I Samuel 9:2-10:23

Hook

Imagine a dusty road in the ancient land of Benjamin, the sun beating down, and a young man, tall and striking, searching for lost donkeys, unaware that destiny is about to reveal him as a king. This is not just a story of a lost animal, but a profound unveiling of divine selection and the hidden currents of history, a narrative woven with the threads of prophecy, community, and the very essence of leadership.

Context

Place

Our story unfolds primarily in the tribal lands of Benjamin, a region known for its warriors and its close proximity to the nascent capital, Gibeah. We also touch upon the sacred sites of Mizpah and the shrine at an unnamed "Hill" (likely Gibeah itself), places where divine communication and communal gatherings were paramount.

Era

This narrative is set during the period of the Judges and the transition to monarchy in ancient Israel, a time of instability and a yearning for centralized leadership. It marks a pivotal moment, as the people move from a decentralized tribal system to a kingdom, a significant shift in their socio-political and religious landscape.

Community

The communities involved are diverse: the simple pastoralists of Benjamin, represented by Saul and his father Kish; the prophetic circles, led by the revered Shmuel (Samuel); and the wider Israelite populace, gathered at Mizpah. This period highlights the interplay between the ordinary, the divinely chosen, and the collective will of the people.

Text Snapshot

“He had a son whose name was Saul, an excellent young man; no one among the Israelites was handsomer than he; he was a head taller than any of the people.” (I Samuel 9:2)

“Formerly in Israel, such a person who went to inquire of God would say, 'Come, let us go to the seer,' for the prophet of today was formerly called a seer.” (I Samuel 9:9)

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

“But today you have rejected your God who delivered you from all your troubles and calamities. For you said, ‘No, set up a king over us!’” (I Samuel 10:19)

“Do you see the one whom God has chosen? There is none like him among all the people.” (I Samuel 10:24)

Minhag/Melody

The story of Saul’s anointing is rich with elements that resonate with Sephardi and Mizrahi traditions, particularly in the practice of communal prayer and the prophetic spirit. The description of the prophets descending from the shrine, accompanied by music—lyres, hand-drums, flutes, and harps—and speaking in ecstasy, is a powerful echo of the ecstatic prophecy found in some mystical traditions. This resonates with the concept of ruach hakodesh (holy spirit) that can manifest through inspired utterance and song.

In many Sephardi and Mizrahi communities, piyutim (liturgical poems) are not merely recited but are sung with profound emotion and often with melismatic embellishments, creating an atmosphere of spiritual elevation. The communal singing of piyutim, especially during festivals and special occasions, can evoke a similar sense of collective spiritual fervor as described in the text. The act of the prophets speaking in ecstasy, their words flowing forth, can be likened to the inspired delivery of piyutim, where the poet's words are imbued with divine meaning and are meant to stir the soul.

Furthermore, the communal gathering at Mizpah, where tribes and clans are presented and the lot is cast, speaks to a deeply ingrained sense of community and divine oversight. In Sephardi and Mizrahi traditions, the minhag (custom) of congregational prayer, where individuals join their voices to create a unified plea or expression of praise, mirrors this collective engagement. The chazzan (cantor), in leading the tefillah (prayer), often draws upon ancient melodies and poetic forms, connecting the present moment to a rich historical and spiritual lineage. The anticipation of God’s guidance, as sought through Samuel, is mirrored in the community’s earnest prayer for divine favor and direction, a common theme in the liturgy of these traditions.

Consider the Shacharit (morning prayer) service in a Sephardi synagogue. The melodic intonation of the prayers, the communal response of "Amen," and the shared recitation of Psalms all contribute to an atmosphere where the divine presence is felt to be palpable. The piyutim woven into the service, often attributed to great Sephardi and Mizrahi poets, are vehicles for profound theological expression and emotional connection. The idea of a "different person" emerging after divine inspiration, as Saul does, is a testament to the transformative power of spiritual encounter, a power that many experience through the immersive experience of piyut and communal prayer. The structured yet divinely guided revelation in the text finds a parallel in the structured framework of the prayer service, within which moments of profound spiritual insight can arise.

Contrast

This passage offers a fascinating point of contrast with certain Ashkenazi traditions regarding the public reading of the Torah. In many Ashkenazi communities, the Torah is read in a specific, standardized melodic trope, with precise intonations and cantillations that have been meticulously preserved. The emphasis is on accuracy and the faithful transmission of the ancient text's musical notation.

In contrast, the text here depicts a more fluid and potentially improvisational prophetic utterance. When Samuel anoints Saul, he speaks words of prophecy, and when Saul himself is later gripped by the spirit of God, he "spoke in ecstasy along with them; you will become a different person." This suggests a form of spiritual expression that, while rooted in divine inspiration, might have been less bound by rigid melodic structures and more characterized by impassioned, perhaps even spontaneous, vocalizations.

While the Ashkenazi tradition prioritizes the precise, standardized melody for the Torah reading as a way to connect with the eternal word, some Sephardi and Mizrahi traditions, particularly in their engagement with piyutim and ecstatic prophecy, might allow for a greater degree of melodic variation and individual expression within a divinely inspired context. The emphasis shifts from the precise replication of a melodic code to the raw, transformative power of the spirit manifesting through voice. It's not about "better" or "worse," but about different emphases: one focusing on the faithful transmission of a sacred melody for the sacred text, the other on the spontaneous, spirit-filled outpouring of prophecy and poetic expression, often accompanied by music.

Home Practice

To bring a touch of this ancient spirit into your home, try this simple practice: select a short, uplifting piyut from a Sephardi or Mizrahi tradition that speaks to you. Many beautiful and accessible options can be found online, often with translations. On a quiet evening, before Shabbat or at another time of reflection, sit with the text and its melody. If you can find a recording, listen to it. Then, try to hum or sing a few lines, even if you don't know the tune perfectly. Focus on the feeling and the meaning of the words, allowing yourself to connect with the spirit of the poem. This practice, in its own small way, echoes the communal singing and inspired utterance described in our biblical narrative, fostering a personal connection to a rich heritage.

Takeaway

The story of Saul's anointing, from lost donkeys to divinely chosen king, is a powerful reminder that destiny can be found in the most unexpected places. It highlights the role of prophecy, the importance of community, and the transformative power of divine encounter. By exploring the minhagim and piyutim of Sephardi and Mizrahi traditions, we connect with an ancient lineage that continues to find profound meaning and expression in song, prayer, and inspired utterance, demonstrating that the spirit of God can indeed touch us all, making us "different people."