Midrash Shmuel Reader

"And when the Philistines heard the noise of the shout… 'Woe unto us! Who shall deliver us out of the hand of these mighty Gods?'" (1 Samuel 4:8). Up to here spoke the worthy ones among them; but the wicked ones among them said, "These are the Gods that smote, etc." (ibid.). They said: He brought ten plagues upon the sea, and the rest of the plagues He spent upon His people in the wilderness; they said, He has no plague left from now on. [Said the Holy One:] By your lives, I will bring upon you a plague that has never been seen and never been, as it is written, "And the hand of the Lord was heavy upon the Ashdodites, and He smote them with hemorrhoids" (1 Samuel 5:6). How so? A man would be sitting with a hemorrhoid, and a mouse would come up from the deep and pull out his entrails, and go down again to the deep. This is what is written, "And the hand of the Lord was heavy upon the Ashdodites, and He set them, etc." They went back and made themselves benches. The mouse would say to the bench: I am the messenger of Him who spoke and the world came to be, and you are His creature — give honor to the One who created you. And the bench would split, and the mouse would come up from the deep, and pull out his entrails, and go down again to the deep. This is what is written, "And the hand of the Lord was heavy, etc." The whole section is mingled words (eruvei devarim): what this one said, the other did not say, and what the other said, this one did not say. And likewise: "And Judah acknowledged them, and said, 'She is more righteous than I'" (Genesis 38:26), and the Holy One, blessed be He, writes concerning him, "and he knew her again no more" — that once he knew that she was his daughter-in-law, "he knew her again no more" (ibid.) — and so the whole section. And likewise: "We came unto the land whither thou sentest us, etc." (Numbers 13:27) — up to here spoke Caleb; the whole section is mingled words: what this one said, the other did not say, and what the other said, this one did not say. And likewise: "But now our soul is dried away; there is nothing at all; we have nought save this manna to look to. And the manna was as coriander seed" (Numbers 11:6–7). You might suppose [it is one speaker]; [know that] what this one said, the other did not say. What does it say? "But now our soul is dried away; there is nothing at all" (ibid. 11:6) — and the Holy One, blessed be He, conciliates all who come into the world and says to them: Come and see over what My children murmur against Me, "And the manna was as coriander seed, etc." (ibid. 11:7). The whole section is mingled words: what this one said, the other did not say. And likewise: "Why is his chariot so long in coming?" (Judges 5:28) — up to here spoke the mother of Sisera; "why tarry the wheels of his chariots?" (ibid.) — up to here spoke his wife; "the wise among her princesses answer her" (ibid. 5:29) — up to here spoke her daughters-in-law; "Have they not found, are they not dividing the spoil?" (ibid. 5:30) — the words that the mother of Sisera spoke were revealed to Deborah by the Holy Spirit, and Deborah sent word to her: Wait no longer for your son Sisera from now on, "so let all thine enemies perish, O Lord" (ibid. 5:31). And likewise: "Micah the Morashtite prophesied in the days of Hezekiah king of Judah, etc.… Did Hezekiah king of Judah put him to death?" (Jeremiah 26:18–19) — up to here spoke the worthy ones among them; but the wicked ones said, "And there was also a man that prophesied in the name of the Lord, Uriah the son of Shemaiah, etc.… And when the king Jehoiakim, with all his mighty men… heard… and the king Jehoiakim sent men into Egypt… and they fetched forth Uriah out of Egypt, and brought him unto the king" (ibid. 26:20–23). They said: Just as Uriah prophesied, so did Jeremiah prophesy; and just as Uriah was slain, so was Jeremiah to be slain. "Nevertheless the hand of Ahikam the son of Shaphan, etc." (ibid. 26:24). The whole section is mingled words: what this one said, the other did not say, and what the other said, this one did not say. And likewise: "Set me as a seal upon thine arm, etc." (Song of Songs 8:6). "Set me as a seal upon thy heart, as a seal upon thine arm" — up to here spoke the Assembly of Israel; "for love is strong as death, jealousy is cruel as the grave" (ibid.) — up to here spoke the nations of the world; and the Holy Spirit says, "the coals thereof are coals of fire, a most vehement flame, etc." (ibid.). Behold, the whole section is mingled words: what this one said, the other did not say.

"And a man of Benjamin ran from the battle line and came to Shiloh that day, with his clothes torn and earth upon his head" (1 Samuel 4:12) — this is Saul. Rabbi Levi and Rabbi Simon and the Rabbis. One [Rabbi Levi] said: Sixty mil did Saul travel on that day. He was at the battle line, and he heard that the tablets had been captured, and he went and snatched them from the hand of Goliath, and came. And Rabbi Simon said: One hundred and twenty mil did Saul travel on that day. He was at Shiloh, and he heard that the tablets had been captured, and he went and snatched them from the hand of Goliath, and came. And the Rabbis said: One hundred and eighty mil did Saul travel on that day. He was at the battle line, and he fled to Shiloh, and he heard that the tablets had been captured, and he went and snatched them from the hand of Goliath, and came.

"And when he came, lo, Eli etc." (1 Samuel 4:13); "And the messenger answered and said, Israel is fled etc." (1 Samuel 4:17); "and the ark of God is taken" (1 Samuel 4:17) — the attribute of justice grew weak, like a female [for Scripture says nilkachah, "is taken," in the feminine, though the Ark is masculine]. "And it came to pass, when he made mention of the ark of God, etc." (1 Samuel 4:18). Rabbi Yehoshua bar Rabbi Nechemiah said: Was it so [that he merely fell of his own weight]? Did he not have five fingernails or five spikes [to grip with and save himself]? Rather, his neck was broken over the Ark.

"And his daughter-in-law, the wife of Phinehas, etc." (1 Samuel 4:19). It was taught: Three women died while giving birth — our mother Rachel, the daughter-in-law of Eli, and Michal the daughter of Saul. Our mother Rachel: "And it came to pass, as her soul was departing, for she died, that she called his name" (Genesis 35:18). And does she speak while she is dead? Rather, she died and did not die. The daughter-in-law of Eli: "And she bowed down and gave birth, for her pains turned upon her" (1 Samuel 4:19). And as for Michal the daughter of Saul, she had no child until the day of her death (2 Samuel 6:23). Rabbi Yehuda bar Simon said: Until the day of her death she had none, but on the day of her death she had [one]. This is what is written: "And the sixth, Ithream, by Eglah" (1 Chronicles 3:3). And why was her name called Eglah? Rabbi Yudah bar Rabbi Simon said: Because she lowed and died like a calf.

