Midrasch zu Daniel 7:9

(Lev. 19:2:) “Speak unto the [whole congregation] of the Children of Israel, and say unto them, ‘You shall be holy.’” This text is related (to Is. 5:16), “The Lord of hosts has been exalted through justice, and the holy God has been sanctified through holiness.” When did the Holy One, blessed be He, become exalted in His world? When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13), “The Lord stands up to plead a cause, and rises to judge peoples.” It also says (in Dan. 7:9), “I looked until thrones were set in place [or thrown down] (remiw).”¹The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of “thrones” (in the plural)? Were there a lot of thrones, when [there is] that which is written (in Is. 6:1), “I saw the Lord seated upon a throne (in the singular)?” What is the meaning of “thrones?” R. Jose the Galilean and R. Aqiva differed.²Hag. 14a. One said, “Thrones denotes the throne plus its footstool; and the other said, “These are thrones that belong to the nations of the world, since the Holy One, blessed be He, is going to throw them down, as stated (in Hag. 2:22), ‘Then I will throw down the throne of kingdoms, [and destroy the kingdoms of the gentiles].’” You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but “thrones were thrown down.” Thus it is written (in Exod. 15:1 or 21), “the horse and his rider he has thrown (rt.: rmh) into the sea.” Our masters say, “What is the meaning of thrones? In the age to come the Holy One, blessed be He, will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One, blessed be He, will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14), ‘The Lord will come in judgment along with the elders of His people and their princes.’³Exod. R. 5:12. ‘Against the elders of His people’ is not written here, but ‘along with the elders [of His people].’ [Scripture] is teaching that the Holy One, blessed be He, will sit along with the elders and princes of Israel to judge the nations of the world.” And which [thrones] are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5), “There stood the thrones of judgment, thrones of the House of David.” R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), [who said] in the name of R. Reuben, “If you say, ‘When thrones stand there for judgment,’ [that] they are thrones of the House of David; then what is [the meaning of (Dan. 7:9), ‘and the Ancient of days (God) took His seat?’ That He sits among them like the president of the court, and with them He judges the nations. It is therefore written (ibid.), ‘until thrones were set in place.’” What is the meaning of (ibid., cont.), “and the hair of his head was like clean wool?” When the Holy One, blessed be He, cleanses Himself from the worshippers of idolatry; He gives them compensation for the easy commandments which they have observed in this world. [He does so] in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32), “And what will he answer the angels of⁴Mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. a [given] nation? That the Lord has established Zion, and in it there shall the afflicted of His people take refuge.” Then He immediately renders the judgment against them. At that time the Holy One, blessed be He, becomes exalted in his world, as stated (in Is. 5:16), “The Lord of hosts is exalted in judgment.” What is the meaning of (ibid.), “and the holy God is sanctified in justice (tsedekah, which also means charity)?” That He is sanctified in His world in justice, because He advocates for the defense concerning Israel, as stated (in Is. 63:1), “it is I who speaks in justice (tsedekah), mighty to save.” The Holy One, blessed be He, said to Israel, “In the future, I will be sanctified in you, as stated (in Is. 29:23), ‘For when [Jacob] sees his children in his midst, the work of My hands, they shall sanctify My name.’” And so it says (in Is. 49:3), “Israel in whom I will be glorified.” So you are sanctified in Me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2), “so you shall sanctify yourselves and be holy.”

(Lev. 19:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU SHALL BE HOLY, [BECAUSE I, THE LORD YOUR GOD, AM HOLY]. This text is related (to Is. 5:16): THE LORD OF HOSTS HAS BEEN EXALTED THROUGH JUSTICE, AND THE HOLY GOD HAS BEEN SANCTIFIED THROUGH HOLINESS. When did the Holy One become exalted in his world?¹Tanh., Lev. 7:1. When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13): THE LORD STANDS UP TO PLEAD A CAUSE, AND RISES TO JUDGE PEOPLES. It also says (in Dan. 7:9): I LOOKED UNTIL THRONES WERE SET IN PLACE < or THROWN DOWN > (remiw).²The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of THRONES (in the plural)? Were there a lot of thrones, when < there is > that which is written (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE (in the singular)? What is the meaning of THRONES? R. Jose the Galilean and R. Aqiva differed.³Hag. 14a. One said: THRONES denotes the throne plus its hypopodion⁴The Greek word means “footstool.” {i.e., its footstool}; and the other said: These are thrones that belong to the nations of the world, since the Holy One is going to throw them down, as stated (in Hag. 2:22): THEN I WILL THROW DOWN THE THRONE< S > OF KINGDOMS, AND DESTROY THE KINGDOMS OF THE GENTILES. You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but THRONES WERE THROWN DOWN. Thus it is written (in Exod. 15:1 or 21): THE HORSE AND HIS RIDER HE HAS THROWN (rt.: RMH) INTO THE SEA. < Our > masters say: What is the meaning of THRONES? In the age to come the Holy One will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14): THE LORD WILL COME IN JUDGMENT ALONG WITH THE ELDERS OF HIS PEOPLE AND THEIR PRINCES.⁵Exod. R. 5:12; see Wisdom 3:8; I Enoch 38:5; 48:9; I Corinthians 6:2. "Against the elders of his people" is not written here, but ALONG WITH THE ELDERS < OF HIS PEOPLE >. < Scripture > is teaching that the Holy One will sit along with the elders and princes of Israel to judge the nations of the world. And which < thrones > are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5): THERE STOOD THE THRONES OF JUDGMENT, THRONES OF THE HOUSE OF DAVID. R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), < who spoke > in the name of R. Reuben: If you say: When thrones stand there for judgment, they are thrones of the house of David. Then what is < the meaning of > (Dan. 7:9): AND THE ANCIENT OF DAYS TOOK HIS SEAT? That he sits among them like the president of the court, and with them he judges the nations. It is therefore written (ibid.): UNTIL THRONES WERE SET IN PLACE. What is the meaning of (ibid., cont.): AND THE HAIR OF HIS HEAD WAS LIKE CLEAN WOOL? When the Holy One cleanses himself from the nations of the world,⁶Cf. the parallel in the traditional Midrash Tanhuma, Lev. 6:11 (Jerusalem: Eshkol, n.d.), which reads: “The Holy One cleanses himself from the worshipers of idols.” he gives them compensation for the easy commandments which they have observed in this world. < He does so > in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32): AND WHAT WILL HE ANSWER THE ANGELS OF⁷mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. A < GIVEN > NATION? THAT THE LORD HAS ESTABLISHED ZION, AND IN IT THERE SHALL THE AFFLICTED OF HIS PEOPLE TAKE REFUGE. Then he immediately renders the judgment against them. At that time the Holy One becomes exalted in his world, as stated (in Is. 5:16): THE LORD OF HOSTS IS EXALTED IN JUDGMENT, [AND THE HOLY GOD IS SANCTIFIED IN JUSTICE]. What is the meaning of (ibid.): THE LORD OF HOSTS IS EXALTED IN JUDGMENT? That he is sanctified in his world in justice, because he teaches concerning Israel what is stated (in Is. 63:1): I SPEAK IN JUSTICE. The Holy One said to Israel: I am sanctified in you, as stated (in Is. 29:23): FOR WHEN < JACOB > SEES HIS CHILDREN IN HIS MIDST, THE WORK OF MY HANDS, THEY SHALL SANCTIFY MY NAME; YES, THEY SHALL SANCTIFY THE HOLY ONE OF JACOB…. And so it says (in Is. 49:3): ISRAEL IN WHOM I WILL BE GLORIFIED. So you are sanctified in me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2): [SO YOU SHALL SANCTIFY YOURSELVES] AND BE HOLY, BECAUSE I AM HOLY.

