Concerns Regarding the Monarchy/2

Problem With the King

Exegetical Approaches

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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.

Sources: R. Eliezer in Bavli SanhedrinSanhedrin 20bAbout the Bavli according to RashiSanhedrin 20bAbout R. Shelomo Yitzchaki, RadakShemuel I 8:5About R. David Kimchi, Prof. Y. Elitzur

"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?

• Lack of trust – Radak asserts that the desire for a human warrior displays a lack of trust in Hashem to save them.
• Attribution of success to self – 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 when needed, as they replace Him with their new king.³  This is, in fact, 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).
• Misconception as to causes of war – 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, like Hashem, 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, but in his military role.  Until now the prophet had led them in battle by bringing them back to Hashem and 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.

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 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.

Parallel to Gidon – 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" (Shofetim 8:22-23).

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.

Sources: RambamHilkhot Melakhim 1:2About R. Moshe b. Maimon, RambanBeresehit 49:10About R. Moshe b. Nachman, R. Yosef ibn KaspiShemuel I 8:6About R. Yosef ibn Kaspi, RanDerashot HaRan 11About R. Nissim Gerondi, Malbim #2Shemuel I 8:6About R. Meir Leibush Weiser, Hoil Moshe

"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.

Sources: R. Nehorai in Sifre Devarim156About Sifre Devarim, RalbagShemuel I 8:4About R. Levi b. Gershom, bishop cited by AbarbanelShemuel I 8:4-6About R. Yitzchak Abarbanel, Malbim #3Shemuel I 8:6About R. Meir Leibush Weiser

"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.

Sources: R. Yehuda in Sifre Devarim156About Sifre Devarim,⁷ Malbim #1Shemuel I 8:6About R. Meir Leibush Weiser

¹ 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" .

² See Shaul's Sin in Gilgal and Shaul Loses the Kingship that this is in fact Shaul's downfall.

³ 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.

⁴ 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.

⁵ 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.

⁶ See Rashbam on Shemot 16:4 who similarly points out that dependence on Hashem instills belief in Him.

⁷ R. Yehuda doe not elaborate as to why this was the wrong time to ask for a king.