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. in the case of the idolatrous city, the term Just as there, and have lured the inhabitants of their city, saying let us go and serve other gods which we have not known” (Deuteronomy 13:14). By means of this verbal analogy it is derived: “Benei beliya’al have gone out from your midst with regard to a city that has been instigated to engage in idol worship: it is written there, and as a bat beliya’al”; that Hannah, suspected of praying while drunk, defends herself and says: “Do not take your maidservant it is written here is derived as that when a drunk person prays it is as if he engaged in idol worship halakha the Rabbi Elazar said: From here for out of the abundance of my complaint and anger have I spoken until now” (I Samuel 1:16). “Do not take your maidservant as a wicked woman [bat beliya’al]beliya’al indicates idol worship, so too here, in the case of one who prays drunk, beliya’al indicates idol worship. The verse continues: “And Eli answered and said: May you go in peace” (I Samuel 1:17). Rabbi Elazar said: From here the halakha is derived that one who suspects another of something that he has not done, he must appease him. Moreover, the one who suspected him must bless him, as Eli continued and offered Hannah a blessing, as it is stated: “And may the God of Israel grant your request that you have asked of Him” (I Samuel 1:17).
Additionally, Hannah’s emphasis in speaking to Eli, “for this youth I prayed” (I Samuel 1:27), indicates that she came to protect him from danger.
As Rabbi Elazar said: Samuel was one who taught halakha in the presence of his teacher. Hannah wanted to pray that he not be punished by death at the hand of Heaven for his transgression, as it is stated: “And they slaughtered the cow and they brought the youth to Eli” (I Samuel 1:25). This verse is puzzling. Because they slaughtered the cow, therefore, they brought the youth to Eli?
What does one have to do with the next? and onward is it a the blood in the bowls receiving the stage of from only It is written: “And the priests shall offer,” indicating that the offering may only be slaughtered by a priest? And the priest shall slaughter in the Torah: said to him: Is it written Samuel said to him: How do you know this? to clarify his statement. Eli by a non-priest is valid. They brought him before Eli of an offering performed Slaughter it? to look for a priest to slaughter need He said to them: Why do you the animal. Samuel saw them looking for a priest to slaughter the offering. Call a priest; he will come and slaughter those who brought the offering: Eli said to this is what happened: Rather,mitzva incumbent upon priests alone. From here the halakha that slaughter by a non-priest is acceptable is derived. She said to him: “For this this one. greater than a son who will be will grant you for mercy, that the Holy One, Blessed be He, He said to her: Let me punish him, and I will pray to pray to the Lord;” do not punish the child who was born of my prayers. Hannah came and shouted before him: “I am the woman who stood here with you at the hand of Heaven for showing contempt for his teacher. is liable for death is correct, halakha even if the particular issued a halakhic ruling in the presence of your teacher, and anyone who issues a halakhic ruling in the presence of his teacher, one who nevertheless, you are and your statement is correct, but You have spoken well Samuel: said toEli youth I prayed” and I want no other. The Gemara continues to deal with Hannah’s prayer.
It is taught in a baraita that the tanna’im disagreed about this point: Rabbi Eliezer says: In Tishrei the world was created; in Tishrei the Patriarchs were born; in Tishrei the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived; on Rosh HaShana Joseph came out from prison;
(4) Until the barren has born seven and she with many children…. While the barren woman has born seven,5 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.6Below verse 21. Penina had ten children as it is stated, "Am I not better to you than [the] ten sons of Penina?"7Above 1:8. When Chana bore four, Penina buried eight. When she [Chana] conceived and bore a fifth child, Penina prostrated herself at her feet and begged for mercy and they lived and were therefore considered as hers. This is R. Nechemya's opinion. R. Yehudah however says that grandchildren are considered as children. Some are of the opinion that the numerical value of שִׁבְעָה(377) is equivalent to that of שְׁמוּאֵל(377).