A Full Life?: The Death of Shmuel

דתני המת לחמשים שנה מת בהיכרת לחמשים ושתים זו היא מיתת שמואל הנביא לששים מיתה האמורה בתורה לשבעים מיתה של חיבה לשמונים מיתה של זקנה מכאן ואילך חיי צער.

For they taught: One who died at 50 years of age, died in being karet. One who died at 52, this is the death of Shmuel the prophet

One who died at 60, this the death that is mentioned in Torah. One who dies at 70, this is a death of affection. One who dies at 80, this is a death of old age.

From then on, this is a life of pain

What are you curious about in this text? What is surprising to you? What is missing?

(א) וַיָּ֣מָת שְׁמוּאֵ֔ל וַיִּקָּבְצ֤וּ כָל־יִשְׂרָאֵל֙ וַיִּסְפְּדוּ־ל֔וֹ וַיִּקְבְּרֻ֥הוּ בְּבֵית֖וֹ בָּרָמָ֑ה וַיָּ֣קָם דָּוִ֔ד וַיֵּ֖רֶד אֶל־מִדְבַּ֥ר פָּארָֽן׃ (ס)
(1) And Samuel died; and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran.

This is all Tanakh says about the death of Shmuel. How do we get that he died at 52? How does this mention of death compare to other deaths of people in Torah?

(א) וַיְהִ֕י כַּאֲשֶׁ֥ר זָקֵ֖ן שְׁמוּאֵ֑ל וַיָּ֧שֶׂם אֶת־בָּנָ֛יו שֹׁפְטִ֖ים לְיִשְׂרָאֵֽל׃ (ב) וַיְהִ֞י שֶׁם־בְּנ֤וֹ הַבְּכוֹר֙ יוֹאֵ֔ל וְשֵׁ֥ם מִשְׁנֵ֖הוּ אֲבִיָּ֑ה שֹׁפְטִ֖ים בִּבְאֵ֥ר שָֽׁבַע׃ (ג) וְלֹֽא־הָלְכ֤וּ בָנָיו֙ בדרכו [בִּדְרָכָ֔יו] וַיִּטּ֖וּ אַחֲרֵ֣י הַבָּ֑צַע וַיִּ֨קְחוּ־שֹׁ֔חַד וַיַּטּ֖וּ מִשְׁפָּֽט׃ (פ) (ד) וַיִּֽתְקַבְּצ֔וּ כֹּ֖ל זִקְנֵ֣י יִשְׂרָאֵ֑ל וַיָּבֹ֥אוּ אֶל־שְׁמוּאֵ֖ל הָרָמָֽתָה׃ (ה) וַיֹּאמְר֣וּ אֵלָ֗יו הִנֵּה֙ אַתָּ֣ה זָקַ֔נְתָּ וּבָנֶ֕יךָ לֹ֥א הָלְכ֖וּ בִּדְרָכֶ֑יךָ עַתָּ֗ה שִֽׂימָה־לָּ֥נוּ מֶ֛לֶךְ לְשָׁפְטֵ֖נוּ כְּכָל־הַגּוֹיִֽם׃ (ו) וַיֵּ֤רַע הַדָּבָר֙ בְּעֵינֵ֣י שְׁמוּאֵ֔ל כַּאֲשֶׁ֣ר אָמְר֔וּ תְּנָה־לָּ֥נוּ מֶ֖לֶךְ לְשָׁפְטֵ֑נוּ וַיִּתְפַּלֵּ֥ל שְׁמוּאֵ֖ל אֶל־יי (פ)

(1) And it came to pass, when Samuel was old, that he made his sons judges over Israel. (2) Now the name of his first-born was Joel; and the name of his second, Abijah; they were judges in Beer-sheba. (3) And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted justice. (4) Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah. (5) And they said unto him: ‘Behold, thou art old, and thy sons walk not in thy ways; now make us a king to judge us like all the nations.’ (6) But the thing displeased Samuel, when they said: ‘Give us a king to judge us.’ And Samuel prayed unto the LORD.