“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1).
“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”
They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’¹Alef—the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.
Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”²Eikha: Alef -1, yod – 10, kaf – 20, heh – 5 = 36. Badad: Beit – 2, dalet – 4, dalet – 4 = 10.
Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”
Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned.³Beds were a general term for anything one would sit on. The fact that the thrones, in this verse, were set in place, implies that previously they had been overturned as a sign of mourning. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments.⁴The word rent, or tear, in Aramaic, biza, is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna). ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).
Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this.⁵We would have proven the falseness of idolatry and the idols themselves would have had to concur. The word eikha is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef). Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).
Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim.⁶This was before the destruction of Jerusalem and the Temple. This is consistent with Rabbi Yehuda’s view that the term eikha is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’⁷This phrase implies that Jerusalem was already desolate.

Rabbi Levi in the name of Rabbi Shmuel bar Naḥman said: It is written: “The hair of His head like pure wool” (Daniel 7:9); that He has no debt to any creature. Rabbi Yudan in the name of Rabbi Ayevu: It is written: “I have trodden a winepress alone and from the peoples there was no man with Me...” (Isaiah 63:3). Does the Holy One blessed be He need the help of the nations, that He said: “And from the peoples there was no man with Me?” Rather, this is what the Holy One blessed be He said: When I examine the ledgers of the nations of the world and no merit will be found for them before Me, at that moment, “I trod on them in My wrath and I trampled them in My fury” (Isaiah 63:3).
Rabbi Pinḥas and Rabbi Ḥilkiyya said in the name of Rabbi Simon: It is written: “It shall be on that day that I will seek to destroy all the nations [that come against Jerusalem]” (Zechariah 12:9). Will seek? Is there anyone preventing Him? Rather, this is what the Holy One blessed be He is saying: When I examine the ledgers of the nations of the world and no merit will be found for them before Me, at that moment, I will seek to destroy all the nations.
Rabbi Simon in the name of Rabbi Yoḥanan: It is written: “Vengeance and recompense are Mine at the time that their foot will falter” (Deuteronomy 32:35). Is it heroism for a person to say that when the enemies of Israel¹²“Enemies of Israel” refers to Israel. Rabbinic custom was to substitute “enemies of Israel” for Israel when referring to Israel’s evil deeds or the consequences thereof. falter, I will punish them? Rather, this is what the Holy One blessed be He said: When they cease fulfilling the mitzvot that are customary¹³Hebrew regilot, a play on regel, foot, in the verse. among them, and no merit will be found for them before Me, at that moment, “vengeance and recompense are Mine.”
Rabbi Berekhya in the name of Rabbi Levi, and Rabbi Huna in the name of Rabbi Levi, and Rabbi Yudan in the name of Rabbi Levi, the three of them said one verse: “Your hand will find all Your enemies; Your right hand will find [timtza] Your foes” (Psalms 21:9). Your hand will be present [metzuya] to repay Your enemies, You will present [tamtze] the attribute of justice to them, You will present [tamtze] them with how few are the good deeds they performed; therefore, it says: “Your hand will find all Your enemies.”

