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 אֱלֹהָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל הַמֵּתִים (ישעיה ח, יט). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם יֹאמְרוּ לָכֶם אֻמּוֹת הָעוֹלָם, הַנִּיחוּ אֶל הָאֱלֹהִים שֶׁבַּשָּׁמַיִם וְדִרְשׁוּ אֶל הָאֹבוֹת. אִמְרוּ לָהֶם, הֲלוֹא עַם אֶל אֱלֹהָיו יִדְרֹשׁ. כְּמוֹ שֶׁאָמַר אֵלִיָּהוּ לַאֲחַזְיָהוּ, הֲמִבְּלִי אֵין אֱלֹהִים בְּיִשְׂרָאֵל אַתָּה שׁוֹלֵחַ לִדְרֹשׁ בְּבַעַל זְבוּב אֱלֹהֵי עֶקְרוֹן (מ״ב א, ו). לָמָּה לָנוּ לְהַנִּיחַ חַי הָעוֹלָמִים, וַה' אֱלֹהִים אֱמֶת, הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם, וְנִדְרֹשׁ אֶל הַמֵּתִים, פֶּה לָהֶם וְלֹא יְדַבֵּרוּ, עֵינַיִם לָהֶם וְלֹא יִרְאוּ (תהלים קטו, ה). אָנוּ כְּתִיב בָּנוּ, וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם, חַיִּים כֻּלְּכֶם הַיּוֹם (דברים ד, ד), לְפִיכָךְ נִדְרֹשׁ בֵּאלֹהִים 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 הָאֱלֹהִים (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 ה' 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 ה', אוֹ מֵאוֹמְרֵי מִי כָּמֹכָה בָּאֵלִים ה'. 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, אֱלֹהִים רָאִיתִי עוֹלִים מִן הָאָרֶץ (שם פסוק יג). אֱלֹהִים, תְּרֵי. וּמִי הָיוּ. שְׁמוּאֵל וּמֹשֶׁה. כְּשֶׁשָּׁמַע שָׁאוּל כָּךְ, נִתְיָרֵא, שֶׁקָּרָא לְאֶחָד וְעָלוּ שְׁנַיִם, שֶׁנֶּאֱמַר: אֱלֹהִים 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 ה' אֱלֹהֵי צְבָאוֹת שְׁאֵרִית יוֹסֵף (עמוס ה, טו). אָמַר, כֻּלֵי הַאי וְאוּלַי. בַּקְּשׁוּ אֶת ה' כָּל עַנְוֵי הָאָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ, בַּקְּשׁוּ צֶדֶק, בַּקְּשׁוּ עֲנָוָה, אוּלַי תִּסָּתְרוּ בְּיוֹם אַף ה' (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, הָאֱלֹהִים יָבִיא בַּמִּשְׁפָּט עַל כָּל נֶעְלָם (קהלת יב, יד). וַיֹּאמֶר שָׁאוּל צַר לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי, וֵאלֹהִים 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 ה' לוֹ כַּאֲשֶׁר דִּבֵּר בְּיָדִי וַיִּקְרַע ה' 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 ה' וְלֹא עָשִׂיתָ חֲרוֹן אַפּוֹ בַּעֲמָלֵק וְגוֹ', וַיִּתֵּן ה' 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 ה' אֶל מֹשֶׁה אֱמֹר אֶל הַכֹּהֲנִים. תָּנוּ רַבָּנָן, עַל חָמֵשׁ חַטָּאוֹת נֶהֱרַג אוֹתוֹ צַדִּיק, שֶׁנֶּאֱמַר: וַיָּמָת שָׁאוּל בְּמַעֲלוֹ אֲשֶׁר מָעַל בַּה' (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 בַּה' וַיְמִיתֵהוּ (דה״א י, יג-יד). 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.’”