Young Shaul

Tanakh

וְיָסְפ֣וּ הַשֹּׁטְרִים֮ לְדַבֵּ֣ר אֶל־הָעָם֒ וְאָמְר֗וּ מִי־הָאִ֤ישׁ הַיָּרֵא֙ וְרַ֣ךְ הַלֵּבָ֔ב יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ וְלֹ֥א יִמַּ֛ס אֶת־לְבַ֥ב אֶחָ֖יו כִּלְבָבֽוֹ׃ 

And the officers are to continue to speak to the people, they are to say: Who is the man, the one afraid and soft of heart? Let him go and return to his house, so that he does not melt the heart of his brothers, like his heart!"

Talmud, Midrash, and Commentary

ל. כְּשֶׁאָדָם נוֹפֵל מִמַּדְרֵגָתוֹ, וְלִפְעָמִים נְפִילָתוֹ וִירִידָתוֹ גְּדוֹלָה מְאֹד מְאֹד רַחֲמָנָא לִצְלָן, כִּי יֵשׁ שֶׁנּוֹפֵל לִמְקוֹמוֹת מְגֻנִּים מְאֹד שֶׁנִּקְרָאִים בְּחִינַת מְקוֹמוֹת הַמְטֻנָּפִים, וְנוֹפֵל לִסְפֵקוֹת וְהִרְהוּרִים רָעִים וּמְגֻנִּים וְזָרִים מְאֹד מְאֹד וּבִלְבּוּלִים רַבִּים, וְלִבּוֹ סְחַרְחַר שֶׁהַקְּלִפָּה מְעַקֶּמֶת וּמְסַבֶּבֶת לִבּוֹ בְּעִקוּמִים וְסִיבּוּבִים וּבִלְבּוּלִים עֲצוּמִים (סֶע פַאר דְרֵייט דָאס הַארְץ), אַף עַל פִּי שֶׁבִּמְקוֹמוֹת אֵלּוּ אִי אֶפְשָׁר לִמְצֹא הַשֵּׁם יִתְבָּרַךְ, אַף עַל פִּי כֵן גַּם שָׁם יֵשׁ תִּקְוָה גְּדוֹלָה, עַל־יְדֵי שֶׁיְּחַפֵּשׂ וִיבַקֵּשׁ מִשָּׁם אֶת הַשֵּׁם יִתְבָּרַךְ וְיִהְיֶה שׁוֹאֵל וּמְבַקֵּשׁ אַיֵּה מְקוֹם כְּבוֹדוֹ, וְכָל מַה שֶּׁהוּא רוֹאֶה אֶת עַצְמוֹ רָחוֹק בְּיוֹתֵר מִכְּבוֹדוֹ יִתְבָּרַךְ, יִצְטַעֵר וְיִשְׁאַל וִיבַקֵּשׁ יוֹתֵר אַיֵּה מְקוֹם כְּבוֹדוֹ. וְעַל־יְדֵי זֶה בְּעַצְמוֹ שֶׁהוּא מְבַקֵּשׁ וּמְחַפֵּשׂ וּמִתְגַּעְגֵּעַ אַחַר כְּבוֹדוֹ יִתְבָּרַךְ, וּמִצַעֵר וְצוֹעֵק וְשׁוֹאֵל וּמְבַקֵּשׁ אַיֵּה מְקוֹם כְּבוֹדוֹ, עַל יְדֵי זֶה בְּעַצְמוֹ הוּא עוֹלֶה בְּתַכְלִית הָעֲלִיָּה, כִּי זוֹכֶה לַעֲלוֹת לִבְחִינַת אַיֵּ"ה שֶׁהִיא הַקְּדֻשָּׁה הַגָּבוֹהַּ מְאֹד מְאֹד. וְזֶה עִקַּר הַתְּשׁוּבָה שֶׁיְּחַפֵּשׂ תָּמִיד וִיבַקֵּשׁ אַיֵּ"ה מְקוֹם כְּבוֹדוֹ כַּנַּ"ל, שֶׁעַל־יְדֵי זֶה הַיְרִידָה נִתְהַפֵּךְ לַעֲלִיָּה גְּדוֹלָה. וְזֶה בְּחִינַת יְרִידָה תַכְלִית הָעֲלִיָּה הַמּוּבָא בְּכָל סִפְרֵי קֹדֶשׁ. וְעַיֵּן בִּפְנִים וְהָבֵן שָׁם הֵיטֵב, כִּי עָמֹק הוּא: (לק"ת סי' י"ב) 

