Chana’s Tefillah: Turning to Hashem as a Father and Asking for His Kavod

Transcript

This Torah class is brought to you by TorahAnytime.com. Shmuel Aleph, pasuk aleph. We'll read a little bit of the pesukim. We'll translate it, and then we'll get back to the Rishonim, the mefarshim, Acharonim, discuss an explanation and the biur of the pesukim. But first, let's read the pesukim inside. Like this, everyone has a clarity of the actual pasuk and the pashut pshat, the pashut pshat in the pasuk, the simple translation. Vayehi ish echad min haRamasayim Tzofim, mehar Ephraim. There was one person, ish echad. It's interesting, the word ish echad, one person. Say, vayehi ish, there was a person, echad. Why does it say echad? Normally echad is miyuchad, somebody special. Of course, we're going to learn that this person, Elkanah, was not a very special... The pasuk says he came from min haRamasayim Tzofim, mehar Ephraim. That's where he came from, Har Tzofim. Why is Tzofim? So there's two pshatim. Either Tzofim means neviim; Rashi says it can mean the neviim, or there's actually two mountains which are called Tzofim. The Megillah discusses this, hakol panim, location. Where is he coming from? He comes from min haRamasayim Tzofim, mehar Ephraim. U'shmo Elkanah ben Yerocham ben Eliahu ben Tochu ben Tzuf Ephrasi. V'lo shtei nashim. He had two wives, shem achas Chanah. Interesting, it doesn't say shem haachas; it says shem achas. Normally it's ha'achas v'ha'sheini, achas. So one of them was chanah. B'sheim ha'sheinis is Pnina. Vahi l'Pnina yeladim. Pnina has children, l'chanen yeladim. Just a few more pesukim, v'halach ha'ish hahu me'iro miyamim yamimah, yearly. He would come up from his town, from his city, l'hishtachavos, lizboach laShem Tzevakos b'Shilo. He was oleh regel, so to speak, once, miyamim yamimah. V'sham shnei bnei Eli. And at that tekufah in the Beis HaMikdash, in the Mishkan, they had the two children of Eli, Chofni u'Pinchas, kohanim laShem. They were the kohanim at the time. Vayehi hayom. It was the day. We're going to learn later on that it was Rosh Hashanah. Vayehi hayom, hayom haras olam. This happened on Rosh Hashanah. Vayehi, it was hayom, the day, the day of Rosh Hashanah. Vayizbach Elkanah. Elkanah brought a korban, v'nasan l'Pnina ishto u'l'chol baneha u'vnoseha manos. So he gave portions. Of course, there's a korban shelamim. You makriv the korban shelamim, and then you give for everyone to eat. So everyone got manos, portions. Now l'Chanah, Chanah who didn't have the children, yitein manah achas apayim. He gave her a double portion, ki es Chanah ohev. He loved Chanah. VaShem sagar rachmah. She was an akarah. Hashem closed her womb. She didn't have children. The continuation of the story is, v'chi'astah tzarahah gam kaas. So Pnina used to ... Chana, made her angry, gam kaas, made her angry. Why? So here the pasuk says, ba'avur hare'ima. Rashi says, what is re'ima? There's two pshatim: either re'ima means she should complain, or re'ima means she should daven. Soon we'll discuss re'ima. Why is that a lashon of tefillah? We know there are ten leshonos of tefillah. Re'ima is not one of them. And if it does mean davening, so why? Why is re'ima one of the leshonos of davening? And how does it coincide with the pshat that re'ima also means to complain? First pshat in Rashi. We'll discuss this in a few moments. And again, I'm just reading a little bit of the pesukim, you should get the story, and then we can take apart the story. V'chein ya'aseh shanah b'shanah b'dei alosah b'veis Hashem. This happened yearly, kein tachisenah. Same story. Pnina used to get Chana angry. V'sifkeh v'lo sa'chal, so she would cry, a woman, ... she cries. V'sifkeh v'lo sa'chal. And Elkanah tells her, Vayomer elah Elkanah ishah, Chana, lamah tivki? So Elkanah, the husband, tells her, Why are you crying? V'lamah lo sochli, v'lamah yera...

