Midras 1 Raja-raja 8:8: Ein Yaakov (Glick Edition), Midrash Tanchuma, Bamidbar Rabbah & Midrash Tanchuma Buber

GEMARA: The Mishnah says, When the ark was taken away, not when it disappeared. This Mishnah, therefore, agrees with the opinion which contends that the Holy Ark was removed to Babylon; for we were taught that R. Eliezer says: "The Holy Ark was taken in exile into Babylonia, as it is said (II Chr. 36, 10) And with the expiration of the year did King Nebuchadnezzar send, and had him brought to Babylon, with the precious vessels of the house of the Lord (precious refers to the ark)." R. Simon b. Jochai says: "We learn from the following passage that the Holy Ark was taken in exile into Babylonia (II Kings, 20, 6) No thing shall be left, saith the Lord. This refers to the ten commandments." R. Juda b. Ila, however, said: "The Holy Ark disappeared in its place (Temple), as it is said (I Kings 8, 8) And they had made the staves so long, that the ends of the staves were seen out in the holy place in the front of the Debir, but they were not seen without; and they have remained there until this day." And he who says that R. Simon b. Jochai is of the opinion that the ark was taken into exile, differs from Ulla, for Ulla said that R. Mathia b. Cheresh had said to R. Simon b. Jochai in Rome: "Since R. Eliezer infers from two verses that the ark was exiled into Babylonia. (One verse, as quoted above, reads: Had him brought to Babylon, with the precious vessels of the house of the Lord; the other is (Lam. 1, 6) There is gone forth from the daughter of Zion all her splendor (Fol. 54); and what is the meaning of Hadara (her splendor)? Read Chadara (the hidden thing); i.e., the Holy Ark. What hast thou to say thereto?" He replied: "I say the ark was concealed on the spot, as it is said. And they made the staves, … and they have remained there until this day."

(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.

“So you shall bless” – that is what is written: “Behold the bed of Solomon…” (Song of Songs 3:7). Rabbi Shimon ben Yoḥai interpreted it regarding Solomon: “Behold the bed of Solomon” – this is King Solomon. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – sixty valiant men surrounded his bed at night, and they were “from the valiant of Israel” (Song of Songs 3:7). “Each armed with a sword, trained in war” (Song of Songs 3:8) – why would he do so? It is “from fear in the nights” (Song of Songs 3:8) – as he was afraid of the demons [and acted] so that they would not harm him. Rabbi Shimon ben Yoḥai said: Before a person sins, he is an object of awe and fear. Once he sins, he is subject to awe and fear. Before he sinned, Adam the first man would hear the Divine Voice, stand on his feet, and was able to withstand it. Once he sinned, he would hear the Divine Voice and hide, as it is stated: “[They heard the voice of the Lord God]…the man and his wife hid [from the presence of the Lord God]” (Genesis 3:8). Rabbi Avin said: Before Adam the first man sinned, he would hear a gentle voice. After he sinned, he heard a thunderous voice.
Until Israel sinned, “the appearance of the glory of the Lord was like devouring fire atop the mountain” (Exodus 24:17). Rabbi Abba bar Kahana said: There were seven partitions of fire consuming one another, and Israel would see and were not afraid and were not fearful. Once they sinned, they were unable to look even at the intermediary: “Aaron and all the children of Israel saw Moses, and behold, [the skin of his face] was radiant, [and they feared approaching him]” (Exodus 34:30). Rabbi Pinḥas ben Rabbi Avin said that Rabbi Ḥanin said: Even the intermediary felt it together with them from one time to another.¹⁸From before the sin to after the sin. Before, “the kings of hosts flee [and flee]” (Psalms 68:13). Rabbi Yudan in the name of Rabbi Aivu: “The kings of hosts” – the kings of the angels; even Mikhael and Gavriel would fear Moses. Once they sinned, Moses was unable to look even at their lowest-ranking soldiers. That is what is written: “For I was daunted due to the wrath and the fury” (Deuteronomy 9:19).
