(כה) וְאֶל־מִ֥י תְדַמְּי֖וּנִי וְאֶשְׁוֶ֑ה יֹאמַ֖ר קָדֽוֹשׁ׃
(כו) שְׂאוּ־מָר֨וֹם עֵינֵיכֶ֤ם וּרְאוּ֙ מִי־בָרָ֣א אֵ֔לֶּה הַמּוֹצִ֥יא בְמִסְפָּ֖ר צְבָאָ֑ם לְכֻלָּם֙ בְּשֵׁ֣ם יִקְרָ֔א מֵרֹ֤ב אוֹנִים֙ וְאַמִּ֣יץ כֹּ֔חַ אִ֖ישׁ לֹ֥א נֶעְדָּֽר׃ {ס}
(כז) לָ֤מָּה תֹאמַר֙ יַֽעֲקֹ֔ב וּתְדַבֵּ֖ר יִשְׂרָאֵ֑ל נִסְתְּרָ֤ה דַרְכִּי֙ מֵיי וּמֵאֱלֹקַ֖י מִשְׁפָּטִ֥י יַעֲבֽוֹר׃
(25) To whom, then, can you liken Me,
To whom can I be compared?
—says the Holy One.
(26) Lift high your eyes and see:
Who created these?
The One who sends out their host by count,
Who calls them each by name:
Given such great might and vast power,
Not a single one fails to appear.
(27) Why do you say, O Jacob,
Why declare, O Israel,
“My way is hid from GOD,
My cause is ignored by my God”?
- The Garden of Eden and Verbal Distance from Hashem
- The Golden Calf and Physical Distance from Hashem and Moshe
- King Shaul and the Spiritual/Emotional Distance from Hashem
- King Jeroboam's Deliberate Distancing from Hashem
(א) וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יי אֱלֹקִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹקִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃
(ב) וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃
(ג) וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹקִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃
(1) Now the serpent was the shrewdest of all the wild beasts that God יי had made. It said to the woman, “Did God really say: You shall not eat of any tree of the garden?”
(2) The woman replied to the serpent, “We may eat of the fruit of the other trees of the garden.
(3) It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.’”
(1) ולא תגעו בו NEITHER SHALL YE TOUCH IT — She added to God’s command (which did not forbid touching the tree, but only eating of its fruit) therefore she was led to diminish from it. It is to this that the text refers (Proverbs 30:6): “Add thou not unto His words” (Genesis Rabbah 19:3).
(ד) וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃
(ה) כִּ֚י יֹדֵ֣עַ אֱלֹקִ֔ים כִּ֗י בְּיוֹם֙ אֲכׇלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹקִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃
(ו) וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃
(4) And the serpent said to the woman, “You are not going to die,
(5) but God knows that as soon as you eat of it your eyes will be opened and you will be like divine beings who know* good and bad.”
(6) When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate. She also gave some to her husband, and he ate.
*: divine beings who know Others “God, who knows.”
Also, note the motif of vision and how Chava "saw that the tree was good for eating and a delight to the eyes." We will see this motif with the next stories as well.
(1) When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, “Come, make us a god who shall go before us, for that fellow Moses—the man who brought us from the land of Egypt—we do not know what has happened to him.”
ולפי דעתי שיזכיר קנאה בע"ז בישראל בלבד, וטעם הקנאה כי ישראל סגולת השם הנכבד אשר הבדילם לו, כאשר פירשתי למעלה (יט ה) והנה אם העם שלו משרתיו פונים אל אלקים אחרים יקנא בהם השם כאשר האיש מקנא באשתו בלכתה לאחרים, ובעבדו בעשות לו אדון אחר, ולא יאמר הכתוב כן בשאר העמים אשר חלק להם צבאות שמים: ובכאן אני מזכיר מה שיורו הכתובים בענין ע"ז, כי היו שלשה מינין הראשונים החלו לעבוד את המלאכים שהם השכלים הנבדלים בעבור שידעו למקצתם שררה על האומות, כענין שכתוב (דניאל י כ) שר מלכות יון ושר מלכות פרס, וחשבו שיש להם יכולת בם להיטיב או להרע, וכל אחד עובד לשר שלו כי היו הראשונים יודעים אותם, ואלה הם הנקראים בתורה ובכתובים כלם אלקים אחרים, אלקי העמים, כי המלאכים נקראים אלקים, כמו שנאמר הוא אלקי האלקים (דברים י יז), השתחוו לו כל אלקים (תהלים צז ז), כי גדול יי מכל האלקים (שמות י״ח:י״א). ואע"פ שהיו העובדים מודים שהכח הגדול והיכולת הגמורה לאל עליון, וכך אמרו רבותינו (מנחות קי:) דקרו ליה אלה דאלהיא, ובזה אמר הכתוב זובח לאלקים יחרם הזכירם בשם הידיעה:
והמין השני בע"ז, שחזרו לעבוד לצבא השמים הנראה, מהם עובדי השמש או הירח, ומהם למזל מן המזלות, כי כל אחת מן האומות ידעה כח המזל בה כפי משטרו על הארץ שלהם, וחשבו כי בעבודתם יגבר המזל ויועיל להם, כענין שכתוב (ירמיה ח ב) ושטחום לשמש ולירח ולכל צבא השמים אשר אהבום ואשר עבדום ואשר הלכו אחריהם ואשר דרשום ואשר השתחוו להם, וכמו שנאמר בתורה באיסור של ע"ז (דברים ד יט) ופן תשא עיניך השמימה וראית את השמש ואת הירח ואת הכוכבים כל צבא השמים ונדחת והשתחוית להם ועבדתם אשר חלק יי אלקיך אותם לכל העמים תחת כל השמים יאמר, כי בעבור שחלק השם אותם לכל העמים ונתן לכל עם כוכב ומזל לא תהיה נדח אחריהם לעבדם, ואלה האנשים הם שהחלו לעשות הצורות הרבות בפסילים והאשרים והחמנים, כי היו עושים צורות מזלם בשעות אשר להם הכח כפי מעלתם, והיו נותנים בעם, כפי מחשבתם, כח והצלחה: וקרוב בעיני שהוחל זה בדור הפלגה כאשר הפיצם השם אל הארצות, ומשלו בהם הכוכבים והמזלות למחלקותיהם, כי הבונים היו רוצים לעשות להם שם ולא יתחלקו, כאשר רמזתי במקומו (בראשית יא ב): והיו לכל אלה הכתות נביאי שקר מגידים להם מן העתידות ומודיעים קצת הבאות עליהם בחכמת הקסם והניחוש, כי יש גם למזלות שרים שוכנים באויר כמלאכים בשמים יודעים בעתידות וממין העבודה הזאת היו מהם עובדים לאנשים, כי בראותם לאחד מבני האדם ממשלה גדולה ומזלו עולה מאד כנבוכדנצר, היו אנשי ארצו חושבים כי בקבלם עליהם עבודתו וכוונתם אליו יעלה מזלם עם מזלו, והוא ג"כ יחשוב כי בהדבק מחשבתם בו תוסיף לו הצלחה בכח נפשותיהם המכוונות אליו. וזה היה דעת פרעה כדברי רבותינו (שמו"ר ט ז), ודעת סנחריב שאמר הכתוב במחשבתו אעלה על במתי עב אדמה לעליון (ישעיה יד יד), וחירם וחביריו שעשו עצמם אלוהות, כי היו רשעים לא שוטים גמורים:
והמין השלישי בע"ז, אחר כך חזרו לעבוד את השדים שהם רוחות, כאשר אפרש בע"ה (ויקרא יז ז), כי גם מהם יש ממונים על האומות שיהיו הם בעלי הארץ ההיא להזיק לצריהם ולנכשלים שבהם, כידוע מענינם בחכמת נגרמונסיא, גם בדברי רבותינו ובזה אמר הכתוב (דברים לב יז) יזבחו לשדים לא אלוק אלקים לא ידעום חדשים מקרוב באו לא שערום אבותיכם, לעג להם הכתוב שהם זובחים גם לשדים שאינם אלוק כלל, כלומר שאינם כמלאכים הנקראים אלוק, אבל הם אלקים שלא ידעום, כלומר שלא מצאו בהם שום אלהות וכח שולטנות, והם חדשים להם שלמדו לעשות כן מחדש מן המצרים המכשפים, וגם אבותיהם הרשעים כתרח ונמרוד לא שערום כלל. ומזה מזהיר ולא יזבחו עוד את זבחיהם לשעירים אשר הם זונים אחריהם (ויקרא יז ז):
והנה התורה אסרה בדבור הזה השני כל עבודה בלתי ליי לבדו, ולכך הזהיר בתחלה לא יהיה לך אלקים אחרים על פני, שהם המין הראשון, וזהו על פני, כאשר רמזתי סודו והזהיר עוד על הפסל וגם על התמונה שהיא תרמוז גם לדבר הרוחני המדומה, כענין שכתוב (איוב ד טז) יעמוד ולא אכיר מראהו תמונה לנגד עיני. וכך אמרו (ר"ה כד:) אשר בשמים, לרבות חמה ולבנה כוכבים ומזלות ממעל, לרבות מלאכי השרת. כי גם בהם יעשו צורות לשכלים הנבדלים אשר הם נפש למזלות, כאשר היה בענין מעשה העגל שאני עתיד. לפרש בע"ה (רמב"ן על שמות ל״ב:א׳).