"And the Philistines took the Ark of God, etc." (1 Samuel 5:1). Rabbi Yochanan and Rabbi Shimon ben Lakish [differed]. Rabbi Yochanan said: They honored it. They said, "This one is a god and this one is a god; let the god come and dwell beside the god." Rabbi Shimon ben Lakish said: Would that be their reward? Rather, they said, "This one is victor and this one is vanquished; let the vanquished come and be made to serve the victor."

"And the Ashdodites rose early the next day" and so forth (1 Samuel 5:3). The Holy One, blessed be He, said to them: You are not scalded by lukewarm water; rather, only by boiling water. This is what is written, "And they rose early in the morning" and so forth, "only Dagon's trunk was left upon it" (1 Samuel 5:4) — that is, its torso. "Therefore the priests of Dagon do not tread" and so forth "upon the threshold of Dagon" (1 Samuel 5:5). Rabbi Jeremiah in the name of Rabbi Shmuel bar Rav Yitzchak: Israel was stricter regarding idolatry than the nations of the world. It is written, "Therefore they do not tread" and so forth; but concerning Israel it is written, "And I will punish all those who leap over the threshold" (Zephaniah 1:9). Rabbi Yochanan and Rabbi Shimon ben Lakish: Rabbi Yochanan said, an idol that has been invalidated is forbidden in benefit. Rabbi Shimon ben Lakish said, it is permitted. And they do not disagree: that which Rabbi Yochanan said is where they worshipped it; and that which Rabbi Shimon ben Lakish said is where it became despised in their eyes and they did not worship it.

"And the hand of the LORD was heavy upon the Ashdodites, and He smote them with tumors" (1 Samuel 5:6). How so? A man would be sitting upon the tumor, and a mouse would come up from the deep and snatch away his bowels and go back down to the deep. And similar to this: "and the stone sank into his forehead" (1 Samuel 17:49). Yehuda b'Rabbi said: like into dough. And similar to this: "all their bones they crushed" (Daniel 6:25). Yehuda bar Rabbi said: like these wafers. "And tumors broke out for them" (1 Samuel 5:9). Rabbi Shimon ben Lakish said: the outer part of their bowels was concealed. Rabbi Shmuel bar Nachman said: the inner part of their bowels was concealed. "And tumors broke out for them" — things that are in concealment.

"And the Ark of the LORD was in the field of the Philistines seven months" (1 Samuel 6:1). It is written, "For these seven ewe-lambs, etc." (Genesis 21:28). The Holy One, blessed be He, said to him [to Abraham]: You gave him seven ewe-lambs; by your life, I shall delay the rejoicing of your children for seven generations. Another interpretation: You gave him seven ewe-lambs; by your life, his sons shall slay seven righteous ones of your sons. These are they: Samson, Hophni and Phinehas, Saul and his three sons. Another interpretation: You gave him seven ewe-lambs; by your life, his sons shall destroy seven sanctuaries of your sons. These are they: the Tent of Meeting, and Gilgal, and Nob, and Gibeon, and Shiloh, and the Eternal House twice. Another interpretation: You gave him seven ewe-lambs; by your life, my Ark shall go about in the field of the Philistines seven months. This is what is written: "And the Ark of the LORD was in the field of the Philistines seven months."

["And why do you harden your hearts, etc." (1 Samuel 6:6) — this is what is written:] "Strike a scoffer and the simple will become prudent, etc." (Proverbs 19:25). "Strike a scoffer" — this is the serpent; "and the simple will become prudent" — this is Eve. All of them listened to Eve and ate from that tree, as it is written, "and she gave also to her husband with her, and he ate" (Genesis 3:6). And the word "also" includes the eating by the cattle, and by the wild beast, and by the birds — except for one bird, whose name is Hol, as it is written, "And I said, I shall die with my nest, and I shall multiply my days like the Hol" (Job 29:18); "ka-Hol" it is written. The house of Rabbi Yannai and Rabbi Yehudah bar Rabbi Simon [differ]. The house of Rabbi Yannai say: a thousand years it lives; after a thousand [years], fire comes forth from its nest and consumes it, and there remains of it the size of an egg, and it returns and grows limbs and lives again. [And Rabbi Yehudah bar Rabbi Simon says: a thousand years it lives, and at the end of a thousand years its body is consumed and its wings molt away, and there remains of it the size of an egg, and it returns and grows limbs and lives again.] Another interpretation: "Strike a scoffer" — this is Amalek; "and the simple will become prudent" — this is Yitro. Rabbi Yehudah bar Simon said: Yitro was enrolled in the army of Amalek, and when [Amalek] fell, he came and converted, as it is written, "And Yitro, the priest of Midian, heard" (Exodus 18:1). Another interpretation: "Strike a scoffer" — these are the Philistines; "and the simple will become prudent" — these are the prefects. Another interpretation: "Strike a scoffer" — these are the Philistines; "and the simple will become prudent" — these are the lords [seranim]. "And why do you harden your hearts, etc."

"And the cows went straight" (I Samuel 6:12) — they went straight and they walked, walking in beauty. They would turn their faces toward the acacia-wood (Ark) and recite song. Which song did they recite? Rabbi Meir says: they recited the Song of the Sea. This is what is written, "They went along one highway, lowing as they went" (ibid.), and it is written, "I will sing to the LORD, for He has triumphed gloriously" (Exodus 15:1). Rabbi Yochanan said: "Sing to the LORD a new song" (Psalms 98:1). Rabbi Shimon ben Lakish said: "Give thanks to the LORD, call upon His name" (Psalms 105:1). Rabbi Elazar said: "The LORD reigns, let the peoples tremble" (Psalms 99:1). And the Rabbis say: "The LORD reigns, let the earth rejoice" (Psalms 97:1). Rabbi Shmuel bar Rav Yitzchak said: the Holy One, blessed be He, said to Israel: If one of you had lost his hen, would he not search after it through how many alleyways until he brought it back? Yet My Ark wanders about in the field of the Philistines, and you do not concern yourselves over it! Even so, "His right hand and His holy arm have wrought salvation for Him" (Psalms 98:1). Elijah taught: Rise up, rise up, O acacia! Wave aloft, wave aloft in the abundance of your splendor, you who are inlaid with embroidered gold, you who are praised with the Ark and the chamber, you who are glorified with the two cherubim. Rabbi Shmuel bar Nachman said: How greatly did the son of Amram (Moses) toil until he taught the Levites song — and you recite song of your own accord! May your strength be made firm.