Another matter, “The song of songs,” Rabbi Aivu and Rabbi Yehuda, Rabbi Aivu said: Song, one, of songs, two; that is three.²⁸The term song is singular while the term songs is plural. Adding the two terms together, they refer to three songs, indicating that Song of Songs is really comprised of three independent songs. Rabbi Yehuda bar Simon said: Song of Songs is entirely one. The other two, what do you do with them? [One is] “A song of ascents for Solomon” (Psalms 127:1) and one is: “A psalm, a song for the dedication of the House, by David” (Psalms 30:1). They thought to say that David said it. But you say it was attributed to David,²⁹One might think that David composed Psalm 30 with divine inspiration, despite the fact that it is about the Temple, which was built after his death. The midrash clarifies that Solomon composed it and attributed it to David because David had made the preparations necessary for the construction of the Temple. Thus, the verse is to be understood as referring to the “House by David,”—the Temple, whose construction was prepared by David. as it is stated: “Your neck is like the tower of David” (Song of Songs 4:4).³⁰This is a reference to the Temple. Rather, it is just like Song of Songs; Solomon said it, and attributed it to David.
When you analyze you say that all the actions of that man [Solomon] were threefold. Solomon rose to three levels. Regarding the first level, it is written: “For he ruled over the entire region beyond the River” (I Kings 5:4). Regarding the second level, it is stated: “Solomon was the ruler [over all the kingdoms from the River to the land of the Philistines, and to the border of Egypt]” (I Kings 5:1). Regarding the third level, it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Rabbi Yitzḥak said: Is it possible for a person to sit on the throne of the Lord, in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and it is written: “His throne was sparks of fire” (Daniel 7:9), and you say: “Solomon sat on the throne of the Lord”? Rather, just as the throne of the Holy One blessed be He rules from one end of the earth to the other, so, too, the throne of Solomon ruled from one end of the earth to the other. Just as the throne of the Lord judges without witnesses and forewarning, so, too, the throne of Solomon judged without witnesses and forewarning. Which [trial] was that? That was the trial of the harlots. That is what is written: “Then two women, [who were harlots,] came” (I Kings 3:16).³¹They each had a baby, and one of the babies died. Each claimed the living baby was hers, and they came before King Solomon for adjudication. See I Kings 3:16–28. Who were they? Rav said: They were spirits. The Rabbis say: They were childless women awaiting levirate marriage.³²If a man dies without children, his widow is subject to the law of levirate marriage, whereby the brother of her dead husband must marry her. The husbands of these women had died without living children, but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days of its life does not exempt the mother from undergoing levirate marriage, and therefore an outcome of the case would be the determination of which woman would be subject to levirate marriage (Midrash HaMevo’ar). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: They were actual harlots, and Solomon issued his ruling without witnesses and forewarning.
Solomon descended three descents. The first descent: After he was a great king from one end of the earth to the other, his kingdom diminished and he was king only over Israel. That is what is written: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1). The second descent: After he was king over Israel, his kingdom diminished and he was king only over Jerusalem. That is what is written: “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). The third descent: After he was king over Jerusalem, his kingdom diminished and he was king only over his house,³³The reading in the Gemara (Sanhedrin 20b) is that he was king only over his own bed. as it is stated: “Behold Solomon’s bed; [sixty mighty men are around it, from the mighty of Israel,] all armed with a sword… [from fear in the nights]” (Song of Songs 3:7–8). He was not even king over his bed, as he feared the spirits.³⁴Even in his own bed he was not a powerful king, as indicated in the verses cited in the midrash. He feared the spirits who had deposed him from his throne; see Kohelet Rabba 1:12.
He saw three worlds. Rabbi Yudan and Rabbi Ḥunya, Rabbi Yudan said: King, commoner, and king, wise man, fool, and wise man, wealthy, indigent, and wealthy.³⁵He was a king, wise, and wealthy, and then he became a commoner, a fool, and indigent, and then he once again became a king who was wise and wealthy. These were Solomon’s three worlds, meaning three stages of life. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15). A person relates his troubles only during the days of his wellbeing.³⁶Thus, since this verse was written at the end of Solomon’s life, it is apparent that he was restored to his position of wellbeing, as a king who was wise and wealthy. Rabbi Hunya said: Commoner, king, and commoner, fool, wise man, and fool, indigent, wealthy, and indigent. What is the reason? “I am Kohelet, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). “I was,” I was when I was; however, now, I am no longer.³⁷Thus, since this verse was written at the end of Solomon’s life, it is apparent that he ended his life as a commoner who was a fool and indigent. Since Solomon did end his life as a wise king, this is to be understood to mean that he did not regain the levels of power, wisdom, and wealth that he once had (Etz Yosef).
He violated three prohibitions: He amassed horses, he amassed women, he amassed silver and gold,³⁸These were in violation of the Torah’s commandments regarding the behavior of kings; see Deuteronomy 17:16–17. as it is stated: “The king rendered the silver in Jerusalem like stones” (II Chronicles 9:27). Would they not have been stolen? Rabbi Yosei bar Ḥanina said: They were ten-cubit stones and eight-cubit stones.³⁹Thus, the silver and gold pieces on the streets of Jeusalem were too heavy to steal. Rabbi Shimon ben Yoḥai taught: Even the weights that were in use during Solomon’s era were of gold; that is what is written: “Silver was not considered anything in the days of Solomon” (II Chronicles 9:20). He amassed women, as it is stated: “King Solomon loved many foreign women, and Pharaoh’s daughter…from the nations of whom the Lord said to the children of Israel: Do not consort with them and they shall not consort with you… [to them Solomon cleaved for love]” (I Kings 11:1–2).
Rabbi Yehoshua ben Levi said: It is due to: “You shall not marry them” (Deuteronomy 7:3).⁴⁰In addition to the fact that Solomon married too many women, the verse in Kings appears to critique him for marrying foreign women. This is due to the fact that he violated the verse cited here from Deuteronomy. Rabbi Shimon ben Yoḥai says: “For love” (I Kings 11:2); for actual love, for licentiousness.⁴¹He consorted with them but did not marry them. Thus, he did not violate the prohibition stated in Deuteronomy 7:3, but his conduct was considered improper. Rabbi Eliezer son of Rabbi Yosei HaGelili says: It is written: “He, too, the foreign women caused him to sin” (Nehemiah 13:26); it teaches that he would have relations with them when they were menstruants and they would not inform him. Rabbi Yosei ben Ḥalafta says: “For love,” to render them beloved [to God], to love them, to draw them near, to convert them, and to cause them to enter beneath the wings of the Divine Presence. It turns out that Rabbi Yehoshua ben Levi, Rabbi Shimon ben Yoḥai, and Rabbi Eliezer son of Rabbi Yosei HaGelili all said the same thing. Rabbi Yosei ben Ḥalafta disagrees with the three of them.⁴²According to Rabbi Yosei ben Ḥalafta, the verse does not criticize Solomon for the fact that he married foreign women.
Three adversaries confronted him. That is what is written: “The Lord raised up an adversary for Solomon, Hadad the Edomite” (I Kings 11:14); and it is written: “God raised up an adversary for him: Retzon son of Elyada” (I Kings 11:23); and it is written: “He was an adversary for Israel all the days of Solomon,” (I Kings 11:25).⁴³Although this verse refers to Retzon, the midrash may be interpreting this as a reference to Jeroboam, whom the next verse (I Kings 11:26) states rebelled against Solomon. Thus, Jeroboam is the third adversary (see Etz Yosef). He amassed horses, as it is stated: “A chariot came up and went out of Egypt for six hundred silver pieces and a horse for one hundred and fifty” (I Kings 10:29).⁴⁴The verse previously established (I Kings 10:26) that Solomon had one thousand four hundred chariots and twelve thousand horsemen, which were considered very large numbers.
He stated three proverbs: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1); “the proverbs of Solomon: A wise son brings joy to a father” (Proverbs 10:1); “these, too, are the proverbs of Solomon, that the men of Hezekiah king of Judah copied” (Proverbs 25:1).
He said three vanities: “Vanity [havel] of vanities [havalim] said Kohelet…” (Ecclesiastes 1:2), havel, one, havalim, two;⁴⁵Havel is a singular term, whereas havalim is a plural term. that is three.
He recited three songs: Song, one, of songs, two, that is three.
He was called three names: Yedidya, Solomon, Kohelet. Rabbi Yehoshua ben Levi said these three, [and also] Agur, Yakeh, Lemuel, Itiel,⁴⁶These additional names are based on Proverbs 30:1 and 31:1. are seven. Rabbi Shmuel bar Naḥman said: The primary among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel bar Naḥman concedes that these [additional] four were added for him and that he was called by them, and they must be expounded: Agur, because he amassed [agur] matters of Torah; bin-Yakeh, a son [bin], who vomited [hekia] for a time, like this basin that is filled for a time and emptied for a time; so, too, Solomon studied Torah for a time and forgot it for a time. Lemuel,⁴⁷This is expounded as though it were written Nemuel. who spoke to God [nam laEl] with all his heart. He said: I can amass and not sin. “To Itiel, to Itiel and Ukhal” (Proverbs 30:1). Itiel, God [el] is with me [iti] and I will prevail [veukhal].
He wrote three books: Proverbs, Ecclesiastes, and Song of Songs. Which of them did he write first? Rabbi Ḥiyya the Great and Rabbi Yonatan, Rabbi Ḥiyya the Great said: He wrote Proverbs first, then Song of Songs, and then Ecclesiastes, and he derived it from this verse: “He spoke three thousand proverbs” (I Kings 5:12); proverbs, this is the book of Proverbs; “his songs were one thousand and five” (I Kings 5:12), this is Song of Songs, and he said Ecclesiastes last.
The baraita of Rabbi Ḥiyya the Great disagrees with this statement.⁴⁸This baraita represents an alternate tradition regarding Rabbi Ḥiyya the Great’s opinion, different from the statement cited previously in his name. The baraita says: He wrote the three of them simultaneously, and the statement says that he wrote each and every one individually. Rabbi Ḥiyya the Great taught: It was only in Solomon’s old age that the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Rabbi Yonatan said: He wrote Song of Songs first, then Proverbs, and then Ecclesiastes. Rabbi Yonatan derived it from the way of the world. When a person is young, he says words of song, when he matures, he says words of proverbs, when he grows old, he speaks of [how the pleasures of the world are] vanities. Rabbi Yannai, the father-in-law of Rabbi Ami said: Everyone concedes that he composed Ecclesiastes last.

