מדרש על מלכים א 3:16
Shir HaShirim Rabbah
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.
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.
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Ruth Rabbah
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.
“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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Kohelet Rabbah
“Woe is you, land, whose king is a lad, and your princes dine in the morning. Happy are you, land, that your king is a free man, and your princes dine at the proper time, in valor and not in drunkenness” (Ecclesiastes 10:16–17).
“Woe is you, land, whose king is a lad” – it is written: “Then, two women who were prostitutes came” (I Kings 3:16).71They each had a baby and one of the babies died. Each claimed the live one was hers, and they came before King Solomon for adjudication. See I Kings 3:16–28. Who were they? Rabbi Meir says: They were spirits. The Rabbis say: They were women awaiting levirate marriage.72If a man dies without children, his widow is subject to the law of levirate marriage. The husbands of these women died without children but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days does not exempt the mother from 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 in the name of Rabbi Yehoshua says: They were actual prostitutes, and he issued their verdict without witnesses and forewarning. “The one woman said: Please, my lord…it was on the third day after I gave birth…the son of this woman died” (I Kings 3:17–19) because she rolled upon him. “She arose during the night.… I arose in the morning to nurse my son.… The woman said: No, but…. The king said: This one says…” (I Kings 3:20–23). Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba and Rabbi Beivai, and some tend to cite it in the name of Rabbi Pedat: The procedure of the judgment is as follows: The judge sits, the judged stand, the mediator decides between them,73Some commentaries suggest that the phrase “the mediator decides between them” is mistaken and should not appear (see Rabbi David Luria). the plaintiff lodges his complaint, the defendant responds, and the judge decides between them. Rabbi Simon said: From here it is derived that the judge must reiterate their claims, from this verse: “[The king said:] This one says: This is my son that lives [and your son is the dead], and that one says: [No, your son is the dead and my son is the living]” (I Kings 3:23).
“The king said: Bring me a sword.… The king said: Cut the living child.… The woman whose child was the living one…” (I Kings 3:24–26) – Rabbi Yehuda said that Rabbi Ilai said: Had I been there, I would have wrapped soft wool around his neck,74Around Solomon’s neck, as a judge who issues a false judgment is executed by strangulation. as when he said: “Bring me a sword,” had [the mother] not been overcome by mercy for him [her child], he would have been killed. Regarding that moment, it says: “Woe is you, land, whose king is a lad.” At that moment, he began spouting wisdom; he said: Was it for nothing that the Holy One blessed be He created in this person two eyes, two ears, two feet, two hands? It was because the Holy One blessed be He foresaw that this judgment is destined to transpire.75The Holy One blessed be He created man proportionally so it would be possible to cut the child lengthwise into two equal parts. [Ultimately] he did not do so, but rather he said: “Give her the living child, and do not kill him” (I Kings 3:27). Regarding that moment, it says: “Happy are you, land, that your king is a free man and your princes dine at the proper time” – at the time of the World to Come; “and not in drunkenness [vashti]” – in his strength and not in his weakness [bitshisho]. “The king answered and said: Give her the living child.” The Divine Spirit was shouting and saying: She is certainly his mother.
Rabbi Shmuel bar Naḥmani said: In three places, the attribute of justice shouted: In the court of Shem, in the court of Samuel, and in the court of Solomon. In the court of Shem, from where is it derived? It is as it is stated: “Judah recognized and said: She is more righteous than I” (Genesis 38:26), and the Divine Spirit shouted and said: All of these matters originated with Me.76The events leading up to the trial (see Genesis, chap. 38) were a result of Divine providence. In the court of Samuel, from where is it derived? It is as it is stated: “Here I am; testify against me before the Lord.… He said to them: The Lord is witness for you, and His anointed is witness” (I Samuel 12:3–5). It is not written here, “they said…witness,” but rather, “he said…witness.” Who said “witness”? The Divine Spirit said: ‘You will testify regarding the revealed, and I will testify regarding the concealed.’ In the court of Solomon, from where is it derived? It is as it is stated: “The king answered and said: Give her the living child” (I Kings 3:27). The Divine Spirit shouted and said: She is certainly his mother.
Another matter: “Woe is you, land, whose king is a lad” – these are the kings of Israel; “happy are you, land, that your king is a free man” – these are the kings of Judah. “And your princes dine in the morning” – these are the kings of Israel; “and your princes dine at the proper time” – these are the kings of Judah.77The kings of Israel were wicked, and therefore consumed in this world all goodness they will receive. Many of the kings of Judah were righteous, and have a share in the World to Come.