"And they gathered to Mizpah, and drew water, and poured it out before the Lord, and fasted on that day, and said there: We have sinned against the Lord" (1 Samuel 7:6). Rabbi Simon said: Is not Shiloh the same as Mizpah, and is not Mizpah the same as Shiloh? Rather, like a kind of threshold that goes out from within the territory of Judah into the territory of Benjamin, and upon it the Temple was built. "And they drew water" — but did they draw water? Rather, this teaches that they drew words of Torah like water. "And they poured it out before the Lord" — but did they pour out before the Lord? Rather, this teaches that they poured out their heart in repentance like water. "And they said there: We have sinned against the Lord." Rabbi Huna and Rabbi Yirmeyah in the name of Rabbi Shmuel bar Rav Yitzchak: Samuel wrapped himself in the garment of Israel. He said before Him: Master of the worlds, do You demand of a person anything other than that he say before You "I have sinned"? And Israel say before You "We have sinned," and yet You do not pardon them! "And they said there: We have sinned against the Lord."

"And Samuel took one suckling lamb" (1 Samuel 7:9). Rabbi Yose bar Hanina said: A high place is never permitted except by means of a prophet. Rabbi Yochanan ben Marya brings it from this: "Then Joshua built an altar, etc." (Joshua 8:30). I have this only at Gilgal; concerning Gideon, whence? "And it came to pass the same night, that He said unto him, etc." (Judges 6:25). Rabbi Abba bar Kahana said: Seven transgressions were done with Gideon's bull: wood of an asherah, [invalid] stones, muktzeh, one that had been worshipped, a stranger, and night, and one lacking its proper time. I have this only with Gideon; at Shiloh, whence? "And Samuel took one suckling lamb" (1 Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were done with Samuel's ram: it and its skin, and one lacking its proper time, and he was a Levite. Rabbi Yose said: From this [verse] you cannot derive anything. And that which you said, that is what Rabbi Shmuel bar Rav Yitzhak said: "And his return was to Ramah, for there was his house, etc." (1 Samuel 7:17).

"And it came to pass, as Samuel was offering up the burnt-offering, etc., that the LORD thundered, etc., and discomfited them" (1 Samuel 7:10). Rabbi Abba bar Kahana said: The Holy One, blessed be He, promised that He would wage three wars of panic for Israel, and all three of them He waged for them. The first was in the days of Joshua: "and the LORD discomfited them before Israel, etc." (Joshua 10:10). The second was in the days of Sisera: "and the LORD discomfited Sisera, etc." (Judges 4:15). And the third was in the days of Samuel: "And it came to pass, as Samuel was offering up, etc., that the LORD thundered with a great voice." Rabbi Simon adds two: "and discomfited the camp of Egypt" (Exodus 14:24), and "and it shall come to pass in that day, that a great panic from the LORD shall be among them" (Zechariah 14:13). And they do not disagree: what Rabbi Simon said refers to the past, and what Rabbi Abba bar Kahana said refers to that which is yet to come upon them.

"And the LORD said unto Samuel: Hearken, etc." (1 Samuel 8:7). Rabbi Shimon ben Yochai taught: "They have rejected Me" (1 Samuel 8:7) — "Me also have they rejected" — "for it is Me also that they have rejected." He said to him: In three matters they are destined to reject — in the Kingdom of Heaven, and in the kingdom of the House of David, and in the building of the Temple. When did they reject all three of them? In the days of Rehoboam. This is what is written: "And when all Israel saw, saying: What portion have we in David?" (1 Kings 12:16) — this is the Kingdom of Heaven; "neither have we inheritance in the son of Jesse" (ibid.) — this is the kingdom of the House of David; "to your tents, O Israel; now see to your own house, David" (ibid.) — this is the building of the Temple. Rabbi Shimon ben Menasya said: Israel does not see a sign of blessing forever until they return and seek the three of them. This is what is written: "Afterward shall the children of Israel return, and seek the LORD their God" (Hosea 3:5) — this is the Kingdom of Heaven; "and David their king" (ibid.) — this is the kingdom of the House of David; "and shall fear toward the LORD and toward His goodness in the end of days" (ibid.) — this is the building of the Temple.

"But the people refused to listen to the voice of Samuel" (I Samuel 8:19). Rabbi Huna and Rabbi Yirmeyah said in the name of Rabbi Shmuel bar Rabbi Yitzchak: Because it is written, "How long do you refuse [to keep My commandments and My teachings]" (Exodus 16:28), therefore it is written, "But the people refused." It is like a certain butcher who died, and he left behind one son. His mother brought him to be taught a trade, but he ran away; she brought him to the study-house, but he ran away. She said: The remedy of the matter is that I will teach him his father's trade. She went and brought him to his father's colleague. She said to him: Take him, teach him his father's trade. He would bring him in, and the son would say to him, "The head of this one [the animal] is weak," and his legs would weaken; "his legs are weak," and his head would weaken. He brought him and laid him before his mother and said to her: Take that one—the grave [is ready] for him, for he transgressed against his father's trade. Because it is written, "How long do you refuse," therefore it is written, "But the people refused."

"And Samuel said unto the men of Israel, Go ye every man unto his city" and so forth (1 Samuel 8:22). Who was fit for the matter [of kingship]? This was Saul, as it is said, "Now there was a man of Benjamin" and so forth (1 Samuel 9:1). And like it: "And let the maiden which pleaseth the king" and so forth (Esther 2:4). Who was fit for the matter? "Now in Shushan the palace there was a certain Jew" and so forth (Esther 2:5). And like it: "And God looked upon the children of Israel" and so forth (Exodus 2:25). Who was fit for the matter? "Now Moses kept the flock" and so forth (Exodus 3:1). Rabbi Yehoshua son of Rabbi Biri adds two more. "And he mightily oppressed the children of Israel" (Judges 4:3) — what is "mightily"? Rabbi Yitzchak said: with insults and revilings. Who was fit for the matter? Deborah, as it is written, "And Deborah, a prophetess" (Judges 4:4). And like it: "And the people said" and so forth (Judges 10:18). Who was fit for the matter? "Now Jephthah the Gileadite" (Judges 11:1).

"And he had a son" etc., "and there was no man among the children of Israel better than he" (1 Samuel 9:2). One might think [he was best] in every respect; therefore Scripture teaches: "from his shoulders upward he was taller than all the people" (ibid., ibid.). And similar to it: "And like Absalom there was no man" etc. (2 Samuel 14:25); one might think [he was so] in every respect; therefore Scripture teaches: "And he weighed the hair of his head at two hundred shekels by the king's stone" (ibid., ibid. 26), [and he was hung by his hair]. Rabbi Hanina said: it was like a carob branch. And if you say it was a spear, it was made in rods, rod by rod; and if you say it was like a small carob shoot— Rabbi Hanina said: when I came up from the exile, I loosened my belt, and that of my beast, and that of my father's son, to encircle the trunk of one carob, and I could not. Rabbi Hanina said: when I came up from the exile, I took a carob and split it, and there flowed out a full palm of my hand of honey. This says: in their days the world was different.