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. The beginning of Torah is steadfast love, its middle is steadfast love, and its end is steadfast love.²See above, 4:1 & 4; Eccl. R. 7:2:2. Its beginning is steadfast love in that he has rendered steadfast love to bridegrooms and brides. He rendered steadfast love to Adam and Eve, as stated (in Gen. 2:22): THEN GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE MAN INTO A WOMAN >. R. Abbahu said: In Arabia they call the plaited coiffure a "building."³Cf. Ber. 61a; Shab. 95a; Erub. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11. The Holy One adorned Eve and brought her to Adam.⁴Cf. Gen. R. 8:13. Do you suppose that he brought her to him under an olive tree? Or under a fig tree? Our masters have said: The Holy One made thirteen bridal canopies for Adam and Eve, as stated (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; < EVERY PRECIOUS STONE WAS YOUR COVERING: CARNELIAN, CHRYSOLITE, AMETHYST, BERYL, LAPIS LAZULI, JASPER, SAPPHIRE, TURQUOISE, EMERALD, AND GOLD >. And the least of them is gold; for so it is written: EMERALD, AND GOLD (i.e., with gold in last place). Thus < there were > thirteen bridal canopies which were made for Adam and Eve.⁵Since Ezek. lists only nine stones plus gold, according to BB 75a there were only ten canopies; or perhaps eleven, with EVERY PRECIOUS STONE representing the extra one. Lev. R. 20:2 explains the tradition of thirteen by having EVERY PRECIOUS STONE represent three canopies. Similarly Gen. R. 18:2; Eccl. R. 8:1:2; PRK 4:4; PR 14:10. R. Levi said in the name of R. Hama bar Hanina: The Holy One adorned Eve with twenty-four ornaments. And not only that, but he took her by the hand and brought her to Adam. R. Abbin Berabbi the Levite said: Blessed is a provincial who has seen this: the king taking < his bride > by the hand and bringing her to the house for him.⁶Gen. R. 18:3. Thus it is stated (in Gen. 2:22, cont.): AND BROUGHT HER TO ADAM. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. Thus the beginning of Torah is steadfast love. Its middle also is steadfast love. Where is it shown? Where it is stated (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED. When she had died, what is written (ibid.)? AND ITS NAME (i.e., the name of her burial place) WAS CALLED WEEPING OAK, for Jacob was sitting there and weeping over her. The Holy One said: Jacob is sitting and grieving. He appeared to him visibly, as stated (in vs. 9): NOW THE LORD APPEARED UNTO JACOB AGAIN… < AND BLESSED HIM >.⁷Eccl. R. 7:2:3; see Gen. R. 8:13; 82:1. And its end is steadfast love, < as seen in the case > of Moses; for, when he passed away, he buried him. Thus it is stated (in Deut. 34:6): AND < THE LORD > BURIED HIM IN THE VALLEY IN THE LAND OF MOAB. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH.⁸Cf. M. Pss. 25:11, which derives from the verse that the Holy One adorns brides (Gen. 2:22), visits the sick (Gen. 18:1), and buries the dead (Deut. 34:6). Abraham persisted in clinging to a measure of steadfast love. The Holy One said to him: This measure was mine and you have taken it. By your life, I am making you < old > like me. Where is it shown? Where it is stated (in Dan. 7:9): AS I LOOKED, THRONES WERE SET IN PLACE, AND THE ANCIENT OF DAYS TOOK HIS SEAT. HIS GARMENT WAS AS WHITE AS SNOW, < AND THE HAIR OF HIS HEAD WAS LIKE PURE WOOL >.⁹See Gen. R. 58:9. What is written elsewhere on the matter (in Gen. 23:19)? THEN AFTERWARDS ABRAHAM BURIED HIS WIFE SARAH.¹⁰In doing so, Abraham showed his steadfast love. He persisted in clinging to her. The Holy One said to him. You deserve a crown. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD (i.e., with a crown of white hair).

"I am the L rd your G d who took you out of the land of Egypt." What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) "The L rd is a Man of war," and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) "I am the L rd your G d." It was I at the Red Sea, and it is I on the dry land. It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:39) "See, now, that I, I am He," (Isaiah 46:4) "And until you grow old, it is I," (Ibid. 44:6) "Thus said the L rd, the King of Israel, and its Redeemer, the L rd of hosts: I am first and I am last," and (Ibid. 41:4) "Who wrought and did, the caller of the generations from the beginning? I, the L rd, am first, and with the last it will be I." R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said "I am the L rd your G d," who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) "Not in secret did I speak, etc." I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) "I, the L rd, speak righteously; I tell what is true."

Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain.⁶⁴Which was woven from linen. David prepared various materials for the construction of the Temple. That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious;⁶⁵Elḥanan may be interpreted as the two words El ḥanan, God was gracious. “son of Yarei” – a son who was growing up in the forest [ya’ar]; “Oregim,” as he was engaged [in preparing] the curtain.⁶⁶Oregim means weavers. Alternatively, “Oregim,” they would raise halakhot before him, and he would weave them.⁶⁷He would organize them coherently. Alternatively, these are the Sanhedrin, who would weave matters of Torah with him.
“To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [nishba] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [shekiyem] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin⁶⁸The court that distinguishes between truth and lies [kazav]. was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12).⁶⁹This verse was stated by Jacob in his blessing to Judah. They would arrange the halakha with their teeth until they would express it with the clarity of milk.⁷⁰They would constantly review their studies aloud until they understood them with absolute clarity. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [serufim], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18).⁷¹Abraham was thrown into a fiery furnace due to his belief in God and opposition to idolatry (Bereishit Rabba 38:13); Isaac allowed himself to be bound to the altar, assuming he would be slaughtered and burned; and, according to the Zohar, Jacob also was willing to die for the sake of God (Matnot Kehuna). “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [Beit Leḥem] in Judah.
“And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He.⁷²God is also referred to as the Ancient One (Daniel 7:9). Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple.
“They are the potters [yotzerim]” (I Chronicles 4:23) – these are Boaz and Ruth.⁷³The creators [yotzerim] of the royal house of David. “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes;⁷⁴I Kings 3:16–28. that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite.

