Talmud sur Samuel 1 1:29

One might think that one may pray all three⁴It will be explained later that the three daily prayers were either inherited from the patriarchs or they were fashioned after the Temple service. The verse in Daniel is not discussed in the order it is written, neither is the order of the verse preserved in the Tosephta (Berakhot 3:6) or in the Babli (31a), whose text is close to the Tosephta. The last remarks about moving one’s lips is neither in the Babli nor in the Tosephta. together - it is explained in Daniel (Dan. 6:11): “Three times a day he fell on his knees, etc.” One might think that one may pray in any direction one wants - the verse says “slits were open for him in the direction of Jerusalem.” One might think that he started after he went into captivity - the verse says “as was his wont from before that.” One might think that one may pray all three at any time he wishes - already David did explain (Ps. 55:18): “Morning, evening, and afternoon.” One might think that one may pray aloud - it was explained about Hannah (1Sam. 1:13): “Hannah was speaking to herself.” One might assume that he might simply think - the verse says “only her lips moved.” How is that? One whispers with one’s lips.

Rebbi Yose bar Ḥanina said: From this verse (1Sam. 1:13) you may learn four things. “Hannah was speaking to her heart,” from here that prayer needs attention. “Only her lips moved,” from here that one must whisper with one’s lips. “Her voice was not heard,” from here that nobody should pray at high voice. “And Eli thought that she was drunk,” from here that a drunk is forbidden to pray.⁵This paragraph is given in the Babli (31a) in the name of Rav Hamnuna, a Babylonian contemporary of Rebbi Yose bar Ḥanina.

“At 52, the death of the prophet Saul¹⁴Error for “Samuel”, found uncorrected in ms. and the editio princeps. The tradition is from Seder ‘Olam 13 (cf. the author’s edition, Northvale N.J. 1998, pp. 129–135) and is reported in the Babli Ta‘anit 5b, Mo‘ed Qaṭan 28a. The material is Tannaïtic in Seder ‘Olam and the Babli, a further argument that Seder ‘Olam is a compilation of the Babylonian academies. Samuel at his retirement describes himself (1S. 12:2) as “old and white-haired”..” Rebbi Abba the son of Rebbi Pappai in¹⁵An Amora of the fifth Galilean generation, usually reporting sayings of R. Levi. the name of Rebbi Levi; Rebbi Joshua from Sikhnin in the name of Rebbi Joshua ben Levi (Prov. 14:23): “From all toil there will be gain but from talk of lips only want.” Hannah, because she prayed too much, shortened Samuel’s life, since she said (1S. 1:22): “He shall dwell there forever.¹⁶However, this statement is not part of Hannah’s prayer but her argument to her husband. Samuel was a Levite from the family of Gersom (1Chr. 6:13).” But the “forever” of a Levite is only 50 years, as it is written (Num. 8:25): “At the age of 50 years he shall retire from the workforce.¹⁷In verse 8:26 it is stated that the retired Levite may continue as a watchman.” But this one lived 52 years? Rebbi Yose ben Rebbi Abun said, two years until she weaned him.

³¹From here to the end of the Halakhah the text is from Berakhot 4:1, Notes 64–124 (ב). From where Ne`ilah<sup>2</sup>Ne`ilah, a synagogue service close to sundown.? Rebbi [Levi]³²Corrector’s addition from Berakhot. said: Even if you prolong your prayers I shall not hear²⁹Is. 1:15.. From here that everyone who increases his prayers will be answered³³Since Isaiah presents this as a particular curse, it follows that as a rule people will be heard if they increase their prayers.. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit³⁴Prov. 14:23.. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever³⁵1Sam. 1:22; not part of Hannah’s prayer but a statement to her husband. but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts³⁶Num. 8:25.. But in fact it was 52³⁷Not a biblical statement but an inference of Seder Olam Chapter 13 (in the author’s edition pp. 134–135.). Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long³⁸1 Sam. 1:12.; it follows that everyone who extends his prayers will be answered³⁹Denied in Babli Berakhot 32b..