"And he passed through the land of Shalishah" (1 Samuel 9:4) — that is, the house of Ramah. "As they were going up the ascent" etc., "and they answered them and said, 'He is here'" etc. (1 Samuel 9:11-12). Rabbi Yudan and Rabbi Mari bar Yaakov said: Do you not see a cloud that is bound over his entrance? And "yesh" (there is) means nothing other than a cloud, as you say, "And there is (yesh) when the cloud" etc. (Numbers 9:21). "As you come into the city, so shall you find him" etc. (1 Samuel 9:13). And all this length, why? It teaches that they were gazing upon Saul's beauty, and they were not satisfied with him — the words of Rabbi Yehudah. Rabbi Yose said: Would you make the daughters of Israel act so? Behold, just as it is impossible for a man to feed his eyes from a woman who is not fit for him, so it is impossible for a woman to feed her eyes from a man who is not fit for her. And all this length, why? It teaches that the hour had not yet arrived of which the Holy One, blessed be He, said to Samuel, "At this time tomorrow I will send to you a man" (1 Samuel 9:16).

"For the people will not eat until he comes, because he blesses the sacrifice" (there, there, 13). Rabbi Huna said: Explain it according to Rabbi Yishmael, for Rabbi Yishmael said that the blessing "the Good and the One who does good" is from the Torah, as it is written, "And you shall eat and be satisfied and bless" (Deuteronomy 8:10) — this is the first blessing; "for the land" (there) — this is the second blessing; "the good" — this is "who builds Jerusalem," as it is written, "this good mountain"; "which He gave (to us, who bestowed upon us all good) [to you]" (there). It is written in the Torah a [blessing] before it, but there is no [blessing] written after it. What is written in the Torah before it? "For I will proclaim the name of the Lord; ascribe greatness to our God" (Deuteronomy 32:3). It is written regarding food a [blessing] after it, but none is written before it. What is written regarding food after it? "And you shall eat and be satisfied and bless." And from where do we derive to apply what is said about the one to the other [and what is said about the other to the one]? Rabbi Shmuel bar Nachman in the name of Rabbi Yonatan: the [divine] Name is a gezerah shavah (verbal analogy). Just as the Name regarding which in the Torah there is a blessing before it is the Name stated regarding food after it, so too the Name stated regarding food after it is the Name stated regarding the Torah before it. Until here according to Rabbi Akiva. According to Rabbi Yishmael, from where? Rabbi Yochanan in the name of Rabbi Yishmael, by a fortiori inference (kal va-chomer): if the Torah, which does not require a [blessing] before it, nevertheless requires one after it, food — which requires a [blessing] after it — how much more so that it should require one before it. Until here regarding food. As for Torah: if food, which is life of the hour, requires a blessing before it and after it, the Torah, which is the life of this world and the life of the world to come — how much more so. Rabbi Yitzchak and Rabbi Natan. Rabbi Yitzchak said: "Because he blesses the sacrifice, and afterward those who are invited eat." And Rabbi Natan said: "And He shall bless your bread and your water" (Exodus 23:25) — when is it called "your bread"? Before I have eaten. Rabbi said: if at the time when one is satisfied it is written "and you shall eat and be satisfied and bless," at the time when one is hungry, how much more so. Rabbi Ze'ira asked concerning these three [verses called as proof], how do you handle them: regarding three who ate as one, or regarding three who ate each one by himself? And if you treat them as three who ate as one, [the first recites the first blessing and the last the final blessing, and the middle one does not bless at all; if you treat them as three who ate each one by himself,] even the middle one blesses at the beginning and at the end. Rabbi Shmuel bar Avduma said: the Torah taught the blessing of zimmun (the invitation) after it only in a group. If in a group, then by himself does he not bless? Rabbi Abba Mari [brother of Rabbi Yosi made it] like all the other commandments in the Torah. But concerning demai (produce of doubtful tithing) — this says: one who ate fruits, whether they were tithed or whether they were not tithed, they recite the zimmun. Rabbi Shmuel, brother of Rabbi Berakhya, said: since they decreed concerning demai, most of the people brought it into their houses. And this says: a Kuti — they recite the zimmun over him. But is not a Kuti in the category of doubt? Rabbi Abba said: explain it according to the one who says a Kuti is like a gentile in every matter, as it is taught: a Kuti is like a gentile — the words of Rabbi; Rabbi Shimon ben Gamliel says: a Kuti is like an Israelite in every matter.

"Surely the Lord GOD will do nothing, but He revealeth His counsel unto His servants the prophets" (Amos 3:7). "Surely the Lord GOD will do nothing" — this is Joseph, "and Joseph said unto Pharaoh: The dream of Pharaoh is one" (Genesis 41:25). Another interpretation: "Surely the Lord GOD will do nothing" — this is Daniel, "then was the secret revealed unto Daniel in a vision of the night" (Daniel 2:19). Another interpretation: "Surely the Lord GOD will do nothing" — this is Moses, "and Moses said: Thus saith the LORD: About midnight" (Exodus 11:4). Another interpretation: "Surely the Lord GOD will do nothing" — this is Elisha, "go, say unto him: Thou shalt surely recover" (II Kings 8:10). Another interpretation: "Surely the Lord GOD will do nothing" — these are the Sages, as we have learned: "On four occasions the pestilence increases" (Mishnah Avot 5:9). Another interpretation: "Surely the Lord GOD will do nothing" — this is Joshua, "and the LORD said unto Moses: Take thee Joshua the son of Nun, a man in whom is spirit" (Numbers 27:18). Another interpretation: "Surely the Lord GOD will do nothing" — this is Elijah, "and the LORD said unto him: Go, return on thy way" (I Kings 19:15). Another interpretation: "Surely the Lord GOD will do nothing" — this is Ahijah the Shilonite, "and the LORD said unto Ahijah: Behold, the wife of Jeroboam" (I Kings 14:5). Another interpretation: "Surely the Lord GOD will do nothing" — this is Samuel, "now the LORD had revealed unto Samuel's ear" (I Samuel 9:15).

