Shaul's Sin in the Battle with Amalek/2

Shaul Loses the Kingship

Exegetical Approaches

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Kept Agag Alive

Shaul sinned in leaving Agag, the king of Amalek, alive.

Sources:Bavli YomaYoma 22bAbout the Bavli, Bavli MegillahMegillah 12b-13aAbout the Bavli, Yalkut ShimoniShemuel I 121About Yalkut Shimoni

Why leave Agag alive?

What was wrong with sparing Agag? R"Y Bin-Nun¹ questions why Shaul should deserve such a harsh punishment if this misdeed was easily corrected, especially in light of the fact that Shemuel does subsequently kill Agag.  These sources offer several possibilities:

• Shaul thought he was more just than Hashem – Bavli Yoma and Yalkut Shimoni blame Shaul for thinking that he could decide who needs to be punished or saved on his own, as if he were more merciful than Hashem. They contrast his mercy on his enemies here, with his extreme cruelty to the priests of Nov, demonstrating that Shaul's personal morals were not up to par.
• Consequences of deed – Bavli Megillah says that had Agag been killed immediately, Haman would have never been born,² suggesting that this was the problem.  However, there is no evidence in the text that anyone was conceived before Agag was killed by Shemuel.
• Not heeding Hashem's command – Alternatively, Shaul's sin was simply the fact that he did not heed Hashem's command. As Hashem had said to destroy all of Amalek, sparing even just one person violated the directive.  Kings must realize that they are subservient to a greater King and cannot simply do as they desire.

"וַתַּעַט אֶל הַשָּׁלָל" – The text never says that the sparing of Agag was sinful, nor does Shemuel rebuke Shaul regarding this.  Instead, he repeatedly emphasizes the spoils that were taken (see vs. 14, 19, and 22-23). These sources could posit, as does Abarbanel, that Shemuel was actually unaware of the specifics of Shaul's sin and his harping on the sheep was simply a mistake. However, one would think that the text would correct the misconception.

"הַגִּישׁוּ אֵלַי אֶת אֲגַג" – Though Shemuel's words do not emphasize that the sin was not killing Agag, the fact that Shemuel acts to correct that alone might support that he found it problematic.

"אֲשֶׁר שָׁמַעְתִּי בְּקוֹל י"י" – Shaul mentions that he brought Agag alive as a proof that he fulfilled Hashem's words, which would suggest he was not aware that this was a problem.³

Shaul vs. David

Did Not Consecrate the Spoils

Sources:RadakShemuel I 15:3Shemuel I 15:12Shemuel I 15:15Shemuel I 15:17Shemuel I 15:23About R. David Kimchi, RalbagShemuel I 15:6-23About R. Levi b. Gershom, AbarbanelShemuel I 14, Questions 2-4Shemuel I 15:1Shemuel I 15:14-15Shemuel I 15:23Shemuel I 15:26About R. Yitzchak Abarbanel, BiurShemuel I 15:23About the Biur (Netivot HaShalom), MalbimShemuel I 15:4-5About R. Meir Leibush Weiser

Purpose of the command:

• Ralbag and Abarbanel suggest this battle with Amalek was to take revenge on them for their attack on the way out of Egypt.  As such, they were commanded not to take spoils which would make it appear that the war was fought for personal gain and not as a revenge.
• Radak notes that the goal of the war was to eradicate the memory of Amalek ("תִּמְחֶה אֶת זֵכֶר עֲמָלֵק" - Devarim 25:19).  Thus, leaving over even just a horse would defeat the purpose since people would say, "this horse is from Amalek's spoils" thereby perpetuating Amalek's name.

Severity of Shaul's sin:

• Shaul did not accomplish the goal of the war – Ralbag and Abarbanel assert that by letting the nation take from the spoils Shaul proved that their purpose was to benefit and not to sanctify Hashem's name.
• Pride – Setting aside the spoils for Hashem would have proclaimed that the nation won the battle only due to Hashem's help.  By taking of the spoils Shaul intimated that they did not need Hashem.
• Lack of kingly qualities – Shaul should have stood up against the nation's request to save the sheep, telling them that it was against Hashem's will.  His inability to do so points to a weakness in leadership.

"וַתַּעַט אֶל הַשָּׁלָל" – Shemuel's rebuke to Shaul focuses on the animals that he hears were left over, suggesting that this was the problematic aspect of Shaul's behavior. The text highlights this by using the same language when describing this action, "וְלֹא אָבוּ הַחֲרִימָם" as when presenting the original command: "וְהַחֲרַמְתֶּם אֶת כׇּל אֲשֶׁר לוֹ".

