Mary Visits Elizabeth
39 In those days Mary arose and went with haste into the hill country, to a town in Judah,
40 and she entered the house of Zechariah and greeted Elizabeth.
41 And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit,
The children struggled together within her, and she said, “If it is thus, why is this happening to me?” So she went to inquire of the Lord. GEN 25:22
Rashi
Struggled—Perforce, this verse calls for a Midrashic interpretation since it leaves unexplained what this struggling was about and it states, “If it is thus, why is this happening to me?” Our Rabbis explain that the word וַיִתְרוֹצִצוּ has the meaning of running. When she passed by the doors of the law schools of Shem and Eber, Jacob moved convulsively in his efforts to come to birth; when she passed the gate of a pagan temple Esau moved convulsively in his efforts to come to birth (Bereishit Rabbah 63:6). Another explanation is: they struggled with one another and quarrelled as to how they should divide the two worlds as their inheritance (Yalkut Shimoni on Torah 111:2).
If it is thus—That the pain of pregnancy is so great.
Why is this happening to me? Why did I desire and pray to become pregnant? (Bereishit Rabbah 63:6).
So she went to inquire to the school of Shem (Bereishit Rabbah 63:6).
To inquire of the Lord, that he might tell her what would happen to her at the end.
42 and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!
Most blessed of women be Jael,
the wife of Heber the Kenite,
of tent-dwelling women most blessed. JDG 5:24
Horayot 10b:15
And Ulla says: Tamar engaged in licentiousness withJudah (see Gen 38), and Zimri engaged in licentiousness with Cozbi (see Num 25:6-9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav Nahman bar Yitzhak says: A transgression performed for the sake of heaven is greater than a commandment performed not for its own sake, as it is stated: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed” (Jdg 5:24). Who are these “tent-dwelling women”? They are Sarah, Rebekah, Rachel, and Leah, and Jael is more blessed than they are. Apparently, a commandment performed not for its own sake is a negative phenomenon.
Nazir 23b:6
Rather, one must emend the above statement and say as follows: A transgression for the sake of heavenis equivalent to a commandment not for its own sake. The proof is as it is written: “Most blessed of women be Jael, the wife of Heber the Kenite, of tent-dwelling women she shall be blessed” (Jdg 5:24), and it is taught: Who are these “tent-dwelling women?” They are Sarah, Rebekah, Rachel, and Leah. Jael’s forbidden intercourse with Sisera for the sake of heaven is compared to the sexual intercourse in which the Matriarchs engaged.
Rashi
Of tent-dwelling women—Heb. אֹהֶל. Referring to Sarah of whom it is said (Gen 18:9), “She is in the tent,” Rebekah of whom it is said (ibid. 24:67), “Then Isaac brought her into the tent,” and Rachel and Leah of whom it is said (ibid 31:33), “And he went out of Leah’s tent and he entered Rachel’s.”
Of tent-dwelling women most blessed—(Referring to) Jael, because they bore and raised children, but if not Jael, this evil one (i.e., Sisera) would have come and destroyed them. Another interpretation is that Jael also dwelt in tents (above 4:18), therefore she was mentioned in the blessing of tents.
43 And why is this granted to me that the mother of my Lord should come to me?
44 For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy.
45 And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”
Mary’s Song of Praise: The Magnificat
46 And Mary said,
“My soul magnifies the Lord,
47 and my spirit rejoices in God my Savior,
48 for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
And she vowed a vow and said, “O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.” 1SA 1:11
Berakhot 31b:6
Incidental to this discussion of Hannah’s prayer, the Gemara explores related topics. In her prayer, Hannah said: “And she swore an oath and said, ‘Lord of hosts [Tzeva’ot], if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and there shall be no razor come upon his head” (1Sa 1:11). Rabbi Elazar said: From the day that the Holy One, blessed be he, Lord of hosts until Hannah came and called him Lord of hosts. This is the first time in the Bible that God is referred to by this name.
Berakhot 31b:14
In the oath/prayer uttered by Hannah, she refers to herself as “your servant” [amatekha] three times: “The affliction of your servant . . . and not forget your servant, but will give to your servant” (1Sa 1:11).