They³⁴This is the start of a lengthy sermon that continues to the end of the Halakhah. It has been subdivided for the benefit of the reader. Since the name of Rebbi Berekhiah, one of the authors and collectors of Midrash Bereshit rabba, is mentioned in this sermon, one may take it as a proof that Midrash Shemot rabba, which in the middle switches from a style identical to that of Midrash Bereshit rabba to extended sermons based on the starting verses of the weekly portions, does not necessarily have two different collectors or editors. came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close³⁵Plural. to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him³⁶The following argument is in disagreement with the generally accepted doctrine of R. Yose bar Ḥalaphta that God is the place of the world but the world is not His place [Bereshit rabba 68(8), Shemot rabba 45(6), Midrash Tehillim 90, Tanḥuma Ki Tissa 27, Tanḥuma Buber Ki Tissa 16, Yalqut Shim‘oni 117, 563, 841]. The piece is a homily and not a theological essay., as Levi said³⁷Without attribution of a name, the statement has been quoted in Chapter 1, Halakhah 1.: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba³⁸A third generation Galilean Amora whose sermons were collected by Rebbi Berekhiah. said, also the toes of the heavenly Ḥayot³⁹They carry the Throne of Heavenly Glory in the vision of Ezechiel (Ez. 1). are a length of 515 years’ walk, the number YŠRH⁴⁰The homily disregards the conclusion drawn from the verse in Halakhah 1:1 (fol. 2c), that one has to pray with feet parallel one to the other. The numerical value of ישרה is 10+300+200+5 = 515.. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up⁴¹Usually, יעטף is translated “he faints.” But here, it is taken in the Mishnaic sense of “wrapping oneself in a garment,” a toga or prayer shawl, to exclude the world from one’s prayers.,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”

BARAITHA.⁶⁰K 10. There are some differences in the two versions. Hence [the Rabbis] declared: Ten categories of persons are like bastards but are not [legally] such, and they are: the children of a niddah, the children of one who is under a ban of excommunication, the children [born] of fear, the children of a woman who is forced [to cohabit], the children of a hated wife, the children of a seduced woman, the children of a wife divorced in the heart, the children of a woman thought to be another, the children of a drunken woman; and some say, the children of a brazen woman, of a woman asleep and of one who has intercourse with his betrothed in his father-in-law’s house.
GEMARA. The children of a niddah ultimately become leprous; the children of one under excommunication will ultimately be banned from the congregation of Israel, the children of fear will ultimately remove themselves from the source of holiness,⁶¹They will abandon the Torah. the children of a hated woman will hate the precepts [of the Torah], the children of a woman who had been forced will themselves be violated,⁶²H quotes authority for the reading אָנוסִין (violaters) and not אֲנו·סִין or נאנסין (violated). as for the children of a seduced woman ultimately others will seduce their heart, the children of a woman divorced in the heart will ultimately divorce themselves from all good and cleave to evil, the children of a woman thought to be another will ultimately change their faith, the children of a drunken woman will have children who will [be thought of] as though they were drunk, as it is written, How long wilt thou be drunken?⁶³1 Sam. 1, 14. which is rendered in the Targum ‘demented’. ‘Some say, the children of a brazen woman’: these are persons who are bold-faced; ‘the children of a woman asleep’: these are the sluggish. With regard to the children of ‘one who has intercourse with his betrothed in his father-in-law’s house’ there is a difference of opinion between Rab and Samuel: one says that the child is a bastard, and the other that he is the child of unknown paternity.⁶⁴Under Jewish law both suffer from certain disqualifications.

From where about Neïlah⁶⁴The additional, fifth prayer close to the end of Yom Kippur and the major fasts in a draught.? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.⁶⁵The argument is from the full sentence: “Even if you augment your prayers, I shall not hear.” Since Isaiah presents this as a particular curse, it follows that, otherwise, if the people increase their prayers they will be heard.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai⁶⁶Amora of the fourth generation, student of Rebbi Joshua from Sikhnin (Suknin in Lower Galilee), a student of Rebbi Levi. Only aggadic material is transmitted by these two sages., Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts⁶⁷In fact, Hannah gave that detailed dedication not in her prayer but only when she explained to her husband that she would not come with him to Shiloh until she had weaned the baby, so that the boy could stay in the Tabernacle for the rest of his life. A Levite could serve (as carrier) only to age 50.”. But in fact it was 52⁶⁸There is no Biblical source that gives Samuel 52 years; this Yerushalmi tradition is the result of a computation detailed in Midrash Seder Olam, Chap.13, and is based on the assertion (1Sam. 13:1) that Saul ruled only for two years, and on certain not obvious principles of interpretation of the Bible. Shiloh was destroyed when Samuel was still relatively young and afterwards he never lived near the Tabernacle again.. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so⁶⁹That additional prayer is always good. The answer is that additional prayers are guaranteed to be heard only if the entire congregation prays together.? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya⁷⁰R. Ḥiyya bar Abba. In the Babli (32b) he supports the negative opinion of Rebbi Levi in the name of R. Yoḥanan, at least in the case that somebody prays with the certain idea that he must be heard. The Yerushalmi clearly accepts the first statement of R. Levi but not the second one. in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

