Midrash su I Re 5:36

And Jacob sat in the land (Gen. 37:1). Whenever Scripture uses the expression and he sat (also translated “and he dwelt”), it connotes misfortune: And Israel sat in the land of Egypt, in the land of Goshen, … and the time drew near that Israel must die (Gen. 47:29); And the people sat down to eat and drink, and rose up to make merry (Exod. 32:37); And there fell of the people on that day three thousand men (Exod. 38:28); And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites (Gen. 37:25); And Judah and Israel sat safely (I Kings 5:5); And the Lord raised up an adversary against Solomon (ibid. 11:14); And Israel sat among the cedars, etc., and the people began to commit harlotry (Num. 25:1). You may explain every other use of “and he sat” with this negative implication. In this instance And Jacob sat is followed by and Joseph brought evil report of them unto his father (Gen. 37:2).

(Lev. 16:1:) “After the death of Aaron's two sons.” This text is related (to Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked […].” Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked.¹Cf. below, Deut. 2:1; Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1. Then he said (in vs. 3), “This is an evil in all which happens under the sun, in that the same lot [falls] to everyone.” (Vs. 2:) “Since everything [happens] to everyone, the same lot [falls] to the righteous.” This refers to Abraham, in that he was called righteous, as stated (in Gen. 18:19), “For I have chosen him [so] that he may charge [his children and his household after him to keep the way of the Lord], to practice righteousness.” (Eccl. 9:2, cont.:) “And to the wicked.” This refers to Nimrod, who incited all the whole world against the Holy One, blessed be He. The former is dead, and the latter is dead. (Ibid., cont.:) “To the good, to the clean, and to the unclean.” “To the good” refers to David, of whom it is stated (in I Sam. 16:12), “So they sent and brought him, reddish, with beautiful eyes and good appearance.” “To the unclean” refers to Nebuchadnezzar. David [laid the foundation of] the Temple, and Nebuchadnezzar destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) “To the one who sacrifices.” This refers to Solomon, of whom it is stated (in I Kings 8:63), “Solomon sacrificed [twenty-two thousand oxen and a hundred and twenty thousand sheep] as peace offerings.” (Eccl., 9:2, cont.:) “And to the one who does not sacrifice.” This refers to Jeroboam, who stopped Israel from going up [to Jerusalem] on pilgrimage, as stated (in I Kings 12:28), “Enough of your going up to Jerusalem.” The latter one reigned after the former one. (Eccl. 9:2, cont.:) “As it is with the good.” This refers to Moses, of whom it is stated (in Exod. 2:2), “and when she saw that he was good.” (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to the spies (in Numb. 13-14), of whom it is stated (in Prov. 13:21), “Evil pursues sinners.” Moses did not enter the land, neither did the spies enter the land. (Eccl. 9:2, cont.:) “And the one who takes an oath (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron. 36:13), “And he also rebelled against King Nebuchadnezzar, who had made him take an oath of God.” (Eccl. 9:2, cont.:) “Is as the one who fears an oath.” This refers to Samson, of whom it is stated (in Jud. 15:12), “then Samson said to them, ‘Swear to me […].’” They put out the eyes of the former, and they put out the eyes of the latter. Hence Solomon said (Eccl 9:3), “This is an evil in all which happens under the sun.” Another interpretation (of Eccl. 9:2), “as it is with the good”: This refers to the children of Aaron. (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to those who opposed Aaron, [namely] Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35), “And a fire went forth from the Lord”; [also when] the children of Aaron entered to offer sacrifice, they were consumed by fire, [as stated (Lev. 10:2),] “So fire came forth from before the Lord and consumed them.” R. Abba bar Kahana opened (with Eccl. 2:2), “’Of laughter I said, “It is mad,” and of rejoicing, “What does that do?”’ How confused is the laughter of the evil,²Eccl. R. 2:2:1; PRK 26(27):2. which they produce in their theater³Gk.: theatra. [houses] and racing arenas.