Samuel: Chapter 13

Fractures. Learn to stand fast--

or you will not stand. 

For full chapter, click here.

The kingship has only just been established, and hairline cracks are already spreading.

Saul was a year old when he was crowned, indicating something shiny-new. Yet the Saul introduced as a dutiful son is suddenly a father, with Jonathan holding the fateful Geba, using it as a springboard to attack the Philistines--while Saul gets the credit. We are once again in the Oedipal realm  between fathers and sons (be they Eli with Chofni and Pinchas, or Samuel with his unnamed children), returning to the central tension that defined the Book of Judges.

Now Geba, locus of civil war, is launching a war with external enemies--yet the Israelites join this war less willingly than they joined the war against their kin. Some join because they feel they have no choice, others hide in caves, tunnels, cisterns, while yet others cross the Jordan.

The people's fear is reflected in their king's irresolution. Here he is, back in Gilgal--site of the "renewal" of the kingship, where he and Israel felt joy; recreating the meeting point point that Samuel anounced back when he gave Saul a series of signs that God is with you (10:7): After that, you are to go down to Gilgal ahead of me, and I will come down to you to present burnt offerings and offer sacrifices of well-being. Wait seven days until I come. Yet now the man who stood head and shoulders above Israel is unable to stand and wait. After holding on for seven days, he cracks, and brings the sacrifices just before Samuel appears. 

In a recreation of their first meeting, he meets the prophet just as he arrives, with the same evocative use of ve-hineh, "and behold." What is beheld this time is dissolution rather than establishment. GOD would have established your dynasty over Israel forever, but now it will not stand. If Saul's heart was once transformed, as he drew the true-hearted in his wake, now he is no longer chosen by God's heart, his heart insuffincently willing. The doubled pair of Saul and Samuel splits--and with it the triangulation between Saul-Samuel-God and Saul-Samuel-the people.  The monarchy is falling before it ever fully stood, disintegrating from its very core.

Samuel 12: In Writing

 I am not atrustworthy

witness. When accused

I crumble. Anger

burns my tongue, sour in my throat. 

Days of harvest. Thistles browned.

Lupine dried. Wild oats

empty themselves to open beaks.

Air alert with leashed thunder--

I have not yet put winter away.

The night-planes whine like wasps

We sleep beneath haunted skies. 

When do i stop to pray

excep silently?

Samuel: Chapter 12

 

Make your voice heard

over the storm

See, fear, tell your story.

For full chapter, click here

"Then Samuel said“I have listened to your voice in all you have asked and set a king over you"--from the redemptive "joy" in Saul's story in the previous chapter, we return to the pain of Samuel's frame story. If before God told Samuel to subsume his hurt and betrayal and "listen" to Israel's voice, now it is Samuel who makes his voice heard. The chapter is sturctured around the thrice-repeated anaphora: And Samuel said...and Samuel's singular "call".

Many before have "judged" Israel, but Samuel here enacts a courtroom, demanding the people stand (n't'v) while, calling for testimony, as he "judges" them, in a recreation of Moses's final address. 

This linkage to Moses is central to Samuel's argument, as he seeks to assert a vision of leadership that subsumes this shiny-new toy of kingship. God, he asserts, comes first. It is he who "made" Moses and Ahron. History needs to be seen as a continuum from that initial act of redemption, with the people forgetting, and then being saved by those that God "sends". It is you, Samuel, asserts, who have attempted to disrupt this continuity, by asserting "‘No, we must have a king reigning over us’—though the ETERNAL your God is your King." 

Redemption lies in seeing-fearing (r'e'h) (another leitwot) the deeper reality, which must always subsume local human kingship: "if you will see-fear (ti'reuh) your God and serve him and listen to his voice...if both both you and the king that he crowned over you follow God..." The voice that must be heard is not yours, but God's. The human king is subordinated to this overarching Voice, just as the tale of Saul's coronation is subsumed by the frame story of Samuel's critique of the kinship. 

