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| | <h1>Problem With the King</h1> | | <h1>Problem With the King</h1> |
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| − | <category name="Rejection of Hashem">
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| − | Rejection of Hashem for Human Military Leader
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| − | <p>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.</p>
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| − | <mekorot>
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| − | <multilink><a href="BavliSanhedrin20b" data-aht="source">R. Eliezer in Bavli Sanhedrin</a><a href="BavliSanhedrin20b" data-aht="source">Sanhedrin 20b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> according to <multilink><a href="RashiSanhedrin20b" data-aht="source">Rashi</a><a href="RashiSanhedrin20b" data-aht="source">Sanhedrin 20b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RadakShemuelI8-5820" data-aht="source">Radak</a><a href="RadakShemuelI8-5820" data-aht="source">Shemuel I 8:5, 8, 20</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, Prof. Y. Elitzur
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| − | </mekorot>
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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>
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| − | <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). Prof. Elitzur responds that the people were using the verb "שפט" in the military sense of the word,<fn>See also 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>
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| − | <point><b>What is wrong with desiring a military leader?</b><ul>
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| − | <li><b>Lack of trust</b> – Radak asserts that the desire for a human warrior displays a lack of trust in Hashem to save them.</li>
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| − | <li><b>Attribution of success to self</b> – 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 the <multilink><a href="MinchahBelulahDevarim17-14" data-aht="source">Minchah Belulah</a><a href="MinchahBelulahDevarim17-14" data-aht="source">Devarim 17:14</a><a href="R. Avraham Porto (Minchah Belulah)" data-aht="parshan">About R. Avraham Porto</a></multilink> on Devarim 17, who asserts that the nation was not permitted to appoint a king until after the Conquest so that they would not attribute it to their human leader instead of Hashem.</fn> This, in turn, will result in their not even turning to Hashem for aid when needed, 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 is, in fact, what Shemuel himself says to the people when he appoints Shaul, "וְאַתֶּם הַיּוֹם מְאַסְתֶּם אֶת אֱלֹהֵיכֶם אֲשֶׁר <b>הוּא מוֹשִׁיעַ</b> לָכֶם מִכׇּל רָעוֹתֵיכֶם וְצָרֹתֵיכֶם וַתֹּאמְרוּ לוֹ כִּי מֶלֶךְ תָּשִׂים עָלֵינוּ" (<a href="ShemuelI10-18-20" data-aht="source">Shemuel I 10:18-20</a>).<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 Shaul's downfall might have been this very issue, an attribution of success to himself rather than Hashem.</fn></li>
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| − | <li><b>Misconception as to causes of war</b> – 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, appointing a king would exacerbate the problem of sin and punishment.  Beforehand, when troubles came, the people would at least then remember Hashem and turn to Him.  Now that would no longer be the case.</fn></li>
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| − | </ul></point>
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| − | <point><b>"כְּכָל הַגּוֹיִם"</b> – These sources differ in how they evaluate this choice of language:
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| − | <ul>
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| − | <li><b>Problematic</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 observed Hashem's laws, Hashem would fight for them.  Thus unlike others, Israel really did not need a warrior-king.</li>
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| − | <li><b>Not problematic</b> – Prof. Elitzur, in contrast, sees nothing wrong in this formulation pointing out that it is identical to Hashem's language in Devarim. In fact, the people of Shemuel's time might simply be echoing Hashem's own words.</li>
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| − | </ul></point>
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| − | <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:
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| − | <ul>
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| − | <li>It is possible that Shemuel understood the people correctly, (with "שפט" having a military connotation) and, like Hashem, was upset that the nation wanted to replace their old warrior, Hashem, with a new one.</li>
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| − | <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>
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| − | </ul></point>
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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>
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| − | <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>
