[Par-reg] Shabbat Zachor - Haftara

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     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
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       for PARSHAT ZACHOR  - SHAUL & AMALEK
               [I Shmuel chapter 15]

    What was so terrible about Shaul's sin with Amalek?
Did Shaul lose his kingdom simply because he:
* listened to the people's suggestion to offer some of the
  best sheep from Amalek (as korbanot)?
* kept Agag alive for an extra day or two, instead of killing
  him immediately?
* didn't admit his guilt immediately, but instead had the
  nerve to make up excuses?

     For either one (or even a mixture) of these above reasons, it
doesn't seem fair that Shaul must lose his kingdom, especially
in comparison to David whose sin appears to have been much
more severe!
     In the following shiur, we take a closer look at the
details of Shmuel chapter 15 (the Haftara for Shabbat Zachor),
while considering its context within Sefer Shmuel - in an
attempt to arrive at a more comprehensive understanding of
Shaul's sin.

BACKGROUND
     The Haftara for Shabbat Zachor describes the tragic story
of how Shaul failed God's commandment to destroy Amalek.
  Even though the details of Amalek's first attack against Am
Yisrael are recorded in Sefer Shmot (see Shmot 17:8-16), the
official mitzva is defined more explicitly in Sefer Devarim
25:17-19, better known as Parshat Zachor.  That commandment
implies that it must be fulfilled once Bnei Yisrael are firmly
established in their land, and have achieved rest from their
enemies.  [See "ve-haya be-haniach..." / 25:19.]
  Accordingly, the Rambam claims that it becomes the
responsibility of the King of Israel to destroy Amalek.  See
Rambam, the first halacha of Hilchot Melachim.
  Several hundred years pass from the time of Yehoshua until a
monarchy was finally established - with the coronation of
Shaul (see I Shmuel chapter 12).  After his initial success
against Israel's other enemies (see I Shmuel 14:47-48), God
delivers an explicit command that Shaul must destroy Amalek
(i.e. this week's Haftara - see I Shmuel 15:1-3).
  To understand how and why Shaul failed to properly fulfill
this command, we begin our shiur with a discussion of the
dilemma created by the institution of a Jewish monarchy.
  
A FINE BALANCE
  Every country needs a strong central government to guarantee
its security and economic prosperity - and in ancient times, a
monarchy was the best method to achieve this goal.  From this
perspective, there is a positive value in the establishment of
a Jewish kingdom, as God wants His nation to become a
'respected' nation among its neighbors (see I Shmuel 12:22).
However, there is also a 'down side', for should a king become
too successful, the people may tend to fear and adore their
King more that God Himself. Subsequently, the nation will
become famous for its monarch, and not for their God and His
laws (see Devarim 4:5-8).
  Ideally, the king, as the nation's political leader, would
facilitate Am Yisrael's growth as God's 'model' Nation; but
realistically - that monarch would more often 'replace' God
rather than 'represent' Him. [See Melachim Aleph 10:1, for an
example of how Shlomo ha'melech perfectly struck this critical
balance.]
     For this reason, it became the task of the 'navi'
[prophet] to address this problem.  By advising the king in
all matters of state, it was the navi's responsibility to
assure the proper development of an ideal relationship between
God, the King, and the people.
     This was precisely the relationship between Shmuel and
Shaul, (and later between Natan & David, Yeshayahu &
Chizkiyahu, etc.).  Shmuel, the navi, was to make sure that
Shaul's kingdom would develop in a manner that would bring the
nation closer to God.  Even though Shaul could take whatever
initiatives he found necessary to build the nation,
periodically the navi would make certain demands to assure
that Bnei Yisrael would attribute their success to God, and
not only to the king.  [See for example I Shmuel 13:1-14, see
also 10:6-9.]

