Midrasch zu Schemuel I 10:78

(Ib. b.) And Esther still did not tell her nation. R. Chama said: What is the meaning of the passage (Job 36, 7) He withdraweth not his eyes from the righteous. i.e., as a reward for her modesty, Rachel merited that King Saul descended from her; and as a reward for Saul's modesty he merited that Esther descended from him." Wherein was Rachel modest? It is written (Gen. 29, 12) And Jacob told Rachel that he was her father's brother. Was he then her father's brother? Indeed, he was the son of her father's sister! This means, he asked her: "Will you marry me?" "Yes," she answered, adding, "but my father is a trickster, and he will deceive you." To this he answered: "I am his brother in trickery." And she asked him: "Are righteous men permitted to walk in the ways of deceit (to deal fraudently with a deceiver)?" "Yes," answered he, "for it is written (Ps. 18, 27) With the pure Thou wilt show Thyself pure, and with the perverse Thou wilt wage a contest." He then asked Rachel: "How can he cheat me?" And she replied: "I have an elder sister, and he will not let me marry before her." So he confided some signs to him by which he could distinguish her. And when Leah was brought in her stead, Rachel said: "My sister will be put to shame." So she confided in return the signs to her. And this explains the Passage, And it came to pass that in the morning. Behold, it is Leah; i.e. Until the morning he knew it not, because Leah knew the sign which Jacob had confided unto Rachel, which she told to him. And therefore Rachel was rewarded that Saul descended from her. And what was Saul's modesty? It is written (I Sam. 10, 16) And Saul said unto his uncle, he told me that asses had been found, but of the matter of the kingdom, whereof Samuel had spoken, he told him not. For this he was rewarded that Esther descended from him. R. Elazar said again in the name of R. Chanina: "When the Holy One, praised be He! decrees greatness for a man, it is for him and his descendants to the end of all generations; as it is said (Job 36, 7) He doth establish them forever, and they are exalted. But if he becomes proud, the Holy One, praised be He! will lower him, as it is said (Ib. 8) If they be bound in fetters, and if they be entangled in the cords of affliction."

