Difference between revisions of "Concerns Regarding the Monarchy/2"
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<point><b>"וְיָצָא לְפָנֵינוּ וְנִלְחַם אֶת מִלְחֲמֹתֵנוּ"</b> – Rashi and Radak point to these words of the nation as evidence that the people were not requesting a king who would serve a judicial purpose, but rather a military leader. They claim that this focus on the military aspect of the king's leadership is what troubled Hashem.</point> | <point><b>"וְיָצָא לְפָנֵינוּ וְנִלְחַם אֶת מִלְחֲמֹתֵנוּ"</b> – Rashi and Radak point to these words of the nation as evidence that the people were not requesting a king who would serve a judicial purpose, but rather a military leader. They claim that this focus on the military aspect of the king's leadership is what troubled Hashem.</point> | ||
| − | <point><b>"שִׂימָה לָּנוּ מֶלֶךְ לְשׇׁפְטֵנוּ"</b> – One might argue that in their initial request, the people actually make no mention of any military role, but only a judicial one (לְשׇׁפְטֵנוּ). These sources | + | <point><b>"שִׂימָה לָּנוּ מֶלֶךְ לְשׇׁפְטֵנוּ"</b> – One might argue that in their initial request, the people actually make no mention of any military role, but only a judicial one (לְשׇׁפְטֵנוּ). These sources could answer that the people were using the verb "שפט" in the military sense of the word,<fn>See Radak's second possibility in explaining the word  "וּשְׁפָטָנוּ" in verse 22: "או פירושו יקח משפטינו מיד אויבינו".  According to this understanding, the last two clauses of the verse, ",וְיָצָא לְפָנֵינוּ וְנִלְחַם אֶת מִלְחֲמֹתֵנוּ" clarify what is meant by the initial phrase, "וּשְׁפָטָנוּ מַלְכֵּנוּ" .</fn> asking for a king who would serve as a שופט, like the leaders of the Book of Judges who were mainly saviors in war.</point> |
<point><b>What is wrong with desiring a military leader?</b><ul> | <point><b>What is wrong with desiring a military leader?</b><ul> | ||
| − | <li>Radak asserts that the desire for a human warrior displays a lack of trust in Hashem to save them. | + | <li>Radak asserts that the desire for a human warrior displays a lack of trust in Hashem to save them.</li> |
| − | <li>Prof. Elitzur adds that the request | + | <li>In addition, having a king makes it likely that the people will attribute all their successes to their human leader, as opposed to Hashem.<fn>See <a href="Shaul's Sin in Gilgal" data-aht="page">Shaul's Sin in Gilgal</a> and <a href="Shaul Loses the Kingship" data-aht="page">Shaul Loses the Kingship</a> that this is in fact Shaul's downfall.</fn> This, in turn, will result in their not even turning to Hashem for aid, as they replace Him with their new king.<fn>In fact, in contrast to Sefer Shofetim which is filled with phrases such as "and they cried out to Hashem", after our chapter, such language is absent from the books of Shemuel, Melakhim and Divrei HaYamim.</fn>  This, in fact, is what Shemuel himself says to the people when he appoints Shaul, " וְאַתֶּם הַיּוֹם מְאַסְתֶּם אֶת אֱלֹהֵיכֶם אֲשֶׁר הוּא מוֹשִׁיעַ לָכֶם מִכׇּל רָעוֹתֵיכֶם וְצָרֹתֵיכֶם וַתֹּאמְרוּ לוֹ כִּי מֶלֶךְ תָּשִׂים עָלֵינוּ" (<a href="ShemuelI10-18-20" data-aht="source">Shemuel I 10:18-20</a>).</li> |
| + | <li>Prof. Elitzur adds that the request betrays the people's lack of understanding that wars and troubles come as a result of sin.<fn>They believed that the cause of their enemies' attacks was natural, the lack of a king, not realizing that the true reason was that they did not listen to Hashem.</fn>  The solution was not to find a king, but rather to repent and return to God.<fn>In fact, having a king was especially dangerous.  Beforehand if punishment came, the people would at least then remember Hashem and turn to Him.  Now that would no longer be the case.</fn></li> | ||
</ul></point> | </ul></point> | ||
<point><b>"וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה לָּנוּ מֶלֶךְ לְשׇׁפְטֵנוּ"</b> – This position could explain Shemuel's reaction in one of two ways: | <point><b>"וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה לָּנוּ מֶלֶךְ לְשׇׁפְטֵנוּ"</b> – This position could explain Shemuel's reaction in one of two ways: | ||
<ul> | <ul> | ||
| − | <li>It is possible that Shemuel understood the people correctly, (with "" שפט having a military connotation) and was upset that the nation wanted to replace their old warrior, Hashem, with a new one.</li> | + | <li>It is possible that Shemuel understood the people correctly, (with ""שפט having a military connotation) and was upset that the nation wanted to replace their old warrior, Hashem, with a new one.</li> |
<li>Alternatively, it is possible that Shemuel misunderstood the people's request, understanding "לְשׇׁפְטֵנוּ" in its judicial sense. He took their request as a personal affront, as he assumed that they found him lacking.</li> | <li>Alternatively, it is possible that Shemuel misunderstood the people's request, understanding "לְשׇׁפְטֵנוּ" in its judicial sense. He took their request as a personal affront, as he assumed that they found him lacking.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Hashem's response: "כִּי אֹתִי מָאֲסוּ"</b> – According to the approach that Shemuel misunderstood the people's request, Hashem here corrects Shemuel's misconception and explains that people's desire for a king is | + | <point><b>Hashem's response: "כִּי אֹתִי מָאֲסוּ"</b> – According to the approach that Shemuel misunderstood the people's request, Hashem here corrects Shemuel's misconception and explains that the people's desire for a king is really a rejection of Hashem, not Shemuel.</point> |
| − | <point><b>כֵּן הֵמָּה עֹשִׂים גַּם לָךְ</b></point> | + | <point><b>Comparison to idolatry</b> – Since the monarchy means that the people depend on their king rather than Hashem, it is similar to idolatry.<fn>See Rashbam on Shemot 16:4 who similarly points out that dependence on Hashem instills belief in Him.</fn> It, too, will eventually lead the people to forsake Hashem.</point> |
| + | <point><b>"כֵּן הֵמָּה עֹשִׂים גַּם לָךְ"</b></point> | ||
<point><b>"כְּכָל הַגּוֹיִם"</b> – Radak suggests that the people should not have asked for a king "like all the other nations since they were not like other nations.  As long as they observe Hashem's laws, Hashem will fight for them.  Thus unlike others, Israel does not need a warrior-king.<br/>This approach does not find anything worng with the people's mention</point> | <point><b>"כְּכָל הַגּוֹיִם"</b> – Radak suggests that the people should not have asked for a king "like all the other nations since they were not like other nations.  As long as they observe Hashem's laws, Hashem will fight for them.  Thus unlike others, Israel does not need a warrior-king.<br/>This approach does not find anything worng with the people's mention</point> | ||
<point><b>Mishpat haMelekh</b></point> | <point><b>Mishpat haMelekh</b></point> | ||
Version as of 00:19, 18 November 2016
Problem With the King
Exegetical Approaches
Rejection of Hashem for Human Military Leader
In requesting a human monarch to fight their wars, the people betrayed a lack of faith in and recognition of Hashem as their warrior and savior.
