Gidon and Shaul/0

Gidon and Shaul

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Introduction

Though Gidon and Shaul might initially appear to have little in common, the narratives of the two leaders actually have significant overlap. A study of the parallels reveals that in the beginning of their paths, Shaul and Gidon are much alike. However, with time, Shaul gradually moves in a different direction, until he turns into a tyrannical ruler, much closer in nature to Gidon's son Avimelekh, than to the Shofet.¹

Content Parallels

The table below charts many of the content similarities between the two narratives:

The Early Stages of Gidon and Shaul's Careers	Background to appointment – The appointment of both leaders comes on the backdrop of oppression by an enemy and follows a prophetic speech about how Hashem consistently saves His nation from their enemies. Refusal – After being appointed as a leader by Hashem's representative, both Gidon and Shaul initially refuse to accept the position due to their families' low stature and size. Three Signs – Before Gidon commits to battle, he is given three different signs as encouragement. When Shaul leaves Shemuel, he is similarly told of three events which will serve as signs that Hashem is with him. Battle Preparations and Tactics – In preparation for each of their initial battles2 both leaders send out messengers to collect soldiers to fight and split their army into three sections. Post-Battle Conflict – Following the battle, the men of Ephraim complain to Gidon, but he manages to pacify them without any deaths. Following Shaul's battle, their is an attempt to kill anyone opposed to Shaul, but Shaul also manages to prevent any bloodshed. Kingship Offer – As a result of the victory, an offer is made to both Gidon and Shaul to make them a king over Israel.
Gidon's Battle with Midyan and Shaul's Battle at Michmas	The Nation Hides – In both stories, the Israelites hide from the enemy in various caves and other inaccessible places. Diminishing army– Gidon gathers an army through a shofar blast.  He then dismisses the fearful soldiers and following a further winnowing process, he reduces the army to only three hundred elite soldiers. Shaul similarly calls his men by blowing the shofar, but the fearful flee to Gilad, leaving him only six hundred soldiers. The Enemy – Both the Midianites and the Philistines are described as having armies as vast as the sand by the sea. Battle Tactics – Gidon and Shaul make use of confusion in the enemy's ranks, causing the enemy to turn on itself. The enemy is then chased by reinforcements summoned from Mount Ephraim. No Food During Pursuit – Following a lengthy pursuit, Gidon attempts to secure food for his fatigued army but is refused. While pursuing the Philistines, Shaul prohibits his army from eating, causing them to become tired.
Avimelekh and Shaul	Destruction of Competitors – Avimelekh kills all seventy of his brothers,3 with only the youngest son, Yotam, escaping. Shaul orders the death of all the priests of Nov,4 with only one priest, Evyatar, escaping. Rebuke from the Mountain – After escaping, Yotam stands on top of Mount Gerizim, accusing Avimelekh's supporters (בעלי שכם) of ingratitude. When fleeing Shaul, David calls out from the top of the mountain, asking what wrong he has done to deserve Shaul hunting him. Evil Spirit – An evil spirit is sent by Hashem to plague both leaders. Death – When death is imminent in battle, both  leaders ask their arms-bearer to stab them and kill them so that they can die at their hand rather than by others.5

Literary Allusions

The above similarities in content are buttressed by several linguistic parallels. 

I. The Early Stages of Gidon and Shaul's Careers:  See Table 1

• The Prophet's Rebuke – Before Gidon's appointment, an unnamed prophet speaks to the Israelites, mentioning how Hashem took them out of Egypt and saved them from their enemies. Before Shaul's crowning, Shemuel speaks to the nation using almost identical language.
• Hashem's Support – Both Gidon and Shaul are sent to rescue Israel ("וְהוֹשַׁעְתָּ אֶת יִשְׂרָאֵל"/ "וְהוֹשִׁיעַ אֶת עַמִּי"), and are promised Hashem's support (כִּי אֶהְיֶה עִמָּךְ"/ כִּי הָאֱלֹהִים עִמָּךְ").  A heavenly spirit ("רוּחַ י"י" / "רוּחַ אֱלֹהִים") then descends upon each.

