The Reading
The Summary
Shemuel Alef Chapter 7
This chapter begins with a verse that actually serves as the conclusion of the previous paragraph; it describes the relocation of the Ark of the Covenant to the home of Avinadav where it would remain for the next twenty years.
This is the only chapter in which we observe Shemuel as the actual spiritual and political leader of the nation. The Jewish people have wearied from the oppression of the Pelishtim and finally turn to Hashem to seek relief from their suffering. They gather around Shemuel in Mitzpah. In marked contrast from the corrupt regime of the sons of Eli that capitalized on the magical and superstitious thinking of the common folk, Shemuel assures them that simplistic solutions like invoking the power of the Ark will not work; if they wish to be worthy of Hashem’s assistance, they must reject idolatry and serve Him exclusively.
In response, the Jews acknowledge their waywardness and fast, pouring water on the ground as a symbolic gesture of “pouring out their souls” before Hashem. When the Pelishtim hear that the Jewish people have congregated in Mitzpah, they prepare to attack. The Jews ask Shemuel to pray on their behalf – he offers a sacrifice and through a miraculous thunderstorm and divine intervention, the Pelishtim are confounded and defeated by Israel.
The chapter concludes by recounting that Shemuel’s leadership of the Jews continued for the rest of his life. Rather than relying on the nation to approach him for guidance, Shemuel would travel throughout the country regularly in order to teach and judge the citizens in every region of Israel, returning to his home in Ramah once each circuit was completed. This ensured that the Jewish people remained on the proper path and, as a function of his tireless efforts, the Jews enjoyed success, prosperity and peace during those “golden” years.
The story of Shemuel is reminiscent of the cycle of the “Shofetim” with which we are already familiar; the spiritually decadent nation finally yearns for Hashem after years of oppression and persecution, a spiritual leader arises who is capable of directing them with genuine wisdom, and they once again find themselves the recipients of the Divine blessings promised to them in the Torah.
However, Shemuel stands out from among his predecessors in his proactive approach to governance and his ability to unify the Jewish people both religiously and politically. He is not content with the mere removal of idolatry from the midst of Israel; he dedicates his entire life and career to inspiring and educating the Jews.
In this way, the activities and character of Shemuel “rehabilitate” the image of the Shofet that had been tarnished by the indiscretions of less impressive leaders like Gideon, Yiftah and Shimshon. He also represents the reemergence of the special role of the tribe of Levi, who had been chosen by Hashem to be the primary teachers and religious educators of the Jewish people.
The sacred task of the Levites had been neglected for generations, as we saw in the stories of the Graven Image of Mikha and the Concubine at Giveah where Levites, rather than serving as paragons of virtue and selflessness, embody corruption and materialism. The descent of the Levites and Kohanim from holy to profane was most disturbingly manifest in the depraved conduct of the sons of Eli whom Shemuel had been selected to replace.
In this connection it is noteworthy that Shemuel was a descendant of Qorah. Qorah rebelled against Moshe Rabbenu in the wilderness, challenging the validity of the selection of Kohanim as the designated servants of Hashem in His sanctuary. However, his efforts were misguided and self- serving, so he ultimately failed and he and his followers were severely punished. Shemuel continues the legacy of his ancestor in contesting the “status quo” of priestly authority, this time on a legitimate basis – as a response to the immoral behavior of the sons of Eli.
In this way, Shemuel “redeems” the memory of Qorah and salvages what was positive and genuine in Qorah’s otherwise ill-conceived struggle. Shemuel’s offering of a sacrifice in this chapter, as well as the Midrashim that depict his “innovating” the controversial principle that a non-Kohen is allowed to slaughter (though not offer) sacrifices in the Temple, reflect this element of his role as gadfly to the religious establishment of the time.