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hannah and lilith
וַיְהִי֩ אִ֨ישׁ אֶחָ֜ד מִן־הָרָמָתַ֛יִם צוֹפִ֖ים מֵהַ֣ר אֶפְרָ֑יִם וּשְׁמ֡וֹ אֶ֠לְקָנָה בֶּן־יְרֹחָ֧ם בֶּן־אֱלִיה֛וּא בֶּן־תֹּ֥חוּ בֶן־צ֖וּף אֶפְרָתִֽי׃ וְלוֹ֙ שְׁתֵּ֣י נָשִׁ֔ים שֵׁ֤ם אַחַת֙ חַנָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פְּנִנָּ֑ה וַיְהִ֤י לִפְנִנָּה֙ יְלָדִ֔ים וּלְחַנָּ֖ה אֵ֥ין יְלָדִֽים׃ וְעָלָה֩ הָאִ֨ישׁ הַה֤וּא מֵֽעִירוֹ֙ מִיָּמִ֣ים ׀ יָמִ֔ימָה לְהִֽשְׁתַּחֲוֺ֧ת וְלִזְבֹּ֛חַ לַיהוָ֥ה צְבָא֖וֹת בְּשִׁלֹ֑ה וְשָׁ֞ם שְׁנֵ֣י בְנֵֽי־עֵלִ֗י חָפְנִי֙ וּפִ֣נְחָ֔ס כֹּהֲנִ֖ים לַיהוָֽה׃ וַיְהִ֣י הַיּ֔וֹם וַיִּזְבַּ֖ח אֶלְקָנָ֑ה וְנָתַ֞ן לִפְנִנָּ֣ה אִשְׁתּ֗וֹ וּֽלְכָל־בָּנֶ֛יהָ וּבְנוֹתֶ֖יהָ מָנֽוֹת׃ וּלְחַנָּ֕ה יִתֵּ֛ן מָנָ֥ה אַחַ֖ת אַפָּ֑יִם כִּ֤י אֶת־חַנָּה֙ אָהֵ֔ב וַֽיהוָ֖ה סָגַ֥ר רַחְמָֽהּ׃ וְכִֽעֲסַ֤תָּה צָֽרָתָהּ֙ גַּם־כַּ֔עַס בַּעֲב֖וּר הַרְּעִמָ֑הּ כִּֽי־סָגַ֥ר יְהוָ֖ה בְּעַ֥ד רַחְמָֽהּ׃ וְכֵ֨ן יַעֲשֶׂ֜ה שָׁנָ֣ה בְשָׁנָ֗ה מִדֵּ֤י עֲלֹתָהּ֙ בְּבֵ֣ית יְהוָ֔ה כֵּ֖ן תַּכְעִסֶ֑נָּה וַתִּבְכֶּ֖ה וְלֹ֥א תֹאכַֽל׃ וַיֹּ֨אמֶר לָ֜הּ אֶלְקָנָ֣ה אִישָׁ֗הּ חַנָּה֙ לָ֣מֶה תִבְכִּ֗י וְלָ֙מֶה֙ לֹ֣א תֹֽאכְלִ֔י וְלָ֖מֶה יֵרַ֣ע לְבָבֵ֑ךְ הֲל֤וֹא אָֽנֹכִי֙ ט֣וֹב לָ֔ךְ מֵעֲשָׂרָ֖ה בָּנִֽים׃ וַתָּ֣קָם חַנָּ֔ה אַחֲרֵ֛י אָכְלָ֥ה בְשִׁלֹ֖ה וְאַחֲרֵ֣י שָׁתֹ֑ה וְעֵלִ֣י הַכֹּהֵ֗ן יֹשֵׁב֙ עַל־הַכִּסֵּ֔א עַל־מְזוּזַ֖ת הֵיכַ֥ל יְהוָֽה׃ וְהִ֖יא מָ֣רַת נָ֑פֶשׁ וַתִּתְפַּלֵּ֥ל עַל־יְהוָ֖ה וּבָכֹ֥ה תִבְכֶּֽה׃ וַתִּדֹּ֨ר נֶ֜דֶר וַתֹּאמַ֗ר יְהוָ֨ה צְבָא֜וֹת אִם־רָאֹ֥ה תִרְאֶ֣ה ׀ בָּעֳנִ֣י אֲמָתֶ֗ךָ וּזְכַרְתַּ֙נִי֙ וְלֹֽא־תִשְׁכַּ֣ח אֶת־אֲמָתֶ֔ךָ וְנָתַתָּ֥ה לַאֲמָתְךָ֖ זֶ֣רַע אֲנָשִׁ֑ים וּנְתַתִּ֤יו לַֽיהוָה֙ כָּל־יְמֵ֣י חַיָּ֔יו וּמוֹרָ֖ה לֹא־יַעֲלֶ֥ה עַל־רֹאשֽׁוֹ׃ וְהָיָה֙ כִּ֣י הִרְבְּתָ֔ה לְהִתְפַּלֵּ֖ל לִפְנֵ֣י יְהוָ֑ה וְעֵלִ֖י שֹׁמֵ֥ר אֶת־פִּֽיהָ׃ וְחַנָּ֗ה הִ֚יא מְדַבֶּ֣רֶת עַל־לִבָּ֔הּ רַ֚ק שְׂפָתֶ֣יהָ נָּע֔וֹת וְקוֹלָ֖הּ לֹ֣א יִשָּׁמֵ֑עַ וַיַּחְשְׁבֶ֥הָ עֵלִ֖י לְשִׁכֹּרָֽה׃ וַיֹּ֤אמֶר אֵלֶ֙יהָ֙ עֵלִ֔י עַד־מָתַ֖י תִּשְׁתַּכָּרִ֑ין הָסִ֥ירִי אֶת־יֵינֵ֖ךְ מֵעָלָֽיִךְ׃ וַתַּ֨עַן חַנָּ֤ה וַתֹּ֙אמֶר֙ לֹ֣א אֲדֹנִ֔י אִשָּׁ֤ה קְשַׁת־ר֙וּחַ֙ אָנֹ֔כִי וְיַ֥יִן וְשֵׁכָ֖ר לֹ֣א שָׁתִ֑יתִי וָאֶשְׁפֹּ֥ךְ אֶת־נַפְשִׁ֖י לִפְנֵ֥י יְהוָֽה׃ אַל־תִּתֵּן֙ אֶת־אֲמָ֣תְךָ֔ לִפְנֵ֖י בַּת־בְּלִיָּ֑עַל כִּֽי־מֵרֹ֥ב שִׂיחִ֛י וְכַעְסִ֖י דִּבַּ֥רְתִּי עַד־הֵֽנָּה׃ וַיַּ֧עַן עֵלִ֛י וַיֹּ֖אמֶר לְכִ֣י לְשָׁל֑וֹם וֵאלֹהֵ֣י יִשְׂרָאֵ֗ל יִתֵּן֙ אֶת־שֵׁ֣לָתֵ֔ךְ אֲשֶׁ֥ר שָׁאַ֖לְתְּ מֵעִמּֽוֹ׃ וַתֹּ֕אמֶר