Difference between revisions of "Did Shemuel Come Back to Life/2"
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<div class="overview"> | <div class="overview"> | ||
<h2>Overview</h2> | <h2>Overview</h2> | ||
− | <p>In trying to understand how and if Shemuel came back to life, commentators balance their beliefs about the efficacy of magical practices | + | <p>In trying to understand how and if Shemuel came back to life, commentators struggle to balance their beliefs about the efficacy of magical practices with th esimple reading of the text.  Thus, Malbim, who believes that magical powers exist, claims that the text can be read literally for the Ba'alat Ha'Ov really had the ability to resurrect Shemuel. On the other hand, Ralbag and R. Shemuel b. Chofni Gaon, convinced that necromancy is a fraudulent art, prefer to reread the text and suggest that no one was resurrected. Shaul either imagined the entire scene, or the sorceress tricked him into thinking that Shemuel was revived.</p> |
<p>A third group of commentators take a middle position and attempt to read the revival of Shemuel literally but to simultaneously dismiss the abilities of the necromancer.  Thus, R. Saadia claims that Hashem, not the necromancer, brought Shemuel back, while Akeidat Yitzchak suggests that Shemuel raised himself.  A final possibility is brought by Abarbanel, who claims that Shemuel's body was animated but not his soul.</p></div> | <p>A third group of commentators take a middle position and attempt to read the revival of Shemuel literally but to simultaneously dismiss the abilities of the necromancer.  Thus, R. Saadia claims that Hashem, not the necromancer, brought Shemuel back, while Akeidat Yitzchak suggests that Shemuel raised himself.  A final possibility is brought by Abarbanel, who claims that Shemuel's body was animated but not his soul.</p></div> | ||
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<approaches> | <approaches> | ||
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</mekorot> | </mekorot> | ||
<point><b>Powers of Ba'alat Ha'Ov</b> – According to these sources, necromancy is a real art<fn>Malbim points out that the <multilink><a href="BavliSanhedrin65b" data-aht="source">Talmud</a><a href="BavliSanhedrin65b" data-aht="source">Sanhedrin 65b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> suggests that such magic was still practiced in its time.</fn> and some people have the power to bring the dead back to life.<fn>This belief is part of their larger belief in impure powers and black magic. For other stories where this comes to the fore see <a href="Rachel's Stealing of the Terafim" data-aht="page">Rachel's Stealing of the Terafim</a> and <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam?</a></fn> Malbim, nonetheless, limits this ability, maintaining that a necromancer can affect only the material soul which stays with the physical body for twelve months after death.<fn>See <multilink><a href="BavliShabbat152b-153a" data-aht="source">Bavli Shabbat</a><a href="BavliShabbat152b-153a" data-aht="source">Shabbat 152b-153a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>.</fn>  The noble soul, however, is immune to such magic as it returns to its Creator immediately upon a person's demise.</point> | <point><b>Powers of Ba'alat Ha'Ov</b> – According to these sources, necromancy is a real art<fn>Malbim points out that the <multilink><a href="BavliSanhedrin65b" data-aht="source">Talmud</a><a href="BavliSanhedrin65b" data-aht="source">Sanhedrin 65b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> suggests that such magic was still practiced in its time.</fn> and some people have the power to bring the dead back to life.<fn>This belief is part of their larger belief in impure powers and black magic. For other stories where this comes to the fore see <a href="Rachel's Stealing of the Terafim" data-aht="page">Rachel's Stealing of the Terafim</a> and <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam?</a></fn> Malbim, nonetheless, limits this ability, maintaining that a necromancer can affect only the material soul which stays with the physical body for twelve months after death.<fn>See <multilink><a href="BavliShabbat152b-153a" data-aht="source">Bavli Shabbat</a><a href="BavliShabbat152b-153a" data-aht="source">Shabbat 152b-153a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>.</fn>  The noble soul, however, is immune to such magic as it returns to its Creator immediately upon a person's demise.</point> | ||