Laveich. You see, when you talk to a wife, you can't just say it. You have to, Marich, lamasifki, lamas, loisochli, lamo yera laveich. You have to talk to her. It's not stam, vavos veinsta. Obviously, he has to... you know, it doesn't come across in one sentence. You got to talk a little bit to get to her. The mefarshim do speak about this shaila, like I said, we're going to get back to everything, but I just want to get a little bit the read of the pesukim. Anyways, Halo aneichi teiv lach me'asar banim; I'm better to you than ten children. Vos dafst a kindech? You have me. We have to talk about that. That's a nechamah. Okay, you're right, he was a very good husband. It's true. It's emes. What does it mean, I'm better to you than like ten children? Vatakom Chanah acharei ochlah v'Shiloh, v'acharei shosah, and the rest of the story we all know, that she davened, and the way she davened, Eli didn't understand. We'll get to all the continuation of the story, and she promises the Eibishter, if you give me a child, he's going to be Shmuel, who's going to belong to the Eibishter. She'iltiv laKadosh Baruch Hu. I gave him back to the Ribono Shel Olam. Okay, this is the story in the pesukim. Now let's go back to take apart the story, the pesukim, maybe some lessons that we have to learn and take out from the pesukim, from the story. Vayehi ish echad. So we're going back to the original pasuk. Like I said, ish echad. Echad means he was special. Obviously, Elkanah was echad, he was a miyuchad. So there's an interesting Medrash. The Medrash says the history of Elkanah. Who was Elkanah? Zogt the Medrash, Zelkanah, k'shaya madrich es Yisrael u'ma'aleh osan l'Shiloh. Almost like a tour guide. He would make sure, Rabosai, come with me, I'm going to Shiloh. Follow with me. Yidden, I'm going to the Mishkan, let's go. Come with me. Loi b'derech shehaya oleh. And how did he do this? He took different routes, says the Medrash. Every year when he went, he took a different route. One year he went this way, one year this way. And why did he do this? Bishvil l'shamea es Yisrael l'haloch l'Shiloh, to be me'orer the people, follow me, come with me, come with me to Shiloh. V'kach ha'kasuv miyacheso, Vayelech ish echad min ha'ramasayim. That's why the pasuk begins by giving us the background. What's bothering the Medrash? Why do we have to know where he came from? Anafka mina, how is that relevant to the story? And the teretz is, it's not min ha'ramasayim, the location, but actually min ha'ramasayim means two. Ramasayim Tzofim, like I told you, it was two of them. So which one did he come from? And the answer is he would come once from this way and once from that way. Once he went this route, and sometimes he took the other route. That's min ha'ramasayim Tzofim. More or less that's what the Medrash is saying. It needs a little more pshat in the pshat and the words of the pasuk, but the point is the history of where is because we have to know that yearly he took different routes to bring the people to Shiloh. Why is that relevant? Why is that so important? And I have a different shaila, rabosai. You know, you want to tell me Alkana. What else is Elkanah? Was he a talmid chacham? Was Elkanah the rav, the Rosh Yeshiva where he lived? I don't know, give me a little more history, I don't know. This is it, Elkanah. You want to know? Zeh Elkanah. This is Elkanah, menagara Mitzayim toifim. You know, if I had to say it in a simple way, everyone who identified, Oh, he's Yenem, vas kumt fun Davaiten, he comes from all the way... No, that's the pshat. Menagara Mitzayim toifim. Oh yeah, yeah, he's the guy that comes from so on. I think, rabosai, pshatov is very emes over here. And we want to give a background: the father who was zocheh to Shmuel. Soon we're going to learn about the mother who was zocheh to Shmuel. We're going to learn Chana and who Chana was. But who's the tatte? Who is the father that's zocheh to such a child? And the teretz is this: he had mesiras nefesh for kavod haShechinah, kavod HaKadosh Baruch Hu. This is the roots of Shmuel. You want to...

