פירוש על ברכות 62:28

Hence it is deduced that it is forbidden to sit within four cubits of one engaged in prayer – whether in front of them, behind them or on the side of them. The Teshuvat Geonim explain that that this is only if one is sitting idly, but if they are engaged in the recitation of Shema or something similar, even if they are sitting it is okay.

I.e. thou hast put the worst, not the most favourable, construction on my conduct. Cf. Abot i. 6, Singer, p. 185.

Lit. daughter of Belial.

Lit. sons of Belial.

Lit. If looking Thou wilt look.

For the express purpose of arousing her husband's suspicions, though unjustly.

See p. 26 n. 5.

Considered ugly ; see below.

What would be the utility of Hannah's ruse?

The plan of Hannah was deduced from the use of the infinitive with the finite verb, "If looking Thou wilt look." If the deduction is not drawn, how is the double use of the verb to be accounted for?

It is a common idiom, and no inference should be drawn therefrom.

I.e. sins for which one is visited with death.

See Mishnah Shab. ii. 6, Singer, p. 121.

I.e. distinguished.

Meaning, an average person, not conspicuous among others.

I have adopted the reading of M. אוכם (page:209) "dark," i.e. ugly, which offers the contrast to "ruddy," i.e. handsome. Edd. read אלם (page:209) which means "a mute." Rashi explains it as "corpulent," but the word never seems to have that meaning. Some edd. add after it : nor blind.

The ground for this inference is not clear. The explanation offered by the commentators (see Tosafot) is as follows: The word "by thee" עמכה (page:209) is spelt with a redundant letter ה (page:209) which has the numerical value of five. Hence it is taken to mean "I was within five [cubits] of thee," because one is not allowed to sit within four cubits of one who prays.

A strictly forbidden action.

What is the connection between the two clauses?

Eli was potentially his teacher, since Samuel's mother had placed him in his charge.

Lit. upon.

The only fast which is permitted on the Sabbath is that of the Day of Atonement. It speaks here of a voluntary fast as, e.g., after a dream of ill omen.

Seventy years is the normal span of human life (Ps. xc. 10) and this will be shortened if one spoils "the day of delight" by fasting. Rashi explains differently in a favourable sense : If one adds to the severity of his fast by choosing the Sabbath day, then should there be a divine decree to his detriment, though it be incurred in extreme youth (seventy years ago), it will be annulled.

I.e. 'al instead of el "unto."