From where about Neïlah⁶⁴The additional, fifth prayer close to the end of Yom Kippur and the major fasts in a draught.? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.⁶⁵The argument is from the full sentence: “Even if you augment your prayers, I shall not hear.” Since Isaiah presents this as a particular curse, it follows that, otherwise, if the people increase their prayers they will be heard.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai⁶⁶Amora of the fourth generation, student of Rebbi Joshua from Sikhnin (Suknin in Lower Galilee), a student of Rebbi Levi. Only aggadic material is transmitted by these two sages., Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts⁶⁷In fact, Hannah gave that detailed dedication not in her prayer but only when she explained to her husband that she would not come with him to Shiloh until she had weaned the baby, so that the boy could stay in the Tabernacle for the rest of his life. A Levite could serve (as carrier) only to age 50.”. But in fact it was 52⁶⁸There is no Biblical source that gives Samuel 52 years; this Yerushalmi tradition is the result of a computation detailed in Midrash Seder Olam, Chap.13, and is based on the assertion (1Sam. 13:1) that Saul ruled only for two years, and on certain not obvious principles of interpretation of the Bible. Shiloh was destroyed when Samuel was still relatively young and afterwards he never lived near the Tabernacle again.. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so⁶⁹That additional prayer is always good. The answer is that additional prayers are guaranteed to be heard only if the entire congregation prays together.? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya⁷⁰R. Ḥiyya bar Abba. In the Babli (32b) he supports the negative opinion of Rebbi Levi in the name of R. Yoḥanan, at least in the case that somebody prays with the certain idea that he must be heard. The Yerushalmi clearly accepts the first statement of R. Levi but not the second one. in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

BARAITHA.⁵⁰K 19 which reads ‘is a transgressor’ instead of ‘is liable to the death [penalty]’. Whoever deliberately causes an erection is liable to the death [penalty].
GEMARA. R. Ashi said: Whoever deliberately causes an erection should be excommunicated. Let him say, ‘It is forbidden because he excites the evil inclination against himself’! Deduce from it that it is forbidden to touch the pudenda, as it has been taught:⁵¹Nid. 13a (Sonc. ed., p. 85). Whoever touches his membrum when urinating is as though he brought a flood upon the world. Why? Touching leads to excitement and excitement leads to passion. It has been taught:⁵²ibid. 13a, b (Sonc. ed., pp. 87f.). There is, however, a limit; from the corona downwards⁵³The text is corrected in agreement with the Talmud. V reverses ‘upwards’ and ‘downwards’. [touching] is permitted and from the corona upwards⁵⁴In the direction of the body. it is forbidden. When does this apply? Only with an unmarried man, but with a married man we are not afraid [that it will excite him]. Similarly it can be declared:⁵⁵Cf. Keth. 65a (Sonc. ed., p. 393). One cup [of wine] is becoming to a woman, two are degrading, [after] three she solicits publicly, [after] four even if an ass makes improper overtures⁵⁶The reading in Keth. is: ‘she solicits an ass in the street’. to her she is not particular. This applies only [to a woman] whose husband is not with her; but if her husband is with her the matter remains in doubt.⁵⁷In Keth.: ‘the objection to her drinking does not arise’.
An objection was raised: [It is stated,] So Hannah rose up after she had eaten in Shiloh and after he had drunk:⁵⁸1 Sam. 1, 9, after they had eaten … they had drunk. it does not say ‘she had drunk’ but he had drunk! This teaches that no allowance for wine is made for a woman.⁵⁹Cf. Keth. 65a (Sonc. ed., p. 393). And should you argue that her husband was with her [so why did not Hannah drink? I answer] that it was different since they were guests and guests are not permitted to have cohabitation.⁶⁰And drinking may lead to cohabitation. But there⁶¹Where it was taught that a woman may drink when her husband is with her. the intention of both [husband and wife] was to return [home immediately].