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(Exodus, Ibid. 3) "The L rd is a man of war; the L rd is His name." R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) "Gird Your sword upon Your thigh, O Hero. He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned righteousness as mail, and a helmet of salvation on His head." He revealed Himself to them with a spear, viz. (Habakkuk 3:11) "by the light of the flash of Your spear," and (Psalms 35:3) "and draw spear and (don) buckler, etc." He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) "The nakedness of Your bow will be revealed," and (II Samuel 22:15) "And He sent forth arrows, etc." He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) "Shield and bucker is His Your truth, and (Ibid. 35:2) "Take up buckler and shield." I might think that He (actually) required one of all these appurtenances. It is, therefore, written "The L rd is a man of war; the L rd is His name. It is with His name that He wars, and not with any of these appurtenances. Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them! "the L rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L rd is a man of war — the L rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations." There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L rd, my Rock, who trains my hands for battle, my fingers for war." There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L rd. I have not changed! There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L rd is a man of war — the L rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L rd is a man of war" — who fought against the Egyptians. "The L rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L rd, the L rd, the G d (Kel) who is merciful and gracious, etc." There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!" A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. "The L rd is a man of war" — He wars against Egypt. "the L rd is His name" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) "Heeder of prayer — to You does all flesh come. A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. "The L rd is a man of war" — He wars against Egypt. "The L rd is His name" — He sustains all who enter the world. As it is written (Psalms 136:13) "He divides the sea into strips" (twelve strips for twelve tribes) — (Ibid. 25) "He gives bread to all flesh." (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for." "The L rd is a man of war": Is it possible to say this (i.e., to refer to Him as "a man")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) "Do I not fill heaven and earth, sys the L rd"? And (Isaiah 6:3) "And one (seraph) would call to another and say: Holy, Holy, Holy, etc." And (II Chronicles 6:14) "O L rd, G d of Israel, there is none like You, etc." And (Ezekiel 43:2) "And, behold, the glory of the G d of Israel, etc." What, then, is the intent of "a man of war"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) "For I am G d, and not a man, etc." "the L rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with sword, and spear, and javelin; but I come to you with the name of the L rd of hosts, etc." And (Psalms 20:8) "These with chariots and these with horse, but we with the name of the L rd our G d, etc." And thus did Assa say, viz. (II Chronicles 14:10) "And Assa called out to the L rd his G d and said: O L rd, there is none besides You, etc." (Exodus 15:4) "the chariots of Pharaoh and his host": "As one measures, so is it meted out to him." They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) "Who is the L rd that I should hearken to his voice?" And You meted it out to him accordingly, viz. "The chariots of Pharaoh, etc." One verse (here) states "yarah" (He cast into the sea"), and, another (Ibid. 1) "ramah" ("He lifted into the sea"). How are these two verses to be reconciled? "Yarah" — they descended to the depths; "ramah" — they rose to the heights. Variantly: "The chariots of Pharaoh, etc." They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) "Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: "The chariots of Pharaoh, etc." They (Ibid. 14:7): "And he took six hundred chosen chariots." You, likewise (Ibid. 15:4): "and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) "officers upon all of them"; You, likewise, (Ibid. 17:5) [He mired them there] "so that the waters should [return and] cover them." They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

R. Eleazar said: If there is judgement (din) below there is no judgement above; if there is no judgement above, there is judgement below.¹⁹Tanh., Exod. 6:5, cont.; M. Ps. 72:3; Gen. R. 26:6; Deut. R. 5:5; see also Gen. R. 35:3; 65:9. How so? If those below carry out a judgement, there is no judgement above? For this reason the Holy One said: Observe justice (mishpat) below so that you will not cause me to carry out justice (mishpat) above.²⁰See I Corinthians 11:32. Ergo (in Exod. 21:1): AND THESE ARE THE ORDINANCES (mishpatim). The Holy One said to them: Whatever I do, I do with justice (din). Thus, had I desired to transgress against justice (din) one time, the world would have been unable to survive. Isaiah has said (in Is. 27:4): THERE IS NO ANGER IN ME. [WOULD THAT HE WOULD GIVE ME THORNS AND THISTLES. I WOULD STEP FORTH AGAINST THEM IN BATTLE. I WOULD SET THEM ON FIRE ALL TOGETHER.] Had I walked one step and disregarded judgment (din), I WOULD SET THEM ON FIRE ALL TOGETHER, <i.e.> the world would have burned immediately. (Is. 27:5:) OR LET HIM TAKE HOLD OF MY PROTECTION, when my hand is seized in justice (din), [as stated (in Deut. 32:41):] MY HAND LAYS HOLD ON JUSTICE (mishpat). (Is. 27:5, cont.:) AND LET HIM MAKE PEACE FOR ME, <i.e.> LET HIM MAKE PEACE between me and the judgement (mishpat). (Deut. 32:41:) IF I SHARPEN (rt.: SNN) MY FLASHING SWORD, <i.e.> if I should change (rt.: SNH) the measure of judgement (din), a single flash of lightning would go forth to destroy the world. What should I do? (Deut. 32:41, cont.:) MY HAND LAYS HOLD ON JUSTICE (mishpat). The Holy One said: I am called the Lord of Justice (mishpat, rt.: ShPT), and I want to stretch out (rt.: PShT) my hand against Esau. Still I am unable <to do so> until I pay him a reward for a small favor which he did for me in this world. R. Pinhas bar Hama the Priest said:²¹Esther R. 1:6. Look at what is written (in Zech. 12:9): SO IT WILL COME TO PASS IN THAT DAY {SAYS THE LORD} THAT I WILL SEEK TO DESTROY ALL THE NATIONS. Israel says to him: Sovereign of the World, then who will stay your hand, since you are saying: I SEEK? The Holy One said: It is simply that, when I SEEK their merit and do not find it, then I WILL SEEK TO DESTROY ALL THE NATIONS. R. Levi said: What is written (in Dan. 7:9)? I LOOKED UNTIL THRONES WERE THROWN DOWN.²²Remaw. The word can mean “were set in place,” and this meaning better fits the biblical context. The context of the midrash, however, requires the translation, WERE THROWN DOWN. The Holy One said: When I acquit some of the nations of the world <for> a few simple commandments which they have carried out in my presence, <it is> during that < limited > time, UNTIL THRONES WERE THROWN DOWN. <It is those > thrones belonging to the nations of the world that the Holy One is going to overturn, as stated (in Hag. 2:22): THEN I WILL OVERTURN THE THRONES OF {THE}KINGDOMS [AND DESTROY THE MIGHT OF THE KINGDOMS] OF THE NATIONS. At that time I will <also> redeem you so that you shall be enslaved no more, as stated (in Nahum 1:12): THOUGH I HAVE AFFLICTED YOU, I WILL AFFLICT YOU NO MORE.

