Shaul's Sin in Gilgal/2

Shaul's Sin in Gilgal

Exegetical Approaches

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Over Reliance on Self

In not waiting for Shemuel, Shaul demonstrated that he doubted Hashem's powers to save the nation and preferred to rely on his own strength and strategies. He erred in foregtting that victory is due to Hashem, not man.

Why make Shaul wait? Hashem wanted to ensure that the people recognized that it was Hashem's hand which lay behind their military victories, and not the power of man.  As such, Shemuel made a strategically illogical demand, telling Shaul to wait rather than seize the opportunity to defeat the Philistines while they were still unorganized.  Hashem intentionally had Shaul tarry until his army dispersed and he was left with but 600 men, so that no one could possibly think to take credit for the victory but rather all would recognize Hashem's aid.

Severity of sin – Demonstrating that war is not won by human might was especially important after the establishment of the monarchy, when the people were likely to attribute all success to their king and not Hashem.  Shaul's disobedience proved all of Shemuel's fears in appointing a king valid; soon the people would come to rely on him in place of the true King, Hashem.

Contrast to Yonatan – Yonatan's behavior stands in contrast to that of his father and highlights Shaul's failure. As opposed to Shaul who is unwilling to fight with his meager army,¹ Yonatan goes to attack the Philistines with just his arms bearer.  Unlike Shaul, Yonatan recognizes that numbers in battle are not nearly as important as Hashem's backing, as he says  "כִּי אֵין לַיהֹוָה מַעְצוֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט."

Comparison to Gidon

• Similalrities –The description of the battle here contains many parallels to the story of Gidon's battle against Midyan.²  In both stories, the vastness of the enemy is likened to the sand by the sea, while the Israelite fighting force consists of only a few hundred soldiers.  In the story of Gidon, it is explicit that this is a reality imposed by Hashem "פֶּן יִתְפָּאֵר עָלַי יִשְׂרָאֵל לֵאמֹר יָדִי הוֹשִׁיעָה לִּי".  The parallel might support the idea developed here that in Gilgal, too, Hashem had wanted to ensure a small army lest the nation applaud themselves.
• Contrasts – While Gidon gathers his men telling them that they can win with Hashem's help: "קוּמוּ כִּי נָתַן י"י בְּיֶדְכֶם אֶת מַחֲנֵה מִדְיָן," Shaul is afraid to attack with so few soldiers, betraying the fatal flaw in his kingship.

Other manifestations of self-reliance – Later in Chapter 14, Shaul commits the same mistake, acting on his own rather than being guided by Hashem.  After Yonatan's attack, Shaul originally intends to seek Hashem's advice, but when he sees the confusion in the Philistine camp he tells the priest, "withdraw your hand," preferring to take advantage of the enemies' weakness and attack immediately than to wait for Hashem's word.³  Once again, Shaul portrays ignorance of the fact that "לֹא בְכֹחַ יִגְבַּר אִישׁ".

Comparison to Shaul's sin in the battle against Amalek – This position might claim that the sin in the two stories was identical.  In taking from the booty of Amalek, Shaul demonstrated that he viewed himself, rather than Hashem, as the victor of the battle, once again betraying an attitude that attributes success to man's abilities and forgets Hashem's role. See Shaul Loses the Kingship for elaboration.

David versus Shaul – David might be chosen in Shaul's stead because he succeeds specifically where Shaul fails:

• Golyat – David's first feat after being anointed is his defeat of Golyat.  His willingness to fight the giant, with neither armor nor sword, stems from his knowledge that wars are won by God, not man. As he tells Golyat, "אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא אֵלֶיךָ בְּשֵׁם י"י."
• Philistines – The commentary attributed to R. Yosef KaraShemuel II 5:24About Attributed to R. Yosef Kara suggests that Hashem tested David in his battle with the Philistines in the same way He had tested Shaul at Gilgal.  Hashem told David to wait to fight until he heard rustling in the trees, despite a potential counter-attack in the interim.  David, as opposed to Shaul, withstood the test and refused to act except via Hashem's command.

Defying Shemuel

Shaul sinned in defying Shemuel by disobeying the directive to wait for the prophet and instead sacrificing on his own. Commentators disagree regarding what was so problematic about this action:

Rebellion Against God

Defying the prophet's word constituted a rebellion against not only the prophet but Hashem as well.

Sources:RashiShemuel I 13:14About R. Shelomo Yitzchaki, RadakShemuel I 13:9, 13-14About R. David Kimchi, RalbagShemuel I 13:8-13About R. Levi b. Gershom

Problematic sacrifice? Radak emphasizes that the fact that Shaul brought a sacrifice on his own was not problematic since in this era individual worship on high places was permitted.  His only sin was in not abiding by Shemuel's instructions to wait for him.