"At this time tomorrow I will send you a man out of the land of Benjamin, etc. [for I have seen My people, because its cry has come to Me]" (1 Samuel 9:16). Rav Hanan bar Ada inquired: Concerning the past? No. Rather, before the appointed end has arrived, the Holy One, blessed be He, removes Himself far off; once the appointed end has arrived, the Holy One, blessed be He, makes Himself known.

"And Saul drew near to Samuel etc., and Samuel answered Saul and said, 'I am the seer'" (I Samuel 9:18-19). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The Holy One, blessed be He, said to Samuel, "Samuel, you see? I will show you that you do not see." When did He show him? At the hour when He said to him, "Fill your horn with oil etc." (I Samuel 16:1). "And it came to pass, when they were come, that he saw etc., and the Lord said unto Samuel, 'Look not on his appearance, nor on the height of his stature, because I have refused him etc.'" (ibid. 16:6-7). Why? Because he was hasty. And similar to it: "And the matter that is too hard for you etc." (Deuteronomy 1:17). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The Holy One, blessed be He, said to Moses, "Moses, you judge a hard case? I will bring before you a case that the disciple of your disciple is able to hear, but you do not know how to hear it." This is what is written, "And Moses brought their cause etc." (Numbers 27:5). Rabbi Huna in the name of Rabbi Yehudah bar Rabbi Simon, Rabbi Chanin in the name of Rabbi Shmuel bar Rav Yitzchak, Rabbi Chaggai reached it in the name of Rabbi Pedat: Heaven forbid that that righteous one spoke in such language! Rather, he said: A matter that I am able to hear, "you shall bring unto me" (Deuteronomy 1:17), and one that I am not able to hear, "I will hear it" — "unto God" (ibid.).

"And Samuel took the flask of oil" etc. (1 Samuel 10:1). Saul and Jehu were anointed from the flask, for their kingship was destined to pass away; David and Solomon were anointed from the horn, for their kingship was enduring. "And he kissed him" (ibid.). Every kiss is for frivolity, except for three: the kiss of parting, the kiss of high office, and the kiss of intervals. The kiss of parting—"and Orpah kissed her mother-in-law" (Ruth 1:14). The kiss of high office—"And Samuel took the flask of oil and poured it upon his head and kissed him." The kiss of intervals—"And he went and met him at the mountain of God and kissed him" (Exodus 4:27). Rabbi Tanchuma said: also the kiss of kinship—"and Jacob kissed Rachel" (Genesis 29:11), for she was his kinswoman.

"When you depart from me today, etc." (1 Samuel 10:2). Rabbi Yannai and Rabbi Yonatan were sitting, and a certain man came and asked them: What is the meaning of that which is written, "When you depart from me today, etc., by Rachel's tomb in the territory of Benjamin, at Tzeltzach" (ibid.)? But is not Rachel's tomb in the territory of Judah, while Tzeltzach is in the territory of Benjamin? Rabbi Yannai said to Rabbi Yonatan: Yonatan, my brother, gather up my disgrace. Tomorrow, when they come from Rachel's tomb, you will be going, and they will be coming, and you will find them in the territory of Benjamin at Tzeltzach. He said to him: What is the meaning of that which is written, "And the words of the men of Judah were fiercer than the words of the men of Israel" (2 Samuel 19:44)? He said to him: These were sending letters to David, and these were receiving letters. What does David say to them? "You are my brothers, you are my bone and my flesh" (ibid.). "Tzeltzach": Rabbi Yose HaGelili says, the clear shade [tzel tzach] of the day, like its brightness. Rabbi Akiva says, the clear shade [tzel tzach] that the elder spoke of: "and kings shall come out of your loins" (Genesis 35:11).

"(And Nahash) [And Nahash] the Ammonite came up, etc., and Nahash said (to them) [to them], etc." (1 Samuel 11:1). Rabbi Levi, and Rabbi Simon, and the Rabbis [interpreted this]. Rabbi Levi said: These are the slingers and the archers of Israel, who are the delight of the eyes of Israel, as you say, "armed with the bow" (Psalms 78:9). And Rabbi Simon said: This is the Sanhedrin of Israel, who are the eyeball of Israel, as you say, "And it shall be, if it be done in error by the eyes of the congregation, etc." (Numbers 15:24). And the Rabbis say: This is the Torah scroll. Nahash the Ammonite said to them: Bring me a Torah scroll, and I will uproot from within it, "No Ammonite shall enter" (Deuteronomy 23:4). ["On this condition will I make a covenant with you, that you gouge out every right eye of yours."]

"And now, behold, the king walks before you, and I have grown old and grey" (I Samuel 12:2). This is one of five expressions that are doubled: "I have grown old and grey" (zakanti ve-savti); "my witness and my testimony" (edi ve-sahadi); "my judgment and my justice" (mishpati ve-dini); "wild ass and onager" (pere arod); "his bones and his frame" (atzamav garmav).

"Here I am; testify against me before the LORD: whose ox have I taken, or whose donkey have I taken, or whom have I defrauded?" (1 Samuel 12:3). Rabbi Abba bar Kahana said: Theft is so grave that two of the great ones of the world needed to argue in their own defense concerning it — Moses and Samuel. Moses: "I have not taken one donkey of theirs" (Numbers 16:15).

Rabbi Chanina bar Shila and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: And what did Moses leave for the swindlers and the thieves? Rather, Moses said: When Israel were journeying from station to station, I did not say to a single one of them, "Take this vessel in your hand," or "Take this vessel upon your donkey." I carried and bore the load myself, as you say, "And Moses took his wife and his sons and set them upon the donkey" (Exodus 4:20).

Rabbi Yudan said: The great one of the generation, when he goes to attend to the needs of the community — from whom should he take the donkey? Should it not be from that of the community? But here, "And Moses took his wife and his sons" (ibid.).

Rabbi Levi said: As the first redeemer, so the last redeemer. Just as the first redeemer — "And Moses took his wife and his sons and set them upon the donkey" — so too the last redeemer: "lowly and riding upon a donkey" (Zechariah 9:9).

"And I will restore it to you" (1 Samuel 12:3). Rabbi Yose said: Samuel was very wealthy, for had they claimed it of him, he had the means in his hand to make restitution, as you say, "And I will restore it to you."

"And they said, You have not defrauded us... And he said to them, The LORD is witness against you" (ibid. 12:4–5). It is not written "witnesses" but rather "And he said: witness." The Holy One, blessed be He, said to them: You testify about him concerning that which is revealed, and I testify about him concerning that which is hidden.