תִּמְצָ֧א שִׁפְחָתְךָ֛ חֵ֖ן בְּעֵינֶ֑יךָ וַתֵּ֨לֶךְ הָאִשָּׁ֤ה לְדַרְכָּהּ֙ וַתֹּאכַ֔ל וּפָנֶ֥יהָ לֹא־הָיוּ־לָ֖הּ עֽוֹד׃ וַיַּשְׁכִּ֣מוּ בַבֹּ֗קֶר וַיִּֽשְׁתַּחֲווּ֙ לִפְנֵ֣י יְהוָ֔ה וַיָּשֻׁ֛בוּ וַיָּבֹ֥אוּ אֶל־בֵּיתָ֖ם הָרָמָ֑תָה וַיֵּ֤דַע אֶלְקָנָה֙ אֶת־חַנָּ֣ה אִשְׁתּ֔וֹ וַיִּֽזְכְּרֶ֖הָ יְהוָֽה׃ וַיְהִי֙ לִתְקֻפ֣וֹת הַיָּמִ֔ים וַתַּ֥הַר חַנָּ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתִּקְרָ֤א אֶת־שְׁמוֹ֙ שְׁמוּאֵ֔ל כִּ֥י מֵיְהוָ֖ה שְׁאִלְתִּֽיו׃ וַיַּ֛עַל הָאִ֥ישׁ אֶלְקָנָ֖ה וְכָל־בֵּית֑וֹ לִזְבֹּ֧חַ לַֽיהוָ֛ה אֶת־זֶ֥בַח הַיָּמִ֖ים וְאֶת־נִדְרֽוֹ׃ וְחַנָּ֖ה לֹ֣א עָלָ֑תָה כִּֽי־אָמְרָ֣ה לְאִישָׁ֗הּ עַ֣ד יִגָּמֵ֤ל הַנַּ֙עַר֙ וַהֲבִאֹתִ֗יו וְנִרְאָה֙ אֶת־פְּנֵ֣י יְהוָ֔ה וְיָ֥שַׁב שָׁ֖ם עַד־עוֹלָֽם׃ וַיֹּ֣אמֶר לָהּ֩ אֶלְקָנָ֨ה אִישָׁ֜הּ עֲשִׂ֧י הַטּ֣וֹב בְּעֵינַ֗יִךְ שְׁבִי֙ עַד־גָּמְלֵ֣ךְ אֹת֔וֹ אַ֛ךְ יָקֵ֥ם יְהוָ֖ה אֶת־דְּבָר֑וֹ וַתֵּ֤שֶׁב הָֽאִשָּׁה֙ וַתֵּ֣ינֶק אֶת־בְּנָ֔הּ עַד־גָּמְלָ֖הּ אֹתֽוֹ׃ וַתַּעֲלֵ֨הוּ עִמָּ֜הּ כַּאֲשֶׁ֣ר גְּמָלַ֗תּוּ בְּפָרִ֤ים שְׁלֹשָׁה֙ וְאֵיפָ֨ה אַחַ֥ת קֶ֙מַח֙ וְנֵ֣בֶל יַ֔יִן וַתְּבִאֵ֥הוּ בֵית־יְהוָ֖ה שִׁל֑וֹ וְהַנַּ֖עַר נָֽעַר׃ וַֽיִּשְׁחֲט֖וּ אֶת־הַפָּ֑ר וַיָּבִ֥יאוּ אֶת־הַנַּ֖עַר אֶל־עֵלִֽי׃ וַתֹּ֙אמֶר֙ בִּ֣י אֲדֹנִ֔י חֵ֥י נַפְשְׁךָ֖ אֲדֹנִ֑י אֲנִ֣י הָאִשָּׁ֗ה הַנִּצֶּ֤בֶת עִמְּכָה֙ בָּזֶ֔ה לְהִתְפַּלֵּ֖ל אֶל־יְהוָֽה׃ אֶל־הַנַּ֥עַר הַזֶּ֖ה הִתְפַּלָּ֑לְתִּי וַיִּתֵּ֨ן יְהוָ֥ה לִי֙ אֶת־שְׁאֵ֣לָתִ֔י אֲשֶׁ֥ר שָׁאַ֖לְתִּי מֵעִמּֽוֹ׃ וְגַ֣ם אָנֹכִ֗י הִשְׁאִלְתִּ֙הוּ֙ לַֽיהוָ֔ה כָּל־הַיָּמִים֙ אֲשֶׁ֣ר הָיָ֔ה ה֥וּא שָׁא֖וּל לַֽיהוָ֑ה וַיִּשְׁתַּ֥חוּ שָׁ֖ם לַיהוָֽה׃ (פ) וַתִּתְפַּלֵּ֤ל חַנָּה֙ וַתֹּאמַ֔ר עָלַ֤ץ לִבִּי֙ בַּֽיהוָ֔ה רָ֥מָה קַרְנִ֖י בַּֽיהוָ֑ה רָ֤חַב פִּי֙ עַל־א֣וֹיְבַ֔י כִּ֥י שָׂמַ֖חְתִּי בִּישׁוּעָתֶֽךָ׃ אֵין־קָד֥וֹשׁ כַּיהוָ֖ה כִּ֣י אֵ֣ין בִּלְתֶּ֑ךָ וְאֵ֥ין צ֖וּר כֵּאלֹהֵֽינוּ׃
There was a man from Ramathaim of the Zuphites, in the hill country of Ephraim, whose name was Elkanah son of Jeroham son of Elihu son of Tohu son of Zuph, an Ephraimite. He had two wives, one named Hannah and the other Peninnah; Peninnah had children, but Hannah was childless. This man used to go up from his town every year to worship and to offer sacrifice to the LORD of Hosts at Shiloh.