Midrash su I Cronache 10:78

(Bamidbar 5:5-6) "And the L-rd spoke to Moses, saying: Speak to the children of Israel: A man or a woman, if they do of all the sins of man": Why is this section mentioned? (i.e., it has already been mentioned elsewhere.) — It is written (Vayikra 5:20-22) "If a soul sin and commit a profanation against the L-rd … or if he find a lost object and swear falsely, etc." But the stolen property of a proselyte is not mentioned. It is, therefore, written (here) "Speak to the children of Israel: A man or a woman, if they do all of the sins of man." Scripture comes to teach us about the stolen property of a proselyte that if one swore to him falsely (that he did not steal it) and the proselyte died, he pays the principal and the fifth to the Cohanim and the guilt-offering to the altar, (a proselyte, halachically, not having any heirs). This is a rule in the Torah: Any section stated in one place in the Torah, missing one thing, and repeated in a different place is repeated only for the sake of the thing that is originated. R. Akiva says: Everything stated therein must be expounded. R. Yoshiyah (in explication of R. Akiva) says: Why is "a man or a woman" stated? From (Shemot 21:3) "And if a man open a pit or if a man dig a pit," I would know only of a man. Whence would I derive (the same for) a woman? From "a man or a woman," to liken a woman to a man in respect to all transgressions and damages in the Torah. R. Yonathan says: (The above derivation) is not needed, for it is already written (Ibid. 34) "The owner (whether man or woman) of the pit shall pay," and (Ibid. 22:5) "Pay shall pay the kindler (whether man or woman) of the fire." Why, then, is it stated "a man or a woman"? For its (own) teaching, (i.e., that the law of theft of the proselyte" obtains both with men and with women.) "if they do all of the sins of man to commit a profanation against the L-rd": Why is this stated? (i.e., it is already written [Vayikra 5:21] "If a soul sin and commit a profanation, etc.") Because it is written "If a soul sin and commit a profanation… (22) or find a lost object, etc.", I might think that only one who lies in respect to what is mentioned therein is regarded as one who lies against the L-rd Himself. Whence do I derive (the same for) one who lies in respect to all other things? It is, therefore, written "if they do all of the sins of man to commit a profanation against the L-rd." "to commit a profanation" ("limol ma'al"). "me'ilah" in all places is "lying." And thus is it written (I Chronicles 5:25) "Vayimalu ('and they lied') against the G-d of their fathers," and (Joshua 7:1) "And the children of Israel yimalu ma'al ('falsified') in respect to the ban," and (I Chronicles 10:13) "And Saul died because of his falsification ('bima'alo ma'al') against the L-rd." And, in respect to Uzziyahu (II Chronicles 26:18), "Leave the sanctuary, for you have acted falsely (ma'alta')," and (Bamidbar 5:12) "… and she be false (uma'ala) to him" — whence we see that "me'ilah" is "lying." (Ibid. 6) "and that soul shall be guilty": Why is this stated? (i.e., it seems redundant.) "a man or a woman" would seem to indicate specifically these. Whence would I derive (the same for) one whose sex is unknown or a hermaphrodite? From "and that soul shall be guilty" — All are included, even proselytes and servants. — But this would seem to include all, both the above and minors! — Would you say this? If a minor is exempt from (punishment for) the grave sin of idolatry, how much more so (is he exempt from punishment for) all the mitzvoth of the Torah! Whence is it derived that if one stole and swore (falsely) and went to bring the money (to repay) and the guilt-offering and could not manage to bring them before he died, that his heirs are exempt? From "and that soul shall be guilty." — But perhaps just as they are exempt from the guilt-offering, so, they are exempt from the principal. — It is, therefore, written (Ibid. 7) "and he shall give it (the principal) to the one to whom he is liable (for payment)." "and that soul shall be guilty": Why is this stated? Whence do you derive that if one burned his neighbor's grain sack on the Sabbath that beth-din does not exact payment from him because he is liable to the death penalty? From "and that soul shall be guilty" (i.e., in the aforementioned instance, the life alone is taken.) (Ibid. 7) "and they confess their sin which they have done": This tells me that a sin-offering requires confession. Whence do I derive (the same for) a guilt-offering? From "and that soul be guilty and they confess." R. Nathan says: This is a paradigm (binyan av) for all that are put to death that they require confession.

