I Samuel 9:2-10:23

Sugya Map

• Issue: The divine selection and initial anointing of Saul as king, juxtaposed with his humble origins and initial reluctance/incredulity.
• Nafka Mina(s):
  • The nature of divine revelation and its reception by the chosen individual.
  • The role of intermediaries (the servant, Samuel) in the process.
  • The significance of Saul's physical stature and character traits in his suitability for leadership.
  • The tension between divine decree and human perception/acceptance of leadership.
  • The concept of "giving a new heart" and its implications for transformation.
• Primary Sources:
  • I Samuel 9:2-10:23
  • Tanakh (for intertextual parallels)
  • Mishnah (for potential meta-psak heuristics, e.g., regarding divination or signs)

Text Snapshot

“Once the donkeys of Saul’s father Kish went astray, and Kish said to his son Saul, ‘Take along one of the servants and go out and look for the donkeys.’” (I Sam. 9:3)

• Dikduk/Leshon Nuance: The simple narrative begins with a mundane domestic crisis. The phrasing "לך נא עמך את אחד הנערים" (l'kha na im'kha et echad ha-ne'arim) – "go, please, with you one of the young men" – is direct and familial. The focus is on a lost herd, a common concern for a man of substance ("איש גדול").

“But he replied, ‘There is an agent of God in that town, and the man is highly esteemed; everything that he says comes true. Let us go there; perhaps he will tell us about the errand on which we set out.’” (I Sam. 9:6)

• Dikduk/Leshon Nuance: The servant's description of the "agent of God" (אִישׁ הָאֱלֹהִים - ish ha'Elohim) is crucial. He is "highly esteemed" (טוֹב – tov, lit. "good," but here implying esteemed/reputable) and his pronouncements are accurate ("כֹּל אֲשֶׁר יְדַבֵּר – kol asher yedaber", "all that he speaks"). This foreshadows Samuel's prophetic capacity. The term "seer" (רֹאֶה – ro'eh) is then introduced as the older term for such an inquirer of God (9:9).

“Now the day before Saul came, GOD had revealed the following to Samuel: ‘At this time tomorrow, I will send a man to you from the territory of Benjamin, and you shall anoint him ruler of My people Israel.’” (I Sam. 9:15-16)

• Dikduk/Leshon Nuance: This is the pivotal divine revelation. God's declaration is definitive: "אֲנִי שֹׁלֵחַ אֵלֶיךָ אִישׁ מֵאֶרֶץ בִּנְיָמִן וּמְשַׁחְתָּ אֹתוֹ לְנָגִיד עַל עַמִּי יִשְׂרָאֵל" (ani shole'ach elecha ish me'eretz Binyamin u'mesachta oto l'nagid al ammi Yisrael). The term nagid (נָגִיד), meaning "ruler" or "leader," is significant, distinct from melech (מֶלֶךְ), king, which is used later.

“Saul replied, ‘But I am only a Benjaminite, from the smallest of the tribes of Israel, and my clan is the least of all the clans of the tribe of Benjamin! Why do you say such things to me?’” (I Sam. 9:21)

• Dikduk/Leshon Nuance: Saul's self-deprecation is stark. He emphasizes his marginality: "וְאָנֹכִי בֶּן־יְמִינִי מִקְּטַנּוֹלִיכֻל־שְׁבָטִים יִשְׂרָאֵל וּמִשְׁפַּחְתִּי הַצְּעִרָה בְּכָל־מִשְׁפְּחֹת שֵׁבֶט בִּנְיָמִן" (v'anochi ben-Yemini mi-qatan-kol sh'vatim Yisrael u-mishpachti ha-tza'ira b'chol mishpechot shevet Binyamin). This humility is often seen as a prerequisite for greatness, but here it borders on disbelief at his own elevation.

