(ג) וּשְׁמוּאֵ֣ל מֵ֔ת וַיִּסְפְּדוּ־לוֹ֙ כׇּל־יִשְׂרָאֵ֔ל וַיִּקְבְּרֻ֥הוּ בָרָמָ֖ה וּבְעִיר֑וֹ וְשָׁא֗וּל הֵסִ֛יר הָאֹב֥וֹת וְאֶת־הַיִּדְּעֹנִ֖ים מֵהָאָֽרֶץ׃ (ד) וַיִּקָּבְצ֣וּ פְלִשְׁתִּ֔ים וַיָּבֹ֖אוּ וַיַּחֲנ֣וּ בְשׁוּנֵ֑ם וַיִּקְבֹּ֤ץ שָׁאוּל֙ אֶת־כׇּל־יִשְׂרָאֵ֔ל וַֽיַּחֲנ֖וּ בַּגִּלְבֹּֽעַ׃ (ה) וַיַּ֥רְא שָׁא֖וּל אֶת־מַחֲנֵ֣ה פְלִשְׁתִּ֑ים וַיִּרָ֕א וַיֶּחֱרַ֥ד לִבּ֖וֹ מְאֹֽד׃ (ו) וַיִּשְׁאַ֤ל שָׁאוּל֙ בַּיְיָ וְלֹ֥א עָנָ֖הוּ יְיָ גַּ֧ם בַּחֲלֹמ֛וֹת גַּ֥ם בָּאוּרִ֖ים גַּ֥ם בַּנְּבִיאִֽם׃ (ז) וַיֹּ֨אמֶר שָׁא֜וּל לַעֲבָדָ֗יו בַּקְּשׁוּ־לִי֙ אֵ֣שֶׁת בַּעֲלַת־א֔וֹב וְאֵלְכָ֥ה אֵלֶ֖יהָ וְאֶדְרְשָׁה־בָּ֑הּ וַיֹּאמְר֤וּ עֲבָדָיו֙ אֵלָ֔יו הִנֵּ֛ה אֵ֥שֶׁת בַּעֲלַת־א֖וֹב בְּעֵ֥ין דּֽוֹר׃ (ח) וַיִּתְחַפֵּ֣שׂ שָׁא֗וּל וַיִּלְבַּשׁ֙ בְּגָדִ֣ים אֲחֵרִ֔ים וַיֵּ֣לֶךְ ה֗וּא וּשְׁנֵ֤י אֲנָשִׁים֙ עִמּ֔וֹ וַיָּבֹ֥אוּ אֶל־הָאִשָּׁ֖ה לָ֑יְלָה וַיֹּ֗אמֶר (קסומי) [קָסֳמִי־]נָ֥א לִי֙ בָּא֔וֹב וְהַ֣עֲלִי לִ֔י אֵ֥ת אֲשֶׁר־אֹמַ֖ר אֵלָֽיִךְ׃ (ט) וַתֹּ֨אמֶר הָאִשָּׁ֜ה אֵלָ֗יו הִנֵּ֨ה אַתָּ֤ה יָדַ֙עְתָּ֙ אֵ֣ת אֲשֶׁר־עָשָׂ֣ה שָׁא֔וּל אֲשֶׁ֥ר הִכְרִ֛ית אֶת־הָאֹב֥וֹת וְאֶת־הַיִּדְּעֹנִ֖י מִן־הָאָ֑רֶץ וְלָמָ֥ה אַתָּ֛ה מִתְנַקֵּ֥שׁ בְּנַפְשִׁ֖י לַהֲמִיתֵֽנִי׃ (י) וַיִּשָּׁ֤בַֽע לָהּ֙ שָׁא֔וּל בַּיְיָ לֵאמֹ֑ר חַי־יְיָ אִֽם־יִקְּרֵ֥ךְ עָוֺ֖ן בַּדָּבָ֥ר הַזֶּֽה׃ (יא) וַתֹּ֙אמֶר֙ הָאִשָּׁ֔ה אֶת־מִ֖י אַעֲלֶה־לָּ֑ךְ וַיֹּ֕אמֶר אֶת־שְׁמוּאֵ֖ל הַֽעֲלִי־לִֽי׃ (יב) וַתֵּ֤רֶא הָאִשָּׁה֙ אֶת־שְׁמוּאֵ֔ל וַתִּזְעַ֖ק בְּק֣וֹל גָּד֑וֹל וַתֹּ֩אמֶר֩ הָאִשָּׁ֨ה אֶל־שָׁא֧וּל ׀ לֵאמֹ֛ר לָ֥מָּה רִמִּיתָ֖נִי וְאַתָּ֥ה שָׁאֽוּל׃ (יג) וַיֹּ֨אמֶר לָ֥הּ הַמֶּ֛לֶךְ אַל־תִּֽירְאִ֖י כִּ֣י מָ֣ה רָאִ֑ית וַתֹּ֤אמֶר הָאִשָּׁה֙ אֶל־שָׁא֔וּל אֱלֹהִ֥ים רָאִ֖יתִי עֹלִ֥ים מִן־הָאָֽרֶץ׃ (יד) וַיֹּ֤אמֶר לָהּ֙ מַֽה־תׇּאֳר֔וֹ וַתֹּ֗אמֶר אִ֤ישׁ זָקֵן֙ עֹלֶ֔ה וְה֥וּא עֹטֶ֖ה מְעִ֑יל וַיֵּ֤דַע שָׁאוּל֙ כִּֽי־שְׁמוּאֵ֣ל ה֔וּא וַיִּקֹּ֥ד אַפַּ֛יִם אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃ {ס} (טו) וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל לָ֥מָּה הִרְגַּזְתַּ֖נִי לְהַעֲל֣וֹת אֹתִ֑י וַיֹּ֣אמֶר שָׁ֠א֠וּל צַר־לִ֨י מְאֹ֜ד וּפְלִשְׁתִּ֣ים ׀ נִלְחָמִ֣ים בִּ֗י וֵאלֹהִ֞ים סָ֤ר מֵֽעָלַי֙ וְלֹא־עָנָ֣נִי ע֗וֹד גַּ֤ם בְּיַֽד־הַנְּבִיאִים֙ גַּם־בַּ֣חֲלֹמ֔וֹת וָאֶקְרָאֶ֣ה לְךָ֔ לְהוֹדִיעֵ֖נִי מָ֥ה אֶעֱשֶֽׂה׃ {ס} (טז) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל וְלָ֖מָּה תִּשְׁאָלֵ֑נִי וַיְיָ סָ֥ר מֵעָלֶ֖יךָ וַיְהִ֥י עָרֶֽךָ׃ (יז) וַיַּ֤עַשׂ יְיָ ל֔וֹ כַּאֲשֶׁ֖ר דִּבֶּ֣ר בְּיָדִ֑י וַיִּקְרַ֨ע יְיָ אֶת־הַמַּמְלָכָה֙ מִיָּדֶ֔ךָ וַֽיִּתְּנָ֖הּ לְרֵעֲךָ֥ לְדָוִֽד׃ (יח) כַּאֲשֶׁ֤ר לֹא־שָׁמַ֙עְתָּ֙ בְּק֣וֹל יְיָ וְלֹֽא־עָשִׂ֥יתָ חֲרוֹן־אַפּ֖וֹ בַּעֲמָלֵ֑ק עַל־כֵּן֙ הַדָּבָ֣ר הַזֶּ֔ה עָשָֽׂה־לְךָ֥ יְיָ הַיּ֥וֹם הַזֶּֽה׃ (יט) וְיִתֵּ֣ן יְיָ גַּ֣ם אֶת־יִשְׂרָאֵ֤ל עִמְּךָ֙ בְּיַד־פְּלִשְׁתִּ֔ים וּמָחָ֕ר אַתָּ֥ה וּבָנֶ֖יךָ עִמִּ֑י גַּ֚ם אֶת־מַחֲנֵ֣ה יִשְׂרָאֵ֔ל יִתֵּ֥ן יְיָ בְּיַד־פְּלִשְׁתִּֽים׃ (כ) וַיְמַהֵ֣ר שָׁא֗וּל וַיִּפֹּ֤ל מְלֹא־קֽוֹמָתוֹ֙ אַ֔רְצָה וַיִּרָ֥א מְאֹ֖ד מִדִּבְרֵ֣י שְׁמוּאֵ֑ל גַּם־כֹּ֙חַ֙ לֹא־הָ֣יָה ב֔וֹ כִּ֣י לֹ֤א אָכַל֙ לֶ֔חֶם כׇּל־הַיּ֖וֹם וְכׇל־הַלָּֽיְלָה׃ (כא) וַתָּב֤וֹא הָֽאִשָּׁה֙ אֶל־שָׁא֔וּל וַתֵּ֖רֶא כִּֽי־נִבְהַ֣ל מְאֹ֑ד וַתֹּ֣אמֶר אֵלָ֗יו הִנֵּ֨ה שָֽׁמְעָ֤ה שִׁפְחָֽתְךָ֙ בְּקוֹלֶ֔ךָ וָאָשִׂ֤ים נַפְשִׁי֙ בְּכַפִּ֔י וָֽאֶשְׁמַע֙ אֶת־דְּבָרֶ֔יךָ אֲשֶׁ֥ר דִּבַּ֖רְתָּ אֵלָֽי׃ (כב) וְעַתָּ֗ה שְׁמַֽע־נָ֤א גַם־אַתָּה֙ בְּק֣וֹל שִׁפְחָתֶ֔ךָ וְאָשִׂ֧מָה לְפָנֶ֛יךָ פַּת־לֶ֖חֶם וֶאֱכ֑וֹל וִיהִ֤י בְךָ֙ כֹּ֔חַ כִּ֥י תֵלֵ֖ךְ בַּדָּֽרֶךְ׃ (כג) וַיְמָאֵ֗ן וַיֹּ֙אמֶר֙ לֹ֣א אֹכַ֔ל וַיִּפְרְצוּ־ב֤וֹ עֲבָדָיו֙ וְגַם־הָ֣אִשָּׁ֔ה וַיִּשְׁמַ֖ע לְקֹלָ֑ם וַיָּ֙קׇם֙ מֵֽהָאָ֔רֶץ וַיֵּ֖שֶׁב אֶל־הַמִּטָּֽה׃ (כד) וְלָאִשָּׁ֤ה עֵֽגֶל־מַרְבֵּק֙ בַּבַּ֔יִת וַתְּמַהֵ֖ר וַתִּזְבָּחֵ֑הוּ וַתִּקַּח־קֶ֣מַח וַתָּ֔לָשׁ וַתֹּפֵ֖הוּ מַצּֽוֹת׃ (כה) וַתַּגֵּ֧שׁ לִפְנֵי־שָׁא֛וּל וְלִפְנֵ֥י עֲבָדָ֖יו וַיֹּאכֵ֑לוּ וַיָּקֻ֥מוּ וַיֵּלְכ֖וּ בַּלַּ֥יְלָה הַהֽוּא׃ {פ}
(3) Now Samuel had died and all Israel made lament for him; and he was buried in his own town of Ramah. And Saul had forbidden [recourse to] ghosts and familiar spirits in the land. (4) The Philistines mustered and they marched to Shunem and encamped; and Saul gathered all Israel, and they encamped at Gilboa. (5) When Saul saw the Philistine force, his heart trembled with fear. (6) And Saul inquired of Adonai, but Adonai did not answer him, either by dreams or by Urim or by prophets. (7) Then Saul said to his courtiers, “Find me a woman who consults ghosts, so that I can go to her and inquire through her.” And his courtiers told him that there was a woman in En-dor who consulted ghosts. (8) Saul disguised himself; he put on different clothes and set out with two men. They came to the woman by night, and he said, “Please divine for me by a ghost. Bring up for me the one I shall name to you.” (9) But the woman answered him, “You know what Saul has done, how he has banned [the use of] ghosts and familiar spirits in the land. So why are you laying a trap for me, to get me killed?” (10) Saul swore to her by Adonai: “As Adonai