After her death, Abraham aged rapidly, for it is written: And Abraham was old, and it is also written: The hoary head is a crown of glory (Prov. 16:31). Why was this crown of glory bestowed upon Abraham? Because he performed acts of charity. Therefore, it is written: And Abraham was old. The Holy One, blessed be He, said to him: It is sufficient for a servant to be like his master. This may be compared to a king who has a dear friend, to whom he says: “What present can I give You? You have silver, gold, male servants, handmaidens, fields, and vineyards. I will give you the crown that is on my head, and place it upon your head.” Similarly, the Holy One, blessed be He, said to Abraham: Silver and gold I have given thee, as it is said: And Abram was very rich in cattle, in silver, and in gold (Gen. 13:1); now what can I give you beside the crown that is on My head? When Daniel beheld him, he said: And the hair of his head like pure wool (Dan. 7:9). And therefore it is written: And Abraham was old, and well stricken in age (Gen. 24:1).

R. Jochanan said: "Every place where the Minim gave their wrong interpretation, the answer of annulling it is to be found in the same place — i.e., they claim from (Gen. 1, 26) Let us make man. [Hence it is in the plural]; however, in (Ib. 27) it reads: And God created in His image (singular) (Ib. 9, 7) Let us go down [plural).] However, (Ib., ib. 5) And the Lord came down [singular]. (Deut. 4, 7) For what great natoin is there that hath gods so nigh unto it? However it reads further on, as is the Lord our God every time we call upon Him. (II Sam. 7, 23) Whom God went? [plural]. However, (Dan. 7, 9) I was looking down until chairs were set down, and the Ancient of days seated Himself [singular]. But why are all the above-mentioned written in the plural? This is in accordance with R. Jochanan; for R. Jochanan said: "The Holy One, praised be He! does not do anything until he consults the heavenly household, as it is said (Ib. 4, 14) Through the resolve of the angels is this decree, and by the order of the holy ones is this decision. However, this answer is for all the plurals mentioned, except the last one, the chairs. Why are they in plural? One for Him and one for David, as we are taught in a Baraitha: One for Him and one for David, so said R. Akiba. R. Elazar b. Azaryah then said to him: "Akiba, how do you dare to make the Shechina so common? It means one chair for Divine judgment and one for Divine righteousness." Did R. Akiba accept R. Elazar's answer, or did he not? Come and listen: from the following Baraitha: R. Elazar b. Azaryah said to him: "Akiba, what hast thou to do with Aggada? Give thy attention to Negaim and Ohaloth. One is a chair and one a footstoll, the chair to sit upon and the footstoll to put the feet upon." R. Nachman said: "He who knows how to give a right answer to the Minim like R. Aidith may discuss with them, but he who is not able to do so, it is better for him not to discuss with them at all." There was a Min who said to R. Aidith: "It is written (Ex. 24, 1) Come up unto the Lord. It ought to be, Come up to Me. [And when God said to him: Come up to the Lord, there must be one lord more]." And he answered: "That is the angel Mattatron, who bears the name of his master, as it is written (Ib., ib. 21) Because My name is in him." "If so," rejoined the Min, "let us worship him." It reads (Ib., ib.) Al tamer bee (Do not exchange Me). Hence Thou shalt not exchange him for Me." The Min said again: "But does it not read he will not pardon your transgression?" And Aidith answered: "Believe me, that even as a guide we refused to accept him, as it is written (Ib. 33, 15) If thy presence go not [with us], carry us not up from, here." A Min asked R. Ishmael b. R. Jose: It reads (Gen. 19, 24) And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord, etc. From the Lord! It ought to be from Him [hence there was one more Lord]? And a certain washer said to R. Ishmael: "Let me answer him. It reads (Gen. 4, 23) And Lemech said unto his wives, Adah and Zellah. Hear my voice, ye wives of Lemech, etc. Wives of Lemech! My wives, it ought to be. You must then say that so is it customary in the language of the verse, the same is the case here." And to the question of R. Ishmael to the washer: "Whence do you know this?" he answered: "From the lectures of R. Maier. As R. Jochanan used to say that R. Maier's lectures consisted always of one part Halacha, of another part Aggada, and the rest of parables." R. Jochanan said further: "R. Maier had three hundred fox parables, but we have only three. (Fol. 39) (Ezek. 18, 2) The fathers have eaten sour grapes, and the teeth of the children have become blunt; (Lev. l9, 36) Just balances, just weighs, and (Prov. 11, 8) The righteous is delivered out of distress, and the wicked cometh in his stead.

R. Levi said in the name of R. Simeon the son of Lakish: Observe that Scripture states: I beheld till thrones were placed, and one that was ancient of days did sit; his raiment was as white snow, and the hair of his head like pure wool (Dan. 7:9). The Holy One, blessed be He, said: When shall I take revenge upon the peoples of the world? Will it be immediately after they have performed some minor precept before Me? No! It will be at the time Till thrones were placed. That is, when the vineyards have ripened and the grapes are ready to be turned into wine. Then shall I tread upon it and you shall sing to Me. In that day sing ye of her: A vineyard of foaming wine (Isa. 27:2).

The Holy One, blessed be He, declared: I restore the dead to life, and Elijah likewise restored the dead to life, but he did not say: “I am a god”; I caused the rain to descend, and so too did Elijah; I withheld the rain, and Elijah did likewise, as it is said: There shall not be dew nor rain these years but according to my word (I Kings 17:1); I caused fire and brimstone to descend upon Sodom, and Elijah did the same, as it is said: If I be a man of God, let fire descend from heaven (II Kings 1:10). Nevertheless, he did not say “A god am I,” yet you say: A god am I: In the dwelling-place of God I sit (Ezek. 28:2). If you would claim “A god am I” because you have lived for so many years, He lives and will live until the dead are revived. Concerning the Holy One, blessed be He, it is written: His throne was fire and flames (Dan. 7:9), and of Elijah it is said: There appeared a chariot of fire and horses of fire (II Kings 2:11). It is written elsewhere concerning the Holy One, blessed be He: The Lord is in the whirlwind, and in the storm is His way (Nahum 1:3), and about Elijah Scripture says: And Elijah went up in a whirlwind to heaven (ibid. 2:11); nevertheless Elijah implored: O Lord, take away my life (I Kings 19:4). Yet you claim: A god am I, in the dwelling place of gods, I sit in the midst of the sea (Ezek. 28:2). Jonah descended into the deep, as it is written: Thou didst cast me into the depth, into the heart of the seas (Jonah 2:4). Finally, he (changed his mind) and pleaded for death, saying: Therefore, now, O Lord, take, I beseech Thee, my life from me; for it is better for me to die than to live (ibid. 4:4). Yet you presume to say: A god am I; in the dwelling-place of gods I sit, in the midst of the sea (Ezek. 28:2).