"At times people undergo the most terrible decline, and then the fall can be very, very low. There are some who fall so low that the only term for where they are is the “filthy places.” Such people can become wracked with doubts, morbid thoughts and mental turbulence. Their hearts race, because the “husks” torment and circle the heart with every kind of confusion. It may seem impossible to find G-d in such places, but the very act of searching for G-d from there, asking and seeking 'Where is the place of His glory?' — in itself can bring healing and reconstruction. The more one sees how far one is from G-d’s glory the more grief-stricken one should become. He should search even more intently and ask: “Where is the place of His glory?” Through the very act of searching and seeking and longing for God’s glory with anguish, cries, questions... through this alone he will attain the ultimate ascent: he will be worthy of ascending to the level of “Where?” which is the most exalted holiness. The essence of repentance is to search at all times, 'Where is the place of His glory?' Then the fall will be transformed into a great advance. Understand this well, for it is very deep (12)." - Likkutei Etzot Strengthening 30

Date Finished:

August 31, 2025

Description

After the War Against Binyamin, Shaul struggled with nightmares and survivor's guilt after the Israelites killed his mother. He often woke up calling for her. This is one of those nightmares.

Tanakh

הֵ֗מָּה בָּ֚אוּ בְּאֶ֣רֶץ צ֔וּף וְשָׁא֥וּל אָמַ֛ר לְנַעֲר֥וֹ אֲשֶׁר־עִמּ֖וֹ לְכָ֣ה וְנָשׁ֑וּבָה פֶּן־יֶחְדַּ֥ל אָבִ֛י מִן־הָאֲתֹנ֖וֹת וְדָ֥אַג לָֽנוּ׃ 

"They [Sh'aul and the servant] had [just] come to the region of Tzuf when Sh'aul said to his serving lad who was with him: 'Go let's turn back, lest my father stop [caring] about the she-asses and worry about us!'" — Sh'muel Aleph (Samuel I) 9:5; 1995 Shocken Bible Everett Fox translation

Talmud, Midrash, and Commentary

ועתה ישב נא עבדך [וגו' אף] שאול לא זכה למלכות אלא מפני הענוה שנא' (שמואל א ט) פן יחדל אבי מן האתונות ודאג לנו שקל עבדו בו אבל שמואל אינו כן אלא (שמואל א י) נטש אביך את דברי האתונות ודאג לכם לאמר מה אעשה לבני [וכשהוא] בורח מן השררה [מה הוא אומר] (שמואל א י״א:ז׳) וישאלו [עוד] בה' [הבא עוד הלום איש]

"Also [the only reason that] Shaul merited the kingship [of Israel] was due to [his] humility, as it is said, ‘… may be my father will turn his attention away from the donkeys and will start to worry about us.’ (I Samuel 9:5) [Since Shaul said “us” and not “me”] he considered his servant as [important as] himself, but Shmuel did not do so, but rather [he said], ‘Your father stopped worrying about the donkeys and is worried about you, saying “What will happen to my son?”’ (I Samuel 10:2) And when he (i.e. Shaul) runs away from [accepting his newly appointed role of] leadership what does it say? ‘And they have asked God, “Is the man even here?” and God said, “Here he is hiding by the vessels.”’ (I Samuel 10:22)” — Tosefta Berakhot 4:16

Date Finished:

November 24, 2024

Description

The young Shaul looks around at the hills of Ephraim before deciding to turn back home.

Tanakh:

וַיַּ֨עַן שָׁא֜וּל וַיֹּ֗אמֶר הֲל֨וֹא בֶן־יְמִינִ֤י אָנֹ֙כִי֙ מִקְּטַנֵּי֙ שִׁבְטֵ֣י יִשְׂרָאֵ֔ל וּמִשְׁפַּחְתִּי֙ הַצְּעִרָ֔ה מִכׇּֽל־מִשְׁפְּח֖וֹת שִׁבְטֵ֣י בִנְיָמִ֑ן וְלָ֙מָּה֙ דִּבַּ֣רְתָּ אֵלַ֔י כַּדָּבָ֖ר הַזֶּֽה׃ {ס}

וַיִּקַּ֤ח שְׁמוּאֵל֙ אֶת־שָׁא֣וּל וְאֶֽת־נַעֲר֔וֹ וַיְבִיאֵ֖ם לִשְׁכָּ֑תָה וַיִּתֵּ֨ן לָהֶ֤ם מָקוֹם֙ בְּרֹ֣אשׁ הַקְּרוּאִ֔ים וְהֵ֖מָּה כִּשְׁלֹשִׁ֥ם אִֽישׁ׃ 

"Sha’ul answered and said: 'Am I not a Binyaminite, from the smallest of the tribes of Israel, and my clan is the least of all the clans of the tribe of Binyamin? So why do you speak to me according to these words?'