⁴Lat.: circi; cf. Gk.: kirkoi (“circles”). ‘And of rejoicing, what does that do?’ What enjoyment would the disciples of the sages have there?”⁵I.e., what confused, popular enjoyment can compare to the delights of Torah study? Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: R. Aha said, “Solomon has said, ‘There are things over which divine justice laughs (that I have confused).’ It is written (in Deut. 17:17), ‘he shall not multiply wives for himself’; but it is written (in I Kings 11:3), ‘So he had seven hundred royal wives.’⁶Cf. Tanh., (Buber) Exod. 2:2; Eccl. R. 2:2:3; PRK 26(27):2; ySanh. 2:6 (20c). It is written (in Deut. 17:16), ‘he shall not multiply horses for himself’; but it is written (in I Kings 5:6), ‘Now Solomon had forty thousand stalls of horses.’ It is written (in Deut. 17:17, cont.) ‘he shall not multiply silver and gold for himself’; but it is written (in I Kings 10:27), ‘And the king made silver in Jerusalem as plentiful as stones,’ and [the ingots] were not stolen.” R. Jose bar Hanina said, “They were like stones of ten cubits and like stones of eight cubits.”⁷I.e., they were too heavy to be stolen. R. Simeon ben Johay said in a baraita, “Even the weights which they had in the days of Solomon were of gold, as it is written, (in I Kings 10:21), ‘silver was not [...] considered to be anything.’” (Eccl. 2:2:) “And of rejoicing, ‘What does that do?’” The Holy One, blessed be He, said to him, “What is this crown doing in your hand? Get down off your throne.” Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies in Jerusalem and said (in Eccl. 1:12), “I, Koheleth, was king over Israel in Jerusalem.” But they said to him, “King Solomon is sitting on his throne, and you are getting crazier and crazier.” Then they struck him with a rod and set a bowl of grits before him.⁸I.e., they fed him like a beggar. In that hour Solomon said (in Eccl. 2:10), “And this was my portion from all my labor.” And some say [he was referring] to the cane in his hand, and some say, to his dish, and some say to his staff. At that time, Solomon said, “’Vanity of vanities,’ said Koheleth.” (Eccl. 2:2:), “Of laughter I said, ‘It is mad!’” R. Pinhas said, “How confused was the laughter, when divine justice laughed over the generation of the flood, as stated (in Job 21:10-13), ‘Their bull breeds and does not fail […].⁹TSot. 3:6-7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. They send forth their little ones like a flock […]. They sing to timbrel and harp […]. They spend [their days] in prosperity.’ When they said (in vs. 15), ‘What is the Almighty that we should serve him,’ the Holy One, blessed be He, said to them (in Eccl. 2:2), ‘And of rejoicing, “What does that do?”’ By your life, I am destroying your memory from the world, as stated (in Gen. 7:23), “And He wiped out all living things.”’” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over the people of Sodom,¹⁰See also TSot. 3:11. as stated (Job 28:5-8), “The earth, out of it comes forth bread…. Its stones are the place of sapphires…. No bird of prey knows a path [to it]…. Proud beasts have not trodden it.” When they said, “Let us forget the law of the traveler in our midst,” immediately (in Job 28:4), “A stream burst through from its source”; the Holy One, blessed be He, said to them (Eccl. 2:2), “’And of rejoicing, “What does that do?”’ By your life, I will make you forgotten by the world.” This is what is written (in Gen. 19:24), “Then the Lord rained down upon Sodom….” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over Elisheba bat Amminadab,¹¹Aaron’s wife and Naashon’s sister according to Exod. 6:23. when she saw four celebrations in one day.¹²Tanh. (Buber), Lev. 3:3; Lev. R. 20:2; Eccl. R. 2:2:2. She saw her [brother-in-law] (Moses) a king, her husband a high priest, her brother (Naashon) a prince (nasi),¹³Naashon is here being identified with Nahshon ben Amminadab, whom Numb. 2:3; 7:11f.; and I Chron. 2:10 call a prince (nasi). and her two sons deputy high priests. When they went in to offer sacrifice, they came out destroyed by fire; and her celebration turned into mourning, as stated (in Lev. 16:1), “Now the Lord spoke unto Moses after the death of Aaron's two sons.”