“The spirit of GOD will grip you, and you will speak in ecstasy along with them; you will become a different person.” (I Sam. 10:6)

• Dikduk/Leshon Nuance: The prophecy here is profound. "וְצָלְחָה עָלֶיךָ רוּחַ ה' וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר" (v'tzalcha alecha ruach Adonai v'hitnabita im-am v'nehpachta l'ish acher). The "spirit of God" (רוּחַ ה' – ruach Adonai) is not merely an influence but a transformative force. The phrase "you will become a different person" (וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר – v'nehpachta l'ish acher) signifies a radical internal shift, not just external behavior.

“But some scoundrels said, ‘How can this fellow save us?’ So they scorned him and brought him no gift. But he pretended not to mind.” (I Sam. 10:27)

• Dikduk/Leshon Nuance: This highlights the immediate opposition and skepticism Saul faced. The "scoundrels" (בְּנֵי בְלִיַּעַל – b'nei Bliya'al, lit. "sons of worthlessness") openly reject him. Saul's reaction, "וַיְהִי כְּאִלֵּם" (vay'hi k'ilem, "and it was as if he were deaf" or "as one who holds his peace"), indicates a deliberate choice not to react negatively, perhaps a sign of his newfound composure or a strategic silence.

Readings

1. Radak (Rabbi David Kimchi) on I Samuel 9:2:

• Chiddush: Radak, in his commentary on Saul's description, focuses on the dual aspect of his initial suitability for kingship: physical and moral. He notes, "פי' טוב בתואר ובמראה וכת"י עולים ושפיר פי' טוב בתאר וכן טוב ממנו שפיר מיניה" (pi' bo' tov ba'to'ar u'v'mar'eh, v'kotev yad yashan ol'im u'shafir, pi' bo' tov ba'to'ar, v'chen tov mimenu shafir mineiha). He explains that "good" (טוב – tov) refers to both his appearance (to'ar) and his character (mar'eh). He further clarifies that the phrase "no one... was better than he" (ein ish... tov mimenu) means that in terms of his qualities, no one surpassed him. This emphasizes that Saul was not merely handsome but possessed inner goodness, making him doubly qualified for the nascent monarchy.

2. Malbim (Rabbi Meir Leibush ben Yechiel Michal) on I Samuel 9:2:

• Chiddush: Malbim delves deeper into the concept of Saul's inherent goodness, seeing it as a divine predisposition for leadership. He states, "רצה לומר הגם שהיה בחור בשנים ורתיחת דמו לא שקטה בכ"ז היה טוב עם אלהים ואדם ולא נמשך לתאוותיו עד שלא היה איש מבני ישראל גם בין הזקנים לימים טוב ממנו במדותיו, וכן היה שלם בתארו ויפיו כי היה משכמו ומעלה גבה מכל העם עד שהיה מיוחד בגבורה (מצד אביו) ובטוב המדות ובתואר הקומה ויצלח למלוכה" (ratzah lomar, hagam she'haya bachur bishanim v'rtych'at damo lo shakta, b'chol z'man haya tov im Elohim v'adam, v'lo nimshach l'ta'avotav, ad she'lo haya ish mib'nei Yisrael gam bein ha-zkenim l'yamim tov mimenu b'midotav, v'chen haya shalem b'to'aro v'yofyo ki haya mishikmo u'ma'alah g'vah mikkol ha'am, ad she'haya meyuchad b'gvurah (mi'tzad aviv) u'v'tov ha'midot u'v'to'ar ha'koma, v'yitzlach l'melucha). Malbim argues that despite his youth and natural passions ("רתיחת דמו לא שקטה" – rtych'at damo lo shakta), Saul was intrinsically good towards God and man, never succumbing to desires. He was not just better than other youths but superior even to the elders in his moral character. This inherent moral rectitude, combined with his imposing stature ("משכמו ומעלה גבה" – mishikmo u'ma'alah g'vah), made him divinely fitted for kingship. Malbim connects Saul's physical presence to his perceived strength (gvurah) and moral goodness (tov ha'midot), suggesting a holistic suitability.