Shemuel took Sha’ul and his serving-lad, brought them to the dining-hall and gave them a place at the head of the invited-guests—they were about thirty men." — Sh'muel Aleph (Samuel I) 9:21-22; 1995 Shocken Bible Everett Fox translation

Talmud, Midrash, and Commentary

הלוא בן ימיני אנכי ושבט בנימין היה אז מעט ונבזים על ידי מלחמת גבעה, ומשפחתי היא הצעירה בשבט הזה:

"Am I not a Binyaminite? But the tribe of Binyamin is diminished and despised because of the Giveah war, and my clan the youngest in this tribe."— Malbim on I Samuel 9:21:1; 1995 Shocken Bible Everett Fox translation

מַדּווּעַ, הָהּ מֶלֶךְ עַל עַמְּךָ מְשׁחְתָּנִי

מַדּווּעַ מֵאַחֲרֵי הַצֹּאן לְקַתְתָּנִי?

"Why, Hashem, did you anoint me a king of your people,

Why did you take me from the pasture?" — Shaul, "In Ein-Dor" by Shaul Tchernikovsky; 2020 translation by Mark F. Westergreen

Date Finished:

February 4, 2025

Design Notes:

The donkeys are based on what he's looking for in the plain text while the surroundings come from things Shaul dreamed of in lost midrash: that he saw himself on top of a palm tree and that the history of his life was shown to him after seeing Sh'muel and going back to his father: three goats and two loaves of bread on the three sons and two daughters (Legends of the Jews 4:3:25; footnote 52). I represented these objects a bit differently as clouds, donkeys, and water jugs by the well.

Tanakh:

וַיַּקְרֵ֞ב אֶת־שֵׁ֤בֶט בִּנְיָמִן֙ לְמִשְׁפְּחֹתָ֔ו וַתִּלָּכֵ֖ד מִשְׁפַּ֣חַת הַמַּטְרִ֑י וַיִּלָּכֵד֙ שָׁא֣וּל בֶּן־קִ֔ישׁ וַיְבַקְשֻׁ֖הוּ וְלֹ֥א נִמְצָֽא׃

וַיִּשְׁאֲלוּ־עוֹד֙ בַּֽיי הֲבָ֥א ע֖וֹד הֲלֹ֣ם אִ֑ישׁ {ס}        וַיֹּ֣אמֶר יי הִנֵּה־ה֥וּא נֶחְבָּ֖א אֶל־הַכֵּלִֽים׃ 

"Then he [Sh'muel] brought near the tribe of Binyamin by its clans and the Matrite clan was captured by lot; then Sha'ul son of Kish was captured-by lot. But when they looked for him, he was not to be found.

So they inquired further of Hashem: Has any other men come here? Hashem said: 'Here, he has hidden himself among the gear!'" — Sh'muel Aleph (Samuel I) 10:21-22; 1995 Shocken Bible Everett Fox translation

Talmud, Midrash,  and Commentary

נֶחְבָּא אֶל הַכֵּלִים. בַּבַּיִת שֶׁנָּתְנוּ שָׁם הַבָּאִים כְּלֵיהֶן, שֶׁהָיָה בּוֹרֵחַ מִן הַגְּדוּלָּה. וּמִדְרַשׁ אַגָּדָה רַבִּי תַּנְחוּמָא: וְאֶל הַכֵּלִים, בָּאוּרִים וְתוּמִּים, אָמַר: שֶׁמָּא אֵינִי רָאוּי לִגְדֻלָּה עַד שֶׁיִּשְׁאֲלוּ בָּאוּרִים וְתֻמִּים, וְשָׁאֲלוּ וְעָלָה בְּיָדוֹ: 

"'Is hidden by the baggage.'

