(יד) כִּי תָבֹא אֶל הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי. (טו) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא אָחִיךָ הוּא. (טז) רַק לֹא יַרְבֶּה לּוֹ סוּסִים וְלֹא יָשִׁיב אֶת הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד. (יז) וְלֹא יַרְבֶּה לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד. (יח) וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם. (יט) וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם. (כ) לְבִלְתִּי רוּם לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל.
(14) When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’; (15) thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. (16) Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ (17) Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. (18) And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. (19) And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them; (20) that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה קַח־לְךָ֙ אֶת־יְהוֹשֻׁ֣עַ בִּן־נ֔וּן אִ֖ישׁ אֲשֶׁר־ר֣וּחַ בּ֑וֹ וְסָמַכְתָּ֥ אֶת־יָדְךָ֖ עָלָֽיו׃ וְהַֽעֲמַדְתָּ֣ אֹת֗וֹ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָעֵדָ֑ה וְצִוִּיתָ֥ה אֹת֖וֹ לְעֵינֵיהֶֽם׃ וְנָתַתָּ֥ה מֵהֽוֹדְךָ֖ עָלָ֑יו לְמַ֣עַן יִשְׁמְע֔וּ כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃ וְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַעֲמֹ֔ד וְשָׁ֥אַל ל֛וֹ בְּמִשְׁפַּ֥ט הָאוּרִ֖ים לִפְנֵ֣י יְהוָ֑ה עַל־פִּ֨יו יֵצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכָל־בְּנֵי־יִשְׂרָאֵ֥ל אִתּ֖וֹ וְכָל־הָעֵדָֽה׃ וַיַּ֣עַשׂ מֹשֶׁ֔ה כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֹת֑וֹ וַיִּקַּ֣ח אֶת־יְהוֹשֻׁ֗עַ וַיַּֽעֲמִדֵ֙הוּ֙ לִפְנֵי֙ אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְלִפְנֵ֖י כָּל־הָעֵדָֽה׃ וַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהוָ֖ה בְּיַד־מֹשֶֽׁה׃ (פ)
And the LORD answered Moses, “Single out Joshua son of Nun, an inspired man, and lay your hand upon him. Have him stand before Eleazar the priest and before the whole community, and commission him in their sight. Invest him with some of your authority, so that the whole Israelite community may obey. But he shall present himself to Eleazar the priest, who shall on his behalf seek the decision of the Urim before the LORD. By such instruction they shall go out and by such instruction they shall come in, he and all the Israelites, the whole community.” Moses did as the LORD commanded him. He took Joshua and had him stand before Eleazar the priest and before the whole community. He laid his hands upon him and commissioned him—as the LORD had spoken through Moses.