Now, where did such a thing come from? And the answer is, if you come and you search back in the father, you'll find if there's a mesiras nefesh for the Rabbeinu Shlolem, which is this story: went out of his way. It doesn't say anywhere that you have to do this. Does it say that you oyleh regel, you should walk around different routes? And the teretz is, ... the Rabbeinu Shlolem, and this is what his mission was, kavod of the Rabbeinu Shlolem, Yidden should come to Shiloh. That creates a shmuel. This is the hakdamah. You see, this is what the Medrash is trying to say. Where? Where? What? What's the background of Shmuel? And the teretz is, Vayehi ish echad. He had a very, very special father, Elkanah, which the Medrash says he did this. I'll tell you a nice maiseh. The Tanach is itself a maiseh, so l'choirah I should be able to get away without having to say a maiseh on a maiseh. Yeah? Aber af al pi kein. Stam, ... a good line, huh? Aber l'maaseh, zehstach l'maaseh, dit l'maaseh, l'maaseh, maaseh, maaseh. So what's the maiseh? I'll tell you a maiseh. Someone told me that he heard from Mendel Zaks, zecher tzaddik livrachah. He was the son-in-law of the Chofetz Chaim. So he came to tell me that Reb Mendel Zaks told him he was in the room by the Chofetz Chaim, and they were matziah the shidduch for my zeide, Reb Shmuel Walkin, with the Baba. It was a radiner, Reb Meir Shlomo Dansky's grand, oldest grandson, the oldest grandson. So they came to ask the Chofetz Chaim; Zeide learned in Radin. So first of all, I think the Chofetz Chaim had a quandary, a shtikel problem here. What do you do with habacha badin yeshiva, but meretzah ka'amed badin yeshiva? It's a shtikel problem, right? It was a... I don't know how he would say no to such a shaila, but... Okay, b'klal, they came to tell him. So he said it's a good shidduch, he was maskim, he said hatzlacha. And he said something interesting, and I heard this again. I wasn't there, but I heard this secondhand, that Mendel Zaks said over to this Yid, who told this to me that he heard it from Mendel Zaks. And what was the story? The Chofetz Chaim said that Reb Baruch Ber ta'ines that the maila of the Alter Zeide, my great-grandfather, was that he was in jail, right? Don't forget, he was in jail, and he put out sefarim, famous sefarim that people use. Why did people use his sefarim so much? Why was he zoche to something like this? So Reb Baruch Ber said it had to do with the fact that in yeshiva he was mishamesh the Netziv. He was mamash a talmid of the Netziv. Every sefer on Reb Baruch Ber brings this ma'aseh. It's famous, all the talmidim say over this story from Reb Baruch Ber, that Reb Baruch Ber said, now I also was, says Reb Baruch Ber, I also was mishamesh the Netziv, which is a very big chiddush, which Reb Chaim, not with the Netziv. There was a break off in the yeshiva, right? Two derachim. But he was mishamesh Shmuel, yadoi lo mash mi'tach yadoi. His hand never left his hand. I'm saying only the kitzur parts of the story because I want to get to the Chofetz Chaim. The Chofetz Chaim said that's what the rebbe about taanis. But taanis is something a little different. The taanah that the reason why the Baron Volozhin, the Beis Aharon, had such gevaldige children, all my zeides, brothers, were gedolei olam mamash, for the rest of the talmidei chachamim. He says because l'maaseh, when he sat in jail, he learned. And then when he came out, he was told not to speak about the things that got him into jail. Today a person has white-collar crime. Amalek rabbanim didn't sit because of white-collar crime. It's because they spoke against white-collar crime. They spoke about mussar. They gave mussar about socialism and haskalah. So he sat in jail. He was told not to talk about it. That first Shabbos that he got out, after a whole year sitting in jail, he spoke against the same drasha in the same shul in Vilna, in the big shul. He said over the same thing. Reb Chaim Oizer told him, Hayitachen? He said, What are you talking about? For the Ribbono Shel Olam, mesiras nefesh.