Is hidden by the baggage. In the room where newcomers had placed their baggage; [he hid] because he was running away from the high position. But the Midrash Aggadah of R. Tanchuma explains that 'אֶל הַכֵּלִים' refers to the Urim and Tumim. He said [to himself], 'perhaps I am not worthy of this high position. [I will not assume it]. until they inquire of the Urim and Tumim. Thereupon they asked, and he accepted it." — Rashi on Sh'muel Aleph (Samuel I) 10:22:1; 2001 Metsudah Tanach

כָּל מִי שֶׁרוֹדֵף אַחַר שְׂרָרָה, שְׂרָרָה בּוֹרַחַת מִמֶּנּוּ. וְכָל מִי שֶׁבּוֹרֵחַ מִשְּׂרָרָה, שְׂרָרָה רוֹדֶפֶת אַחֲרָיו. שָׁאוּל בָּרַח מִן הַשְּׂרָרָה בְּשָׁעָה שֶׁבָּא לִמְלֹךְ, שֶׁנֶּאֱמַר: וַיִּשְׁאֲלוּ עוֹד בַּה' הֲבָא עוֹד הֲלֹם אִישׁ, וַיֹּאמֶר ה' הִנֵּה הוּא נֶחְבָּא אֶל הַכֵּלִים (ש״א י, כב). מַהוּ אֶל הַכֵּלִים. כְּשֶׁאָמְרוּ לוֹ דְּבַר הַמְּלוּכָה, אָמַר לָהֶם: אֵינִי רָאוּי לְמַלְכוּת, אֶלָּא שָׁאֲלוּ בָּאוּרִים וְתֻמִּים אִם אֲנִי רָאוּי. וְאִם לָאו, הַנִּיחוּ אוֹתִי. מִיָּד וַיִּשְׁאֲלוּ עוֹד בַּה'. מִיָּד הֶחְבִּיא אֶת עַצְמוֹ עַד שֶׁשָּׁאֲלוּ בָּאוּרִים וְתֻמִּים. וַיֹּאמֶר ה' הִנֵּה הוּא נֶחְבָּא אֶל הַכֵּלִים. וְכֵן שָׁנוּ רַבּוֹתֵינוּ, הַכֵּלִים, אֵלּוּ אוּרִים וְתֻמִּים. וְהַבּוֹרֵחַ מִן הַשְּׂרָרָה, הַשְּׂרָרָה רוֹדֶפֶת אַחֲרָיו, שֶׁנֶּאֱמַר: הַרְאִיתֶם אֲשֶׁר בָּחַר בּוֹ ה' כִּי אֵין כָּמֹהוּ בְּכָל הָעָם הַזֶּה (ש״א י, כד)

Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” — Midrash Tanchuma, Vayikra 3:1

Date Finished: 

December 17, 2024

Description:

The word keilim (הַכֵּלִֽים) has many different meanings including article/vessel (general), utensil of hunting/war, implement of music, implement of labor, equipment/yoke of oxen, utensils or furniture, vessel/receptacle, or vessels of paper reed. Given all these potential meanings, I wanted to incorporate various symbols in the baggage to highlight Shaul's emotional baggage: a shield (implement of war; also a way to hide), a shofar (implement of music and war; also because I detect links between Rosh Hashanah and Shaul, which will be expanded on another day), a scroll (the Ummim and Thummim mentioned in midrash; what they were is debatable but many traditions suggest that it was parchment with Hashem's name on it; because there are halachic issues with writing Hashem's name, I went with a scroll)

Tanakh:

וַיָּרֻ֙צוּ֙ וַיִּקָּחֻ֣הוּ מִשָּׁ֔ם וַיִּתְיַצֵּ֖ב בְּת֣וֹךְ הָעָ֑ם וַיִּגְבַּהּ֙ מִכׇּל־הָעָ֔ם מִשִּׁכְמ֖וֹ וָמָֽעְלָה׃ 

"They ran and fetched him [Sh'aul] from there and he stood amid the people, and he was taller than all the people, from his shoulders and upward." — Sh'muel Aleph (Samuel I) 10:23; 1995 Shocken Bible Everett Fox translation

Talmud, Midrash, and Commentary

אָמַר רַב יְהוּדָה אָמַר רַב: מִפְּנֵי מָה נֶעֱנַשׁ שָׁאוּל — מִפְּנֵי שֶׁמָּחַל עַל כְּבוֹדוֹ, שֶׁנֶּאֱמַר: ״וּבְנֵי בְלִיַּעַל אָמְרוּ מַה יּוֹשִׁיעֵנוּ זֶה וַיִּבְזוּהוּ וְלֹא הֵבִיאוּ לוֹ מִנְחָה וַיְהִי כְּמַחֲרִישׁ״, וּכְתִיב: ״וַיַּעַל נָחָשׁ הָעַמּוֹנִי וַיִּחַן עַל יָבֵשׁ גִּלְעָד וְגוֹ׳״. 

