וַיֵּ֙דַע֙ כָּל־יִשְׂרָאֵ֔ל מִדָּ֖ן וְעַד־בְּאֵ֣ר שָׁ֑בַע כִּ֚י נֶאֱמָ֣ן שְׁמוּאֵ֔ל לְנָבִ֖יא לַיהוָֽה׃
Es erkannte ganz Israel von Dan bis Beer Seba, dass Samuel als Prophet dem Herrn bewährt sei.
Midrash Tanchuma
"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.
Vayikra Rabbah
What is written before this matter? “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death]” (Leviticus 20:27). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “A man,” this is Saul. “Or a woman,” this is the woman who engaged in conjuring. Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: What is written? “You will be only above [and you will not be below]” (Deuteronomy 28:13). It would have been preferable for him to consult the Urim and Tumim from above, and not the conjurer or necromancer below. That is what he said to his servants: “Seek for me a woman who is a conjurer, and I will go to her, and inquire through her” (I Samuel 28:7). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a king who entered a province and said: ‘All the roosters that are here shall be slaughtered tonight.’ When he sought to leave, he said: ‘Is there a rooster that will crow?’18That would be his sign that morning is arriving and he should get up and prepare to journey. They said to him: ‘Are you not the one who decreed and said: All the roosters that are here shall be slaughtered?’ So too, Saul removed all the conjurers and necromancers from the land, and he says: “Seek for me a woman who is a conjurer.” Nevertheless, “His servants said to him: “Behold, a woman who is a conjurer [is in Ein Dor]” (I Samuel 28:7).
“Saul disguised himself [vayitḥapess]” (I Samuel 28:8) – he became free [ḥofshi] of the kingship.19Due to this sin, his reign ended immediately thereafter (Etz Yosef). “He donned other garments” (I Samuel 28:8) – plain garments. “He went and two men were with him” (I Samuel 28:8), these were Avner and Amasa. Rabbi Aivu said: The Torah teaches you proper conduct; that a person should not set out on the way with fewer than two as, if he sets out [with one], ultimately he will become a servant of his servant.20If he has only one attendant and that attendant requires assistance, he will end up attending to his own servant. As Rabbi Aivu said: Two people practiced proper conduct, Abraham and Saul. Regarding Abraham, what does it say? “Abraham awoke early in the morning…and took two of his lads with him” (Genesis 22:3). Who were they? Ishmael and Eliezer. Regarding Saul, what does it say? “He went and two men were with him.” Who were they? Avner and Amasa.
“They came to the woman at night” (I Samuel 28:8). Was it night?21Necromancy was believed to be ineffective at night. Rather, it teaches that the hour was dark for them like night.22The light of God did not shine upon him. “He said: Please, divine for me as a conjurer…. The woman said to him: Behold, you know…Saul took an oath to her by the Lord” (I Samuel 28:8–10). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a woman who is with her paramour and takes an oath by the life of her husband. So too, Saul consults a conjurer and a necromancer and says: “As the Lord lives, surely you will incur no blame for this matter” (I Samuel 28:10).
‘“The woman said: Whom shall I raise for you?” (I Samuel 28:11). Is it from among those who said: “Who is the Lord?” (Exodus 5:2),23Pharaoh. or from those who said: “Who is like You?”’ (Exodus 15:11).24The children of Israel at the Red Sea. “He said: Raise Samuel for me” (I Samuel 28:11). She did what she did, she said what she said, and she raised him. When she saw him, she grew frightened, as it is stated: “The woman saw Samuel, and she cried out in a loud voice, [and the woman spoke to Saul, saying: Why have you deceived me, and you are Saul?]” (I Samuel 28:12). How did she know he was Saul? It is because the way that [a spirit] ascends to a commoner is not like the way it ascends to a king. To a commoner, it ascends face down and to a king it ascends face up. “[The king] said to her: Fear not, [for what did you see? The woman said to Saul: I saw a great man [elohim] ascending from the earth]” (I Samuel 28:13). When he heard the word elohim, he grew frightened. Some say, righteous men ascended with him at that moment.25This is based on the use of the plural verb ascending [olim] rather than the singular oleh. “He said to her: What is his appearance?” (I Samuel 28:14). Did he not recognize him? Rather, three matters were said regarding one who raises the dead with his male organ:26One of the methods of raising the dead involved using the male organ, for a male practitioner, or in the case of a female practitioner, using the female organ. The midrash states the principle regarding a male practitioner even though in this instance the practitioner was actually female. The one who raises him sees him, but does not hear his voice. The one who needs him, hears his voice but does not see him. One who does not need him, neither sees nor hears him. So, the woman who raised Samuel saw him, but did not hear his voice. Saul, who needed him, heard his voice but did not see him. Avner and Amasa, who did not need him, neither saw nor heard him. “She said: An old man is ascending, and he is clad in a robe” (I Samuel 28:14), in accordance with: “His mother made him a small robe” (I Samuel 2:19).
