Kommentar zu Schemuel I 12:31

I have aged and become gray. Our Rabbis said that he aged prematurely, as stated in Maseches Ta'anis.¹ 5b.

Whose ox have I taken? For my work.

Whose donkey have I taken? When I used to travel from city to city to judge them concerning their matters, I used to travel on my donkey, although I should have taken theirs.² See Bamidbar Rabbah 18:10. And when I brought a sacrifice for their sake, I should have taken their ox. Shmuel took this extra precaution because he witnessed how severely Eili’s sons were punished for having abused the privileges of their office. He therefore avoided any action that could be misconstrued as resembling their behavior.³ Devarim 28:33.

Whom have I oppressed? Every expression of מְרַצֶּה which follows עשֶׁק [robbery], is an expression of "robbed and oppressed,⁴ 23b. The other two places in which the holy spirit entered the earthly court are in the court of Sheim and in the court of Shlomo. one who robs the poor and oppresses them.

To look away from him. In order to hide my eyes from the judgment because of the money [bribe].

And I will give it back to you. Whatever you will say.

And they said [as one], "Witnessed." A heavenly voice came out and said, '[I am] a witness.' This is one of three places in which the holy spirit entered the earthly court, as it is stated in Maseches Makos.⁵ 23b.

Who produced Moshe and Aharon. To be prepared for His mission to bring your forefathers out of Egypt.

--- To explain to them that it was from the many kindnesses of God, may He be blessed, that He sometimes saved Israel from their enemies through those not very refined, even though they were not so fit for this on their own, like the matter with Yerubaal and Jephthah - for Yerubaal was an idolater when God called to him to save Israel; and we also did not see that Jephthah had a great virtue beside his power - and sometimes He saved them with with the very refined, like the matter with Bedan and Samuel. And that is because we find that Bedan - who was Samson - was of the refined. For God, may He be blessed, had already performed a wonder through him. And when he called to God, He answered him. And this indicates his refinement and his being, in some respect, on the level of the prophets. For God, may He be blessed, does not perform wonders except through those fitting - as we have explained in the sixth Chapter of the Wars of God. And indeed the refinement of Samuel is very, very clear. And this was from great Divine Providence over Israel. For when it was possible that there was a refined man among them through which He could do a miracle, He would raise him over them as a Judge and save them through him. But when there was no man with this description among them, He would also save them - [but] through one not refined, even though he is not fitting for this - on account of His providence over Israel. And it is as if He said this to teach them that they would not need a king to fight their wars, but rather the Lord, God of Israel, is their king; and He will save them when they return to Him - as He did in the days of the Judges, for He sent them Judges to save them [then]. But if they go away from the ways of the Torah, a king will not help them. Rather the hand of the Lord will be against them, as it was with their forefathers who did not have a king.

And I shall enter into judgment. I.e., I shall debate with you.

יְרֻבַּעַל. This is Gideon.⁶ Shoftim 6:32. See Maseches Rosh Hashanah 25a.

Bedan. This is Shimshon who came from the tribe of Don.⁷בְּדָן=“in Don” or בֶּן דָן=בְּדָן meaning “a member of Don’s tribe.”

And Yiphtoch. Here are three insignificant leaders with three world-important leaders: Moshe, Aharon and Shmuel, to teach you that the insignificant leader in his generation is equal to the important leader in his generation. Every court which is appointed over the generation, must be followed as though its [members] were the mightiest of the nobility.⁸Ibid., 25b. Shmuel indicated to the people that every generation must regard its sages and leaders with the same respect they would give to Moshe, Aharon or Shmuel. Therefore, Yiphtoch in his generation was equal to Moshe in his generation. See Rashi in Devarim 19:17.

And Samuel: ... This is a customary usage [found] in many places. And homiletically: Rabbi Eliezer said in the name of Rabbi Yose ben Zimrah, "Even Samuel, the teacher of the prophets, prophesies and does not know what he prophesies, as it is stated, 'And the Lord sent Yerubbaal, and Bedan, and Jephthah, and Samuel'... since he did not know what he was prophesying."  

Then both you. You will live to a ripe old age, both you and the king.

Then Adonoy's hand will be against you and against your forefathers. Meaning it will be against you after it was against your fathers. Our Rabbis however said, "against you and against your fathers" refers to the digging up of the dead, which is a disgrace upon the dead.⁹ Maseches Yevamos 63b. When people sin, the past generations are also punished by having their grave sites disturbed.—Radak

Stand up and see… And just as through my prayer, I am able to change the seasons, similarly, if a war befell you, my prayer would have the power to protect you against the enemy, and you had no need to ask for a king during my lifetime,¹⁰ Shmuel demonstrated to the nation how unnecessary their request for a king was. Just as ‘ה responded immediately to Shmuel’s prayers for rain, so too would ‘ה answer his prayers to save the Bnei Yisroel from their enemies. even though I am old.

Is today not the [season of the] wheat harvest? And rain is a sign of a curse,¹¹ Maseches Ta’anis 12b. and the Holy One, Blessed is He, is reluctant to visit punishment unnecessarily. Nonetheless, I have power, and I shall call to 'ה, and He will make it thunder and rain.

Then you will know and see. That it was unnecessary for you to ask for a king and to show disrespect towards me.

For the sake of His great Name. For His fame has spread because of you, that He is your savior, and lest the fame of His greatness be lessened.¹² This verse indicates that ‘ה will not abandon the Bnei Yisroel because of the lack of their own merits, in order to uphold His own Name.—Radak

Adonoy has sworn.הוֹאִיל meaning he swore, as in, "And Shaul made the people swear ]וַיֹאֶל[."¹³ Below 14:24.

And as for me, far be it from me. Since you will do your part by returning to 'ה, I also, far be it from me to stop praying on your behalf.¹⁴ From this verse, the Gemara in Maseches Berachos 12b, derives, that if a person knows that his prayers will be answered if he prays for mercy for his fellow but refrains from doing so, he is considered to have sinned.