“Emerge, daughters of Zion, and gaze at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11).
“Emerge, daughters of Zion, and gaze,” sons who are conspicuous [metzuyanim] for me in haircut, in circumcision, in ritual fringes; “at King Solomon [Shlomo],” at the King who created perfect [shelemot] creations. He created the sun and the moon in their completeness, the stars and the constellations in their completeness. Bar Kappara said: Adam and Eve were created as at the age of twenty. “At King Solomon [Shlomo],” at the King [of Whom it may be said] that peace is His.
Another matter, “at King Solomon [Shlomo],” the King who made peace between His works and His creatures. How so? He made the fire be at peace with our patriarch Abraham; He made the sword be at peace with Isaac; He made the angel be at peace with Jacob.¹⁰⁶God saw to it that Abraham was not harmed when he was thrown into the fiery furnace; that Isaac was not harmed when Abraham was about to slaughter him; and that Jacob was not harmed when he struggled with the angel.
Another matter, “at King Solomon [Shlomo],” the King who made peace between His creations. Rabbi Shimon ben Yoḥai taught: The firmament is of snow and the [celestial] creatures are of fire. The firmament is of snow, as it is stated: “Over the heads of the creature there was the likeness of a firmament, resembling the awesome ice” (Ezekiel 1:22). The creatures are of fire, as it is stated: “The likeness of the creatures, their appearance was like fiery coals” (Ezekiel 1:13), and it is written: “The creatures were darting to and fro like the appearance of a flash” (Ezekiel 1:14). This one does not extinguish that one, and that one does not extinguish this one. Mikhael is the angel of snow and Gabriel of fire; this one does not extinguish that one, and that one does not harm this one.
Rabbi Avin said: This is not merely between angel and angel, but even within one angel that is half snow and half fire, the Holy One blessed be He makes peace between them. It has five descriptions, and they are: “His body was like beryl, his face like the appearance of lightning” (Daniel 10:6);¹⁰⁷The full verse states: “His body was like beryl, his face like the appearance of lightning, his eyes as torches of fire, and his arms and his feet like in color to burnished brass, and the voice of his words like the voice of a multitude.” Thus it is described as like beryl, lightning, torches of fire, burnished brass, and the voice of a multitude—five descriptions. and one does not harm the other.
One verse says: “He covers His upper chambers with water” (Psalms 104:3), and one verse says: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9). This one does not harm that one, and that one does not harm this one. Rabbi Yoḥanan said: It is written: “He makes peace in His high places” (Job 25:2), the firmament is of water and the stars of fire and they do not harm each other. The sun has never seen the defect of the moon.¹⁰⁸The deficient side of the moon’s crescent never faces the sun. This is taken as an indication that God causes there to be peace between them.
Rabbi Yaakov of the village of Ḥanin said: It is written: “Dominion and fear are with Him” (Job 25:2). “Dominion,” this is Mikhael, “and fear,” this is Gavriel, “with Him,” what is “with Him”? They are at peace for Him. Rabbi Levi said: No constellation ever passed another on their ascent. There is no star that sees what is above it, but rather what is below it, like a person who descends a ladder and does not look behind him.
Even regarding the plagues of Pharaoh, the Holy One blessed be He brought about peace, as it is stated: “There was hail, and fire aflame within the hail” (Exodus 9:24). Rabbi Yuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yuda said: Bowls of hail filled with fire; this one did not extinguish that one, and that one did not extinguish this one. Rabbi Ḥanin said: That [description] of Rabbi Yuda is similar to a pomegranate aril, as [the seed] inside each aril can be seen.¹⁰⁹Just as the seed is visible from outside the aril, the hail contained fire that was visible despite being surrounded by ice. Rabbi Neḥemya said: Fire and hail intermingled with each other. Rabbi Ḥanin said: That [description] of Rabbi Neḥemya is similar to the bowl of an oil lamp, where water and oil are intermingled and it continues to burn. This one does not extinguish that one, and that one does not extinguish this one. The Rabbis say:¹¹⁰Expounding the word “aflame” [mitlakaḥat]. Death [mita] and reassembly [mitkalha], death and reassembly in order to perform the will of their Creator.¹¹¹The ice and fire would continually eliminate each other and be restored. Rabbi Aḥa said: [This is analogous] to a king who had two powerful legions and they were enemies with each other. Once they saw that the king’s war was intensifying, they made peace with one another in order to wage the king’s war. So too, fire and hail are enemies with each other. When they saw the war of the King of kings, the Holy One blessed be He, which was the war against the Egyptians, they made peace between them and waged the war of the Holy One blessed be He against Egypt. That is what is written: “There was hail and fire aflame within the hail”—a miracle within a miracle.

Bar Kaparah opened: And the Lord God of Hosts called [read midrashically as the Lord God called to the Hosts] on that day for crying and mourning and baring of the head, and wearing sackcloth. (Isaiah 22:12). The Holy One, Blessed be He, said to the ministering angels: A human king who mourns, what does he do? They said to him, he hangs sackcloth on his entrance. He said to them, I too will do this: “I clothe the skies in darkness [and make sackcloth their covering]” (Isaiah 50:3). And he asked them further: A human king who mourns, what does he do? They said to him, he covers the torches. He said to them, I too will do this: “The sun and moon are darkened and the stars withdraw their shining” (Joel 4: 15). And he asked them further: A human king who mourns, what does he do? They said to him, he goes barefoot. He said to them, I too will do this: “The Lord’s way is in whirlwind and storm and the clouds are the dust on his feet” (Nahum 1:3). And he further asked them: A human king who mourns, what does he do? They said to him, he sits and is silent. He said to them, I too will do this: “He sits alone and is silent for he has imposed it” (Lamentations 3:28). And he further asked them: A human king who mourns, what does he do? They said to him, he overturns the couches. He said to them, I too will do this: “I watched as thrones were set in place” (Daniel 7:9). And he further asked them: A human king who mourns, what does he do? They said to him, he rends his garments. He said to them, I too will do this: “The Lord has done as he intended; he has fulfilled his word” (batzah emrato) (Lamentations 2:17). What does “he has fulfilled his word” mean? Rabbi Ya’akov of Kefar Hanan said, he rends (mevazei’a) his garment. And he further asked them: A human king who mourns, what does he do? They said to him, he sits and wails. He said to them, I too will do this: “How does it sit desolate?!” (Lamentations 1:1).

