Difference between revisions of "Concerns Regarding the Monarchy/2"
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<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> | <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>"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 really does not need a warrior-king.</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> | ||
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<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>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>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>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>"כֵּן הֵמָּה עֹשִׂים גַּם לָךְ"</b> – Radak explains that in these words Hashem tells Shemuel that the people actually did rebel against him as well.  Until now the prophet had led them in battle by bringing them back to Hashem so that they were hardly threatened by war anymore. Thus, in asking for a king, the people were rejecting both Hashem and Shemuel.</point> |
| − | <point><b> | + | <point><b>Laws in Devarim</b> – This approach could say that in Devarim Hashem is referring to a king whose primary role was not military in nature but judicial or spiritual. Even so, Hashem enacts laws to curb his power and remind him that he is subservient to Hashem.  Otherwise there is a fear that he will become haughty and see himself as a replacement for Hashem, leading him and the nation to depend on the monarch and not God.</point> |
| + | <point><b>Shemuel's speech in chapter 12</b> – Throughout his speech, Shemuel brings examples of how, in the past, when the Israelites found themselves in danger, they would cry out to Hashem, recognizing that they had sinned. This, he hints, is what they are supposed to do, not ask for a king.</point> | ||
| + | <point><b>Parallel to Gidon</b> – After Giodon's victory over Midyan, the people request that he lead them as king.  Gidon recognizes what the people here do not, telling thenation:</point> | ||
<point><b>Mishpat haMelekh</b></point> | <point><b>Mishpat haMelekh</b></point> | ||
<point><b>Granting a king</b></point> | <point><b>Granting a king</b></point> | ||
| − | |||
</category> | </category> | ||
<category>Rejection of the Shofet | <category>Rejection of the Shofet | ||
Version as of 02:26, 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
"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 really does not need a warrior-king.
"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" – Radak explains that in these words Hashem tells Shemuel that the people actually did rebel against him as well. Until now the prophet had led them in battle by bringing them back to Hashem so that they were hardly threatened by war anymore. Thus, in asking for a king, the people were rejecting both Hashem and Shemuel.
Laws in Devarim – This approach could say that in Devarim Hashem is referring to a king whose primary role was not military in nature but judicial or spiritual. Even so, Hashem enacts laws to curb his power and remind him that he is subservient to Hashem. Otherwise there is a fear that he will become haughty and see himself as a replacement for Hashem, leading him and the nation to depend on the monarch and not God.
Shemuel's speech in chapter 12 – Throughout his speech, Shemuel brings examples of how, in the past, when the Israelites found themselves in danger, they would cry out to Hashem, recognizing that they had sinned. This, he hints, is what they are supposed to do, not ask for a king.
Parallel to Gidon – After Giodon's victory over Midyan, the people request that he lead them as king. Gidon recognizes what the people here do not, telling thenation:
Mishpat haMelekh
Granting a king
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.