"Rav Yehuda said that Rav said: Why was Saul punished in that he was ultimately led to commit the sins described above? Because at the very outset of his reign he inappropriately forwent his royal honor, as it is stated with regard to Saul’s inauguration: “And some base fellows said: How can this man save us? So they disparaged him and brought him no present. But he made himself as if he did not hear” (I Samuel 10:27). And it is stated immediately afterward: “And Nahash the Ammonite marched up and encamped against Jabesh-gilead” (I Samuel 11:1). The implication is that if Saul had forcefully assumed his throne, Nahash would not have dared to attack the people of Jabesh-gilead. In this way, his humility led to the crisis." — Yoma 22b:19; William Davidson Talmud Koren-Steinsaltz translation

"Here Saul enters a new phase: he no longer belongs to his family or tribe alone, but to the entire people of Israel, he is to be elected, crowned—or confirmed by his election—by all the tribes meeting in the plenary session at Mizpah." — Elie Wiesel, Saul, 71; Five Biblical Portraits with a New Introduction (2023)

Date Finished:

January 19, 2025

Description:

They placed the crown upon his head and dressed him in kingly robes, but Shaul was ill at ease. Many depictions show him with a relatively neutral expression, but I wanted to go for terrified and hyper-vigilant: partly as a way to express my own feelings on the day I made it and partly because he just prophecied apocalyptic times of Gog and Magog (Legends of the Jews 4:3:25). He was reluctant to be king to begin with and wanted everyone to choose someone else. There are some parallels to how Moshe didn't want to be chosen either but unlike Moshe who ultimately succeeded at freeing the Israelites but not allowed into the land of Yisrael, Shaul's leadership ultimately ended in disaster as if Shaul had an uncanny sense that catastrophe would occur.

The Hebrew describing the choosing of a king via lot is interesting since there is heavy use of "captured" with the root lachar (לָכַד). It's usually associated with land conquest more than taking by lot, and I wanted to embody that sense of claustrophobia here. As for what the lots were varies since some sources say that the lots were stones but others say it was sticks. I decided to use twelve of each, one stone and one stick for each tribe.

Tanakh:

וְהִנֵּ֣ה שָׁא֗וּל בָּ֣א אַחֲרֵ֤י הַבָּקָר֙ מִן־הַשָּׂדֶ֔ה וַיֹּ֣אמֶר שָׁא֔וּל מַה־לָּעָ֖ם כִּ֣י יִבְכּ֑וּ וַ֨יְסַפְּרוּ־ל֔וֹ אֶת־דִּבְרֵ֖י אַנְשֵׁ֥י יָבֵֽישׁ׃  

"Now here, when Sha’ul came after the cattle, from the open-field, Sha’ul said: 'What [ails] the people, that they are weeping' They related to him the words of the men of Yavesh." — Sh'muel Aleph (Samuel I) 11:15; 1995 Shocken Bible Everett Fox translation

Talmud, Midrash, and Commentary

אחרי הבקר. על כי ראה שבזוהו, לא נהג גם הוא עדיין בעצמו כבוד מלוכה, והלך אחרי הבקר להנהיגם כדרך ההדיוט:  

"Because he [Shaul] saw that they despised him, he did not conduct himself with kingly dignity and followed the herd as a commoner." - Metzudat David on I Samuel 11:5:1; translation by me

"As such, it is worth noting that Saul represents more of a transitional figure, linking the period of the Judges to that of true monarchy under David and Solomon. Saul is ‘king’ in title only, but he lacks the trappings of kingship. He continues to live in his family home, indeed he still engages in farming (see below); he does not establish a capital city; he does not build a palace; there is no developed government administration; and in the early stories there is no standing army. Saul’s general Abner is mentioned for the first time only in 1 Sam 14:50. All of this contrasts with the true kingship which emerges under David."  — Professor Gary Rendsburg, "A Semi King"

Date Finished:

January 25, 2025

Description

When the spirit of Hashem lays upon Shaul in this chapter, The Rambam (Maimonides) classifies it as the lowest form of prophecy similar to that of other judges like Yefthah, Shimshon as well as Amasa (Guide for the Perplexed Part 2 45:4). The "founder kings" (Shaul, David, and Yerovoam) rose up from common stock with both Shaul and David associated with animal husbandry (Shaul with oxen and donkeys while David associated with sheep as a shepherd). All other kings rose up from dynastic succession or the military elite (coups and usurpation). I wanted to emphasize the commoner status since he wears the ketonet that he wore when he was looking for his father's donkeys. However, I did give him certain hints of royal status in the armlet and the crown peaking from beneath the helmet since he represents the Israelites in battle as their king.