אלהי הרוחת. לָמָּה נֶאֱמַר? אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי לְפָנֶיךָ דַּעְתּוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְאֵינָן דּוֹמִין זֶה לָזֶה, מַנֵּה עֲלֵיהֶם מַנְהִיג שֶׁיְּהֵא סוֹבֵל כָּל אֶחָד וְאֶחָד לְפִי דַעְתּוֹ (ילקוט שמעוני): אשר יצא לפניהם. לֹא כְדֶרֶךְ מַלְכֵי הָאֻמּוֹת שֶׁיּוֹשְׁבִים בְּבָתֵּיהֶם וּמְשַׁלְּחִין אֶת חַיָּלוֹתֵיהֶם לַמִּלְחָמָה, אֶלָּא כְּמוֹ שֶׁעָשִׂיתִי אֲנִי, שֶׁנִּלְחַמְתִּי בְסִיחוֹן וּבְעוֹג, שֶׁנֶּאֱמַר (במדבר כ"א) "אַל תִּירָא אֹתוֹ", וּכְדֶרֶךְ שֶׁעָשָׂה יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר "וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה" וְגוֹ' (יהושע ה'), וְכֵן בְּדָוִד הוּא אוֹמֵר (שמואל א י"ח) "כִּי הוּא יוֹצֵא וָבָא לִפְנֵיהֶם" — יוֹצֵא בָּרֹאשׁ וְנִכְנָס בָּרֹאשׁ (ספרי): ואשר יוציאם. בִּזְכֻיּוֹתָיו: ואשר יביאם. בִּזְכֻיּוֹתָיו. דָּ"אַ — ואשר יביאם, שֶׁלֹּא תַעֲשֶׂה לוֹ כְּדֶרֶךְ שֶׁאַתָּה עוֹשֶׂה לִּי, שֶׁאֵינִי מַכְנִיסָן לָאָרֶץ (ילקוט שמעוני):
אלהי הרוחת GOD OF THE SPIRITS [OF ALL FLESH] — Why is this expression used? (i.e., why does it not state simply אלהי כל בשר?) He said to Him: “Lord of the Universe! the personality of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character (Midrash Tanchuma, Pinchas 10; cf. Yalkut Shimoni on Torah 776). אשר יצא לפניהם ONE WHO MAY GO BEFORE THEM — not as is the way of the kings of the nations who sit at home and send their armies to battle, but as “I” have done — I who fought against Sihon and against Og, as it is said, (Numbers 21:34) “Do not fear him: “[for I have delivered him into thy hand … and thou shall do to him as thou didst unto Sihon, etc.]” and as is the way that Joshua followed, as it is said, (Joshua 5:3) “And Joshua went to him and said, Art thou for us [or for our adversaries]”. And so, too, in the case of David, it says, (I Samuel 18:16) “For he went out and came in before them” — went out at their head, and came in at their head (Sifrei Bamidbar 139:2). ואשר יוציאם AND WHO WILL LEAD THEM OUT, safely through his merits, ואשר יביאם AND WHO WILL BRING THEM IN, safely through his merits (Siphre). Another explanation: ואשר יביאם AND WHO WILL BRING THEM IN — I ask that You should not do to him, as You have done to me' for I may not bring them into the Land. (cf. Yalkut Shimoni on Torah 776).
וּמשֶׁה הָיָה רֹעֶה, הֲדָא הוּא דִכְתִיב (חבקוק ב, כ): וַה' בְּהֵיכַל קָדְשׁוֹ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן עַד שֶׁלֹא חָרַב בֵּית הַמִּקְדָּשׁ הָיְתָה שְׁכִינָה שׁוֹרָה בְּתוֹכוֹ, שֶׁנֶּאֱמַר (תהלים יא, ד): ה' בְּהֵיכַל קָדְשׁוֹ, וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ נִסְתַּלְּקָה הַשְּׁכִינָה לַשָּׁמַיִם, שֶׁנֶּאֱמַר (תהלים קג, יט): ה' בַּשָּׁמַיִם הֵכִין כִּסְאוֹ. רַבִּי אֶלְעָזָר אוֹמֵר לֹא זָזָה הַשְּׁכִינָה מִתּוֹךְ הַהֵיכָל, שֶׁנֶּאֱמַר (דברי הימים ב ז, טז): וְהָיוּ עֵינַי וְלִבִּי שָׁם וגו'. וְכֵן הוּא אוֹמֵר (תהלים ג, ה): קוֹלִי אֶל ה' אֶקְרָא וַיַּעֲנֵנִי מֵהַר קָדְשׁוֹ סֶלָּה, אַף עַל פִּי שֶׁהוּא