SHAUL HAS A 'GOOD' IDEA
     This background can explain the importance of God's
special command to Shaul to destroy Amalek, and not to take
the booty - as it constituted a critical test for this
delicate relationship.
     Due to the special nature of the battle against Amalek
(and its biblical background), God commands Shaul 'lehachrim'
[to eradicate] everything belonging to Amalek (see 15:2-3).
The simplest understanding of this command - lehachrim - would
be 'totally destroy', as was the case in the law of 'ir ha-
nidachat' [an entire city that follows idol worship] - where
the Torah demands lehachrim - to gather all of its booty
together and burn it!  [See Devarim 13:16-18.]
     However, in the battle of Yericho, we find a slightly
different definition.  Even though God's command to Yehoshua
to make the city 'cherem' (see Yehoshua 6:16-18) forbids
looting for personal use, Yehoshua is instructed to dedicate
the gold and silver for God's House (see 6:24)!
     If God's command for Shaul 'lehachrim et Amalek' follows
the model from Yehoshua's battle, then we can understand in a
more positive light just about everything that Shaul does.  In
fact, one could understand that Shaul himself is convinced
that he has acted in an honorable manner.  Let's explain why:
     In the aftermath of their victory over Amalek, Shaul (and
the people) decide to take some of the best sheep and cattle
from the cherem in order to offer korbanot to God (see 15:9 &
15:15).  This can be considered no different than the cherem
of Yericho, which was taken for God's sake.  But if we 'read
between the lines', we will find a very 'useful' purpose of
all these korbanot.

"YAD SHAUL"
     Even though this detail is often overlooked when studying
this chapter, if you read carefully, you'll realize that Shaul
has invited the entire nation to the city of Gilgal for a
public celebration of the victory over Amalek.   To verify
this, carefully read 15:12:
  "Aand it was told Samuel, saying: 'Shaul (and his army) have
  come to the Carmel (in contrast to the Negev where they had
  been fighting), and, behold, he is setting him up a monument
  [or memorial], and has passed on and gone down to Gilgal.'
  
  In this pasuk, note the phrase "hinei matziv lo yad".   A
"yad" in this context implies a monument or 'memorial' (like
"yad v'shem" or "yad Avshalom").   Later in the shiur, we will
prove (from 15:30) that the entire nation had indeed gathered
at this memorial site.
  Gilgal was chosen as the gathering site, probably due to its
historic connection to Yehoshua's conquest of Israel and
central location.  Note as well that it was also the site of
where Shaul was officially anointed as king (see 11:14).
  As the nation is gathering to thank God for this victory, it
makes sense that they should offer thanksgiving sacrifices.
But everyone also needs to eat, so most probably these
korbanot (from the booty of Amalek) were offered as "shlamim"
[i.e, 'zevachim', which can be eaten /see 15:15, 'lema'an
zvoach'].
  We can also assume that the highlight of this celebration
will be when Shaul will slay Agag - the archenemy of Israel -
in public.  This would explain why Shaul and the people took
animal from the booty and kept Agag alive (see 15:9).
     Therefore, when Shaul first encounters Shmuel at Gilgal
he proudly announces: "I have fulfilled God's commandment"
(15:13).  Even after Shmuel inquires regarding the sheep and
cattle (15:14), Shaul promptly responds:
  "From the Amalekites they were taken... in order to offer
  korbanot to Hashem, your God, and the rest was totally
  destroyed ['hecheramnu']" (15:15).

     In fact, Shaul most probably considered this the most
proper form of celebration.  Had not Moshe Rabeinu himself
built a mizbeiach (to offer korbanot) and made a memorial in
the aftermath of Bnei Yisrael's victory over Amalek!  [See
Shmot 17:15-16, note "ki yad kes Kah..."!]
     Therefore, when Shmuel counters, charging Shaul that he
had not been meticulous in following God's command (see 15:16-
19), Shaul insists once again that:
  "I have listened to God's command, and I have followed the
  path upon which God sent me, and the people took from the
  sheep and cattle solely to offer korbanot to Hashem in
  Gilgal"   (see 15:20-21).

PLEADING GUILTY
     Shmuel is not convinced.  Once again he censures Shaul,
claiming that he had not listened to God (see 15:22-23).  In
response to this censure, Shaul finally 'admits' his sin:
  "And Shaul said to Shmuel, I have sinned, for I have
  transgressed God's command, for I feared the people and
  listened to them..." (see 15:24).
  
