A Prayer for the Other Child
A lesson from the Haftarah of the first day of Rosh Hashona
On the first day of Rosh Hashona we read the Haftorah of Chana from the beginning of Sefer Shmuel. It describes Chana’s request for a child and her Tefillah of thanksgiving. This Haftorah was chosen because Chana conceived on Rosh Hashona[1]. According to other sources, Chana’s prayer also took place on Rosh Hashona.
Elkanah had two wives, Chana and Penina. The Novi tells us that whilst “Penina had children, Chana did not have any children”. Each year they would all travel to the Mishkan in Shiloh and bring Korbanos. When the Korbanos would be apportioned, this would highlight the fact that Chana did not have children and cause her great pain. Elkanah tried to comfort her, “aren’t I as good to you as ten sons?” Yet Chana would not be consoled.
One year, desperate, she entered the Mishkan and poured out her soul before Hashem. She davened for a son who will be great leaders like Moshe and Aharon. She pledged that should be blessed with a son, she would dedicate him to Hashem for all of his life. Eli the Kohen Gadol assured her that Hashem would fulfil her request and she gave birth to Shmuel. True to her word, she brought Shmuel to the Mishkan to dedicate him to a life of serving Hashem.
At the end of the Haftorah, Chana offers a powerful Tefillah, a song of joy and praise to Hashem. In this Tefillah of thanksgiving, she says עד עקרה ילדה שבעה ורבת בנים אומללה[2], “While the barren woman bears seven, the one with many children becomes bereft”.
The barren one refers to Chana. The one with many children is Penina.
From here it seems that Chana went on to have a total of seven children. However a later Posuk teaches that “Hashem remembered Chana and she conceived and gave birth to three sons and two daughters[3]”, only five children.
How do we resolve these contradictory Pesukim? Rashi quotes a Midrash that each time Chana gave birth to a child, two of Penina’s children would pass away. This is the meaning of “the one with many children becomes bereft”.
From Elkana’s words of comfort, “aren’t I good to you as ten sons”, we see that Penina had ten children. After four of Chana’s children were born, Penina had only two children left. When Chana conceived her fifth child, Penina begged Chana to daven that her remaining children survive. Because they were spared in Chana’s merit, the Novi attributes them to Chana in addition to her own five children.
The Meforshim explain that Penina was being punished for the years that she would taunt and torment Chana about her barrenness, while gloating about her own large family.
The Rebbe[4] questions the literal understanding of this Midrash and its shocking implication.
Penina caused Chana great suffering with her taunts throughout the years, but nevertheless, how could anyone rejoice in the loss of even a single Jewish child, let alone many ר”ל? How could Chana, a Neviah of great spiritual stature, sing these words “while the barren woman bears seven, the one with many children becomes bereft”?
Chassidus gives us a deeper insight into the meaning of Chana’s words. Their message is profound and teaches us a clear message to apply in our own lives.
Chana and Penina represent two divergent paths, two contrasting perspectives on life.
The two paths they represent are expressed in their names. It is known that a Jewish name has deep significance and reflects the inner nature of its bearer.
The name Chana comes from the word חן, charm. It describes finding favour in Hashem’s eyes through living a life of Torah and Mitzvos, a life dedicated to serving Him. Penina means a pearl. This describes someone whose primary pursuit in life is material success.
Whereas Penina values worldly success, Chana wants her children to be immersed in Kedusha. For them worldly matters are insignificant.
Unfortunately, because of the darkness of Golus which obscures our outlook and value system, “Penina” has many children and “Chana” does not have children.
When we look around we see many Talmidim and Talmidos learning in Torah Mosdos and Yeshivos. Here they are educated to know what is truly important in life. They are taught that Torah, Mitzvos and connection to Hashem is the ultimate life pursuit. They are the children of Chana and unfortunately they are relatively few.
There are hundreds of thousands of Jewish youth who are being raised without a Torah education, living the life of “Penina”; a live devoid of spiritual meaning and instead lived in pursuit of success and prosperity. Most often, through no fault of their own, they are missing out on a deeper, more meaningful dimension to life.
Chana had a son who would become the great Shmuel Hanovi, who lived his entire life in the service of Hashem. The Posuk teaches that she had seven children. In addition to meaning seven, שבעה also means satisfied. She could have been content and satisfied with the family that she had raised, proud of her accomplishments. She had her Nachas and could sleep at night knowing that her children would be frum, dedicated Jews.
But Chana did not satisfy herself educating her own children. She was worried for the children of Penina, those Jewish children who were not being raised in the same spirit. Her concern was not just a cursory feeling of pity or empty lip service. She was genuinely worried and bothered. And it did not stop there. She actively davened and worked so that the children of Penina, “the one of many children”, should be cut off from their former upbringing and way of life, to become considered the children of Chana; that they too would find favour and charm in Hashem’s eyes.
The lesson we learn from Chana for our times is clear.