חָרֵב הֲרֵי הוּא בִּקְדֻשָּׁתוֹ, בּוֹא וּרְאֵה מַה כּוֹרֶשׁ אוֹמֵר (עזרא א, ג): הוּא הָאֱלֹהִים אֲשֶׁר בִּיְרוּשָׁלָיִם, אָמַר לָהֶן אַף עַל פִּי שֶׁהוּא חָרֵב הָאֱלֹהִים אֵינוֹ זָז מִשָּׁם. אָמַר רַב אַחָא, לְעוֹלָם אֵין הַשְּׁכִינָה זָזָה מִכֹּתֶל מַעֲרָבִי, שֶׁנֶּאֱמַר (שיר השירים ב, ט): הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, וּכְתִיב (תהלים יא, ד): עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם, אָמַר רַבִּי יַנַּאי אַף עַל פִּי שֶׁשְּׁכִינָתוֹ בַּשָּׁמַיִם עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וּבָנָה בוֹ מִגְדָּל גָּבוֹהַּ וְצִוָּה הַמֶּלֶךְ שֶׁיִּתְּנוּ לְתוֹכוֹ פּוֹעֲלִים שֶׁיִּהְיוּ עוֹסְקִים בִּמְלַאכְתּוֹ, אָמַר הַמֶּלֶךְ כָּל מִי שֶׁמִּתְכַּשֵּׁר בִּמְלַאכְתּוֹ יִטֹּל שְׂכָרוֹ מִשָּׁלֵם, וְכָל מִי שֶׁמִּתְעַצֵּל בִּמְלַאכְתּוֹ יִנָּתֵן בְּדִימוֹס. הַמֶּלֶךְ, זֶה מַלְכֵי הַמְּלָכִים, וְהַפַּרְדֵּס, זֶה הָעוֹלָם שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּתוֹכוֹ לִשְׁמֹר הַתּוֹרָה, וְהִתְנָה עִמָּהֶם וְאָמַר, מִי שֶׁהוּא שׁוֹמֵר אֶת הַתּוֹרָה הֲרֵי גַּן עֵדֶן לְפָנָיו, וּמִי שֶׁאֵינוֹ מְשַׁמְּרָהּ, הֲרֵי גֵּיהִנֹּם. אַף הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי שֶׁהוּא נִרְאֶה כִּמְסַלֵּק שְׁכִינָתוֹ מִבֵּית הַמִּקְדָּשׁ, עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם, וּלְמִי בּוֹחֵן, לַצַּדִּיק, שֶׁנֶּאֱמַר (תהלים יא, ה): ה' צַדִּיק יִבְחָן, [במה הוא בוחנו], בְּמִרְעֵה צֹאן. בָּדַק לְדָוִד בַּצֹּאן וּמְצָאוֹ רוֹעֶה יָפֶה, שֶׁנֶּאֱמַר (תהלים עח, ע): וַיִּקָּחֵהוּ מִמִּכְלְאֹת צֹאן, מַהוּ מִמִּכְלְאֹת צֹאן, כְּמוֹ (בראשית ח, ב): וַיִּכָּלֵא הַגֶּשֶׁם, הָיָה מוֹנֵעַ הַגְּדוֹלִים מִפְּנֵי הַקְּטַנִּים, וְהָיָה מוֹצִיא הַקְּטַנִּים לִרְעוֹת, כְּדֵי שֶׁיִּרְעוּ עֵשֶׂב הָרַךְ, וְאַחַר כָּךְ מוֹצִיא הַזְּקֵנִים כְּדֵי שֶׁיִּרְעוּ עֵשֶׂב הַבֵּינוֹנִית, וְאַחַר כָּךְ מוֹצִיא הַבַּחוּרִים שֶׁיִּהְיוּ אוֹכְלִין עֵשֶׂב הַקָּשֶׁה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי שֶׁהוּא יוֹדֵעַ לִרְעוֹת הַצֹּאן אִישׁ לְפִי כֹחוֹ, יָבֹא וְיִרְעֶה בְּעַמִּי. הֲדָא הוּא דִכְתִיב (תהלים עח, עא): מֵאַחַר עָלוֹת הֱבִיאוֹ לִרְעוֹת בְּיַעֲקֹב עַמּוֹ. וְאַף משֶׁה לֹא בְחָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא בַּצֹּאן, אָמְרוּ רַבּוֹתֵינוּ, כְּשֶׁהָיָה משֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם רוֹעֶה צֹאנוֹ שֶׁל יִתְרוֹ בַּמִּדְבָּר, בָּרַח מִמֶּנּוּ גְּדִי, וְרָץ אַחֲרָיו עַד שֶׁהִגִּיעַ לַחֲסִית, כֵּיוָן שֶׁהִגִּיעַ לַחֲסִית, נִזְדַּמְּנָה לוֹ בְּרֵכָה שֶׁל מַיִם, וְעָמַד הַגְּדִי לִשְׁתּוֹת, כֵּיוָן שֶׁהִגִּיעַ משֶׁה אֶצְלוֹ, אָמַר אֲנִי לֹא הָיִיתִי יוֹדֵעַ שֶׁרָץ הָיִיתָ מִפְּנֵי צָמָא, עָיֵף אַתָּה, הִרְכִּיבוֹ עַל כְּתֵפוֹ וְהָיָה מְהַלֵּךְ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, יֵשׁ לְךָ רַחֲמִים לִנְהֹג צֹאנוֹ שֶׁל בָּשָׂר וָדָם כָּךְ חַיֶּיךָ אַתָּה תִרְעֶה צֹאנִי יִשְׂרָאֵל, הֱוֵי: וּמשֶׁה הָיָה רוֹעֶה.