"וְיָצָא לְפָנֵינוּ וְנִלְחַם אֶת מִלְחֲמֹתֵנוּ" – Rashi and Radak point to these words of the nation as evidence that the people were not requesting a king who would serve a judicial purpose, but rather a military leader. They claim that this focus on the military aspect of the king's leadership is what troubled Hashem.
"שִׂימָה לָּנוּ מֶלֶךְ לְשׇׁפְטֵנוּ" – One might argue that in their initial request, the people actually make no mention of any military role, but only a judicial one (לְשׇׁפְטֵנוּ). These sources could answer that the people were using the verb "שפט" in the military sense of the word,1 asking for a king who would serve as a שופט, like the leaders of the Book of Judges who were mainly saviors in war.
What is wrong with desiring a military leader?
- Radak asserts that the desire for a human warrior displays a lack of trust in Hashem to save them.
- In addition, having a king makes it likely that the people will attribute all their successes to their human leader, as opposed to Hashem.2 This, in turn, will result in their not even turning to Hashem for aid, as they replace Him with their new king.3 This, in fact, is what Shemuel himself says to the people when he appoints Shaul, " וְאַתֶּם הַיּוֹם מְאַסְתֶּם אֶת אֱלֹהֵיכֶם אֲשֶׁר הוּא מוֹשִׁיעַ לָכֶם מִכׇּל רָעוֹתֵיכֶם וְצָרֹתֵיכֶם וַתֹּאמְרוּ לוֹ כִּי מֶלֶךְ תָּשִׂים עָלֵינוּ" (Shemuel I 10:18-20).
- Prof. Elitzur adds that the request betrays the people's lack of understanding that wars and troubles come as a result of sin.4 The solution was not to find a king, but rather to repent and return to God.5
"וַיֵּרַע הַדָּבָר בְּעֵינֵי שְׁמוּאֵל כַּאֲשֶׁר אָמְרוּ תְּנָה לָּנוּ מֶלֶךְ לְשׇׁפְטֵנוּ" – This position could explain Shemuel's reaction in one of two ways:
- It is possible that Shemuel understood the people correctly, (with ""שפט having a military connotation) and was upset that the nation wanted to replace their old warrior, Hashem, with a new one.
- Alternatively, it is possible that Shemuel misunderstood the people's request, understanding "לְשׇׁפְטֵנוּ" in its judicial sense. He took their request as a personal affront, as he assumed that they found him lacking.
Hashem's response: "כִּי אֹתִי מָאֲסוּ" – According to the approach that Shemuel misunderstood the people's request, Hashem here corrects Shemuel's misconception and explains that the people's desire for a king is really a rejection of Hashem, not Shemuel.
Comparison to idolatry – Since the monarchy means that the people depend on their king rather than Hashem, it is similar to idolatry.6 It, too, will eventually lead the people to forsake Hashem.
"כֵּן הֵמָּה עֹשִׂים גַּם לָךְ"
"כְּכָל הַגּוֹיִם" – Radak suggests that the people should not have asked for a king "like all the other nations since they were not like other nations. As long as they observe Hashem's laws, Hashem will fight for them. Thus unlike others, Israel does not need a warrior-king.
This approach does not find anything worng with the people's mention
This approach does not find anything worng with the people's mention
Mishpat haMelekh
Granting a king
Laws in Devarim
Rejection of the Shofet
The people's desire for a king "to judge us" was problematic either because it usurped the institution of judges as a whole, or because it was a personal affront to Shemuel specifically.
"לְשׇׁפְטֵנוּ"
"כְּכָל הַגּוֹיִם"
Shemuel' complaint
Hashem's retort
Rejection of Torah Law
Hashem was upset by the people's request since they desired a king who would be like the other nations and not subject to the laws of Torah.
"כְּכָל הַגּוֹיִם"
"לְשׇׁפְטֵנוּ"
Shemuel's complaint
Hashem's response
Wrong Timing
Though there is nothing inherently wrong with the institution of monarchy, in this era of miraculous providence, there was no need for a king.