"הַגִּישׁוּ אֵלַי אֶת אֲגַג" – Leaving over Agag was not particularly problematic since Shemuel was able to kill him easily.  In fact the prophet's (rather than Shaul's) killing of him might have even served as a further demonstration that the battle was ultimately won by Hashem and not Shaul.

"וְהִנֵּה מַצִּיב לוֹ יָד" – Radak posits that Shaul was splitting up the spoils from the war at Carmel where Shemuel came to meet him.  Alternatively, Ralbag views Shaul more positively that he set a place to thank Hashem, and he moved to Gilgal because there the Children of Israel always gathered.

David's battle with Amalek – One may question this approach from David's action during his subsequent battle with Amalek.  There (chapter 30:20-31) the verses elaborate regarding the many spoils David took from Amalek and divided amongst his men.  David is not censured for the deed making it puzzling why Shaul deserved to lose the kingship for the very same action.⁴

Shaul vs. David

Religious Sin

Sources:Bavli YomaYoma 22bAbout the Bavli, RadakShemuel I 15:3Shemuel I 15:12Shemuel I 15:15Shemuel I 15:17Shemuel I 15:23About R. David Kimchi, Yalkut ShimoniShemuel I 121About Yalkut Shimoni, RalbagShemuel I 15:6-23About R. Levi b. Gershom, AbarbanelShemuel I 14, Questions 2-4Shemuel I 15:1Shemuel I 15:14-15Shemuel I 15:23Shemuel I 15:26About R. Yitzchak Abarbanel, BiurShemuel I 15:23About the Biur (Netivot HaShalom), MalbimShemuel I 15:4-5About R. Meir Leibush Weiser

What was problematic? Most of these sources suggest that Shaul erred by viewing himself as above Hashem, but they vary in the details:

• No recognition of Hashem's role – Setting aside the spoils for Hashem would have proclaimed that the nation won the battle only due to Hashem's help. By taking of the spoils Shaul intimated that they did not need Hashem, and that he was the true victor. He sinned in thinking "כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה".
• Shaul thought he knew better than Hashem – Bavli Yoma and Yalkut Shimoni blame Shaul for thinking that he could decide who needs to be punished or saved on his own, as if he were more merciful than Hashem. They contrast his mercy on his enemies here, with his extreme cruelty to the priests of Nov, demonstrating that Shaul's personal morals were not up to par.⁵
• Not heeding Hashem's command – Alternatively, Shaul's sin was simply the fact that he did not heed Hashem's command. As Hashem had said to destroy all of Amalek, sparing even just one person or a few sheep violated the directive. Kings must realize that they are subservient to a greater King and cannot simply do as they desire.
• No sanctification of Hashem – Finally, Ralbag and Abarbanel claim that by taking of the spoils war, Shaul made it appear that the battle was fought for conquest and gain rather than to avenge Amalek's attack on Israel.  As such, he failed to sanctify Hashem's name.

Severity of the punishment – Shaul betrayed a crucial flaw in his kingship, the lack of recognition that an Israelite king, despite his power, is still subservient to Hashem's will and succeeds only due to Hashem's help  As such, he deserved to lose his position.

"וַתַּעַט אֶל הַשָּׁלָל" – Shemuel's rebuke to Shaul focuses on the animals because that was the most problematic aspect of Shaul's behavior. The text highlights this by using the same language when describing this action, "וְלֹא אָבוּ הַחֲרִימָם" as when presenting the original command: "וְהַחֲרַמְתֶּם אֶת כׇּל אֲשֶׁר לוֹ".

Other examples of prohibited booty

• Yericho – It is possible that the ban on taking from the spoils of Yericho (Yehoshua 6:17-18) was also meant to show that Hashem was behind the victory (and the entire Conquest of Canaan).  It is for that reason that Akhan was punished so severely when he transgressed the command.
• Esther – Rabag asserts that the people did not take from the spoils of battle in the time of Mordechai and Esther (Esther 9:15-16) because they, too, fought against Amalek, and wanted to declare that the war was not fought for personal gain but out of revenge against Hashem's enemy.

Comparison to David's war with Amalek – One may question this approach from David's action during his battle with Amalek (Shemuel I 30).  There, the verses elaborate regarding the many spoils David took from Amalek and divided amongst his men.  David is not censured for the deed making it puzzling why Shaul deserved to lose the kingship for the very same action.⁶  These sources might reply that at that point David was not yet the king officially, and did not get an explicit command to consecrate the spoils.

Not killing Agag – Leaving Agag alive was another manifestation of the same problem. Shaul thought that he, as king and victor, could decide who was to live or die, forgetting that the battle was Hashem's and Shaul but a servant.