The king might lead, but the deepest service (a'v'd) is to God: you must serve him, and listen to his voice. Samuel drives home the lesson with a recreation of Sinai's overwhelming sounds, at the very time of Shavuot's "wheat harvest" (See Exodus 34:24). Do not fear, Samuel concludes. You have not yet lost true leadership, which lies in this continuous connection to God. Samuel returns to his role as intermediary, yet if before he was almost an invisible conduit, now he is force that must be activated:  I will not cease to pray for you.

The child born through an act of definitive prayer makes prayer the definitive act.

  

Samuel 11: In Writing

 "History rhymes"

my friend posts

it doesn't repeat

exactly

it does merge, mix, echo

Same lined walls,

same gym mattress in the corner

same wail. Same pile of shoes by the door. 

When it rained, the perichor

slippery stones

and lights blinking through the clouds

marked which year it was

which round

but now it is the same sullen heat

Fallen figs smashed into the floor.

Swim through the same menace,

watch the same dusty sky. 

But now my baby can run halfway

and my daughter can cross the street.

There are two new rabbits in the school petting corner

a new row of graves in the military cemetery

and I am more tired, and sad and heavy

body the clock tracking history

Samuel: Chapter 11

 

Push the bounds

to find the story 

tell it anew

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This chapter continues and intensifies the Book of Samuel's redemptive dialogue with the closing of the Book of Judges. If the opening chapters revisited the relationship to women and to vows, here we return to the painful linchpins of the closing of Judges: the relationship of individual to tribe and national framework. These issues come to a head in the final stories of Samson, and Pilegesh bGiva--the rape of the concubine at Geva and its aftermath. If Samson represents the extreme of individuality, the story of Geva exemplifies its opposite: nameless characters acting within a context of mob rule.   

Samson is consecrated before birth, a nazarite who is set apart. The "spirit of god pulses within him"--he is never "like one of the people." In his superhuman strength, he is the archetypal superhero, his fight against the Philistines that of a lone vigilante. He is a leader who dies, as he lived, separate from his people. It is only after death that he can p be brought back "to his fathers" for reintegration.

On the other side of the pendulum is the Israelite response to the incident at Geva, in which "all Israel, brothers" unite as one to fight Benjamin. This is a model of national identity sans individual leadership, where the people themselves seem to spontaneously self-organise into a cohesive national group. Yet it is a group that allows no individuality, with every dissent ruthlessly destroyed.   

Both these stories are framed by the refrain: "In those days there was no king in Israel."

This chapter returns to these painful stories, to recontextualise them in the context of "a king in Israel."

Here, the tragedy of Geva seems to run in reverse, as though time can be turned back and redeemed. The allusions to Geva introduced in the previous chapters become more explicit and insistent. Now it is Jabesh Gilead, destroyed in the aftermath of the war on Benjamin, that is attacked. As in the case of the concubine, there is a threat of mutilation.  The people of Yabesh, like the Levite in Geba, send messengers to "all the border of Israel"--yet this is a message that seeks help, not revenge. As in  the case of Geva, there is a response of helpless weeping. 

Ironically, help comes when the message reaches Geva itself. This time it is Saul who acts the part of the Levite, tearing apart flesh--but this time of animals, rather than a woman. Like the Levite, he sends these body parts to "the borders of Israel" to call in the people for war. Yet this time, it is not just a wordless horrific message, but an explicit command.  And the people come, "as one." In this iteration, the rejected tribe of Benjamin comes to the rescue of the city it indirectly destroyed, rewarding Yabesh's hesitancy about joining the civil war. This time, Saul takes responsibility, and the weeping is turned to "joy" (a leitword repeated several times at the closing of this chapter.)

When "the spirit of God descends upon him," Saul not only acts the part of the Levite. He also channels Samson's preternatural power in tearing apart the lion.  Similarly, Nahash's threat to poke out the right eye of the people of Jabesh  echoes Samson's prayer to be "avenged of one of his eyes."  The book of Samuel evokes Samson from its very opening, with the figure of Samuel--also a Nazarite consecrated before birth--recreates his vast powers, yet places them within the safe confines of the Mishkan. Now Saul also channels the inspired. charismatic leader, yet his power is placed within a national context, as the cleaving of the animal is used to call the nation together.  