“Samuel said to Saul: Why have you irritated me to raise me?” (I Samuel 28:15). Rabbi [Yehuda HaNasi] would interpret verses, and when he would reach this verse he would weep: “For behold the former of mountains, and creator of wind, who tells man what his conversation is” (Amos 4:13). What is “who tells man what his conversation is”? Rav Huna said in the name of Rabbi Yabetz: “Former of mountains, and creator of wind.”27Because God is the “former of mountains and creator of wind,” which represent substance and spirit, He is able to tell man what his conversation is, as man’s conversation is formed through a combination of man’s substance, i.e., his physical body, and his spirit (Etz Yosef). Rav Huna in the name of Rabbi Yabetz said another: Emptiness, darkness, and blackness.28Some suggest that the text should read “He renders dawn darkness [eifa]” (Amos 4:13); emptiness, darkness, and blackness. According to this version, Rabbi Yabetz cites the continuation of the verse in Amos and explains that the unusual term eifa means emptiness, darkness, and blackness. The context remains the previous phrase in the verse; that God tells man what his conversation is. Even matters that have no substance, even insignificant conversation that a man converses with his wife, are written in a person’s ledger and are read to him at the time of his death. Who writes them? “He renders dawn darkness...[the Lord God of hosts is His name]” (Amos 4:13)
Its counterpart, “seek the Lord, all you humble of the earth, [who have performed his judgment; seek righteousness, seek humility: perhaps you will be hidden on the day of the Lord’s wrath]” (Zephaniah 2:3).29This verse is a counterpart of the previously cited verse because Rabbi Yehuda HaNasi would weep over this verse, which expresses the degree to which divine judgement holds man accountable for his actions. See Kohelet Rabba 12:14. Its counterpart: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15). Its counterpart: “for every action God [will bring to judgment, for every unknown, whether good or evil]” (Ecclesiastes 12:14). Its counterpart: “Samuel said to Saul: Why have you irritated me to raise me?” He said to him: ‘You had nothing else with which to irritate your Creator, such that you rendered me an idol? Do you not know that just as He exacts retribution against the worshippers, so He exacts retribution against the worshipped?’
Some say that Samuel believed that it was the Day of Judgment, and he was afraid, and he brought Moses up with him, as elohim is no one other than Moses, as it is stated: “See, I have placed you as a master [elohim] for Pharaoh” (Exodus 7:1). The matters can be inferred a fortiori: If Samuel, in whose regard it is written: “All Israel from Dan to Beersheba knew that Samuel was faithful as a prophet of the Lord” (I Samuel 3:20), was afraid because he believed that it was Judgment Day, we, all the more so.
“Saul said: I am in great distress, [as the Philistines are making war against me, and God has departed from me and no longer answers me, neither through the prophets nor in dreams” (I Samuel 28:15). Why did he not say to him through the Urim and Tumim?30Why did he not say that God did not answer him through the Urim and Tumim? Rabbi Yitzḥak ben Rabbi Ḥiyya said: “The heart knows the bitterness of his soul” (Proverbs 14:10). Had he mentioned the Urim and Tumim, he could have said to him: ‘It is you who caused it to yourself. Was it not you who smote Nov, the city of priests?’
