Midras Yesaya 8:20: Midrash Tanchuma, Midrash Tanchuma Buber & Vayikra Rabbah

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.’”

Another interpretation (of Lev. 21:1): SPEAK UNTO THE PRIESTS. What is written above of the matter (in Lev. 20:27)? WHEN A MAN OR A WOMAN HAS A GHOST OR A FAMILIAR SPIRIT…. This text is related (to Is. 8:19): AND WHEN THEY SAY UNTO YOU: INQUIRE OF GHOSTS AND FAMILIAR SPIRITS.⁴Tanh., Lev. 8:2; Lev. R. 6:6. The Holy One 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]. It is also 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, [the god< s > of] the nations of the world are dead, < and > (according to Ps. 115:8:) 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].⁵Similarly 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 said: IF THEY DO NOT SPEAK ACCORDING TO THIS WORD to the nations of the world THEY (sic) HAVE NO LIGHT;⁶See the previous note. [but R. Laqish says: IT (i.e., the word of a necromancer) HAS NO LIGHT.] The ghosts and the familiar spirits do not enlighten (literally: raise up the dawn) on their own, since they are < themselves > set in darkness; and all the more does this < principle > hold true for the nations of the world. 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.

Rabbi Pinḥas interpreted the verse regarding Israel before Mount Sinai. “And if a person will sin” – “I saw, and, behold, you had sinned” (Deuteronomy 9:16). “And hear the voice of adjuration” – “and His voice we heard from the midst of the fire” (Deuteronomy 5:21). Rabbi Yoḥanan said: They made a commitment between them that He would not disavow them and they would not disavow Him. Rabbi Yitzḥak said: When a king administers an oath to his legions, he administers the oath only with a sword, as though to say, anyone who violates these conditions, this sword will pass over his neck. So too, “Moses took half the blood” (Exodus 24:6).
How did Moses know how much was half the blood? Rabbi Yehuda ben Rabbi Ilai said: The blood divided on its own. Rabbi Natan said: Its appearance changed; half of it became black and half of it was red. Bar Kappara said: An angel descended in the image of Moses and divided it. Rabbi Yitzḥak said: A voice was emerging from Mount Ḥorev and saying: Half the blood is until here. Rabbi Yishmael taught: Moses was well versed in the halakhot of blood, and he divided it.¹⁵Due to his expertise in the halakhot concerning the blood of sacrifices and the fact that he needed to conduct the ceremony at Mount Sinai, Moses was given Divine aid in dividing the blood (see Etz Yosef). “He placed it in the basins [baaganot]” (Exodus 24:6) – Rabbi Huna in the name of Rabbi Avin: It is written baaganat.¹⁶The plural word “basins [baaganot]” is written without the vav and can therefore be read in the singular [baaganat], implying that the basins were as one, in that they were the same size. This one was not larger than that one, and that one was not larger than this one. Moses said before the Holy One blessed be He: ‘What shall be done with Your portion?’ He said to him: ‘Sprinkle it upon the people.’ ‘What shall be done with their portion?’ He said to him: ‘Sprinkle it upon the altar.’ “And half the blood he sprinkled on the altar.”
Rabbi Berekhya and Rabbi Ḥiyya in the name of Rabbi Yosei bar Ḥanina: He took an oath to them and they took an oath to Him. He took an oath to them, “I took an oath to you and entered into a covenant with you; the utterance of the Lord God” (Ezekiel 16:8). They took an oath to Him, to the Holy One blessed be He, as it is stated: “To pass you into the covenant of the Lord your God and into His ala” (Deuteronomy 29:11). From where is it derived that ala is nothing other than an oath? Rabbi Neḥemya and Rav Naḥman of Yafo in the name of Rabbi Yaakov of Caesarea: From this: “The priest shall administer to the woman the oath of the ala” (Numbers 5:21). When they violated the conditions made at Mount Sinai, the Holy One blessed be He said to them: “I, too, will do so to you” (Leviticus 26:16). Rabbi Pinḥas said: It is written: “But they, like men, have violated the covenant” (Hosea 6:7); however, here, “for I am God and not man” (Hosea 11:9).
Rabbi Ahava bar Ze’eira said: It is written: “The Lord has done what He devised” (Lamentations 2:17), just as it is written in His Torah: “I will punish [you] additionally” (Leviticus 26:18). Did He do so? Heaven forbid. Rather, “He implemented His statement” (Lamentations 2:17). What is: “He implemented [bitza] His statement [emrato]”? He made a compromise.¹⁷The word bitza can mean “he halved.” Thus, the verse would be saying that God implemented only half of His statement concerning the punishment to which Israel would be subject. Rabbi Yaakov of Kefar Ḥanin said: He rent [biza] His royal garment.¹⁸Imra is the Aramaic term for the hem of a garment.
Rabbi Berekhya cites it from this: “I will bring upon you a sword avenging the vengeance of the covenant” (Leviticus 26:25). Rabbi Ḥiyya taught: There is vengeance that is for the covenant and vengeance that is not for the covenant. Which is the vengeance that is not for the covenant? Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: This is the blinding of the eyes, as they blinded the eyes of the king of Judah,¹⁹The Babylonians blinded Zedekiah, king of Judah (II Kings 25:7). as it is stated: “So said the Lord God: As I live, if not My oath that he scorned [and My covenant that he breached I will place upon his head]” (Ezekiel 17:19) – this is the oath that he took to Nebuchadnezzar.²⁰Zedekiah had violated an oath of allegiance he had taken to Nebuchadnezzar, king of Babylonia. He was punished for this in addition to being punished for violating the covenant between God and Israel. “And My covenant that he breached” – this is the covenant of Mount Sinai. “I will place upon his head” – and the rest of the body was not afflicted? Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: This is the blinding of the eyes, which are located on the head.
Once they were exiled to Babylon, they said to Nebuchadnezzar: “Nebuchadnezzar, we have no need [to answer you].… Behold our God.… Behold; if not, let it be known to you, king, that we will not worship your gods” (Daniel 3:16–18).²¹This statement was made by Ḥananya, Mishael, and Azarya in response to Nebuchadnezzar’s threat that if they would not bow to his idol he would have them thrown into a fiery furnace. The Holy One blessed be He said to them:²²Ḥananya, Mishael, and Azarya. “You too, for the blood of your covenant” (Zechariah 9:11), I have remembered that blood that was in Sinai; therefore, “I have released [your prisoners from the pit] in which there is no water” (Zechariah 9:11). Rabbi Pinḥas said: It shall no longer be that “they spilled their blood like water around Jerusalem” (Psalms 79:3).
“And he is a witness” – this is Israel: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Who either saw [raa]” – “you have been shown [horeita] in order to know” (Deuteronomy 4:35). “Or knew” – “you shall know this day” (Deuteronomy 4:39). “If he does not tell, he shall bear his iniquity” – if you do not tell of My divinity to the nations of the world, I will exact vengeance against you. When? “When they say to you: Seek the necromancers” (Isaiah 8:19).