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<p class=MsoFooter><font size=1 face=Arial><span style='font-size:8.5pt'>*************************************************************************</span></font></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>THE <st1:place
w:st="on"><st1:PlaceName w:st="on">TANACH</st1:PlaceName> <st1:PlaceName w:st="on">STUDY</st1:PlaceName>
<st1:PlaceType w:st="on">CENTER</st1:PlaceType></st1:place> www.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>Shiurim in Chumash
& Navi by Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><i><font size=2 face=Arial><span style='font-size:10.0pt;
font-weight:bold;font-style:italic'> for PARSHAT ZACHOR </span></font></i></b><span
style='letter-spacing:-.15pt'> - SHAUL & AMALEK<o:p></o:p></span></p>
<p class=MsoNormal style='text-align:justify;line-height:12.0pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'> [I
Shmuel chapter 15]<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-align:justify;line-height:12.0pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> What
was so terrible about Shaul's sin with Amalek?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Did
Shaul lose his kingdom simply because he:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:-14.75pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>* listened to the people's
suggestion to offer some of the best sheep from Amalek (as korbanot)?</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:-14.75pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>* kept Agag alive for an
extra day or two, instead of killing him immediately?</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:-14.75pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>* didn't admit his guilt
immediately, but instead had the nerve to make up excuses?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BACKGROUND<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
Haftara for Shabbat Zachor describes the tragic story of how Shaul failed God's
commandment to destroy Amalek. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.] </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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 <st1:place w:st="on"><st1:country-region
w:st="on">Israel</st1:country-region></st1:place>'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).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>A FINE BALANCE<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.] </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.] </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>SHAUL HAS A 'GOOD' IDEA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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)!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>"YAD SHAUL"<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 <st1:place w:st="on"><st1:City w:st="on">Gilgal</st1:City></st1:place> for a
public celebration of the victory over Amalek. To verify this, carefully read
15:12:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Aand it was told Samuel, saying: 'Shaul (and his
army) have come to the <st1:City w:st="on">Carmel</st1:City> (in contrast to
the <st1:place w:st="on">Negev</st1:place> 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.'</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In this pasuk, note the phrase "hinei matziv lo <b><span
style='font-weight:bold'>yad</span></b>". 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.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Gilgal was chosen as the gathering site, probably due
to its historic connection to Yehoshua's conquest of <st1:place w:st="on"><st1:country-region
w:st="on">Israel</st1:country-region></st1:place> and central location. Note
as well that it was also the site of where Shaul was officially anointed as
king (see 11:14). <b><span style='font-weight:bold'><o:p></o:p></span></b></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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'].</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>We can also assume that the highlight of this
celebration will be when Shaul will slay Agag - the archenemy of <st1:place
w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>
- in public. This would explain why Shaul and the people took animal from the
booty and kept Agag alive (see 15:9). <b><span style='font-weight:bold'><o:p></o:p></span></b></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"From the Amalekites they were taken... <b><span
style='font-weight:bold'>in order </span></b>to offer korbanot to <b><span
style='font-weight:bold'>Hashem</span></b>, your God, and the rest was totally
destroyed ['hecheramnu']" (15:15).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
fact, Shaul most probably considered this the most proper form of celebration.
Had not Moshe Rabeinu himself built a <b><span style='font-weight:bold'>mizbeiach</span></b>
(to offer korbanot) and made a memorial in the aftermath of Bnei Yisrael's
victory over Amalek! [See Shmot 17:15-16, note "ki <b><span
style='font-weight:bold'>yad</span></b> kes Kah..."!] </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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: </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"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 <b><span style='font-weight:bold'>to offer </span></b>korbanot
to Hashem in <b><span style='font-weight:bold'>Gilgal</span></b>" (see
15:20-21).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PLEADING GUILTY<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"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).</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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'? </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
posit that Shaul's admission of guilt in 15:24 was not sincere; rather an
attempt to appease Shmuel. Let's explain why:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>HONOR OR TESHUVA?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Shaul said to Shmuel - I have sinned... <b><span
style='font-weight:bold'>now </span></b>atone my sin and <b><span
style='font-weight:bold'>return</span></b> with me [to the celebration, so
that] I can <b><span style='font-weight:bold'>bow down </span></b>to
Hashem" (see 15:24-25).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Shaul said - I have sinned, but <b><span
style='font-weight:bold'>now</span></b> please <b><span style='font-weight:
bold'>honor</span></b> me, in the eyes of the elders and <b><span
style='font-weight:bold'>all of the people </span></b>[who have gathered for
the ceremony at Gilgal!], and return with me so that I can <b><span
style='font-weight:bold'>bow down </span></b>to <b><span style='font-weight:
bold'>Hashem</span></b>, your God" (see 15:30).</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>SHMUEL CONCEDES!<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Va-yshav Shmuel acharei Shaul..." - </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"and Shmuel <b><span style='font-weight:bold'>returned</span></b>
after [with] Shaul, and Shaul bowed down to God" (see 15:31).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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'!).</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[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.]</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Now
that we have explained the positive nature of Shaul's actions, why is he
punished so severely?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
answer this difficult question, we must return to our discussion of the
inherent danger in the institution of a monarchy.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Furthermore, as we explained in our shiur on Parshat
Beshalach, the primary sin of Amalek was </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 '<b><span style='font-weight:
bold'>kabdeinu na</span></b>' - 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MALCHUT DAVID<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Shaul may understand that the <st1:place w:st="on"><st1:PlaceType
w:st="on">Kingdom</st1:PlaceType> of <st1:PlaceName w:st="on">Israel</st1:PlaceName></st1:place>
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 <st1:PlaceType w:st="on">Kingdom</st1:PlaceType>
of <st1:PlaceName w:st="on">Man</st1:PlaceName> and the <st1:place w:st="on"><st1:PlaceType
w:st="on">Kingdom</st1:PlaceType> of <st1:PlaceName w:st="on">Heaven</st1:PlaceName></st1:place>.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
distinction between David and Shaul is reflected in David's rebuttal of his
wife's criticism of his dancing in front of the <b><span style='font-weight:
bold'>aron</span></b>, when it was brought to Yerushalayim. Recall the words
of Michal bat <b><span style='font-weight:bold'>Shaul</span></b>'s rebuke:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Michal said: What <b><span style='font-weight:
bold'>honor</span></b> is there today in the King of <st1:place w:st="on"><st1:country-region
w:st="on">Israel</st1:country-region></st1:place>... and David answered: [I
have danced] in front of God who has chosen <b><span style='font-weight:bold'>me
over your father</span></b>... and I have made myself humble, and it is with
those mothers that I have shown <b><span style='font-weight:bold'>honor</span></b>"
(II Shmuel 6:20-22).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> When
David becomes king, he dedicates his life towards the preparation of <st1:City
w:st="on">Jerusalem</st1:City> to be the city of <st1:place w:st="on"><st1:City
w:st="on">God</st1:City></st1:place>, and prepares the materials to build a
House of God - that will symbolize the more ideal relationship between God, the
King, and His people. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> shabbat
shalom</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> menachem</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
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