"And Samuel said to the people: 'The Lord, who made Moses and Aaron, and who brought up your fathers out of the land of Egypt'" (1 Samuel 12:6). "Your two breasts" (Song of Songs 4:5)—[these are Moses and Aaron]. Just as these breasts are full of milk, so Moses and Aaron are full of Torah. Just as these breasts are the splendor of a woman, [so Moses and Aaron are the splendor of Israel; just as these breasts are the praise of a woman,] so Moses and Aaron are the praise of Israel. Just as these breasts are the glory of a woman, so too Moses [and Aaron] are the glory of Israel. Just as with these breasts, neither one of them is greater than its fellow, so Moses was not greater than Aaron, nor Aaron greater than Moses. Just as with these breasts, what the woman eats the infant nurses, so all the Torah that Moses learned he taught to Aaron. This is what is written: "And Moses told Aaron all the words of the Lord" (Exodus 4:28). And the Rabbis say: He revealed to him the Ineffable Name. Rabbi Abba bar Zutra in the name of Rabbi Samuel: A creature of flesh and blood does not prepare the bandage until he sees the wound; but He who spoke and the world came into being, blessed be He, is not so—rather, He prepares the bandage and afterward sees the wound. This is what is written: "For I will restore health to you, and I will heal you of your wounds, says the Lord" (Jeremiah 30:17).

"And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and you dwelt in safety" (1 Samuel 12:11). Jerubbaal — this is Gideon. Bedan — this is Samson. Jephthah — according to its plain meaning. Scripture set three of the lightest of the world alongside three of the mightiest of the world, so that you should not say, "How could these have led Israel in their time?" — to teach you that every set of three who stand in the court of Israel should be in your eyes like Moses and like Aaron and like Samuel. Jerubbaal in his generation is like Moses in his generation; Bedan in his generation is like Aaron in his generation; Jephthah in his generation is like Samuel in his generation. And not only this, but the court of Jerubbaal and of Bedan is weighed equal to the court of Moses. Rabbi Shimon ben Lakish said: Do not say, "What is the reason that the former days were better than these?" Do not say, "Had Rabbi Zeira been alive, I would learn Torah [before him]"; "Had Rabbi Tarfon been alive, I would learn Torah [before him]." You have none but the sage who is in your own generation. Rabbi Berekhiah brings it from here: "And Jehoiada, the leader of Aaron" (1 Chronicles 12:28). And was Jehoiada a leader over Aaron? Rather, this teaches that had Aaron been alive, Jehoiada would have been greater than him in his generation. Rabbi Simon brings it from here: "And Aaron and his sons offered upon the altar of the burnt-offering," etc. (1 Chronicles 6:34). And was it Aaron and his sons? Was it not Zadok and his sons? Rather, this teaches that if Aaron had been alive, Zadok would have been greater than him in his generation. Rabbi Hillel the son of Rabbi Shmuel bar Nachman brings it from here: "And all the congregation of those who had returned," etc., "for since the days of Jeshua the son of Nun" (Nehemiah 8:17). "Since the days of Joshua the son of Nun" is not written here, but rather "since the days of Jeshua the son of Nun" — Scripture diminished the righteous one in the grave for the sake of the man of his own time. And the Rabbis [bring it from here]: "[Ezra] the son of [Abishua], the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest — this Ezra went up from Babylon" (Ezra 7:5–6). Rather, this teaches that had Aaron been alive, Ezra would have been greater than him in his generation.

"And now stand still, that I may reason with you" (I Samuel 12:7). Rabbi Yirmiyah in the name of Rabbi Shmuel bar Rav Yitzchak: The scroll of the Temple, which the Holy One, blessed be He, handed over to Moses while standing — this is what is written, "But as for you, stand here by Me" (Deuteronomy 5:28). Moses arose and handed it over to Joshua while standing — this is what is written, "Call Joshua, and present yourselves" (Deuteronomy 31:14). Joshua arose and handed it over to the elders while standing — this is what is written, "And Joshua gathered all the tribes of Israel to Shechem… and they presented themselves before God" (Joshua 24:1). The elders arose and handed it over to the prophets while standing — this is what is written, "And now stand still" (I Samuel 12:7). The prophets arose and handed it over to David while standing, and for this there is no verse. David arose and handed it over to Solomon his son while standing: "But You, O LORD, be gracious unto me, and raise me up, that I may requite them" (Psalms 41:11). "All this in writing" (I Chronicles 28:19) — this teaches that it was given as a tradition. "By His hand upon me He gave me understanding" (ibid.) — this teaches that it was given by the Holy Spirit. Rabbi Menachma in the name of Rabbi Mana: it was spoken by the Holy Spirit — "and the pattern of all that he had by the spirit with him."

