Difference between revisions of "Did Shemuel Come Back to Life/2"
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<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>"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>" | + | <point><b>"אֱ-לֹהִים 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 "אֱ-לֹהִים" because she recognized the hand of God in the resurrection.</point> |
<point><b>"Whom shall I raise"</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>questions this approach on the grounds that the woman's invitation, "whom shall I raise for you" assumes that she had such capabilities.<fn>Radak similarly points out that the very fact that Shaul sought her presumes that she had the power to actually revive Shemuel.  This position would respond that Shaul's personal beliefs as to the abilities of the Ba'alat Ha'Ov were simply wrong.</fn>  These commentators would respond that this was simply part of her deception, a way of convincing her clients to believe in her abilities.</point> | <point><b>"Whom shall I raise"</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>questions this approach on the grounds that the woman's invitation, "whom shall I raise for you" assumes that she had such capabilities.<fn>Radak similarly points out that the very fact that Shaul sought her presumes that she had the power to actually revive Shemuel.  This position would respond that Shaul's personal beliefs as to the abilities of the Ba'alat Ha'Ov were simply wrong.</fn>  These commentators would respond that this was simply part of her deception, a way of convincing her clients to believe in her abilities.</point> | ||
<point><b>Description of Shemuel</b> – The woman was able to describe Shemuel accurately since she was really seeing him.</point> | <point><b>Description of Shemuel</b> – The woman was able to describe Shemuel accurately since she was really seeing him.</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 | + | <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 text say, "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. 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>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> | ||
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</mekorot> | </mekorot> | ||
<point><b>Powers of Ba'alat HaOv</b> – According to Abarbanel, although the Ba'alat Ha'Ov can not bring back a soul from the dead, she can cause a demon to animate a dead body (even that of a prophet).<fn>Abarbanel points out that once the soul has left to cleave to Hashem, a prophet's body is no different than anyone else's.</fn>  He further asserts that even in his day, knowledgeable people verify that certain people have the ability to animate the dead and set them to watch over their animals at night.</point> | <point><b>Powers of Ba'alat HaOv</b> – According to Abarbanel, although the Ba'alat Ha'Ov can not bring back a soul from the dead, she can cause a demon to animate a dead body (even that of a prophet).<fn>Abarbanel points out that once the soul has left to cleave to Hashem, a prophet's body is no different than anyone else's.</fn>  He further asserts that even in his day, knowledgeable people verify that certain people have the ability to animate the dead and set them to watch over their animals at night.</point> | ||
− | <point><b>Existence of  demons</b> – Abarbanel claims that the existence of demons is a reality attested to by the Talmud,<fn>For a few of many examples, see Bavli Berakhot | + | <point><b>Existence of  demons</b> – Abarbanel claims that the existence of demons is a reality attested to by the Talmud,<fn>For a few of many examples, see <a href="BavliBerakhot55b" data-aht="source">Bavli Berakhot 55b</a>, <a href="BavliSukkah28a" data-aht="source">Bavli Sukkah 28a</a>, <a href="BavliChagigah16a" data-aht="source">Bavli Chagigah 16a</a>,  <a href="BavliSanhedrin65b" data-aht="source">Bavli Sanhedrin 65b</a> and <a href="BavliSanhedrin67b" data-aht="source">Bavli Sanhedrin 67b</a>.</fn> which states that they are similar in some ways to angels, with the ability to foretell future events.<fn>See <a href="BavliChagigah16a" data-aht="source">Bavli Chagigah 16a</a>.</fn></point> |
<point><b>"Who shall I raise"</b> – According to Abarbanel, these words of the Ba'alat Ha'Ov testify to her ability to actually raise someone from the dead.  Similarly, the fact that Shaul sought her out, attests that he, too, recognized that there would be some utility in visiting.</point> | <point><b>"Who shall I raise"</b> – According to Abarbanel, these words of the Ba'alat Ha'Ov testify to her ability to actually raise someone from the dead.  Similarly, the fact that Shaul sought her out, attests that he, too, recognized that there would be some utility in visiting.</point> | ||
<point><b>"וַתֵּרֶא הָאִשָּׁה אֶת שְׁמוּאֵל"</b> – This verse can be read literally since Shemuel's body really was raised from the dead, and the sorceress saw him. Similarly, she was able to describe him accurately because a true body stood before her.</point> | <point><b>"וַתֵּרֶא הָאִשָּׁה אֶת שְׁמוּאֵל"</b> – This verse can be read literally since Shemuel's body really was raised from the dead, and the sorceress saw him. Similarly, she was able to describe him accurately because a true body stood before her.</point> | ||
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<point><b>"וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל"</b> – Since the demon spoke from the body of Shemuel, the verse can identify his speech as that of Shemuel.</point> | <point><b>"וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל"</b> – Since the demon spoke from the body of Shemuel, the verse can identify his speech as that of Shemuel.</point> | ||
<point><b>Knowledge of past and future</b> – Abarbanel claims that demons have the ability to see the future so the demon inhabiting Shemuel's body could tell Shaul what was to befall him.</point> | <point><b>Knowledge of past and future</b> – Abarbanel claims that demons have the ability to see the future so the demon inhabiting Shemuel's body could tell Shaul what was to befall him.</point> | ||