Until Saul sinned: It is not written here, “Saul took the kingdom,” but rather, “Saul captured the kingdom over Israel…” (I Samuel 14:47). What is, “wherever he turned, he would inspire terror” (I Samuel 14:47)? He would emerge victorious. By what merit? It was by the merit of the mitzvot and good deeds that he had to his credit, as he was poor, ate non-sacred produce in purity, and would spend his own money but was sparing with the money of Israel. He considered the honor due his servant equal to his own honor. Rabbi Yehuda bar Naḥman said in the name of Rabbi Shimon ben Lakish: And he was learned in Torah, as it is written: “Through me¹⁹The Torah. kings reign…” (Proverbs 8:15). Once he sinned: “Saul saw the Philistine camp, and he was afraid…” (I Samuel 28:5).
Until David sinned with that act:²⁰With Batsheva (II Samuel chap. 11). “The Lord is my light and my salvation; whom shall I fear…” (Psalms 27:1)? Once he sinned with that act, “I will come upon him and he will be weary and discouraged” (II Samuel 17:2).
Until Solomon sinned, he would dominate with songs and poems [shirim veshirot] and he would rule over the demons, as it is stated: “I appointed for myself sharim vesharot” (Ecclesiastes 2:8) – male singers and female singers. “And the pleasures of people” (Ecclesiastes 2:8) – these are bathhouses. “Shida veshidot” (Ecclesiastes 2:8) – these are male demons and female demons, who stoked the fires in them. He ruled them to the extent that when he built the Temple, he controlled the actions of Ashmedai.²¹The king of the demons. When he sinned, Ashmedai banished him from his kingdom, and after he returned to his kingdom, his fear was upon him, and he brought sixty valiant men who would guard his bed. That is what is written: “From fear in the nights” (Song of Songs 3:8) – as he feared the demons.
“Behold the bed of Solomon…” (Song of Songs 3:7) – the Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9). “Of Solomon [shelishelomo]” – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – six hundred thousand who departed from Egypt, from the age of twenty and above. “From the valiant of Israel” (Song of Songs 3:7) – this comes to include women and children. “Each armed with a sword” (Song of Songs 3:8) – “the children of Israel ascended armed [from the land of Egypt]” (Exodus 13:18). “Trained in war” (Song of Songs 3:8) – from whom did they learn? It was from the Holy One blessed be He, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “Each man with his sword on his thigh” (Song of Songs 3:8) – when Moses told them that the Holy One blessed be He had told him the statute: “Every uncircumcised person may not eat of it” (Exodus 12:48) – each and every one of them took a sword, placed it on his thigh, and circumcised himself.
Who circumcised them? Rabbi Berekhya taught it in the name of Rabbi Shimon ben Yoḥai: Moses would circumcise, Aaron would uncover the corona, and Joshua would give them to drink. Some say: Joshua would circumcise, Aaron would uncover the corona, and Moses would give them to drink. That is what is written: “And again circumcise the children of Israel, a second time” (Joshua 5:2). Infer from here that he circumcised them the first time. “And circumcised the children of Israel [at the Hill of the Foreskins]” (Joshua 5:3) – what is “at the Hill of the Foreskins”? Rabbi Levi said: It is a place where they made that hill of foreskins. That is, “each man with his sword on his thigh” (Song of Songs 3:8).
What is, “from fear in the nights” (Song of Songs 3:8)? It is because they were unable to offer the paschal offering, as it is written: “All uncircumcised people may not eat of it” (Exodus 12:48). Had the children of Israel not offered the paschal offering, they would have died on the eve of Passover when the Egyptian firstborn died, as it is stated: “I will see the blood and I will pass over you, and there will not be a plague among you to destroy, when I smite the land of Egypt” (Exodus 12:13). That is, “from fear in the nights.”
“Behold the bed…” (Song of Songs 3:7) – Rabbi Yonatan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato]” – His tribes [shevatav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty people of the land, as it is stated: “And sixty men of the people of the land, who were found inside the city” (II Kings 25:19). “From the valiant of Israel” (Song of Songs 3:7) – to include eleven men; that is a Sanhedrin of seventy-one. Who were the eleven men? It is as it is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers” (II Kings 25:18); that is five. “From the city he took one official” (II Kings 25:19) – this is the most distinguished member of the court; that is six. “And five men of those who see the king’s face” – that is eleven. One verse says: “And five men of those who see the king's face,” and one verse says: “And seven men of those who see the king's face” (Jeremiah 52:25). Who were the two extra? It is to add to them two scribes of the judges; “and the scribe of the commander of the army, who directs [the people of the land]” (Jeremiah 52:25) – this is the emissary of the court.