... Our teachers have said: Once, while Moses our Teacher was tending [his father-in-law] Yitro’s sheep, one of the sheep ran away. Moses ran after it until it reached a small, shaded place. There, the lamb came across a pool and began to drink. As Moses approached the lamb, he said, “I did not know you ran away because you were thirsty. You are so exhausted!” He then put the lamb on his shoulders and carried him back. The Holy One said, “Since you tend the sheep of human beings with such overwhelming love - by your life, I swear you shall be the shepherd of My sheep, Israel.”
וְעַתָּה֙ יְהוָ֣ה אֱלֹהָ֔י אַתָּה֙ הִמְלַ֣כְתָּ אֶֽת־עַבְדְּךָ֔ תַּ֖חַת דָּוִ֣ד אָבִ֑י וְאָֽנֹכִי֙ נַ֣עַר קָטֹ֔ן לֹ֥א אֵדַ֖ע צֵ֥את וָבֹֽא׃ וְעַ֨בְדְּךָ֔ בְּת֥וֹךְ עַמְּךָ֖ אֲשֶׁ֣ר בָּחָ֑רְתָּ עַם־רָ֕ב אֲשֶׁ֧ר לֹֽא־יִמָּנֶ֛ה וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃ וְנָתַתָּ֨ לְעַבְדְּךָ֜ לֵ֤ב שֹׁמֵ֙עַ֙ לִשְׁפֹּ֣ט אֶֽת־עַמְּךָ֔ לְהָבִ֖ין בֵּֽין־ט֣וֹב לְרָ֑ע כִּ֣י מִ֤י יוּכַל֙ לִשְׁפֹּ֔ט אֶת־עַמְּךָ֥ הַכָּבֵ֖ד הַזֶּֽה׃ וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י אֲדֹנָ֑י כִּ֚י שָׁאַ֣ל שְׁלֹמֹ֔ה אֶת־הַדָּבָ֖ר הַזֶּֽה׃ וַיֹּ֨אמֶר אֱלֹהִ֜ים אֵלָ֗יו יַעַן֩ אֲשֶׁ֨ר שָׁאַ֜לְתָּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה וְלֹֽא־שָׁאַ֨לְתָּ לְּךָ֜ יָמִ֣ים רַבִּ֗ים וְלֹֽא־שָׁאַ֤לְתָּ לְּךָ֙ עֹ֔שֶׁר וְלֹ֥א שָׁאַ֖לְתָּ נֶ֣פֶשׁ אֹיְבֶ֑יךָ וְשָׁאַ֧לְתָּ לְּךָ֛ הָבִ֖ין לִשְׁמֹ֥עַ מִשְׁפָּֽט׃ הִנֵּ֥ה עָשִׂ֖יתִי כִּדְבָרֶ֑יךָ הִנֵּ֣ה ׀ נָתַ֣תִּי לְךָ֗ לֵ֚ב חָכָ֣ם וְנָב֔וֹן אֲשֶׁ֤ר כָּמ֙וֹךָ֙ לֹא־הָיָ֣ה לְפָנֶ֔יךָ וְאַחֲרֶ֖יךָ לֹא־יָק֥וּם כָּמֽוֹךָ׃ וְגַ֨ם אֲשֶׁ֤ר לֹֽא־שָׁאַ֙לְתָּ֙ נָתַ֣תִּי לָ֔ךְ גַּם־עֹ֖שֶׁר גַּם־כָּב֑וֹד אֲ֠שֶׁר לֹא־הָיָ֨ה כָמ֥וֹךָ אִ֛ישׁ בַּמְּלָכִ֖ים כָּל־יָמֶֽיךָ׃
And now, O LORD my God, You have made Your servant king in place of my father David; but I am a young lad, with no experience in leadership. Your servant finds himself in the midst of the people You have chosen, a people too numerous to be numbered or counted. Grant, then, Your servant an understanding mind to judge Your people, to distinguish between good and bad; for who can judge this vast people of Yours?” The Lord was pleased that Solomon had asked for this. And God said to him, “Because you asked for this—you did not ask for long life, you did not ask for riches, you did not ask for the life of your enemies, but you asked for discernment in dispensing justice— I now do as you have spoken. I grant you a wise and discerning mind; there has never been anyone like you before, nor will anyone like you arise again. And I also grant you what you did not ask for—both riches and glory all your life—the like of which no king has ever had.