3. Metzudat David on I Samuel 9:2:

• Chiddush: Metzudat David offers a concise explanation of Saul's initial description. On "בחור וטוב" (bachur v'tov), he writes, "נבחר במעשיו ויפה מראה" (nivchar b'ma'asav v'yafeh mar'eh), meaning "chosen in his deeds and handsome in appearance." This highlights a blend of inner virtue and outward attractiveness. For the height, "והיה גבוה מכל העם מן כתפו ולמעלה" (v'haya gavo'ah mikkol ha'am min k'tefo v'lema'alah), "he was taller than all the people from his shoulder upward." This clarifies the literal meaning of the phrase, emphasizing the distinct physical prominence.

4. Alshich Hakadosh (Rabbi Moshe Alshich) on I Samuel 9:2:

• Chiddush: Alshich's commentary, Marot HaTzove'ot, is more homiletical but offers a profound insight into the purpose of Saul's physical stature. He states, "לשיראוהו אנשים ויחשיבוהו כאשר יאות למלך שתהא אימתו על העם היה משכמו ומעלה גבוה מכל העם שע"י כך יהיה חשוב בעיניהם" (l'shir'uhu anashim v'yachash'ivuho k'asher ya'oh l'melech she'tihih emato al ha'am, haya mishikmo u'ma'alah gavo'ah mikkol ha'am she'al yedei kach yihih chashuv b'eineihem). He argues that Saul's height was not merely a physical attribute but a divinely ordained tool for inspiring awe and respect, essential for a king whose authority (emah) must be upon his people. This height made him visibly esteemed in their eyes, a necessary component of his royal mandate.

Friction

The narrative presents a subtle tension between the divine decree and Saul's own self-perception, leading to a significant friction point: Saul's profound disbelief and self-effacement in the face of his anointing.

The Kushya: How can the divinely chosen king, destined for greatness and already selected by God before his birth (as revealed to Samuel in 9:16), exhibit such deep-seated insecurity and incredulity as to declare himself the least of his tribe (9:21)? Furthermore, after receiving clear prophetic signs and being anointed, he still conceals himself among the baggage when the people are called to present themselves before God (10:22). This behavior seems to contradict the very notion of divine election and empowerment. If God has chosen him, why does Saul act so hesitantly, almost as if he were unworthy or unaware of his destiny?

The Terutz (or Terutzim):

• Terutz 1: The Nature of Divine Revelation vs. Human Comprehension: The initial revelation to Samuel (9:15-16) is a divine blueprint. Saul, however, is not privy to this overarching plan until it unfolds upon him. His initial encounter with Samuel is framed by a personal crisis (lost donkeys). Samuel's pronouncements, while significant, are delivered in a context that still allows for Saul's disbelief. When Samuel says, "And for whom is all Israel yearning... if not for you and all your ancestral house?" (9:20), Saul's response (9:21) reveals his genuine astonishment and his perception of his own insignificance. He is a Benjaminite, from the smallest tribe, his clan the least. This is his reality before the full weight of God's plan is impressed upon him. His concealment among the baggage (10:22) is likely a manifestation of this persistent self-doubt, a deeply ingrained humility (or perhaps fear) that struggles to reconcile with the extraordinary destiny being thrust upon him. The prophecy of becoming "a different person" (10:6) is a promise of transformation, but transformation takes time and process, not instantaneous erasure of one's perceived identity.

• Terutz 2: The "New Heart" as a Process, Not an Event: The text states, "As [Saul] turned around to leave Samuel, God gave him another heart; and all those signs were fulfilled that same day" (10:9). This "giving of another heart" (וְיִתֵּן לְךָ אֱלֹהִים לֵב אַחֵר – v'yiten lecha Elohim lev acher) is crucial. It suggests a divine impartation of a new disposition, a capacity for leadership and strength. However, this is not an immediate erasure of his past self or his ingrained insecurities. The subsequent behavior – hiding among the baggage – shows that the internal process of integrating this new heart with his existing consciousness is not instantaneous. The signs fulfilled that day demonstrate the external validation of his destiny, but the internal wrestling with that destiny, the full embrace of his new identity as king, is a journey. His humility, while initially a source of doubt, can also be seen as a virtue that prevents arrogance, a characteristic God sought in a leader. The "scoundrels" (10:27) who scorn him highlight that the external acceptance is far from universal, and Saul's initial silence might be a wise response to this nascent opposition, rather than outright denial of his calling.