Chaim said, HaTorah machzeres al eilu shemosrim nafsham al haTorah. Torah comes back to those shehu mesiras nefesh for Torah. Children, grandchildren, you want to know if they're mamish groise bnei Torah, ehrliche Yidden? Where does it come from? It comes because there must have been a zeide that was moser nefesh, a father that was moser nefesh. The clock is never my friend, but you see what happens is, I tell you one story and then I want to tell you another story, and I want to cover a lot of ground here too, so I should really warn you in advance, maybe. Ein אונסין אלא אם כן מזהירין, but there's not an onesh. I want to tell you another zach. I had a talmid, and his parents were not frum, yet he became frum and he was mamish moser nefesh for Torah. Reb Shmuel Birnbaum met this talmid, and Reb Shmuel Birnbaum said, You see from over here that he must have had a tatteh or a zeideh that was moser nefesh in Russia for Torah, and if it's not a tatteh, it must have been a zeideh. Somewhere, you see something, a product like this, it's a product of mesiras nefesh. This is what the pasuk is trying to tell us. Shmuel is a product. What is he a product of? There had to have been a mesiras nefesh, something different, and that is he was moser nefesh to make sure that Yidden should be oleh regel. Now let's see who Chana is. So the pasuk tells us, what was Chana? Chana, v'lo shtei nashim, shem achas Chana, shem ha'sheini Pnina. Pnina had children, and Chana did not have children. V'alah ishah hu me'iro miyamim. He used to go up every year. So this was a yearly minhag. And what was the yearly minhag? He would shecht the korban, he would make Chana cry. So why was this done yearly in the Beis Hamikdash? Huh? But it's interesting, why is this in Shiloh? It seems like the story happened k'seder in Shiloh. What about in the house? Did this story happen every week? It could happen at the Shabbos table too. For some reason, you see, and the Chasam Sofer speaks about this in the drashos, you see that for some reason that this was a yearly minhag. Miyamim, and yifrekst doch gut, yifrekst doch gut. L'choira, the shalosh regalim, right? Yifrekst doch gut. I want to tell you over another few kashas that the Chasam Sofer has in his drashos. He says he doesn't understand the pasuk. The pasuk says that he loved Chana. Why did he love Chana? Ki es Chana ahav, va'Hashem sagar rachmah. That's not a reason to like Chana. L'choira, it's two different things. L'choira, he was ohav es Chana, and grada, separately, va'Hashem sagar rachmah. The pasuk seems to put it together like it's a continuation, that he liked Chana, and for some reason, because something, Hashem sagar racham. So either maybe Ahav doesn't mean that he liked; Ahav means maybe he showed her more love, maybe he showed her more. No, you have a situation where a person needs a little more because he's k'tzarah of it, which is a lesson in life, chaverai. You see a guy, he's having a meshvered, matziv. Maybe he needs a little more, as we call in English, a little more TLC. Go over to him, be a little warmer to him. Maybe that's the pshat in the pasuk. He was Ahav es Chana doesn't mean he ... liked her more; he showed her more ahavah because va'Hashem sagar es rachmah, maybe. But the Chasam Sofer asks this for a kasha. Another question that the Chasam Sofer asks: a maaseh, the pasuk is mashma that he used to make her cry, and then she would get up after she ate and she drank. V'chein yaaseh shanah b'shanah. Vatifkov elisocho. He told her, Why are you crying? Then she ate, and then v'hi maras nefesh, and she got up to cry and to daven. Why didn't she just come straight to the Beis HaMikdash and daven?

So, mashma that the first year he spoke to her, and then she ate after he spoke to her, and then she gets up right away, comes to Beis HaMikdash. So you're hurt, you don't have children, go daven right away. Why is it a gantze geshichte? She got angry, then the chassan, then the husband would speak to her, and then she would eat afterwards, and then she got up and she went to daven. Takah, no. Comes to Beis HaMikdash, so go daven, finish with us. It has to be. And every year it was the same story over again. Techiyas hameisim, miyomim yamimah. It's mashma from the pasuk that this is a story that happens, caseh. Good question, huh? Tzemach Tzedek has eight she'eilos on the story, eight questions. He says he doesn't understand, what does it mean, I'm better to you like ten children? What does it mean, I'm better to you like ten children? And therefore, but a person wants children. What does it mean? Halo anochi tov lach. I am better to you than, better me, I am better to you than like ten children. Someone once told me, a talmid of R' Shlomo Haimim, R' Shlomo Haimim didn't have children, and his wife was very hurt. She used to be, umedik. She was in pain from it. So he once told her, he says, it's interesting, I think her name was Chana, it's very interesting, I think, if I'm not mistaken. He said to Chana... And if I'm wrong on the pshat and the maiseh, but the maiseh is emes. Maybe I might not get the name right, but if I remember, that's what he told me. He said to this nusach, he says, Vos vilst a kind? Vos k'dei zol spielen, that you should play with him, right? That's what you want, a child. I'll be your child, you'll be my child, and together we'll play with shpiln tza zamen. The beauty of