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? Ultimately, 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?
What is written before this matter? “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death]” (Leviticus 20:27). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “A man,” this is Saul. “Or a woman,” this is the woman who engaged in conjuring. Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: What is written? “You will be only above [and you will not be below]” (Deuteronomy 28:13). It would have been preferable for him to consult the Urim and Tumim from above, and not the conjurer or necromancer below. That is what he said to his servants: “Seek for me a woman who is a conjurer, and I will go to her, and inquire through her” (I Samuel 28:7). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a king who entered a province and said: ‘All the roosters that are here shall be slaughtered tonight.’ When he sought to leave, he said: ‘Is there a rooster that will crow?’18That would be his sign that morning is arriving and he should get up and prepare to journey. They said to him: ‘Are you not the one who decreed and said: All the roosters that are here shall be slaughtered?’ So too, Saul removed all the conjurers and necromancers from the land, and he says: “Seek for me a woman who is a conjurer.” Nevertheless, “His servants said to him: “Behold, a woman who is a conjurer [is in Ein Dor]” (I Samuel 28:7). “Saul disguised himself [vayitḥapess]” (I Samuel 28:8) – he became free [ḥofshi] of the kingship.19Due to this sin, his reign ended immediately thereafter (Etz Yosef). “He donned other garments” (I Samuel 28:8) – plain garments. “He went and two men were with him” (I Samuel 28:8), these were Avner and Amasa. Rabbi Aivu said: The Torah teaches you proper conduct; that a person should not set out on the way with fewer than two as, if he sets out [with one], ultimately he will become a servant of his servant.20If he has only one attendant and that attendant requires assistance, he will end up attending to his own servant. As Rabbi Aivu said: Two people practiced proper conduct, Abraham and Saul. Regarding Abraham, what does it say? “Abraham awoke early in the morning…and took two of his lads with him” (Genesis 22:3). Who were they? Ishmael and Eliezer. Regarding Saul, what does it say? “He went and two men were with him.” Who were they? Avner and Amasa. “They came to the woman at night” (I Samuel 28:8). Was it night?21Necromancy was believed to be ineffective at night. Rather, it teaches that the hour was dark for them like night.22The light of God did not shine upon him. “He said: Please, divine for me as a conjurer…. The woman said to him: Behold, you know…Saul took an oath to her by the Lord” (I Samuel 28:8–10). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a woman who is with her paramour and takes an oath by the life of her husband. So too, Saul consults a conjurer and a necromancer and says: “As the Lord lives, surely you will incur no blame for this matter” (I Samuel 28:10). ‘“The woman said: Whom shall I raise for you?” (I Samuel 28:11). Is it from among those who said: “Who is the Lord?” (Exodus 5:2),23Pharaoh. or from those who said: “Who is like You?”’ (Exodus 15:11).24The children of Israel at the Red Sea. “He said: Raise Samuel for me” (I Samuel 28:11). She did what she did, she said what she said, and she raised him. When she saw him, she grew frightened, as it is stated: “The woman saw Samuel, and she cried out in a loud voice, [and the woman spoke to Saul, saying: Why have you deceived me, and you are Saul?]” (I Samuel 28:12). How did she know he was Saul? It is because the way that [a spirit] ascends to a commoner is not like the way it ascends to a king. To a commoner, it ascends face down and to a king it ascends face up. “[The king] said to her: Fear not, [for what did you see? The woman said to Saul: I saw a great man [elohim] ascending from the earth]” (I Samuel 28:13). When he heard the word elohim, he grew frightened. Some say, righteous men ascended with him at that moment.25This is based on the use of the plural verb ascending [olim] rather than the singular oleh. “He said to her: What is his appearance?” (I Samuel 28:14). Did he not recognize him? Rather, three matters were said regarding one who raises the dead with his male organ:26One of the methods of raising the dead involved using the male organ, for a male practitioner, or in the case of a female