Not a donkey of theirs have I carried off

And i have done no harm to any one of them

 (Bemidbar16:15)

"…Not a donkey of

theirs have I carried off" is to be understood as follows – Moshe said: In

what way do I lord it over you?! I never even took a donkey for my needs as do

kings and minister, even though this be the prerogative of government, as is

written (Shmuel I, 8:16) "And he

will take your donkeys and do his work" …He mentioned the most minor

laws of government and then continues to "And I have done no harm to any

of them"- to place them in my chariot in my service as is proper for a

king, or to subvert his just sentence or to disgrace him – thereby Moshe covers

all injustices.

                                                                                                             (Ramban ibid.,

ibid.)

It is related of King Ptolemy

that he brought together seventy-two elders and placed them in seventy-two

went in to each one of them and said to him "Translate for me the Torah of

Moses your master". God then prompted each one of them and all conceived

the same ideas [Translator's note: Apprehensive that a strictly literal

translation may lead to misunderstandings, they took the liberty of 'doctoring'

the text, all miraculously writing the same thing] and wrote for him, 'God

created in the beginning'; 'I shall make man in image and likeness'; 'And he

finished on the sixth day, and rested on the seventh day'; 'Male and female he

created him' [but they did not write 'created them']; 'Come let me descend and

confound their tongues'; 'And Sarah laughed among her relatives'; 'For in their

anger they slew and ox and in their wrath they dug up a stall'; 'And Moses took

his wife and his children, and made them ride on a carrier of men'; 'And the

abode of the children of Israel which they stayed in Egypt and in other lands

was four hundred years'; 'And he sent the elect of the children of Israel'; 'And

against the elect of the children of Israel he put not forth his hand'; 'I have

taken not one valuable of theirs'; 'Which the Lord thy God distributed to give

light to all peoples'; 'And he went and served other gods which I commanded

should not be served' . They also wrote for him 'the beast with small legs' and

they did not write 'the hare' because the name of Ptolemy's wife was 'Hare',

lest he should say, The Jews have jibed at me and put the name of my wife in

the Torah.

(Tractate Megillah 9b, Soncino translation)

'Not a valuable of theirs did I take' [note- the 70

translators substituted 'valuable' for 'donkey'] – Lest he [Ptolemy] say; "He

did not take a donkey, but he took other objects."

(Rashi, Megillah 9b)

Shmuel among those invoking his name

Biyamim Salant

Dedicated to the memory of my mother

            Beila

Tsirl, may her memory be a blessing

The Haphtarah opens

with the 'renewal' of the monarchy by Shmuel at Gilgal. A new era of Israelite

history begins. The period of the Judges comes to an end, the era of Prophets commences,

and the monarchy is launched.

The problem is

obvious: Why does Shmuel initially object to the request of the elders and the

people – all the more so in the light of what is written in Devarim (17:14-15): "And you will say I will

appoint over myself a king" followed by "You shall surely appoint

upon yourself a king whom God will chose from among your brothers."

Yehuda Elitzur¹,

dealing at length with this question, cites many sources and concludes that the

requesting of a monarchy was in itself legitimate, but that the people asked

too early. Elitzur bases his conclusion upon a midrash of Rabbi Eliezer (Sanhedrin 20b) and upon a midrash of Rabbi

Yehuda (Sifri Devarim, p. 156). Furthermore, the request reflected unfavorably

upon the prophet currently serving as leader.

It should be

pointed out here: the people requested a monarchy twice. First the elders of Israel

ask: "Appoint over us a king to judge us, as do all the nations." ( I Shmuel 8:4-5) It may well be that the

phrase "to judge us" offended Shmuel, he who judged the nation with

devotion and integrity, and when he repeats the people's request, he again emphasized

the phrase "to judge us"². [It is important to note that

in Devarim, this phrase does not appear]. Then Shmuel cautions the people, explaining in detail "The Laws of the King'.

Despite all this, "The people refused to listen to Shmuel's voice".

Later on, the people appeal again, adding a significant request: "…who

will lead us as we fight our battles." (8:19-20). In

the light of threats by the Philistines and Ammon, the need for a general to

fight enemies was critical. Although Shmuel had many positive attributes, he

was not a general.³

Shaul defeats Ammon in his first campaign, thus fulfilling the people's

immediate need for a military leader: "To fight our battles."

The turning point

The major change occurs during Shmuel's lifetime.