• Battle Preparations and Tactics – Gidon sends out messengers ("וּמַלְאָכִים שָׁלַח") to gather an army. He then splits it into three sections ("שְׁלֹשָׁה רָאשִׁים"), and comes to ("וַיָּבֹא") the enemy camp ("הַמַּחֲנֶה") at midnight ("הָאַשְׁמֹרֶת הַתִּיכוֹנָה"). Shaul also sends out messengers ("וַיְשַׁלַּח... הַמַּלְאָכִים") to gather an army. He then splits it into three sections ("שְׁלֹשָׁה רָאשִׁים"), and comes through ("וַיָּבֹאוּ") the enemy camp ("הַמַּחֲנֶה") at dawn ("בְּאַשְׁמֹרֶת הַבֹּקֶר").

II. Gidon and Shaul in Battle: See Table II

• Sending to the Tents  – Both Gidon and Shaul gather an army ("וַיִּצָּעֲקוּ הָעָם"/ וַיִּזָּעֵק אֲבִיעֶזֶר אַחֲרָיו) through a shofar blast (""תָּקַע בַּשּׁוֹפָר"/"וַיִּתְקַע בַּשּׁוֹפָר"), and then send the rest back to their tents ("שִׁלַּח אִישׁ לְאֹהָלָיו").
• Size of Enemy Army – Both the Midianites and the Philistines are described as being as vast as the sand on the shore. ("כַּחוֹל שֶׁעַל שְׂפַת הַיָּם לָרֹב").
• Confusion in enemy camp – During the battle, both the Midianite and the Philistines turn on themselves ("חֶרֶב אִישׁ בְּרֵעֵהוּ").  There is trembling in the camps ("חֲרָדָה בַמַּחֲנֶה"/ "וְכׇל הַמַּחֲנֶה הֶחֱרִיד")

III. Avimelekh and Shaul: See Table III

• Bad Spirit – Both Avimelekh and Shaul are affected by a bad spirit ("רוּחַ רָעָה") sent by Hashem.
• Rebuke from the Mountain – Both Yotam and David stand ("וַיַּעֲמֹד") on top of a mountain ("בְּרֹאשׁ הַר" / "עַל רֹאשׁ הָהָר") and call out ("וַיִּקְרָא").
• Death – Avimelekh and Shaul both ask their arms-bearer ("נֹשֵׂא כֵלָיו") to unsheathe their sword ("שְׁלֹף חַרְבְּךָ") and stab them ("וַיִּדְקְרֵהוּ" / "וְדׇקְרֵנִי").

 