Tanakh:

וַיֵּלְכ֨וּ כׇל־הָעָ֜ם הַגִּלְגָּ֗ל וַיַּמְלִ֩כוּ֩ שָׁ֨ם אֶת־שָׁא֜וּל לִפְנֵ֤י יי בַּגִּלְגָּ֔ל וַיִּזְבְּחוּ־שָׁ֛ם זְבָחִ֥ים שְׁלָמִ֖ים לִפְנֵ֣י יי וַיִּשְׂמַ֨ח שָׁ֥ם שָׁא֛וּל וְכׇל־אַנְשֵׁ֥י יִשְׂרָאֵ֖ל עַד־מְאֹֽד׃ {פ} 

"So all the people went to Gilgal and made Sh'aul king there, in the presence of Hashem at Gilgal. They sacrificed sacrifices of shalom there, in the presence of Hashem, and there Sha'ul and all the men of Israel rejoiced exceedingly." — Sh'muel Aleph (Samuel I) 11:15; 1995 Shocken Bible Everett Fox translation

Talmud, Midrash, and Commentary

"And Shmuel said, "…and renew the kingdom there." Because at first there was opposition in the matter, but now they unanimously agreed.* Shmuel merely invited them to Gilgol; it was not a command. See above 9:9 for a similar expression וְנֵלְכָה. However, now that Shaul saved the people of Yoveish Gilad from the Ammonites; all the people rallied behind him and accepted him as their king." — Rashi on Sh'muel Aleph (Samuel I) 11:14:1; 2001 Metsudah Tanach

Date Finished:

January 25, 2025

Description

Shaul has returned from battle victorious, but the adrenaline still pumps in his veins. The joy hasn't quite hit him yet, but the people re-clothe him in the robe they gave as a gift. I designed the me'il based on the related garment: the bisht. I based the trim on the Kohen's breastplate since I inferred that kings and priests have similarities in attire especially since the rabbis claimed that Shaul imitated the priests in certain ways. Shaul served as a intersection between priest, prophet, and king and this moment exemplifies the apex of the young king's power.

Tanakh:

וַתִּקַּ֨ח מִיכַ֜ל אֶת־הַתְּרָפִ֗ים וַתָּ֙שֶׂם֙ אֶל־הַמִּטָּ֔ה וְאֵת֙ כְּבִ֣יר הָעִזִּ֔ים שָׂ֖מָה מְרַאֲשֹׁתָ֑יו וַתְּכַ֖ס בַּבָּֽגֶד׃ {ס} 

וַיִּשְׁלַ֥ח שָׁא֛וּל מַלְאָכִ֖ים לָקַ֣חַת אֶת־דָּוִ֑ד וַתֹּ֖אמֶר חֹלֶ֥ה הֽוּא׃ {ס}  

וַיִּשְׁלַ֤ח שָׁאוּל֙ אֶת־הַמַּלְאָכִ֔ים לִרְא֥וֹת אֶת־דָּוִ֖ד לֵאמֹ֑ר הַעֲל֨וּ אֹת֧וֹ בַמִּטָּ֛ה אֵלַ֖י לַהֲמִתֽוֹ׃ 

וַיָּבֹ֙אוּ֙ הַמַּלְאָכִ֔ים וְהִנֵּ֥ה הַתְּרָפִ֖ים אֶל־הַמִּטָּ֑ה וּכְבִ֥יר הָעִזִּ֖ים מְרַאֲשֹׁתָֽיו׃ {ס}

וַיֹּ֨אמֶר שָׁא֜וּל אֶל־מִיכַ֗ל לָ֤מָּה כָּ֙כָה֙ רִמִּיתִ֔נִי וַתְּשַׁלְּחִ֥י אֶת־אֹיְבִ֖י וַיִּמָּלֵ֑ט וַתֹּ֤אמֶר מִיכַל֙ אֶל־שָׁא֔וּל הוּא־אָמַ֥ר אֵלַ֛י שַׁלְּחִ֖נִי לָמָ֥ה אֲמִיתֵֽךְ׃ 

"Then Mikhal took the terafim and put it in the bed, and a tangle of goats’-hair she put at its head, and covered it with a garment.