—Hophni and Phinehas, the two sons of Eli, were priests of the LORD there. One such day, Elkanah offered a sacrifice. He used to give portions to his wife Peninnah and to all her sons and daughters; but to Hannah he would give one portion only—though Hannah was his favorite—for the LORD had closed her womb. Moreover, her rival, to make her miserable, would taunt her that the LORD had closed her womb. This happened year after year: Every time she went up to the House of the LORD, the other would taunt her, so that she wept and would not eat. Her husband Elkanah said to her, “Hannah, why are you crying and why aren’t you eating? Why are you so sad? Am I not more devoted to you than ten sons?” After they had eaten and drunk at Shiloh, Hannah rose.—The priest Eli was sitting on the seat near the doorpost of the temple of the LORD.— In her wretchedness, she prayed to the LORD, weeping all the while. And she made this vow: “O LORD of Hosts, if You will look upon the suffering of Your maidservant and will remember me and not forget Your maidservant, and if You will grant Your maidservant a male child, I will dedicate him to the LORD for all the days of his life; and no razor shall ever touch his head.” As she kept on praying before the LORD, Eli watched her mouth. Now Hannah was praying in her heart; only her lips moved, but her voice could not be heard. So Eli thought she was drunk. Eli said to her, “How long will you make a drunken spectacle of yourself? Sober up!” And Hannah replied, “Oh no, my lord! I am a very unhappy woman. I have drunk no wine or other strong drink, but I have been pouring out my heart to the LORD. Do not take your maidservant for a worthless woman; I have only been speaking all this time out of my great anguish and distress.” “Then go in peace,” said Eli, “and may the God of Israel grant you what you have asked of Him.” She answered, “You are most kind to your handmaid.” So the woman left, and she ate, and was no longer downcast. Early next morning they bowed low before the LORD, and they went back home to Ramah. Elkanah knew his wife Hannah and the LORD remembered her. Hannah conceived, and at the turn of the year bore a son. She named him Samuel, meaning, “I asked the LORD for him.” And when the man Elkanah and all his household were going up to offer to the LORD the annual sacrifice and his votive sacrifice, Hannah did not go up. She said to her husband, “When the child is weaned, I will bring him. For when he has appeared before the LORD, he must remain there for good.” Her husband Elkanah said to her, “Do as you