− | <point><b>Magic versus rationalism</b> – Hoil Moshe points out that throughout history there have been ideas that seemed to defy rational thinking and yet were proven true, so one should not be quick to dismiss the possibility of certain magical practices having some natural explanation.<fn>He points to the concept of magnetism as an example.  Many would think that it has no rational basis yet scholars have explained it.</fn></point> | + | <point><b>Magic versus rationalism</b> – The Hoil Moshe points out that throughout history there have been ideas that seemed to defy rational thinking and yet were proven true, so one should not be quick to dismiss the possibility of certain magical practices having some natural explanation.<fn>He points to the concept of magnetism as an example.  Many would think that it has no rational basis yet scholars have explained it scientifically.</fn></point> |
<point><b>How did the sorceress recognize Shaul?</b> According to these sources, the dead materialize in different ways when called by a king rather than by a layman.  To greet a king, the dead will emerge from the ground with their head first, while for a regular person the legs exit first.</point> | <point><b>How did the sorceress recognize Shaul?</b> According to these sources, the dead materialize in different ways when called by a king rather than by a layman.  To greet a king, the dead will emerge from the ground with their head first, while for a regular person the legs exit first.</point> | ||
<point><b>"וַתִּזְעַק בְּקוֹל גָּדוֹל"</b> – Malbim explains that Ba'alat Ha'Ov cried out because as soon as Shemuel emerged head first she realized that Shaul had deceived her and that she had been speaking to the king all along.</point> | <point><b>"וַתִּזְעַק בְּקוֹל גָּדוֹל"</b> – Malbim explains that Ba'alat Ha'Ov cried out because as soon as Shemuel emerged head first she realized that Shaul had deceived her and that she had been speaking to the king all along.</point> | ||
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<point><b>Prohibition against necromancy</b> – According to this position, the prohibition stems not from the fact that there is no truth to the art,<fn>See <multilink><a href="IbnEzraVayikra19-31" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra19-31" data-aht="source">Vayikra 19:31</a><a href="IbnEzraVayikra19-31_2" data-aht="source">Vayikra 19:31</a><a href="IbnEzraDevarim18-11" data-aht="source">Devarim 18:11</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RambamHilkhotAvodahZarah6-1" data-aht="source">Rambam</a><a href="RambamHilkhotAvodahZarah6-1" data-aht="source">Hilkhot Avodah Zarah 6:1</a><a href="RambamHilkhotAvodahZarah11-16" data-aht="source">Hilkhot Avodah Zarah 11:16</a><a href="RambamAvodahZarah6-1" data-aht="source">Hilkhot Avodah Zarah 6:1-2</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink> who claim this.</fn> but because this is not the path through which Hashem wants people to know the future.</point> | <point><b>Prohibition against necromancy</b> – According to this position, the prohibition stems not from the fact that there is no truth to the art,<fn>See <multilink><a href="IbnEzraVayikra19-31" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra19-31" data-aht="source">Vayikra 19:31</a><a href="IbnEzraVayikra19-31_2" data-aht="source">Vayikra 19:31</a><a href="IbnEzraDevarim18-11" data-aht="source">Devarim 18:11</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RambamHilkhotAvodahZarah6-1" data-aht="source">Rambam</a><a href="RambamHilkhotAvodahZarah6-1" data-aht="source">Hilkhot Avodah Zarah 6:1</a><a href="RambamHilkhotAvodahZarah11-16" data-aht="source">Hilkhot Avodah Zarah 11:16</a><a href="RambamAvodahZarah6-1" data-aht="source">Hilkhot Avodah Zarah 6:1-2</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink> who claim this.</fn> but because this is not the path through which Hashem wants people to know the future.</point> | ||
</opinion> | </opinion> | ||
− | <opinion | + | <opinion>By Hashem |
− | By Hashem | + | <p>Hashem, not Ba'alat Ha'Ov, revived Shemuel in order to allow him to speak to Shaul .</p> |
− | <p>Hashem, not Ba'alat Ha'Ov, revived Shemuel.</p> | ||
<mekorot> | <mekorot> | ||
