1Samuel 1:1-2:10 -- Hannah
1st Day Rosh Hashana
JPS
Elkanah took his 2 wives, Hannah and Peninah, when he went to Shiloh for pilgrimage offerings
Peninah, who had multiple children, taunted Hannah, who had none
Hannah prays silently to God for a child, moving her lips without speaking
Eli, the priest, assumes she is drunk and berates her
She explains that she is praying silently, and he gives her God’s blessing
Hannah becomes pregnant and gives birth to Samuel – Name of God
When the boy is weaned, she takes him to Shiloh and promises him to God’s service for the duration of his life
1200 – 1021 BCE
From turbulence at end of Judges (rule of chieftains) to succession after David
Years of Samuel, Saul, and David
Samuel’s birth predicted by Eli, and Hannah’s prayer for a child
He was dedicated to lifelong service at Shiloh in fulfulment of Hannah’s vow to God while praying for a child
Shiloh = a predominant shrine after the taking over of Canaan, before the Temple at Jerusalem
Narrative of the book of Samuel starts right after the tribal anarchy at the end of Judges
Considered a “court history”
Samuel was the last honest judge of the rule of the chieftains and the person the tribes turned to when they wanted a king
Textual focus is on the personalities of the specific leaders – kings appointed by Samuel and others
Samuel’s life is exemplary
He grows up in the shrine of Shiloh, acting as both seer and judge
People ask him to appoint a king in order to be like the other nations – this was seen as a repudiation of divine kingship, but God authorizes him to do it
Saul later refuses to annihilate the Amalekites, as ordered by God, so God rejects him in favor of David
Samuel then anoints David after the death of Saul
Connection to RH = annual worship and sacrifice at Shiloh
Early pilgrimage festival related to harvest
Related to prayers for a successful harvest year and for child-bearing
Narrative is similar to Sarah’s prayer for a child, fulfilled by God
Spiritual elements connecting the haftarah to RH
Grace
Hannah = grace
Sefaria - Jewish Definition of Grace:
“Grace is inherently divine and is a gift of God’s love. By extension, gracefulness, is the act of embracing God’s love of our imperfect selves. Grace is something granted to us, not as a reward for our right actions, but whenever we are able to receive God’s love – even when we fear we don’t quite deserve it.”
Related to chesed
(25) יהוה deal kindly and graciously with you!*deal kindly and graciously with you Others “make His face to shine upon thee and be gracious to thee.”
(26) יהוה bestow [divine] favor*bestow [divine] favor Others “lift up His countenance.” upon you and grant you peace!*peace Or “friendship.”
What can we do to give ourselves more grace?
“gracefulness, is the act of embracing God’s love of our imperfect selves. Grace is something granted to us, not as a reward for our right actions, but whenever we are able to receive God’s love – even when we fear we don’t quite deserve it.”
Based on My Jewish Learning.com
Chesed - loving kindness
there in the heavens You establish Your faithfulness.”
§ Rabbi Elazar said: One who performs acts of charity is greater than one who sacrifices all types of offerings, as it is stated: “To perform charity and justice is more acceptable to the Lord than an offering” (Proverbs 21:3), including all types of offerings. And Rabbi Elazar said: Acts of kindness, assisting someone in need, are greater than charity, as it is stated: “Sow to yourselves according to charity, and reap according to kindness” (Hosea 10:12). This means: If a person sows, it is uncertain whether he will eat or whether he will not eat, since much can go wrong before the seed becomes food. However, if a person reaps, he certainly eats. In this verse, charity is likened to sowing, while acts of kindness are likened to reaping. And Rabbi Elazar said: The reward for charity is paid from Heaven only in accordance with the kindness and generosity included therein and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, as it is stated: “Sow to yourselves according to charity, and reap according to kindness.”
The Sages taught that acts of kindness are superior to charity in three respects: Charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich. Charity is given to the living, while acts of kindness are performed both for the living and for the dead. And Rabbi Elazar said: Anyone who performs charity and justice is considered as though he filled the whole world in its entirety with kindness, as it is stated: “He loves charity and justice; the earth is full of the kindness of the Lord” (Psalms 33:5).
Lest you say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny, the verse states: “How precious is your kindness, O God” (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One might have thought that even a God-fearing individual does not always encounter the opportunity to perform acts of kindness. Therefore, the verse states: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him” (Psalms 103:17).
Rabbi Ḥama bar Pappa said: With regard to any person who has grace about him, it is certain that he is God-fearing, as it is stated: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him.” When one sees that a certain individual is endowed with grace and kindness, one can be certain that he is a God-fearing person. And Rabbi Elazar said: What is the meaning of that which is written: “She opens her mouth with wisdom, and a Torah of kindness is on her tongue” (Proverbs 31:26)?
The Gemara asks: Is there, then, a Torah of kindness and a Torah that is not of kindness? Rather, it is Torah studied for its own sake that is a Torah of kindness, as one studies it wholeheartedly; and it is Torah studied not for its own sake but for some ulterior motive that is a Torah that is not of kindness. Some say that it is Torah studied in order to teach it to others that is a Torah of kindness; it is Torah studied with the intent of not teaching it to others that is a Torah that is not of kindness.
Theme: Grace and lovingkindness are equivalent to love of God and torah, and vice versa
(א) א. עַל־יְדֵי צְדָקָה זוֹכֶה לְחֵן.
(ב) ב. עַל־יְדֵי שִׁפְלוּת זוֹכֶה לְחֵן.
(ג) ג. לְחֵן יַכְנִיס אוֹרְחִים.
(ד) ד. גַּם יִשְׁמר אֶת עַצְמוֹ מִמַּאַכְלֵי אִסּוּר, וְיִשְׁמר אֶת פִּיו מִדִּבּוּר אָסוּר.
(ה) ה. מִי שֶׁמְּפַזֵּר מְעוֹתָיו בִּשְׁבִיל לִקְנוֹת לְעַצְמוֹ רַב לִלְמד מִמֶּנּוּ, עַל־יְדֵי זֶה יִמְצָא חֵן.
(ו) ו. כְּשֶׁתַּעֲבִיר עַל מִדּוֹתֶיךָ, תִּמְצָא חֵן.
(1) Giving charity earns a person grace.
(2) Grace is also a reward for humility.
(3) To acquire grace, welcome guests into your home.
(4) One should also guard against forbidden foods, and keep his mouth from forbidden speech.
(5) A person who spends his money liberally in order to acquire a teacher from whom to learn will find grace.
(6) One who possesses forbearance will find grace.
Questions for consideration:
- Why do we need “grace”? Why would we ask for it at this time?
- How do you understand “grace”?
- How are grace and chesed connected?