Another interpretation (of Lev. 21:1), “Speak unto the priests”: What is written above the matter (in Lev. 20:27)? “When a man or a woman has a ghost or a familiar spirit […].” And afterwards, “Speak unto the priests.” This text is related (to Is. 8:19), “And when they say unto you, ‘Inquire of ghosts and familiar spirits.’”²Lev. R. 6:6. The Holy One, blessed be He, said to Israel, “If they say unto you, ‘Inquire of ghosts, and forsake the God who is in the heavens,’ say to them (ibid. cont.), ‘should not a people inquire of its God?’” Just as Elijah said to Ahaziah (in II Kings 1:3), “Is it for lack of a God in Israel that you are sending to inquire of Baal-Zebub […]?” Why should we forsake the everlasting God? (Jer. 10:10:) “But the Lord is a true God; He is a living God and an everlasting King.” We therefore seek a living God; however, the god[s] of the nations of the world are dead [and (according to Ps. 115:6),] “They have a mouth, but they do not speak; they have eyes but do not see.” [But] about us it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” We therefore seek a living God. However, [concerning] the god[s] of the nations of the world (according to Ps. 115:6), “Those who make them shall be like them.” What is written after [Is. 8:19], (in vs. 20)? “For instruction (Torah) and for testimony, if they do not speak according to this word, such a one shall have no dawn.”³Similarly in the 1985 JPS translation: FOR ONE WHO SPEAKS THUS THERE SHALL BE NO DAWN. So understood, the clause means that a necromancer will not live to see the dawn. Such a translation fits the immediate context of the midrash. The clause can also mean: SUCH A ONE HAS NO LIGHT, i.e., a necromancer cannot enlighten. This translation better fits the interpretations that follow. R. Johanan and R. Laqish [differed]. R. Johanan said, “The Holy One, blessed be He, said, ‘If they do not speak according to this word to the nations of the world they (sic) have no dawn; I will not shine the dawn upon them.’”⁴See the previous note. [But] R. Laqish says, “It (i.e., the word of a necromancer) shall have no dawn. The ghosts and the familiar spirits do not enlighten (literally, raise up the dawn upon) themselves, since they are [themselves] set in darkness; and all the more does this [principle] hold true for others.” So if you should say, “Of whom shall we inquire?” See, it says (in Deut. 17:9-11), “And you shall come unto the Levitical priests and unto the judge […. You shall act....] According to the Torah which they shall teach you.” (Lev. 20:27:) When a man or a woman has a ghost or a familiar spirit.” What is written after that (in Lev. 21:1)? “Speak unto the priests.” What relation does the one have to the other? It is simply that the Holy One, blessed be He, foresaw that Saul was going to be king over Israel and kill the priests [and] then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7), “Then Saul said to his servants, ‘Seek me out a woman who controls a ghost.’” Resh Laqish said, “To what is Saul comparable?⁵Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said, ‘All the cocks in this province are to be slaughtered tonight. [When] he wished to depart on his way in the morning, he said, ‘Is there no cock to crow here?’ They said to him, ‘Are you not the one who ordered them to be killed?’ Here also (in I Sam. 28:3) ‘Saul had put away the ghosts and the familiar spirits’; and [now] he went back and said (in vs. 7) ‘Seek me out a woman who controls a ghost.’” (Vs. 8:) “Then Saul disguised himself. What is the meaning of “disguised himself (rt.: hpsh)?” That he had become divested (rt.: hpsh) of the kingship. (Ibid., cont.:) “And he went with two men.” Who were they? Abner and Amasa. The Torah has taught proper protocol, that one does not leave on a journey by oneself; as anyone who leaves on a journey by himself become a slave to slaves. R. Ayyevu said, “Two men acted with proper protocol, Abraham and Saul. [Regarding Abraham it is written (in Gen. 22:3), ‘and he (i.e., Abraham) took with him two of his servants and his son Isaac [...].’ And here (in I Sam. 28:8), ‘and he (Saul) went with two men.’” (Ibid., cont.:) “And they came unto the woman at night.” Was it at night? It is simply that this time was for them as black as night. (Ibid., cont.:) “Then he said, ‘Please divine for me through a ghost […].” She said (in vs. 9) “You know what Saul has done, how he has rooted out the ghosts and the familiar spirits from the land.” He said immediately (in vs. 10), “As the Lord lives, no punishment shall befall you over this matter.” Resh Laqish said, “To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband.” (Vs. 11:) “Then the woman said, ‘Whom (Mi) shall I bring up for you?’” One of those who say (as in Exod. 15:11), “Who (Mi) is like You among the powers, O Lord,”⁶Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:),⁷Words spoken by Pharaoh, typifying the wicked. “Who is the Lord?” He said to her (in I Sam. 28:11, cont.), “Bring up Samuel for me,” the master of the prophets. She did what she did and brought him up. (Vs. 12:) “When the woman saw Samuel, she cried out [with] a loud voice, and the woman spoke [unto Saul, saying], ‘Why have you deceived me? For you are Saul.’” How did she know? Our masters have said, “[A ghost] does not come up for a king as it comes up for a commoner.⁸Gk.: idiotes. For the king its face is up and its feet down, just like everyone [on earth]; but for the commoner its feet are up and its face down.” (Vs. 13:) “Then the king said to her, ‘Do not be afraid; for what do you see?’ And the woman said unto Saul, ‘I saw powers (elohim) coming up from the earth.’” Powers (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen, as stated, “I saw powers coming up from the earth.” (Vs. 14:) “Then he said to her, ‘What does he look like?’ And she said, ‘An old man is coming up, and he is wrapped in a robe.’” They have said three things about bringing up a [ghost]. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) “An old man is coming up, and he is wrapped in a robe.” And elsewhere it says (in I Sam. 2:19), “His mother would make a little robe for him.”⁹Cf. above, Gen. 11:9. It was taught that this was the robe that grew upon him; in it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹⁰yKil. 9:4 (32b). Thus it is stated (in Job 38:14), “It is changed like clay under a seal, and they stand forth as in a garment.” (I Sam. 28:14-15) “Then Saul knew that it was Samuel; so he bowed with his face to the ground and did homage. Samuel said unto Saul, ‘Why have you disturbed me and brought me up? Have you no way to disturb your Creator except through me, in that you have made me an idol.¹¹See Gen. R. 96:5 (6).Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped.’” Some say, “’Why have you disturbed me?’ [is meaning] that he said to him, ‘I was disturbed lest it be the Day of Judgment, and I was afraid.’” Now here is an argument a fortiori (qal wahomer): For if Samuel, the master of all the prophets, was afraid of the Day of Judgment, how much the more does the rest of humanity [have to fear]? When Rabbi would reach this verse (Amos 4:13), he would cry: “Hate evil and love good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph.” He said, “So much, and [only] ‘perhaps?’” [Similar is (Zeph. 2:3),] “Seek the Lord, all you humble of the land who have fulfilled His law, seek righteousness, seek humility; perhaps you will find shelter on the day of the Lord’s anger.” R. Haggai said, “[Similarly (in Lamentations 3:29),] ‘Let him put his mouth to the dirt, perhaps there is hope.’” [Similar is the verse (in Lamentations 12:14),] “For God will call every creature to account for everything unknown.” (I Sam. 28:15, cont.:) “And Saul said, ‘I am very distressed […], He (i.e., the Holy One, blessed be He) no longer answers me either through prophets or in dreams….” Why did he not [also] say to him, "[Or] by Urim and Thummim"?¹²According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said (Prov. 14:10), “’The heart knows its own bitterness,’ in that he had destroyed Nob, the city of priests.”¹³Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Samuel said to him, (I Sam. 28:17), “The Lord has done for Himself according to what He spoke through me; for the Lord has torn the kingship out of your hand and given it to your companion, to David.” He said to him, “When you were with us [in the flesh], you said to me (in I Sam. 15:28), ‘and given it to a companion of yours who is better than you’; and now you say, ‘to your companion, to David?’” He said to him. “When I was with you, I was in the world of falsehood, and I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18-19), ‘Because you did not hearken to the voice of the Lord and did not carry out his wrath against Amalek…. Moreover, the Lord will deliver Israel along with you into the hand of the Philistines; and tomorrow you and your sons will be with me.’”” With me,” [means] in my section [of heaven]. When he heard this, (according to vs. 20), “Immediately Saul fell full length to the ground, for he was terrified because of Samuel's words.” Abner and Amasa said to him, “What did [Samuel] say to you?” He said to them, “He said to me, ‘Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed to be great leaders’”. Resh Laqish said, “At that time the Holy One, blessed be He, called the ministering angels. He said to them, ‘Come and see the creature that I have created in My world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him and is happy over the divine justice that is striking him.’”¹⁴M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi, “[This] teaches that the Holy One, blessed be He, showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.¹⁵Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him, ‘Master of the world, will the first king to stand over Your children be pierced by the sword?’ He said to him, ‘Moses, [why] are you telling me? Tell the priests whom he killed. [They are the ones] who are denouncing¹⁶Gk.: kategorein. him,’ as stated, ‘And the Lord spoke to Moses, “Speak to the priests.”’” Our masters have taught, “That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13), ‘So Saul died for his transgression which he committed against the Lord’: Because he had destroyed Nob, the city of priests; Because he had spared Agag; Because he had not hearkened to Samuel, as stated (in I Sam. 10:8), ‘wait seven days …,’ since he did not do so; but (according to I Sam. 13:12), ‘and I forced myself to offer the burnt offering’; (In I Chron. 10:13-14) ‘and also he inquired for counsel through a ghost; And he did not inquire through the Lord.’”

