Talmud sobre I Samuel 1:13

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.

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?”