이사야 8:19 미드라쉬: Shemot Rabbah, Ein Yaakov (Glick Edition), Midrash Tanchuma & Midrash Tanchuma Buber

“She opened it and saw the child [yeled], and behold, a boy [na’ar] crying. She had compassion for him and she said: This is from the children of the Hebrews” (Exodus 2:6).
“She opened it and saw,” – it does not say “she saw,” but rather, “she saw him.”⁵²It could have said: “She saw the child” but a more literal translation is “she saw him, the child.” Rabbi Yosei bar Ḥanina said: She saw the Divine Presence with him.
“And behold, a boy [na’ar] crying.” It calls him na’ar [literally, lad] and it calls him yeled [literally, child]. It is taught: He was a child but his voice was like that of a lad, this is the statement of Rabbi Yehuda. Rabbi Neḥemya said to him: If so, you have rendered Moses, of blessed memory, blemished. Rather, it teaches that his mother made him a canopy for grooms⁵³This is a cloak which is wrapped around a groom. It is decorated with a crown-like ornamentation at the top. in the basket.
“Crying,” – he was crying and saying: Perhaps I will not have the privilege of seeing my sister who is waiting for me. Alternatively, “behold, a boy [na’ar] crying,” – he was a child but he conducted himself like a lad [na’ar]. Gabriel came and struck Moses so that he would cry and she would be filled with compassion for him. “She had compassion for him.” When she saw him crying, she had compassion for him. “She said: This is from the children of the Hebrews.” How did she ascertain this about him? Rabbi Yosei ben Rabbi Ḥanina said: She saw that he was circumcised.
“This [is from the children of the Hebrews],” – what is “this”? This one has fallen into the Nile, but no other will fall into the Nile, as once they cast Moses into the Nile, the decree was abrogated, like that which Rabbi Elazar said: What is it that is written? “And if they will say to you: Consult the mediums and the necromancers who chirp [hametzaftzefim] and mutter [hamagim]” (Isaiah 8:19). They prognosticate [tzofim] but they do not know what they prognosticate, and they pontificate [hogim] but they do not know what they pontificate. They saw that the redeemer of Israel will be condemned by means of water. They rose and decreed: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Once Moses was cast into the water, they said: ‘Their redeemer has already been cast in the water.’ Immediately, they abrogated the decree. But they did not know that he would be stricken over the waters of dispute, like that which Rabbi Yosei bar Ḥanina said: What is it that is written: “These⁵⁴This is an indication that these waters were familiar from some previous occurrence. are the waters of dispute” (Numbers 20:13). Pharaoh’s astrologers saw these [waters] and were mistaken. Similarly, “six hundred thousand men on foot [ragli]” (Numbers 11:21); Moses said to Israel: Because of me⁵⁵The word ragli can be interpreted as because of me (see Genesis 30:30). The midrash claims that Moses is saying that because he was placed in the river, the decree to throw the boys in the river was abrogated. all of you were saved.
Rabbi Ḥanina bar Pappa said: That day was the twenty-first of Nisan. The ministering angels said before the Holy One blessed be He: ‘Master of the universe, shall he who is destined to recite a song at the sea on this date be stricken by water on this day?’ Rav Aḥa bar Ḥanina said: That day was the sixth of Sivan. The ministering angels said before the Holy One blessed be He: ‘Shall he who is destined to receive the Torah on Mount Sinai on this day be stricken on this day?’ They raised an objection: On the seventh of Adar Moses was born. According to the opinion of the one who says on the sixth of Sivan he was cast into the Nile, it works out well, as from the seventh of Adar until the sixth of Sivan are the three months that he was hidden. However, according to the one who says it was on the twenty-first of Nisan, it does not work out well. But it is not a difficulty, as that year was a leap year; most of the first month, most of the last month, and the entire middle month are considered three months.⁵⁶Moses was born on the seventh day of the first Adar. Therefore, from his birth until the twenty-first of Nisan there were twenty-three days of the first Adar, the entire second Adar, and twenty-one days in Nisan.

(Ex. 2, 6) And she opened it, and saw him [the child]. It should have been written Vatereh (and she saw) and not she saw him? Said R. Josi b. R. Chanina: "This intends to inform us that she saw the Shechina with him." (Ib., ib., ib.) And Behold, it was a weeping boy. In the beginning she calls him child and afterward she calls him boy. We are taught that he was indeed a child, but his voice sounded like that of a boy. Such is the opinion of R. Juda. Whereupon R. Nechemia said to him: "If so then you attribute a blemish to our teacher, Moses." Therefore said he: "From this we may infer that his mother made a canopy for him and deposited it in that box, remarking: 'Lest I will not be able to see his wedding I will [therefore make it now].'" (Ib.) And she had compassion on him, and said: 'This is one of the Hebrews' children.' Whence did she know this? Said R. Jose, the son of R. Chanina: "From this it might be inferred that she saw that he was circumcized." (Ib.) This. Said R. Jochanan: "Infer from this that she prophesied not knowing the meaning of it. 'This will fall in the river, but no one else.'" And this is meant by R. Elazar, who said: "What is meant by the passage (Is. 8, 19) And when they shall say unto you inquire of those that have familiar spirits, and of the wizards, that whisper, and that mutter: They see and do not know what they see, they whisper and do not know what they whisper. When they [the astrologers of Pharaoh] saw that the redeemer of Israel would be punished through water they issued a decree, 'Every son that is born, he shall be cast into the river.' As soon as Moses was thrown into the river they said: 'We see no more of that sign any more.' Hence they repealed the decree, but they did not know that the sign being punished by water refers to the Memeriba." This is the interpretation of R. Chani b. Chanina, who said: "What is the meaning of the following passage (Num. 20, 13) There are the waters of Meriba, where the children of Israel strove with the Lord, i.e., this is the water concerning which the astrologers of Pharaoh saw and erred thereby." And this was meant by Moses, when he said (Ib. 11, 21) Six hundred thousand men on foot are the people in the midst of whom I am; i.e., Moses said to Israel: "On account of me were you saved."

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.’”