lives, you won’t get into trouble over this.” (11) At that, the woman asked, “Whom shall I bring up for you?” He answered, “Bring up Samuel for me.” (12) Then the woman recognized Samuel, and she shrieked loudly, and said to Saul, “Why have you deceived me? You are Saul!” (13) The king answered her, “Don’t be afraid. What do you see?” And the woman said to Saul, “I see a divine being coming up from the earth.” (14) “What does he look like?” he asked her. “It is an old man coming up,” she said, “and he is wrapped in a robe.” Then Saul knew that it was Samuel; and he bowed low in homage with his face to the ground. (15) Samuel said to Saul, “Why have you disturbed me and brought me up?” And Saul answered, “I am in great trouble. The Philistines are attacking me and God has turned away from me; He no longer answers me, either by prophets or in dreams. So I have called you to tell me what I am to do.” (16) Samuel said, “Why do you ask me, seeing that Adonai has turned away from you and has become your adversary? (17) Adonai has done for [God's-self]-e as [God] foretold through me: Adonai has torn the kingship out of your hands and has given it to your fellow, to David, (18) because you did not obey Adonai and did not execute [God's] wrath upon the Amalekites. That is why Adonai has done this to you today. (19) Further, Adonai will deliver the Israelites who are with you into the hands of the Philistines. Tomorrow your sons and you will be with me; and Adonai will also deliver the Israelite forces into the hands of the Philistines.” (20) At once Saul flung himself prone on the ground, terrified by Samuel’s words. Besides, there was no strength in him, for he had not eaten anything all day and all night. (21) The woman went up to Saul and, seeing how greatly disturbed he was, she said to him, “Your handmaid listened to you; I took my life in my hands and heeded the request you made of me. (22) So now you listen to me: Let me set before you a bit of food. Eat, and then you will have the strength to go on your way.” (23) He refused, saying, “I will not eat.” But when his courtiers as well as the woman urged him, he listened to them; he got up from the ground and sat on the bed. (24) The woman had a stall-fed calf in the house; she hastily slaughtered it, and took flour and kneaded it, and baked some unleavened cakes. (25) She set this before Saul and his courtiers, and they ate. Then they rose and left the same night.
