מדרש על דברי הימים ב 3:20

(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed?⁵¹Cant. R. 3:7:2, 4. When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple.⁵²Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.”⁵³This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord⁵⁴This translation follows the common practice of substituting THE LORD for the Divine Name. bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue,⁵⁵There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures.⁵⁶Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11. I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable:⁵⁷Gen. R. 61:6. To what is the matter comparable? To a king who had an orchard⁵⁸Pardes. Cf. the Gk.: paradeisos. [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.

Another matter, “palanquin” (Song of Songs 3:9), this is the Temple. “King Solomon made himself” (Song of Songs 3:9), this is certainly Solomon.⁹⁶This is in contrast to previous explanations in the midrash, which interpreted the reference to King Solomon as actually alluding to God. “Of the timber of Lebanon” (Song of Songs 3:9), as it is stated: “We will cut timber from Lebanon” (II Chronicles 2:15). “He made its pillars of silver” (Song of Songs 3:10), as it is stated: “He established the pillars for the hall of the Sanctuary” (I Kings 7:21). “Its cushion of gold” (Song of Songs 3:10), like that which we learned that the entire Temple was plated with gold except for the backs of the doors. Rabbi Yitzḥak said: This baraita that we learned was regarding the second Temple; however, in the first Temple, even the backs of the doors were plated with gold.
We learned: They were seven types of gold in [the Temple]: Fine gold, pure gold, chased gold, beaten gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as it says: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when one is in the house and it is fine when one lodges with it accompanying him.⁹⁷Gold is of great value when one is at home and is also very useful to take with when one travels, as a small amount of it is of great value. Pure gold, such that they would place it in a crucible and it would [come out] lacking nothing.⁹⁸There would be no impurities found in the gold were it to be refined. Rabbi Yuda [said] in the name of Rabbi Ami: Solomon placed one thousand gold talents into the fire one thousand times until he rendered it one talent.
Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was [found to be] one Gordian dinar greater than the candelabrum of the wilderness, and it was placed in the fire eighty times until it lost [this excess weight]? Rather, initially it lost a significant [amount of dross]; after that, it would lose only a minimal amount.
Beaten gold is drawn like wax. Hadrian had the weight of an egg-bulk. Diocletian had the weight of a Gordian dinar.⁹⁹The egg-bulk is significantly larger. The current government has none of it and never had any of it.
Chased gold [sagur] would cause all the goldsmiths to close [soger].¹⁰⁰Gold of such quality was so rare that if someone was selling it, others who were selling gold could not compete. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold, and all the basins, the pots, the shovels, the firepans, the forks, the spoons, and the potot were made from it. Rabbi Yitzḥak of Migdal said: These [potot] are the teeth of keys [ḥafifot]. Rabbi Simai said: It is the cup [pota] under the hinge, to teach you that the Temple was not lacking [for gold] even for insignificant matters.
Glittering [mupaz] gold, Rabbi Patriki, brother of Rabbi Derosa said in the name of Rabbi Abba ben Rabbi Buna: It is like sulfur that is enflamed in fire.¹⁰¹The gold glitters like flames that are jumping [mefazez]. Rabbi Avun said: It is named after the country where it is [mined]; it is from Ufaz [me’ufaz].
Refined gold, the house of Rabbi Yannai and the house of Rabbi Yudan ben Rabbi Shimon, the house of Rabbi Yannai says: It is because they cut it like olives, feed it to ostriches, and it emerges refined. The house of Rabbi Yudan ben Rabbi Shimon says: They conceal it in dung for seven years and it emerges refined.
Parvayim gold, Reish Lakish said: It is red like the blood of a bull [par], and some say that it produces fruits. When Solomon built the Temple, he crafted with it all sorts of trees. When the trees in the field would produce fruit, those [gold trees] in the Temple would produce fruit. The fruit would fall, and they would gather them and set them aside for Temple maintenance. When Menashe placed an idol in the Sanctuary, all those trees dried up. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, the Holy One blessed be He will restore them. That is what is written: “It will blossom and will rejoice, even with joy and song” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “He made the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