And when Sha’ul sent messengers to take David, she said: 'He is sick.'

Then Sha’ul sent the messengers to see David, saying:

'Bring him up in the bed to me, to put him to death!'

But when the mesengers arrived, here, the terafim were in the bed, with a tangle of goats’-hair at its head!

Sha’ul said to Mikhal: 'Why have you deceived me thus? You have sent my enemy free, so that he has escaped!' Mikhal said to Sha’ul: 'He said to me: "Send me free—why should I cause your death?"'" - Sh'muel (Samuel) I 19:13-17

לֹֽא־נִכְחַ֥ד עׇצְמִ֗י מִ֫מֶּ֥ךָּ אֲשֶׁר־עֻשֵּׂ֥יתִי בַסֵּ֑תֶר רֻ֝קַּ֗מְתִּי בְּֽתַחְתִּיּ֥וֹת אָֽרֶץ׃

גׇּלְמִ֤י ׀ רָ֘א֤וּ עֵינֶ֗יךָ וְעַֽל־סִפְרְךָ֮ כֻּלָּ֢ם יִכָּ֫תֵ֥בוּ יָמִ֥ים יֻצָּ֑רוּ (ולא) [וְל֖וֹ] אֶחָ֣ד בָּהֶֽם׃  

"My frame was not concealed from You
when I was shaped in a hidden place,
knit together in the recesses of the earth. 

Your eyes saw my unformed limbs;
they were all recorded in Your book;
in due time they were formed,
to the very last one of them." — Tehillim (Psalms) 139:15-16; 1985 Jewish Publication Society (JPS) translation

Talmud, Midrash, and Commentary

וירץ איש בנימין מהמערכה ויבא שילה ביום ההוא ומדיו קרועים ואדמה על ראשו (שמואל א' ד' י"ב), זה שאול ר' לוי ור' סימון ורבנן חד [ר' לוי] אמר ששים מיל הלך שאול באותו היום במערכה היה ושמע שנשבו הלוחות והלך וחטפן מיד גלית ובא, ורבי סימון אמר מאה ועשרים מיל הלך שאול באותו היום בשילו היה ושמע שנשבו הלוחות והלך וחטפן מיד גלית ובא, ורבנין אמרין מאה ושמונים מיל הלך שאול באותו היום במערכה היה וברח לשילה ושמע שנשבו הלוחות והלך וחטפן מיד גלית ובא. 

"And a man of Benjamin ran from the battle and came to Shiloh that day with his clothes torn and earth on his head (1 Samuel 4:12). This is Shaul, Rabbi Levi, and Rabbi Simon, and Rabban Had [Rabbi Levi] said: Shaul walked sixty miles that day while he was in the battle and heard that the tablets had been captured, and he went and snatched them from the hand of Goliath and came. And Rabbi Simon said: Shaul walked one hundred and twenty miles that day while he was in Shiloh and heard that the tablets had been captured, and he went and snatched them from the hand of Goliath and came. And the Rabbans say: Shaul walked one hundred and eighty miles that day while he was in the battle and fled to Shiloh and heard that the tablets had been captured, and he went and snatched them from the hand of Goliath and came." - Midrash Sh'muel 11:1 (Google translate).

תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: אָדָם הָרִאשׁוֹן מִכׇּל הָעוֹלָם כּוּלּוֹ הוּצְבַּר עֲפָרוֹ, שֶׁנֶּאֱמַר: ״גׇּלְמִי רָאוּ עֵינֶיךָ״, וּכְתִיב: ״כִּי ה׳ עֵינָיו מְשֹׁטְטוֹת בְּכׇל הָאָרֶץ״. אָמַר רַב אוֹשַׁעְיָא מִשְּׁמֵיהּ דְּרַב: אָדָם הָרִאשׁוֹן 

גּוּפוֹ מִבָּבֶל, וְרֹאשׁוֹ מֵאֶרֶץ יִשְׂרָאֵל, וְאֵבָרָיו מִשְּׁאָר אֲרָצוֹת. עַגְבוֹתָיו, אָמַר רַב אַחָא: מֵאַקְרָא דְאַגְמָא. 

