possibility that the barren woman is not a reference to Channah, but is rather a metaphor for Israel in distress.  Similarly, the fertile lady is not Peninah but rather symbolic of Israel's enemies.  Channah prophesies that in the future Israel will be the one to flourish while her enemies become desolate.  This idea can be applied to the other examples of reversal of fortunes as well.</point> |
Version as of 02:21, 29 September 2016
Channah's Prayer
Exegetical Approaches
Overview
Commentators struggle to determine whether Channah's prayer is personal in nature or relates to the nation as a whole and if it is one of praise or petition. Rashi opts to read the entire song as a thanksgiving prayer relating to Channah's individual circumstances and the birth of her son. This requires reinterpreting some of the imagery, but has the advantage of the song fitting in nicely with its context.
Targum Yonatan, in contrast, attempts to read the prayer as related to the fate of the nation, suggesting that Channah was prophesying about Israel's future victories over its foes. Though this nicely explains the many references to war, it is not clear why Channah would be sharing such news in the aftermath of her son's birth and weaning.
A third approach suggests that the mixture of personal and national in the song is intentional. Channah rejoices in the birth of her son, but simultaneously requests from Hashem that her son grow to provide the nation with much needed leadership and salvation from their enemies.
Personal Thanksgiving
Channah's prayer is a personal song of thanksgiving to Hashem for granting her request for a child. It revolves around 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 Peninah (and others like her), who would regularly mock Channah over her barren state.3
- R"A Bazak4 alternatively 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 only utilized a preexisting template of thanksgiving since it had a passing reference to her specific situation.5 As such, certain aspects of the song actually have little to do with Channah's personal story.6
- Rashi and R. Yosef Kara, following Bavli Berakhot,7 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. 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 would mention this right now.
- Personal – The Hoil Moshe, in contrast, claims that the king and anointed one of verse 10 do not refer to a monarch, but rather to Shemuel himself. The words reflect Channah's hopes that her son grow to be a leader and prophet, strengthened and exalted by Hashem.10
National Prophecy
Channah's song contains prophetic material relating to the nation as a whole. It speaks of events throughout the nation's history from the defeat of the Philistines by the hand of Shemuel until the coming of the Mashiach.
Personal Thanks and National Petition
Channah's prayer relates to both her personal life and to the fate of the nation. She simultaneously thanks Hashem for a son, and requests that her child grow up to usher in a new era of leadership for Israel.
- External – According to Ralbag, the enemies refer to the Philistines whom Shemuel is to defeat. Since there is a spark of prophecy in Channah's words, she can speak as if the salvation has already occurred.
- Internal – R. Silber, in contrast, claims that Channah is speaking of the corrupt leaders of Israel whom Shemuel is to replace. He could say that Channah speaks in the past tense despite this being a request, in the manner of many psalmists who do the same, thereby expressing confidence that the desired outcome will come to fruition.