Saul's first battle as king weaves together the two sides of Judges' pendulum, placing the individual within the national structure, while placing a leader at the head of the faceless masses--a leader who heads off threats of violence. 

 Yet Saul can only play this part via Samuel. The merging between himself as Samuel continues in this chapter, as there is a consistent pattern of triangulations--between Saul, Samuel and God; and between Saul, Samuel and the people. The people follow "after Saul... and after Samuel... and fear God." The people go to Samuel to initiatite the recrowning of Saul. Samuel, as prophet, continues to enable linkage and communication.  

 

Samuel 10: In Writing

Everyone is a prophet these days 

betting on the end of days--

will it be today, or tomorrow

can you make the wedding

and how many low-flying

wings make a divination?

I lower the shutters. 

Burrow deep in bed. Know 

that always there is more 

to lose. Every call a beginning

of a new loss. Better

to crouch between the bags

that you pack--or don't pack--

for the shelter. Think of what to take

or not take. Bite your tongue.

Don't answer. Silence is always 

the best measure. 

Samuel: Chapter 10

 

Are you a seeker,

or are you saught?

And who do you find

deep down, within? 

For full chapter, click here

This chapter continues seamlessly from the previous one, with its fable-like pattern of trees (3 signs, 3 actions, 3 men, 3 kids, 3 loaves of bread), and it's leitwords of seeking (ב'ק'ש)and found (מ'צ'א). The Saul who set out in quest of the asses is now sought by his father, and later by the entire nation as he hides away from Samuel's announcement of his kingship. Yet now that  "God is with him", his hands can do all that they "seek"--he is seeker and saught at once.

After anointing Saul as king, Samuel immediately shifts to giving him a series of signs--implying  fundamental doubt. These signs revolve around a series of give (נ'ת'נ) and take (ל'ק'ח)--echoing Samuel's address to the people about the royal right to confiscate at will. 

The placement of Saul's encounters by "the burial place of Rachel" further scopes us back to the primal story of Joseph and his brothers, which began with a similar search (It is my brothers I search for"), and splits into a bifurcation between Joseph's receiving and Judah's taking. The signs are not passive proofs, but transformative, forcing Sual to wrest with the issues of kinship: you will become a different man.

 
One of those issues is prophecy, as Saul's body is taken over by the spirit of God, and he is mitnabeh, in a reflexive form that echoes Hanna's discovery of a new level of prayer. This sign is not only an exercise in transformative submission, it also raises one of the book's thematic concerns: the relation of fathers and sons, and its impact on the question of hereditary leadership. Eli's sons did not follow in his footprints; Samuel's sons did not follow in his. In both cases, this disjunction is juxtaposed to the question of kingship. Here, Saul's prophecy causes people to exclaim, "What’s happened to the son of Kish? Is Saul too among the prophets?” prompting the riposte: “And who are their fathers?” 

Some gifts are sui generis, with no relation to antecedents. The prophets prophesize without relation to their fathers, and Saul prophesizes without relation to Kish. And yet, if that is the case, why the turn to kingship, with its focus on fathers and sons, and why the placement of Saul within the context of his foremother Rachel--and within the context of his tribe, Benjamin? 

The story is placed within the boundaries of Benjamin, and as it continues, the echoes of Benjamin's story become more insistent. Benhamin is the "smallest of tribes" because they were nearly annihilated in the civil war triggered by the incident that took place at Geva--Saul's own hometown. Saul is appointed king in a lottery that echoes the lottery that accompanied the war on Geva, while he is attacked by bnei Bliyaal--rabble--the same word used to describe the guilty parties in the incident at Geva. 