Another interpretation: "This month for you..." (Exodus 12:2) This is what is written, "That the righteous shall flourish in his days and multiply peace until the moon is no more" (Psalms 72:7) - until the Holy One Blessed Be He does not bring out Israel from the land of Egypt. It was a hint that kingship did not come to them for 30 generations, as it is written "This month for you shall be the head of the months..." A month is 30 days, and your kingship is 30 generations. The moon begins to give light on the 1st of Nissan, and all the more so it gives light until 15 days, and its disc becomes full. And from 15 to 30, its light diminishes - on the 30th, it cannot be seen. Accordingly is Israel 15 generations from Abraham to Solomon. Abraham began to give light, as was written: "Who has roused a righteous one from the East; He shall call him to His foot" (Isaiah 41:2) [reading ha-ir with an ayin "roused" as "ha-ir" with an aleph "gave light"] Isaac came, and even he gave light, as was said, "Light was sown for the righteous" (Psalms 97:11). Jacob came and added light, as was said, "And the light of Israel will be for fire" (Isaiah 10:17). And after this: Judah, Peretz, Ram, Amminadab, Nachshon, Salmon, Boaz, Oved, Jesse, David. When Solomon came, the disc of the moon became full, as was said, "And Solomon sat on the throne of YHVH as king" (1 Chronicles 29:23). And how could a human sit on the throne of the Holy One Blessed Be He who said about it, "His throne was tongues of flame" (Daniel 7:9)? Rather, just as the Holy One Blessed Be He dominated from end to end of the earth and dominates all kings, as is said "All of the kings of the world shall acknowledge You" (Psalms 138:4), so Solomon dominated from end to end of the earth, as was said, "And all the kings of the earth would request to come before Solomon... and each one of them would bring his tribute..." (2 Chronicles 9:23-24) And therefore it was said, "And Solomon sat on the throne of YHVH as king". The Holy One Blessed Be He dressed him in majesty and splendor and gave Solomon the majesty of kingship, as was said, "And He gave him the majesty of kingship..." (1 Chronicles 29:25) on the throne of the Holy One Blessed Be He, as was written, "And the likeness of their faces was the face of a man and the face of a lion..." (Ezekiel 1:10). And regarding Solomon, it was written "And on the insets that were between the frames were lions, oxen..." (I Kings 7:29) And one verse says, "...like the work of chariot wheels..." (I Kings 7:33). On the throne of the Holy One Blessed Be He, no bad thing befalls, as was said, "Evil cannot dwell with You" (Psalms 5:5), and regarding Solomon it is written, "...there is no bad adversary and no bad happenstance" (I Kings 5:20). The Holy One Blessed Be He made 6 firmaments and dwelt in the seventh. And regarding Solomon's throne it is written "Six steps up to the throne..." (I Kings 10:19) and he sits on the seventh step. Behold, the disc of the moon became full, and from there, the kings began to diminish and go: "And the son of Solomon was Rehoboam" (I Chronicles 3:10), and the son of Rehoboam was Aviyah, and his son Asa, Jehoshaphat, Joram, Achazia, Joash, Amazia, Uzziah, Jotham, Achaz, Hezekiah, Menashe, Amon, Josiah, Jehoiakim. Since Zedekiah came, as was written "And the eyes of Zedekiah were blinded" (Jeremiah 52:11) - lacking the moon's light. And all of those years, despite Israel sinning, the patriarchs would pray for them and make peace between Israel and the Omnipresent, as was said, "Let the mountains lift up peace for the people" (Psalms 72:3). And there are no mountains other than the patriarchs, as was said, "Listen, mountains, to the argument of YHVH" (Micah 6:2) . And until when were the patriarchs praying for them? Until Zedekiah lost his eyes and the Temple was destroyed, as was said "..and multiply peace until the moon is no more" (Psalms 72:7) - until 30 generations that Israel had kingship. From that hour until now, who makes peace for Israel? YHVH, as was said, "May YHVH lift his face to you and grant you peace" (Numbers 6:26)

Another interpretation: Since the Holy One had appeared to them in the sea as a warrior making war (Exod. 15:3), appeared to them on Sinai as a scribe teaching Torah, appeared to them in the days of Solomon as a youth (Cant. 5:15), and appeared to them in the days of Daniel as an elder (Dan. 7:9, 13, 22); the Holy One said to them: Even though they saw me in many forms, I am the one who was in the sea; I am the one who was on Sinai; I AM THE LORD YOUR GOD.

..."Visiting (poked)" - visiting is always to remember. And so it states (Genesis 21:1), "And the Lord visited Sarah"; and it states (Exodus 3:16), "I will surely visit you." R. Yehudah says, "I gather together the iniquities with me, and suspend them until the fourth generation; as with Jehu, the son of Nimshi. Accordingly, it states [about him] (II Kings 15:12), "Four generations of your descendants shall occupy the throne of Israel." And so it was for him...

... “For, like the earth, which gives forth its plants…” (Isaiah 61:11) R’ Pinchas and R’ Chilkiya in the name of R’ Simon: like someone who says to his friend ‘may the Holy One make you grow, may you win your judgment, “And nations shall see your righteousness…” (Isaiah 62:2) R’ Levi said: since in this world anyone who explicitly pronounces the name of the Holy One is liable for death, as it says “And one who blasphemously pronounces the Name of the Lord, shall be put to death…” (Leviticus 24:16) so too in the time to come anyone who explicitly pronounces the name of Jerusalem is liable for death, as it says “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: there are six things which the Holy One will renew in the time to come and they are: heavens and earth, the heart, the spirit, the name of the Messiah and the name of Jerusalem. From where do we learn the heavens and earth? “For behold, I create new heavens and a new earth…” (Isaiah 65:17) From where do we learn the heart and the spirit? “And I will give you a new heart, and a new spirit will I put within you…” (Ezekiel 36:26) And from where do we learn the name of the Messiah? “May his name be forever; before the sun, his name will be magnified…” (Psalms 72:17) And from where do we learn the name of Jerusalem? “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: happy is the city whose name is the same as that of her king and whose king’s name is the same as that of her God. Whose name is the same as her king? “…and the name of the city from that day will be ‘The Lord is There.’” (Ezekiel 48:35) Whose king’s name is the same as that of her God? “…and this is his name that he shall be called, The Lord is our righteousness.” (Jeremiah 23:6)

Rabbi Yehudah ben Shimon began, "'After the Lord your God shall you walk' (Deuteronomy 12:5). But is it possible for a man of flesh and blood to walk after the Holy One, blessed be He, the One about Whom it is written (Psalms 77:20), 'Your way is in the sea and Your path is in many waters?' And you say, 'After the Lord shall you walk?' 'And to Him shall you cling.' But is it possible for flesh and blood to go up to the Heavens and to cling to the Divine Presence, about Whom it is written (Deuteronomy 4:24), 'As the Lord, your God, is a consuming Fire,' and it is written (Daniel 7:9), 'His throne is sparks of fire,' and it is written (Daniel 7:10), 'A river of fire pulses and goes out before Him.' And you say, 'And to Him shall you cling?' But rather, the Holy One, blessed be He, from the very beginning of the creation of the world, only occupied Himself with plantation first. Hence it is written (Genesis 2:8), 'And the Lord God planted a garden in Eden.' You also, when you enter into the land, only occupy yourselves with plantation first. Hence it is written, 'When you shall come to the land.'"

"and to cleave to Him": How is it possible for a man to ascend the heights and cleave to Him? Is it not written (Ibid. 4:24) "For the L-rd your G-d is a consuming fire"? and (Daniel 8:9) "His throne was like a fiery flame and its wheels like burning fire"? But, (the intent is) cleave to the sages and to the disciples, and I will account it to you as if you had ascended the heights and had taken it (the Torah). And not as if you had taken it peacefully, but as if you had waged war and taken it. And thus is it written (Psalms 68:19) "You ascended on high; you took spoils; you took gifts for man."