what it means, the right word at the right time. It's a chamedige zach, the chizuk, yeah. It's beautiful. I think he borrowed it right out of Tanach. The guy who told it to me, מסתמא didn't know Tanach. He said, You hear? Gevaldige maiseh, it's unbelievable. The guy, he told it to me. And I said, It's not that unbelievable. He saw it in a textbook, this story. Which textbook? Where? Which? Told me it's from Tanach. Elkanah said it to Channah. No? Isn't this more or less what Elkanah told Channah? ... Okay. There's another kasha, because I'm ... me'oirer. When she ends up davening, the pasuk says, Vatispalel Channah. She davened al Hashem, pasuk yud. Vatispalel al Hashem. Al Hashem? What is the nusach? She ends up davening al Hashem. She should daven el Hashem. So he says, Al Hashem, what does al Hashem mean? So the mefarshim say al Hashem means she davened actually for the Eibishter. How do you daven for the Eibishter? So there's an interesting Beis Halevi. The Beis Halevi says, daven for the Eibishter because she— She said, If not, you don't give me children, I'll go be a sota. So what would be the whole difference? I'll get children either way, right? Because if it's sota and it's not true, I get children. The only difference is you would have to erase your name with mei sota. So I'm davening for you, Ribono Shel Olam. I daven for you. But there shouldn't be sota like this. I could get children. I could force your hand to give me children. The only difference is we'll have to do it through mei sota. The answer is, therefore, Al Hashem, she was davening, Ribono Shel Olam, I'm doing it for you. Interesting. Beis Halevi, chasan d'chap. I want to tell you over another thing. Some sefer speaks b'arichus that what made her have an ayin tovah, what made her think to give Shmuel to the Eibishter forever? I mean, who davens like that? Someone davens for a child, he says, Ribono Shel Olam, to pay you back. You know, normally if you want to pay the Eibishter, you don't pay back the Eibishter from your pocket. You're giving your son to the Eibishter. What does it mean? Azoi frekt a some sefer. I don't say the Vilna... I see the oilam is falling asleep. Okay, so I'll tell you a nacha dvar.

Okay, I see it. See, I don't talk shlaf. All right, good. It's okay, I understand it. I'm a מוסר falling asleep, so zayn azoy. Okay, you ready? Remember, my shul, there was a lets, my father's shul, there was a lets, that every time came to the meshaber to donate money, he always was menadev that the other guy should give the money. This guy would give, or that guy, that was his nedavah. ... I see, I got everybody up. Okay, good. Why am I telling you this? It just popped into my head, because I want to explain toch some sefer's kashas, some sefer fragt doch, you'd be menadev. What do you mean, menadev your son for? What does that mean? ... My zun, my zun geit zayn a nedavah to the Eibishter. Okay. Let me begin to formulate a teretz, and from this a yesod. Reb Chaim Volozhin explains, and this is going to be a yesod in tefillah, and I want to tell you maybe this should be a lesson for us on how we should daven for having good children. You see, I started the shiur by trying to tell you, ... The first thing is the tatte is a mesiras nefesh. That's the first thing. When a child sees a father is mesiras nefesh for the Ribono Shel Olam. How about the mother? And the teretz is, ... they say over when he got the Tehillim, that his mother used to use ... It was soaked with tears. He took it and he held it. Let's see the mamis tefillah. What? What is a mamis tefillah? What is she davening for? So there's a Reb Chaim Volozhin that explains, Vatispalel al Hashem. She davened for the Ribono Shel Olam. What does it mean? She didn't daven personal, for her pain, give me a son. Ribono Shel Olam, I mean, You're kavod. I mean, Your tzaar. Vatispalel al Hashem. Her tefillah was not—she wasn't davening she for herself, but she was davening al Hashem, the Ribono Shel Olam, the tzaar haShechinah, the kavod haShechinah. I want to tell you over a ma'aseh dike zach. I see the time is running quickly, so I'll tell you a ma'aseh dike zach, okay? There's a ma'aseh dike Malbim. The Malbim says, why did she have to discuss—why does the pasuk discuss, Halei am better to you than ten children? Why is it—what was that part of the discussion? Zogt the Malbim that she started to see that he almost gave up already. Instead of telling her— Don't worry, you'll have... Instead of telling her, Don't worry, we'll daven, we'll have children. He was mezarez the matziv, okay? Hastach nisht gebsorgt. I'm better to you than ten children, yeah. So when he says that, that's when she said, Now I have to daven. Memaila asked the kasha, l'choira, why didn't she go right away to daven? And the teretz is she relied that he's going to daven. Once she sees that he's not davening because he's already giving up and saying, I'm better to you than ten children, now she has to go daven. What was the reason that he did this? He followed a zeidus of his. There was a zeidah of his that did the same thing. Nu, Rabbeisai, who did the same thing? Yaakov Avinu. Rochel asked for children. What did he tell her? Am I in place of Elokim? The Rishonim say, what did he mean to say? You go daven. Was he right? Yeah, the Ramban says the only problem he was is the way he said it. The shprach, vechikach oynemes hamukos.

