Rebbetzin Chava Kuperman
Chapter 12 contains Shmuel’s address as he steps down, something he has every reason to do, since the people no longer need him.
But we must remember that Shmuel is the source of Shaul’s spiritual strength. The moment Shmuel dies, Shaul will lose the root of his life. In chapter 22 (verse 6) we will read: “...And Shaul was sitting in Gibeah (on a height) beneath a tamarisk tree, with his spear in his hand…” The tamarisk is a symbol of Shmuel, and the high place is also his symbol. Shaul’s symbol is the hill of Gibeah. Shaul can exist only in the shade of the tamarisk.
Similar speeches occur several times in Tanakh, marking the end of the earthly lives of the Jewish people’s outstanding leaders. They address the people either as parents or as leaders. Yaakov delivers such a speech (chapter 49 of the final weekly portion of the Book of Bereishit is devoted to it). The patriarch both rebukes and blesses his sons. Moshe, too, delivers a similar farewell address; the entire final book of the Torah, Devarim, is devoted to it. This speech, too, includes rebuke directed at the people, but ultimately Moshe blesses the Jews.
In his address, Shmuel is essentially arguing his case before the Jews: he proves his innocence to them, while also rebuking and warning them.
If we turn to the Book of Kings, we will see that David, too, leaves a testament to his son Shlomo.
But let us now return to Shmuel, who to some extent follows the paths of Yaakov and Moshe. (We have already said that he is compared to Moshe in many ways, and this comes through particularly clearly in his final address.)
Shmuel calls upon the people: “Be my witness before G-d and before His anointed one...” (12:3). The word “witness” is used in the singular, emphasizing that the Jews are not scattered or separate from one another; they are a united community. Shmuel asks: “...Whose ox have I taken, and whose donkey have I taken? Whom have I wronged, and whom have I oppressed? From whose hand have I accepted a bribe, blinding my eyes with it? I will return it to you” (ibid.). No, you have done nothing wrong, the people reply; you have neither wronged nor deceived nor oppressed anyone.
Oral tradition tells us that on three occasions in the entire history of the Jewish people, an Echo from Heaven was heard during proceedings in an earthly court—that is, there was prophecy.
(Prophecy has many levels. An Echo from Heaven, or Bat Kol, “Daughter of the Voice,” is the lowest level, accessible to the greatest number of people. A Bat Kol comes in particularly delicate, critical situations.)
The first Echo from Heaven was heard when Yehudah admitted that Tamar was pregnant by him. According to one version, he said, “She is more righteous than I”; according to another, “She is righteous—it is from me!” But there is also a third version. Yehudah said, “She is righteous.” And the Echo from Heaven brought the words of the Almighty, who added, “From Me!” In other words, “This is how I planned it!”
The Echo from Heaven comes for the second time during Shmuel’s trial, and the “witness” in the singular is the Almighty.
The third time an Echo from Heaven appears is during the trial in which the young King Shlomo judges two women claiming the same child. This story is widely known. There is, however, a tradition that it was not Shlomo who said of the woman who gave up the infant in order to save his life, “She is his mother,” but the Voice from Heaven.