"You plucked up a vine from Egypt; You drove out nations and planted it" (Psalms 80:9). Just as this vine is not planted in a jumble but rows upon rows, so too Israel encamp only in banners upon banners. Just as this vine — they clear beneath it and afterward plant it, so "You drove out nations and planted it." Just as this vine — its watchman [stands] above it, so too [Israel, their Watchman stands above them and guards them], as it is said, "Behold, He that keeps Israel neither slumbers nor sleeps" (Psalms 121:4). Just as this vine — one shoot rises from it and it subdues all the trees, so too Israel — one righteous one arises from them and his name goes from one end of the world to its other end: "And the LORD was with Joshua, and his fame was in all the land" (Joshua 6:27). Just as this vine has in it wine and has in it vinegar — this requires a blessing and this requires a blessing — so too Israel: over the measure of good, "Blessed is the Good and the Doer-of-good"; over another measure, "Blessed is the true Judge." Just as this vine has in it wine and has in it vinegar, has in it grapes and has in it raisins, so too Israel: there are among them [masters of] Scripture, Mishnah, Talmud, and Aggadot. Just as this vine — whoever eats from it unripe fruit, his teeth are set on edge by it, so too whoever comes and joins in conflict with Israel, in the end he receives what is his at their hands: Pharaoh came and fought with Israel and received what was his at their hands; thirty-one kings made war with Israel and they all fell. Just as this vine — the leaves cover over the clusters, so too the common folk cover over the sons of Torah. Just as this vine has in it large clusters and small ones, and every cluster that is greater than its fellow is lower than it, so too whoever is greater than his fellow is lower than him. Just as this vine — whoever eats from it and drinks of its wine, his face shines, so too "A man's wisdom makes his face shine" (Ecclesiastes 8:1) — at the hour when he is asked and answers; "and the boldness of his face is changed" (ibid.) — at the hour when he is asked and does not answer. Just as this vine is at first trodden by the foot and afterward they raise it onto the tables of kings, so too Israel: in this world, "The LORD has commanded concerning Jacob that his adversaries should be round about him" (Lamentations 1:17) — such as Halamish to Naveh, Susita to Tiberias, and Qatzra to Haifa; but in the time to come, "And kings shall be your foster fathers" (Isaiah 49:23). Just as this vine — they support it upon reeds and it lives, so too Israel live only by the merit of the Torah, which is written upon a reed. Just as this vine — they support it upon dry wood and it lives, so too Israel live only by the merit of their fathers, even though they are dead; [therefore it is written], "Then will I remember My covenant with Jacob" (Leviticus 26:42). After all this praise, He showed him its loss and said, "Why have You broken down its hedges?" (Psalms 80:13) — like this fig tree that stands at the parting of the ways, which whoever wishes despoils. "The boar out of the wood ravages it" (ibid.) — this is the wicked Esau; "and that which moves in the field feeds on it" (ibid.) — these are the kingdoms. "O God of hosts, return, we pray... and be mindful of this vine" (ibid. v. 15). Rabbi Menachma and Rabbi Nachman of Yafo in the name of Rabbi Yaakov of Caesarea: be mindful of what You said to Sarah — "And the LORD remembered Sarah" (Genesis 21:1). "And the stock which Your right hand planted" (Psalms ibid.) — by what merit does the world stand? Rabbi Abba bar Kahana said: by the merit of the kings of the house of David, [as it is said], "who has established me" (1 Kings 2:24). Rabbi Shimon ben Lakish says: by the merit of the Torah, which is set firm in the Ark. And the Rabbis say: by the merit of Israel, [as you say], "And You established for Yourself Your people Israel" (2 Samuel 7:24). "Let Your hand be upon the man of Your right hand" (Psalms ibid.) — this is Abraham; "upon the son of man whom You made strong for Yourself" (ibid.) — this is Isaac; "and we will not turn back from You; revive us, and we will call upon Your name" — this is Jacob. Another interpretation: "and we will not turn back," as it is said, "For the LORD will not forsake His people for His great name's sake" (1 Samuel 12:22).

"For the LORD will not abandon His people, etc." (ibid. [1 Samuel 12:22]). One verse says, "For the LORD will not abandon His people for the sake of His great name," and another verse says, "[For the LORD will not abandon His people,] neither will He forsake His inheritance" (Psalms 94:14). Rabbi Shmuel bar Nachman said: Sometimes He acts for the sake of His name, and sometimes He acts for the sake of His people and His inheritance. Outside the Land — for His people and His inheritance; in the Land of Israel — for the sake of His great name. Rabbi Reuven said: He always acts for the sake of His name. This is what is written, "For Mine own sake, for Mine own sake, will I do it, etc." (Isaiah 48:11). "For the LORD has been pleased to make [you a people unto Himself], etc." — Rabbi Yehuda and Rabbi Nechemiah and the Rabbis. Rabbi Yehuda says: "Pleased" (ho'il) means nothing but "beginning," as you say, "And now let it please You (ho'el) to bless the house of Your servant, etc." (2 Samuel 7:29). Rabbi Nechemiah says: "Pleased" (ho'il) means nothing but "lodging," as you say, "Be content (ho'el), I pray you, and tarry all night, and let your heart be merry" (Judges 19:6). And the Rabbis say: "Pleased" (ho'il) means nothing but an oath, as you say, "And Moses was content (va-yo'el) to dwell with the man" (Exodus 2:21); "And Saul adjured (va-yo'el) the people, saying" (1 Samuel 14:24); "Be content (ho'el), and take two talents" (2 Kings 5:23). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: "Pleased" (ho'il) means nothing but reproof, as you say, "And now be pleased (ho'ilu) to look upon me, etc." (Job 6:28).

"Saul was a year old when he became king, and he reigned two years over Israel" (I Samuel 13:1). Rabbi Zeira—they wished to appoint him, and he did not wish to accept it upon himself. When he heard this teaching—that a sage, a bridegroom, and a nasi are granted atonement—he accepted it upon himself. A sage: "Before the hoary head you shall rise, and you shall honor the face of an elder" (Leviticus 19:32), and it is written after it, "And if a stranger sojourns with you" (ibid., verse 33). Just as a convert is pardoned for all his transgressions, so too this one—a sage who has been appointed—is pardoned for all his transgressions. A bridegroom: "And Esau went to Ishmael and took Mahalath" (Genesis 28:9). But was her name Mahalath? Was not her name Basemath? Rather, this teaches that he was pardoned (mochalah) for all his transgressions. A nasi: "Saul was a year old when he became king." But was Saul a year old when he became king? Rather, this teaches that they pardoned him for all his transgressions, and he became like a one-year-old child who has never tasted the taste of sin.

"And Saul said, Disperse yourselves among the people, etc. [and slay them here (ba-zeh)]" (1 Samuel 14:34). What is "and slay them here (ba-zeh)"? The Rabbis say: he showed them the knife [how long the measure of its length must be — for whence is it known? From "ba-zeh": bet (ב) is two, zayin (ז) is seven, he (ה) is five — behold, fourteen fingerbreadths]. He said to them: in this manner you shall slaughter and eat. When did the Holy One, blessed be He, repay him? On the day of the war with the Philistines. This is what is written: "And it came to pass in the day of battle, that there was neither sword nor spear found, etc.; but with Saul and with Jonathan his son was there found" (1 Samuel 13:22). It says "was not found," yet you say "was found" — who provided it for him? Rabbi Yudan bar Rabbi Yitzchak said: the angel provided it for him. [And the Rabbis say: the Holy One, blessed be He, provided it for him.] (What is written after it?) It is written: "And Saul built an altar unto the LORD; the same was the first altar that he began to build unto the LORD" (ibid., ibid. 35). But how many altars did the early ones build? "And Noah built an altar" (Genesis 8:20); "And Moses built an altar" (Exodus 24:4); [and Saul built an altar] — yet you say "the same did he begin"! The Rabbis say: "the same did he begin" with respect to kings. Rabbi Yudan said: because he gave his life for the matter, Scripture accounted it to him as though he had begun to build an altar unto the LORD.

"And the people said to Saul: Shall Jonathan die, who has wrought this great salvation in Israel?" (1 Samuel 14:45). Rabbi Elazar said: They gave his weight in gold and redeemed him. Rabbi Yochanan said: But did he eat bread? He did not eat bread, rather he ate honey. Rabbi Shimon ben Lakish said: But did he even eat? It was only a tasting. Did not Rabbi Ba the Pious, son of Rabbi Ze'ira, say thus: A tasting is not subject to the law of eating, nor to the law of drinking, nor does it break a fast, and it does not require a blessing. ("So the people redeemed Jonathan, and he did not die.")