Is this how you answer somebody who's hurt? So HaKadosh fixed that. How did he fix that? He spoke to her, and he told her, Pakert. He didn't say sharpa. He didn't say strong words. What did he say? I bet it to you. Why don't you? Why you're not eating? Why you're not drinking? It's the same message, but he put a different shprach, a different language to it. So Yankiv Avinu, Yankiv Avinu already discussed this, that you have to daven for yourself. Yankiv Avinu already discussed that you have to daven for yourself. And I think we can say a meiredike thing, my beisai. And I see the time is going, so maybe, im yirtzeh Hashem, next week we'll come back to answer more of the questions. We learn more pshatim in the pesukim. But I asked you a pashut question: why is re'eimah a loshon of tefillah? It says, Ba'ad hare'eimah, that she should daven. Why is re'eimah a loshon of tefillah? So there's a meyridike psikta. The psikta says, re'em — what is a re'em? Does anybody know what a re'em? Who knows what the... huh? Thunders. Says up the psikta. Romim — thunders. Says up the psikta, just like there's thunder and then comes rain, tefillah, then comes yeshuah. Haflafela. I think there's a tremendous yesod in this, chabrei, and that is, re'eim, re'imah, is actually part of the actual rain. How does thunder work? Thunder means that the clouds, huh? So it doesn't mean that re'imah brings rain. Re'imah is the rain. Re'imah is the rain itself, the yeshuah itself. And the re'imah and the thunder, the rain is the same thing as the thunder. The Torah is telling us, and especially by akarah, which we'll discuss obviously next week a little more, why does the Ribono Shel Olam make an akarah? Why should even have tzaares hazalchatza? Why? Huh? Okay, so I want to tell you over a ma'aseh, a Tana d'Bei Eliyahu. And if you just came just to hear this Tana d'Bei Eliyahu, it's already worth it. Zogt the Tana d'Bei Eliyahu, why did the Ribono Shel Olam make that there should be— So the truth is, a goy once asked this kasha from a Tanna. Pam achas hayisi oiver mi'makom l'makom. Eliyahu says that he was once—I'm sorry, Eliyahu Hanavi himself says he was once passing, and an older person asked him, Rebbe, mipnei mah ba'lebatim sheb'Yisrael netzarim al habanim, Eliyahu says, Why is there such a thing as tzaarah? Why? Why is there such a thing that people don't have children? Amarti lo bni. Lifnei HaKadosh Baruch Hu, ohavam ahavah gemurah, because HaKadosh Baruch Hu loves them. V'somach בהם, u'metzarfam k'dei sheyirbu rachamim lefanav. HaKadosh Baruch Hu makes them that they should be oisgarbet, should become clean. Tzei u'lamad meAvraham v'Sarah, Rivka, Rachel, v'Chanah. I think that's the pshat in the pasuk here. He loved her. Why does he love her? V'Hashem saga rachmah. So I asked you a kasha, chasam sofer: that's a reason to love her? Is that a reason to love her because V'Hashem saga rachmah? And the answer is, this tells you—it's a sign she's a tzaddekes. It's a sign of a chashivus, that she was a very special person. He loved her. Why did he love her? Why was he ohav? V'Hashem saga rachmah. You see, the olam is almost sleeping, so let me make a mapel chavlei sheinah, me'einos, slumi hafapoi, and end. But we'll get back to it, chaverai, because there's a lot of yesodos of...