think best. Stay home until you have weaned him. May the LORD fulfill His word.” So the woman stayed home and nursed her son until she weaned him. When she had weaned him, she took him up with her, along with three bulls, one ephah of flour, and a jar of wine. And though the boy was still very young, she brought him to the House of the LORD at Shiloh. After slaughtering the bull, they brought the boy to Eli. She said, “Please, my lord! As you live, my lord, I am the woman who stood here beside you and prayed to the LORD. It was this boy I prayed for; and the LORD has granted me what I asked of Him. I, in turn, hereby lend him to the LORD. For as long as he lives he is lent to the LORD.” And they bowed low there before the LORD. And Hannah prayed: My heart exults in the LORD; I have triumphed through the LORD. I gloat over my enemies; I rejoice in Your deliverance. There is no holy one like the LORD, Truly, there is none beside You; There is no rock like our God.
אמר רב המנונא כמה הלכתא גברוותא איכא למשמע מהני קראי דחנה (שמואל א א, יג) וחנה היא מדברת על לבה מכאן למתפלל צריך שיכוין לבו רק שפתיה נעות מכאן למתפלל שיחתוך בשפתיו וקולה לא ישמע מכאן שאסור להגביה קולו בתפלתו ויחשבה עלי לשכורה מכאן ששכור אסור להתפלל ויאמר אליה עלי עד מתי תשתכרין וגו' א"ר אלעזר מכאן לרואה בחברו
Rab Hamnuna said : How many weighty Halakot there are to be learnt from the passage relating to Hannah ! "Now Hannah, she spake in her heart" (I Sam. i. 13) — hence it is deduced that one who prays must direct his heart. "Only her lips moved" — hence, one who prays must pronounce [the words] with his lips. "But her voice was not heard" — hence, it is forbidden to raise the voice when praying. "Therefore Eli thought she had been drunken" — hence, it is forbidden to pray when intoxicated. "And Eli said to her. How long wilt thou be drunken?" (ibid. v. 14) — [[fol. 31 b.]] R. Eleazar said: Hence, if one sees in his neighbour
לִילִית
(n-f)
    1. "Lilith", name of a female goddess known as a night demon who haunts the desolate places of Edom
      1. might be a nocturnal animal that inhabits desolate places
(יד) וּפָגְשׁ֤וּ צִיִּים֙ אֶת־אִיִּ֔ים וְשָׂעִ֖יר עַל־רֵעֵ֣הוּ יִקְרָ֑א אַךְ־שָׁם֙ הִרְגִּ֣יעָה לִּילִ֔ית וּמָצְאָ֥ה לָ֖הּ מָנֽוֹחַ׃
(14) Wildcats shall meet hyenas, Goat-demons shall greet each other; There too the lilith shall repose And find herself a resting place.