“Orpa kissed her mother-in-law.” All kisses are of licentiousness, except for three: A kiss of greatness, a kiss of absence, and a kiss of parting. A kiss of greatness, as it is written: “Samuel took a flask of oil, and poured it on his head, and kissed him” (I Samuel 10:1). Of absence, as it is written: “He met him at the mountain of God at Ḥorev [and he kissed him]” (Exodus 4:27). Of parting, as it is stated: “Orpa kissed her mother-in-law.” Rabbi Tanḥuma said: Even a kiss of closeness, as it is stated: “Jacob kissed Rachel” (Genesis 29:11). Why? It is because she was his relative.
“She said: Behold, your sister-in-law has returned to her people, and to her god; return after your sister-in-law” (Ruth 1:15).
“She said: Behold, your sister-in-law has returned [to her people, and to her god]…” – once she returned to her people she returned to her god.

(Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1), “But Abimelech ben Jerubbaal went to Shechem unto his mother's brothers…,” and killed them all upon one stone and ruled over the masters of Shechem. But in the end (according to Jud. 9:23), “Then [God] sent an evil spirit between Abimelech and the masters of Shechem,” and a woman killed him. Moses also fled from authority when the Holy One, blessed be He, said to him (in Exod. 3:10), “Come, I will send you unto Pharaoh, (Exod. 14:13) “But he said, ‘Pray Lord, please make someone else Your agent.” R. Levi said, “For seven days did the Holy One, blessed be He, prevail upon Moses in the thornbush in order to send him,¹³Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him, ‘Please make someone else Your agent.’” Thus it is stated (in Exod. 4:10), “Then Moses said unto the Lord, ‘Pray, Lord, I have never been a man of words, either in the past or now that You have spoken unto Your servant, for I am slow of speech and slow of tongue.’” The Holy One, blessed be He, said to Moses, “By your life, in the end you shall go.” When he did go [and] said, (in Exod. 5:1), “Thus says the Lord, the God of (the Hebrews) [Israel], ‘Let My people go and they shall serve Me,’” [and] that wicked man said (in vs. 2), “Who is the Lord,”¹⁴Cf. Numb. R. 13:3. Moses began to say, “I have already fulfilled my mission.” [So] he went and sat down. The Holy One, blessed be He, said to him, “Are you sitting down? (Exod. 6:11:) ‘Go and speak unto Pharaoh king of Egypt.’” And so too for each and every oracle (as in Exod. 7:15), “Go unto pharaoh”; (and Exod. 8:16) “Rise up early in the morning.” [These verses are] to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the tabernacle. Then he said, “From now on what is there for me to do?” He got ready and sat down. The Holy One, blessed be He, said to him, “By your life, now you have a greater work than any that you have done, [i.e.,] to teach My children clean and unclean, to enlighten them on how to offer sacrifices to Me,” as stated (in Lev. 1:1–2), “Then [the Lord] called unto Moses […], ‘Speak unto the Children of Israel […], “When one of you presents an offering.”’” Moshe fled from authority and it pursued him, in fulfillment of what is stated (in Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” This is Moses, of whom it is stated (in Ps. 8:6), “For You have made him a little less than divine, and crowned him with glory and majesty.” (Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Ps. 89:20), “Then you spoke to Your saints in a vision and said, ‘I have conferred help upon one who is mighty; I have exalted one chosen from the people.’” Although the Holy One, blessed be He, spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah; although He spoke with him, he [alone] “was upright in his generations.” And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the [tribal] princes. Yet of them all, He called only Moses. Ergo, it says (in Ps. 89:20), “I have exalted one chosen from the people.” This is Moses, as stated (in Ps. 106:23), “had not Moses His chosen one […].”

(Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1), “But Abimelech ben Jerubbaal went to Shechem unto his mother's brothers…,” and killed them all upon one stone and ruled over the masters of Shechem. But in the end (according to Jud. 9:23), “Then [God] sent an evil spirit between Abimelech and the masters of Shechem,” and a woman killed him. Moses also fled from authority when the Holy One, blessed be He, said to him (in Exod. 3:10), “Come, I will send you unto Pharaoh, (Exod. 14:13) “But he said, ‘Pray Lord, please make someone else Your agent.” R. Levi said, “For seven days did the Holy One, blessed be He, prevail upon Moses in the thornbush in order to send him,¹³Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him, ‘Please make someone else Your agent.’” Thus it is stated (in Exod. 4:10), “Then Moses said unto the Lord, ‘Pray, Lord, I have never been a man of words, either in the past or now that You have spoken unto Your servant, for I am slow of speech and slow of tongue.’” The Holy One, blessed be He, said to Moses, “By your life, in the end you shall go.” When he did go [and] said, (in Exod. 5:1), “Thus says the Lord, the God of (the Hebrews) [Israel], ‘Let My people go and they shall serve Me,’” [and] that wicked man said (in vs. 2), “Who is the Lord,”¹⁴Cf. Numb. R. 13:3. Moses began to say, “I have already fulfilled my mission.” [So] he went and sat down. The Holy One, blessed be He, said to him, “Are you sitting down? (Exod. 6:11:) ‘Go and speak unto Pharaoh king of Egypt.’” And so too for each and every oracle (as in Exod. 7:15), “Go unto pharaoh”; (and Exod. 8:16) “Rise up early in the morning.” [These verses are] to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the tabernacle. Then he said, “From now on what is there for me to do?” He got ready and sat down. The Holy One, blessed be He, said to him, “By your life, now you have a greater work than any that you have done, [i.e.,] to teach My children clean and unclean, to enlighten them on how to offer sacrifices to Me,” as stated (in Lev. 1:1–2), “Then [the Lord] called unto Moses […], ‘Speak unto the Children of Israel […], “When one of you presents an offering.”’” Moshe fled from authority and it pursued him, in fulfillment of what is stated (in Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” This is Moses, of whom it is stated (in Ps. 8:6), “For You have made him a little less than divine, and crowned him with glory and majesty.” (Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Ps. 89:20), “Then you spoke to Your saints in a vision and said, ‘I have conferred help upon one who is mighty; I have exalted one chosen from the people.’” Although the Holy One, blessed be He, spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah; although He spoke with him, he [alone] “was upright in his generations.” And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the [tribal] princes. Yet of them all, He called only Moses. Ergo, it says (in Ps. 89:20), “I have exalted one chosen from the people.” This is Moses, as stated (in Ps. 106:23), “had not Moses His chosen one […].”