By way of the Truth, [the mystic lore of the Cabala], you will understand the secret of panim (face) from that which we have written296Above, 19:20. that Scripture warned concerning the Revelation:297See above, Note 17. ‘Panim b’phanim’ (face to face) did the Eternal speak with you.298Deuteronomy 5:4. And you will know the secret of the word acheirim (others), and then the entire verse will come [to light] in its plain meaning and purport. And so did Onkelos say it.299Onkelos translated al panai as bar mini (outside of Me). Thus the sense of the verse is as follows: “Do not worship elohim acheirim, since they were all created, excepting G-d, Who is eternal and has not been created by any being.” See also Note 285 above. It is this which is said, Ye shall not make with Me.300Verse 20. And as Rashi explains it: “Do not make any likeness of My ministers that serve Me.” “For I the Eternal thy G-d am a jealous G-d,301Verse 5. i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am E-il,302Ramban now continues to explain the two Hebrew words in the above Verse: E-il kana (a jealous G-d). the Mighty One,303See Ramban on Genesis 17:1 (Vol. I, pp. 214-215). Who has the power in My hand;304See ibid., 31:29. and I am, furthermore, kana, avenging from the one who gives My glory to another and My praise to graven images.”305See Isaiah 42:8.
Now in no place in Scripture is an expression of ‘jealousy’ found in reference to the Glorious Name except in the matter of idol-worship. Thus the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim306Guide of the Perplexed, I, 36. that in the entire Torah and in all the books of the Prophets, you will not find the term burning anger, wrath, or jealousy [applied to G-d] except in reference to idolatry. But of the holy ones of the Supreme One it is written: And the anger of the Eternal was kindled against Moses;307Exodus 4:14. And the anger of the Eternal was kindled against them [i.e., Aaron and Miriam] and He departed!308Numbers 12:9. And it is further written, My wrath is kindled against thee [i.e., Eliphaz the Temanite] and against thy two friends, for ye have not spoken of Me the thing that is right, as My servant Job has.309Job 42:7. However, as far as the term ‘jealousy’ is concerned, [Rambam] is correct [in maintaining that it is not applied to G-d except in reference to idolatry]. And so did the Rabbis say in the Mechilta:310Mechilta on Verse 5 here. “I zealously exact punishment for idolatry, but in other matters, I am gracious and merciful.”
In my opinion, jealousy is mentioned only with reference to idolatry in Israel. The reason for the jealousy is that Israel is the treasured possession of the Glorious Name, which He has separated to Himself, as I have explained above.311Above, 19:4. Now if His people, His servants, turn to other gods, G-d is ‘jealous’ of them even as a man is jealous of his wife when she goes to other men, and of a servant who makes another master for himself. But Scripture uses no such term of jealousy with reference to other peoples to whom He has allotted the hosts of heaven.312See Deuteronomy 4:19.
At this point, I make mention of what Scripture teaches concerning idolatry. There were three kinds of idol-worship. The first [group of idol-worshippers] began to worship the angels, who are the Separate Intelligences,313“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. because it is known that some of them have rulership over the peoples, something like it is written, the prince of the kingdom of Greece,314Daniel 10:20. the prince of the kingdom of Persia.315Ibid., Verse 13. They thought that [these angels] have power over them to do good or to do evil, and so each people began to worship the prince appointed over them, as the first [peoples] knew how to identify them. Now these are referred to in the Torah and in all the Writings as other gods, the gods of the peoples,316Deuteronomy 6:14. for angels are called elohim, as it is said, He is G-d of gods;317Ibid., 10:17. Bow down to Him, all ye gods;318Psalms 97:7. For the Eternal is greater than all gods.319Above, 18:11. They worshipped the angels even though they admitted that supreme strength and infinite power belonged only to G-d the Most High. Thus did the Rabbis say,320Menachoth 110a. [with reference to the peoples of the world], that they call G-d the Most High “G-d of gods.” Regarding this kind of idol-worship, Scripture has said, He that sacrificeth ‘la’elohim’ (to the gods) shall be utterly destroyed.321Further, 22:19. It thus mentioned them by the name with which they were known.
The second kind of idolatry appeared when people began worshipping the visible hosts of heaven, some worshipping the sun or the moon, and others worshipping one of the constellations. Each of the nations knew the power of the constellation according to the dominion thereof in their land,322See Job 38:33. and they thought that by worshipping them, the constellation would be strengthened and it would help them, something like it is written, or the sun, or the moon, or any of the host of heaven, etc.323Deuteronomy 17:3. And it is further written, And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and to whom they have bowed,324Jeremiah 8:2. and as it is said in the Torah with reference to the prohibition of idolatry: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them and serve them, which the Eternal thy G-d hath allotted unto all the peoples under the whole heaven.312See Deuteronomy 4:19. That is to say, because G-d allotted them to all the peoples and gave each people a star or constellation, you should not let yourself be allured to worshipping them. Now these are the people who began making the many forms of graven images, Asheirim and the sun-images.325Isaiah 27:9. They would make the forms of the constellations in the hours of their strength according to their rank, and in the opinion of the people, it bestowed power and success upon them. It appears likely to me that this [form of idolatry] began in the Generation of the Dispersion,326See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” when G-d scattered the nations to various countries and the stars and the constellations began holding sway over them according to their divisions. The builders of the Tower had declared their intention to make themselves a name327Genesis 11:4. and not be scattered, as I have hinted in its place.326See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” Now all these groups had false prophets who foretold them future events and informed them through the arts of sorcery and divination some of the things that were to come upon them. The constellations also have lords who abide in the atmosphere as the angels do in the heavens, and know the things that are to come.
Closely related to this kind of idolatry was the worship of human beings. When people of a country saw that a certain individual — such as Nebuchadnezzar — had great power and that his star was very much in the ascendancy, they thought that by accepting his worship upon themselves and directing their thought towards him, their star would also ascend together with his. He would also think that by their attaching their thoughts to him, his success would be augmented on account of the power of their souls directed towards him. This was the opinion of Pharaoh, who, according to the words of our Rabbis, [looked upon himself as a god],328Shemoth Rabbah 9:7. and of Sennacherib, concerning whose ideas Scripture says, I will ascend above the heights of the clouds; I will be like the Most High,329Isaiah 14:14. It is to be noted though that this prophecy was said with reference to the king of Babylon (ibid., Verses 4, and 22). Accordingly, it is difficult to understand why Ramban here mentions Sennacherib who was king of Assyria, and not Nebuchadnezzar, king of Babylon. See however, in Sefer Hage’ulah (Kithvei Haramban I, p. 274) where Ramban writes that Scripture sometimes “interchanges from the name of the king of Babylon to the king of Assyria” and he quotes various verses to prove it. In this sense it may be understood here that Ramban mentioned “Sennacherib” when his intent was really to the king of Babylon. and of Hiram330Ezekiel 28:2. and his companions331Such as Nimrod. See Chullin 89a. who made themselves gods. They were wicked, but they were not absolute fools.
