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Hillel Waited at Table and Named King Saul at Endor

The bread sat untouched. One chair was empty. Hillel would not start, then he named a king who went looking among the dead.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Empty Chair
  2. He Named a King Who Could Not Wait
  3. The King Who Killed the Roosters
  4. Samuel Came Up Face First
  5. He Took His Sons to the Battle

Hillel the Elder did not lift the bread. The late guest had not come. Steam had left the bowls. The other men at the table had stopped talking and started looking at the door.

Hillel Waited at Table and Named King Saul at Endor Click for full size

A reasonable host would have begun. Hillel sat with his hands on the cloth and waited.

The Empty Chair

Hours went by. The food went cold. Someone muttered that the man had no right to hold a house hostage over his own lateness. Hillel did not answer. He had set a place, and a place is a kind of vow.

When the guest finally came, he came with excuses stacked in his mouth. The room leaned in for the rebuke. Hillel stood, received him as if he had arrived first, and served him as if the hour had never turned against him.

No pointed look. No joke about the time. The other guests watched a man refuse to draw blood with a sentence. Shaming a guest, even a guilty one, was a worse wound than cold meat. Hillel would rather let a meal die than let a face die in front of the table.

Only after the late man had eaten did Hillel speak of a king who could not wait.

He Named a King Who Could Not Wait

The lesson he gave them was not a proverb. He named Saul.

Samuel had already told that king the cost. Was it not enough that you did not listen, that you did not spend God's anger on Amalek? You go now to a woman with a familiar spirit, and you ask the dead for a future you would not take from the living.

Woe to the shepherd, Samuel said, and woe to his flock. On your account the Holy One has given Israel into the hands of the Philistines. The Holy Land would not hold a king who had already let go of the voice that had made him king.

Saul had already edited a war. He kept Agag and the best of the sheep and called the leftover animals piety. Samuel heard bleating and told him that because he rejected the word, God had rejected him as king.

Hillel's guests had wanted a meal on time. Saul had wanted a better version of a command. Both hungers look small until they are named.

The King Who Killed the Roosters

Saul had cleared the land of conjurers. Then, with the Philistines on him and Heaven silent, he told his servants to find him a woman who raised the dead.

Reish Lakish had a picture for that hour. A king orders every rooster in a province slaughtered. At dawn he asks for a cock to crow so he will know when to rise. They stare at him. Are you not the one who killed them?

Saul put on plain clothes. The kingship slid off him with the robe. The word for the disguise is the word for a man set free. He became free of the throne before the battle even started. Two men went with him, Avner and Amasa, the way Abraham had taken two lads when he walked toward a mountain with a knife.

They came to the woman at Endor. It was night in the verse, though the work she did was said to fail at night. The dark was not clock-dark. It was the dark of a soul that had already shut every legal door. Dreams gave nothing. Prophets gave nothing. He would not name the Urim, because the Urim would have named Nov, the priest-city he had struck, and the bitterness of his own soul would have answered him.

Samuel Came Up Face First

The woman cried out. A spirit does not rise for a king the way it rises for a commoner. For a commoner it comes face down. For a king it comes face up. She knew him by the way the dead arrived.

She saw. Saul heard. Avner and Amasa got nothing. Three rooms in one hut: a woman watching a prophet she could not hear, and a king hearing a voice he could not see. The two captains sat in a silence they mistook for empty air.

"Why have you irritated me to raise me?" Samuel said. You had nothing else with which to trouble your Maker, that you made me into an idol? Do you not know that He pays the worshipped as He pays the worshipper?

Some say Samuel thought it was the Day of Judgment and brought Moses up with him. Even a faithful prophet can panic when the ground opens.

Saul said he was in distress. The Philistines were at him. God had left him. Samuel did not soften. He has gone to your enemy. The kingdom is torn. Tomorrow you and your sons are with me.

If you flee, you live. If you take the judgment on yourself, you die in the morning, and you die inside Samuel's partition, not outside it. Saul heard the fork in the road and did not take the road that kept him breathing.

He Took His Sons to the Battle

He fell his full length on the ground. Then he stood up and lied to the men who had walked with him. Samuel says we will win, he told them. Your sons will be made officials.

He took his three sons and went out to the war.

Heaven called the angels to look. A man going to a feast does not bring his children, for fear of the evil eye. This man is going to a killing he has already been promised, and he takes his sons with him, and he is glad of the justice that will strike him.