We cannot focus only on the needs of our own children, while ignoring the “many children” of “Penina”. Like Chana, we have to ensure that they too receive a proper Jewish Chinuch and be able to live a life of Torah and Mitzvos. The Rebbe lived this message and inculcated it as a fundamental tenet in our thinking as Chassidim.
After the holocaust and facing growing rates of assimilation, ignorance and apathy around the world, many religious communities turned insular, protecting their own, to ensure that at least they would remain frum and deeply committed. With this they would be satisfied.
But the Rebbe demanded that we not suffice with only ensuring the spiritual needs of those in our own families and communities. We must worry for “the one with many children” in the world and ensure that they too receive a true Jewish Chinuch and connection to Hashem. We must do whatever we can, and even more than we think humanly possible to reach them.
Anecdotally, the Rebbe connects this message to an episode in the Chumash; The daughter of Pharaoh saw a child floating in a basket on the river. Even though the basket was not within reach, she stretched out her arm to attempt to save him. She stretched as far as she could and Hashem blessed her effort with miraculous success, causing her arm to be extended. To save a Jewish child we have to do everything in our power and when we do, Hashem will bless our efforts with success.
Rosh Hashona brings a new year. We daven for ourselves and our families. We daven for their physical and spiritual wellbeing. We shed tears over Tehillim, that Hashem watch over our children that they grow to be Torah observant Jews, Yarei Shomayim, Chassidim, Mekusharim.
We stand up to blow the Shofar and Daven Musaf with Chana’s words ringing in our ears and tugging at our hearts; “While the barren woman bears seven, the one with many children becomes bereft”. Alongside our Tefillos for our own children, we must remember to Daven for the other child as well, the child of Penina.
In our prayers and more importantly in our actions, as individuals and collectively as a community, we are responsible for every Jewish child.
This was and remains the reson d’etre and driving force behind the establishment and existence of our schools under the banner Oholei Yosef Yitzchok. They are to be bastions of light in the Rebbe’s hope and charge; to reach the children of Penina and through warmth and Kiruv, to inspire and help them and their families to become the children of Chana. Everything we do and how we go about it, must be with this objective at the forefront of our mind. We must always remember, especially in times of change, why we are here and what our real Shlichus is.
May Hashem hear our Tefillos and bentch us all with true Yiddishe, Chassidishe Nachas from our children. May He give us the wisdom to be able to be mechanech them, together with the children we are reaching out to, to grow up in the ways of Chana and Shmuel, to be given over completely to Hashem throughout their lives and find charm in His eyes.
[1] Shulchan Aruch Harav OC 584:7 based on Rosh Hashona 11a
[2] 2:5
[3] 2:21
[4] Simchas Torah 5724
Elkanah had two wives, Chana and Penina. The Novi tells us that whilst “Penina had children, Chana did not have any children”. Each year they would all travel to the Mishkan in Shiloh and bring Korbanos. When the Korbanos would be apportioned, this would highlight the fact that Chana did not have children and cause her great pain. Elkanah tried to comfort her, “aren’t I as good to you as ten sons?” Yet Chana would not be consoled.
One year, desperate, she entered the Mishkan and poured out her soul before Hashem. She davened for a son who will be great leaders like Moshe and Aharon. She pledged that should be blessed with a son, she would dedicate him to Hashem for all of his life. Eli the Kohen Gadol assured her that Hashem would fulfil her request and she gave birth to Shmuel. True to her word, she brought Shmuel to the Mishkan to dedicate him to a life of serving Hashem.
At the end of the Haftorah, Chana offers a powerful Tefillah, a song of joy and praise to Hashem. In this Tefillah of thanksgiving, she says עד עקרה ילדה שבעה ורבת בנים אומללה[2], “While the barren woman bears seven, the one with many children becomes bereft”.
The barren one refers to Chana. The one with many children is Penina.
From here it seems that Chana went on to have a total of seven children. However a later Posuk teaches that “Hashem remembered Chana and she conceived and gave birth to three sons and two daughters[3]”, only five children.
How do we resolve these contradictory Pesukim? Rashi quotes a Midrash that each time Chana gave birth to a child, two of Penina’s children would pass away. This is the meaning of “the one with many children becomes bereft”.
From Elkana’s words of comfort, “aren’t I good to you as ten sons”, we see that Penina had ten children. After four of Chana’s children were born, Penina had only two children left. When Chana conceived her fifth child, Penina begged Chana to daven that her remaining children survive. Because they were spared in Chana’s merit, the Novi attributes them to Chana in addition to her own five children.
The Meforshim explain that Penina was being punished for the years that she would taunt and torment Chana about her barrenness, while gloating about her own large family.
The Rebbe[4] questions the literal understanding of this Midrash and its shocking implication.
Penina caused Chana great suffering with her taunts throughout the years, but nevertheless, how could anyone rejoice in the loss of even a single Jewish child, let alone many ר”ל? How could Chana, a Neviah of great spiritual stature, sing these words “while the barren woman bears seven, the one with many children becomes bereft”?