The third kind of idolatry appeared afterwards when people began worshipping the demons which are spirits, as I will explain with G-d’s help.332In Seder Acharei Moth (Leviticus 17:6). Some of them too are appointed over the peoples to be masters in their lands and to harm their beleagured ones and those who have stumbled, as is known of their activity through the art of necromancy, as well as through the words of our Rabbis.333Berachoth 6a. See my Hebrew commentary, p. 393. It is with reference to this [third kind of idolatry] that Scripture says, They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not.334Deuteronomy 32:17. Scripture ridicules them, [i.e., the Israelites], saying they sacrifice also to the demons who are no gods at all. That is to say, they are not like the angels who are called eloha. Instead, they are gods that they knew not, meaning that they found in them no trace of might or power of rulership. Furthermore, they are new to them, having learned only lately to worship them from the Egyptian sorcerers, and even their wicked forefathers such as Terach and Nimrod335Genesis 10:9. See Ramban there (Vol. I, p. 147). did not dread them at all. Of this [kind of idolatry] Scripture warns, And they shall no more sacrifice their sacrifices unto the demons, after whom they go astray.336Leviticus 17:7.
Thus in this second commandment, the Torah prohibited all [kinds of] worship, save unto the Eternal only.337Further, 22:19. It is for this reason that He first admonished, Thou shalt have no other gods ‘al panai’ (before My face), which is a reference to the first kind of idolatry, namely, the worship of the angels. This is the intent of al panai, whose secret I have alluded to. Then He further admonished against graven images and any manner of likeness of any thing that is in heaven above,338Verse 4. which also alludes to mental images of spiritual phenomena, something like it is written, It stood still, but I could not discern the appearance thereof; a form was before mine eyes.339Job 4:16. And so have the Rabbis said:340Rosh Hashanah 24b. “That is in heaven. This includes the sun, moon, stars, and constellations. Above. This includes the ministering angels.” Of them, too, [the worshippers] would make figures representing the Separate Intelligences313“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. which are the souls of the constellations, as happened in the case of the [golden calf], as I am prepared to explain there with the help of G-d.341Further, 32:1.
Now Scripture first completed the account of everything they had done with the calf, and afterwards told of what the Holy One, blessed be He, said to Moses, Go, get thee down.304Verse 7. This communication, however, was given to Moses early that morning, when they worshipped the calf and sacrificed to it. When Moses came down from the mountain they had sat down to eat and to drink, and rose up to make merry,300Verse 6. and he found them in revelry. This also is proof to what I have explained [that at first their intent was not to worship idols], since it was not said to Moses, Go, get thee down, for thy people have dealt corruptly304Verse 7. on the day that Aaron made the [golden] calf and the altar, [for had they been made for the purpose of idolatry, Moses] would have come down immediately. Instead, it was only when the people sacrificed to it and worshipped it that He told Moses to go down.
ויתכן לפרש שיאמר כי תקראנה מלחמות יהיה נוסף על שונאינו לשלול שלל ולבוז בז, ויעלה לו מן הארץ הזאת אל ארץ כנען עם כל אשר לנו, ולא נוכל אנחנו לנקום נקמתנו ממנו ולהלחם בו והוא כלשון אשר העלנו מארץ מצרים (שמות ל״ב:א׳), אשר העלה ואשר הביא את זרע בית ישראל מארץ צפונה ומכל הארצות (ירמיה כג ח). וכן ושמו להם ראש אחד ועלו מן הארץ (הושע ב ב), שישימו עליהם ראש ועלו לארצם מן הארץ אשר גלו בה:
It is possible to explain that Pharaoh is saying that “if wars will occur, the Israelites may join forces with our enemies to take the spoil, and to take the prey.40Ibid., 10:6. They will get themselves up out of this land to the land of Canaan with all our belongings, and we will not be able to wreak our vengeance on them nor to war against them.” This is similar to the verses: that brought us up out of the land of Egypt;41Further, 32:1. that brought up and that led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them.42Jeremiah 23:8. Similarly, the verse, And they shall appoint themselves one head, and shall go up out of the land,43Hosea 2:2. means they shall appoint over themselves a captain and they shall go up to their land out of the country in which they had been exiled.
והנה השם רחמן מלא רחמים, וכאשר ראה שהתאבלו חזר ואמר בדרך רחמים אמור לבני ישראל (שמות ל״ב:ה׳), כי עד עתה הזכיר "עמך" (שמות ל״ב:ז׳) ו"העם" (שמות ל״ב:א׳), ועתה יזכירם בשמם החביב, וצוה לאמר להם כי לטובתם לא אעלה בקרבם שלא אכלה אותם כרגע, אבל הטיבו אשר עשו להנחם ולהתאבל על חטאתם, וכן יעשו תמיד, ואדעה מה אעשה להם, כלומר אפקוד חטאתם לדעתי, כפי התאבלם והנחמם על עונם, כי אני בוחן לב וחוקר כליות ועל דרך האמת יהיה ואדעה מה אעשה לך כי בדעת הרחמים יעשה בהם, כמו ואם לא אדעה (בראשית יח כא). וכבר פרשתיו (שם כ ד"ה זעקת):
But Onkelos translated [the expression, because they ‘made’ the calf], “because they ‘worshipped’ the calf which Aaron made.” By this Onkelos intended to explain that the ones who died in the plague were those who embraced and kissed it, and were pleased with the calf. Now [although the same term asah (“did”) is mentioned in both cases, because they ‘made’ the calf, which Aaron ‘made’], Onkelos did not feel obliged to translate both alike [but instead he translated: “because they ‘worshipped’ the calf, which Aaron ‘made’ “]. A similar case [of Onkelos’ rendition] is the verse, and whatsoever they ‘did’ there, he was the ‘doer’ of it,414Genesis 39:22. which he translated: “and whatsoever they did there ‘was done’ by his command.”415Thus Onkelos translated the same form of the verb once in the active tense and once in the passive.
This plague occurred after Moses had punished the worshippers and prayed for Israel, saying, and if not, blot me, I pray Thee, out of Thy book.416Verse 32. For because Moses had shown his readiness to give his life for them, the Holy One, blessed be He, had mercy upon them, and told him to bring them up to the Land, and that He would send an angel before them;417Further, 33:2. but since He wanted to take away from them part of the great sin, in order that they should be worthy [to go up to the Land], He sent upon them this plague. Or it may be that He had decreed this plague upon them [before Moses’ prayer] and the plague had already begun, and after that He said again to Moses, Go up hence, thou and the people,418Ibid., Verse 1. meaning, that the plague will not blot out their sin from before Me so that I should again dwell in their midst. He mentioned though, unto the land of which I swore unto Abraham, to Isaac, and to Jacob,418Ibid., Verse 1. and further said, and I will drive out the Canaanite, etc.;417Further, 33:2. for on account of the plague which He brought or decreed upon them, part of their sin was blotted out, and He was partially appeased to them, in remembering the merit of the patriarchs, and [promising] that He would fulfill to them the oath He had taken to bring them unto a good land, a land flowing with milk and honey.419Above, 3:8. Thus He hinted to Moses that the earth [i.e., the land of Canaan] would not become corrupt420See Genesis 6:11. nor would it be defiled under the inhabitants thereof421Isaiah 24:5. on account of their sin, and that He would drive out all the six nations whose land they were originally promised.422Above, 3:8. And He also said by way of pacification, for I will not go up in the midst of thee,423Further, 33:3. this being to your benefit, lest I consume thee in the way,423Further, 33:3. because of your stiff-neckedness.
Thus there were here two punishments for Israel: firstly, that He would not cause His Divine Glory to dwell amongst them, and secondly, that He would send an angel before Moses until the nations would be driven out; but He did not promise them after they would inherit the Land even an angel to help them, for this is why He mentioned in the way [lest I consume thee ‘in the way’]. It is with reference to all this that Scripture says, And when the people heard these evil tidings, they mourned; and no man put on him his ornaments424Ibid., Verse 4. — just as mourners. But G-d is merciful, abounding in compassion, and when He saw that they mourned, He said again by way of mercy, Say unto the children of Israel etc.,425Ibid., Verse 5. for up till now He had used the terms, thy people,426Above, 32:7. and the people,418Ibid., Verse 1. but now He mentioned them by their beloved name, and He commanded Moses to tell them that it was to their benefit that He would not go up in their midst, in order that He should not consume them in one moment. However, they have done well in repenting and mourning for their sin. So should they always do, and I will know what to do unto them.425Ibid., Verse 5. That is to say, I will visit their sin in accordance with My knowledge of their mourning and repenting their sin, since it is I Who tries the heart and searches the kidneys.427See Jeremiah 17:10.
By way of the Truth, [the mystic teachings of the Cabala], the expression, that I may know what to do unto thee425Ibid., Verse 5. means that He will do unto them in the knowledge of mercy, similar to what is said, and if not, I will know,428Genesis 18:21. as I have already explained.429Ibid., Verse 20. Vol. I, p. 245.