(Lev. 14:2:) “This shall be the law of the leper.” This text is related (to Prov. 18:21), “Death and life are in the power of the tongue.” Everything depends on the tongue. [If] one is acquitted, he is acquitted for life; [if] one is not acquitted, he is condemned to death. [If] one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah is a tree of life, as stated (in Prov. 3:18), “[Wisdom] is a tree of life to those who take hold of it.” It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4), “A healing tongue is a tree of life.” But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told.⁹PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a). Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, as stated (in I Sam. 22:16), “But the king said, ‘You shall surely die, Ahimelech.’” Saul also was killed, [as stated] (in I Chron. 10:13), “So Saul died for the treachery which he had committed against the Lord.” And thus did Saul say (in II Sam. 1:9, to a young man), “Please stand over me and slay me, for death throes have seized me.” [The young man was] the accuser¹⁰Gk.: kategoros. of Nob, the city of priests [against Saul]. Now death throes (shbts) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress), “And you shall make gold brocade (rt.: shbts).” Doeg also was uprooted (shrsh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7), “God will also tear you down for ever; He will seize you, tear you away from your tent, and uproot (shrsh) you from the land of the living. Selah,” [i.e., He will uproot you] from life in the world to come. Who is more severe? One who smites with the sword or [one who] smites with the dart? Say the one who smites with the dart. The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7), “Their tongue is a sharpened dart; it speaks deceit.” It also says (in Ps. 57:5), “people, whose teeth are spears and darts, and whose tongue a sharp sword.” See how harmful slander is, in that it is more harmful than adultery, shedding blood and idolatry.¹¹M. Pss. 52:2. Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife), “then how shall I do this great evil and sin against God?” Of shedding blood it is written (in Gen. 4:13), “My sin is greater than I can bear.” Of idolatry it is written (in Exod. 32:31, with reference to the golden calf), “Alas, this people has sinned a great sin.” But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), or "great" (in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4), “The Lord shall cut off all flattering lips, [every] tongue speaking great things (in the feminine plural).” It is therefore stated (in Prov. 18:21), “Death and life are in the power of the tongue.” [Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Do not say, “Since I have license to speak, I am therefore speaking whatever I want.” See, the Torah has already warned you (in Ps. 34:14), “Keep your tongue from evil [and your lips from speaking deceit].” Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the holy spirit proclaims (in Prov. 21:23), “The one who guards his mouth and his tongue guards his soul from trouble (tsarot).” Do not read this as “from trouble.” Instead [read it as], "from leprosy (tsar'at).” Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Slander is so harmful that one does not produce it from his mouth without denying the Holy One, blessed be He.¹²M. Ps. 52:2. Thus it is stated (in Ps. 12:5), “Those who say, ‘By our tongues we shall prevail; our lips are with us, who is to be our Lord?’” The Holy One, blessed be He, as it were, cried out against those who speak slander (in Ps. 94:16), “Who will stand for Me against evildoers…?” Who can stand against them? And who will stand against them? Geihinnom? But Geihinnom also cries out, “I am unable to stand against them.” [Then] the Holy One, blessed be He, said, “I [will come at them] from above and you (Geihinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below.” Thus it is stated (in Ps. 120:4), “Sharp darts of the warrior along with burning coals of broom wood.” The Holy One, blessed be He, said to Israel, “Do you want to be delivered from Geihinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come.” Thus it is stated (in Ps. 34:13), “Who is the one who desires life….” And it is [then] written (in vs. 14), “Keep your tongue from evil and your lips from speaking deceit […].” Thus it is stated (in Lev. 14:2), “This shall be the law of the leper,” to teach you that one who speaks slander will have blemishes come to him, as it is stated, “This shall be the law of the leper (metsora'),” [i.e.] the one who proclaims evil (motsi' ra')¹³Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1. will find evil, in that he will have leprosy come upon him. See what is written about Miriam (in Numb. 12:1), “Then Miriam and Aaron spoke against Moses.” Therefore (in vs. 10), “then Aaron turned unto Miriam, and there was [Miriam] with leprosy like the snow.” What is written elsewhere (in Deut. 24:9)? “Remember what the Lord your God did to Miriam […].” And is it not all the more so? For if Miriam had this happen, when she only spoke against her beloved brother when he was absent¹⁴I.e., she spoke privately to Aaron with no desire to be hostile to Moses. Cf. Sifre, Numb. 12:1 (99:2). and was only intending to return him to his wife, how much the more so in the case of one who utters slander against his colleague? What is written above on the matter (in Deut. 24:8)? “Take care with the plague of leprosy [to watch diligently and do according to all that the priests and Levites shall teach…].” So the hand of the Holy One, blessed be He, also afflicted with it Aaron, who was high priest. Thus it is stated (in Numb. 12:9), “And the anger of the Lord was kindled against them, [i.e.] against Aaron and against Miriam.” Aaron, however, was healed immediately; but Miriam, after seven days, as stated (in Numb. 12:15), “So Miriam was shut up [outside of the camp] for seven days.” Ergo (in Lev. 14:2), “This shall be the law of the leper (metsora').” The one who proclaims evil (motsi' ra') is the one who finds evil (motse' ra'). And thus you find with the primeval serpent, because he spoke slander [to Eve] against his Creator, for that reason he became leprous.¹⁵Cf. Gen. R. 19:4. What did he say? R. Joshua ben Levi said (citing Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil.’ He said to her, ‘Every artisan hates his fellow [artisan].¹⁶The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6. Now when [the Holy One, blessed be He,] wanted to create His world, He ate from this tree. So he created His world. You [two] also eat from it. Then you will be able to create like Him.’ The Holy One, blessed be He, said to [the serpent], ‘You have spoken slander. Your end is to be stricken with leprosy.’” It is so stated (in Gen. 3:14), “So the Lord God said unto the serpent, “Because you have done this, more cursed shall you be than all the beasts of the field.” With what did he curse ('araroh) him? With leprosy. Now a curse can only be leprosy, since it is stated (in Lev. 13:52), “for it is a malignant (mam'eret) leprosy.”¹⁷The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13. R. Huna said in the name of R. Joshua ben Levi, “The scales which are on the snake are his leprosy.”¹⁸Gen. R. 20:4. And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured.¹⁹Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1. Thus it is stated (in Gen. 3:14), “more cursed shall you be than all the beasts.” From here [we learn] that they all shall be healed, but [the serpent] shall not be healed. People shall be healed, as stated (in Is. 35:5), “Then the eyes of the blind shall be opened….” It is also [written about] the wild beasts and the cattle (in Is. 65:25), “The wolf and the lamb shall feed together, and the lion like the ox shall eat straw, but the serpent's food shall be dust”; as he will never be healed, because he [was the one who] brought all mortals down to the dust. And what caused him to have [this punishment]? [It happened] because he had spoken slander.