The individual and his family in a fraught, tension-filled dance. Saul is head and shoulders above the rest of the nation, a perfect individual--and very much Kish's son, a Benjaminite. A leader is a person--yet can perhaps become a dynasty. The story is both Samuel's an Saul's, shifting between the two, as Samuel's latest convocation at Mitzpah places the fairytale interlude back within the larger story of the state, and Samuel's negative view of kingship. At stake is the issue of the heart--another leitword of this chapter--as Saul's heart is transformed, and those "with heart" accompany him home.

Samuel 9: In Writing

On my third quest

up Yehuda HaNasi--

drop off, pickup, pickup again-- 

I want to believe

I'm the hero

of my own story.

I feel like the car.

Or the ass.

Giddyup donkey. 

Pack apple squeezies,

and baby carrots, pack

crackers, nuts and tangarines.

They won't eat them anyway.

In other lands, women jump handsprings

with hair unbound.

In other lands, they video themselves

setting photos on fire. I look

at the gloaming gold

torching the trees. How it sets fire

to yesterday's puddles.

We play hide and seek

in the dry fountain 

under fruit-bare lemon trees

I am not allowed to say

I see them

as they crouch

behind the wall.

Samuel: Chapter 9

 

Who do you find
As you rise, as you fall
looking for
this day, this hour, this now

For full chapter, click here

After the drama and heartbreak of the previous chapter's depiction of Samuel's old age, this chapter opens with a new beginning--and a new protagonist: "There was a man in Benjamin whose name was Kish son of Abiel...a Benjaminite, ..He had a son whose name was Saul". This sonorous introduction deliberately echoes the exact syntax of the opening verses of the book:  "There was a man from Ramathaim...whose name was Elkanah son of Jeroham son of Elihu ... an Ephraimite. And he had two wives..." , as does the focus on food and sacred eating. If until now, we have been reading the saga of Samuel, it now turns into the story of Saul.

The name itself emphasizes the linkages between the two protagonists: the name  Saul (Shaul ש'א'ל--lit. "asked for""lent") takes us back to Hannah's introduction of her own son: "This is the child I prayed for, and God has given me my request (sha'alti ש'א'ל) that I asked (sha'alti ש'א'ל) of him. I in tוrn lend him (hish'altihu ש'א'ל) to God...For as long as he lives, he is lent (shaul ש'א'ל) to God"--Saul retroactively taking the place of Samuel.

The change in protagonist comes with a shift in ambiance, as the narrative switches to a fable-like quest of threes, full of direct dialogue, and replete with allusions to earlier biblical narratives, from Abraham to Joseph to Moses to Gideon. In this version, Samuel is no longer the national leader, but a local "seer", come to play his part in a quest of "searching" and "finding" (מצאו)--two leitworts of the chapter.

The appointment of a king is also redefined: not as idolatrous betrayal, but as an act of mercy analogous to the Exodus itself: "He will deliver My people from the hands of the Philistines; for I have taken note of the plight of My people, and their outcry has come to Me”.  

Yet the chronotope of this fairytale-like story is complex. Space is defined by a continuous oscillation between rising and falling, echoing Hanna's song of flux; meetings happen at liminal spaces, heavy eith expectation. Time opens with a retrospective look at history ("Formerly in Israel...the prophet of today was formerly called a seer), then narrows down to focus on a specific day ("one day before" "on this day" "this time appointed" "just then"): far from being timless, this fable is almost breathlessly of a moment, easily missed and transient. 

Samuel 8: In Writing

De-escalation is key. Lower

your voice. Crouch

down. Slow your body,

though your heart

might pound and if you tense

he’ll feel it. Be calm.

Listen! He screams,

You don’t listen to me!

Stare at the gaping maw

the screaming teeth. Feel

nothing. I thought, he gulps

I thought you said…

But I didn’t say, I want

to say, but don’t– 

to de-escalate.

I thought you said

it’s for me. I want 

it to be mine.

And I want to give him

what is mine

to swerve the storm

to escape.

No, I say. Walk--

slowly, slowly

--to not escalate.