Another [explanation]: "Bring close the tribe of Levi, etc." - this is [the meaning of] what is written (Psalms 65:5), "Happy is the one whom You have chosen and You have brought close": Happy is the one whom the Holy One, blessed be He, has chosen, even though he has not brought him close. And happy is the man that He has brought close, even though He has not chosen him. And who is the one whom He has chosen? That is Avraham, as it is stated (Nehemiah 9:7), "You are He, Lord God, Who chose Avram." But He did not bring him close, but rather he brought himself close. The Holy One, blessed be He, chose Yaakov, as it is stated (Psalms 135:4), "For Yaakov did the Lord choose." And so [too] it says (Isaiah 41:8), "Yaakov whom You have chosen." But He did not bring him close, but rather he brought himself close, as it is stated (Genesis 25:27), "Yaakov was a simple man that sat in tents." He chose Moshe, as it is stated (Psalms 106:23), "were it not for Moshe, His chosen"; but He did not bring him close. Happy are those that the Holy One, blessed be He, chose, even though He did not bring them close. Come and see - the Holy One, blessed be He, brought Yitro close, but He did not choose him. He brought Rachav the prostitute close but He did not choose her. Happy are these that whom He brought close, even though He did not choose them. A [Roman] matron asked Rabbi Yose, "[Does] your God bring close whomever He wants (arbitrarily)?" [So] he brought a basket of figs in front of her and she would choose a nice one, she would choose it and eat it. He said to her, "You know how to choose, [does] the Holy One, blessed be He not know how to choose? The one whom He sees has good deeds, He chooses him and brings him close." Rabbi Nechemiah [said] in the name of Rabbi Shmuel bar Rabbi Yitschak, "Not all who are close are close, and not all who are distant are distant. There is one who is chosen and pushed off and brought close, [and] there is one who is chosen and pushed off and not brought close. Aharon was chosen - (I Samuel 2:28) 'And I chose him from all the tribes of Israel for Me as a priest.' And he was pushed off - (Deuteronomy 9:20) 'And with Aharon did the Lord get angry.' And it is written [after the event that the last verse cited was referring to] (Exodus 28:1), 'And you should bring close to you Aharon your brother.' Shaul was chosen - (I Samuel 10:24) 'Have you seen the one that the Lord chose?' And he was pushed off - (ibid., 15:11) 'I have regretted that I have crowned Shaul, etc.' And he was not brought close [again] - (ibid., 16:1) 'And I have been disgusted with him from ruling over Israel.' David was chosen - (Psalms 78:70) 'And He chose David, His servant.' And he was pushed off - (II Samuel 15:16-17) 'And the king went out, and all of household on his heels,... and they stood in Beit Merchak.'" Rabbi Yehoshua ben Levi said, "They excommunicated him. Nonetheless, he accepted his excommunication. This is [the meaning] of that which is written, (II Samuel 15:30) 'and David went up to the Ascent of Olives, he went up and cried, and his head was covered.'" "And he was brought close [again]." Rabbi Yudan said, "Eira Hayairi, the teacher of David, brought him close. This is what David says (Psalms 119:79), 'Let those that fear You (yeirecha) return to me, and they that know Your testimonies' - ['they that know'] is written as 'he that knows,' [meaning that] Eira Hayairi was his teacher and brought [David] close." Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "There are six that were chosen: the priesthood; the order of Levi; Israel; the monarchy of the house of David; Jerusalem; [and] the Temple. From where [do we know this about] the priesthood? Since it is written (I Samuel 2:28), 'And I chose him from all the tribes of Israel for Me as a priest.' From where [do we know this about] the order of Levi? As it is stated (Deuteronomy 18:5), 'As he was chosen by the Lord, your God.' From where [do we know this about]Israel? As it is stated (Ibid., 7:6), 'the Lord, your God, chose you.' From where [do we know this about] the monarchy of the house of David? As it is stated (Psalms 78:70), 'And He chose David, His servant.' From where [do we know this about] Jerusalem? As it is stated (I Kings 11:32), 'the city that you chose.' From where [do we know this about] the Temple? As it stated (II Chronicles 7:16), 'I have chosen and sanctified this house.'" David [meant to say in Psalms 65:5], "Happy is the one whom the Holy One, blessed be He, has chosen, and happy is the one that He has brought close. And who is the one who is doubly happy? The one that the Holy One, blessed be He, chose and brought close." And who is that? That is Aharon and [the tribe of] Levi. From where [do we know this about] Aharon? Since it is written (I Samuel 2:28), "And I chose him from all the tribes of Israel for Me as a priest." And from where [do we know] that He brought him close? As it is stated (Exodus 28:1), "And you should bring close to you Aharon your brother." The Holy One, blessed be He chose Levi, as it is stated (Deuteronomy 18:5), "As he was chosen by the Lord, your God." And from where [do we know] that He brought him close? As it is stated [here], "Bring close the tribe of Levi, and stand [it up]." And about them the verse (Psalms 65:5) says, "Happy is the one whom You have chosen and You have brought close, who dwells in your courtyards"; as you say (Numbers 3:7), "And they shall keep his charge, and the charge of the whole congregation, etc." [The continuation of Psalms 65:5 is:] "let us be satiated from the good of Your house" - that thy would eat from the tithes that were brought to the [Temple], as you would say (Numbers 18:21), "To the house of Levi, behold, I have given all tithe in Israel for an inheritance, etc."

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. This text is related (to Prov. 29:23): ONE'S PRIDE WILL BRING HIM LOW, BUT THE LOW IN SPIRIT WILL OBTAIN HONOR. Whenever anyone flees from authority, the authority will pursue him.¹⁵Tanh., Lev. 1:3. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22): SO THEY INQUIRED OF THE LORD AGAIN: HAS ANYONE ELSE COME [HERE]? AND THE LORD SAID: HERE HE IS HIDING AMONG THE BAGGAGE. What does it (the word BAGGAGE) mean? When they came and brought him word of his kingship, he told them: I am not worthy of kingship. Rather inquire by means of Urim and Thummim whether I am worthy; and if not, leave me alone. Immediately (ibid.), THEY INQUIRED OF THE LORD AGAIN (i.e., this second time), <and> immediately he hid himself until they had inquired of Urim and Thummim. (Ibid., cont.:) AND THE LORD SAID: HERE HE IS HIDING AMONG THE BAGGAGE (literally: INSTRUMENTS). Thus have our masters taught: These instruments were Urim and Thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24): DO YOU SEE THE ONE WHOM THE LORD HAS CHOSEN, THAT THERE IS NO ONE LIKE HIM AMONG ALL THE PEOPLES? But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1–2, 23): BUT ABIMELECH BEN JERUBBAAL WENT TO SHECHEM <UNTO HIS MOTHER'S BROTHERS >…, <SAYING>: PLEASE SPEAK IN THE EARS OF ALL THE CITIZENS OF SHECHEM…. THEN {THE LORD} [GOD] SENT AN EVIL SPIRIT BETWEEN ABIMELECH <AND THE CITIZENS OF SHECHEM >….