EN/HEע/E

גדעון ושאול בהתחלת דרכם
	גדעון (שופטים ו-ח)	שאול (שמואל א' ט-יא)
נאום הנביא	(ו:ח) וַיִּשְׁלַח י"י אִישׁ נָבִיא אֶל בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לָהֶם כֹּה אָמַר י"י אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי הֶעֱלֵיתִי אֶתְכֶם מִמִּצְרַיִם וָאֹצִיא אֶתְכֶם מִבֵּית עֲבָדִים. (ט) וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כׇּל לֹחֲצֵיכֶם...	(י:יז) וַיַּצְעֵק שְׁמוּאֵל אֶת הָעָם אֶל י"י הַמִּצְפָּה. (יח) וַיֹּאמֶר אֶל בְּנֵי יִשְׂרָאֵל כֹּה אָמַר י"י אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי הֶעֱלֵיתִי אֶת יִשְׂרָאֵל מִמִּצְרָיִם וָאַצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כׇּל הַמַּמְלָכוֹת הַלֹּחֲצִים אֶתְכֶם.
גבור חיל	(ויב) וַיֵּרָא אֵלָיו מַלְאַךְ י"י וַיֹּאמֶר אֵלָיו י"י עִמְּךָ גִּבּוֹר הֶחָיִל.	(ט:א) וַיְהִי אִישׁ [מִבִּנְיָמִין] (מבן ימין) וּשְׁמוֹ קִישׁ... גִּבּוֹר חָיִל.
מינוי כמושיע	(ו:יד) וַיִּפֶן אֵלָיו י"י וַיֹּאמֶר לֵךְ בְּכֹחֲךָ זֶה וְהוֹשַׁעְתָּ אֶת יִשְׂרָאֵל מִכַּף מִדְיָן הֲלֹא שְׁלַחְתִּיךָ.	(ט:טז) כָּעֵת מָחָר אֶשְׁלַח אֵלֶיךָ אִישׁ מֵאֶרֶץ בִּנְיָמִן... וְהוֹשִׁיעַ אֶת עַמִּי מִיַּד פְּלִשְׁתִּים...
היסוס בגלל חוסר ייחוס	(ו:טו) וַיֹּאמֶר אֵלָיו בִּי אֲדֹנָי בַּמָּה אוֹשִׁיעַ אֶת יִשְׂרָאֵל הִנֵּה אַלְפִּי הַדַּל בִּמְנַשֶּׁה וְאָנֹכִי הַצָּעִיר בְּבֵית אָבִי.	(ט:כא) וַיַּעַן שָׁאוּל וַיֹּאמֶר הֲלוֹא בֶן יְמִינִי אָנֹכִי מִקַּטַנֵּי שִׁבְטֵי יִשְׂרָאֵל וּמִשְׁפַּחְתִּי הַצְּעִרָה מִכׇּל מִשְׁפְּחוֹת שִׁבְטֵי בִנְיָמִן וְלָמָּה דִּבַּרְתָּ אֵלַי כַּדָּבָר הַזֶּה.
ה' עמו	(ו:טז) וַיֹּאמֶר אֵלָיו י"י כִּי אֶהְיֶה עִמָּךְ וְהִכִּיתָ אֶת מִדְיָן כְּאִישׁ אֶחָד.	(י:ז) וְעֲשֵׂה לְךָ אֲשֶׁר תִּמְצָא יָדֶךָ כִּי הָאֱלֹהִים עִמָּךְ.
רוח ה'	(ו:לד) וְרוּחַ י"י לָבְשָׁה אֶת גִּדְעוֹן	(יא:ו) וַתִּצְלַח רוּחַ אֱלֹהִים עַל שָׁאוּל
שליחת מלאכים לאסוף את העם	(ו:לה) וּמַלְאָכִים שָׁלַח בְּכׇל מְנַשֶּׁה וַיִּזָּעֵק גַּם הוּא אַחֲרָיו וּמַלְאָכִים שָׁלַח בְּאָשֵׁר וּבִזְבֻלוּן וּבְנַפְתָּלִי וַיַּעֲלוּ לִקְרָאתָם.	(יא:ז) וַיִּקַּח צֶמֶד בָּקָר וַיְנַתְּחֵהוּ וַיְשַׁלַּח בְּכׇל גְּבוּל יִשְׂרָאֵל בְּיַד הַמַּלְאָכִים... וַיִּפֹּל פַּחַד י"י עַל הָעָם וַיֵּצְאוּ כְּאִישׁ אֶחָד.
טקטיקת המלחמה	(ז:טז) וַיַּחַץ אֶת שְׁלֹשׁ מֵאוֹת הָאִישׁ שְׁלֹשָׁה רָאשִׁים ...(יט) וַיָּבֹא גִדְעוֹן וּמֵאָה אִישׁ אֲשֶׁר אִתּוֹ... הַמַּחֲנֶה רֹאשׁ הָאַשְׁמֹרֶת הַתִּיכוֹנָה.	(יא:יא) וַיְהִי מִמׇּחֳרָת וַיָּשֶׂם שָׁאוּל אֶת הָעָם שְׁלֹשָׁה רָאשִׁים וַיָּבֹאוּ בְתוֹךְ הַמַּחֲנֶה בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּכּוּ אֶת עַמּוֹן עַד חֹם הַיּוֹם ...

