Hannah

Biblical Figures

Hannah is a biblical character from the book of Samuel who struggles with infertility. She visits the Tabernacle and prays verbally for a child rather than simply offering a sacrifice. God takes note of her, and she gives birth to a son, the prophet Samuel, who would lead the Israelites. In Jewish tradition, Hannah becomes a model for verbal prayer and for audacity in beseeching God.

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Hannah's Silent Prayer

TANAKH

Hannah's silent, heartfelt prayer to God is a profound example of personal and emotional connection in prayer, misunderstood by Eli as drunkenness. The Book of I Samuel recounts Hannah's deep supplication to God for a child, her vow to dedicate him to God, and the initial misunderstanding by Eli, the priest.

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…

I Samuel 1:11-15

Hannah's Prophetic Legacy

TALMUD

Hannah is recognized as one of the seven prophetesses in Jewish tradition, highlighting her prophetic status. The Gemara in Tractate Megillah provides textual support for the identification of the seven prophetesses, including Hannah.

§ The Gemara asks with regard to the prophetesses recorded in the baraita: Who were the seven prophetesses? The Gemara answers: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. The Gemara offers textual support: Sarah, as it is written: “Haran, the father of Milcah, and the father of Iscah” (Genesis 11:29). And Rabbi Yitzḥak said: Iscah is in fact Sarah. And why was she called Iscah? For she saw [sakhta] by means of divine inspiration, as it is stated: “In all that Sarah has said to you, hearken to her voice” (Genesis 21:12)…

Megillah 14a:13

Laws from Hannah's Prayer

TALMUD

Hannah's prayer serves as a foundational text for several key Jewish laws regarding prayer. The Talmud in tractate Berakhot derives laws such as the necessity of focused intention, enunciating words, praying silently, and the prohibition against praying while drunk from Hannah's prayer.

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…

Berakhot 31a:27

Hannah Remembered on Rosh Hashanah

TALMUD

Hannah's story is intricately connected to the observance of Rosh Hashanah, as it is believed that God remembered her on this significant day. Rabbi Elazar uses verbal analogies in the Talmud to derive that Sarah, Rachel, and Hannah were revisited by God and conceived children on Rosh Hashanah.

It was taught in the baraita: On Rosh HaShana, Sarah, Rachel, and Hannah were revisited by God and conceived children. The Gemara asks: From where do we derive this? Rabbi Elazar said: This is derived by means of a verbal analogy between one instance of the term revisiting [pekida] and another instance of the term revisiting, and by means of a verbal analogy between one instance of the term remembering [zekhira] and another instance of the word remembering…

Rosh Hashanah 11a:16

Conflict and Gratitude in the Story of Hannah and Peninah

COMMENTARY

The tense relationship between sisters-in-law Hannah and Peninah is emphasized in the midrash. Rashi, the renowned 11th-century biblical commentator, elaborates on the midrashic tradition surrounding Hannah's prayer of gratitude.

Until the barren has born seven and she with many children…. While the barren woman has born seven, she that had many children has been bereaved and buries her children. Chana bore seven as it is stated, "For Adonoy remembered Chana and she conceived and gave birth to three sons and two daughters." When Chana bore one, Penina buried two. Penina had ten children as it is stated, "Am I not better to you than [the] ten sons of Penina?" When Chana bore four, Penina buried eight. When she [Chana] conceived and bore a fifth child…

Rashi on I Samuel 2:5:4

The Quiet Prayer of Hannah

TALMUD

Hannah's manner of prayer set the precedent for how a person would speak to the High Priest when requesting judgment from the Urim and Tumim. The Talmud in Tractate Yoma discusses the proper manner of prayer, emphasizing the importance of enunciating words quietly, similar to Hannah's prayer.

One does not ask in a loud voice, as it is stated: “And he shall stand before Elazar the priest, who shall inquire for him by the judgment of the Urim” (Numbers 27:21), which implies that the inquiry is to be audible only to the person asking. And he should not think his question in his heart but should enunciate it, as it is stated: “And…who shall inquire for him by the judgment of the Urim before God” (Numbers 27:21), and immediately afterward it states: “By his mouth” (Numbers 27:21)…

Yoma 73a:18

The Mystical Depths of Hannah's Prayer

KABBALAH

Hannah's prayer is not just a heartfelt plea but a profound mystical act that taps into the deepest spiritual realms. In Sha'arei Orah, Rabbi Joseph Gikatilla explores the Kabbalistic dimensions of Hannah's prayer, revealing her deep spiritual knowledge and intentionality.