What do you make of the the elders coming to Shmuel and telling him he is old? What dynamics might be at play here? What might they be anticipating for themselves? For Shmuel? For the future? How do you imagine Shmuel responding? How might this have shaped the response that comes next? (God says they have foresaken God and Shmuel warns the people of all the terrible things a king would do, and the people still demand a king, and Shmuel and God give in, and the people get Saul)

וא"ל רב נחמן לר' יצחק מ"ד (שמואל א ח, א) ויהי כאשר זקן שמואל ומי סיב שמואל כולי האי והא בר נ"ב הוה דאמר מר מת בנ"ב שנה זהו מיתתו של שמואל הרמתי א"ל הכי א"ר יוחנן זקנה קפצה עליו דכתיב (שמואל א טו, יא) נחמתי כי המלכתי את שאול אמר לפניו רבש"ע שקלתני כמשה ואהרן דכתיב (תהלים צט, ו) משה ואהרן בכהניו ושמואל בקוראי שמו מה משה ואהרן לא בטלו מעשה ידיהם בחייהם אף אני לא יתבטל מעשה ידי בחיי אמר הקב"ה היכי אעביד לימות שאול לא קא שביק שמואל לימות שמואל אדזוטר מרנני אבתריה לא לימות שאול ולא לימות שמואל כבר הגיעה מלכות דוד ואין מלכות נוגעת בחברתה אפילו כמלא נימא אמר הקב"ה אקפיץ עליו זקנה היינו דכתיב (שמואל א כב, ו) ושאול יושב בגבעה תחת האשל ברמה וכי מה ענין גבעה אצל רמה אלא לומר לך מי גרם לשאול שישב בגבעה שתי שנים ומחצה תפלתו של שמואל הרמתי ומי מידחי גברא מקמי גברא אין דא"ר שמואל בר נחמני א"ר (יוחנן) מ"ד (הושע ו, ה) על כן חצבתי בנביאים הרגתים באמרי פי במעשיהם לא נאמר אלא באמרי פי אלמא מידחי גברא מקמי גברא

R`Nahman further said to R`Isaac: What is the meaning of the verse, "And it came to pass when Samuel was old." Did Samuel ever reach old age? He lived only for fifty-two years. For a Master said: If a man dies in his fifty-second year he is said to have died at the age reached by Samuel, the Ramathite?(4) - He replied: Thus said R`Johanan: Old age came prematurely upon him, for it is written "It repenteth Me that I have set up Saul to be king." Samuel complained before Him: Sovereign of the Universe! You have made me equal to Moses and Aaron, for it is written, Moses and Aaron are amongst His priests, and Samuel among them that call upon His name.

As in the case of Moses and Aaron the work of their hands did not come to nought in their lifetime, so too let not the work of my hands come to nought in my lifetime.

The Holy One, blessed be He, replied: How shall I act? Shall Saul die? Of this Samuel will not approve. Shall Samuel die young?

People will speak ill of him. Shall neither Saul nor Samuel die? The time has come for David to reign and one reign may not encroach on another even by a hair's breadth.

Thereupon the Holy One, blessed be He, said: I will make him prematurely old and this is what is written, Now Saul was sitting in Gibeah, under the Tamarisk tree in Ramah.(8) How comes Gibeah to Ramah?(9)

This is to teach you that it was the prayer of Samuel the Ramathite that was the cause of Saul's two and a half years'(10) sojourn as king in Gibeah?

Should then one man be put aside because of another? - Yes, for R`Samuel B`Nahmani said in the name of R`Jonathan: What is the meaning of the verse, Therefore have I hewed them by the prophets, I have slain them by the words of my mouth?(11)

Scripture does not say, by their works,' but, 'by the words of my mouth', this proves that one may be put aside because of another.

What is the nature of history in this text? What is the relationship between an individual life and history? What is the theology of history?

לחמשי' ושתים מיתת שמואל הנביא. ר' אבא בריה דר' פפי ר' יהושע דסיכנין בשם רבי לוי (משלי יד) בכל עצב יהיה מותר ודבר שפתים אך למחסור. חנה על ידי שריבתה בתפילתה קיצרה בימיו של שמואל שאמרה (שמואל א א) וישב שם עד עולם והלא אין עולמו של לוי אלא חמשים שנה דכתיב ומבן חמשים שנה ישוב מצבע העבודה והיי דלון חמשין ותרתי א"ר יוסי ב"ר בון ושתים שגמלתו.

Regarding one who died at 52, this is the death of Shmuel the Prophet.

Rabbi Abba son of Rabbi Pappi, Rabbi Yhoshua of Sichninin in the name of Rabbi Levi said, "In all labour there is profit; but the talk of the lips tendeth only to penury.” Channah, through lengthening her prayers, shortened the life of Shmuel, for she said, "that he may appear before the LORD, and there abide for ever (ad olam).” And theolam/eternity/term/lifetime of a Levite is only 50 years, for it is written, " and from the age of fifty years they shall return from the service of the work, and shall serve no more;” and so it is for them, 52 years.

Rabbi Yosi said in the name of Rabbi Bun, (the extra two are from when) she weaned him.

How is this text (not) in conversation with Ta'anit? What is similar/different about God's role in Shmuel's death? What does Channah's role add?

What do these texts tell us about living a "full life?" What prevents/allows for that? How is a "full life" determined?