Difference between revisions of "Did Shemuel Come Back to Life/2"
m |
|||
(One intermediate revision by one other user not shown) | |||
Line 40: | Line 40: | ||
<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> | ||
Line 75: | Line 75: | ||
<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> | ||
Line 92: | Line 92: | ||
<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> |
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.