“Each armed with a sword” (Song of Songs 3:8) – Rabbi Meir and Rabbi Yosei: Rabbi Meir says: They would all sharpen their knowledge of halakha like a sword, so if an incident happened to come into their jurisdiction, the halakha would not be calling for a response. Rabbi Yosei says: At the time of judgment they would all deliberate regarding the halakha to ensure that the true judgment would be issued, and they would consider it as though a sword were positioned between their thighs and Gehenna was open before them. That is, “from fear in the nights” (Song of Songs 3:8) – they were frightened about how to issue a ruling regarding the incident in order to be rescued from the sentence of Gehenna.
Rabbi Menaḥem, son-in-law of Rabbi Elazar ben Rabbi Avina: If a woman comes to the study hall to ask you regarding a law or a question, you should consider her as though she emerged from your loins. Do not eye her with lust, and be fearful of the sentence of Gehenna, which is like night.
“Behold the bed… ” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding priestly watches. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions.²²During David’s reign, each tribe was accorded responsibility to support the kingdom for one month a year (see I Chronicles, chap. 27). “From the valiant of Israel” (Song of Songs 3:7) – this is to include the rest of the people who were located in Jerusalem, [the] Sanhedrin, the courts, and the students. “Each armed with a sword” (Song of Songs 3:8) – just as it says: “[Exaltation of the Almighty is in their throats,] and a double-edged sword is in their hand” (Psalms 149:6). “Trained in war” (Song of Songs 3:8) – this is the battle of Torah, just as it says: “In the book of the Wars of the Lord” (Numbers 21:14).
Rabbi Ze’eira and Rabbi Yehuda in the name of Rabbi Shmuel: Torah scholars who would teach the priests the halakhot of slaughter, receiving, sprinkling, and taking a handful would collect their wages from the collection of the chamber. Rabbi Yitzḥak ben Rabbi Redifa in the name of Rabbi Ami: The examiners of blemishes in Jerusalem would collect their wages from the collection of the chamber. Rav Aḥa and Rabbi Tanḥum ben Rabbi, the son-in-law of Rabbi Samlai: Proofreaders of the Torah scroll in the Courtyard would take their wages from the collection of the chamber. Gidel bar Binyamin in the name of Rabbi Ami: There were two judges in Jerusalem for robberies, and they would take their wages from the collection of the chamber.
Rav Huna said: The Curtain would come from the funds of Temple maintenance. Shmuel said: The women who weave the curtain would take their wages from the collection of the chamber. That is, “trained [melumedei] in war” (Song of Songs 3:8), as they would teach [melamdin] the priests how to perform the service. “Each man with his sword on his thigh from fear in the nights” (Song of Songs 3:8) – they would caution them that when they would slaughter they should not render the offerings pigul,²³If while performing the sacrificial rites the priest has a thought to eat the flesh or sprinkle the blood after the appointed time, the offering is disqualified as pigul. and they should not disqualify any of the offerings by keeping them past the appointed time.
“Behold the bed…” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding the Priestly Benediction. “Behold the bed” – this is the Temple. Just as the bed is for nothing other than procreation, so, everything that was in the Temple would procreate, as it is stated: “The staves extended” (I Kings 8:8), and it says: “Parvayim gold” (II Chronicles 3:6). What is parvayim? It is that it produced fruits [perot]. And it says: “The House of the Forest of Lebanon” (I Kings 7:2). Why is it called “The House of the Forest of Lebanon”? It is to say to you: Just as a forest produces fruits, so did the Temple. The forms that were on its walls were of gold, as they would craft there all sorts of trees that would produce fruits. “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His.
“There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty letters of the Priestly Benediction. “From the valiant [migiborei] of Israel” (Song of Songs 3:7) – as they bolster [megaberim] Israel. Rabbi Azarya said: Matters that are mentioned with might, as the name of the Holy One blessed be He is mentioned in each and every one: “May the Lord bless you and protect you” (Numbers 6:24); “may the Lord shine” (Numbers 6:25); “may the Lord lift” (Numbers 6: 26). “Each armed with a sword” (Song of Songs 3:8) – as they battle against all the punishments in the Torah. “Each man with his sword on his thigh” (Song of Songs 3:8) – even if a person sees in his dream as though a sword is cutting his thigh, let him rise early to the synagogue, stand before the priests, and hear the Priestly Benediction, and no evil matter will harm him: That is why the Torah cautions the priests and says to them: “So you shall bless…”