Haftarah Ekev: Mending the Distance with Hashem (Printable Version)

(14) Zion says,
“GOD has forsaken me,
My Sovereign has forgotten me.”

(15) Can a woman forget her baby,
Or disown the child of her womb?
Though she might forget,
I never could forget you.

(27) Hezekiah gave the order to offer the burnt offering on the altar. When the burnt offering began, the song of the LORD and the trumpets began also, together with the instruments of King David of Israel.

(28) All the congregation prostrated themselves, the song was sung and the trumpets were blown—all this until the end of the burnt offering.

(1) Hezekiah sent word to all Israel and Judah; he also wrote letters to Ephraim and Manasseh to come to the House of the LORD in Jerusalem to keep the Passover for the LORD God of Israel.

(2) The king and his officers and the congregation in Jerusalem had agreed to keep the Passover in the second month,

(3) for at the time, they were unable to keep it,^a for not enough priests had sanctified themselves, nor had the people assembled in Jerusalem.

(4) The king and the whole congregation thought it proper

(5) to issue a decree and proclaim throughout all Israel from Beer-sheba to Dan that they come and keep the Passover for the LORD God of Israel in Jerusalem—not often did they act in accord with what was written.

(6) The couriers went out with the letters from the king and his officers through all Israel and Judah, by order of the king, proclaiming, “O you Israelites! Return to the LORD God of your fathers, Abraham, Isaac, and Israel, and He will return to the remnant of you who escaped from the hand of the kings of Assyria.

(7) Do not be like your fathers and brothers who trespassed against the LORD God of their fathers and He turned them into a horror, as you see.

(8) Now do not be stiffnecked like your fathers; submit yourselves to the LORD and come to His sanctuary, which He consecrated forever, and serve the LORD your God so that His anger may turn back from you.

(9) If you return to the LORD, your brothers and children will be regarded with compassion by their captors, and will return to this land; for the LORD your God is gracious and merciful; He will not turn His face from you if you return to Him.”

(10) As the couriers passed from town to town in the land of Ephraim and Manasseh till they reached Zebulun, they were laughed at and mocked.

(11) Some of the people of Asher and Manasseh and Zebulun, however, were contrite, and came to Jerusalem.

(12) The hand of God was on Judah, too, making them of a single mind to carry out the command of the king and officers concerning the ordinance of the LORD.

(13) A great crowd assembled at Jerusalem to keep the Feast of Unleavened Bread in the second month, a very great congregation.

(14) They set to and removed the altars that were in Jerusalem, and they removed all the incense stands and threw them into Wadi Kidron.

(15) They slaughtered the paschal sacrifice on the fourteenth of the second month. The priests and Levites were ashamed, and they sanctified themselves and brought burnt offerings to the House of the LORD.

(16) They took their stations, as was their rule according to the Teaching of Moses, man of God. The priests dashed the blood [which they received] from the Levites.

(17) Since many in the congregation had not sanctified themselves, the Levites were in charge of slaughtering the paschal sacrifice for everyone who was not clean, so as to consecrate them to the LORD.

(18) For most of the people—many from Ephraim and Manasseh, Issachar and Zebulun—had not purified themselves, yet they ate the paschal sacrifice in violation of what was written. Hezekiah prayed for them, saying, “The good LORD will provide atonement for

(19) everyone who set his mind on worshiping God, the LORD God of his fathers, even if he is not purified for the sanctuary.”

(20) The LORD heard Hezekiah and healed the people.

(10) Rabbi Eliezer said: Know thou the power of charity. Come and see from (the instance of) Saul, the son of Kish, who removed the witches and the necromancers from off the earth, and once again he loved that which he had hated. He went to En Dor, to the wife of Zephaniah, the mother of Abner, and he inquired of her for himself by the familiar spirit, and she brought for him Samuel the prophet, and the dead saw Samuel ascending, and they ascended with him, thinking that the resurrection of the dead had come, and the woman beheld, and she became very much confused, as it is said, "And the king said unto her, Be not afraid: for what seest thou?" (1 Sam. 28:13). Some say: Many righteous men like (Samuel) came up with him in that hour.

(11) Rabbi Eliezer said: All the dead will arise at the resurrection of the dead, dressed in their shrouds. Know thou that this is the case. Come and see from (the analogy of) the one who plants (seed) in the earth. He plants naked (seeds) || and they arise covered with many coverings; and the people who descend into the earth dressed (with their garments), will they not rise up dressed (with their garments)? Not only this, but come and see from Chananiah, Mishael, and Azariah, who went down into the fiery furnace dressed in their garments, as it is said, "And the satraps… being gathered together, saw these men, that the fire had no power upon their bodies… neither were their hosen changed" (Dan. 3:27). Learn from Samuel, the prophet, who came up clothed with his robe, as it is said, "And she said, An old man cometh up; and he is covered with a robe" (1 Sam. 28:14).

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

(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.