Our Rabbis were taught: The Tabernacle of the wilderness lasted forty years less one year. The Tabernacle of Gilgal lasted fourteen years, of which seven was the years of occupation and seven of distribution. The Tabernacle of Nob lasted fifty-seven years, hence the existence for Shiloh remains three hundred and seventy years, less one year. That the Tabernacle of the wilderness lasted forty years less one year, whence do we infer this? For the master said [elsewhere] that the first year after the exodus did Moses build the Sanctuary, on the second year he reared up the tabernacle and then Moses sent the spies. That the Tabernacle of Gilgal lasted fourteen years, the seven of occupation and the seven of proportioning, whence do we infer this? From Kaleb (Josh. 14, 7) Forty years old was I sent, etc. And, lo, I am this day fourscores and five years old. How old was he at the time of the passing of the Jordan? Seventy-eight years old, and now he says that he is eighty-five years old, hence the seven years of occupation. And whence do we know concerning the seven years of distribution? If you please I say that since the occupation lasted seven, it is understood that the dividing also lasted seven years; and if you please I say [from here] since we cannot find any other way [to justify the passage] (Ez. 40, 1) In the fourteenth year after the city had been smitten. That in Nob and Gibe'on it lasted fifty-seven years whence do we learn? It is written (I Sam. 4 ,18) And it came to pass, when he made mention of the Ark of God, that he fell from off his seat backward by the side of the gate, and his neck broke and he died. And we are taught in a Baraitha that when Eli died the destruction of Shiloh followed, and the sanctuary was brought to Nob; when Samuel died the destruction of Nob followed, when the Tabernacle was brought to Gibe'on, and it is written (Ib. 7, 2) And it came to pass, from the day that the ark abode in Kireath — Jearim, that the time was long; for it was twenty years. To which years do these twenty refer? Ten of Samuel himself [during which he judged Israel]; one year during which Saul and Samuel judged Israel together; two years, during which Saul alone ruled Israel; seven years during which David ruled in Hebron, as it is said (I Kings 2, 11) And the days that David reigned over Israel were forty years; seven years reigned he is Hebron, etc. And again in connection with Solomon it is written (II Chr. 3, 2) And he began to build in the second day of the second month, in the fourth year of his reign. Hence it remained for Shiloh three hundred and seventy years less one year.

Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS. This text is related (to Cant. 3:7): THERE IS HIS BED, THE ONE BELONGING TO SOLOMON (rt.: ShLM), WITH SIXTY WARRIORS AROUND IT. What reason did <the author of Canticles, i.e.,> Solomon (rt.: ShLM), have to be concerned with a with a bed?⁶⁰Tanh., Numb. 2:9; Cant. R. 3:7:2, 4. When it said: THERE IS HIS BED, it is simply that <the verse> was only concerned with the king to whom peace (rt.: ShLM) belonged. (Ibid.:) THERE IS HIS BED. This is the Temple.⁶¹Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9): THE POLES GREW SO LONG.⁶²This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6): THE GOLD WAS GOLD FROM PARVAIM (as if from PRH), which produced fruit (rt.: PRH). And so it says (in I Kings 7:2): AND HE BUILT THE HOUSE OF THE FOREST OF LEBANON. Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7): THERE IS HIS BED. (Ibid., cont.:) WITH SIXTY WARRIORS. These are the sixty letters that are in the priestly blessing (in Numb. 6:24–26). (Cant. 3:8:) ALL OF THEM EQUIPPED WITH A SWORD, because in each and every <verse of the priestly blessing> the name of the Holy One is mentioned: THE LORD⁶³This translation follows the common practice of substituting THE LORD for the Divine Name. BLESS YOU <…>; THE LORD MAKE <HIS FACE> SHINE< … >; THE LORD LIFT UP HIS <FACE … >. (Cant. 3:8, cont.:) EACH WITH HIS SWORD ON HIS THIGH. What is the reason for the thigh to be mentioned here? simply that, even if one sees in his dream a sword being drawn, placed over his neck, and <then> cutting off his thigh, he rises early in the morning and goes to the synagogue.⁶⁴There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. On the symbolic use of the sword, cf. also Ephesians 6:17. (Cant. 3:8, cont.:) BECAUSE OF FEAR AT NIGHT, <i.e.,> because of a fear which he saw in his dream at night. Then <when> he sees the priests raising their hands, the bad dream passes away from him. It is therefore stated: BECAUSE OF FEAR AT NIGHT. Therefore the holy one told moses to caution Aaron and his children to bless my children, as stated (in numb. 6:23): THUS SHALL YOU BLESS [THE CHILDREN OF ISRAEL].

On the third day they reached Zophim, and when they reached Zophim they saw the glory of the Shekhinah resting upon the top of the mountain, as it is said, "On the third day Abraham lifted up his eyes, and saw the place afar off" (Gen. 22:4). What did he see? (He saw) a pillar of fire standing from the earth to the heavens. Abraham understood that the lad had been accepted for the perfect burnt offering. He said to Ishmael and Eliezer: Do ye see anything upon one of those mountains? || They said to him: No. He considered them (as dull) as an ass. He told them: Since ye do not see anything, "Abide ye here with the ass" (Gen. 22:5), with such who are similar to the ass.

(Devarim 12:5) "But to the place that the L-rd your G-d will choose of all your tribes": by word of a prophet. I might think, wait until a prophet tells you; it is, therefore, written "His dwelling shall you seek and you shall come there": Seek to find it and then the prophet will tell you. And thus do we find with David (Psalms 132:1-5) "Remember, O L-rd, unto David, all of his affliction. How he swore to the L-rd, vowed to the Might of Jacob: I shall not go up to the bed that is spread for me; I shall not give sleep to my eyes, slumber to my eyelids, before I find a place for the L-rd, a resting place for the Might of Jacob." And whence is it derived that he wrought only by word of a prophet? From (II Samuel 24:18) "And Gad came to David on that day and said to him: Arise and set up an altar to the L-rd on the threshing floor of Aravna the Yevussi," and (II Chronicles 3:1) "And Solomon began building the Temple of the L-rd in Jerusalem on Mount Moriah, where He had appeared to his father David."