"It is taught in a baraita that Rabbi Meir would say: The dust that served to form Adam the first man was gathered from the entire world, as it is stated: “When I was made in secret and wrought in the lowest places of the earth, Your eyes did see my unshaped flesh” (Psalms 139:15–16), and it is written: “For the eyes of the Lord run to and fro throughout the whole earth” (II Chronicles 16:9), indicating that this figure was formed from the whole earth, the place within the view of the Lord’s eyes. Rav Oshaya says in the name of Rav: With regard to Adam the first man,

his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aḥa says: They were fashioned from dust taken from Akra De’agma, on the outskirts of Babylonia." - Sanhedrin 38a:18-38b:1

"[Jeremiah] went to Sira his son and they together submerged themselves in the Sefer Yezirah for three years, to uphold that which is written: "Then they that feared the Lord spoke one with another . . . " (Malachi 3:16). At the end of three years, when they set about combining the alphabets by means of combination, grouping, and word formation, a man was created for them on whose forehead was written: Hashem elokim emet [Hashem (G-d) is truth]. But there was a knife in the hand of this created being, and he erased the alef of emet [truth], leaving only met [dead]. Jeremiah rent his garments and said, 'Why have you erased the alef from emet?'

He replied, 'I shall tell you a parable. To what may this be compared? An architect built many houses, cities, and courts, and no one could copy his style and no one understood his knowledge nor possessed his skill. Then two men forced themselves upon him. He taught them the secret of his trade, and they knew every aspect of the craft. When they had learned his trade and his secret and his skills, they began to argue with him until they broke away from him and became independent architects, charging a lower price for the same services. When people noticed this, they ceased to honor the craftsman and instead came to the newcomers and honored them and gave them commissions when they required to have something built. So too has G-d made you in His image, shape, and form. But now that you have created a man like Him, people will say: 'There is no G-d in the world other than these two!''

Then Jeremiah said, 'What solution is there?' He answered, 'Write the alphabets with intense concentration backwards on the earth you have strewn. Only do not meditate with the intention of honor and restoration, but rather the complete opposite.' So they did, and the being turned to dust and ashes before them. Then Jeremiah — peace be upon him — said, 'Truly, one should study these matters only to know the power and omnipotence of the Creator of the universe, but not to practice them, for it is written: "You shall not learn to do" (Deuteronomy 18:9).'" - "The Golem: Past, Present, and Future" by Zachary Bahar

Date Finished:

July 31, 2025

Description

Originally, I came up with the idea of Shaul with a golem companion independent of the Tanakh text. Many major figures in Tanakh are associated with some kind of ability granted from Hashem. Moshe and Aharon had snakes turn into staffs. Yirimyahu (Jeremiah) once made a golem. Eliyahu (Elijah) ascended into heaven in a whirlwind of fire and disguises himself in many different forms. However, then I recalled the strange incident of Michal and the teraphim. Traditionally, teraphim only appear in Tanakh in the idolatrous context with this being the only non-idolatrous version (multiple sources attest to no idolatry during Shaul's reign; Pikrei deRabbi Eliezer 17:12, Bamidbar Rabbah 8:4). Given that this is the case however, what is the teraphim doing in Shaul's house? I propose instead that the teraphim is actually a golem.

For me, I chose to associate Shaul with golem creation because the golem's story parallels Shaul's well and it would also provide an additional reason for why Shaul is afraid to handle Goliat. In the past, Shaul had a golem companion to fight against Goliat. After Shaul lost Hashem's favor however, Shaul can no longer create golems, which makes the Philistines a threat that's even worse. Shaul's golem helped even the playing field against Goliat, the Philistines' champion.

Golems in Jewish folklore vary dependent on the telling with the most famous being the Golem of Prague (made for protection). From what I can gather, earlier versions featured golems going wrong due to a literal interpretation of instructions. For the Golem of Prague specifically, the Maharal deactivated Yossele because the Emperor promised protection if Yossele went to sleep. Later renditions and retellings including renditions from gentiles (non-Jews) saw more golems going rogue, violent, or mad because either the rabbi forgot to shut the golem off for Shabbat or the rabbi feared that the golem would violate Shabbat, or because the golem fell in love. 

The infamous tragic golem arc parallels Shaul as he's depicted within the plain text: first as a protector but later as one who has gone astray and became mad leading to a tragic fate (getting de-activated). However, there are even subtler parallels too in that earlier versions of the golem tale were either morally neutral or even positive (the Talmud featured rabbis making a golem cow every Shabbat and eating it; another one features a rabbi creating a golem to deliver a message but the golem's destroyed becauase the golem can't speak; the Golem of Prague was so successful that the Holy Roman Emperor begged that the Golem be turned off). Likewise, more negative tales about Shaul overlaid on top of more positive traditions creating a tragic arc.