David over Shaul
Based on this Haftarah, the Gemara in Yoma (22b) contrasts Shaul and David, and declares: How spared from sickness and worry is the person whose help is from Hashem! שָׁאוּל בְּאַחַת וְעָלְתָה לוֹ ?ָוִד בִּשְׁתַּיִם וְלֹא עָלְתָה לוֹ — Shaul sinned one time and it was counted against him, while David sinned twice and it was not counted against him.
Taken literally, it seems from this Gemara that Hashem favored David over Shaul. David sinned on two occasions and was forgiven by Hashem; Shaul sinned only once, and was not forgiven by Hashem. David was able to keep his kingship despite having sinned twice, while Shaul lost his kingship after sinning only once.
The Gemara (Taanis 25b) records an instance where R’ Eliezer unsuccessfully prayed for rain, and then R’ Akiva did so successfully. A bas kol (voice from heaven) called out: ‘‘R’ Akiva did not succeed because he was greater than R’ Eliezer. He succeeded because he worked on his middos — especially the middah of being forgiving.’’ Yaaros Devash explains that R’ Eliezer also worked on his character; however, it did not take great effort on his part to become forgiving, because he was naturally forgiving. On the other hand, R’ Akiva was naturally unforgiving, but worked heroically to change this. In the end, they were equally forgiving, but Hashem responded to R’ Akiva’s prayers because he had exerted greater effort to get there. The Jews of that generation deserved drought as punishment for their sins, but Hashem chose to be forgiving just as R’ Akiva chose to become forgiving.
Maadanei Shmuel applies this approach of the Yaaros Devash to explain why Hashem ‘‘favored’’ David. The Gemara in Taanis (22b) states that when Shaul was coronated, he was without sin. He was perfect in appearance, strength, Torah, and character; however, as such he was unprepared for the possibility of failure. When confronted by Shmuel after the war with Amalek, his belief in his own infallibility stopped him from considering that he might have erred. He answered, ‘‘Do you not see that I fulfilled the word of Hashem?!’’ He never questioned his actions, because he believed that not destroying Amalek was the greater fulfillment of Hashem’s intent. Moreover, believing that he was always in concert with Hashem’s wishes, Shaul did not request Hashem’s help to be successful. His successes were the rightful consequence of a sinless life — not through Hashem’s mercy but through His justice!
On the other hand, explains Malbim, David’s subjugation to the will of Hashem was a constant struggle against his nature to sin. As David himself states (Tehillim 18:22): כִּי־שָׁמַרְתִּי דַּרְכֵי ה’ וְלֹא־רָשַׁעְתִּי מֵאֱלֹהַי, For I have kept the ways of Hashem and have not departed wickedly from my God. David proclaimed that if not for his commitment to follow the ways of Hashem he would have departed wickedly from Him. He had to choose to serve Hashem, and not follow his own desires.
The reason Hashem showed favor and mercy to David was because David never trusted himself not to sin, was constantly asking Hashem for assistance, and believed that his successes came about only as a result of Hashem’s mercy. On the other hand, Shaul considered everything as due to his unfailing righteousness, and did not seek Hashem’s help. Therefore, when he did sin, Hashem acted toward him with justice rather than mercy.