Hillel's table had waited for one late soul and refused to shame it. Saul had not waited for the living God, then walked his own house into the grave to keep a sentence he had earned at Amalek and finished at Endor.

The bread at Hillel's house was cold. The king of Israel was already on the road. Between the two rooms sat the same fact. A soul can be honored in an empty chair, or spent in a disguise, looking for a voice among the dead while the Holy Land slips into another army's hand.


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From the tradition

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Pirkei DeRabbi Eliezer 33:13Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

It’s a theme that echoes throughout the ages, and one particularly striking example comes to us from the story of King Saul.

The great sage Hillel the Elder, known for his wisdom and gentle guidance, once used Saul's story to illustrate a crucial point. Hillel draws on a moment of intense confrontation between the prophet Samuel and King Saul. The scene? Saul, having disobeyed God's explicit commands, now seeks answers from a medium, a "one possessed of a familiar spirit" – basically, a fortune teller.

In Pirkei DeRabbi Eliezer, a fascinating text filled with stories and interpretations, Hillel points to Samuel's harsh words to Saul. Samuel rebukes him, saying, "Was it not enough for thee that thou didst not hearken unto His voice, neither didst thou execute His fierce anger upon Amalek, but thou dost also inquire through one possessed of a familiar spirit, and thou seekest (to know the future)."

Saul had been commanded to utterly destroy the Amalekites, a nation that had historically been enemies of Israel. He failed. He spared the king, Agag, and kept some of the spoils. A clear violation of God's command.

And then, to compound the error, he consults a medium. It's like adding insult to injury, a desperate attempt to control a situation already spiraling out of control.

Hillel, in this moment preserved in Pirkei DeRabbi Eliezer, emphasizes the gravity of Saul's actions. Samuel continues, "Woe is the shepherd, and woe is his flock! For on thy account has the Holy One, blessed be He, given Israel thy people into the hands of the Philistines, as it is said, 'Moreover, the Lord will deliver Israel also with thee into the hand of the Philistines.'"

The consequences are devastating. Because of Saul's disobedience, not only will he suffer, but the entire nation of Israel will be delivered into the hands of their enemies, the Philistines.

That’s a heavy burden of responsibility. How one seemingly small deviation from the right path can lead to unforeseen and catastrophic consequences, not just for ourselves, but for those around us. The story isn't just a historical account; it's a timeless lesson about leadership, responsibility, and the importance of staying true to our values, even when it's difficult.

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Vayikra Rabbah 26:7Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It's a tale of desperation, disobedience, and the dark consequences that follow when we turn away from the divine.

The story begins with a pointed question: what comes before this story? The text references (Leviticus 20:27): “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death].” Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, makes a direct connection: “’A man,’ this is Saul. ‘Or a woman,’ this is the woman who engaged in conjuring.”

Saul, feeling cornered by the Philistines and abandoned by God, seeks guidance from a forbidden source. As Rabbi Levi states in the name of Rabbi Ḥama bar Ḥanina, referencing (Deuteronomy 28:13), “You will be only above [and you will not be below].” Saul should have consulted the Urim and Tumim – a sort of divine oracle worn by the High Priest – "from above," but instead, he goes "below" to a conjurer. Saul, the king, the one who had previously banished all the conjurers and necromancers from the land, now finds himself seeking their help. It’s a stunning act of hypocrisy and desperation. He even disguises himself! The text says, "Saul disguised himself [vayitḥapess]" – meaning, he became free [ḥofshi] of the kingship. This act, the Etz Yosef commentary points out, effectively ended his reign.

Reish Lakish offers a powerful analogy: a king orders all the roosters slaughtered, then later asks for one to crow to signal the dawn. Saul, having outlawed necromancy, now begs for its services.

He even takes two men with him, Avner and Amasa. Rabbi Aivu points out the importance of proper conduct, noting that a person shouldn't travel alone with fewer than two companions. He illustrates this with examples of Abraham and Saul, both taking two attendants on important journeys.

They arrive at the woman’s dwelling at night. Now, here's an interesting detail: necromancy was believed to be ineffective at night! So why then? The text explains that "the hour was dark for them like night," meaning the light of God did not shine upon him. He was spiritually lost.

Saul, under oath, assures the woman she will not be blamed. Reish Lakish compares this to a woman swearing by her husband’s life while with her lover. A profound betrayal of trust.

