I Samuel 28

Hook

A shadow stretches across the plains of Gilboa—not of a soldier, but of a King seeking counsel in the dark, where the boundary between the living and the departed dissolves.

Context

• Setting: The eve of the final battle against the Philistines, near the village of En-dor.
• Era: The transition from the era of Judges to the establishment of the United Monarchy under Saul and David.
• Community: A narrative central to the shared heritage of Sephardi and Mizrahi commentators, who often focus on the psychological weight of leadership and the "hiddenness" of God’s voice.

Text Snapshot

I Samuel 28:15-16: Samuel said to Saul, “Why have you disturbed me and brought me up?” And Saul answered, “I am greatly troubled... God has turned away from me—and no longer answers me, either by prophets or in dreams.” Samuel said, “Why do you ask me, seeing that G-D has turned away from you and has become your adversary?”

Minhag/Melody

In many Sephardi traditions, the study of the Nevi’im (Prophets) is imbued with a sense of yirah (awe). While Ashkenazi Haftarah reading is often melodic and communal, the Sephardi tradition often emphasizes the ta’amim (cantillation marks) that highlight the dramatic, almost operatic tension of the dialogue between Saul and the witch of En-dor, underscoring the tragedy of a King who has lost his connection to the Divine.

Contrast

While many Western commentaries focus on the "necromancy" aspect of the text as an occult violation, the great Sephardi commentator Rabbi Moshe Alshich (the Alshich HaKadosh) offers a brilliant, pragmatic reading. He argues that the conversation between Achish and David in I Samuel 28:1 is a sophisticated negotiation of political loyalty and counter-intelligence, treating the narrative as a study in statecraft rather than just a spiritual mystery.

Home Practice

Read I Samuel 28:21-25 this week. Notice how the woman of En-dor, despite her station, becomes the vessel of chesed (kindness). Even in the King’s darkest hour, she insists on feeding him, restoring his physical strength. Practice hachnasat orchim (welcoming guests) or simply offering a meal to someone in distress, recognizing that physical sustenance is often the first step toward spiritual restoration.

Takeaway

Even when we feel God has "turned away" through silence, the human capacity for compassion—like that of the woman in En-dor—remains a bridge to life and resilience.