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. This text is related (to Prov. 29:23): ONE'S PRIDE WILL BRING HIM LOW, BUT THE LOW IN SPIRIT WILL OBTAIN HONOR. Whenever anyone flees from authority, the authority will pursue him.¹⁵Tanh., Lev. 1:3. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22): SO THEY INQUIRED OF THE LORD AGAIN: HAS ANYONE ELSE COME [HERE]? AND THE LORD SAID: HERE HE IS HIDING AMONG THE BAGGAGE. What does it (the word BAGGAGE) mean? When they came and brought him word of his kingship, he told them: I am not worthy of kingship. Rather inquire by means of Urim and Thummim whether I am worthy; and if not, leave me alone. Immediately (ibid.), THEY INQUIRED OF THE LORD AGAIN (i.e., this second time), <and> immediately he hid himself until they had inquired of Urim and Thummim. (Ibid., cont.:) AND THE LORD SAID: HERE HE IS HIDING AMONG THE BAGGAGE (literally: INSTRUMENTS). Thus have our masters taught: These instruments were Urim and Thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24): DO YOU SEE THE ONE WHOM THE LORD HAS CHOSEN, THAT THERE IS NO ONE LIKE HIM AMONG ALL THE PEOPLES? But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1–2, 23): BUT ABIMELECH BEN JERUBBAAL WENT TO SHECHEM <UNTO HIS MOTHER'S BROTHERS >…, <SAYING>: PLEASE SPEAK IN THE EARS OF ALL THE CITIZENS OF SHECHEM…. THEN {THE LORD} [GOD] SENT AN EVIL SPIRIT BETWEEN ABIMELECH <AND THE CITIZENS OF SHECHEM >….

Because he had destroyed Nob, the city of priests;
Because he had spared Agag;
Because he had not hearkened to Samuel, as stated (in I Sam. 10:8): WAIT SEVEN DAYS …, since he did not do so; but (according to I Sam. 13:12): AND I FORCED MYSELF TO OFFER THE BURNT OFFERING;
Also when he inquired through a ghost, as stated (in I Chron. 10:13, cont.): AND ALSO BECAUSE HE INQUIRED FOR COUNSEL THROUGH A GHOST; and
(I Chron. 10:14:) BUT HE DID NOT INQUIRE THROUGH THE LORD.

R. Simeon the son of Gamliel declared: I was reared among the sages, and I discovered that there was nothing more beneficial for a person than silence.⁷Pirkei Avot 1:17. Rachel forced herself to remain silent, and her offspring continued the tradition of silence. She saw her gifts in her sister’s hand and remained silent. Her son Benjamin, whose stone in the high priest’s breastplate was a jasper, knew of the sale of Joseph and remained silent. The word jasper (yashfeh) may be read as “he has a mouth” (yesh peh) but nevertheless remains silent. Saul was descended from her: But concerning the matter of the kingdom, he told him not (I Sam. 10:16). Regarding Esther (another descendant) it is said: Esther had not made known her people nor her kindred (Est. 2:10).

“Esther did not disclose her family or her people, as Mordekhai had commanded her; Esther followed Mordekhai’s instructions, as it was when she was fostered by him” (Esther 2:20).
“Esther did not disclose her family” – teaching that she practiced silence for herself, like her ancestor Rachel, who practiced the craft of silence; all her great descendants maintained silence. Rachel adopted the craft of silence – she saw her betrothal gifts in the possession of her sister and she was silent. Benjamin her son practiced silence – know, as his stone in the breast piece was a chalcedony [yashefe], [i.e.,] he had a mouth [yesh peh],¹⁶He knew that his brothers had sold Joseph. but was silent. Saul, her grandson¹⁷Not literally her grandson, but descendant. – “but the matter of the kingdom…he did not tell him” (I Samuel 10:16). Esther – “Esther did not disclose her family or her people.”

“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15).
“What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water?⁶⁵God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans? Say to him: ‘It “already is.”’ The ocean is entirely water in water.⁶⁶Even though it is full of water, rivers stream into it and it does not overflow.
“And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’ Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16).
If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’ Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel.
Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world. It is I⁶⁷This phrase, and the coming phrases, are stated from the perspective of God. who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1).⁶⁸God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu). It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17).
“And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.” God seeks the pursued in any circumstance.
Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers.⁶⁹He holds the pursuers accountable for their actions, and He grants favor to the pursued. Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28). Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6).
Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6). Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).