Erubin 100b

Lilith grows long hair.

Nidda 24b

Lilith is a demoness with a human appearance except that she has wings.

אמר רבי חנינא אסור לישן בבית יחידי וכל הישן בבית יחידי אחזתו לילית

Rabbi Ḥanina said: It is prohibited to sleep alone in a house, and anyone who sleeps alone in a house will be seized by the evil spirit Lilith.

Alphabet of Ben Sira 78: Lilith

כשברא הקב״ה אדם הראשון יחיד, אמר לא טוב היות האדם לבדו, ברא לו אשה מן האדמה כמהו וקראה לילית. מיד התחילו מתגרין זה בזה, אמרה היא איני שוכבת למטה, והוא אומר איני שוכב למטה אלא למעלה שאת ראויה למטה ואני למעלה, אמרה לו שנינו שוין לפי ששנינו מאדמה, ולא היו שומעין זה לזה, כיון שראתה לילית אמרה שם המפורש ופרחה באויר העולם. עמד אדם הראשון בתפילה לפני קונו ואמר: רבונו של עולם, הרי האשה שנתת לי ברחה כבר. מיד שגר הקב״ה שלשה מלאכים הללו אחריה להחזירה. אמר הקב״ה אם תרצה לחזור מוטב. ואם לאו תקבל על עצמה שימותו מבניה בכל יום מאה בנים. והלכו אחריה והשימה בתוך הים במים עזים שעתידין המצריים למות שם. וספרו לה דבר ה׳ ולא רצתה לחזור. אמרו לה אנו נטביעך בים. אמרה להם הנחוני שלא נבראתי אלא להחליש התינוקות כשהן משמונה ימים, מיום שיולד אשלוט בו אם היה זכר, ואם נקבה מיום ילדותה עד עשרים יום, וכששמעו דבריה הפצירו לקחת אותה, נשבעה להם בשם אל חי וקים שכל זמן שאני רואה אתכם או שמכם או תכניתכם בקמיע לא אשלוט באותו התינוק, וקבלה על עצמה שימותו מבניה מאה בכל יום, לפיכך בכל יום מתים מאה מן השדים, ולכך אנו כותבים שמותם בקמיע של נערים קטנים ורואה אותם וזוכרת השבועה ומתרפא הילד.

When God created the first man Adam alone, God said, “It is not good for man to be alone.” [So] God created a woman for him, from the earth like him, and called her Lilith. They [Adam and Lilith] promptly began to argue with each other: She said, “I will not lie below,” and he said, “I will not lie below, but above, since you are fit for being below and I for being above.” She said to him, “The two of us are equal, since we are both from the earth.” And they would not listen to each other. Since Lilith saw [how it was], she uttered God's ineffable name and flew away into the air. Adam stood in prayer before his Maker and said, “Master of the Universe, the woman you gave me fled from me!”