  This admission of guilt by Shaul is usually understood as
sincere, but simply too late.  However, if Shaul is indeed
sincere, why is he punished so severely?  After all, he had
good intentions, and now admits his guilt and hopefully has
learned his lesson.  Is his sin simply because he 'listened to
the people', simply because a king must be more firm with his
subjects?  Is this trait so critical in the definition of
'melech Yisrael'?
  Furthermore, if he has truly accepted his guilt, why doesn't
Shaul transfer his rule to someone more worthy, as Shmuel
seems to suggest that he do (see 15:28--29).
     Based on the above background, one could offer an
alternate interpretation which can explain not only why Shaul
is punished, but also why he doesn't 'give up' his kingdom,
and why he continues to fight David until the day (before) he
dies.
     We posit that Shaul's admission of guilt in 15:24 was not
sincere; rather an attempt to appease Shmuel.  Let's explain
why:

HONOR OR TESHUVA?
     As we explained, Shaul himself truly believes that he has
done nothing wrong at all.  He is sure that he has followed
God's command properly.  In his opinion, his planned
celebration at Gilgal will make God's Name even greater.  Even
though Shmuel has challenged the 'kashrut' of this gathering,
Shaul is sure that his actions have been flawless, as he
himself explained twice to Shmuel (see 15:13 & 15:20).
     However, after his first two confrontations with Shmuel,
Shaul realizes that it's a 'lost cause' to convince Shmuel of
his sincerity.  Instead, Shaul concludes that Shmuel, even
though he had once been his mentor ['rebbe'], has 'lost it'.
Possibly due to his 'old age' (see I Shmuel 8:1,5 & 12:2),
Shaul concludes that Shmuel has become too demanding.  [As
happens so often (to this very day), the successful 'talmid'
(student) concludes that he now understands the world much
better than his old 'rebbe' does.]
  Even though Shaul may still respect Shmuel, and remains
thankful for his many years of guidance, he now feels that he
understands the situation much better.  Especially now, as his
own honor is at stake, it is not so easy for Shaul to accept
Shmuel's rebuke.  At this point of their dispute, Shaul now
adopts a new approach - to outwardly admit his guilt to
appease Shmuel, even though he really doesn't agree that he
has done anything wrong.
  As everything was going well until Shmuel's sudden
appearance, Shaul now fears that Shmuel may publicly condemn
this gathering and hence ruin this celebration.  Therefore,
Shaul first tries to explain to Shmuel that everything is
'kosher'.  But after two attempts, he realizes that Shmuel is
not convinced; so he tries another avenue to ensure that the
celebration will continue - he admits his guilt!  Not that he
truly thinks that he is guilty, rather he'll say anything
necessary, just to make sure that the celebration continues.
  To prove this, note how Shaul immediately begs for
expiation, and begs that Shmuel join him in the ceremony.
Carefully note Shaul's entire statement of admission:
  "And Shaul said to Shmuel - I have sinned... now atone my
  sin and return with me [to the celebration, so that] I can
  bow down to Hashem" (see 15:24-25).

     However, Shmuel remains adamant.  He refuses to 'return'
with Shaul to the celebration, and instead, he turns to leave.
In a desperate attempt to prevent Shmuel from leaving, Shaul
reaches for Shmuel's cloak, begging him to stay (see 15:26-
27).
  Tragically, the cloak rips.  Realizing the symbolism of this
action, Shmuel informs Shaul that God has 'ripped away' his
kingdom and will give it to someone else more worthy (see
15:28-29).

     But Shaul refuses to give up!  Once again, instead of
arguing with Shmuel, he [insincerely] reiterates his guilt in
a desperate attempt to prevent Shmuel's departure.  Once
again, carefully note Shaul's request, and how he is worried
about his honor:
  "And Shaul said - I have sinned, but now please honor me, in
  the eyes of the elders and all of the people [who have
  gathered for the ceremony at Gilgal!], and return with me so
  that I can bow down to Hashem, your God"  (see 15:30).

SHMUEL CONCEDES!
     This pasuk not only provides us with conclusive proof
that there is a national celebration going on, but also that
Shaul's very honor is at stake.  To our total surprise, this
time Shmuel agrees to return with Shaul.  Again, read
carefully:
  "Va-yshav Shmuel acharei Shaul..." -
  "and Shmuel returned after [with] Shaul, and Shaul bowed
  down to God" (see 15:31).