Sha'arei Orah, Second Gate, Ninth Sefirah 164

Trust and Free Will in Hannah's Prayer

CHASIDUT

Hannah's invocation of 'Tzevaot' (Lord of hosts) in her prayer highlights the unique human capacity for trust in God, contrasting with higher beings who lack free will. This Chassidic interpretation by R' Moshe Teitelbaum of Ujhely delves into the profound themes of trust and free will in the human experience, as exemplified by Hannah's prayer.

And according to this, the aspect of trust is only relevant to people. For they have choice, such that they deserve reward and punishment, and the Holy One, blessed be He, promised to repay a goodly reward to those who do His will, as it is explained in the holy Torah. But since reward and punishment are irrelevant to the higher beings, since they do not have choice, they do not have the aspect of trust, but rather protection. And this is [the meaning of] that which [Hannah] said, the Lord of hosts…

Yismach Moshe, Vaetchanan 3:6

Hannah's Influence on Jewish Prayer

JEWISH THOUGHT

The manner in which the daily Amidah (standing prayer) is recited was taught by Hannah, highlighting her lasting influence on Jewish prayer practices. Hannah's silent, heartfelt prayer in 1 Samuel 1:13-17 serves as a model for the recitation of the Amidah, a central prayer in Jewish liturgy.

Finally, we hardly ever realize that to this day, religious Jews pray the daily Shemoneh Esreh in a manner which was taught us by Hannah, the wife of Elkanah, who – in God’s response to her prayer – became the mother of the prophet Samuel. Rabbi Hamnuna explains:

Jewish Women in Time and Torah, i "Women Are a People by Themselves" 47

Hannah's Faithful Leadership Journey

COMMENTARY

Hannah's story exemplifies how unexpected individuals can rise to prominence and influence leadership through personal faith and perseverance. The narrative of Hannah, the mother of the prophet Samuel, is a powerful example of faith and divine intervention, especially her heartfelt prayer recited on Rosh Hashanah.

It may seem surprising that this book, which is so much about male leadership, begins by focusing on a woman. But as I suggested previously, throughout both Judges and Samuel, the characterization of women often helps to clarify issues of leadership. Additionally, Hanna’s experiences and her voice set the personal tone through which these issues will be subsequently played out. And once again, a classic biblical pattern appears, as a person or type from whom we might not expect success—here a barren wife, elsewhere a younger brother—comes to prevail in the end.

The Early Prophets, by Everett Fox, Samuel, Part I; The Last Judges; Eli and Shemuel, The Birth of Shemuel 3

Hannah's Prophetic Prayer

COMMENTARY

Hannah's prayer not only celebrates the birth of her son but also prophetically supports the future establishment of a monarchy in Israel. Radak, a renowned 12th-century biblical commentator, delves into the prophetic elements of Hannah's song in I Samuel 2:10.

And He shall give power to His king and exalt the horn of His anointed: He repeated the thing, since the king [here] is the anointed one. And Channah said this by way of prophecy or by way of tradition. For she had a tradition that that there would be a king in Israel in the future. And she sealed this song with the words [about] the king, since she mentioned the downfall of the wicked - and those are the enemies of Israel - and she said that God should give power to the king of Israel, that He should save Israel from their enemies through him…

Radak on I Samuel 2:10:4

The Emotional Journey of Hannah's Prayers

JEWISH THOUGHT

Hannah's prayers reflect a profound emotional journey from deep sorrow to overwhelming joy. Eliezer Berkovits explores the contrasting emotional states in Hannah's prayers, from her initial sorrow due to barrenness to her joy after bearing a son.

The two prayers betray two exactly opposite moods. The first may be called a prayer of intercession, the other is one of thanksgiving. The first one, Hannah prayed “in bitterness of soul” and she “wept sore.” She was a barren woman. The second prayer she recites in a spirit of elation. Her prayer was answered; God blessed her womb.

Man and God, Chapter 4 the Concept of Holiness 68

The Fear in Hannah's Heart

CHASIDUT

Rebbe Nachman of Breslov, in his early 19th-century work Likutei Moharan, explores the profound relationship between fear and prayer through the example of the biblical figure Hannah.

And this is what is written of Chanah (1 Samuel 1:13), “Now, Chanah was speaking to her heart”—<i.e.,> through fear she merited to prayer, for the essence of fear is in the heart.

Likutei Moharan 14:8:4