Torah Reading is Korah (Numbers 16-18); Haftorah is I Samuel 11:14-12:22
By Irv Jacobs, M.D.
LA JOLLA, California — This simple short prose extract from I Samuel comes from the group of books artificially designated as the ‘Former Prophets.’ These are: Joshua; Judges; I & II Samuel; and I and II Kings. All of these arguably contain little of recognizable prophecy.
According to Robert Alter, Emeritus Professor of Hebrew and Comparative Literature at the University of California Berkeley, the Books of Samuel, along with I & II Kings, contain some of the “most astounding pieces of narrative that have come down to us from the ancient world.” [1]
He adds, ‘after nearly two centuries of excavative scholarship, the precise literary history and authorship of this great narrative remain beyond recovery,’ e.g. he can’t give attribution to a single writer named Samuel. [2] These works fall into the category of history by the Deuteronomist (originated c. 620 BCE in the reign of King Josiah).
The verses chosen by the ancient rabbis for this Haftorah relate to the Torah parsaha Korah in that: in the parasha, the rebels Dathan and Abiram flouted and insulted Moses, who responded in defense, “Pay no attention to (them). I have not taken the ass of any of them, nor have I wronged…them.” In comparison, this Haftorah demonstrates defense expressed by Samuel in response to a perceived rejection of his leadership. Both leaders epitomize their rule in terms of justice and respect for the property of others. Both passages underscore their ideal common denominator: selfless service on behalf of justice and righteousness in societal affairs. [3]
The Haftorah, which follows a Saul victory over Ammon, starts with Samuel’s request—to inaugurate a monarchy with a ‘magnanimous’ Saul as king. A sacrificial celebration followed.
At this point, Samuel takes front and center to enhance—himself. He portrays that via his prolonged service, he has grown old. He even takes a moment to backhandedly complement his offspring, who were actually two wicked sons.
As for himself, he ‘never assigned to himself another’s ox or donkey, or wronged another man.’ He asks those present to confirm this. [4]
At this point, Samuel resorts to the legendary story of God’s favors in the past, specifically the rescue from Egypt and their settlement in Canaan. Quickly then, he accuses the Israelites of forgetting God and worshipping Baal gods and—Ashtaroth, a goddess. All this led to their being overcome by variably Hazor; the Philistines; and Moab.
They were rescued by various agents of God, of which Samuel quickly includes himself!
Samuel then proclaims that now you people have two kings, the Lord God plus an earthly king. You’ll do well so long as you don’t rebel against God, for which he will send destructive thunder and rain—for your evil in choosing an earthly king! [5]
At this point, the Haftorah’s necessary upbeat ending begins:
The people said to Samuel: “Intercede on behalf of your servants…that we may not die…(for) our offenses…to ask for ourselves a king.”
Samuel replies: (Though) “you have done…evil…the Lord will not desert His people for the sake of His great name…”
We see in these short passages, the manipulative political behavior of Samuel, who I believe to be a biblical version of Machiavelli. He played both sides in a controversial period, fluctuating on whether or not to have a king as ruler of the nation.
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[1] Robert Alter, The Hebrew Bible, Prophets Vol. 2, W. W. Norton & Company, New York, 2019, p. 163: Here he refers to the ‘interplay of changes in the stages of a human’s life, altered by the pressures of life, the impulses of body and spirit, and the sad decay of the flesh.’
[2] Ibid. Alter, p. 163 “Creating a purposeful collage of sources was demonstrably a standard literary procedure in ancient Israel.”
[3] Etz Hayim,The Jewish Publication Society, 2001, New York, p. 876
[4]Op. cit, Alter, p. 219; Here, Samuel, an incorrigible manipulator of information, is a master of self-serving rhetoric, compelling the people to see him favorably. Like a modern politician, he is selective in what he chooses to say.
[5] Ibid, Alter, p. 221; Samuel can’t quite get over the people’s choice to have an earthly king. He again rails against this, though he has positively, though with ambiguity, acquiesced to it.
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Irv Jacobs is a retired medical doctor who delights in Torah analysis. He often delivers a drosh at Congregation Beth El in La Jolla, and at his chavurah.