וְהִשְׁכִּים֙ אַבְשָׁל֔וֹם וְעָמַ֕ד עַל־יַ֖ד דֶּ֣רֶךְ הַשָּׁ֑עַר וַיְהִ֡י כָּל־הָאִ֣ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִיב֩ לָב֨וֹא אֶל־הַמֶּ֜לֶךְ לַמִּשְׁפָּ֗ט וַיִּקְרָ֨א אַבְשָׁל֤וֹם אֵלָיו֙ וַיֹּ֗אמֶר אֵֽי־מִזֶּ֥ה עִיר֙ אַ֔תָּה וַיֹּ֕אמֶר מֵאַחַ֥ד שִׁבְטֵֽי־יִשְׂרָאֵ֖ל עַבְדֶּֽךָ׃ וַיֹּ֤אמֶר אֵלָיו֙ אַבְשָׁל֔וֹם רְאֵ֥ה דְבָרֶ֖ךָ טוֹבִ֣ים וּנְכֹחִ֑ים וְשֹׁמֵ֥עַ אֵין־לְךָ֖ מֵאֵ֥ת הַמֶּֽלֶךְ׃ וַיֹּ֙אמֶר֙ אַבְשָׁל֔וֹם מִי־יְשִׂמֵ֥נִי שֹׁפֵ֖ט בָּאָ֑רֶץ וְעָלַ֗י יָב֥וֹא כָּל־אִ֛ישׁ אֲשֶֽׁר־יִהְיֶה־לּוֹ־רִ֥יב וּמִשְׁפָּ֖ט וְהִצְדַּקְתִּֽיו׃ וְהָיָה֙ בִּקְרָב־אִ֔ישׁ לְהִשְׁתַּחֲוֺ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃ וַיַּ֨עַשׂ אַבְשָׁל֜וֹם כַּדָּבָ֤ר הַזֶּה֙ לְכָל־יִשְׂרָאֵ֔ל אֲשֶׁר־יָבֹ֥אוּ לַמִּשְׁפָּ֖ט אֶל־הַמֶּ֑לֶךְ וַיְגַנֵּב֙ אַבְשָׁל֔וֹם אֶת־לֵ֖ב אַנְשֵׁ֥י יִשְׂרָאֵֽל׃ (פ)
Absalom used to rise early and stand by the road to the city gates; and whenever a man had a case that was to come before the king for judgment, Absalom would call out to him, “What town are you from?” And when he answered, “Your servant is from such and such a tribe in Israel,” Absalom would say to him, “It is clear that your claim is right and just, but there is no one assigned to you by the king to hear it.” And Absalom went on, “If only I were appointed judge in the land and everyone with a legal dispute came before me, I would see that he got his rights.” And if a man approached to bow to him, [Absalom] would extend his hand and take hold of him and kiss him. Absalom did this to every Israelite who came to the king for judgment. Thus Absalom won away the hearts of the men of Israel.
וַיְהִ֕י כַּאֲשֶׁ֥ר זָקֵ֖ן שְׁמוּאֵ֑ל וַיָּ֧שֶׂם אֶת־בָּנָ֛יו שֹׁפְטִ֖ים לְיִשְׂרָאֵֽל׃ וַיְהִ֞י שֶׁם־בְּנ֤וֹ הַבְּכוֹר֙ יוֹאֵ֔ל וְשֵׁ֥ם מִשְׁנֵ֖הוּ אֲבִיָּ֑ה שֹׁפְטִ֖ים בִּבְאֵ֥ר שָֽׁבַע׃ וְלֹֽא־הָלְכ֤וּ בָנָיו֙ בדרכו [בִּדְרָכָ֔יו] וַיִּטּ֖וּ אַחֲרֵ֣י הַבָּ֑צַע וַיִּ֨קְחוּ־שֹׁ֔חַד וַיַּטּ֖וּ מִשְׁפָּֽט׃ (פ)
When Samuel grew old, he appointed his sons judges over Israel. The name of his first-born son was Joel, and his second son’s name was Abijah; they sat as judges in Beer-sheba. But his sons did not follow in his ways; they were bent on gain, they accepted bribes, and they subverted justice.