"וְהִנֵּה מַצִּיב לוֹ יָד" – Shaul's decision to setup a victory monument for himself⁷ further demonstrates how viewed himself, rather than Hashem, as the true victor of the war. This is highlighted when one contrasts his memorial with that in the original battle against Amalek, where Moshe builds an altar to Hashem and declares, "כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַיהֹוָה בַּעֲמָלֵק" (Shemot 17).⁸

Relationship to sin Chapter 14 – According to this approach, Shaul sin in the two chapters might have been identical. In Michmas, Shaul had not waited for Shemuel as commanded by Hashem, since he feared that he would lose his army in the meantime, forgetting that "לֹא בְכֹחַ יִגְבַּר אִישׁ", war is won by Hashem, not man.  In addition, his non-adherence to Hashem's commands.

David versus Shaul – As opposed to Shaul who forgets that success is only due to Hashem, David earns his kingship by fighting Golyat and declaring his recognition of this very fact.  He tells Golyat, "אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא אֵלֶיךָ בְּשֵׁם י"י צְבָאוֹת".

Military Blunder

Shaul's battle was limited in scope. Instead of obliterating all of the Amalekites, he paused in the midst of battle allowing much of the enemy to go unharmed.

Sources:Hoil MosheShemuel I 15:3Shemuel I 15:5About R. Moshe Yitzchak Ashkenazi, R"Y Bin-Nun⁹

Severity of Shaul's sin – According to this approach, Hashem is angry because a substantial portion of Amalekites were not killed. Shaul did not even come close to fulfilling Hashem's command.

"מֵחֲוִילָה בּוֹאֲךָ שׁוּר" – This approach must reinterpret verse 7, from which it sounds as if Shaul fought Amalek in a comprehensive manner:

• According to the Hoil Moshe, Shaul killed Amalek within the borders "מֵחֲוִילָה בּוֹאֲךָ שׁוּר", but he only attacked the permanent dwellers who lived under the rule of Agag, leaving alive the nomadic majority.¹⁰ 
• Yoel Bin-Nun, in contrast, assumes that "מֵחֲוִילָה בּוֹאֲךָ שׁוּר" describes the borders in which Amalek lived but not the area which Shaul attacked.¹¹  Shaul fought in a much more limited area.

Evidence of surviving Amalakites – The fact that David fights against Amalekites in Shemuel I 30 serves as evidence that Shaul left over a significant number of Amalekites, and not just Agag.¹²

Why didn't Shaul finish the battle?

• "וְהִנֵּה מַצִּיב לוֹ יָד" – According to the Hoil Moshe, after the initial battle against Agag, Shaul took a break, returning to Israel and the Carmel¹³ to set up a victory monument.  This is what allowed the rest of the Amalekites to flee.
• "וַתַּעַט אֶל הַשָּׁלָל" – Yoel b. Nun asserts that the desire to take from the spoils is what prevented Shaul from finishing the battle.¹⁴

"וּמֶה קוֹל הַצֹּאן הַזֶּה בְּאׇזְנָי" – The Hoil Moshe explains that Shaul actually did fulfill the commandment "וְהַחֲרַמְתֶּם אֶת כׇּל אֲשֶׁר לוֹ" since he meant to sacrifice the animals to Hashem.¹⁵  In so doing he was following the laws of חֵרֶם as laid out in Vayikra 27:28, "כׇּל חֵרֶם קֹדֶשׁ קׇדָשִׁים הוּא לַי"י".  As such, Shaul says of himself "הֲקִימֹתִי אֶת דְּבַר י"י".  However, this is not the sense one gets from the verses, as Shemuel repeatedly suggests that taking the animals was a problem.  Yoel b.Nun responds that Shemuel himself had not been told what the specific sin was, only that Hashem was disappointed in Shaul.¹⁶ He merely guessed that it related to the leftover cattle, but was mistaken.

"הַגִּישׁוּ אֵלַי אֶת אֲגַג" – Hoil Moshe understands that Shaul was planning on killing Agag.  He only initially took him captive so as to brag about him in front of the nation.

Shaul vs. David – David finishes what Shaul began.  As Shaul fights his last battle against the Philistines and meets his death, David battles Amalek.  Unlike Shaul, he fights until "לֹא נִמְלַט מֵהֶם אִישׁ כִּי אִם אַרְבַּע מֵאוֹת אִישׁ" (Shemuel I 30:17), earning him kingship.¹⁷

Relationship to sin at the Battle of Michmas

כִּי חַטַּאת קֶסֶם מֶרִי

¹ See his article, "משא אגג – חטא שאול בעמלק", Megadim 7 (1989): 49-63.