practitioner, using the female organ. The midrash states the principle regarding a male practitioner even though in this instance the practitioner was actually female. The one who raises him sees him, but does not hear his voice. The one who needs him, hears his voice but does not see him. One who does not need him, neither sees nor hears him. So, the woman who raised Samuel saw him, but did not hear his voice. Saul, who needed him, heard his voice but did not see him. Avner and Amasa, who did not need him, neither saw nor heard him. “She said: An old man is ascending, and he is clad in a robe” (I Samuel 28:14), in accordance with: “His mother made him a small robe” (I Samuel 2:19). “Samuel said to Saul: Why have you irritated me to raise me?” (I Samuel 28:15). Rabbi [Yehuda HaNasi] would interpret verses, and when he would reach this verse he would weep: “For behold the former of mountains, and creator of wind, who tells man what his conversation is” (Amos 4:13). What is “who tells man what his conversation is”? Rav Huna said in the name of Rabbi Yabetz: “Former of mountains, and creator of wind.”27Because God is the “former of mountains and creator of wind,” which represent substance and spirit, He is able to tell man what his conversation is, as man’s conversation is formed through a combination of man’s substance, i.e., his physical body, and his spirit (Etz Yosef). Rav Huna in the name of Rabbi Yabetz said another: Emptiness, darkness, and blackness.28Some suggest that the text should read “He renders dawn darkness [eifa]” (Amos 4:13); emptiness, darkness, and blackness. According to this version, Rabbi Yabetz cites the continuation of the verse in Amos and explains that the unusual term eifa means emptiness, darkness, and blackness. The context remains the previous phrase in the verse; that God tells man what his conversation is. Even matters that have no substance, even insignificant conversation that a man converses with his wife, are written in a person’s ledger and are read to him at the time of his death. Who writes them? “He renders dawn darkness...[the Lord God of hosts is His name]” (Amos 4:13) Its counterpart, “seek the Lord, all you humble of the earth, [who have performed his judgment; seek righteousness, seek humility: perhaps you will be hidden on the day of the Lord’s wrath]” (Zephaniah 2:3).29This verse is a counterpart of the previously cited verse because Rabbi Yehuda HaNasi would weep over this verse, which expresses the degree to which divine judgement holds man accountable for his actions. See Kohelet Rabba 12:14. Its counterpart: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15). Its counterpart: “for every action God [will bring to judgment, for every unknown, whether good or evil]” (Ecclesiastes 12:14). Its counterpart: “Samuel said to Saul: Why have you irritated me to raise me?” He said to him: ‘You had nothing else with which to irritate your Creator, such that you rendered me an idol? Do you not know that just as He exacts retribution against the worshippers, so He exacts retribution against the worshipped?’ Some say that Samuel believed that it was the Day of Judgment, and he was afraid, and he brought Moses up with him, as elohim is no one other than Moses, as it is stated: “See, I have placed you as a master [elohim] for Pharaoh” (Exodus 7:1). The matters can be inferred a fortiori: If Samuel, in whose regard it is written: “All Israel from Dan to Beersheba knew that Samuel was faithful as a prophet of the Lord” (I Samuel 3:20), was afraid because he believed that it was Judgment Day, we, all the more so. “Saul said: I am in great distress, [as the Philistines are making war against me, and God has departed from me and no longer answers me, neither through the prophets nor in dreams” (I Samuel 28:15). Why did he not say to him through the Urim and Tumim?30Why did he not say that God did not answer him through the Urim and Tumim? Rabbi Yitzḥak ben Rabbi Ḥiyya said: “The heart knows the bitterness of his soul” (Proverbs 14:10). Had he mentioned the Urim and Tumim, he could have said to him: ‘It is you who caused it to yourself. Was it not you who smote Nov, the city of priests?’ “I called you to inform me what I should do…Samuel said: Why do you ask me, [as the Lord has departed from you and has become your adversary?” (I Samuel 28:15–16. He said to him: ‘He has gone to your enemy; He has gone to your adversary.’ “The Lord has done to him as He spoke through me: [The Lord has torn the kingdom from your hand] and given it to your counterpart, to David” (I Samuel 28:17). He said to him: ‘These are not like the words you said to me previously, when you were with me. You said: “And has given it to your counterpart, who is better than you” (I Samuel 15:28), and now you say to me: He has gone to your enemy; He has gone to your adversary.’31What you are telling me now is much worse than what you told me when you were alive. Then, you said the kingship would be taken from me and given to someone more worthy; now you are saying it will go to David, my enemy and adversary. He said to him: ‘When I was with you, I was in the world of falsehood, and you would hear from me false matters because I was afraid that you would kill me. Now I am in the world of truth and you are hearing from me only matters of truth. The Holy One blessed be He did not do this to you arbitrarily; rather, “as you did not heed the voice of the Lord, and you did not implement His enflamed wrath upon Amalek; [therefore, the Lord has done this matter to you this day]…the Israelite camp too, the Lord will deliver into the hand of the Philistines”’ (I Samuel 28:18–19). He said to him: ‘And if I flee?’ He said to him: ‘If you flee you will be spared, but if you accept the attribute of justice upon yourself, “tomorrow, you and your sons are with me” (I Samuel 28:19).’ What is “with me”? Within my partition.32Your sins will be atoned for and you will share a place with me in the afterlife. When he heard the words of Samuel, he grew frightened, as it is stated: “Saul hastened and fell his full length to the ground, and he was very frightened by the words of Samuel” (I Samuel 28:20). Avner and Amasa said to him: ‘What did Samuel say to you?’ He said to them: ‘He said to me: Tomorrow you will descend into battle and emerge victorious. Moreover, your sons will be appointed prominent officials.’ He took his three sons and went out to war. Reish Lakish said: At that moment, the Holy One blessed be He summoned the ministering angels and said to them: ‘Come and see a creation that I created in My world. The way of the world is that a man goes to a house of feasting and does not take his sons with him due to the evil eye. This person is going out to war and knows that he will be killed, and he takes his sons with him and rejoices over the attribute of justice that will strike him.’ Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi:33This is a continuation of Rabbi Yehoshua of Sikhnin’s statement above (at the beginning of this section) that the phrase “a man or a woman” in Leviticus 20:27 refers to Saul and the necromancer. This teaches that the Holy One blessed be He showed Moses each generation and its judges, each generation and its kings, each generation and its Sages, each generation and its leaders, each generation and its Mishna teachers, each generation and its officers, each generation and its administrators, each generation and its extortionists, each generation and its robbers, each generation and its prophets. He showed him Saul and his sons falling by the sword. [Moses] said before Him: ‘Will the first king who will be established over your people be stabbed with a sword?’ The Holy One blessed be He said to Moses: ‘Are you speaking to Me? Speak to the priests whom he killed, as they are condemning him,’ as it is stated: “The Lord said to Moses: “Speak to the priests, sons of Aaron.” The Rabbis taught: That righteous one was killed for five sins, as it is stated: “Saul died for his trespass that he trespassed against the Lord” (I Chronicles 10:13); for killing [all the residents of] Nov, city of the priests; and for sparing Agag; and for not heeding Samuel, as it is stated: “Wait seven days until my arrival to you” (I Samuel 10:8), but he did not do so; and for consulting a conjurer and a necromancer; and “he did not seek counsel of the Lord,34Saul intended to seek counsel of God by means of the Urim and Tumim before going to battle against the Philistines, but due to the pressure of the moment refrained from doing so (see I Samuel 14:19). This is the fifth sin (Yefei To’ar). and He put him to death” (I Chronicles 10:14). That is what is written: “For He repays a person for his action, and according to the conduct of a man He will provide for him” (Job 34:11), and it is written: “A man or a woman if there shall be among them a conjurer or a necromancer, they shall be put to death” (Leviticus 20:27).
