on the side of impurity, He created ten exterior powers, which they term 'P shells, and in the same manner as prophets, enjoying the influence of those sovereign lights, foretold the future, so necromancers, by their arts, might attain the same by means of these exterior powers, in the same manner as Balaam did; for this reason, such have the power of subjecting souls, and making them answer those enquiries that may be made of them. But this must be understood within a year of their death, for the body having been the residence of the soul, it cannot so quickly forget its abode, and therefore, during a year, retains that regard and connection with it, and is not at perfect rest, but ascends and descends to the grave, where it left the companion of so many years, by which, at the time of descending, necromancers have the opportunity of subjecting it to their will, as occurred with Samuel, from his death happening within that term.

In the Guemara, it is related, that a certain sage enquiring of R. Abhu, if souls were happy in the throne of glory, how a witch could raise Samuel? he answered, it took place within a year of his death, because the body lasts for a year, and the soul ascends and descends; but after a year, the body is completely annihilated and decomposed; the soul then ascends and descends no more. According to this, necromancy is a positive science, and has power over souls, as may be collected from this history.

The ancients then observe, the person who performs sees, but does not hear, as occurred with this woman; the consulter hears and does not see, as Saul enquired of the woman, "What form has he?" and those who do not require the dead, neither see nor hear, as those who accompanied Saul neither saw nor heard any thing; they also observe, that the woman, on seeing Samuel, knew the consulter to be Saul, as none but a king would attempt such a thing; they also say, Moses accompanied Samuel, therefore the woman said, in the plural, "I saw angels ascending, &c."

Finally, they say, the dead will rise with their shrouds, for Samuel came up habited in the mantle he used to wear, and in which he was interred, and that Samuel, seeing his soul return to the body, thought the time of the resurrection had arrived, and dreading the day of judgment that will at that period take place, was greatly perturbed, which led him to ask of Saul, "Why hast thou disquieted me?" If prophets and the righteous dread that day, how much more ought those who are engulphed in vice and sin!

9 Sabat, c. 23.

II. SAMUEL.

QUESTION 23.

2 Sam. 2:10. Ishbosheth, Saul's son, was 40 years when he began to reign, and reigned two years.

2 Sam. 5:5. David was 30 years of age at his reign, he reigned 40 years in Hebron, he reigned over Judah 7 years and six months, and in Jerusalem he reigned 33 years.

If Ishbosheth reigned only two years over Israel, how is it said, David held the kingdom of Judah during seven years?

RECONCILIATION.

R. David Kimchi considers the difference to arise from the throne being vacant during the five years, owing to the dispute among the Ten Tribes whether David or Ishbosheth should be king

Others hold, that after the death of Ishbosheth, Israel delayed five years before they swore allegiance to David as king; but that does not seem probable. R. Levi ben Gershon solves the doubt better: he says, Ishbosheth reigned over Israel during the same seven years David reigned over Judah, and the Holy Scripture saying he reigned two years only, must be conjoined with the account that follows of civil wars between the house of David and Ishbosheth, and that it is as if it had said he reigned only two years peaceably, as the civil war then commenced.

R. Joseph Albo is of the same opinion, adducing as an example an instance where the Holy Scripture uses similar words, for of Saul it says, "that he had reigned two years over Israel, and he chose for himself 3000 men," which necessarily must be understood differently to what it seems: because Saul reigned upwards of two years, for David was a year and four months in the country of the Philistines, besides the time he was hidden in the Holy Land, in the wilderness of Ziph, and with the shepherds of Nahal at Carmel, it being also improbable that in so short a time Saul could have had so many wars against the Moabites, Ammonites, kings of Zobah, and the Philistines; which words must necessarily be understood, as stated in Question 12, he had reigned but a year when he selected 3000 men for his guard: he says here the term used must be understood in the same manner-"Ishbosheth had reigned two years when Abner went out," &c.

Don Isaac Abarbanel says, that he reigned two years, during which period he had quiet possession of his whole kingdom of Israel; but during the other five, it was in such an unsettled a state, that many of the nobles went over to David, and at length killed Ishbosheth; therefore, although he reigned seven years, the Holy Scripture only reckons the two he reigned peacably: by which the doubt is solved.

QUESTION 24.

2 Sam. 3:3. And his second Chilhab of 1 Chron. 3:1. The second, Daniel of Abigail Abigail. the Carmelitess.

RECONCILIATION.

In the Midras Vaychulu, the ancients solve this variation by saying, the proper name of this son of Abigail was Daniel, which signifies "Judge me God," that is, "Do me justice for the injury I received from Nabal;" but he was also called Chilhab, because God chose that in physiognomy and every thing he should resemble David, to avoid the calumny of some wicked persons who might say he was the son of Nabal, the name as being divided is a ba (entirely the father.) The ancients make the same observation on the verse of Genesis, "These are the generations of Isaac the son of Abraham, Abraham begat Isaac," saying that some cavillers might say, Isaac was the son of Abimelech; God therefore chose that he should so resemble his father, that not the least doubt could be entertained: for which reason, although apparently unnecssary, it adds, "Abraham begat Isaac.

QUESTION 25.

2 Sam. 3:2. Joab took him aside within the gate to speak with him deceitfully, and he smote him there.

2 Sam. 3:30. So . . . Joab and Abishai his brother slew Abner.

RECONCILIATION.