² The Bavli is based off the description of Haman in Meggilat Esther as "הָמָן בֶּן הַמְּדָתָא הָאֲגָגִי" ‎(3:1).  The assumption is that Agag had relations in between his capture and being killed.

³ If not killing Agag was really the main sin, it would be the ultimate insolence to point to it as fulfilling Hashem's words.  On the other hand, one can explain that Shaul was simply ignorant of Hashem's intent.

⁴ One could answer that David was not yet the king officially, and did not get an explicit command to consecrate the spoils.

⁵ The verses highlight the contrast between the two stories by using similar language.  Hashem commanded Shaul to utterly destroy Amalek, "וְהֵמַתָּה מֵאִישׁ עַד אִשָּׁה מֵעֹלֵל וְעַד יוֹנֵק מִשּׁוֹר וְעַד שֶׂה מִגָּמָל וְעַד חֲמוֹר". Though he did not listen to that directive out of "mercy", by Nov we are told that he had no issue with such comprehensive slaughter: "וְאֵת נֹב עִיר הַכֹּהֲנִים הִכָּה לְפִי חֶרֶב מֵאִישׁ וְעַד אִשָּׁה מֵעוֹלֵל וְעַד יוֹנֵק וְשׁוֹר וַחֲמוֹר וָשֶׂה לְפִי חָרֶב."

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⁷ It should be noted that not all of these sources read this action negatively. while Radak notes that Shaul gathered his men to divide up the booty, Ralbag asserts that Shaul came to give thanks to Hashem for his help in the war. However, the language of "הִנֵּה מַצִּיב לוֹ יָד", suggests that Shaul made the memorial for himself.

⁸ See also Shemuel's setting aside of a stone to mark Hashem's help in the battle against the Philistines: " וַיִּקַּח שְׁמוּאֵל אֶבֶן אַחַת... וַיִּקְרָא אֶת שְׁמָהּ אֶבֶן הָעָזֶר וַיֹּאמַר עַד הֵנָּה עֲזָרָנוּ י"י".

⁹ See article cited above.

¹⁰ The Hoil Moshe assumes that the Amalekites were composed of many individual groups, some of which were under the leadership of Agag, but many of whom were under the rule of others.  Shaul attacked the city-state of Agag, but left the others in peace.

¹¹ According to him, the verse should read, "וַיַּךְ שָׁאוּל אֶת עֲמָלֵק [אשר גר] מֵחֲוִילָה בּוֹאֲךָ שׁוּר".  To prove that his is where they lived, he quotes the parallel verse by David's battle with Amalek, "כִּי הֵנָּה יֹשְׁבוֹת הָאָרֶץ אֲשֶׁר מֵעוֹלָם בּוֹאֲךָ שׁוּרָה וְעַד אֶרֶץ מִצְרָיִם" (Shemuel I 27:8) and notes that David, too, did not fight in that whole area, but he at least defeated them.

¹² Others might explain that Amalek is simply a term used to denote nomadic tribes and not all were related to the Amalekites who attacked the Israelites in the Wilderness. As such, it is possible that the Amalekites whom David fought had not been included in the command.

¹³ Hoil Moshe asserts that this refers to a city in Yehuda and not the Carmel which is up North.

¹⁴ Yoel b. Nun contrasts Shaul here with his actions during the battle of Michmas where he had warned the people not to take from the booty so that they could finish the war. Yonatan there points out, "לוּא אָכֹל אָכַל הַיּוֹם הָעָם מִשְּׁלַל אֹיְבָיו אֲשֶׁר מָצָא כִּי עַתָּה לֹא רָבְתָה מַכָּה בַּפְּלִשְׁתִּים" (Shemuel I 14:30).  Another historical example can be found in Maccabees I 4:16-25 where Yehuda similarly warns the people first to finish the battle and only afterwards to take from the spoils of war.  Yehoshua's request that the sun stand still in Yehoshua 10 reflects a similar realization that pausing in the midst of battle can ultimately result in not being able to decimate on'es enemies.

¹⁵ In Vayikra 27:28 it says "כׇּל חֵרֶם קֹדֶשׁ קׇדָשִׁים הוּא לַי"י", and that is exactly what Shaul did.

¹⁶ See Abarbanel who precedes him on this point.

¹⁷ There are several other parallels between the stories.  David, like Shaul, also fights with 600 men. Unlike Shaul, however, despite the pressure, David still asks Hashem via the Efod what to do.  In addition while the nation "flies upon the spoils" in Shaul's battle, by David there is an orderly division thereof.