     Furthermore, Shmuel himself actually participates in the
ceremony.  Even though he doesn't appear to join in the
korbanot [he doesn't trust the 'hashgacha'], he does insist
that he kill Agag instead of Shaul.  In this manner, Shmuel
attempt to attribute the glory of Agag's death to God and not
to Shaul.  Therefore, he prefers to perform the mitzva
himself.  [See 15:32-33.]
     Most likely, this argument between Shmuel and Shaul took
place 'back stage', i.e. not in the public eye.  The people
may notice that there is some tension between their two
leaders, but they do not overhear Shmuel's prophecy that Shaul
will lose his kingdom.  Shmuel goes home, and we are told that
they never see each other again.  Tragically, Shmuel mourns
his 'talmid' who has gone astray.  Shaul, upset that his
'rebbe' no longer understands him, continues to lead Am
Yisrael in the manner that he feels is correct.
     Shaul continues to believe that his actions were correct
and that Shmuel had exaggerated in his condemnation.
Therefore, Shaul doesn't accept Shmuel's prophecy that he
shall lose his kingdom to someone more worthy.  Many years
later, as David rises to power, this prophecy may 'haunt' him
(see chapters 24 & 26), but Shaul remains staunch in his
belief that he is the King of Israel, just as Shmuel (in his
younger days) had promised (see 10:1,7 & 12:1-2).  It is only
on the day before his death when Shaul finally realizes his
mistake (see chapter 28, 've-akmal'!).
    [Note how this interpretation explains Shaul's behavior
    in the remainder of Sefer Shmuel I - David is a 'mored be-
    malchut', and hence deserving of death.]
    
     Now that we have explained the positive nature of Shaul's
actions, why is he punished so severely?
     To answer this difficult question, we must return to our
discussion of the inherent danger in the institution of a
monarchy.
     Even though Shaul's intention for making this public
ceremony may have been noble, its result was exactly the
opposite of what God had intended.  Let's explain why.
  God's commandment not to take any booty from Amalek would
have left a lasting impression upon the entire nation.
Usually, when victorious soldiers return from battle, they are
laden with the spoils of war.  However, imagine the impression
when hundreds of thousands of soldiers return home from
victory - but empty handed!  Everyone at home would ask what
had happened, and the soldiers would all need to explain to
their families and friends at home how the war with Amalek is
different, etc.  This would have left a lasting impression
upon the nation, and helped them recognize its religious
significance.
  Despite his good intentions, Shaul's decision to celebrate
the victory with a public ceremony would definitely impress
upon the people that Shaul had defeated Amalek - but it would
not be so clear that this war was special, and the level of
God's involvement.
     Because this proper balance between the King and God is
so crucial, the critical trait of the Jewish royal family must
be their ability (and understanding) to forfeit their own
honor in favor of the honor of God.  Instead, Shaul becomes
obsessed with his own glory, as reflected by his statement
'kabdeinu na' - honor me.  Even if his intentions were pure,
he missed the point.  Shaul loses his kingdom less so because
of a specific sin, but more so because he lacked the necessary
trait.
     Not listening to God's specific command (here and in
chapter 13) could be understand as the 'symptom' of why he
lost his kingdom, and necessarily the 'reason'.

MALCHUT DAVID
  Shaul may understand that the Kingdom of Israel in itself is
equivalent to the honor of God, but God does not agree.
Therefore, God must choose a different royal family, the House
of David, who will find the proper balance between the Kingdom
of Man and the Kingdom of Heaven.
     This distinction between David and Shaul is reflected in
David's rebuttal of his wife's criticism of his dancing in
front of the aron, when it was brought to Yerushalayim.
Recall the words of Michal bat Shaul's rebuke:
  "And Michal said: What honor is there today in the King of
  Israel... and David answered: [I have danced] in front of
  God who has chosen me over your father... and I have made
  myself humble, and it is with those mothers that I have
  shown honor" (II Shmuel 6:20-22).

     For this reason, Michal will never have a child from
David, who surely would have been heir to the throne.  God
could not allow this negative trait of Shaul to 'infiltrate'
the seed of David.
     When David becomes king, he dedicates his life towards
the preparation of Jerusalem to be the city of God, and
prepares the materials to build a House of God - that will
symbolize the more ideal relationship between God, the King,
and His people.
     As David ha'melech consistently makes every effort to
show his nation that he is merely a vassal king before God -
the King of kings; he and his offspring are chosen to become
the eternal royal family of the Jewish nation.

                                   shabbat shalom
                                   menachem