The Holy Blessed one immediately dispatched the three angels Sanoy, Sansenoy, and Samangelof after her, to bring her back. God said, “If she wants to return, well and good. And if not, she must accept that a hundred of her children will die every day.” The angels pursued her and overtook her in the sea, in raging waters, (the same waters in which the Egyptians would one day drown), and told her God's orders. And yet she did not want to return. They told her they would drown her in the sea, and she replied. “Leave me alone! I was only created in order to sicken babies: if they are boys, from birth to day eight I will have power over them; if they are girls, from birth to day twenty.” When they heard her reply, they pleaded with her to come back. She swore to them in the name of the living God that whenever she would see them or their names or their images on an amulet, she would not overpower that baby, and she accepted that a hundred of her children would die every day. Therefore, a hundred of the demons die every day, and therefore, we write the names [of the three angels] on amulets of young children. When Lilith sees them, she remembers her oath and the child is [protected and] healed.

Legend of The Jews 1:2:43

(43) The Divine resolution to bestow a companion on Adam met the wishes of man, who had been overcome by a feeling of isolation when the animals came to him in pairs to be named. To banish his loneliness, Lilith was first given to Adam as wife. Like him she had been created out of the dust of the ground. But she remained with him only a short time, because she insisted upon enjoying full equality with her husband. She derived her rights from their identical origin. With the help of the Ineffable Name, which she pronounced, Lilith flew away from Adam, and vanished in the air. Adam complained before God that the wife He had given him had deserted him, and God sent forth three angels to capture her. They found her in the Red Sea, and they sought to make her go back with the threat that, unless she went, she would lose a hundred of her demon children daily by death. But Lilith preferred this punishment to living with Adam. She takes her revenge by injuring babes--baby boys during the first night of their life, while baby girls are exposed to her wicked designs until they are twenty. days old The only way to ward off the evil is to attach an amulet bearing the names of her three angel captors to the children, for such had been the agreement between them.

"The Coming of Lilith" by Judith Plaskow

In the beginning, the Lord God formed Adam and Lilith from the dust of the ground and breathed into their nostrils the breath of life. Created from the same source, both having been formed from the ground, they were equal in all ways. Adam, being a man, didn’t like this situation, and he looked for ways to change it. He said, “I'll have my figs now, Lilith,” ordering her to wait on him, and he tried to leave to her the daily tasks of life in the garden. But Lilith wasn't one to take any nonsense; she picked herself up, uttered God's holy name, and flew away. “Well now, Lord,” complained Adam, “that uppity woman you sent me has gone and deserted me.” The Lord, inclined to be sympathetic, sent his messengers after Lilith, telling her to shape up and return to Adam or face dire punishment. She, however, preferring anything to living with Adam, decided to stay where she was. And so God, after more careful consideration this time, caused a deep sleep to fall on Adam and out of one of his ribs created for him a second companion, Eve.

For a time, Eve and Adam had a good thing going. Adam was happy now, and Eve, though she occasionally sensed capacities within herself that remained undeveloped, was basically satisfied with the role of Adam's wife and helper. The only thing that really disturbed her was the excluding closeness of the relationship between Adam and God. Adam and God just seemed to have more in common, both being men, and Adam came to identify with God more and more. After a while, that made God a bit uncomfortable too, and he started going over in his mind whether he may not have made a mistake letting Adam talk him into banishing Lilith and creating Eve, seeing the power that gave Adam.

Meanwhile Lilith, all alone, attempted from time to time to rejoin the human community in the garden. After her first fruitless attempt to breach its walls, Adam worked hard to build them stronger, even getting Eve to help him. He told her fearsome stories of the demon Lilith who threatens women in childbirth and steals children from their cradles in the middle of the night. The second time Lilith came, she stormed the garden's main gate, and a great battle ensued between her and Adam in which she was finally defeated. This time, however, before Lilith got away, Eve got a glimpse of her and saw she was a woman like herself.