The period of Judges, a volatile, unstable era, is summed up at the end of the

Book of Judges: "In those days there was no king in Israel, every man did that which

was straight in his own eyes". This phrase is repeated a number of times

in the latter chapters of the book of Judges, alongside the more common phrase "They

did that which was evil in the eyes of God". These two phrases symbolize the

difficult period in which occurred the terrible event of "The Concubine in

Giv'ah" that led to the demise of ten thousand men and the excommunication

of an entire tribe. This was also the period of Micah's idol. These two events

testify to a situation of ignorance and a low moral level. Not for nothing does

the Talmud (Bava

Batra 15) refer to this period

as "a generation totally vain." Rabbi Steinzaltz terms the period "a

chaotic period …a period of tohu and vohu."⁴

The change which occurred in Shmuel's time

must be evaluated in the light of the above. In the Book of Shmuel these harsh

phrases are absent. A period of stability has begun. During his period of

leadership, Shmuel is the last of the Judges and the first of the Prophets (Bavli, Sotah 48b). He is an outstanding spiritual leader,

Scripture attesting to the fact that the nation listens to him and returns to

the Lord (Samuel

I, 7:4-5). On the bases of these passages, the Seder Elijah

Raba states (Chap.

17) "In the time of the

prophet Shmuel, Israel

accepted upon itself the Kingdom

of Heaven in awe."

The Coronation of Shaul

Realizing, in

his old age, that there is no one to continue his leadership and that there are

none to walk in his ways, Shmuel appoints two kings. Monarchy means stable

governance, dynasty, and continuity.

Why the phrase

"to renew the monarchy"? It can be said that the coronation of

Shaul was accomplished in three stages, in three different locations.

Stage one,

at Ramah. After Shmuel receives God's command, he anoints Shaul to be a naggid.

This first ceremony is private and intimate; even Shaul's servant is not

present (10:1).

Stage two,

at Mitzpeh. The second ceremony is held in public: "And all the people

acclaimed him, shouting "Long live the King." (10:24). Some had reservations ("bnei beliaal"

– evildoers) thus necessitating (according to many commentators} yet a third

stage.

Stage

three, at Gilgal. Following Shaul's victory over Ammon came the festive

ceremony. "And there they declared Shaul king …and they offered sacrifices

of well-being …and Shaul and all the men of Israel held a great celebration

there." (11:15)

Shaul's rule,

which had begun with impressive victories, was cut short a few years later by

Shmuel, who appointed David head of dynasty. In contrast to the function of a

judge, a non-hereditary position, appointment of a king insures continuity.

Shmuel – not only in his own

generation

Shmuel was an

exceptional person, complex and full of contradictions. His story begins yet

before his miraculous birth. Uriel Simon⁵ points out basic

components of miraculous births in the Bible, births occurring after periods of

barrenness. So it was with Abraham and Sarah, Yitchak and Rivkah, Yaakov and

Rachel, and Elkanana and Chana. He enumerates at least three basic elements

shared by all: distress (barrenness), a miracle (birth), and mission.

In Shmuel's case, the mission is divine service, and it will exceed all

expectations of his mother, as he is chosen to be a prophet of God. (3:20)

Shmuel's

multi-faced personality was, in certain respects, problematic, combining opposites.

First of all, his ancestry. According to the Book of Shmuel, he is an Efrati

dwelling in Ramah in the mountains of Ephraim (1:1).

According to Chronicles I, he is a descendant of Korach, and therefore from the

Tribe of Levi.⁶ (1:7-14). He

receives his first prophetic message as a youngster, and so his sanctification

as a prophet (3:6). Later on, when he is

already a well-known prophet, he is still called "a seer" (I Sam, 9:9)

The phrase "No

razor shall ever touch his head" (1:11)

is explained by some that Shmuel was a Nazarite (Septuagint,

Geshonedies, Radak…⁷)

Although he is not a priest, Shmuel offers

sacrifices, thus innovating a law "Ritual slaughter by a non-priest is

acceptable"⁸ (Ber. 30a).

Shmuel is opposed to monarchy, yet anoints two kings.

Shmuel in ancient sources

Shmuel

is called "The Man of God", "Prophet of God" (9:6-9), and

various sources extol him, elevating him even to comparison with Moshe.

And so in

Yirmiyahu: "Even if Moshe and Shmuel were to intercede with me" (Jer.

15:1). And so in Psalms "Moshe and Aharon among His priests,

Samuel, among those who call on His name" (99:6). In the Talmud )Yerushalmi,

Hagiga), he is referred to as 'the master of prophets'. So also in

Midrash Tanhuma (Parshat Emor 2) "Master of prophets" and further on "master

of all prophets". This title implies that he charted the way of future prophets.

In Berachot (31): Said

Rabbi Yochanan: "He was the equivalent of two persons, and who were they?

