Midrasch zu Joel 3:2

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11).
“The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.”
“He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”

“I also gathered for myself silver and gold, and the treasure of kings and countries; I acquired for myself songsters and songstresses, and chests and wagons of the pleasures of people” (Ecclesiastes 2:8).
“I also gathered for myself silver and gold” – that is what is written: “The king made the silver in Jerusalem as stones” (I Kings 10:27). Is it possible that [silver was placed] as stones on paths and in courtyards and was not stolen? It is because they were large, ten-cubit stones and eight-cubit stones. It is taught: Even the weights during the reign of Solomon were made of gold, and they would use weights of gold, [even the weight of] a kanterin.¹⁸A talent; a very large measure. Each and every weight, large and small, was of gold.
“And the treasure of kings” – as it is stated: “All the kings of the earth sought the presence of Solomon” (II Chronicles 9:23). “And countries [vehamedinot]” – this is the queen of Sheba, who would challenge [medayyenet] him with her wisdom and her questions, but was unable to overcome him, as it is stated: “She came to challenge him with riddles” (I Kings 10:1). “King Solomon gave the Queen of Sheba all her desires that she requested” (I Kings 10:13).¹⁹The Hebrew verse cited does not correspond exactly to the actual verse. “I acquired for myself songsters and songstresses” – male singers and female singers; “the pleasures of people” – pools of flowing water and bathhouses; “chests [shidda] and wagons [veshiddot]” – demons [sheida] and demonesses [vesheideta], who would heat them.
Rabbi Ḥiyya bar Neḥemya said: Does the verse come to teach us only of Solomon’s wealth? It is speaking only regarding matters of Torah. “I increased my actions [maasai]” – this is what is written: “The tablets were the work [maaseh] of God” (Exodus 32:16). “I built myself houses” – these are synagogues and study halls. “I planted myself vineyards” – these are the rows of Torah scholars who sit in rows like a vineyard, as it is taught in a mishna: This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne.²⁰Mishna Ketubot 4:6. Was it in fact a vineyard? Rather, these are Torah scholars who sit in rows like a vineyard.
“I made myself gardens and orchards” (Ecclesiastes 2:5) – these are the great compendia of baraitot like the compendium of Rabbi Ḥiyya the Great, and the compendium of Rabbi Hoshaya the Great, and the compendium of bar Kappara. “And I planted in them trees of every fruit” (Ecclesiastes 2:5) – this is the Talmud that is included in them.²¹The great compendia of baraitot include expositions typical of the Talmud. “I made myself pools of water” (Ecclesiastes 2:6) – Rabbi Ḥiyya the Great said: These are the expositions. “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – these are the children who study. Rabbi Naḥman said: This is the Talmud. “To irrigate from them a forest which grows trees” – these are the Torah scholars who study.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – these are the nations, as it is stated: “Upon the slaves and upon the maidservants, too, in those days I will pour out My spirit” (Joel 3:2). as it is written in Isaiah: “Strangers will stand and graze your flocks…” (Isaiah 61:5). “And I had stewards[benei bayit]” (Ecclesiastes 2:7) – this is the Divine Spirit.²²The term benei bayit literally means “household members.” Thus, the midrash is stating that the Divine Spirit was regularly present in Solomon’s home. “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – these are offerings; this is what is written: “From the herds and the flocks you shall sacrifice” (Leviticus 1:2). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “More desirable than gold” (Psalms 19:11). “And the treasure of kings,” as it is stated: “Through me kings reign.… through me princes rule” (Proverbs 8:15–16).²³Torah scholars rule the world. “And countries [medinot]” – these are the Torah scholars, who deliberate [medainin] in halakha. “I acquired for myself songsters and songstresses” – these are the Tosefta.²⁴The men recite and memorize the halakhot relevant to them, and the women recite and memorize the halakhot relevant to them. “And the pleasures” – these are the aggadot, which are the pleasures of the biblical text; “chests [shidda] and wagons [shiddot]” – male judges and female judges.