And he said: “Moses, Moses.” and he said: “Here am I” (Exod. 3:4). What is the meaning of Here am I? R. Joshua the son of Karha held: Here am I implies: “I am ready for priesthood and for kingship.” The Holy One, blessed be He, said: You stand in the place of one of the pillars of the world, (for) Abraham has said Here am I, and now you are saying Here am I. Draw not nigh hither (ibid., v. 5). The word hither alludes to kingship, as it is said: Whom am I, O Lord God, and what is my house, that Thou hast brought me hither? (II Sam. 7:18). Similarly it states: Is there yet a man come hither? (I Sam. 10:22). With reference to Joshua it is written: Put off thy shoe from off thy foot (Josh. 5:15), and it is also written concerning Moses: Put off thy shoes from off thy feet (Exod. 3:5). And He said: I am the God of thy father, the God of Abraham (ibid., v. 6). He appeared to him through the voice of his father, Amram, lest he become frightened. Thereupon Moses rejoiced, exclaiming: “My father, Amram, still lives.” The Holy One, blessed be He, said to him: I am the God of thy father, the God of Abraham, I came to you enticingly so that you would not be terrified. Forthwith, Moses hid his face. Be assured, the Holy One, blessed be He, said to him, because you honored Me, I will cause you to be honored by all Israel. Hence, they were afraid to come nigh him (Exod. 34:30), for it is written of him: For he was afraid (ibid. 3:6). Because you did not wish to look—therefore the similitude of the Lord doth he behold (Num. 12:8). Because you hid your face, the children of Israel were afraid to look upon the face of Moses, for The skin of his face sent forth beams, and they were afraid to come nigh him (Exod. 34:30). And now, behold, the cry of the children of Israel is come (ibid. 3:9). This teaches us that the Holy One, blessed be He witnessed their labors and their afflictions.

[(Ps. 99:6, cont.): THEY (i.e., Moses, Aaron, and Samuel) CRIED UNTO THE LORD AND HE ANSWERED THEM. The first cried out and was answered; the second also cried out and was answered. (Ibid., vs. 7): <HE SPOKE UNTO THEM> IN A PILLAR OF CLOUD. See, we heard about Moses, that he conversed with him in a pillar of cloud, as stated (in Exod. 34:5): THE LORD DESCENDED IN THE CLOUD AND HE STOOD WITH HIM THERE. So also with Aaron, he conversed with him in the cloud, where it is stated (in Numb. 12:5): SO THE LORD CAME DOWN IN a <PILLAR OF> CLOUD, STOOD AT THE ENTRANCE OF THE TENT, <AND CALLED AARON AND MIRIAM>. About Samuel, however, we have not <explicitly> heard <any such thing>. So where did we hear <it indirectly>? From this verse (i.e., I Sam. 9:12): AND THEY (the young women) ANSWERED THEM AND SAID: SEE, HE (i.e., Samuel) IS (yesh) JUST AHEAD OF YOU. R. Judan <said> in the name of R. Mari bar Jacob: The women <really> said to them: Do you not see a cloud fixed above his courtyard? Now IS (yesh) can only be a cloud, just as you say (in Numb. 9:20): AND IT WOULD HAPPEN (yesh) THAT THE CLOUD WOULD BE <A FEW DAYS OVER THE TABERNACLE>.¹¹⁵The midrash is interpreting I Sam. 9:12 to mean: AND THEY ANSWERED THEM AND SAID: SEE, HE IS <IN> A CLOUD JUST AHEAD OF YOU. (Ps. 99:6): AND SAMUEL WAS AMONG THOSE WHO CALL UPON HIS NAME. We have heard of Moses that Torah was written for his name, as stated (in Mal. 3:22 [4:4]): REMEMBER <THE> TORAH OF MY SERVANT MOSES. So also in the case of Samuel, a book was written for him, as stated in (I Sam. 10:25): <THEN SAMUEL TOLD THE PEOPLE THE RULES OF KINGSHIP,> WROTE THEM IN A BOOK, AND PLACED IT BEFORE THE LORD. In the case of Aaron, however, I have not heard <of his book>. It is simply that there is a teaching that this parashah was granted to him, so that it would never budge, neither from him nor from his children, till the end of all the generations. And which <parashah> was this? (Numb. 19:2): THIS IS THE STATUTE OF THE TORAH.