Moshe and Aharon" …In Midrash Shmuel Rabba (Parasha

15:4) it is written: Moshe and Shmuel are equal" and later on the

midrash describes Shmuel as being on a higher level than Moshe, because Shmuel

troubled himself to travel to every town to judge Israel" …"but Moshe

sat in one location to judge Israel." …

In Conclusion

After an

extended nadir of immorality and ignorance marking the end of the period of

Judges, the prophet and leader Shmuel succeeded in bringing on a spiritual

rejuvenation, and provided Israel

with its first stable monarchial government. Rabbi Steinzaltz sums up in his

article: "He was the man who created the renaissance of Judaism in his

generation.' In his farewell speech,⁹ Shmuel testifies before "all

of Israel" (as did Moshe) to his complete honesty: "Whose bull did I

take, whose ass did I take, whom did I rob, and to whom did I give favors, and

from whom did I take bribes" …Thus did Shmuel set an example for

those who followed him …Thus also Shmuel's classic passage in which he sets

out the path for successive prophets:

Does the Lord

delight in burnt offerings and sacrifices as much as in obedience to     the Lord's command? Surely obedience is

better than sacrifice, compliance than the fat of rams…" (15:22)

In light of

all the above, one wonders whether Shmuel, who was so highly praised by so

many, also sits in our generation's gallery of personalities and leaders.

1.       

See

his book of essays on the Book of Shmuel: "The Seer and the Shepherd",

ed. Emanuel Mistai., pub by "Tevunot" Alon Shevut 5768, pp. 67-74.

2.       

On

words sh'f't' (judged) and Mishpat (judgment) see Moshe Garsiel, Book of Shmuel

I, "Literary Study", pub. By "Revivim, 5743, pp. 70-74

3.       

In

his war against the Philistines in Chap. 7, Shmuel functions as both priest and

offerer of the burnt offering …"and the Lord answered him".

4.       

In

the pamphlet "Personalities from the Bible, P. 58, pub. by Ministry of

Defense.

5.       

"Literary

Reading in

Bible, Prophet Narratives". P.42. Mossad Bialik, pub. of Bar-Ilan University

6.       

This

version is highly probable, because it is known that the Levites were scattered

among various town. Various midrashim explain similarly.

7.       

See

additional sources in Talmudic Encyclopedia, under "Shmuel", essay by

Shmuel Ahituv, Vol. 32, p. 37.

8.       

Regarding

the offering of sacrifices, the Radvaz explains convincingly that after the

destruction of the Tabernacle in Shiloh, the

erection of private shrines was permitted, and non-priests were allowed to

offer sacrifices at private shrines.

9.       

See

Ahituv, ibid.

Benjamin

Salant is a member of Kibbutz Saad

They assembled against moses and against

aaron and said to them: too much is yours! Indeed, the

entire community, all of them, are holy, and in their midst is god! Why,

then, do you exalt yourselves over the assembly of god?

(Bamidbar 16:3)

All of them

are holy – All

of them heard words directly from the Omnipotent at Sinai.

(Tanhuma, quoted by Rashi, Bamidbar 16:3)

All of them are holy – And you shall be

holy

These two passages present us with the

concept of kedusha – of holiness – in its two

contradictory forms: the category of All of them are holy, which

is the inferior form of the religious category, as against And you

shall be holy, which is the absolute and extreme opposite of Korah's version.

It is a demand, in the sense of And you shall be for me a kingdom

of priests and a holy nation. The results of Korah's conception

are arrogance, pride, boasting, and sanction to cast off obligations. According

to this approach, the very fact that one is part of the Israelite nation is

sufficient to determine one's standing and quality. The Oral Law, however,

makes great efforts to order man's life within a framework of Torah

and mitzvot, attempting to realize the important dictate of You shall

observe all of my commandments and you shall be holy unto your God. This

is to be accomplished by the imposition of very strict restrictions and

obligations upon man, something which has continued throughout the history of

the Jewish people. While the kedusha at the

conclusion of Parashat Shelah is the highest expression of the

purpose of faith, that of the parasha of Korah is the

preeminent symbol of man's rebellion against the faith in God. The distance

between these two approaches, is also the distance between the belief in God

and idolatry. There is no simpler, easier, cheaper, and more contemptible form

of religious faith than the belief that kedusha is a given in

natural reality.

(Y. Leibowitz, Sheva Shanim shel Sihot al Parashat HaShavua, pp. 680-681)

Demagogy's Power to Enflame and Incite It is revealed and known before you that

the spirit of the masses are easily inflamed by dazzling claims, and a person

such as Korah, who is spiritually superior and who enjoys full

confidence heretofore unblemished, is able to dupe the people and lead them to

sin. When the masses sin, the

guilt can usually be attributed to a few instigators of high standing. When

human beings intervene against the transgression, as a rule it is the incited

masses – who are less guilty -who are hurt; the inciters themselves usually go

unpunished. But you are God, God of the

spirits of all flesh, because you are all powerful God,

you have it in your power to punish whoever is guilty; and since you are God

of the spirits of all flesh, you can discern in

your wisdom the degree of every man's guilt. When one man sin' – Korah alone

was guilty, whereas the incited masses are deserving of your graces. We have

noted a number of times in similar cases: when The Holy One, Blessed Be He,

leads Moshe to prayer, He arouses in his heart the understanding of His ways of

supervision; He elevates his spirit, as it were, to think – along with Him –

the thoughts of divine supervision.

(Rabbi Shimshon Rafael

Hirsch, Bamidbar 16:22)

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