וַיִּֽתְקַבְּצ֔וּ כֹּ֖ל זִקְנֵ֣י יִשְׂרָאֵ֑ל וַיָּבֹ֥אוּ אֶל־שְׁמוּאֵ֖ל הָרָמָֽתָה׃ וַיֹּאמְר֣וּ אֵלָ֗יו הִנֵּה֙ אַתָּ֣ה זָקַ֔נְתָּ וּבָנֶ֕יךָ לֹ֥א הָלְכ֖וּ בִּדְרָכֶ֑יךָ עַתָּ֗ה שִֽׂימָה־לָּ֥נוּ מֶ֛לֶךְ לְשָׁפְטֵ֖נוּ כְּכָל־הַגּוֹיִֽם׃ וַיֵּ֤רַע הַדָּבָר֙ בְּעֵינֵ֣י שְׁמוּאֵ֔ל כַּאֲשֶׁ֣ר אָמְר֔וּ תְּנָה־לָּ֥נוּ מֶ֖לֶךְ לְשָׁפְטֵ֑נוּ וַיִּתְפַּלֵּ֥ל שְׁמוּאֵ֖ל אֶל־יְהוָֽה׃ (פ) וַיֹּ֤אמֶר יְהוָה֙ אֶל־שְׁמוּאֵ֔ל שְׁמַע֙ בְּק֣וֹל הָעָ֔ם לְכֹ֥ל אֲשֶׁר־יֹאמְר֖וּ אֵלֶ֑יךָ כִּ֣י לֹ֤א אֹֽתְךָ֙ מָאָ֔סוּ כִּֽי־אֹתִ֥י מָאֲס֖וּ מִמְּלֹ֥ךְ עֲלֵיהֶֽם׃ כְּכָֽל־הַמַּעֲשִׂ֣ים אֲשֶׁר־עָשׂ֗וּ מִיּוֹם֩ הַעֲלֹתִ֨י אֹתָ֤ם מִמִּצְרַ֙יִם֙ וְעַד־הַיּ֣וֹם הַזֶּ֔ה וַיַּ֣עַזְבֻ֔נִי וַיַּעַבְד֖וּ אֱלֹהִ֣ים אֲחֵרִ֑ים כֵּ֛ן הֵ֥מָּה עֹשִׂ֖ים גַּם־לָֽךְ׃ וְעַתָּ֖ה שְׁמַ֣ע בְּקוֹלָ֑ם אַ֗ךְ כִּֽי־הָעֵ֤ד תָּעִיד֙ בָּהֶ֔ם וְהִגַּדְתָּ֣ לָהֶ֔ם מִשְׁפַּ֣ט הַמֶּ֔לֶךְ אֲשֶׁ֥ר יִמְלֹ֖ךְ עֲלֵיהֶֽם׃ (ס) וַיֹּ֣אמֶר שְׁמוּאֵ֔ל אֵ֖ת כָּל־דִּבְרֵ֣י יְהוָ֑ה אֶל־הָעָ֕ם הַשֹּׁאֲלִ֥ים מֵאִתּ֖וֹ מֶֽלֶךְ׃ (ס) וַיֹּ֕אמֶר זֶ֗ה יִֽהְיֶה֙ מִשְׁפַּ֣ט הַמֶּ֔לֶךְ אֲשֶׁ֥ר יִמְלֹ֖ךְ עֲלֵיכֶ֑ם אֶת־בְּנֵיכֶ֣ם יִקָּ֗ח וְשָׂ֥ם לוֹ֙ בְּמֶרְכַּבְתּ֣וֹ וּבְפָרָשָׁ֔יו וְרָצ֖וּ לִפְנֵ֥י מֶרְכַּבְתּֽוֹ׃ וְלָשׂ֣וּם ל֔וֹ שָׂרֵ֥י אֲלָפִ֖ים וְשָׂרֵ֣י חֲמִשִּׁ֑ים וְלַחֲרֹ֤שׁ חֲרִישׁוֹ֙ וְלִקְצֹ֣ר קְצִיר֔וֹ וְלַעֲשׂ֥וֹת כְּלֵֽי־מִלְחַמְתּ֖וֹ וּכְלֵ֥י רִכְבּֽוֹ׃ וְאֶת־בְּנוֹתֵיכֶ֖ם יִקָּ֑ח לְרַקָּח֥וֹת וּלְטַבָּח֖וֹת וּלְאֹפֽוֹת׃ וְאֶת־שְׂ֠דֽוֹתֵיכֶם וְאֶת־כַּרְמֵיכֶ֧ם וְזֵיתֵיכֶ֛ם הַטּוֹבִ֖ים יִקָּ֑ח וְנָתַ֖ן לַעֲבָדָֽיו׃ וְזַרְעֵיכֶ֥ם וְכַרְמֵיכֶ֖ם יַעְשֹׂ֑ר וְנָתַ֥ן לְסָרִיסָ֖יו וְלַעֲבָדָֽיו׃ וְאֶת־עַבְדֵיכֶם֩ וְֽאֶת־שִׁפְח֨וֹתֵיכֶ֜ם וְאֶת־בַּחוּרֵיכֶ֧ם הַטּוֹבִ֛ים וְאֶת־חֲמוֹרֵיכֶ֖ם יִקָּ֑ח וְעָשָׂ֖ה לִמְלַאכְתּֽוֹ׃ צֹאנְכֶ֖ם יַעְשֹׂ֑ר וְאַתֶּ֖ם תִּֽהְיוּ־ל֥וֹ לַעֲבָדִֽים׃ וּזְעַקְתֶּם֙ בַּיּ֣וֹם הַה֔וּא מִלִּפְנֵ֣י מַלְכְּכֶ֔ם אֲשֶׁ֥ר בְּחַרְתֶּ֖ם לָכֶ֑ם וְלֹֽא־יַעֲנֶ֧ה יְהוָ֛ה אֶתְכֶ֖ם בַּיּ֥וֹם הַהֽוּא׃
All the elders of Israel assembled and came to Samuel at Ramah, and they said to him, “You have grown old, and your sons have not followed your ways. Therefore appoint a king for us, to govern us like all other nations.” Samuel was displeased that they said “Give us a king to govern us.” Samuel prayed to the LORD, and the LORD replied to Samuel, “Heed the demand of the people in everything they say to you. For it is not you that they