It is clear from the verses that Shemuel had it rain as an indication of God's anger over Benei Yisrael's request for a king. But why did he choose specifically this demonstration? What particular point did he wish to convey through this sudden, supernatural change of weather pattern?
The haftara for Parashat Korach, taken from Sefer Shemuel I (11:14-12:22), tells of the assembly called by the prophet Shemuel after Benei Yisrael's resounding victory over the nation of Amon. This was the first war waged since the crowning of Am Yisrael's first king, Shaul. Shemuel gathers the people to "renew the coronation" (11:14), and at this assembly he delivers a lengthy address in which he reinforces the fundamental notion that in reality, God, not Shaul, is Benei Yisrael's king. He reiterates his basic opposition to the idea of having a king, which might replace the prophet – God's messenger – as the nation's leader, and reminds the people that their success or failure in war ultimately depend not on their flesh-and-blood king, but on the true King of the world.
Towards the end of his address, Shemuel declares:
"Now stand by and see the wondrous thing that the Lord will do before your eyes. It is the season of the wheat harvest. I will pray to the Lord and He will send thunder and rain; then you will take thought and realize what a wicked thing you did in the sight of the Lord when you asked for a king." (Shemuel I 12:16-17)
Sure enough, after Shemuel finishes speaking, a summertime thunderstorm – all but unheard of in the Middle East – suddenly rolls through, and the people become frightened. They plead with the prophet, "Intercede for your servants with the Lord your God that we may not die, for we have added to all our sins the wickedness of asking for a king" (12:19).
It is clear from the verses that Shemuel had it rain as an indication of God's anger over Benei Yisrael's request for a king. But why did he choose specifically this demonstration? What particular point did he wish to convey through this sudden, supernatural change of weather pattern?
Rashi explains that Shemuel simply wanted to prove the unlimited power of his prayer. Shemuel saw within Benei Yisrael's request for a king an element of skepticism in his ability to lead the nation to victory over their enemies. Through this spectacle, he sought to show that he could accomplish through his prayer far more than any monarch could through his authority and military might.
The Radak and Mahari Kara explain somewhat differently, that Shemuel here simply seeks to scare or warn Benei Yisrael. The mishna in Masekhet Ta'anit (1:7) cites this verse from Sefer Shemuel as proof to the fact that rainfall after the month of Nissan constitutes a "siman kelala" – an ominous sign, forewarning catastrophe. Shemuel thus had it rain to frighten the people and inform them that they are deserving of calamity because of their wrongdoing.
Malbim, however, takes an entirely different approach to these verses. Among the central issues that arise when studying Sefer Shemuel I is the seeming inconsistency between Shemuel's vehement opposition to the monarchy and the Torah's commandment to appoint a king (Devarim 17:15). Why would Shemuel so strongly oppose the idea of appointing a king, if the Torah appears to not only sanction a monarchy, but require it? Among the answers suggested is that of Rabbi Yehuda, cited in the Sifrei to Parashat Shoftim. He claims that indeed, as the Torah indicates, a monarchy is desirable and even constitutes a Biblical command. The problem lies in the timing. Benei Yisrael requested a king too early in their history; the time for kingship had yet to arrive. Malbim explains that the Torah calls for the establishment of a royal government only once Benei Yisrael settle in, so-to-speak, to a life governed by natural law. In the meantime, however, Benei Yisrael still lived a miraculous existence; they had yet to reach the stage of national maturity where they could strike the delicate balance between natural living and recognition of divine providence. It was therefore necessary for them to live under the rule and authority of a prophet, rather than of a king.
This, Malbim writes, explains the significance of the unseasonable thunderstorm. Rain is a great blessing, but only if it falls in its proper time. Shemuel hoped to teach Benei Yisrael that the same could be said about the monarchy. Though inherently acceptable and in fact obligatory, kingship will work only if it is introduced at the proper time.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il