After this encounter, seeds of curiosity and doubt began to grow in Eve's mind. Was Lilith indeed just another woman? Adam had said she was a demon. Another woman! The very idea attracted Eve. She had never seen another creature like herself before. And how beautiful and strong Lilith looked! How bravely she had fought! Slowly, slowly, Eve began to think about the limits of her own life within the garden.

One day, after many months of strange and disturbing thoughts, Eve, wandering around the edge of the garden, noticed a young apple tree she and Adam had planted, and saw that one of its branches stretched over the garden wall. Spontaneously, she tried to climb it, and struggling to the top, swung herself over the wall.

She did not wander long on the other side before she met the one she had come to find, for Lilith was waiting. At first sight of her, Eve remembered the tales of Adam and was frightened, but Lilith understood and greeted her kindly. “Who are you?” they asked each other, “What is your story?” And they sat and spoke together of the past and then of the future. They talked for many hours, not once, but many times. They taught each other many things, and told each other stories, and laughed together, and cried, over and over, till the bond of sisterhood grew between them.

Meanwhile, back in the garden, Adam was puzzled by Eve's comings and goings, and disturbed by what he sensed to be her new attitude toward him. He talked to God about it, and God, having his own problems with Adam and a somewhat broader perspective, was able to help out a little—but he was confused, too. Something had failed to go according to plan. As in the days of Abraham, he needed counsel from his children. “I am who I am,” thought God, “but I must become who I will become.”

And God and Adam were expectant and afraid the day Eve and Lilith returned to the garden, bursting with possibilities, ready to rebuild it together.

אמר רב המנונא כמה הלכתא גברוותא איכא למשמע מהני קראי דחנה (שמואל א א, יג) וחנה היא מדברת על לבה מכאן למתפלל צריך שיכוין לבו רק שפתיה נעות מכאן למתפלל שיחתוך בשפתיו וקולה לא ישמע מכאן שאסור להגביה קולו בתפלתו ויחשבה עלי לשכורה מכאן ששכור אסור להתפלל ויאמר אליה עלי עד מתי תשתכרין וגו' א"ר אלעזר מכאן לרואה בחברו דבר שאינו הגון צריך להוכיחו ותען חנה ותאמר לא אדני אמר עולא ואיתימא רבי יוסי ברבי חנינא אמרה ליה לא אדון אתה בדבר זה ולא רוח הקודש שורה עליך שאתה חושדני בדבר זה איכא דאמרי הכי אמרה ליה לא אדון אתה לאו איכא שכינה ורוח הקודש גבך שדנתני לכף חובה ולא דנתני לכף זכות מי לא ידעת דאשה קשת רוח אנכי ויין ושכר לא שתיתי אמר רבי אלעזר מכאן לנחשד בדבר שאין בו שצריך להודיעו
Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk” (I Samuel 1:13). The Gemara elaborates: From that which is stated here: “And Hannah spoke in her heart,” the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: “Only her lips moved,” the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: “And her voice could not be heard,” the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: “So Eli thought her to be drunk,” the halakha that a drunk person is forbidden to pray. That is why he rebuked her. On the subject of Eli’s rebuke of Hannah, as it is stated: “And Eli said to her: How long will you remain drunk? Remove your wine from yourself” (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another an unseemly matter, he must reprimand him, is derived. “And Hannah answered and she said no, my master, I am a woman of sorrowful spirit, and I have drunk neither wine nor liquor, but I pour out my soul before the Lord” (I Samuel 1:15). Regarding the words: “No, my master,” Ulla, and some say Rabbi Yosei, son of Rabbi Ḥanina, said that she said to him, in an allusion: With regard to this matter, you are not a master, and the Divine Spirit does not rest upon you, as you falsely suspect me of this. Some say another version of her response. She said to him, questioning: Aren’t you a master? Aren’t the Divine Presence and Divine Spirit with you that you judged me to be guilty, and you did not judge me to be innocent? Didn’t you know that I am a woman of distressed spirit? With regard to Hannah’s explanation that “I have drunk neither wine nor liquor,” Rabbi Elazar said: From here the halakha is derived that one who is suspected of something of which he is not guilty cannot suffice merely with the personal knowledge of his innocence, but must inform the one who suspects him that he is innocent and clear himself of suspicion.
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