Midrash su I Samuele 8:5

R. Jose said: "All that is said in the chaptor (I Sam. 8) concerning a king, the king is allowed to do." R. Juda, however, said: "The whole portion is said merely to frighten them, as the expression, to set a king over thee — i.e., that the fear of the king shall always be upon you." And thus R. Juda used to say: "There are three positive commandments which Israel was commanded at the time they entered Palestine, viz.: They shall appoint a king; they shall destroy the descendants of Amalek; and they shall build a Temple." R. N'hurai says: "The whole portion was said only because they murmured against Samuel, requesting a king, as it is said (Ib., ib. 14) And thou sayest, I wish to set a king over me," etc. We are taught in a Baraitha: R. Eliezer says: "The elders of that generation rightly asked Samuel for a king, as it is said (I Sam. 8, 5) Appoint for us a king to judge us like all the nations. But the commoners who were among them perverted the statement, as it is said (Ib., ib. 20) That we also may ourselves be like all the nations; and that our king may judge us, and go out before us, and fight our battles." We are taught in another Baraitha: R. Jose says: "Israel was commanded three positive commandments when they entered Palestine, viz.: They shall appoint a king; they shall destroy the descendants of Amalek; and they shall build a Temple. But it was not known which was the first. However, from (Ex. 17, 16) And he said. Because the Lord hath sworn on his throne that the Lord will have war with Amalek from generation to generation, it is to be inferred that the commandment relating to the king was first, because the word kissei implies nothing else but a king, as it is said (I Chr. 29, 23) Then sat Solomon on kissei {the throne) of the Lord as king. Still it was yet unknown which should be first, the destruction of the descendants of Amalek or the building of the Temple. But when the passage says (Deut. 12, 10) He will give you rest from all your enemies … and then shall it be that the place, etc., it is to be inferred that the cutting off of the nation of Amalek was to be first. And so was it with David, as it is said (II Sam. 7, 1) And it came to pass, when the king dwelt in his house, and the Lord had given him rest, etc., That the king said to Nathan the prophet, see now, I dwell in a house of cedar," etc.

This is what Scripture says: (Job 34:30) "That the godless should not reign, lest the people be trapped (memokshei am)." [An argument between] Rabbi Yochanan and Reish Lakish: Rabbi Yochanan says, "If you see a godless and wicked person as the leader of the generation, it would be better for the generation to fly into the air and not to serve him, and the language of "memokshei am" only means to be trapped, as it similarly says (Amos 3:5) "Can a bird fall into a trap if there is no lure (mokesh) for it?". "That the godless should not reign..." Our rabbis stated: Once kings were appointed in Israel, they started to be enslave them. Says the Holy One, blessed be He, "You haven't abandoned Me, yet you want kings?" That's what it means, (Deuteronomy 17:14) "I will appoint for myself a king." This is what Scripture says: (Psalms 146:3) "Do not place trust in important people..." Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Anyone who trusts in God merits to be like Him. How do we know? As it says: (Jeremiah 17:7) "Blessed is the man who trusts in the Lord, and whose hope is the Lord." But anyone who places trusts in pagan worship, he becomes indebted to be like it. How do we know? As it says, (Psalms 115:8) "May they who make them become like them, [and everyone who trusts in them.]" Our rabbis said: Anyone who relies on man transgresses, even for his protection, he transgresses, for it says, (Psalms 146:3), "...in humans who cannot save." What does it say afterwards? (Psalms 146:4) "His breath goes forth, he returns to his earth." Says the Holy One, blesses be He: They know that humans are nothing, yet they put aside My Glory and say: "Appoint for us a king"? What do you want a king for? By your lives, your end will be to feel what will happen to you in the future under the reign of your kings!" How do we know? As it says, (Hosea 7:7) "All their kings have fallen; there is none among them who call me."

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)