“I called you to inform me what I should do…Samuel said: Why do you ask me, [as the Lord has departed from you and has become your adversary?” (I Samuel 28:15–16. He said to him: ‘He has gone to your enemy; He has gone to your adversary.’ “The Lord has done to him as He spoke through me: [The Lord has torn the kingdom from your hand] and given it to your counterpart, to David” (I Samuel 28:17). He said to him: ‘These are not like the words you said to me previously, when you were with me. You said: “And has given it to your counterpart, who is better than you” (I Samuel 15:28), and now you say to me: He has gone to your enemy; He has gone to your adversary.’31What you are telling me now is much worse than what you told me when you were alive. Then, you said the kingship would be taken from me and given to someone more worthy; now you are saying it will go to David, my enemy and adversary. He said to him: ‘When I was with you, I was in the world of falsehood, and you would hear from me false matters because I was afraid that you would kill me. Now I am in the world of truth and you are hearing from me only matters of truth. The Holy One blessed be He did not do this to you arbitrarily; rather, “as you did not heed the voice of the Lord, and you did not implement His enflamed wrath upon Amalek; [therefore, the Lord has done this matter to you this day]…the Israelite camp too, the Lord will deliver into the hand of the Philistines”’ (I Samuel 28:18–19). He said to him: ‘And if I flee?’ He said to him: ‘If you flee you will be spared, but if you accept the attribute of justice upon yourself, “tomorrow, you and your sons are with me” (I Samuel 28:19).’ What is “with me”? Within my partition.32Your sins will be atoned for and you will share a place with me in the afterlife.
When he heard the words of Samuel, he grew frightened, as it is stated: “Saul hastened and fell his full length to the ground, and he was very frightened by the words of Samuel” (I Samuel 28:20). Avner and Amasa said to him: ‘What did Samuel say to you?’ He said to them: ‘He said to me: Tomorrow you will descend into battle and emerge victorious. Moreover, your sons will be appointed prominent officials.’ He took his three sons and went out to war. Reish Lakish said: At that moment, the Holy One blessed be He summoned the ministering angels and said to them: ‘Come and see a creation that I created in My world. The way of the world is that a man goes to a house of feasting and does not take his sons with him due to the evil eye. This person is going out to war and knows that he will be killed, and he takes his sons with him and rejoices over the attribute of justice that will strike him.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi:33This is a continuation of Rabbi Yehoshua of Sikhnin’s statement above (at the beginning of this section) that the phrase “a man or a woman” in Leviticus 20:27 refers to Saul and the necromancer. This teaches that the Holy One blessed be He showed Moses each generation and its judges, each generation and its kings, each generation and its Sages, each generation and its leaders, each generation and its Mishna teachers, each generation and its officers, each generation and its administrators, each generation and its extortionists, each generation and its robbers, each generation and its prophets. He showed him Saul and his sons falling by the sword. [Moses] said before Him: ‘Will the first king who will be established over your people be stabbed with a sword?’ The Holy One blessed be He said to Moses: ‘Are you speaking to Me? Speak to the priests whom he killed, as they are condemning him,’ as it is stated: “The Lord said to Moses: “Speak to the priests, sons of Aaron.”
The Rabbis taught: That righteous one was killed for five sins, as it is stated: “Saul died for his trespass that he trespassed against the Lord” (I Chronicles 10:13); for killing [all the residents of] Nov, city of the priests; and for sparing Agag; and for not heeding Samuel, as it is stated: “Wait seven days until my arrival to you” (I Samuel 10:8), but he did not do so; and for consulting a conjurer and a necromancer; and “he did not seek counsel of the Lord,34Saul intended to seek counsel of God by means of the Urim and Tumim before going to battle against the Philistines, but due to the pressure of the moment refrained from doing so (see I Samuel 14:19). This is the fifth sin (Yefei To’ar). and He put him to death” (I Chronicles 10:14). That is what is written: “For He repays a person for his action, and according to the conduct of a man He will provide for him” (Job 34:11), and it is written: “A man or a woman if there shall be among them a conjurer or a necromancer, they shall be put to death” (Leviticus 20:27).