<multilink><a href="RadakShemuelI28-24" data-aht="source">R. Saadia Gaon</a><a href="RadakShemuelI28-24" data-aht="source">In Radak Shemuel I 28:24</a><a href="AbarbanelShemuelI28-11" data-aht="source">In Abarbanel Shemuel I 28:11</a><a href="RSBHG" data-aht="source">In R. Shemuel b. Chofni Gaon (Ginzei Sechter 1 p. 299-300)</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RadakShemuelI28-24" data-aht="source">R. Hai Gaon</a><a href="RadakShemuelI28-24" data-aht="source">In Radak Shemuel I 28:24</a><a href="AbarbanelShemuelI28-11" data-aht="source">In Abarbanel Shemuel I 28:11</a><a href="R. Hai Gaon" data-aht="parshan">About R. Hai Gaon</a></multilink> | <multilink><a href="RadakShemuelI28-24" data-aht="source">R. Saadia Gaon</a><a href="RadakShemuelI28-24" data-aht="source">In Radak Shemuel I 28:24</a><a href="AbarbanelShemuelI28-11" data-aht="source">In Abarbanel Shemuel I 28:11</a><a href="RSBHG" data-aht="source">In R. Shemuel b. Chofni Gaon (Ginzei Sechter 1 p. 299-300)</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RadakShemuelI28-24" data-aht="source">R. Hai Gaon</a><a href="RadakShemuelI28-24" data-aht="source">In Radak Shemuel I 28:24</a><a href="AbarbanelShemuelI28-11" data-aht="source">In Abarbanel Shemuel I 28:11</a><a href="R. Hai Gaon" data-aht="parshan">About R. Hai Gaon</a></multilink> | ||
</mekorot> | </mekorot> | ||
<point><b>Powers of Ba'alat HaOv</b> – According to this position, humans do not have the ability to bring back the dead and the sorceress normally only tricked people into believing that she did.</point> | <point><b>Powers of Ba'alat HaOv</b> – According to this position, humans do not have the ability to bring back the dead and the sorceress normally only tricked people into believing that she did.</point> | ||
− | <point><b>"וַתִּזְעַק בְּקוֹל גָּדוֹל"</b> – As the Ba'alat Ha'Ov had never in her life revived someone from the dead she was shocked that Shemuel had come back to life, and screamed in terror upon seeing him.</point> | + | <point><b>"וַתִּזְעַק בְּקוֹל גָּדוֹל"</b> – As the Ba'alat Ha'Ov had never in her life actually revived someone from the dead, she was shocked that Shemuel had indeed come back to life, and screamed in terror upon seeing him.</point> |
<point><b>How did the sorceress recognize Shaul?</b> The fact that a miracle occurred might have led her to conclude that the person seeking Shemuel must have been important enough to merit one, leading her to recognize Shaul.</point> | <point><b>How did the sorceress recognize Shaul?</b> The fact that a miracle occurred might have led her to conclude that the person seeking Shemuel must have been important enough to merit one, leading her to recognize Shaul.</point> | ||
<point><b>"אֱלֹהִים רָאִיתִי עֹלִים מִן הָאָרֶץ"</b> – <multilink><a href="AbarbanelShemuelI28-11" data-aht="source">Abarbanel </a><a href="AbarbanelShemuelI28-11" data-aht="source">Shemuel I 28:11</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>suggests that according to this position the Ba'alat Ha'Ov referred to Shemuel as "Elokim" because she recognized the hand of God in the resurrection.</point> | <point><b>"אֱלֹהִים רָאִיתִי עֹלִים מִן הָאָרֶץ"</b> – <multilink><a href="AbarbanelShemuelI28-11" data-aht="source">Abarbanel </a><a href="AbarbanelShemuelI28-11" data-aht="source">Shemuel I 28:11</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>suggests that according to this position the Ba'alat Ha'Ov referred to Shemuel as "Elokim" because she recognized the hand of God in the resurrection.</point> | ||
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<point><b>"וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל"</b> – R. Saadia points to this phrase as proof that Shemuel had been resurrected, for if this was just the necromancer pretending to be Shemuel, how could the narrator write, "and <b>Shemuel</b> spoke"?</point> | <point><b>"וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל"</b> – R. Saadia points to this phrase as proof that Shemuel had been resurrected, for if this was just the necromancer pretending to be Shemuel, how could the narrator write, "and <b>Shemuel</b> spoke"?</point> | ||
<point><b>Knowledge of past and future</b> – Shemuel, as a prophet revived by Hashem, could easily refer back to events that had happened in the past and also foretell the future.</point> | <point><b>Knowledge of past and future</b> – Shemuel, as a prophet revived by Hashem, could easily refer back to events that had happened in the past and also foretell the future.</point> | ||
− | <point><b>Shemuel's anger</b> – Shemuel's anger at being raised is somewhat difficult for this position, | + | <point><b>Shemuel's anger</b> – Shemuel's anger at being raised is somewhat difficult for this position. If Hashem revived him, why is Shemuel so upset? These sources might answer that this is Shemuel (and Hashem's) way of telling Shaul that the manner in which he sought to know Hashem's will and future events was wrong.</point> |