 

EN/HEע/E

גדעון ושאול במלחמה
	גדעון (שופטים ו-ח)	שאול (שמואל א' יג-יד)
הזעקת העם	(ו:לד) וְרוּחַ י"י לָבְשָׁה אֶת גִּדְעוֹן וַיִּתְקַע בַּשּׁוֹפָר וַיִּזָּעֵק אֲבִיעֶזֶר אַחֲרָיו.	(יג:ג-ד) וְשָׁאוּל תָּקַע בַּשּׁוֹפָר... וַיִּצָּעֲקוּ הָעָם אַחֲרֵי שָׁאוּל הַגִּלְגָּל..
שליחות העם הביתה	(ז:ח) וַיִּקְחוּ אֶת צֵדָה הָעָם בְּיָדָם וְאֵת שׁוֹפְרֹתֵיהֶם וְאֵת כׇּל אִישׁ יִשְׂרָאֵל שִׁלַּח אִישׁ לְאֹהָלָיו	(יג:ב) וַיִּבְחַר לוֹ שָׁאוּל שְׁלֹשֶׁת אֲלָפִים מִיִּשְׂרָאֵל... וְיֶתֶר הָעָם שִׁלַּח אִישׁ לְאֹהָלָיו.
עוצמת האויב	(ז:יב) וּמִדְיָן וַעֲמָלֵק וְכׇל בְּנֵי קֶדֶם נֹפְלִים בָּעֵמֶק כָּאַרְבֶּה לָרֹב וְלִגְמַלֵּיהֶם אֵין מִסְפָּר כַּחוֹל שֶׁעַל שְׂפַת הַיָּם לָרֹב.	(יג:ה) וּפְלִשְׁתִּים נֶאֶסְפוּ לְהִלָּחֵם עִם יִשְׂרָאֵל שְׁלֹשִׁים אֶלֶף רֶכֶב וְשֵׁשֶׁת אֲלָפִים פָּרָשִׁים וְעָם כַּחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם לָרֹב...
מהומה במחנה האויב	(ז:כב) וַיִּתְקְעוּ שְׁלֹשׁ מֵאוֹת הַשּׁוֹפָרוֹת וַיָּשֶׂם י"י אֵת חֶרֶב אִישׁ בְּרֵעֵהוּ וּבְכׇל הַמַּחֲנֶה...	(יד:כ) וַיָּבֹאוּ עַד הַמִּלְחָמָה וְהִנֵּה הָיְתָה חֶרֶב אִישׁ בְּרֵעֵהוּ מְהוּמָה גְּדוֹלָה מְאֹד.
לחם לעייפים	(ח:ה) וַיֹּאמֶר לְאַנְשֵׁי סֻכּוֹת תְּנוּ נָא כִּכְּרוֹת לֶחֶם לָעָם אֲשֶׁר בְּרַגְלָי כִּי עֲיֵפִים הֵם וְאָנֹכִי רֹדֵף אַחֲרֵי זֶבַח וְצַלְמֻנָּע מַלְכֵי מִדְיָן.	(יד:כח) וַיַּעַן אִישׁ מֵהָעָם וַיֹּאמֶר הַשְׁבֵּעַ הִשְׁבִּיעַ אָבִיךָ אֶת הָעָם לֵאמֹר אָרוּר הָאִישׁ אֲשֶׁר יֹאכַל לֶחֶם הַיּוֹם וַיָּעַף הָעָם
חרדה במחנה	(ח:יב) וַיִּלְכֹּד אֶת שְׁנֵי מַלְכֵי מִדְיָן אֶת זֶבַח וְאֶת צַלְמֻנָּע וְכׇל הַמַּחֲנֶה הֶחֱרִיד	(יד:טו) וַתְּהִי חֲרָדָה בַמַּחֲנֶה בַשָּׂדֶה וּבְכׇל הָעָם הַמַּצָּב וְהַמַּשְׁחִית חָרְדוּ גַּם הֵמָּה...

 