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.’”

[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] This text is related (to Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE. Everything depends on the tongue.¹⁰Tanh., Lev. 5:2. < If > one is acquitted, he is acquitted for life; < if > one is not acquitted, he is condemned to death. < If > one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah [is called life, according to what is stated] (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE. But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told.¹¹PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a). Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, [as stated] (in I Sam. 22:16): BUT {SAUL} [THE KING] SAID: YOU SHALL SURELY DIE, AHIMELECH. Saul also was killed, [as stated] (in I Chron. 10:13): < SO SAUL DIED > FOR THE TREACHERY WHICH HE HAD COMMITTED AGAINST THE LORD. And thus did Saul say (in II Sam. 1:9, to a young man): PLEASE STAND OVER ME AND SLAY ME, FOR DEATH THROES HAVE SEIZED ME. < The young man was > the accuser¹²Gk.: kategoros. of Nob, the city of priests. Now DEATH THROES (ShBTs) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress): AND YOU SHALL MAKE GOLD BROCADE (rt.: ShBTs). Doeg also was uprooted (ShRSh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7 [5]): GOD WILL ALSO TEAR YOU DOWN FOR EVER; HE WILL SEIZE YOU, TEAR YOU AWAY FROM YOUR TENT, AND UPROOT (ShRSh) YOU FROM THE LAND OF THE LIVING. SELAH. < I.e., he will uproot you > from life in the world to come. Who is more severe? One who smites with the sword or < one who > smites with the dart? [Say: The one who smites with the dart.] The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7 [8]): THEIR TONGUE IS A SHARPENED DART; IT SPEAKS DECEIT. It also says (in Ps. 57:5 [4]): THE CHILDREN OF ADAM, WHOSE TEETH ARE SPEARS AND DARTS, [AND WHOSE TONGUE A SHARP SWORD]. See how harmful slander is, in that it is more harmful than adultery, blood shedding, and idolatry.¹³M. Pss. 52:2. Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Of blood shedding it is written (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. Of idolatry it is written (in Exod. 32:31, with reference to the golden calf): ALAS, THIS PEOPLE HAS SINNED A GREAT SIN. But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), "great" in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4 [3]): THE LORD SHALL CUT OFF ALL FLATTERING LIPS, < EVERY > TONGUE SPEAKING GREAT THINGS (in the feminine plural). It is therefore stated (in Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE.