have rejected; it is Me they have rejected as their king. Like everything else they have done ever since I brought them out of Egypt to this day—forsaking Me and worshiping other gods—so they are doing to you. Heed their demand; but warn them solemnly, and tell them about the practices of any king who will rule over them.” Samuel reported all the words of the LORD to the people, who were asking him for a king. He said, “This will be the practice of the king who will rule over you: He will take your sons and appoint them as his charioteers and horsemen, and they will serve as outrunners for his chariots. He will appoint them as his chiefs of thousands and of fifties; or they will have to plow his fields, reap his harvest, and make his weapons and the equipment for his chariots. He will take your daughters as perfumers, cooks, and bakers. He will seize your choice fields, vineyards, and olive groves, and give them to his courtiers. He will take a tenth part of your grain and vintage and give it to his eunuchs and courtiers. He will take your male and female slaves, your choice young men, and your asses, and put them to work for him. He will take a tenth part of your flocks, and you shall become his slaves. The day will come when you cry out because of the king whom you yourselves have chosen; and the LORD will not answer you on that day.”
וַיְמָאֲנ֣וּ הָעָ֔ם לִשְׁמֹ֖עַ בְּק֣וֹל שְׁמוּאֵ֑ל וַיֹּאמְר֣וּ לֹּ֔א כִּ֥י אִם־מֶ֖לֶךְ יִֽהְיֶ֥ה עָלֵֽינוּ׃ וְהָיִ֥ינוּ גַם־אֲנַ֖חְנוּ כְּכָל־הַגּוֹיִ֑ם וּשְׁפָטָ֤נוּ מַלְכֵּ֙נוּ֙ וְיָצָ֣א לְפָנֵ֔ינוּ וְנִלְחַ֖ם אֶת־מִלְחֲמֹתֵֽנוּ׃ וַיִּשְׁמַ֣ע שְׁמוּאֵ֔ל אֵ֖ת כָּל־דִּבְרֵ֣י הָעָ֑ם וַֽיְדַבְּרֵ֖ם בְּאָזְנֵ֥י יְהוָֽה׃ (פ) וַיֹּ֨אמֶר יְהוָ֤ה אֶל־שְׁמוּאֵל֙ שְׁמַ֣ע בְּקוֹלָ֔ם וְהִמְלַכְתָּ֥ לָהֶ֖ם מֶ֑לֶךְ וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־אַנְשֵׁ֣י יִשְׂרָאֵ֔ל לְכ֖וּ אִ֥ישׁ לְעִירֽוֹ׃ (פ)
But the people would not listen to Samuel’s warning. “No,” they said. “We must have a king over us, that we may be like all the other nations: Let our king rule over us and go out at our head and fight our battles.” When Samuel heard all that the people said, he reported it to the LORD. And the LORD said to Samuel, “Heed their demands and appoint a king for them.” Samuel then said to the men of Israel, “All of you go home.”