EN/HEע/E

אבימלך ושאול
	אבימלך (שופטים ט)	שאול (שמואל א')
רוח רעה	(כג) וַיִּשְׁלַח אֱלֹהִים רוּחַ רָעָה בֵּין אֲבִימֶלֶךְ וּבֵין בַּעֲלֵי שְׁכֶם וַיִּבְגְּדוּ בַעֲלֵי שְׁכֶם בַּאֲבִימֶלֶךְ.	(טז:יד) וְרוּחַ י"י סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ רָעָה מֵאֵת י"י.
תוכחה מההר	(ז) וַיַּגִּדוּ לְיוֹתָם וַיֵּלֶךְ וַיַּעֲמֹד בְּרֹאשׁ הַר גְּרִזִים וַיִּשָּׂא קוֹלוֹ וַיִּקְרָא...	(כו:יג-יד) וַיַּעֲבֹר דָּוִד הָעֵבֶר וַיַּעֲמֹד עַל רֹאשׁ הָהָר מֵרָחֹק רַב הַמָּקוֹם בֵּינֵיהֶם. וַיִּקְרָא...
מות	(נד) וַיִּקְרָא מְהֵרָה אֶל הַנַּעַר נֹשֵׂא כֵלָיו וַיֹּאמֶר לוֹ שְׁלֹף חַרְבְּךָ וּמוֹתְתֵנִי פֶּן יֹאמְרוּ לִי אִשָּׁה הֲרָגָתְהוּ וַיִּדְקְרֵהוּ נַעֲרוֹ וַיָּמֹת.	(לא:ד) וַיֹּאמֶר שָׁאוּל לְנֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדׇקְרֵנִי בָהּ פֶּן יָבוֹאוּ הָעֲרֵלִים הָאֵלֶּה וּדְקָרֻנִי וְהִתְעַלְּלוּ בִי וְלֹא אָבָה נֹשֵׂא כֵלָיו כִּי יָרֵא מְאֹד וַיִּקַּח שָׁאוּל אֶת הַחֶרֶב וַיִּפֹּל עָלֶיהָ.
סוף המלחמה	נה) וַיִּרְאוּ אִישׁ יִשְׂרָאֵל כִּי מֵת אֲבִימֶלֶךְ וַיֵּלְכוּ אִישׁ לִמְקֹמוֹ.	(לא:ז) וַיִּרְאוּ אַנְשֵׁי יִשְׂרָאֵל ... כִּי נָסוּ אַנְשֵׁי יִשְׂרָאֵל וְכִי מֵתוּ שָׁאוּל וּבָנָיו וַיַּעַזְבוּ אֶת הֶעָרִים וַיָּנֻסוּ...

 

Analysis

As both stories deal with cases of battle it is perhaps not surprising that there should be similar language in the respective chapters. In addition, much of the parallel language is not unique to these stories. Nonetheless, the abundance and concentration of the examples might point to some level of intentionality and not simply sheer coincidence

• Distinctive phrases – 

• The Early Stages of Gidon and Shaul's Careers – Though not unique, the phrases "שְׁלֹשָׁה רָאשִׁים" and the term "אַשְׁמֹרֶת" are found only rarely. ⁶ Similarly, only a handful of other individuals are given the epithet "גִּבּוֹר חָיִל".‎⁷ Most of the other parallels, however, do not contain singular language.
• Gidon's Battle and Shaul's Battle at Michmas – The phrases  "שִׁלַּח אִישׁ לְאֹהָלָיו" and "חֶרֶב אִישׁ בְּרֵעֵהוּ" appear only in these stories,⁸ and there is a "חֲרָדָה בַמַּחֲנֶה" in only two other instances.⁹  The phrase "כַּחוֹל אֲשֶׁר עַל / שֶׁעַל שְׂפַת הַיָּם לָרֹב", while not unique, is also found only rarely,¹⁰
• Avimelekh and Shaul – The term "רוּחַ רָעָה", the combination of phrases "וַיַּעֲמֹד" and "בְּרֹאשׁ הַר" / "עַל רֹאשׁ הָהָר", and the request "שְׁלֹף חַרְבְּךָ" appear only in these stories. The term arms-bearer "נֹשֵׂא כֵלָיו" and the verb stab (דקר) are also found only  in only a handful of other places in Tanakh.¹¹

• Degree of similarity – Though the speech of the prophet to both Gidon and Shaul is almost identical, and there are several parallels which have a high degree of similarity,¹² many of the other parallels are not exact.  In several of them synonyms substitute for a certain word,¹³ or there is a change in order, number or speaker.