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| − | <point><b>"כֵּן הֵמָּה עֹשִׂים גַּם לָךְ"</b> – According to Radak, in these words Hashem tells Shemuel that the people actually did rebel against the prophet as well, but in his military rather than judicial role.  Until now the prophet had led them in battle by bringing them back to Hashem.  In fact, he was so successful that they were hardly threatened by war anymore. Thus, in asking for a king, the people were rejecting both Hashem and Shemuel.</point>
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| − | <point><b>Laws in Devarim</b><ul>
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| − | <li>Prof Elitzur claims that the Torah is not against monarchy per se, only against the hopes the people put into the change of regime.<fn>It was their assumptions that changing their ruler, rather than changing their ways,  would make them victorious in battle and usher in peace, that was problematic.</fn></li>
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| − | <li>Alternatively, in Devarim Hashem is referring to a king whose primary role was not military in nature but judicial or spiritual. Such a monarch would not have been problematic, yet, 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.</li>
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| − | </ul></point>
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| − | <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 were supposed to do, not ask for a king. Similarly, Shemuel might intentionally bring a sign from non-seasonal rain since, in Torah, rain and the lack thereof is a barometer of the people's observance of Hashem's commandments and a reminder of our dependence upon Him.</point>
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| − | <point><b>Parallel to Gidon</b> – After Gidon's victory over Midyan, the people make the same mistake they do here, requesting that Gidon lead them as king because "you saved us from Midyan".  Gidon refuses, teaching the nation: "לֹא אֶמְשֹׁל אֲנִי בָּכֶם וְלֹא יִמְשֹׁל בְּנִי בָּכֶם י"י יִמְשֹׁל בָּכֶם" (<a href="Shofetim8-22-23" data-aht="source">Shofetim 8:22-23</a>).</point>
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| − | <point><b>Mishpat haMelekh</b></point>
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| − | <point><b>Granting a king</b> – If Hashem thought that having a military-monarch was dangerous for the people spiritually, it is not clear why He agreed to the request.</point>
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| − | </category>
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| − | <category>Rejection of the Shofet
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| − | <p>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.</p>
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| − | <mekorot>
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| − | <multilink><a href="RambamHilkhotMelakhim1-2" data-aht="source">Rambam</a><a href="RambamHilkhotMelakhim1-2" data-aht="source">Hilkhot Melakhim 1:2</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RambanBeresehit49-10" data-aht="source">Ramban</a><a href="RambanBeresehit49-10" data-aht="source">Beresehit 49:10</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RYosefibnKaspiShemuelI8-6" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiShemuelI8-6" data-aht="source">Shemuel I 8:6</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="Ran11" data-aht="source">Ran</a><a href="Ran11" data-aht="source">Derashot HaRan 11</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>, <multilink><a href="MalbimShemuelI8-6" data-aht="source">Malbim #2</a><a href="MalbimShemuelI8-6" data-aht="source">Shemuel I 8:6</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, Hoil Moshe
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| − | </mekorot>
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| − | <point><b>"לְשׇׁפְטֵנוּ"</b> – These sources all pick up on the nation's request "שִׂימָה לָּנוּ מֶלֶךְ <b>לְשׇׁפְטֵנוּ</b>", claiming that Shemuel is upset specifically by the people's request  for a king who "will judge us."  The Ran and Malbim point out that had they asked for a king without elaboration or for a military leader, that would not have been problematic.</point>
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| − | <point><b>What is wrong with the request?</b><ul>
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| − | <li><b>Personal insult</b> – Rambam, Ramban, Malbim and Hoil Moshe assert that though the institution of monarchy in and of itself is fine,<fn>Rambam asserts that had they requested a monarch in order to fulfill the commandment, that would have been commended, but since they did so out of disgust with Shemuel and his family, it was problematic.</fn> asking for a king to serve as a judge when Shemuel was still judging them was an insult to his honor.<fn>Hoil Moshe points to an inconsistency  in the nation's request which proves that their motives were not pure.  The people complain about Shemuel's sons not following in his ways, but nonetheless ask specifically for a dynastic ruler where the same issue of an unfit son inheriting the position is likely!  This proved to Shemuel that the people were simply looking to reject him and his family.</fn></li>