"Hope deferred makes the heart sick" (Proverbs 13:12) — "Hope deferred makes the heart sick," this refers to one who betroths a woman and does not marry her at once. "But desire fulfilled is a tree of life" (ibid.) — this refers to one who betroths a woman and marries her at once. Another interpretation: "Hope deferred makes the heart sick" — this is David, who was anointed and only became king after two years. "But desire fulfilled is a tree of life" — this is Saul, who was anointed and became king at once. (And Saul seized the kingship over Israel.) [And by what merit? By the merit of good deeds:] for he was humble, for he was lowly in spirit, for he was fearful of sin, for he squandered his own possessions and was sparing of the possessions of Israel. Yehudah bar Nachman in the name of Rabbi Shimon ben Lakish: for he was a man of Torah, as it is written, "By me kings reign" (Proverbs 8:15). (And he fought against all his enemies round about — what is "and wherever he turned, he condemned"? "He condemned," he held guilty.) Rabbi Yishmael taught: Before Adam the first man sinned, he would hear the Voice and was not afraid; but once he sinned, "And he said, I heard Your voice [in the garden, and I was afraid]" (Genesis 3:10). Rabbi Acha said: Before he sinned, he would hear the Voice standing upright; but once he sinned, he would hear the Voice crouching. [And likewise, before Israel sinned, what is written there?] "And the appearance of the glory of the LORD was like a devouring fire [on the top of the mountain]" (Exodus 24:17). Rabbi Abba bar Kahana said: There were seven partitions of fire, one added within the other, and they were not shaken; but once they sinned, they could not even receive the face of the intermediary. Rabbi Pinchas and Rabbi Avin bar Rabbi Chanin: even the intermediary felt it with them. [As it is said,] "Kings of armies flee, they flee" (Psalms 68:13). Rabbi Yudan bar Rabbi Aibu: it is not written here "angels," but rather "kings" — the kings of the angels; but once they sinned, they could not even stand before the auxiliary soldiers, [as it is said,] "For I was afraid because of the anger and the wrath" (Deuteronomy 9:19). Before David sinned, [what is written?] "The LORD is my light and my salvation; whom shall I fear?" (Psalms 27:1); but once he sinned, [what is written of him?] "And I will come upon him while he is weary and weak-handed [and I will terrify him]" (II Samuel 17:2). Before Solomon sinned, [he ruled over the female and male demons, as it is said,] "I made myself male and female singers [and the delights of the sons of men]" (Ecclesiastes 2:8); but once he sinned, "Behold, the bed of Solomon [with sixty mighty men around it]" (Song of Songs 3:7). Before Saul sinned, [what is written of him?] "And wherever he turned, he condemned" — [what is "and wherever he turned, he condemned"? He was victorious]; but once he sinned, [what is written of him?] "And Saul and all Israel heard those words of the Philistine, and they were dismayed and greatly afraid" (I Samuel 17:11).

"Therefore He takes knowledge of their works, and He overturns them in the night, so that they are crushed" (Job 34:25). Rabbi Chanina said: The Holy One, blessed be He, never exacts punishment from a nation first, until He has first exacted punishment from its prince above. This is what is written: "And it shall come to pass in that day, that the LORD shall visit [yifkod] upon the host on high, on high" (Isaiah 24:21), and afterward "and upon the kings of the earth, upon the earth" (ibid.). So too, at first "the sons of God saw the daughters of men" (Genesis 6:2), and afterward "And the LORD saw that the wickedness of man was great" (ibid. 6:5), and afterward "And the LORD said: I will blot out man" etc. (ibid. 6:7). So too, at first "Amalek came" (Exodus 17:8), and afterward "Remember what Amalek did to you" (Deuteronomy 25:17), and afterward "Thus says the LORD of hosts: I have remembered [pakadti] what Amalek did to Israel" (1 Samuel 15:2). Rabbi Acha said: I am a keeper of deposits. Sarah deposited with me a bundle of commandments [mitzvot]; therefore "And the LORD remembered [pakad] Sarah" (Genesis 21:1). But Amalek deposited with me a bundle of thorns; therefore "Thus says the LORD of hosts: I have remembered [pakadti what Amalek did to Israel]" (1 Samuel 15:2).

"And Saul gathered the people together, and numbered them with lambs (in Telaim), etc." (1 Samuel 15:4). Before he reigned [he numbered them] with Bezek (pebbles); once he reigned, with lambs. "And Saul came to a city of Amalek, and contended in the valley" (1 Samuel 15:5). Rabbi Binai in the name of Rav Huna [said]: he began to contend concerning the heifer whose neck is broken. He said: this one [the murderer] kills, and that one [the heifer] has its neck broken and atones. And the Rabbis say: he began to contend against the Holy One, blessed be He. He said: Thus did Samuel say to me, "Now go and smite Amalek, etc. [from ox to sheep, from camel to ass]" (1 Samuel 15:3). He said: If a person sinned, in what way has the animal sinned? A heavenly voice went forth and said to him: Saul, do not be more righteous than your Creator.

"And Saul said to the Kenite, 'Go,'" etc., [and you showed kindness to all the children of Israel] (1 Samuel 15:6). But did he show kindness to all Israel? [Did he not show kindness only to Moses alone?] Rabbi Elazar said: Jethro showed kindness to Moses — "Call him, that he may eat bread" (Exodus 2:20). Rabbi Simon said: he fed him as his wages — "and moreover he drew water for us and watered the flock" (Exodus 2:19). [Rather, it is to teach you that anyone who shows kindness to one of the great ones of Israel, they account it to him as though he had done it for all Israel.]

"And Saul and the people spared Agag, etc." (1 Samuel 15:9). Bar Kappara said: This is Doeg, who was weighed as equal against all of Israel. Rabbi Shimon ben Levi said: Anyone who is cruel toward the merciful, in the end he becomes merciful toward the cruel; anyone who is merciful toward the cruel, his end is to fall by the sword. What is the reason? "And Saul died, and his three sons, etc." (1 Samuel 31:6). "For rebellion is as the sin of divination, etc." (ibid. 15:23). Rabbi Shmuel bar Rav Nachman said: Anyone who goes to a diviner rebels against the word of the Holy One, blessed be He. What is the reason? "For rebellion is as the sin of divination; and stubbornness, and iniquity and teraphim" (ibid.) — he brings about anger and trouble for himself.