− | <point><b>Shemuel's anger</b> – Abarbanel maintains that | + | <point><b>Shemuel's anger</b> – Abarbanel maintains that Shemuel was angry, not because his spiritual rest was interrupted, but because his holy body which had been a vehicle for the word of Hashem, was now inhabited by a demon.<fn>He points out that Shemuel says, "לָמָּה הִרְגַּזְתַּנִי <b>לְהַעֲלוֹת</b> אֹתִי", emphasizing that it was the manner in which he was raised that was the problem.</fn></point> |
<point><b>Prohibition against necromancy</b> – The prohibition against necromancy stems from Hashem's desire that His people seek out a true prophet rather than use black magic and demons to read the future.</point> | <point><b>Prohibition against necromancy</b> – The prohibition against necromancy stems from Hashem's desire that His people seek out a true prophet rather than use black magic and demons to read the future.</point> | ||
</category> | </category> | ||
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</mekorot> | </mekorot> | ||
<point><b>Powers of Ba'alat Ha'Ov</b> – According to this position all necromancers are frauds who deceive their clients into believing that they have resurrected someone.</point> | <point><b>Powers of Ba'alat Ha'Ov</b> – According to this position all necromancers are frauds who deceive their clients into believing that they have resurrected someone.</point> | ||
− | <point><b>How did | + | <point><b>How did the necromancer fool Shaul?</b> According to R. Shemuel b. Chofni  Gaon (as brought by Radak) the woman simply pretended that she saw Shemuel and arranged for another person to hide and speak in a low voice to sound like the prophet. Alternatively, she disguised her own voice and used ventriloquism to throw the sound so it appeared to emerge from a different place.  Since Shaul was already anxious and strongly desired to speak to Shemuel, he was deceived.<fn>Abarbanel nonetheless casts doubts as to how Shaul, an intelligent leader, could be so foolish as to be tricked by the Ba'alat Ha'Ov if she really had no powers.  However, the very fact that Shaul sought out the lady presumes that he believed in her capabilities, in which case it would be much easier to mislead him. Moreover his anxious state, and his dread regarding what the battle might bring, meant that he was not in top form to discern fraud from reality.</fn></point> |
− | <point><b>How did the sorceress recognize Shaul?</b> R. Shemuel b. Chofni Gaon (as brought by Radak) asserts that the | + | <point><b>How did the sorceress recognize Shaul?</b> R. Shemuel b. Chofni Gaon (as brought by Radak) asserts that the necromancer 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 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>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 | + | <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 text 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 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>"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 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 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> | ||
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<point><b>"וַיֹּאמֶר שְׁמוּאֵל"</b> – This position would say that this verse is written from the perspective of Shaul who imagined that Shemuel was talking to him.</point> | <point><b>"וַיֹּאמֶר שְׁמוּאֵל"</b> – This position would say that this verse is written from the perspective of Shaul who imagined that Shemuel was talking to him.</point> | ||
<point><b>Knowledge of past events</b> – Since the entire conversation was happening in Shaul's head, it could refer to events that Shaul had heard Shemuel speak of in the past: his sin with Amalek, losing the kingship to David etc.  It is not surprising that feelings of guilt and fear were prominent in his thoughts.</point> | <point><b>Knowledge of past events</b> – Since the entire conversation was happening in Shaul's head, it could refer to events that Shaul had heard Shemuel speak of in the past: his sin with Amalek, losing the kingship to David etc.  It is not surprising that feelings of guilt and fear were prominent in his thoughts.</point> | ||
− | <point><b>Knowledge of the future</b> – Ralbag explains that Shaul had some prophetic powers<fn>As evidence he points to the episodes in which Hashem had him prophesy and the reaction of the people, "הֲגַם שָׁאוּל בַּנְּבִיאִים".</fn> which enabled him to see the future.  In addition, | + | <point><b>Knowledge of the future</b> – Ralbag explains that Shaul had some prophetic powers<fn>As evidence he points to the episodes in which Hashem had him prophesy and the reaction of the people, "הֲגַם שָׁאוּל בַּנְּבִיאִים".</fn> which enabled him to see the future.  In addition, given Shaul's sate of mind and the fact that Shaul knew that Hashem had left him, it is not hard to see how the upcoming war reminded him of his mortality, and how he might have imagined Shemuel telling him that he was to die and Israel tto be defeated.</point> |
− | <point><b>Differentiating truth and imagination</b> – Abarbanel questions how Shaul would not be aware that all he heard was just a figment of his imagination.  He claims that such a lack of clarity is found only in people with mental disorders who have lost their mind, and that it is difficult to suggest that Shaul fell into such a category.</point> | + | <point><b>Differentiating truth and imagination</b> – Abarbanel questions how Shaul would not be aware that all he heard was just a figment of his imagination.  He claims that such a lack of clarity is found only in people with mental disorders who have lost their mind, and that it is difficult to suggest that Shaul fell into such a category.<fn>One might respond, however, that the the text itself implies that Shaul suffered from some type of mental anguish, in the form of the "רוח רעה" which periodically plagued him. In fact, Abarbanel himself writes that this was some sort of depression: "ונתהוה בו חולי המילאנ״קולייא... וכבר כתבו הרופאים שבחולי הזה יפסד הדמיון והכח המחשב ויקרה לו הצער והדאגה ויפחד וירעד ויגעש בפחי נפש."</fn></point> |
</opinion> | </opinion> | ||
</category> | </category> |
Latest revision as of 12:43, 19 June 2024
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 the simple 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.