(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 foresaw that Saul was going to be king over Israel and kill the priests; then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7): THEN SAUL SAID {UNTO} [TO] HIS SERVANTS: SEEK ME OUT A WOMAN WHO CONTROLS A GHOST. Resh Laqish said: To what is Saul comparable?⁷Tanh., Lev. 8:2; Lev. 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, he said: Is there no cock to crow here? They said to him: Did you not order them to be killed? Here also (in I Sam. 28:3) Saul had put away the ghosts and the familiar spirits; so Saul 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 Amasai.⁸The parallels in the traditional Tanh., Lev. 8:2, in Lev. R. 26:7, and in M. Sam. 24 all read, “Abner and Amasa.” Torah has taught proper protocol, that one does not leave on a journey (at night) by oneself; and our father Abraham acted accordingly (in Gen. 22:3): AND HE (i.e., Abraham) TOOK WITH HIM TWO OF HIS SERVANTS {AND HIS SON ISAAC}. And so (in I Sam. 28:8): AND HE (Saul) WENT WITH TWO OF HIS SERVANTS (sic). (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…. (Vs. 9:) BUT SHE SAID UNTO {SAUL} [HIM]: SEE HERE, YOU KNOW WHAT SAUL HAS DONE, HOW HE HAS ROOTED OUT THE GHOSTS AND THE FAMILIAR {SPIRIT} [SPIRITS] < FROM THE LAND >. Immediately (in vs. 10): SAUL SWORE TO HER BY THE LORD, SAYING: [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 GODS, O LORD >?⁹Words 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:)¹⁰Words 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. 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.¹¹Gk.: 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 SEE A GOD COMING UP FROM THE EARTH. COMING UP (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. (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.¹²Cf. above, Gen. 11:9. < This verse > teaches that the robe grew on 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.¹³yKil. 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.¹⁴See 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? What he said to him was: 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 greatest] of all the prophets, was afraid of the day of judgment, how much the more does the rest of humanity < have to fear >? (Vs. 15, cont.:) AND SAUL SAID {UNTO SAMUEL}: I AM VERY DISTRESSED….¹⁵Other midrashim add other vss., such as Amos 5:15, in this context. Apart from the parallels mentioned above, see Lam. R. 3:29f. (9); Eccl. R. 12:14:1. [HE (i.e., the Holy One) NO LONGER ANSWERS ME EITHER THROUGH PROPHETS OR IN DREAMS.] Why did he not < also > say to him: "< Or > by Urim and Thummim"?¹⁶According 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.¹⁷Lev. 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. Similarly, the parallel in Tanh., Lev. 8:2. (I Sam. 28:17:) MOREOVER, THE LORD HAS DONE TO YOU¹⁸The text here follows a reading that agrees with the Septuagint here rather than the Masoretic Text, which reads: FOR HIMSELF. ACCORDING TO WHAT HE SPOKE THROUGH ME; FOR THE LORD HAS TORN THE KINGSHIP OUT OF YOUR HAND AND GIVEN IT TO DAVID. He said to him: [When you were with us < in the flesh >, you said to me (in I Sam. 15:28): < THE LORD HAS TORN THE KINGSHIP OVER ISRAEL FROM YOU TODAY, > AND GIVEN IT TO A COMPANION OF YOURS WHO IS BETTER THAN YOU. He said to him:] When I was with you in the world of falsehood, 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 their superiors. Resh Laqish said: At that time the Holy One 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.¹⁹M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi: < Lev. 21:1: SPEAK UNTO THE PRIESTS. These words > teach that the Holy One 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.²⁰Tanna 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: Sovereign 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 denouncing²¹Gk.: kategorein. him. 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;
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.