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| − | <li><b>General issue</b> – Ibn Kaspi and the Ran, in contrast, assert that the problem lay in combining the role of judge and monarch (and was not related to insulting Shemuel himself).  The Ran points out how a king's tasks are political and military, while the judge's job is spiritual and necessitates having a Divine spark (ענין אלהי) which the monarch might be lacking. As such, the two positions were meant to remain distinct.<fn>Ibn Kapsi points out that in Torah these constitute two separate commandments, "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכׇל שְׁעָרֶיךָ" (Devarim 18:16) and "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ" (Devarim 17)</fn></li>
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| − | </ul></point>
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| − | <point><b>"כְּכָל הַגּוֹיִם"</b> – These sources see nothing wrong in the desire "to be like the nations". After all, in Devarim when Hashem speaks of appointing a king, He Himself says that the people will request a king "like all the nations".  Moreover, if this was problematic either Shemuel or Hashem would have emphasized that aspect in their speech.</point>
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| − | <point><b>Hashem's response: "כִּי אֹתִי מָאֲסוּ"</b> – Hashem's response to Shemuel "כִּי לֹא אֹתְךָ מָאָסוּ כִּי אֹתִי מָאֲסוּ" would seem to argue against this position as it suggests that Hashem does not see in the nation's request an affront to Shemuel.  <br/>
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| − | <ul>
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| − | <li>The Hoil Moshe explains that Hashem isn't denying the insult, but comforting Shemuel by telling him that the people treat Hashem the same way, constantly turning away from him.  Thus, he should not take it unduly to heart -  "דיו לעבד שיהיה כרבו".  Hoil Moshe proves that hashem isn'ttrying to say that Shemuel was not dishonored from Hashem's final words, ""כֵּן הֵמָּה עֹשִׂים גַּם לָךְ".</li>
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| − | <li>The Ran</li>
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| − | </ul></point>
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| − | <point><b>Laws in Devarim</b></point>
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| − | <point><b>Shemuel's speech in chapter 12</b></point>
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| − | <point><b>Shemuel and Shaul</b></point>
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| − | </category>
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| − | <category>Rejection of Torah Law
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| − | <p>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.</p>
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| − | <mekorot>
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| − | <multilink><a href="SifreDevarim156" data-aht="source">R. Nehorai in Sifre Devarim</a><a href="SifreDevarim156" data-aht="source">156</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>,<multilink><a href="RalbagShemuelI8-4" data-aht="source"> Ralbag</a><a href="RalbagShemuelI8-4" data-aht="source">Shemuel I 8:4</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemuelI8-4" data-aht="source">bishop cited by Abarbanel</a><a href="AbarbanelShemuelI8-4" data-aht="source">Shemuel I 8:4-6</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="MalbimShemuelI8-6" data-aht="source">Malbim #3</a><a href="MalbimShemuelI8-6" data-aht="source">Shemuel I 8:6</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>
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| − | </mekorot>
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| − | <point><b>"כְּכָל הַגּוֹיִם"</b></point>
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| − | <point><b>"לְשׇׁפְטֵנוּ"</b></point>
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| − | <point><b>Shemuel's complaint</b></point>
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| − | <point><b>Hashem's response</b></point>
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| − | </category>
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| − | <category>Wrong Timing
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| − | <p>Though there is nothing inherently wrong with the institution of monarchy, in this era of miraculous providence, there was no need for a king.</p>
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| − | <mekorot>
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| − | <multilink><a href="SifreDevarim156" data-aht="source">R. Yehuda in Sifre Devarim</a><a href="SifreDevarim156" data-aht="source">156</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>,<fn>R. Yehuda doe not elaborate as to why this was the wrong time to ask for a king.</fn> <multilink><a href="MalbimShemuelI8-6" data-aht="source">Malbim #1</a><a href="MalbimShemuelI8-6" data-aht="source">Shemuel I 8:6</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>
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| − | </mekorot>
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| − | </category>
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| | </approaches> | | </approaches> |
| | </page> | | </page> |
| | </aht-xml> | | </aht-xml> |