Severity of punishment – These commentators might suggest that blind obedience to the prophet is required of a king.  Even if his personal view of a situation differs, a king has no authority to act against the prophet.  Doing so is equivalent to acting against Hashem, as Shemuel says, "לֹא שָׁמַרְתָּ אֶת מִצְוַת י"י אֱלֹהֶיךָ".  An Israelite king who does not show subservience to the higher authority of Hashem, as expressed by His prophets, can no longer reign.

Comparison to David – It is possible that Shaul and David's differing attitudes towards kingship come to the fore during Michal's squabble with David in Shemuel Chapter 6.  She is upset with David for mingling with the masses during the celebration in honor of the Ark, since in her view, the king is meant to be supreme. David responds that he is dancing before Hashem, and as such, is no different than anyone else.  He, in contrast to Michal "bat Shaul," recognizes that an Israelite king is always subservient to the true King, Hashem.⁴

Comparison to Shaul's sin in Chapter 15 – In Chapter 15, too, Shaul sins in not listening to Hashem's directive, as delivered by his prophet.

Usurping Role of Prophet

Shemuel sinned in attempting to usurp Shemuel's authority.

Sources:modern commentators

Problematic sacrifice? M. Segal and R"Y Bin-Nun claim that in sacrificing instead of Shemuel, Shaul infringed on the prophetic and priestly authority.  The powers of king and priest/prophet were supposed to be separate⁵ and Shaul sinned in trying to concentrate them all into one position.

King versus prophet – Already when the nation requests a king, Shemuel views it as a rejection of himself. Hashem tells him, "לֹא אֹתְךָ מָאָסוּ כִּי אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם", but it  is possible that the division of power between king and prophet was always a cause of tension.

Shemuel's directive – This position could suggest that Shemuel's directive to wait for seven days was not a Divine one, but a personal one and that Shemuel was intentionally testing the king's loyalty and subservience to the prophetic word.  If so, in not abiding by the command, Shaul might not have been defying Hashem, but only the individual Shemuel.

Slaughter at Nov – R"Y Bin-Nun suggests that Shaul's later slaughter of the priests of Nov is another manifestation of his desire for total control and marks his subjugation of the priesthood to the monarchy.

Tearing away of Kingship – This position might suggest that it is Shemuel, on his own, who declares that Shaul deserves to lose his kingship, while Hashem Himself had not yet so decreed.  Shemuel is personally hurt by Shaul's lack of obedience and sees in his actions signs of unworthiness.

Comparison to sin with Amalek – This position might view the sins as distinct. In the war with Amalek, Shaul does not attempt to take on prophetic authorty or tasks.  In fact, if anything, it is Shemuel who moves into a role traditionally expected of the king, killing Agag, the enemy monarch, by himself.

Difficulties for this approach – There are several difficulties with this reading of the story:

• If Shaul's intention was really to usurp Shemuel's role, he would have sacrificed immediately after arriving in Gilgal rather than waiting seven days.
• Similarly, the fact that he asks the priest, Achiyah, to use the Efod to ask of God (Shemuel I 14:18-20), suggests that he had no problem with others having some priestly authority.
• Finally, since everyone was allowed to offer sacrifices at this time, it is hard to say that the action was intended to send a message of defiance. 

Combination of Factors

The above approaches are not mutually exclusive and even complement each other.

¹ Though Shaul was quick to bring the sacrifice, once he realized that he had only 600 soldiers left, he stays in place rather than fighting the enemy.

² See M. Garsiel, "ספר שמואל א' עיון ספרותי במערכי השוואה, באנאלוגיות ובמקבילות", (Ramat Gan, 1983): 89-99, who lists and analyzes the many content and linguistic parallels between the stories. He demonstrates how Shaul might have started out like Gidon in the beginning of his reign, but later it is Yonatan who parallels Gidon, while Shaul stands in stark contrast.

³ In both stories Shaul's original intentions are positive.  He does wait for seven days in Gilgal, and here he does originally call the priest.  However, in both cases, as soon as events on the ground affect his perception of potential victory/defeat, he loses patience and acts on his own.

⁴ See M. Garsiel

⁵ RalbagShemuel I 13:8-13About R. Levi b. Gershom suggests that Shaul's whole purpose in bringing the sacrifices was to attain prophecy.  One might say that this desire, too, was out of place, given that the prophet himself was supposed to arrive.