(Bamidbar 5:12) "Speak to the children of Israel and say to them: A man, a man, if his wife go astray, and she be faithless to him": What is the intent of this section? From (Devarim 24:1) "If a man take a woman and he cohabit with her, etc.", we hear only that if he had two witnesses (to her adultery) and she had not been forewarned, that she leaves him by divorce. But if she were adulterous in the presence of only one witness or it is in doubt whether she had or had not been adulterous after having been secreted (with the one she had been forewarned against), we did not hear what is to be done with her. It is, therefore, written "Speak to the children of Israel and say to them: "A man, a man, if his wife go astray, etc.", that (in the above instance) she must drink the bitter waters. This is the intent of this section. "A man, a man": to include the wife of a deaf mute, an imbecile, one who has gone abroad or been incarcerated, or a dullard — that beth-din forewarns her (if she is deporting herself immodestly) to the end of invalidating her kethubah (her marriage contract). I might think, even to the end of making her drink (the bitter waters); it is, therefore, written (to negate this) (Ibid. 11) "Then the man shall bring his wife." R. Yossi b. Yehudah says: also to the end of making her drink when her husband is released from incarceration. Variantly: "A man, a man": to include a woman awaiting levirate marriage (yibum). "if his wife go astray": Scripture speaks of those who are fit to be "wives" — to exclude a widow married to a high-priest, a divorcée or a chalutzah (one who has performed the chaliztah ceremony to break a levirate connection), who are married to a regular priest, a mamzereth or a Nethinah (a descendent of the Geveonites) married to an Israelite, and a daughter of an Israelite married to a Nathin or a mamzer. And, according to Akavya b. Mehallalel, (to exclude) a woman who is a proselyte or a freed slave. They (the sages) said to him (Akavya): But there was a freed slave, Charkemis, in Jerusalem, and Shemaya and Avtalyon had her drink (the bitter waters)! He replied: They dissimulated their doing so — whereupon they excommunicated him and he died in his state of excommunication, and beth-din stoned his coffin. ("if his wife go astray,) and she is guilty of ma'al against him": ("ma'al") In the area of illicit relations or in the area of monetary (fraudulence)? (Ibid. 5:13) "And a man lie with her a lying of seed" indicates that ma'al here is in the area of illicit relations, and not in that of monetary (fraudulence). "and she is guilty of ma'al against him": "me'ilah" in all places is "lying." And thus is it written (I Chronicles 5:25) "Vayimalu ('and they lied') against the G-d of their fathers," and (Joshua 7:1) "And the children of Israel yimalu ma'al ('falsified') in respect to the ban," and (I Chronicles 10:13) "And Saul died because of his falsification ('bema'alo ma'al') against the L-rd." And, in respect to Uzziyahu, king of Judah, (II Chronicles 26:18) "Leave the sanctuary, for you have acted falsely (ma'alta)," and (Vayikra 5:21) "and he (the denier) ma'ala ma'al against the L-rd" — whence we see that "me'ilah" in all places is "lying."

Whence do we learn (the duty of) showing loving-kindness to mourners? From the men of Jabesh-Gilead. For when Saul and his sons were slain, the men of Jabesh Gilead said: Are we not bound to show loving-kindness to the man who delivered us from the disgrace of the sons of Ammon? All their mighty men arose and went all night to the walls of Beth-Shan, and they took the body of Saul and the bodies of his sons from the walls of Beth-Shan, as it is said, "All the valiant men arose, and took away the body of Saul" (1 Chron. 10:12).

"Take the rod ... give the congregation and their cattle drink" -- From here [we learn] that the Holy One takes pity on Israel's money. "And Moses and Aaron gathered the assembly together before the rock" -- similarly it says "And all of the congregation he gathers to the door of the tent of meeting." This teaches that each one saw himself standing on the face of the rock. Likewise, when they crossed the Jordan, all of the Children of Israel entered between the staves of the ark, as it says (Joshua 3): "Joshua said to the Children of Israel, come near and listen to the words of Hashem." [Similarly] here all of Israel were standing and seeing all of the miracles of the rock. They began to say "Moses knows the rule of the rock. If he asks, it will bring forth water." So Moses was uncertain -- "If I listen to them I nullify the words of the Allpresent, and the Holy One (Job 5:13) 'takes the wise in theןr craftiness.'" But Moses had been careful for 40 years not to get angry at them, because he was terrified of the oath the Holy One swore: "Not one of these men will see [the land]..." They said to him: "Here is a rock; just as you want to bring forth water from another rock, bring it forth from this one." He shouted at them "Hear now, you rebels!" "Rebels (morim)" has many meanings: 1) "stubborn ones" 2) "fools" -- in the sea villages they call fools "morim". 3) "those who teach their teachers" 4) "archers" (In I Sam 31:3 the word "morim" is used to mean "archers".) ... Even so, Moses only used the rock that the Holy One told him [to use].

Rabbi Jochanan said: All the prophets prophesied in their lifetime, and Samuel prophesied in his lifetime, and after his death, because Samuel said to Saul: If thou wilt hearken to my advice to fall by the sword, then shall thy death be an atonement for thee, and thy lot shall be with me in the place where I abide. Saul harkened to his advice, and fell by the sword, he and all his sons, as it is said, "So Saul died, and his three sons" (1 Sam. 31:6). Why? So that his portion might be with Samuel the prophet in the future life, as it is said, "And to morrow shalt thou and thy sons be with me" (1 Sam. 28:19). What is the meaning of "with me"? Rabbi Jochanan said: With me in my division in heaven.