The failure to see Moshe led to them creating the Golden Calf. Seeing the calf made them more secure even though Hashem is the only G-d they should be worshipping. Hashem's intangibility and invisibility however was too much for the Israelites to handle at this point in time.
(ה) וַיַּ֥רְא שָׁא֖וּל אֶת־מַחֲנֵ֣ה פְלִשְׁתִּ֑ים וַיִּרָ֕א וַיֶּחֱרַ֥ד לִבּ֖וֹ מְאֹֽד׃
(ו) וַיִּשְׁאַ֤ל שָׁאוּל֙ בַּיי וְלֹ֥א עָנָ֖הוּ יי 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׃
(5) When Saul saw the Philistine force, his heart trembled with fear.
(6) And Saul inquired of the LORD, but the LORD did not answer him, either by dreams or by Urim.b
(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.
b: A kind of oracle; see note at Exod. 28.30 and 1 Sam. 14.41. or by prophets.
(1) Nor through the Urim. Because he had slain [the kohanim of] Nov,5See above Chapter 22. the City of Kohanim, he was not answered.
(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.”
(א) ואיש או אשה כי יהיה בהם אוב או ידעוני (ויקרא כ כז), מה כתיב אחריו, אמור אל הכהנים, מה ענין זה אצל זה, אלא צפה הקב"ה שעתיד שאול למלוך על ישראל, ולהרוג את הכהנים, ולדרוש באוב וידעונים, שנאמר ויאמר שאול (אל עבדיו) [לעבדיו] בקשו לי (אשה) [אשת] בעלת אוב (ש"א כח ז). אמר ריש לקיש למה שאול דומה, למלך שנכנס למדינה ואמר כל התרנגולין שבמדינה זו ישחטו בלילה, בקש לצאת לדרכו, אמר אין כאן תרנגול שיקרא, אמרו לו לא צוית אתה לשוחטן, אף כאן שאול הסיר את האובות ואת הידעונים (שם שם ג), ואמר בקשו לי (אשה) [אשת] בעלת אוב. ויתחפש שאול (שם ח), מהו ויתחפש, שנעשה חפשי מן המלכות, וילך הוא ושני אנשים עמו (שם), מי היו, אבנר ועמשי, לימדה תורה דרך ארץ שלא יצא אדם לדרך (בלילה) לבדו, וכן עשה אברהם אבינו, ויקח את שני נעריו (עמו) [אתו] (ואת יצחק בנו) (בראשית כב ג), וכן וילך הוא ושני נעריו (אתו) [עמו] (ש"א כח ח), ויבואו אל האשה לילה (שם), וכי לילה היה, אלא אותה שעה היתה להם אפילה כלילה, ויאמר קסמי נא לי באוב וגו' (שם), ותאמר האשה (אל שאול) [אליו] הנה אתה ידעת [את] אשר עשה שאול אשר הכרית את האובות ואת (הידעונים) [הידעוני] (שם שם ט), מיד וישבע לה שאול ביי לאמר [חי ה'] אם יקרך עון בדבר הזה (שם שם), אמר ריש לקיש למה שאול דומה, לאשה שהיתה נתונה אצל אהובה, ונשבעת בחיי בעלה, ותאמר האשה את מי אעלה לך (שם שם יא), מאומרי מי כמוכה (שמות טו יא), או מאומרי מי יי (שם ה ב), אמר לה את שמואל העלי לי (ש"א שם), עשתה מה שעשתה והעלתה, ותרא האשה את שמואל ותזעק (קול) [בקול] גדול ותאמר למה רמיתני ואתה שאול (שם שם יב), מהיכן ידעה, אמרו רבותינו, לא כשם שעולה ללך עולה להדיוט, למלך פניו למעלה ורגליולמטה, כדרך כל האדם, ולהדיוט רגליו למעלה ופניו למטה, ויאמר לה המלך [אל תיראי כי] מה ראית ותאמר האשה אל שאול אלקים ראיתי עולים מן הארץ (שם שם יג), עולים תרי, ומי היו משה ושמואל, כששמע שאול כן נתיירא שקרא אחד ועמדו שנים, ויאמר לה מה (תוארו) [תארו] ותאמר איש זקן עולה והוא עוטה מעיל (שם שם יב), שלשה דברים אמרו במעלה את האוב, המעלה אותו רואהו ואינו שומע את קולו, השואלו שומע את קולו ואינו רואהו, העומדין שם לא רואין אותו ולא שומעין את קולו, איש זקן עולה והוא עוטה מעיל, ולהלן הוא אומר ומעיל קטן תעשה לו אמו (ש"א ב יט), תנא המעיל בו גדל, בו נקבר, בו עלה, תני בשם ר' נתן כסות שיורד עם אדם לקבורה בו עתיד לעלות בתחית המתים, שנאמר תתהפך כחומר חותם ויתיצבו כמו לבוש (איוב לח יד) וידע שאול כי שמואל הוא ויקד אפים ארצה וישתחו, ויאמר שמואל אל שאול למה הרגזתני להעלות אותי (ש"א כח יד טו), לא היה לך להרגיז בוראך אלא בי שעשית אותי ע"ז, לא כך שנינו כשם שנפרעין מן העובד כך נפרעין מן הנעבד, ויש אומרים למה הרגזתני שאמר לו הייתי מרגיז שמא יום הדין הוא והיתי מתיירא, והרי דברים קלוחומר, ומה שמואל [רבן] של כל הנביאים היה מתיירא מיום הדין, שאר בני אדם על אחת כמה וכמה. ויאמר שאול (אל שמואל) צר לי מאוד וגו' [ולא ענני עוד גם ביד הנביאים גם בחלומות] (ש"א כח טו), למה לא אמר לו באורים ובתומים, אמר ר' יצחק לב יודע מרת נפשו (משלי יד י) על שהרג נוב עיר הכהנים, ויעש יי לך כאשר דבר בידי, ויקרע יי את הממלכה מידך ויתנה לרעך לדוד (ש"א שם יז), א"ל [כד הוית גבן אמרת לי ו יתנה לרעך הטוב ממך, וכדו אמרת לרעך לדוד, א"ל] כד הוינא גביכון הוינא בעלמא דשקר, והוינא אמרין לך מלין דשקר דדחילת מ ינך דלמא תקטלינני, ברם אנא כען בעלמא דקשוט, לא תשמע מני אלא מלין דקשוט, ולא על חנם עשה לך את הדבר הזה, כאשר לא שמעת בקול יי ולא עשית חרון אפו בעמלק [וגו'], ויתן יי גם את ישראל עמך ביד פלשתים ומחר אתה ובניך עמי (שם שם יח יט), עמי במחיצתי, כששמע כך וימהר שאול ויפל מלא קומתו ארצה ויירא מאד מדברי שמואל (שם שם כ), אמרו לו אבנר ועמשא מה אמר לך שמואל, אמר להם אמר לי למחר את נחית לקרבא ונצח, ובנך מתמנין רברבן. אמר ריש לקיש באותה שעה קרא הקב"ה למלאכי השרת, אמר להם בואו וראו בריה שבראתי בעולמי, בנוהג שבעולם אדם הולך לבית המשתה, אינו מוליך בניו עמו, מפני מראית העין, וזה שיורד למלחמה ויודע שהוא נהרג נוטל בניו עמו, ושמח על מדת הדין שפוגעת בו. אמר ר' יהושע דסכנין בשם ר' לוי מלמד שהראהו הקב"ה למשה, דור דור ודורשיו, דור דור ושופטיו, דור דור ומלכיו, והראהו שאול ואת בניו נופלים בחרב, אמר לפניורבונו של עולם מלך ראשון שיעמוד על בניך ידקר בחרב, א"ל משה ולי אתה אומר, אמור אל הכהנים שנהרג שמקטרגין אותו. תנו רבנןעל חמש חטאות נהרג אותו צדיק, שנאמר וימת שאול במעלו אשר מעל ביי (דה"א י יג),