Chassidus gives us a deeper insight into the meaning of Chana’s words. Their message is profound and teaches us a clear message to apply in our own lives.
Chana and Penina represent two divergent paths, two contrasting perspectives on life.
The two paths they represent are expressed in their names. It is known that a Jewish name has deep significance and reflects the inner nature of its bearer.
The name Chana comes from the word חן, charm. It describes finding favour in Hashem’s eyes through living a life of Torah and Mitzvos, a life dedicated to serving Him. Penina means a pearl. This describes someone whose primary pursuit in life is material success.
Whereas Penina values worldly success, Chana wants her children to be immersed in Kedusha. For them worldly matters are insignificant.
Unfortunately, because of the darkness of Golus which obscures our outlook and value system, “Penina” has many children and “Chana” does not have children.
When we look around we see many Talmidim and Talmidos learning in Torah Mosdos and Yeshivos. Here they are educated to know what is truly important in life. They are taught that Torah, Mitzvos and connection to Hashem is the ultimate life pursuit. They are the children of Chana and unfortunately they are relatively few.
There are hundreds of thousands of Jewish youth who are being raised without a Torah education, living the life of “Penina”; a live devoid of spiritual meaning and instead lived in pursuit of success and prosperity. Most often, through no fault of their own, they are missing out on a deeper, more meaningful dimension to life.
Chana had a son who would become the great Shmuel Hanovi, who lived his entire life in the service of Hashem. The Posuk teaches that she had seven children. In addition to meaning seven, שבעה also means satisfied. She could have been content and satisfied with the family that she had raised, proud of her accomplishments. She had her Nachas and could sleep at night knowing that her children would be frum, dedicated Jews.
But Chana did not satisfy herself educating her own children. She was worried for the children of Penina, those Jewish children who were not being raised in the same spirit. Her concern was not just a cursory feeling of pity or empty lip service. She was genuinely worried and bothered. And it did not stop there. She actively davened and worked so that the children of Penina, “the one of many children”, should be cut off from their former upbringing and way of life, to become considered the children of Chana; that they too would find favour and charm in Hashem’s eyes.
The lesson we learn from Chana for our times is clear.
We cannot focus only on the needs of our own children, while ignoring the “many children” of “Penina”. Like Chana, we have to ensure that they too receive a proper Jewish Chinuch and be able to live a life of Torah and Mitzvos. The Rebbe lived this message and inculcated it as a fundamental tenet in our thinking as Chassidim.
After the holocaust and facing growing rates of assimilation, ignorance and apathy around the world, many religious communities turned insular, protecting their own, to ensure that at least they would remain frum and deeply committed. With this they would be satisfied.
But the Rebbe demanded that we not suffice with only ensuring the spiritual needs of those in our own families and communities. We must worry for “the one with many children” in the world and ensure that they too receive a true Jewish Chinuch and connection to Hashem. We must do whatever we can, and even more than we think humanly possible to reach them.
Anecdotally, the Rebbe connects this message to an episode in the Chumash; The daughter of Pharaoh saw a child floating in a basket on the river. Even though the basket was not within reach, she stretched out her arm to attempt to save him. She stretched as far as she could and Hashem blessed her effort with miraculous success, causing her arm to be extended. To save a Jewish child we have to do everything in our power and when we do, Hashem will bless our efforts with success.
Rosh Hashona brings a new year. We daven for ourselves and our families. We daven for their physical and spiritual wellbeing. We shed tears over Tehillim, that Hashem watch over our children that they grow to be Torah observant Jews, Yarei Shomayim, Chassidim, Mekusharim.
We stand up to blow the Shofar and Daven Musaf with Chana’s words ringing in our ears and tugging at our hearts; “While the barren woman bears seven, the one with many children becomes bereft”. Alongside our Tefillos for our own children, we must remember to Daven for the other child as well, the child of Penina.
In our prayers and more importantly in our actions, as individuals and collectively as a community, we are responsible for every Jewish child.
This was and remains the reson d’etre and driving force behind the establishment and existence of our schools under the banner Oholei Yosef Yitzchok. They are to be bastions of light in the Rebbe’s hope and charge; to reach the children of Penina and through warmth and Kiruv, to inspire and help them and their families to become the children of Chana. Everything we do and how we go about it, must be with this objective at the forefront of our mind. We must always remember, especially in times of change, why we are here and what our real Shlichus is.
May Hashem hear our Tefillos and bentch us all with true Yiddishe, Chassidishe Nachas from our children. May He give us the wisdom to be able to be mechanech them, together with the children we are reaching out to, to grow up in the ways of Chana and Shmuel, to be given over completely to Hashem throughout their lives and find charm in His eyes.
[1] Shulchan Aruch Harav OC 584:7 based on Rosh Hashona 11a
[2] 2:5
[3] 2:21
[4] Simchas Torah 5724