It's interesting, and with this I'll end, rabosai. We'll get back, like I said, next week a little bit more. Again, the pesukim till we get the whole story, klal. I want to tell you something interesting. Halo anochi tov lach me'asarah banim. I asked you, what did he mean? What did he want? So the Medrash says he didn't say, Halo ani. He should have said ani. It's interesting. Sometimes it says ani, and sometimes it says what? Anochi. Normally when it says anochi, who's it referring to? The Ribono Shel Olam. The Medrash says this over here. Halo anochi. Don't say ani. It says anochi tov lach. So the Medrash, Ber yocha, your Creator, yihyeh bechelkecha. Like it says, Anochi Hashem Elokecha. You know what he was telling her? You have who to turn to, the Ribono Shel Olam. Halo anochi tov lach me'asarah banim. You're not lost. You have anochi Hashem Elokecha. You have who to turn to. Channah, lama sifki? Why are you crying? You have anochi Hashem Elokecha with you. And with this I'll end, rabosai. I want you to hear this clearly. I asked you, why is there a... A loshon of tefillah. And according to the first pshat, what does it mean? Lis'onen, just to complain. Bishvil Harimah, he made her complain. How is re'imah a loshon of complaining? If you look at Reb Chatzkel Abramsky's history books, they say that he had a very interesting kesher with the Eibishter. And you know what that is? That whenever something was bothering him, he would talk straight to the Eibishter. You ready for what he used to say? He'd be shacht: Tateh, Chatzkel Abramsky is kalt. I'm cold. I'm cold. The Eibishter, Chatzkel Abramsky is hungry. Chatzkel, thy Chatzkel is hungry. As I flick the head. He heard a face, he's half a fella. Tell me, when you complain, who do you complain to? You complain to your father. Who do you complain to? Something's bothering you, what do you do? You turn to your father, or your husband, okay, depending on, right? I had a hard day. I had a hard day. Harimah, lis'onen, it's also a type of a tefillah. Kachs unto the Ribono Shel Olam is also, it's a type of a tefillah. They made it that Chana should want to complain. And what's he telling her? You have who to complain to. ... What do you complain to your husband for? You have the Anochi to complain to. ... Tefillah of Chana, we're going to discuss this more b'arichus. But you see that the yesod of a tefillah, Tata, you and my father, this is bothering me. Part of tefillah is to talk to the Ribono Shel Olam, almost to complain to Him. Now you're starting to see a lashon, a very interesting lashon: 'Ticha devarim klapei HaKadosh Baruch Hu.' How to talk like this to the Eibishter? How does Chana talk? To me it's a davar shel pele. Do you know what she told the Eibishter? I know I'm going overtime. I'm so sorry. Please, please forgive me. Eim kedamt the Eibishter that next week I should go on time. Okay, good. So zayn azei? Zayn azei? Listen, please, one more second. I'm sorry, one more second. Do you know what she told the Eibishter? If you give me children, good, and if not, I'll be a sotah. Do you know what a sotah is? Do you have any idea? It's an issur d'Oraisa of yichud. The Bnei Shmuel freg this kasha. What's she talking about? What does it mean? Could you imagine telling the Eibishter...

You hear what I said? Well, I'll tell you, I could go to a pick-up ... and get it anyway. ... And you know what he says? It's only derech melitza. It doesn't make any sense. It can't be. There's no such thing. She didn't mean it. So what does that mean? So how do you have a tefillah to the Eibishter? You didn't mean it. So what do you... When the ... is, he's ... the heart. That's all it is. She mamish meant, I'm gonna go ... You're talking to the Eibishter, tata. Az evi, you come home, l'chavdel, wife comes over, she talks to the husband, quote unquote, talks to the husband. What does the husband say? She obviously didn't mean everything she said, right? She's having a hard day. It's a hard day she's having. She's complaining. It's vas. But this I'll stop my face. That's a ... ribono shel olam. Yeah, that's her ima. That's vatichadvarim klapei. And that's the pshat in the tefillah of Chana, which, im yirtzeh Hashem, we'll talk more and more. But just like I said, this is a hakdamah. We're starting to understand ... and what's the tefillah from the ... Im yirtzeh Hashem, we'll continue next time. You've just experienced another Torah class, brought to you by TorahAnytime.com.