− | <point><b>Why speak to Shaul in this manner?</b> R. Chofni Gaon<fn>See also Radak and Abarbanel.</fn> questions, if Hashem revived Shemuel so as to share with Shaul what was to occur during the war, why did He not more simply answer Shaul through the permitted methods (prophecy or dreams) that Shaul had sought to begin with!  In addition, | + | <point><b>Why speak to Shaul in this manner?</b> R. Chofni Gaon<fn>See also Radak and Abarbanel.</fn> questions, if Hashem revived Shemuel so as to share with Shaul what was to occur during the war, why did He not more simply answer Shaul through the permitted methods (prophecy or dreams) that Shaul had sought to begin with!  In addition, by pretending to use necromancy, there is the added danger that people would be led to believe that there was real magic in the Ov and power in the sorceress to bring back the dead!</point> |
</opinion> | </opinion> | ||
<opinion>By Shemuel | <opinion>By Shemuel | ||
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<point><b>How did the sorceress recognize Shaul?</b> R. Shemuel b. Chofni Gaon (as brought by Radak) asserts that the necromacncer had recognized Shaul immediately after he arrived. However, she kept this knowledge to herself until later so that Shaul would think that she identified him only through supernatural powers.</point> | <point><b>How did the sorceress recognize Shaul?</b> R. Shemuel b. Chofni Gaon (as brought by Radak) asserts that the necromacncer had recognized Shaul immediately after he arrived. However, she kept this knowledge to herself until later so that Shaul would think that she identified him only through supernatural powers.</point> | ||
<point><b>"וַתִּזְעַק בְּקוֹל גָּדוֹל"</b> – The lady's loud cry was part of the ruse to suggest that it was her magic which revealed that the person requesting Shemuel was Shaul.</point> | <point><b>"וַתִּזְעַק בְּקוֹל גָּדוֹל"</b> – The lady's loud cry was part of the ruse to suggest that it was her magic which revealed that the person requesting Shemuel was Shaul.</point> | ||
− | <point><b>Describing Shemuel</b> – The Ba'alat Ha'Ov might have seen Shemuel while he was alive and thus | + | <point><b>Describing Shemuel</b> – The Ba'alat Ha'Ov might have seen Shemuel while he was alive and was thus able to describe him to Shaul even though she did not revive the prophet.  However, even if she had never seen the prophet, her description was vague enough that it could refer to any number of people.<fn>As such, the fact that it persuaded Shaul that she in fact revived the prophet is somewhat surprising.  This might suggest that Shaul's desire that the Ov be successful was more important than any real proof.</fn></point> |
<point><b>"וַיֵּדַע שָׁאוּל כִּי שְׁמוּאֵל הוּא"</b> – R. Shemuel b. Chofni Gaon maintains that the verse can say that Shaul "knew" it was Shemuel even though it was not really him because the root "ידע" can also mean to believe.<fn>In truth, all of these positions would likely explain the verse in this manner since at the point when the narrator shares this, Shaul has neither seen nor heard Shemuel, and has only listened to the Ba'alat Ha'Ov's description of him. Thus, according to no one could Shaul really have "known" for a fact who had appeared.</fn></point> | <point><b>"וַיֵּדַע שָׁאוּל כִּי שְׁמוּאֵל הוּא"</b> – R. Shemuel b. Chofni Gaon maintains that the verse can say that Shaul "knew" it was Shemuel even though it was not really him because the root "ידע" can also mean to believe.<fn>In truth, all of these positions would likely explain the verse in this manner since at the point when the narrator shares this, Shaul has neither seen nor heard Shemuel, and has only listened to the Ba'alat Ha'Ov's description of him. Thus, according to no one could Shaul really have "known" for a fact who had appeared.</fn></point> | ||
− | <point><b>"וַיֹּאמֶר שְׁמוּאֵל"</b> – R. Saadia questions that if the conversation took place between Shaul and the lady (and not with Shemuel), how can the verse say "וַיֹּאמֶר שְׁמוּאֵל".  R. Chofni Gaon responds that this is simply a short way for the verse to say that the sorceress said her speech in the name of Shemuel.<fn>R. Saadia argues that if any time the text says "and he said" a reader can posit that it is really another person speaking, this will lead people to play | + | <point><b>"וַיֹּאמֶר שְׁמוּאֵל"</b> – R. Saadia questions that if the conversation took place between Shaul and the lady (and not with Shemuel), how can the verse say "וַיֹּאמֶר שְׁמוּאֵל".  R. Chofni Gaon responds that this is simply a short way for the verse to say that the sorceress said her speech in the name of Shemuel.