“Saul disguised himself [vayitḥapess]” (I Samuel 28:8) – he became free [ḥofshi] of the kingship.19Due to this sin, his reign ended immediately thereafter (Etz Yosef). “He donned other garments” (I Samuel 28:8) – plain garments. “He went and two men were with him” (I Samuel 28:8), these were Avner and Amasa. Rabbi Aivu said: The Torah teaches you proper conduct; that a person should not set out on the way with fewer than two as, if he sets out [with one], ultimately he will become a servant of his servant.20If he has only one attendant and that attendant requires assistance, he will end up attending to his own servant. As Rabbi Aivu said: Two people practiced proper conduct, Abraham and Saul. Regarding Abraham, what does it say? “Abraham awoke early in the morning…and took two of his lads with him” (Genesis 22:3). Who were they? Ishmael and Eliezer. Regarding Saul, what does it say? “He went and two men were with him.” Who were they? Avner and Amasa.
“They came to the woman at night” (I Samuel 28:8). Was it night?21Necromancy was believed to be ineffective at night. Rather, it teaches that the hour was dark for them like night.22The light of God did not shine upon him. “He said: Please, divine for me as a conjurer…. The woman said to him: Behold, you know…Saul took an oath to her by the Lord” (I Samuel 28:8–10). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a woman who is with her paramour and takes an oath by the life of her husband. So too, Saul consults a conjurer and a necromancer and says: “As the Lord lives, surely you will incur no blame for this matter” (I Samuel 28:10).
‘“The woman said: Whom shall I raise for you?” (I Samuel 28:11). Is it from among those who said: “Who is the Lord?” (Exodus 5:2),23Pharaoh. or from those who said: “Who is like You?”’ (Exodus 15:11).24The children of Israel at the Red Sea. “He said: Raise Samuel for me” (I Samuel 28:11). She did what she did, she said what she said, and she raised him. When she saw him, she grew frightened, as it is stated: “The woman saw Samuel, and she cried out in a loud voice, [and the woman spoke to Saul, saying: Why have you deceived me, and you are Saul?]” (I Samuel 28:12). How did she know he was Saul? It is because the way that [a spirit] ascends to a commoner is not like the way it ascends to a king. To a commoner, it ascends face down and to a king it ascends face up. “[The king] said to her: Fear not, [for what did you see? The woman said to Saul: I saw a great man [elohim] ascending from the earth]” (I Samuel 28:13). When he heard the word elohim, he grew frightened. Some say, righteous men ascended with him at that moment.25This is based on the use of the plural verb ascending [olim] rather than the singular oleh. “He said to her: What is his appearance?” (I Samuel 28:14). Did he not recognize him? Rather, three matters were said regarding one who raises the dead with his male organ:26One of the methods of raising the dead involved using the male organ, for a male practitioner, or in the case of a female practitioner, using the female organ. The midrash states the principle regarding a male practitioner even though in this instance the practitioner was actually female. The one who raises him sees him, but does not hear his voice. The one who needs him, hears his voice but does not see him. One who does not need him, neither sees nor hears him. So, the woman who raised Samuel saw him, but did not hear his voice. Saul, who needed him, heard his voice but did not see him. Avner and Amasa, who did not need him, neither saw nor heard him. “She said: An old man is ascending, and he is clad in a robe” (I Samuel 28:14), in accordance with: “His mother made him a small robe” (I Samuel 2:19).