BARAITHA. If others attribute to you a great evil let it be small in your eyes.
GEMARA. Even if the allegation be serious let it be small [in your eyes], and if it be slight [regard it] as if it were nothing at all. In that event a man will never clear himself of suspicion! And it is written, And Hannah answered and said: No, my lord, I am a woman of a sorrowful spirit, etc.⁹⁹1 Sam. 1, 15. Hannah defended herself against the charge of drunkenness and did not ignore it. From this [it is to be learnt] that a person under suspicion must free himself from it! [The Baraitha] uses the phrase ‘in your eyes’, but not so [in the eyes of your neighbours].¹⁰⁰Where the suspicion is only known to him, he should either minimize or ignore it; but when it has become known to a third party, he must make an effort to clear himself.

“Nor a calf with gimun¹⁵Various interpretations of this word are given in the Halakhah..” Rav Huna said, a small yoke. Rav Ḥisda said, a wooden tablet⁶⁸Greek πίναξ, -ακος, ὁ. Both a tablet and a spit would be hung around the calf’s neck to wean it.. Abba bar Rav Huna said, a spit. Some Tannaim state gimun. Some Tannaim state gimul. He who said gimun, to bend his head like a reed⁶⁹Is. 58:5.. He who said gimul, she brought him up with her after she had weaned him⁷⁰1S. 1:24.. He who said gimun supports Rav Ḥisda⁷¹The scribe originally wrote “Huna”; the corrector crossed it out. The original text is correct since the reed bends; bending is the result of a small yoke on the calf’s neck.. He who said gimul supports Abba bar Rav Huna and Rav Huna⁷²Read: Ḥisda, who also derives the word from the root גמל “weaning”..

(Pr. 23:22): “Be not contemptuous because your mother got old.” Rebbi Yose bar Abun said, if words of Torah become old in your mouth, do not become contemptuous about them. What is the reason? “Be not contemptuous because your mother got old.” Rebbi Zeïra said, when your people got old, get up and repair it the way Elkanah did who instructed Israel in the pilgrimage for holidays. That is what is written: (1Sam. 1:2) “This man went up from his town²⁹⁰This is explained in detail in Midrash Samuel 1:1 (which contains an enlarged version of the Yerushalmi here to the end of the tractate) that Elkanah went to Siloh four times a year, three times for the three holidays of pilgrimage and once for his private vow as explained in 1Sam. 1:2, and that every year he chose a different road to tell people to go to Shiloh for the holidays. A similar version is in Tanna dbe Eliahu I:8., etc.”

MISHNAH: Samuel was a nazir following the words of Rebbi Nahorai, as it is said: “A shaving knife shall not come on his head¹⁸⁷1S. 1:11..” It is said about Samson “a shaving knife¹⁸⁸Jud. 13:5”, and it is said about Samuel “a shaving knife”. Since “a shaving knife” mentioned for Samson refers to nazir¹⁸⁸Jud. 13:5, so “a shaving knife” mentioned for Samuel refers to nazir. Rebbi Yose said, but fear¹⁸⁹Reading מוֹרָא (root ירא) “fear” for מוֹרָה (root possibly مار) “shaving knife”. is only of flesh and blood! Rebbi Nahorai answered him: Was it not said: “Samuel said, how can I go? Will not Saul hear of it and kill me?¹⁹⁰1S. 16:2.” The fear¹⁹¹In most Mishnah mss., the reading here also is מוֹרָה. of flesh and blood already was on him.

Rebbi Phineas in the name of Rebbi Yose ben Rebbi Ila`y. One verse says, he abandoned the dwelling at Shilo<sup>558</sup>Ps. 78:60. The argument is based on the second part of the verse, a Tent He made dwell among mankind., but an other verse says, she brought him to the Eternal’s House at Shilo<sup>559</sup>1Sam. 1:25.. How is this? A stone house below and the gobelins on top<sup>560</sup>The three layers of covers of the Tent of Meeting were drawn over a stone wall. Babli Zevaḥim 118a., and this was “rest.<sup>561</sup>Private altars are prohibited in Deut. 12:9 when Israel comes to the rest and the inheritance. “Rest” is defined as Shilo, “inheritance” as Jerusalem. Babli 10a.” Rebbi Ze`ira said, a minimum of ten hand-breadths, as in building a house. But was it not stated, just as the Tent of Meeting was erected so was the Tent at Shilo erected? Rebbi Yose ben Rebbi Abun said, its poles, its planks, its latches, its bases, and its columns⁵⁶²Ex. 39:33.. Its poles were visible inside like stars in the sky.