Points of Contrast

Most of the points of contrast between the narratives relate to the difference between Shaul's behavior in the battle of Michmas and that of Gidon in his war against Midyan:

• Small army – In Shofetim, it is explicit that Hashem is behind the small size of the army, as He actively has Gidon send men home.  Hashem wants it to be obvious that victory is due to Him and not a valiant fighting force:" פֶּן יִתְפָּאֵר עָלַי יִשְׂרָאֵל לֵאמֹר יָדִי הוֹשִׁיעָה לִּי".  In Shemuel, in contrast, the people leave on their own, from fear and not via command.  It is possible that the parallel between the stories means to suggest that in Sefer Shemuel, too, Hashem is working behind the scenes to reduce the number of soldiers, with the very same goal, that the people do not attribute success to their monarch but rather to Hashem.
• At war – While Gidon obliges to reduce his fighting force and goes ahead to attack with only 300 men, Shaul acts to prevent more deserters from leaving his army, and then abstains from fighting with the small numbers left him.
• God versus man – As he goes to war Gidon tells the people, "קוּמוּ כִּי נָתַן י"י בְּיֶדְכֶם אֶת מַחֲנֵה מִדְיָן" and they cry "חֶרֶב לַיהֹוָה וּלְגִדְעוֹן", attributing salvation to Hashem.  No equivalent is found by Shaul.  In fact, his constant focus on the human aspects of battle (the size of his army etc.) suggest that he thinks victory is due to the might of man, not God.
• Seeking out Hashem – While Gidon constantly asks Hashem for signs and encouragement before fighting, Shaul consistently acts without the guidance of prophet or priest. Thus, in order to turn to battle, he brings the offering without waiting for Shemuel (13:8-12), and tells the priest to stop seeking God (Shemuel I 14:18-20).
• Food – Whereas Gidon worries that his tired army should have food, Shaul insists that they fast so as not to lose the momentum of battle.

Conclusions

¹ See M. Garsiel, "ספר שמואל א' עיון ספרותי במערכי השוואה, באנאלוגיות ובמקבילות", (Ramat Gan, 1983): 89-99 for a comprehensive analysis of the parallels between the two stories.  Much of the discussion below is based on his work.

² Gidon battles Midyan and Shaul fights Amon.

³ These  might have competed with him to inherit Gidon's leadership.

⁴ He viewed them as supporters of his rival, David.

⁵ Avimelekh is worried lest people say that he was killed by a woman, and Shaul worries that the Philistines might capture and torture him before death.

⁶ It is interesting to note that of the three other places where the phrase ""שְׁלֹשָׁה רָאשִׁים" appears, two are found elsewhere in our narratives, in Shofetim 9:43 and Shemuel I 13:17. The third appearnce is in Iyyov 1:17. The term "אַשְׁמֹרֶת" appears in Shemot 14:24, Tehillim 63:7, 90:4, 119:148, and Eicha 2:19.

⁷ Variations of the term can be found over 30 times, but only six other people are individually named as a "man of valor": Yiftach, David, Yerovam, Na'aman, Tzadok and Boaz.  The other instances refer to large groups of soldiers and the like.

⁸ Similar (but not identical) phrases appear elsewhere: see Yehoshua 22:6-7 and Divrei HaYamim II 7:10 for other "sending to tents", and see Yechezkel 38:21 and Chagai 2:22 for "sword in one's brother".

⁹ See Shemot 19:17 and Shemuel I 28:5.

¹⁰ See Yehoshua 11:4 for another army described as such, and Bereshit 22:17 and Melakhim I 5:9 for other usages.

¹¹ Only two other characters, Yonatan and Yoav, have arms-bearers, and the verb דקר is found in only eight other places in Tanakh.

¹² For example, see "כַּחוֹל אֲשֶׁר עַל / שֶׁעַל שְׂפַת הַיָּם לָרֹב", "שִׁלַּח אִישׁ לְאֹהָלָיו", and "חֶרֶב אִישׁ בְּרֵעֵהוּ".

¹³ See, for instance, "שְׁלֹף חַרְבְּךָ וּמוֹתְתֵנִי" versus "שְׁלֹף חַרְבְּךָ וְדׇקְרֵנִי", or "וְהוֹשַׁעְתָּ אֶת יִשְׂרָאֵל" versus "וְהוֹשִׁיעַ אֶת עַמִּי".