An accomplice is equally as guilty as the perpetrator of a crime; therefore, although Joab only struck the blow and was the murderer (as stated in the first passage), the death may also be attributed to his brother Abishai, from having consented to the wish of his brother Joab, and being present when he killed Abner.

QUESTION 26.

2 Sam. 3:3. And the third Absalom, the son of Maacha, the daughter of Talmai, king of Geshur, and the fourth Adonijah, the son of Haggith.

1 Kings 1:5. And Adonijah, the son of Haggith, exalted himself, saying, I will reign, &c.

6. And she bare him after Ab

salom.

RECONCILIATION.

This doubt is mooted in the Guemara of Batra,2 and solved thus

because he did like מתוך שעשה מעשה אבשלום דמרר תלאו הכתוב באשלום

the acts of Absalom in rebelling, the Holy Scripture joined him with Absalom, meaning to say, that since similar fortune attended both, the Holy Scripture accounts it as if the two were sons of the same mother.

In Midras Soher Tob, this is otherwise conciliated, saying, it is as if it said,

"and she bare him," that is, his mother Haggith, "after Absalom,” that is, in conduct and every respect like him.

Rashi, by the word, understands reared, as in another place it says, "and the five sons of Michal, the daughter of Saul, that she bare to Adriel," " which, as she had no children, can only be understood for those of her sister Merab, who she reared. According to this, the verse means to say, Haggith reared him "after (or following) the habits of Absalom."

R. Levi ben Gershon considers nearly the same, except that he is of opinion that Maacha, Absalom's mother, educated and brought him up; and therefore interprets the verse, "and she (Maacha) reared him after Absalom," that is, like him in every way.

R. David Kimchi conciliates this with great facility, saying, that it is the same as if it had said, "and Haggith bare him after Absalom had been born:" according to this, the name of Maacha is deficient, which, for brevity, often occurs in the Holy Scripture.

Don Isaac Abarbanel considers the same, and therefore explains the entire verse, saying, Adonijah, for three reasons, presumed to reign,-1st. His father had never displeased him, and therefore, from parental affection, he imagined he was very fit for it; 2nd. From being very handsome, he doubted not but that every one would be attached to him; 3rd. He was the eldest son, those who were his seniors being dead: he therefore considered the kingdom as his right by which the doubt is solved.

QUESTION 27.

2 Sam. 5:4. David was thirty years old 2 Sam. 5 5. In Hebron he reigned over when he began to reign, and he reigned forty years.

Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.

RECONCILIATION.

There apparently want six months to adjust the accounts, but as R. David Kimchi properly observes, from not being an entire year, it is not reckoned, for the Holy Scripture always makes use of the round number, as already fully proved.

The ancients solve this in another manner, R. Isaac saying, that David reigned exactly forty years, for in Jerusalem he reigned thirty-two years and a half, but for the honour of the holy city the scripture accounts it as thirty-three complete years: in this way the passages agree.

R. Jodan says, that David reigned forty years and a half; but its reckoning only forty in the other passages, is because the six months that Joab and all Israel were in Edom,1 are not included in the reign of David, probably from the disturbed state of the country, or because, while the whole of Edom was not subdued, the kingdom of David was not secure.

Others say, that the six months not reckoned in the second passage, is the time David was fleeing from his son Absalom. As the years of David's life were seventy, which was exactly what Adam lived short of one thousand, according to the Cabalists, from the mystery there covered, it is necessary that David should have been six months younger at the commencement of his reign,

2 Sam. 21:8.

3

2 Sam. 6:23.

1 Kings 11:16.

than the thirty years mentioned in the Holy Scripture, for him to have reigned six months beyond forty years.

We may also conciliate this by saying, that the truth is, David, at the time he was elected king, was the six months younger, so as to make the term that he reigned full forty years and six months. But the Holy Scripture makes this division to adjust the years of his life, saying he was thirty when he commenced reigning, and forty that he reigned, making together the seventy years of his life: the texts are therefore conciliated in the different modes.

In recapitulating David's sons that were born in Jerusalem, three remarkable differences are perceived between the list in Samuel and that in Chronicles : 1. In Samuel, there are only seven after Solomon; in Chronicles nine: 2. In Samuel, Elishua is mentioned; in Chronicles he is not: 3. In Chronicles, Nogah is named, and not in Samuel. How is all this to be reconciled ?

RECONCILIATION.

R. David Kimchi says Elishua is the second Elishama of Chronicles; and as the intention there was to name "all the sons of David," as the text says, it also mentions Nogah and Elipalet; but, as they died in their infancy, without performing any thing worthy of note, they are not mentioned in Samuel.

Rashi is of a different opinion: he says Elishama and Elipalet are twice named in Chronicles, from which he judges two sons of David of those names died, and having two others born, he gave them the names of their deceased brothers; and that Nogah and Elishua was the same son with two different names. And, although it seems unreasonable to name also the deceased sons, he says, that as the Book of Chronicles was written for the glory and in honour of David and his family, the writer wished to attribute to him the glory of having many sons, for which reason it concludes by saying: "All the sons of David, besides the sons of the concubines," by which also the differences are arranged.

QUESTION 29.

2 Sam. 6:6. And they came to Nachon's 1 Chron. 13:9. threshing floor.

And they came to the threshing floor of Chidon.

RECONCILIATION.

The ancients, in the Guemara,2 consider Nachon and Chidon, where the ark of the Lord was carried, to be the same place.

It took the two from the