Intertext

1. The Prophet's Role in Divine Selection: Moses and Aaron (Exodus 4:10-17)

The dynamic between Samuel and Saul echoes the initial interactions between Moses and Aaron, particularly concerning Moses's reluctance and God's appointment of Aaron as his spokesman. Moses, like Saul, expresses self-doubt and inadequacy: "Oh, my Lord, I am not eloquent, either formerly or now, or since you have begun to speak to your servant, but I am slow of speech and of tongue" (Ex. 4:10). God's response is to appoint Aaron, his brother, as his prophet and spokesman: "He shall speak to the people for you, and he shall be your mouth, and you shall be as God to him" (Ex. 4:16).

• Parallel: Both narratives feature a divinely chosen leader who expresses reservations about their capacity. In both cases, a trusted intermediary (Aaron for Moses, Samuel for Saul) plays a role in facilitating the divine will.
• Contrast: While Moses's reluctance stems from perceived speech impediment, Saul's seems to be rooted in a more profound sense of tribal and personal insignificance. Furthermore, while God directly rebukes Moses's hesitancy and appoints Aaron, Samuel facilitates a more gradual unfolding of Saul's destiny, including divine signs and a specific prophecy of transformation. The "giving of another heart" to Saul is a more internal, transformative element than the appointment of Aaron as a direct mouthpiece.

2. The Ideal King vs. Human Reality: Deuteronomy 17:14-20

The laws concerning the monarchy in Deuteronomy 17 lay out the ideal qualifications and restrictions for a king. The king must be chosen by God, not conquer his position, and is forbidden from accumulating excessive wealth, horses, or wives, lest he be tempted to turn away from God.

• Parallel: Samuel's exposition of the "rules of the monarchy" (10:25) directly connects to Deuteronomy's framework. He writes these rules in a document before God, indicating their divine sanction.
• Friction/Relevance: The text highlights the inherent tension between the ideal divine mandate and the messy reality of human leadership. Saul's initial self-doubt and the subsequent scorn from "scoundrels" (10:27) foreshadow the challenges of implementing this divinely ordained kingship. The ideal king described in Deuteronomy is one who adheres strictly to God's law; Saul's journey, as depicted here, is the beginning of understanding and embodying that ideal, a process fraught with personal struggle and external opposition. The concern about "scoundrels" who scorn him suggests that the king's legitimacy is not solely based on divine appointment but also on the people's acceptance and his ability to govern effectively, which is immediately tested.

Psak/Practice

This passage, while narrative, offers meta-halakhic insights into the nature of leadership and divine calling.

• Divine Calling and Human Response: The core teaching is that a divine calling is not always met with immediate, confident acceptance. Saul's humility and initial disbelief are not necessarily disqualifying. The process of transformation, the "giving of another heart," is a testament to God's ability to equip those He chooses. This heuristic suggests that even when individuals feel inadequate, a genuine divine calling, coupled with a willingness to submit to God's will, can lead to fulfillment.
• The Role of Signs and Confirmation: The series of signs (donkeys found, meeting prophets, speaking in ecstasy) serves as a crucial confirmation mechanism. In halakhic contexts, the reliability of signs and omens is often debated, but here they are presented as divinely ordained confirmations of Saul's destiny. This can be extrapolated to a principle of seeking clear, unambiguous indicators when discerning God's will in significant life decisions, though with a caution against over-reliance on mere happenstance.
• The Weight of Testimony: Samuel's public declaration and the written "rules of the monarchy" underscore the importance of clear, documented pronouncements regarding leadership and governance. This resonates with the need for established procedures and authority in communal and religious life.

Takeaway

Divine selection often requires a process of internal transformation, not just external appointment, and even the chosen may grapple with profound self-doubt. True leadership begins not with self-assurance, but with submission to a higher calling and the courage to become "a different person."