Midrash su I Samuele 8:1

Another thing asked R. Nachman of R. Isaac: What is the meaning of the passage (I Sam. 8, 1) And it came to pass, when Samuel was old. Did he indeed become old? Behold, he was then only fifty-two years of age; for the master said elsewhere, "Whoever dies at the age of fifty-two, is like Samuel of Ramathi (the prophet)." "Thus it was explained by R. Jochanan," replied R. Isaac: "He (Samuel) became old before his time, as it is written (Ib. 15, 11) It repented Me that I have set up Saul to be king. Samuel said before Him: 'Sovereign of the Universe, you have considered me equal in importance to Moses and Aaron, as it is written (Ps. 99, 6) Moses and Aaron among His priests, and Samuel among them that call upon His name. Just as Moses' and Aaron's work had not been destroyed during their own life, so do also I wish that my work should not be destroyed during my life.' Whereupon the Holy One, praised be He! argued with Himself, saying: 'What shall I do? Shall I cause the death of Saul? Samuel would not allow me to. Shall I cause the death of Samuel? Since he is so young, people will murmur that he was not righteous. Shall neither Saul nor Samuel die? This is impossible; for the Kingdom of David already reached its appointed time, and one reign cannot touch upon the other even by a hair breadth.' " The Holy One, praised be He! thereupon decided to cause Samuel to become old before his time. Thus the passage becomes clear (I Sam. 22, 6) Now Saul was sitting in Gibeah, under the tamarisk-tree in Ramah, What relation has Gibeah to Ramah? The relation intends to inform: What caused Saul to sit in Gibeah two and one-half years? The prayer of Samuel, the Ramathite. Is one man displaced for the sake of another? Yea, for R. Samuel b. Nachmaini said, in the name of R. Jochanan: "What is the meaning of the passage (Hos. 6, 5) Therefore have I hewed them by the prophets, I have slain them by the words of my mouth. It does not say by their acts but it says by the words of my mouth; this, therefore, means that one man is displaced for the sake of another."

Further said R. Samuel b. Nachmeini in the name of R. Jonathan: "Whoever says that the children of Samuel (the prophet) have sinned, errs, because it is said (I Sam. 8, 1.) And it came to pass, when Samuel was old, etc. But his sons walked not in his ways. It is true that they did not walk in his ways, nevertheless they did not sin. But now is the passage (Ib. ib. ib.) And they inclined, after their own advantage to be explained? It means they did not act as their father did; for Samuel, the righteous, travelled through all parts of Israel, and held court in each city; as it is said (Ib ib.) And he went from year to year and travelled in circuit to Beth-el, and Gil-gal, and Mizpa, and judged Israel, while his sons did not do so, but were dwelling in their respective cities, in order to increase the wages of their superintendent and scribes [for representing them]. There is a difference of opinion among the sages. It is written (Ib. 8, 3.) And they inclined after their own advantage. R. Meier says: "This means that they claimed their priestly allowance in person." R. Juda says: "They forced goods on private persons [abusing their station by making these persona their agents to their customers]." R. Akiba says: "By force, they took a basketful of tithes more than that to which they were actually entitled." R. Jose says: "They took by force the priestly gifts.'"