Nazir 66a:10
MISHNA: The tractate concludes with an aggadic statement about Nazirites. Samuel the prophet was a Nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated that when Hannah, his mother, prayed for a son, she vowed: “And no mora shall touch his head” (1Sa 1:11). How is it derived that mora is an expression of Naziriteship? It is stated with regard to Samson: “No razor [mora] shall shall come upon his head, for the child shall be a Nazirite to God” (Jdg 13:5), and it is stated: “And no mora,” with regard to Samuel. Just as the term “mora” that is stated with regard to Samson means that he was a Nazirite, so too the term “mora”that is stated with regard to Samuel indicates that he was a Nazirite.
Rashi
O Lord of hosts—Why was this name designated here? She said before him, “Lord of the universe, you created two hosts in your world. The heavenly beings neither multiply nor do they die; the earthly beings both multiply and die. If I am of the earthly beings, let me multiply, and if I am of the heavenly beings, let me not die.” I found this explanation in the Aggadah of R. Jose the Galilean. Our rabbis in tractate Berakhot 31b, expounded what they expounded: Until then, there was no person who called the Holy One, blessed is he, hosts. She said thus before him; “Lord of the universe, of all the hosts which you created in your world, is it difficult for you to grant me one son?”
If you will . . . look—In tractate Berakhot, our sages expounded what they expounded.
Your servant—Which is stated three times in this verse, corresponding to the three precepts which a woman is commanded to observe.
A son—(Lit., seed of men, meaning) righteous men, as it is written (1Ki 2:32): “Two righteous men.” אנשים also means important men, as it is written (Deu 1:13): wise and known men.
Then I will give him to the Lord—That he be fit to be given to the Lord.
And no razor shall touch his head—Targum Jonathan renders: and the fear of man will not be upon him.
49 for he who is mighty has done great things for me,
and holy is his name.
50 And his mercy is for those who fear him
from generation to generation.
And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. GEN 17:7
Rashi
And I will establish my covenant—And what is this covenant? To be God to you.
Yevamot 64a:2
Abba Hanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “But Nadab and Abihu died . . . and they had no children” (Num 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the divine presence to depart from the Jewish people, as it is stated: “To be God to you and to your offspring after you” (Gen 17:7). When your offspring is after you, i.e., when you have children, the divine presence rests upon the Jewish people, but if your offspring is not after you, upon whom can the divine presence rest? Upon wood and stones?
51 He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts;
52 he has brought down the mighty from their thrones
and exalted those of humble estate;
11 he sets on high those who are lowly,
and those who mourn are lifted to safety.
Rashi
He sets on high those who are lowly—He gives the rain, and he frustrates the plans of the crafty, who intend to raise the prices and buy the fields of the poor for little grain.
And those who mourn—Whose fares are shriveled from hunger.
12 He frustrates the devices of the crafty,
so that their hands achieve no success.
Rashi
So that their hands achieve no success—The counsel that they planned to perform.
13 He catches the wise in their own craftiness,
and the schemes of the wily are brought to a quick end. JOB 5:11-13
Rashi
Are brought to a quick end—Any counsel that is planned hastily is foolishness.
53 he has filled the hungry with good things,
and the rich he has sent away empty.
54 He has helped his servant Israel,
in remembrance of his mercy,
55 as he spoke to our fathers,
to Abraham and to his offspring forever.”
God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. GEN 17:19
Rashi
No, but—אֲבָל is an expression of a confirmation of a statement, and likewise (Gen 42:21): “In truth (אֲבָל) we are guilty”; (2Ki 4:14): “Well, she has no son.”
And you shall call his name Isaac—With reference to his laughter. Some say the name has reference to the ten (י) trials, the ninety (צ) years of Sarah’s age, the eight (ח) days of the circumcision and the hundred (ק) years of Abraham’s age (Bereishit Rabbah 53:7).
And my covenant—Why is this stated? Is it not already written (Gen 17:9): “As for you, you shall keep my covenant, you and your offspring, etc.?” But because he said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment of the covenant, therefore it states here (Gen 17:19) “I will establish my covenant with him,” and not with others. Now, why does it say again in verse 21: “But I will establish my covenant with Isaac?” This teaches us that he was holy from the womb. Another explanation for the repetition of verse 19: Said R. Aba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from what is said regarding the son of the handmaid: It is written (Gen 17:20) “Behold, I have blessed him and will make him fruitful and multiply him.” This refers to Ishmael. How much more so, “But I will establish my covenant with Isaac!” (Bereishit Rabbah 47:5).
My covenant—The covenant of circumcision shall be given over only to the descendants of Isaac.
56 And Mary remained with her about three months and returned to her home.