(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE. It is written (in Prov. 27:10): < DO NOT FORSAKE > YOUR FRIEND AND YOUR FATHER'S FRIEND … < A CLOSE NEIGHBOR IS BETTER THAN A DISTANT BROTHER >. This < verse refers to > Hanun ben Nahash, king of the children of Ammon, as mentioned (in II Sam. 10:1f.): AND IT CAME TO PASS AFTER THAT THAT {NAHASH} THE KING OF THE CHILDREN OF AMMON, DIED; < AND HIS SON HANUN REIGNED IN HIS STEAD. > THEN DAVID SAID: I WILL DEAL FAITHFULLY WITH HANUN BEN NAHASH. R. Berekhyah said in the name of R. Eleazar ben Pedat: And how did Nahash deal faithfully with David, since he had said (ibid., cont.), AS HIS FATHER DEALT FAITHFULLY WITH ME? Simply < like this >: When David fled from Saul, David and all his father's house went to Moab. He said to them: Receive my father, as stated (in I Sam. 22:4): SO HE BROUGHT < HIS PARENTS > BEFORE THE KING OF MOAB. (I Sam. 22:3:) AND HE SAID [UNTO THE KING OF MOAB]: PLEASE LET MY FATHER AND MY MOTHER {DWELL} [GO AWAY] < WITH YOU >. So he received them. When David went away, the king of Moab arose and killed the father, mother, and brothers of David. Only one of them survived, as < only one > is mentioned < in David's census > (in I Chron. 27:18): BELONGING TO JUDAH < THERE WAS > ELIHU, ONE OF DAVID'S BROTHERS. R.Levi bar Halafta the Priest said that only one of them survived. And how was Elihu saved? He simply fled from the king of Moab and came to Nahash, king of Ammon, who received him. The king of Moab sent and said to Nahash: Did, perhaps, one of David's brothers come to you? He said to him: No; and he kept him until David came. For that reason David said (in II Sam. 10:2): I WILL DEAL FAITHFULLY WITH HANUN BEN NAHASH. When David's representatives⁹⁹The word here is sheluah, the Hebrew equivalent of “apostle.” came to Hanun, the princes of the children of Ammon said to him (in I Sam. 10:3): What is this? DO YOU THINK THAT DAVID IS HONORING YOUR FATHER < JUST > BECAUSE DAVID SENT COMFORTERS TO YOU? Do not trust David. Why? Because the Holy One has warned him about us. It is written {for him} in his Law (in Deut. 23:4): NO AMMONITE OR MOABITE SHALL COME INTO THE ASSEMBLY OF THE LORD. It is also written (in Deut. 23:7): YOU SHALL NOT SEEK THEIR WELFARE AND BENEFIT. Thus the Holy One has warned him. So will he despise the words of his God, and say (in II Sam. 10:2): I WILL DEAL FAITHFULLY WITH HANUN BEN NAHASH? (Ibid., vs. 3:) IS IT NOT IN ORDER TO INVESTIGATE THE CITY? Immediately (in vs. 4) HANUN TOOK THE SERVANTS OF DAVID AND SHAVED OFF < HALF OF THEIR BEARDS >…. The Holy Spirit cries out (in Prov. 27:10): < DO NOT FORSAKE > YOUR FRIEND AND YOUR FATHER'S FRIEND…. And so it was with Jehoram ben Jehoshaphat. When he became king, he killed all his brothers, as stated (in II Chron. 21:4): WHEN JEHORAM HAD RISEN UP OVER THE KINGDOM OF HIS FATHER, HE CONSOLIDATED HIS POWER AND KILLED ALL HIS BROTHERS {AND HIS FATHER'S HOUSE}.

Another interpretation (of Exod. 4:27): AND KISSED HIM. All kisses are indecent except three, and these are the following: the kiss of departure, the kiss of greatness, and the kiss of reunion (literally: of crossroads).¹¹⁷Exod.R.5:1. The kiss of departure <is not silly> because it is stated (in Ruth 1:14): AND ORPAH KISSED HER MOTHER-IN-LAW; the kiss of greatness, because it is stated (in I Sam. 10:1): THEN SAMUEL TOOK THE FLASK OF OIL, POURED IT UPON HIS HEAD, AND KISSED HIM….; the kiss of reunion, because it is stated (in Exod. 4:27): SO HE WENT TO MEET HIM <ON THE MOUNTAIN OF GOD> AND KISSED HIM.

Moses was pursued by Pharoah, and the Holy One chose Moses. David was pursued by Saul, and the Holy One chose David. Saul was pursued by the Philistines, and the Holy One chose Saul. Israel are pursued by the nations, and the Holy One chose Israel.

Have kissed each other (Ps. 85:11) tells us that he kissed him. Our rabbis teach us that all but three kinds of kisses are frivolous. Those not frivolous are the kiss of parting, the kiss of homage, (and) the kiss of reunion. How do we know about the kiss of parting? From the fact that it is written: And Orpah kissed her mother-in-law Ruth (Ruth 1:14); the kiss of homage we know from what is written: Then Samuel took the vial of oil, poured it upon his head, and kissed him (I Sam. 10:1); we know about the kiss of reunion because it is written: And he went, and met him in the mountain of God and kissed him (Exod. 2:27).