“Woe is you, land, whose king is a lad” – it is written: “Then, two women who were prostitutes came” (I Kings 3:16).71They each had a baby and one of the babies died. Each claimed the live one was hers, and they came before King Solomon for adjudication. See I Kings 3:16–28. Who were they? Rabbi Meir says: They were spirits. The Rabbis say: They were women awaiting levirate marriage.72If a man dies without children, his widow is subject to the law of levirate marriage. The husbands of these women died without children but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days does not exempt the mother from 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 in the name of Rabbi Yehoshua says: They were actual prostitutes, and he issued their verdict without witnesses and forewarning. “The one woman said: Please, my lord…it was on the third day after I gave birth…the son of this woman died” (I Kings 3:17–19) because she rolled upon him. “She arose during the night.… I arose in the morning to nurse my son.… The woman said: No, but…. The king said: This one says…” (I Kings 3:20–23). Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba and Rabbi Beivai, and some tend to cite it in the name of Rabbi Pedat: The procedure of the judgment is as follows: The judge sits, the judged stand, the mediator decides between them,73Some commentaries suggest that the phrase “the mediator decides between them” is mistaken and should not appear (see Rabbi David Luria). the plaintiff lodges his complaint, the defendant responds, and the judge decides between them. Rabbi Simon said: From here it is derived that the judge must reiterate their claims, from this verse: “[The king said:] This one says: This is my son that lives [and your son is the dead], and that one says: [No, your son is the dead and my son is the living]” (I Kings 3:23).
“The king said: Bring me a sword.… The king said: Cut the living child.… The woman whose child was the living one…” (I Kings 3:24–26) – Rabbi Yehuda said that Rabbi Ilai said: Had I been there, I would have wrapped soft wool around his neck,74Around Solomon’s neck, as a judge who issues a false judgment is executed by strangulation. as when he said: “Bring me a sword,” had [the mother] not been overcome by mercy for him [her child], he would have been killed. Regarding that moment, it says: “Woe is you, land, whose king is a lad.” At that moment, he began spouting wisdom; he said: Was it for nothing that the Holy One blessed be He created in this person two eyes, two ears, two feet, two hands? It was because the Holy One blessed be He foresaw that this judgment is destined to transpire.75The Holy One blessed be He created man proportionally so it would be possible to cut the child lengthwise into two equal parts. [Ultimately] he did not do so, but rather he said: “Give her the living child, and do not kill him” (I Kings 3:27). Regarding that moment, it says: “Happy are you, land, that your king is a free man and your princes dine at the proper time” – at the time of the World to Come; “and not in drunkenness [vashti]” – in his strength and not in his weakness [bitshisho]. “The king answered and said: Give her the living child.” The Divine Spirit was shouting and saying: She is certainly his mother.
Rabbi Shmuel bar Naḥmani said: In three places, the attribute of justice shouted: In the court of Shem, in the court of Samuel, and in the court of Solomon. In the court of Shem, from where is it derived? It is as it is stated: “Judah recognized and said: She is more righteous than I” (Genesis 38:26), and the Divine Spirit shouted and said: All of these matters originated with Me.76The events leading up to the trial (see Genesis, chap. 38) were a result of Divine providence. In the court of Samuel, from where is it derived? It is as it is stated: “Here I am; testify against me before the Lord.… He said to them: The Lord is witness for you, and His anointed is witness” (I Samuel 12:3–5). It is not written here, “they said…witness,” but rather, “he said…witness.” Who said “witness”? The Divine Spirit said: ‘You will testify regarding the revealed, and I will testify regarding the concealed.’ In the court of Solomon, from where is it derived? It is as it is stated: “The king answered and said: Give her the living child” (I Kings 3:27). The Divine Spirit shouted and said: She is certainly his mother.
Another matter: “Woe is you, land, whose king is a lad” – these are the kings of Israel; “happy are you, land, that your king is a free man” – these are the kings of Judah. “And your princes dine in the morning” – these are the kings of Israel; “and your princes dine at the proper time” – these are the kings of Judah.77The kings of Israel were wicked, and therefore consumed in this world all goodness they will receive. Many of the kings of Judah were righteous, and have a share in the World to Come.
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