(1) (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:
(א) דָּבָר אַחֵר, אֱמֹר אֶל הַכֹּהֲנִים. מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעוֹנִי מוֹת יוּמָתוּ, בָּאֶבֶן יִרְגְּמוּ אוֹתָם דְּמֵיהֶם בָּם, וְאַחֲרֵי כֵן, אֱמֹר אֶל הַכֹּהֲנִים. זֶה שֶׁאָמַר הַכָּתוּב: וְכִי יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל הָאֹבוֹת וְאֶל הַיִּדְּעוֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים, הֲלוֹא עַם אֶל אֱלֹקָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל הַמֵּתִים (ישעיה ח, יט). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם יֹאמְרוּ לָכֶם אֻמּוֹת הָעוֹלָם, הַנִּיחוּ אֶל הָאֱלֹקִים שֶׁבַּשָּׁמַיִם וְדִרְשׁוּ אֶל הָאֹבוֹת. אִמְרוּ לָהֶם, הֲלוֹא עַם אֶל אֱלֹקָיו יִדְרֹשׁ. כְּמוֹ שֶׁאָמַר אֵלִיָּהוּ לַאֲחַזְיָהוּ, הֲמִבְּלִי אֵין אֱלֹקִים בְּיִשְׂרָאֵל אַתָּה שׁוֹלֵחַ לִדְרֹשׁ בְּבַעַל זְבוּב אֱלֹקֵי עֶקְרוֹן (מ״ב א, ו). לָמָּה לָנוּ לְהַנִּיחַ חַי הָעוֹלָמִים, וַיי אֱלֹקִים אֱמֶת, הוּא אֱלֹקִים חַיִּים וּמֶלֶךְ עוֹלָם, וְנִדְרֹשׁ אֶל הַמֵּתִים, פֶּה לָהֶם וְלֹא יְדַבֵּרוּ, עֵינַיִם לָהֶם וְלֹא יִרְאוּ (תהלים קטו, ה). אָנוּ כְּתִיב בָּנוּ, וְאַתֶּם הַדְּבֵקִים בַּיי אֱלֹקֵיכֶם, חַיִּים כֻּלְּכֶם הַיּוֹם (דברים ד, ד), לְפִיכָךְ נִדְרֹשׁ בֵּאלֹקִים חַיִּים. אֲבָל אֱלֹהוּת שֶׁל עוֹבְדֵי עֲבוֹדָה זָרָה, כְּמוֹהֶם יִהְיוּ עוֹשֵׂיהֶם (תהלים קטו, ח). מַה כְּתִיב אַחֲרָיו, לְתוֹרָה וְלִתְעוּדָה אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין לוֹ שַׁחַר (ישעיה ח, כ). רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה לְאֻמּוֹת הָעוֹלָם, אֵין לָהֶם שַׁחַר, אֵינוֹ מַזְרִיחַ לָהֶם אֶת הַשַּׁחַר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר, אֲשֶׁר אֵין לוֹ שַׁחַר, הָאוֹבוֹת וְהַיִּדְּעוֹנִים עַל עַצְמָן אֵינָן מַעֲלִין אֶת הַשַּׁחַר, שֶׁהֵן נְתוּנִין בָּאֹפֶל, וְכָל שֶׁכֵּן עַל אֲחֵרִים. וְאִם תֹּאמְרוּ, מִמִּי נִדְרֹשׁ. הֲרֵי הוּא אוֹמֵר, וּבָאתָ אֶל הַכֹּהֲנִים הַלְּוִיִּם וְאֶל הַשּׁוֹפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְגוֹ', עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְגוֹ' (דברים יז, ט-יא). וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעוֹנִי, מַה כְּתִיב אַחֲרָיו, אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן. מָה עִנְיָן זֶה אֵצֶל זֶה. אֶלָּא שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁעָתִיד שָׁאוּל לִמְלֹךְ עַל יִשְׂרָאֵל וְלַהֲרֹג אֶת הַכֹּהֲנִים בְּנוֹב וְלִדְרֹשׁ בְּאוֹב וְיִדְּעוֹנִי, שֶׁנֶּאֱמַר: וַיֹּאמֶר שָׁאוּל לַעֲבָדָיו בַּקְּשׁוּ לִי אֵשֶׁת בַּעֲלַת אוֹב וְאֵלְכָה אֵלֶיהָ וְאֶדְרְשָׁה בָּהּ (ש״א כח, ז). אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מָשָׁל לְמָה שָׁאוּל דּוֹמֶה, לְמֶלֶךְ שֶׁנִּכְנַס לִמְדִינָה. אָמַר הַמֶּלֶךְ, כָּל הַתַּרְנְגוֹלִין שֶׁיֵּשׁ בַּמָּקוֹם הַזֶּה יִשָּׁחֲטוּ בַּלַּיְלָה. בִּקֵּשׁ לָצֵאת לְדַרְכּוֹ בַּבֹּקֶר, אָמַר, אֵין כָּאן תַּרְנְגוֹל שֶׁיִּקְרָא. אָמְרוּ לוֹ: לֹא אַתָּה הוּא שֶׁצִּוִּיתָ לְשָׁחְטָן. אַף כָּאן שָׁאוּל הֵסִיר אֶת הָאוֹבוֹת וְאֶת הַיִּדְּעוֹנִים, וְהוּא חוֹזֵר וְאוֹמֵר: בַּקְּשׁוּ לִי אֵשֶׁת בַּעֲלַת אוֹב. וַיִּתְחַפֵּשׂ שָׁאוּל (שם פסוק ח). מַהוּ וַיִּתְחַפֵּשׂ, שֶׁנַּעֲשָׂה חָפְשִׁי מִן הַמַּלְכוּת. וַיֵּלֵךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל הָאִשָּׁה לַיְלָה וַיֹּאמֶר קָסֳמִי נָא לִי בָּאוֹב וְהַעֲלִי לִי אֶת אֲשֶׁר אֹמַר אֵלַיִךְ (שם). וּמִי הָיוּ. אַבְנֵר וַעֲמָשָׂא. לִמְּדָה תּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁלֹּא יֵצֵא אָדָם לַדֶּרֶךְ לְבַדּוֹ. שֶׁכָּל הַיּוֹצֵא לְבַדּוֹ לַדֶּרֶךְ, נַעֲשֶׂה עֶבֶד לָעֲבָדִים. אָמַר רַבִּי אֵיבוֹ, שְׁנֵי בְּנֵי אָדָם נָהֲגוּ דֶּרֶךְ אֶרֶץ, אַבְרָהָם וְשָׁאוּל. אַבְרָהָם, כְּתִיב בּוֹ, וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ וְאֶת יִצְחָק בְּנוֹ, וַיִּבְקַע עֲצֵי עוֹלָה וַיָּקָם וַיֵּלֵךְ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֱלֹקִים (בראשית כב, ג). וְכָאן: וַיֵּלֵךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ. וַיָּבֹאוּ אֶל הָאִשָּׁה לַיְלָה, וְכִי לַיְלָה הָיָה. אֶלָּא אוֹתָהּ שָׁעָה הָיָה לָהֶם אֲפֵלָה כַּלַּיְלָה. וַיֹּאמֶר קָסֳמִי נָא לִי בָּאוֹב וְהַעֲלִי לִי אֶת אֲשֶׁר אֹמַר אֵלַיִךְ (ש״א כח, ח). אָמְרָה הָאִשָּׁה, הִנֵּה אַתָּה יָדַעְתָּ אֶת אֲשֶׁר עָשָׂה שָׁאוּל אֲשֶׁר הִכְרִית אֶת הָאֹבוֹת וְאֶת הַיִּדְעֹנִי מִן הָאָרֶץ, וְלָמָּה אַתָּה מִתְנַקֵּשׁ בְּנַפְשִׁי לַהֲמִיתֵנִי (שם פסוק ט). אָמַר לָהּ: חַי יי אִם יִקְּרֵךְ עָוֹן בַּדָּבָר הַזֶּה (שם פסוק י). אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מָשָׁל לְמִי שָׁאוּל דּוֹמֶה. לְאִשָּׁה שֶׁהִיא נְתוּנָה אֵצֶל אֲהוּבָהּ, וְהִיא נִשְׁבַּעַת בְּחַיֵּי בַּעֲלָהּ. וַתֹּאמֶר הָאִשָּׁה אֶת מִי אַעֲלֶה לָךְ (שם פסוק יא), מֵאוֹמְרֵי מִי יי, אוֹ מֵאוֹמְרֵי מִי כָּמֹכָה בָּאֵלִים יי. אָמַר לָהּ: שְׁמוּאֵל הַעֲלִי לִי (שם), רַבָּן שֶׁל הַנְּבִיאִים. עָשְׂתָה מַה שֶּׁעָשְׂתָה וְהֶעֱלַתּוּ. וַתֵּרֶא הָאִשָּׁה אֶת שְׁמוּאֵל וְתִזְעַק בְּקוֹל גָּדוֹל וַתֹּאמַר הָאִשָּׁה לָמָּה רִמִּיתַנִי וְאַתָּה שָׁאוּל (שם פסוק יב). מֵהֵיכָן יָדְעָה. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: לֹא כְּשֵׁם שֶׁהוּא עוֹלֶה לְמֶלֶךְ כָּךְ הוּא עוֹלֶה לְהֶדְיוֹט. אֶלָּא לְמֶלֶךְ, פָּנָיו לְמַעְלָה וְרַגְלָיו לְמַטָּה כְּדֶרֶךְ כָּל הָעוֹלָם. וּלְהֶדְיוֹט, פָּנָיו לְמַטָּה וְרַגְלָיו לְמַעְלָה. וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל תִּירְאִי כִּי מָה רָאִיתָ, וַתֹּאמַר הָאִשָּׁה אֶל שָׁאוּל, אֱלֹקִים רָאִיתִי עוֹלִים מִן הָאָרֶץ (שם פסוק יג). אֱלֹקִים, תְּרֵי. וּמִי הָיוּ. שְׁמוּאֵל וּמֹשֶׁה. כְּשֶׁשָּׁמַע שָׁאוּל כָּךְ, נִתְיָרֵא, שֶׁקָּרָא לְאֶחָד וְעָלוּ שְׁנַיִם, שֶׁנֶּאֱמַר: אֱלֹקִים רָאִיתִי עוֹלִים מִן הָאָרֶץ. וַיֹּאמֶר לָהּ מַה תָּאֳרוֹ (שם פסוק יד) שֶׁל אֶחָד. וַתֹּאמֶר אִישׁ זָקֵן עוֹלֶה וְהוּא עֹטֶה מְעִיל (שם). שְׁלֹשָׁה דְּבָרִים אָמְרוּ בְּמַעֲלֶה הַמֵּת בִּזְכוּרוֹ. הַמַּעֲלֶה אוֹתוֹ, רוֹאֵהוּ וְאֵינוֹ שׁוֹמֵעַ אֶת קוֹלוֹ. וְהַשּׁוֹאֲלוֹ, שׁוֹמֵעַ אֶת קוֹלוֹ וְאֵינוֹ רוֹאֵהוּ. וְהָעוֹמְדִים שָׁם, לֹא שׁוֹמְעִין וְלֹא רוֹאִין. אִישׁ זָקֵן עוֹלֶה וְהוּא עֹטֶה מְעִיל. וּלְהַלָּן כְּתִיב: וּמְעִיל קָטֹן תַּעֲשֶׂה לוֹ אִמּוֹ (ש״א ב, יט). תָּנָא, הוּא הַמְּעִיל אֲשֶׁר בּוֹ גָּדַל, בּוֹ נִקְבַּר, בּוֹ עָלָה. תַּנָּא בְּשֵׁם רַבִּי נָתַן, כְּסוּת שֶׁיּוֹרֶדֶת עִם אָדָם לִקְבוּרָה, בּוֹ עָתִיד לַעֲלוֹת בִּתְחִיַּת הַמֵּתִים, שֶׁנֶּאֱמַר: תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ (איוב לח, יד). וַיֵּדַע שָׁאוּל כִּי שְׁמוּאֵל הוּא וַיִּפֹּל אַפַּיִם אַרְצָה, וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אוֹתִי (ש״א כח, יד-טו). אָמַר לֵיהּ לֹא הָיָה לְךָ לְהַרְגִּיז לְבוֹרְאֲךָ אֶלָּא בִּי, שֶׁעָשִׂיתָ אוֹתִי עֲבוֹדָה זָרָה. לֹא כֵן שָׁנִינוּ, כְּשֵׁם שֶׁנִּפְרָעִים מִן הָעוֹבֵד, כָּךְ נִפְרָעִין מִן הַנֶּעֱבָד. וְיֵשׁ אוֹמְרִים: לָמָּה הִרְגַּזְתַּנִי. שֶׁאָמַר לֵיהּ: הָיִיתִי מַרְגִּיז שֶׁמָּא יוֹם הַדִּין הוּא וְהָיִיתִי מִתְיָרֵא. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר. וּמַה שְּׁמוּאֵל רַבָּן שֶׁל כָּל הַנְּבִיאִים, הָיָה מִתְיָרֵא מִיּוֹם הַדִּין. שְׁאָר בְּנֵי אָדָם עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי כִּי הֲוָה מָטֵי לְהַאי קְרָא, הֲוָה בָּכִי, שִׂנְאוּ רָע וְאֶהֱבוּ טוֹב וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט, אוּלַי יֶחֱנַן יי אֱלֹקֵי צְבָאוֹת שְׁאֵרִית יוֹסֵף (עמוס ה, טו). אָמַר, כֻּלֵי הַאי וְאוּלַי. בַּקְּשׁוּ אֶת יי כָּל עַנְוֵי הָאָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ, בַּקְּשׁוּ צֶדֶק, בַּקְּשׁוּ עֲנָוָה, אוּלַי תִּסָּתְרוּ בְּיוֹם אַף יי (צפניה ב, ג). כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה שֵּׂחוֹ (עמוס ד, יג). רַבִּי חַגַּי אוֹמֵר, יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה (איכה ג, כח). כִּי אֶת כָּל מַעֲשֶׂה, הָאֱלֹקִים יָבִיא בַּמִּשְׁפָּט עַל כָּל נֶעְלָם (קהלת יב, יד). וַיֹּאמֶר שָׁאוּל צַר לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי, וֵאלֹקִים סָר מֵעָלַי וְלֹא עֲנָנִי עוֹד גַּם בְּיַד הַנְּבִיאִים גַּם בַּחֲלוֹמוֹת וְגוֹ' (ש״א כח, טו). וְלָמָּה לֹא אָמַר לֵיהּ בָּאוּרִים וְתֻמִּים. אָמַר רַבִּי יִצְחָק, לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ (משלי יד, י). עַל שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים, לֹא הִזְכִּיר לוֹ אוּרִים וְתֻמִּים. אָמַר לוֹ שְׁמוּאֵל, וַיַּעַשׂ יי לוֹ כַּאֲשֶׁר דִּבֵּר בְּיָדִי וַיִּקְרַע יי אֶת הַמַּמְלָכָה מִיָּדְךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד (ש״א כח, יז). אָמַר לֵיהּ: כַּד הֲוֵית גַּבָּן, אָמַרְתְּ לִי, וַיִּתְּנָהּ לְרֵעֲךָ הַטּוֹב מִמֶּךָּ. וְכַדּוֹ אָמַרְתְּ, לְרֵעֲךָ לְדָוִד. אֲמַר לֵהּ, כַּד הֲוֵינָא גַּבָּךְ, הֲוֵינָא בְּעַלְמָא דִּשְׁקַר, וַהֲוֵינָא אָמְרִי לָךְ מִלִּין דִּשְׁקַר, מִדְּחִיל מִנָּךָ דְּלָא תִּקְטְלִינַנִּי. בְּרַם אֲנָא כְעַן בְּעַלְמָא דִּקְשׁוֹט, לָא תִּשְׁמַע מִנִּי אֶלָּא מִלִּין דִּקְשׁוֹט. לֹא עַל חִנָּם עָשָׂה לְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּדָּבָר הַזֶּה, אֶלָּא, כַּאֲשֶׁר לֹא שָׁמַעְתָּ בְּקוֹל יי וְלֹא עָשִׂיתָ חֲרוֹן אַפּוֹ בַּעֲמָלֵק וְגוֹ', וַיִּתֵּן יי גַּם אֶת יִשְׂרָאֵל עַמְּךָ בְּיַד פְּלִשְׁתִּים, וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי (שם פסוק יח יט). עִמִּי, בִּמְחִיצָתִי, כֵּיוָן שֶׁשָּׁמַע כָּךְ, וַיְמַהֵר שָׁאוּל וַיִּפֹּל מְלֹא קוֹמָתוֹ אַרְצָה וַיִּירָא מְאֹד מִדִּבְרֵי שְׁמוּאֵל (שם פסוק כ). אָמְרוּ אַבְנֵר וַעֲמָשָׂא, מָה אָמַר לְךָ. אָמַר לָהֶם: אָמַר לִי, לְמָחָר אַתְּ נָחַת לִקְרָבָא וְנָצַחְתְּ, וּבָנֶיךָ מִתְמַנִּין רַבְרְבִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, וְאָמַר לָהֶם: בּוֹאוּ וּרְאוּ בְּרִיָּה שֶׁבָּרָאתִי בְּעוֹלָמִי. בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם שֶׁהוּא הוֹלֵךְ לְבֵית הַמִּשְׁתֶּה, אֵינוֹ מוֹלִיךְ בָּנָיו עִמּוֹ מִפְּנֵי מַרְאִית הָעַיִן, וְזֶה יוֹרֵד לַמִּלְחָמָה וְיוֹדֵעַ שֶׁהוּא נֶהֱרָג, וְנוֹטֵל בָּנָיו עִמּוֹ, וְשָׂמֵחַ עַל מִדַּת הַדִּין שֶׁפּוֹגַעַת בּוֹ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסַכְנִין בְּשֵׁם רַבִּי לֵוִי, מְלַמֵּד, שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וְשׁוֹפְטָיו, דּוֹר דּוֹר וְשׁוֹטְרָיו, דּוֹר דּוֹר וּמְלָכָיו, וְהֶרְאָהוּ אֶת שָׁאוּל וּבָנָיו נוֹפְלִים בַּחֶרֶב. אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, מֶלֶךְ רִאשׁוֹן שֶׁיַּעֲמֹד עַל בָּנֶיךָ יִדָּקֵר בַּחֶרֶב. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלִי אַתָּה אוֹמֵר. אֱמֹר אֶל הַכֹּהֲנִים שֶׁהָרַג, שֶׁמְּקַטְרְגִין עַל שָׁאוּל עַל שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים. וְזֶה שֶׁנֶּאֱמַר: וַיֹּאמֶר יי אֶל מֹשֶׁה אֱמֹר אֶל הַכֹּהֲנִים. תָּנוּ רַבָּנָן, עַל חָמֵשׁ חַטָּאוֹת נֶהֱרַג אוֹתוֹ צַדִּיק, שֶׁנֶּאֱמַר: וַיָּמָת שָׁאוּל בְּמַעֲלוֹ אֲשֶׁר מָעַל בַּיי (דה״א י, יג), עַל שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים, וְעַל שֶׁחָמַל עַל אֲגָג. וְעַל אֲשֶׁר לֹא שָׁמַע לִשְׁמוּאֵל, שֶׁאָמַר לוֹ: שִׁבְעַת יָמִים תּוֹחִיל עַד בּוֹאִי אֵלֶיךָ (ש״א י, ח), וְהוּא לֹא עָשָׂה כֵן, אֶלָּא, וָאֶתְאַפַּק וָאַעֲלֶה הָעוֹלָה (שם יג, יב). וְגַם לִשְׁאֹל בָּאוֹב לִדְרוֹשׁ, וְלֹא דָּרַשׁ בַּיי וַיְמִיתֵהוּ (דה״א י, יג-יד).
(1) 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.’”
Even feeling emotional distance from Hashem combined with desperation can lead to committing grave errors. Although King Shaul was one of the few kings who managed to eliminate idolatry from the land, his own desperation and grief regarding his distance from Hashem and Sh'muel's death led to an act that was idol-like in a sense.
The motif of sight rears its head again in the story. The Witch of Endor recognizes King Shaul's identity through how Sh'muel appears as a spirit. King Shaul encourages her to describe what she sees and what Sh'muel looks like. His desperate need to see Sh'muel one last time ends up securing his downfall as Sh'muel's spirit prophesies King Shaul's impending doom. It also leads to Chronicles saying the following on why King Shaul died:
(כו) וַיֹּ֥אמֶר יָרׇבְעָ֖ם בְּלִבּ֑וֹ עַתָּ֛ה תָּשׁ֥וּב הַמַּמְלָכָ֖ה לְבֵ֥ית דָּוִֽד׃
(כז) אִֽם־יַעֲלֶ֣ה ׀ הָעָ֣ם הַזֶּ֗ה לַעֲשׂ֨וֹת זְבָחִ֤ים בְּבֵית־יי בִּיר֣וּשָׁלַ֔͏ִם וְ֠שָׁ֠ב לֵ֣ב הָעָ֤ם הַזֶּה֙ אֶל־אֲדֹ֣נֵיהֶ֔ם אֶל־רְחַבְעָ֖ם מֶ֣לֶךְ יְהוּדָ֑ה וַהֲרָגֻ֕נִי וְשָׁ֖בוּ אֶל־רְחַבְעָ֥ם מֶלֶךְ־יְהוּדָֽה׃
(כח) וַיִּוָּעַ֣ץ הַמֶּ֔לֶךְ וַיַּ֕עַשׂ שְׁנֵ֖י עֶגְלֵ֣י זָהָ֑ב וַיֹּ֣אמֶר אֲלֵהֶ֗ם רַב־לָכֶם֙ מֵעֲל֣וֹת יְרוּשָׁלַ֔͏ִם הִנֵּ֤ה אֱלֹקֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
(כט) וַיָּ֥שֶׂם אֶת־הָאֶחָ֖ד בְּבֵֽית־אֵ֑ל וְאֶת־הָאֶחָ֖ד נָתַ֥ן בְּדָֽן׃
(ל) וַיְהִ֛י הַדָּבָ֥ר הַזֶּ֖ה לְחַטָּ֑את וַיֵּלְכ֥וּ הָעָ֛ם לִפְנֵ֥י הָאֶחָ֖ד עַד־דָּֽן׃
(לא) וַיַּ֖עַשׂ אֶת־בֵּ֣ית בָּמ֑וֹת וַיַּ֤עַשׂ כֹּֽהֲנִים֙ מִקְצ֣וֹת הָעָ֔ם אֲשֶׁ֥ר לֹא־הָי֖וּ מִבְּנֵ֥י לֵוִֽי׃
(לב) וַיַּ֣עַשׂ יָרׇבְעָ֣ם ׀ חָ֡ג בַּחֹ֣דֶשׁ הַשְּׁמִינִ֣י בַחֲמִשָּֽׁה־עָשָׂר֩ י֨וֹם ׀ לַחֹ֜דֶשׁ כֶּחָ֣ג ׀ אֲשֶׁ֣ר בִּיהוּדָ֗ה וַיַּ֙עַל֙ עַל־הַמִּזְבֵּ֔חַ כֵּ֤ן עָשָׂה֙ בְּבֵֽית־אֵ֔ל לְזַבֵּ֖חַ לָעֲגָלִ֣ים אֲשֶׁר־עָשָׂ֑ה וְהֶעֱמִיד֙ בְּבֵ֣ית אֵ֔ל אֶת־כֹּהֲנֵ֥י הַבָּמ֖וֹת אֲשֶׁ֥ר עָשָֽׂה׃
(לג) וַיַּ֜עַל עַֽל־הַמִּזְבֵּ֣חַ ׀ אֲשֶׁר־עָשָׂ֣ה בְּבֵֽית־אֵ֗ל בַּחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ בַּחֹ֣דֶשׁ הַשְּׁמִינִ֔י בַּחֹ֖דֶשׁ אֲשֶׁר־בָּדָ֣א (מלבד) [מִלִּבּ֑וֹ] וַיַּ֤עַשׂ חָג֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל וַיַּ֥עַל עַל־הַמִּזְבֵּ֖חַ לְהַקְטִֽיר׃ {פ}
(26) Jeroboam said to himself, “Now the kingdom may well return to the House of David.
(27) If these people still go up to offer sacrifices at the House of GOD in Jerusalem, the heart of these people will turn back to their master, King Rehoboam of Judah; they will kill me and go back to King Rehoboam of Judah.”
(28) So the king took counsel and made two golden calves. He said to the people,e “You have been going up to Jerusalem long enough. This is your god, O Israel, who brought you up from the land of Egypt!”
(29) He set up one in Bethel and placed the other in Dan.
(30) That proved to be a cause of guilt, for the people went to worship [the calf at Bethel and] the one at Dan.
(31) He also made cult places and appointed priests from the ranks of the people who were not of Levite descent.
(32) He stationed at Bethel the priests of the shrines that he had appointed to sacrifice to the calves that he had made. And Jeroboam established a festival on the fifteenth day of the eighth month; in imitation of the festival in Judah, he established one at Bethel, and he ascended the altar [there].
(33) On the fifteenth day of the eighth month—the month in which he had contrived of his own mind to establish a festival for the Israelites—Jeroboam ascended the altar that he had made in Bethel.