כתנאי ר' יוסי אומר כל האמור בפרשת מלך מלך מותר בו ר' יהודה אומר לא נאמרה פרשה זו אלא כדי לאיים עליהם שנאמר שום תשים עליך מלך שתהא אימתו עליך וכן היה רבי יהודה אומר ג' מצות נצטוו ישראל בכניסתן לארץ להעמיד להם מלך ולהכרית זרעו של עמלק ולבנות להם בית הבחירה רבי נהוראי אומר לא נאמרה פרשה זו אלא כנגד תרעומתן שנאמר (דברים יז, יד) ואמרת אשימה עלי מלך וגו' תניא ר"א אומר זקנים שבדור כהוגן שאלו שנאמר (שמואל א ח, ו) תנה לנו מלך לשפטנו אבל עמי הארץ שבהן קלקלו שנאמר (שמואל א ח, כ) והיינו גם אנחנו ככל הגוים ושפטנו מלכנו ויצא לפנינו
The Gemara comments that this dispute is parallel to a dispute between tanna’im, as it is taught in a baraita: Rabbi Yosei says: Concerning all the actions that are stated in the biblical passage about the king, it is permitted for a king to perform them. Rabbi Yehuda says: This biblical passage was stated only in order to threaten the Jewish people, as it is stated: “You shall set a king over you” (Deuteronomy 17:15), meaning, it is necessary that his fear should be upon you. The baraita continues: And so would Rabbi Yehuda say: Three mitzvot were commanded to the Jewish people upon their entrance into Eretz Yisrael, which apply only in Eretz Yisrael: They were commanded to establish a king for themselves (see Deuteronomy 17:14–15), and to cut off the seed of Amalek in war (see Deuteronomy 25:17–19), and to build the Chosen House, i.e., the Temple, in Jerusalem (see Deuteronomy 12:10–12). The baraita continues: Rabbi Nehorai says: This biblical passage about appointing a king was stated only in response to the Jewish people’s complaint, as it is stated: “When you come unto the land that the Lord your God gives you, and shall possess it, and shall dwell therein, and shall say: I will set a king over me, like all the nations that are around me” (Deuteronomy 17:14). The verse indicates that appointing a king is not a mitzva and that when Samuel spoke to them, he intended to frighten them so that they might regret their complaint and retract their request for a king. It is taught in a baraita: Rabbi Eliezer says: The elders of Samuel’s generation asked appropriately, as it is stated: “Give us a king to judge us” (I Samuel 8:6), since they wanted a steady leader in place of Samuel. But the ignoramuses among them ruined it, as it is stated: “But the people refused to heed the voice of Samuel; and they said: No, but there shall be a king over us, that we also may be like all the nations, and that our king may judge us, and emerge before us, and fight our battles” (I Samuel 8:19–20).
תניא רבי יוסי אומר שלש מצות נצטוו ישראל בכניסתן לארץ להעמיד להם מלך ולהכרית זרעו של עמלק ולבנות להם בית הבחירה ואיני יודע איזה מהן תחילה כשהוא אומר (שמות יז, טז) כי יד על כס יה מלחמה לה' בעמלק הוי אומר להעמיד להם מלך תחילה ואין כסא אלא מלך שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה' למלך
It is taught in a baraita: Rabbi Yosei says: Three mitzvot were commanded to the Jewish people upon their entrance into Eretz Yisrael: To establish a king for themselves, and to cut off the seed of Amalek in war, and to build for themselves the Chosen House in Jerusalem. But I do not know which one they are obligated to do first. When the verse states: “The hand upon the throne [kes] of the Lord: The Lord will have war with Amalek from generation to generation” (Exodus 17:16), you must say that this means they are obligated to establish a king for themselves first, before waging war with Amalek, and the verse is interpreted as follows: “Throne of the Lord” is nothing other than a symbolic name for a king, as it is stated: “Then Solomon sat on the throne [kisei] of the Lord as king” (I Chronicles 29:23), indicating that a king sits on “the throne of the Lord.”
Why was the matter bad in HaShem’s eyes? – Because they demanded it complainingly, and not for the sake of the mitzvah. Had they said, Give us a king who will judge us with honesty and faith, the matter would not have been bad in Samuel’s eyes;… or had they said, We will follow your advice in appointing a king over ourselves since you have grown old, and this king will judge us and chastise us, and fear of him will be upon us so that we will keep G-d’s ways – then this request would have been good. But when they said, ‘Give us a king’, this was bad and a lack of trust in G-d, especially as they added ‘…like all the nations’”.
-Radak (R. David Kimchi)