<fn>R. Saadia argues that if any time the text says "and he said" a reader can posit that it is really another person speaking, this will lead people to play loosely with the text and distort its meaning. R. Chofni responds that in general the simple understanding of a verse should always be maintained; it is only when a verse cannot be upheld by logic (such as our case which speaks of the dead talking) that there is room for reinterpretation. He points to <a href="Shofetim9-13" data-aht="source">Shofetim 9:13</a>, which speaks of various plants talking, as another example where most readers would be comfortable reading the verse non-literally..</fn>  Alternatively, one could suggest that the verse is speaking from the perspective of Shaul who believed that Shemuel was talking verse is speaking from the perspective of Shaul<fn>As another example of a verse which is written from the perspective of a character's beliefs rather than reality, he points to <a href="Yehoshua2-7" data-aht="source">Yehoshua 2:7</a>, which speaks of the king's servants chasing after Yehoshua's spies ("וְהָאֲנָשִׁים רָדְפוּ אַחֲרֵיהֶם") when in reality the spies were still in hiding by Rachav.</fn> who believed that Shemuel was talking.<fn>He would likely explain the language of "And she saw Shemuel" in the same way, that the verse is either written from the point of view of Shaul or means that that she pretended to see Shemuel.</fn></point> |
− | <point><b>Knowledge of past</b> – R. Chofni posits that Shemuel's earlier prophecy that Hashem | + | <point><b>Knowledge of past</b> – R. Chofni posits that Shemuel's earlier prophecy that Hashem was going to punish Shaul and cut off his dynasty was public knowledge. Similarly, all Israelites knew about Shaul's sins and the fact that David was supposed to be his successor. As such, the Ba'alat Ha'Ov could speak of these facts even without reviving Shemuel.</point> |
− | <point><b>Knowledge of future</b> – Since the necromancer was aware of both the Philistines' strength and Shaul's low morale and state of mind, | + | <point><b>Knowledge of future</b> – Since the necromancer was aware of both the Philistines' strength and Shaul's low morale and state of mind, it was not difficult for her to surmise that Israel was going to lose the coming battle and that Shaul would die. Her words were not proof that she was privy to some esoteric knowledge but simply an educated guess.</point> |
</opinion> | </opinion> | ||
<opinion name="Imagination"> | <opinion name="Imagination"> |
Version as of 22:46, 1 May 2019
Did Shemuel Come Back to Life?
Exegetical Approaches
Overview
In trying to understand how and if Shemuel came back to life, commentators struggle to balance their beliefs about the efficacy of magical practices with th esimple reading of the text. Thus, Malbim, who believes that magical powers exist, claims that the text can be read literally for the Ba'alat Ha'Ov really had the ability to resurrect Shemuel. On the other hand, Ralbag and R. Shemuel b. Chofni Gaon, convinced that necromancy is a fraudulent art, prefer to reread the text and suggest that no one was resurrected. Shaul either imagined the entire scene, or the sorceress tricked him into thinking that Shemuel was revived.
A third group of commentators take a middle position and attempt to read the revival of Shemuel literally but to simultaneously dismiss the abilities of the necromancer. Thus, R. Saadia claims that Hashem, not the necromancer, brought Shemuel back, while Akeidat Yitzchak suggests that Shemuel raised himself. A final possibility is brought by Abarbanel, who claims that Shemuel's body was animated but not his soul.
Shemuel was Brought Back to Life
Shemuel came back to life to speak to Shaul. This opinion subdivides regarding how he was revived:
By the Sorceress
The sorceress had powers to bring Shemuel back to life.
By Hashem
Hashem, not Ba'alat Ha'Ov, revived Shemuel in order to allow him to speak to Shaul .
By Shemuel
Shemuel came back of his own accord.
Only Shemuel's Body was Raised
The woman had a demon cling to Shemuel's body and animate it. His soul, however, did not return to earth.
No One Came Back to Life
The necormancer did not return anyone to life. This position subdivides regarding how to understand what did in fact occur:
The Sorceress Tricked Shaul
Ba'alat Ha'Ov pretended that Shemuel had come back to life, tricking Shaul into believing that he was speaking to the prophet.
Shaul Imagined the Conversation
Shaul only imagined that Shemuel had returned from the dead.