“Samuel said to Saul: Why have you irritated me to raise me?” (I Samuel 28:15). Rabbi [Yehuda HaNasi] would interpret verses, and when he would reach this verse he would weep: “For behold the former of mountains, and creator of wind, who tells man what his conversation is” (Amos 4:13). What is “who tells man what his conversation is”? Rav Huna said in the name of Rabbi Yabetz: “Former of mountains, and creator of wind.”27Because God is the “former of mountains and creator of wind,” which represent substance and spirit, He is able to tell man what his conversation is, as man’s conversation is formed through a combination of man’s substance, i.e., his physical body, and his spirit (Etz Yosef). Rav Huna in the name of Rabbi Yabetz said another: Emptiness, darkness, and blackness.28Some suggest that the text should read “He renders dawn darkness [eifa]” (Amos 4:13); emptiness, darkness, and blackness. According to this version, Rabbi Yabetz cites the continuation of the verse in Amos and explains that the unusual term eifa means emptiness, darkness, and blackness. The context remains the previous phrase in the verse; that God tells man what his conversation is. Even matters that have no substance, even insignificant conversation that a man converses with his wife, are written in a person’s ledger and are read to him at the time of his death. Who writes them? “He renders dawn darkness...[the Lord God of hosts is His name]” (Amos 4:13)
Its counterpart, “seek the Lord, all you humble of the earth, [who have performed his judgment; seek righteousness, seek humility: perhaps you will be hidden on the day of the Lord’s wrath]” (Zephaniah 2:3).29This verse is a counterpart of the previously cited verse because Rabbi Yehuda HaNasi would weep over this verse, which expresses the degree to which divine judgement holds man accountable for his actions. See Kohelet Rabba 12:14. Its counterpart: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15). Its counterpart: “for every action God [will bring to judgment, for every unknown, whether good or evil]” (Ecclesiastes 12:14). Its counterpart: “Samuel said to Saul: Why have you irritated me to raise me?” He said to him: ‘You had nothing else with which to irritate your Creator, such that you rendered me an idol? Do you not know that just as He exacts retribution against the worshippers, so He exacts retribution against the worshipped?’
Some say that Samuel believed that it was the Day of Judgment, and he was afraid, and he brought Moses up with him, as elohim is no one other than Moses, as it is stated: “See, I have placed you as a master [elohim] for Pharaoh” (Exodus 7:1). The matters can be inferred a fortiori: If Samuel, in whose regard it is written: “All Israel from Dan to Beersheba knew that Samuel was faithful as a prophet of the Lord” (I Samuel 3:20), was afraid because he believed that it was Judgment Day, we, all the more so.
“Saul said: I am in great distress, [as the Philistines are making war against me, and God has departed from me and no longer answers me, neither through the prophets nor in dreams” (I Samuel 28:15). Why did he not say to him through the Urim and Tumim?30Why did he not say that God did not answer him through the Urim and Tumim? Rabbi Yitzḥak ben Rabbi Ḥiyya said: “The heart knows the bitterness of his soul” (Proverbs 14:10). Had he mentioned the Urim and Tumim, he could have said to him: ‘It is you who caused it to yourself. Was it not you who smote Nov, the city of priests?’
“I called you to inform me what I should do…Samuel said: Why do you ask me, [as the Lord has departed from you and has become your adversary?” (I Samuel 28:15–16. He said to him: ‘He has gone to your enemy; He has gone to your adversary.’ “The Lord has done to him as He spoke through me: [The Lord has torn the kingdom from your hand] and given it to your counterpart, to David” (I Samuel 28:17). He said to him: ‘These are not like the words you said to me previously, when you were with me. You said: “And has given it to your counterpart, who is better than you” (I Samuel 15:28), and now you say to me: He has gone to your enemy; He has gone to your adversary.’31What you are telling me now is much worse than what you told me when you were alive. Then, you said the kingship would be taken from me and given to someone more worthy; now you are saying it will go to David, my enemy and adversary. He said to him: ‘When I was with you, I was in the world of falsehood, and you would hear from me false matters because I was afraid that you would kill me. Now I am in the world of truth and you are hearing from me only matters of truth. The Holy One blessed be He did not do this to you arbitrarily; rather, “as you did not heed the voice of the Lord, and you did not implement His enflamed wrath upon Amalek; [therefore, the Lord has done this matter to you this day]…the Israelite camp too, the Lord will deliver into the hand of the Philistines”’ (I Samuel 28:18–19). He said to him: ‘And if I flee?’ He said to him: ‘If you flee you will be spared, but if you accept the attribute of justice upon yourself, “tomorrow, you and your sons are with me” (I Samuel 28:19).’ What is “with me”? Within my partition.32Your sins will be atoned for and you will share a place with me in the afterlife.
