Did Hannah stand before YHWH in the Temple? Were Israelite males to see YHWH’s face three times a year? Did Moses and the elders see God on Mount Sinai? Were there temples to YHWH at Hebron and Samaria? The evidence shows that ancient scribes edited biblical texts to omit what they viewed as theological errors.
Biblical scholars employ many methods to interpret the text, but one perspective is often overlooked: reading the Bible as the work of writers. Attending to the authors’ literary and aesthetic choices can illuminate meanings that other approaches miss.
The book of Samuel opens with the patriarch Elkanah’s annual pilgrimage to Shiloh, but it is his barren wife, Hannah, who emerges as the key figure in the story. Through her clever negotiations with God for a son, Hannah finds a way to transcend the bounds of her role as wife and mother and carve out an honorable niche for herself in the Israelites’ sacred chronicles.
The New Year was celebrated on the festival of ingathering of grapes, accompanied by a sacrificial meal and wine. YHWH was declared to be Israel’s king and judge, and his presence, as it was manifest in the ark, was paraded before the Israelites by the king.
The haftarah (prophetic reading) for the first day of Rosh Hashanah features Channah's two prayers. In the second prayer, she thanks God for the birth of Samuel by reciting a ready made royal hymn about defeating one's enemies, hardly relevant to her situation. Why does the Bible choose such a prayer and how might this help us better understand prayer in the context of the contemporary Rosh Hashanah?
Do we really want God to remember all that we did?
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The liturgical readings of Rosh Hashanah tell of Sarah, Rachel, and Hannah being “remembered” by God, making barrenness and conception the locus of divine providence.
The vows of maiden daughters and wives are subject to veto by the woman’s father or husband. What does this say about the status of women in ancient Israel?
2 Maccabees tells the story of a mother whose seven sons are killed before her eyes because they refuse to violate Jewish mores. The mother recalls the woman of seven sons and her bereft counterpart found in Hannah’s prayer (1 Samuel 2), and perhaps also the mother in Jerusalem described in Jeremiah 15, but offers a new theological twist on Jewish suffering: the promise of resurrection.
Channah and Elkanah’s yearly feast resembles a Mesopotamian fertility ritual; when year after year God doesn’t respond, Channah turns to God directly and enters the Tabernacle.
Bringing “different voices” from the margin to the center of religious life.