(12) In the third || year all Israel went up (to celebrate) the festivals. David said to them: Go forth and see if there be among you people who shed blood, because on account of the sin of those who murder the rain is withheld, as it is said, "So ye shall not pollute the land wherein ye are; for blood, it polluteth the land" (Num. 35:33). They went forth and investigated, but they did not find (any murderer). David said to them: Henceforth the matter only depends upon me. David arose and prayed before the Holy One, blessed be He. And He answered him: It is for Saul; was not Saul one who was anointed with the oil of consecration? and was it not Saul in whose days there was no idolatry in Israel? and was it not Saul who secured his portion with Samuel the prophet? Yet ye are in the land (of Israel) and he is (buried) outside the land (of Israel).

(13) David forthwith arose and gathered together all the elders of Israel and the nobles, and they crossed the Jordan. They came to Jabesh-Gilead and they found the bones of Saul and Jonathan his son. No worm had been able to touch them, as it is said, "He keepeth all his bones, not one of them is broken" (Ps. 34:21). They took the bones of Saul and Jonathan his son, and placed them in a coffin, and they crossed the Jordan, as it is said, "And they buried the bones of Saul and Jonathan his son… and they performed all that the king commanded" (2 Sam. 21:14). The king commanded that they should bring the coffin of Saul in all the borders of each tribe. And it came to pass that the tribe || wherein they brought the coffin of Saul, the people (there) with their wives and their sons and their daughters came forth and displayed loving-kindness to Saul and to his sons, so that all Israel should discharge their obligation of showing loving-kindness. And thus (did they do) until it came to the border of his possession to the border of Jerusalem, in the land of Benjamin in Jerusalem, as it is said, "And they buried the bones of Saul and Jonathan his son in the country of Benjamin" (ibid.), in the vicinity of Jerusalem. When the Holy One, blessed be He, saw that all Israel had displayed loving-kindness (to him), He was forthwith full of compassion, and He sent rain upon the land, as it is said, "And after that God was intreated for the land" (ibid.).

(6) I offered my back to the floggers,
And my cheeks to those who tore out my hair.
I did not hide my face
From insult and spittle.

(7) But my Sovereign GOD will help me—
Therefore I feel no disgrace;
Therefore I have set my face like flint,
And I know I shall not be shamed.

(8) My Vindicator is at hand—
Who dares contend with me?
Let us stand up together!^e
Who would be my opponent?
Let them approach me!

(9) Lo, my Sovereign GOD will help me—
Who can get a verdict against me?
They shall all wear out like a garment,
The moth shall consume them.

(10) Who among you reveres GOD
And heeds the voice of the appointed^f servant?—
Though walking in darkness
And having no light,
Let them trust in the name of GOD
And rely upon his^g God.

(3) That day, the Hashem, granted favor to the Israelites joyfully etc. However, on the first day of Elul, Hashem granted favor only regarding the Tablets, but not regarding the golden calf. But on Yom Kippur Hashem said, “I have forgiven, just as you spoke,” which also refers to the golden calf. Therefore, Yom Kippur was designated for atonement and forgiveness rather than the first day of Elul when Hashem showed favor and said, “Carve two stones for yourself.” Rashi’s question, “From where is it derived that He granted complete favor?” means to say: From where is it derived that the second Tablets were given with favor? [Perhaps they were given] out of necessity, for the Jewish People already had accepted the yoke of Torah and mitzvos and entered the covenant, which would be impossible for them to keep [without receiving] the Torah and mitzvos, etc. (Re”m)

(38) Speak to the Israelite people* and instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner.

(39) That shall be your fringe; look at it and recall all the commandments of יהוה and observe them, so that you do not follow your heart and eyes in your lustful urge.

(40) Thus you shall be reminded to observe all My commandments and to be holy to your God.

(41) I יהוה am your God, who brought you out of the land of Egypt to be your God: I, your God יהוה.

(8) Bind them as a sign on your hand and let them serve as a symbol* on your forehead;*

(9) inscribe them on the doorposts of your house and on your gates.

(16) See, I have engraved you
On the palms of My hands,
Your walls are ever before Me.

(17) Swiftly your children are coming;
Those who ravaged and ruined you shall leave you.

(18) Look up all around you and see:
They are all assembled, are come to you!
As I live
—declares GOD—
You shall don them all like jewels,
Deck yourself with them like a bride.

(19) As for your ruins and desolate places
And your land laid waste—
You shall soon be crowded with settlers,
While destroyers stay far from you.

(20) The children you thought you had lost^f
Shall yet say in your hearing,
“The place is too crowded for me;
Make room for me to settle.”

(21) And you will say to yourself,
“Who bore these for me
When I was bereaved and barren,
Exiled and disdained^g.—
By whom, then, were these reared?
I was left all alone—
And where have these been?”

(22) Thus said my Sovereign GOD:
I will raise My hand to nations
And lift up My ensign to peoples;
And they shall bring your sons in their bosoms,
And carry your daughters on their backs.

(4) My Sovereign GOD gave me a skilled tongue,
To know how to speak timely words to the weary.^d
Morning by morning, [God] rouses me,
Rousing my ear
To give heed like disciples.

(5) My Sovereign GOD opened my ears,
And I did not disobey,
I did not run away.