When he heard the words of Samuel, he grew frightened, as it is stated: “Saul hastened and fell his full length to the ground, and he was very frightened by the words of Samuel” (I Samuel 28:20). Avner and Amasa said to him: ‘What did Samuel say to you?’ He said to them: ‘He said to me: Tomorrow you will descend into battle and emerge victorious. Moreover, your sons will be appointed prominent officials.’ He took his three sons and went out to war. Reish Lakish said: At that moment, the Holy One blessed be He summoned the ministering angels and said to them: ‘Come and see a creation that I created in My world. The way of the world is that a man goes to a house of feasting and does not take his sons with him due to the evil eye. This person is going out to war and knows that he will be killed, and he takes his sons with him and rejoices over the attribute of justice that will strike him.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi:33This is a continuation of Rabbi Yehoshua of Sikhnin’s statement above (at the beginning of this section) that the phrase “a man or a woman” in Leviticus 20:27 refers to Saul and the necromancer. This teaches that the Holy One blessed be He showed Moses each generation and its judges, each generation and its kings, each generation and its Sages, each generation and its leaders, each generation and its Mishna teachers, each generation and its officers, each generation and its administrators, each generation and its extortionists, each generation and its robbers, each generation and its prophets. He showed him Saul and his sons falling by the sword. [Moses] said before Him: ‘Will the first king who will be established over your people be stabbed with a sword?’ The Holy One blessed be He said to Moses: ‘Are you speaking to Me? Speak to the priests whom he killed, as they are condemning him,’ as it is stated: “The Lord said to Moses: “Speak to the priests, sons of Aaron.”
The Rabbis taught: That righteous one was killed for five sins, as it is stated: “Saul died for his trespass that he trespassed against the Lord” (I Chronicles 10:13); for killing [all the residents of] Nov, city of the priests; and for sparing Agag; and for not heeding Samuel, as it is stated: “Wait seven days until my arrival to you” (I Samuel 10:8), but he did not do so; and for consulting a conjurer and a necromancer; and “he did not seek counsel of the Lord,34Saul intended to seek counsel of God by means of the Urim and Tumim before going to battle against the Philistines, but due to the pressure of the moment refrained from doing so (see I Samuel 14:19). This is the fifth sin (Yefei To’ar). and He put him to death” (I Chronicles 10:14). That is what is written: “For He repays a person for his action, and according to the conduct of a man He will provide for him” (Job 34:11), and it is written: “A man or a woman if there shall be among them a conjurer or a necromancer, they shall be put to death” (Leviticus 20:27).
Aggadat Bereshit
[3] Another interpretation: "'For the Lord has visited' (Genesis 50:24) refers to Pharaoh the First, as it says, 'And the Lord struck Pharaoh' (Genesis 12:17). 'And I have brought down the high tree' (Ezekiel 17:24) refers to Abraham, who was raised up, as it says, 'Listen to me, my lord' (Genesis 23:8). 'I have dried up the green tree' (Ezekiel 17:24) refers to Abimelech, as it says, 'For the Lord had completely stopped up' (Genesis 20:18). 'I have made the dry tree flourish' (Ezekiel 17:24) refers to Sarah. 'I am the Lord, I have spoken and I will do it' (Ezekiel 17:24). 'And the Lord visited Sarah' (Genesis 21:1). 'And all the trees of the field shall know' (Ezekiel 17:24) refers to Samuel, as it says, 'And all Israel from Dan to Beersheba knew' (1 Samuel 3:20). 'I have brought down the high tree' (Ezekiel 17:24) refers to the sons of Eli, as it says, 'On the same day both of them died' (1 Samuel 4:17). 'I have made the low tree high' (Ezekiel 17:24) refers to Samuel, as it says, 'And the boy Samuel ministered to the Lord' (1 Samuel 3:1). And it also says, 'And the boy Samuel continued to grow and become better' (1 Samuel 2:26). Concerning him it is said, 'He will find favor and good understanding' (Proverbs 3:4). "Another interpretation is that 'I have made the low tree high' (Ezekiel 17:24) refers to Hannah. 'I have dried up the green tree' (Ezekiel 17:24) refers to Peninah, as it is written, 'But she had no children and was miserable' (1 Samuel 2:5). 'I have made the dry tree flourish' (Ezekiel 17:24) refers to Hannah, as it says, 'For the Lord had visited Hannah' (1 Samuel 2:21). 'And the boy Samuel continued to grow with the Lord' (1 Samuel 2:21). David said, 'Magnify the Lord with me, and let us exalt His name together' (Psalms 34:4)."