As he ascended the altar to present an offering,
e: the people Heb. “them.”
The haughtiness of Jeroboam damned him absolutely21Jeroboam is the only person of those mentioned in Mishnah Sanhedrin11:2 as having no part in the Future World who is not rehabilitated in the Yerushalmi Halakhah. The following argument is reproduced in Babli Sanhedrin101b.. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written22Deut. 31:11., at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read23By tradition, on this occasion it is the king who has to read selected portions (Mishnah Sotah6:7). It is presumed that the same was true for the First Temple. There is no provision that two kings could read alternate portions, or if they did, the local king certainly would have precedence. The assertion of the book of Kings that there was a perpetual state of war between the Northern and the Southern kingdoms in the time of Jeroboam (1K. 15:6) is interpreted as a war of words conducted in the House of Study.
Another tradition (mentioned frequently but not undisputed) holds that nobody is allowed to sit in the Temple but a Davidic king (Pesaḥim5:10, Yoma3:2, Soṭah7:7; Babli Sanhedrin101b, Soṭah40a,41a, Yoma25a, Qiddušin78a, Tamid27a). If Yeroboam would have to stand while Rehabeam was sitting, an impossible situation would be created., I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go24Letting the people go to Jerusalem while he remains at Sichem would emphasize the legitimacy of Rehabeam’s rule., they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written251K. 12:26.: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them26The king would see the words engraved on the calves and understand that their purpose was to prevent people from observing the assembly in Jerusalem which would undermine his rule.. Rebbi Ḥuna said, companions of ingenious conjurations27Ps. 58:6.. Anybody who joined with him he will make a coconspirator28Correctly reading the first חבר in the verse from the root meaning “to connect” but the second from the homonym meaning “to conjure, to practice sorcery.” Since all kings of Israel adopted his institution of official worship at Bethel as long as that place existed, they became his co-conspirators.. Rebbi Ḥuna said, a slaughtering place deepened by seducers29Hos. 5:2., for he deepened in crime. He said, anybody, I shall kill anybody who makes this public30The reason for the worship of the calves was never made public. Therefore, the sin was the king’s only..
(1) So the king took counsel: He asked for counsel about what he should do, and his [own] counsel was in agreement with that of those who advised him: That he should make two golden calves. But why calves? He seduced them with words, saying to them, "Did you not know that the kingdom was divided by the will of God, like the prophet, Achiyah the Shilonite said to me? If so, God did not desire the monarchy of the House of David, and He also did not want Jerusalem, since it is [the seat of] the monarchy of the House of David. If so, let us make a place to which you can come and sacrifice." But why a calf? He said to them, "Did not Aharon make a calf for the Jewish people, in order to have the Divine Presence dwell within it, in place of Moshe who they [no longer] had? You too, now that you do not have a place of the Divine Presence - which is Jerusalem - let us make a calf in its place to have the Divine Presence dwell within it." That is why he said, "This is your god, O Israel, who brought you up from the land of Egypt," just like [the Jews] said with the calf in the desert. For his intention was not for idolatry. And why did he make two? In order not to burden the Jewish people that they should all need to come to one place.
With Jeroboam, we see the worst kind of gap: an intentional distancing and leading the people astray through idolatry. In this narrative, Jeroboam worries that if the Israelites in his northern kingdom of Israel went down to the Temple in Jerusalem for Sukkot, they would ultimately reconcile with the Judeans and reunite under King Rehoboam. Instead, he decided to deceive the people and lead them astray. He creates a new unprecedented festival (adding to Torah, which we are explicitly forbidden to do) a new substitute festival for Sukkot dedicated to idolatry. He repeats one of the worst errors in the wilderness: the Golden Calf and doubles it. While the Golden Calf came from a desperate frenzy however, Jeroboam's actions were calculated to maximize the distance between Israel and Judah in all dimensions.
As seen with the previous stories, the motif of sight features prominently in the narrative from Kings I. Because the idolatrous temples were closer and within site of the Israelites, they turned to those instead of the true Temple in Jerusalem.
During the reign of other kings in both Israel and Judah, idol worship became a constant problem that ultimately culminated in the destruction of the First Temple. Tisha B'av commemorates this destruction along with the destruction of the Second Temple from sinat chinam (baseless/wanton hatred) as well as other catastrophes in Jewish history.
Perhaps it is guarding our unity as a people and remembering Hashem's unity.
(5) The Presence of GOD shall appear,
And all flesh, as one, shall behold—
For GODa has spoken.”
a: GOD Heb. “the mouth of GOD.”
(יב) מִֽי־מָדַ֨ד בְּשׇׁעֳל֜וֹ מַ֗יִם וְשָׁמַ֙יִם֙ בַּזֶּ֣רֶת תִּכֵּ֔ן וְכָ֥ל בַּשָּׁלִ֖שׁ עֲפַ֣ר הָאָ֑רֶץ וְשָׁקַ֤ל בַּפֶּ֙לֶס֙ הָרִ֔ים וּגְבָע֖וֹת בְּמֹאזְנָֽיִם׃
(יג) מִֽי־תִכֵּ֥ן אֶת־ר֖וּחַ יי וְאִ֖ישׁ עֲצָת֥וֹ יוֹדִיעֶֽנּוּ׃
(יד) אֶת־מִ֤י נוֹעָץ֙ וַיְבִינֵ֔הוּ וַֽיְלַמְּדֵ֖הוּ בְּאֹ֣רַח מִשְׁפָּ֑ט וַיְלַמְּדֵ֣הוּ דַ֔עַת וְדֶ֥רֶךְ תְּבוּנ֖וֹת יוֹדִיעֶֽנּוּ׃
(12) Who measured the waters with a hand’s hollow,
And gauged the skies with a span,
And meted earth’s dust with a measure,dmeasure Heb. shalish “third,” probably a third of an ephah.
And weighed the mountains with a scale
And the hills with a balance?
(13) Who has plumbed the mind of GOD?
Can anyone disclose God’s plan?
(14) Whom did [God] consult, and who bestowed understanding,
Providing guidance in the way of right?
Who guided [God] in knowledge
And made known the path of wisdom?
d: measure Heb. shalish “third,” probably a third of an ephah.
(כא) הֲל֤וֹא תֵֽדְעוּ֙ הֲל֣וֹא תִשְׁמָ֔עוּ הֲל֛וֹא הֻגַּ֥ד מֵרֹ֖אשׁ לָכֶ֑ם הֲלוֹא֙ הֲבִ֣ינוֹתֶ֔ם מוֹסְד֖וֹת הָאָֽרֶץ׃
(כב) הַיֹּשֵׁב֙ עַל־ח֣וּג הָאָ֔רֶץ וְיֹשְׁבֶ֖יהָ כַּחֲגָבִ֑ים הַנּוֹטֶ֤ה כַדֹּק֙ שָׁמַ֔יִם וַיִּמְתָּחֵ֥ם כָּאֹ֖הֶל לָשָֽׁבֶת׃
(21) Do you not know?
Have you not heard?
Have you not been told
From the very first?
Have you not discerned
How the earth was founded?
(22) It is [God] who is enthroned above the vault of the earth,
So that its inhabitants seem as grasshoppers;
Who spread out the skies like gauze,
Stretched them out like a tent to dwell in—
g: How the earth was founded Meaning of Heb. uncertain.
(י) הִנֵּ֨ה אדושם יי בְּחָזָ֣ק יָב֔וֹא וּזְרֹע֖וֹ מֹ֣שְׁלָה ל֑וֹ הִנֵּ֤ה שְׂכָרוֹ֙ אִתּ֔וֹ וּפְעֻלָּת֖וֹ לְפָנָֽיו׃
(יא) כְּרֹעֶה֙ עֶדְר֣וֹ יִרְעֶ֔ה בִּזְרֹעוֹ֙ יְקַבֵּ֣ץ טְלָאִ֔ים וּבְחֵיק֖וֹ יִשָּׂ֑א עָל֖וֹת יְנַהֵֽל׃ {ס}
(10) Behold, my Sovereign GOD comes in might—
Whose arm wins triumph;
See, [God] has brought along the reward,
The recompensec is in view.
(11) Like a shepherd who pastures the flock,
[God] gathers up the lambs
And carries them in the divine bosom,
While gently driving the mother sheep.
c: the reward, / The recompense To present to the cities of Judah; cf. Jer. 31.14, 16.