Context: This is from the Biblical Book of First Samuel. King Saul is concerned because the Philistines are attacking. Normally he would ask God what to do, but God isn’t answering him this time, so he decides to ask the prophet Samuel, who is dead. This requires finding somebody who can contact the dead, which is a problem because he made that process illegal (per the Torah). This woman is usually referred to as “the witch of En-Dor”, though the text does not specifically refer to her as a “witch”. In the sitcom "Bewitched" (1960s-70s), the witch's mother is named "Endora" in a reference to this story.
David Schwartz
Context: This is from the Biblical Book of Leviticus, from “the Holiness Code” of Chapter 19. The chapter’s thesis is “You shall be holy because I Adonai your God am holy”. Therefore, this suggests that turning to “ghosts” (related to the word for “ancestors”) and “familiar spirits” (meaning “spirits of those deceased whom are known to you” and related to the word for “known”) keeps you from being holy.
David Schwartz
Let no one be found among you who consigns his son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead…you must be wholehearted with the Lord your God. (Deuteronomy 18:10-11, 13).
Nowadays, a common approach to this passage (which derives from the great twelfth-century philosopher, Moses Maimonides) is that the Torah is denying the validity of magical acts altogether, as they are oriented towards powers other than God Himself. From this perspective, the concluding commandment to be “wholehearted with the Lord your God” is essentially an insistence not to believe in superstitious nonsense.
Yet if we are being honest, this approach is difficult to square with the text, which takes care to detail a multiplicity of prohibited magical acts. Further, the Bible contains many stories where such practices are shown to be effectively used, for example in the story of the witch of Endor (1 Samuel 28). In a similar vein, when the rabbis thought about the prohibition against sorcery (kishuf), the primary legal distinction they made was between effective magic, punishable under pain of death, and illusion – which was not (m. Sanhedrin 7:11). It was obvious to them that magic was something that had a real effect on the world.
From the classical rabbinic perspective, worship of the One God could exist in a messy world of alternative and mysterious forces. Indeed, this is what made the directive to be wholehearted with God so powerful. The challenge of Deuteronomy 18 is not to distinguish between wisdom and foolishness, but to choose between right and wrong.
N.B. by Shai Secunda for 929; can also be found here.
The warlock is also liable to be executed by stoning. One who performs a real act of sorcery is liable, but not one who deceives the eyes, making it appear as though he is performing sorcery, as that is not considered sorcery. Rabbi Akiva says in the name of Rabbi Yehoshua: For example, two people can each gather cucumbers by sorcery. One of them gathers cucumbers and he is exempt, and the other one gathers cucumbers and he is liable. How so? The one who performs a real act of sorcery is liable, and the one who deceives the eyes is exempt.
Context: This is the concluding line of the section regarding the sotah ritual in Numbers.
N.B. Based on the article, Women in Israelite Religion: The State of Research Is All New Research by Beth Alpert Nakhai; from the Sefaria source sheet "Women in Biblical Israelite Ritual (prepared for parshat Vayeitze)" By Rabbi Amy Bernstein
The Early Prophets by Everett Fox
Leadership in the Wilderness; Authority and Anarchy in the Book of Numbers by Dr. Erica Brown (2013)