The woman asks whom she should raise from the dead. Should it be someone who defied God, like Pharaoh, or someone who praised Him, like the Israelites at the Red Sea? Saul asks her to raise Samuel.

What follows is…intense. The woman is frightened when she sees Samuel, recognizing Saul despite his disguise. Why? Because, the text explains, spirits ascend differently for commoners and kings. A king ascends face up.

Saul, hearing the woman describe the figure as elohim (a term sometimes used for divine beings or powerful figures), grows frightened. Some say righteous men ascended with Samuel, indicated by the plural verb "ascending" [olim].

Now, there's a curious aside here about raising the dead with…well, let's just say intimate body parts. The text notes that the one who raises the dead sees them but doesn't hear their voice, and the one who needs them hears their voice but doesn't see them. In this case, the woman sees Samuel, but doesn’t hear him. Saul hears Samuel, but doesn’t see him. Avner and Amasa neither see nor hear him.

Samuel, understandably irritated, asks Saul, "Why have you irritated me to raise me?" Rabbi Yehuda HaNasi would weep when he reached this verse, thinking of (Amos 4:13), "For behold the former of mountains, and creator of wind, who tells man what his conversation is." Even the smallest, most insignificant conversations are recorded and judged.

Samuel rebukes Saul, reminding him that God has departed from him. Saul tries to explain his dire situation, but Samuel cuts him off, declaring that God has become his adversary and will give the kingdom to David.

Saul tries to argue that Samuel’s words are harsher than before. Samuel replies that he is now in the world of truth, no longer bound by the fear of Saul's power. He lays out the consequences of Saul's disobedience, specifically his failure to destroy Amalek.

The prophecy is grim: Saul and his sons will die in battle. But there's a sliver of solace: if Saul accepts his fate, he will be "with" Samuel, meaning he will share a place in the afterlife.

Saul, terrified, collapses. He lies to Avner and Amasa, telling them Samuel predicted victory and high positions for his sons. He then marches his sons to their deaths.

Reish Lakish paints a heartbreaking picture: God points out Saul to the angels, marveling that a man would knowingly take his sons to their deaths, embracing the divine judgment.

Rabbi Yehoshua of Sikhnin, again quoting Rabbi Levi, says God showed Moses each generation, including Saul and his sons falling by the sword. Moses is horrified that the first king of Israel will die such a violent death. God tells him to speak to the priests Saul murdered, as they are the ones condemning him.

The text concludes by listing Saul's sins: killing the priests of Nov, sparing Agag, disobeying Samuel, consulting a necromancer, and failing to seek counsel from God. As (Job 34:11) says, "For He repays a person for his action, and according to the conduct of a man He will provide for him."

So, what are we left with? A chilling reminder that even kings are not above the law, and that desperation can lead us down paths we should never tread. Saul's story is a cautionary tale about the importance of obedience, the dangers of seeking forbidden knowledge, and the ultimate consequences of turning away from God. It makes you wonder: when facing difficult choices, where do we turn for guidance? And what price are we willing to pay?

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Exempla of the Rabbis, No. 259Exempla of the Rabbis (Gaster, 1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

Hillel the Elder was famous for his patience. The Talmud records that no one ever saw him angry, no one ever heard him raise his voice, and no situation, however absurd or provocative, could shake his composure. The story of the belated meal put this reputation to the ultimate test.

In Massekhet Kallah and Derekh Eretz Rabbah (chapter 6), Hillel was once hosting a meal for guests. Everything was prepared. The food was ready. The table was set. But one of the guests arrived late. Very late. So late that the food had gone cold, the other guests had grown restless, and any reasonable host would have started without him.

Hillel did not start. He waited. When the tardy guest finally appeared, making excuses and apologies, Hillel received him with the same warmth he would have shown if the man had arrived first. No reproach. No passive aggression. No pointed comments about the time. Hillel simply served the meal as though nothing unusual had happened.

The other guests watched in amazement. Some were furious, they had been sitting there hungry for hours because of one person's inconsideration, and the host was acting as though this were perfectly acceptable behavior.

But Hillel understood something the others did not. Embarrassing a guest, even a guilty one, is a greater sin than any inconvenience caused by lateness. The Talmud teaches that shaming someone publicly is equivalent to shedding blood. Hillel would rather let his food go cold and his other guests go hungry than allow a single person to feel unwelcome at his table.

The tale became a model for Jewish hospitality across the medieval world: the measure of a host is not the quality of the meal, but the warmth of the welcome.

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