Another matter, “the words of Kohelet, son of David” – three prophets, because their prophecies were matters of rebuke, their prophecy is attributed to them. These are: “The words of Kohelet”; “the words of Amos” (Amos 1:1); “the words of Jeremiah” (Jeremiah 1:1).⁴This stands in contrast to, for example, the beginning of the book of Joel, which states: “The word of the Lord that came to Joel son of Petuel.” God does not attach His name to negative matters.
Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14).
He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel.⁵In addition to Yedidya, Kohelet, and Solomon. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it.⁶This was when his heart strayed from following God. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase⁷Horses, wives, and money, see Deuteronomy 17:16–17. and not sin. Itiel, as he said: God is with me [iti El] and I am able.⁸To marry numerous women.
“Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman.
Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.

“It was during the days of Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces.” “Who reigned” – but had not yet reigned.⁵This is obscure. Perhaps it means that he had not been an heir to the throne. “From India [Hodu] to Kush” – but isn’t it a short distance from Hodu to Kush?⁶It is unclear what places the Rabbis identified as Hodu and Kush. The Babylonian Talmud (Megila 11a) records two opinions: one that they are at opposite ends of the earth (consistent with their identification with India and Ethiopia) and the other that they were adjacent to one another, as is implied here. Rather, just as he reigned from Hodu to Kush, so he reigned over one hundred and twenty-seven provinces. On a similar note: “For he [Solomon] ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4), but isn’t it a short distance from Tifsaḥ to Gaza? Rather, just as he reigned from Tifsaḥ to Gaza, so he reigned from one end of the world to the other end.
Similarly, “From your palace to Jerusalem, kings bring gifts to You”⁷The literal reading of the verse is “From Your Temple above Jerusalem, to You will kings bring gifts.” The midrash is reading the verse to mean that the kings will bring gifts from the king’s palace to the Temple in Jerusalem. (Psalms 68:30) – is it not but a short distance from your palace [i.e. the king’s palace] to [the Temple in] Jerusalem? Rather, just as it is commonplace that the sacrificial offerings [go] from the palace to [the Temple in] Jerusalem, so too, processions with gifts are destined to be commonplace for the messianic king. That is what is written: “All kings will prostrate themselves before him” (Psalms 72:11). Rabbi Kohen, brother of Rabbi Ḥiyya bar Abba, said: Just as the Divine Presence is found between the Temple and Jerusalem, so will the Divine Presence fill the world from one end to the other end. That is what is written: “May the whole earth be filled with His glory, amen and amen” (Psalms 72:19).

“It was during the days of Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces.” “Who reigned” – but had not yet reigned.⁵This is obscure. Perhaps it means that he had not been an heir to the throne. “From India [Hodu] to Kush” – but isn’t it a short distance from Hodu to Kush?⁶It is unclear what places the Rabbis identified as Hodu and Kush. The Babylonian Talmud (Megila 11a) records two opinions: one that they are at opposite ends of the earth (consistent with their identification with India and Ethiopia) and the other that they were adjacent to one another, as is implied here. Rather, just as he reigned from Hodu to Kush, so he reigned over one hundred and twenty-seven provinces. On a similar note: “For he [Solomon] ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4), but isn’t it a short distance from Tifsaḥ to Gaza? Rather, just as he reigned from Tifsaḥ to Gaza, so he reigned from one end of the world to the other end.
Similarly, “From your palace to Jerusalem, kings bring gifts to You”⁷The literal reading of the verse is “From Your Temple above Jerusalem, to You will kings bring gifts.” The midrash is reading the verse to mean that the kings will bring gifts from the king’s palace to the Temple in Jerusalem. (Psalms 68:30) – is it not but a short distance from your palace [i.e. the king’s palace] to [the Temple in] Jerusalem? Rather, just as it is commonplace that the sacrificial offerings [go] from the palace to [the Temple in] Jerusalem, so too, processions with gifts are destined to be commonplace for the messianic king. That is what is written: “All kings will prostrate themselves before him” (Psalms 72:11). Rabbi Kohen, brother of Rabbi Ḥiyya bar Abba, said: Just as the Divine Presence is found between the Temple and Jerusalem, so will the Divine Presence fill the world from one end to the other end. That is what is written: “May the whole earth be filled with His glory, amen and amen” (Psalms 72:19).

“…who reigned from India to Kush, one hundred and twenty-seven provinces.” Rabbi Eliezer in the name of Rabbi Ḥanina: Are there not two hundred and fifty-two provinces in the world? David ruled over them all; that is what is written: “David’s renown went out to all the lands” (I Chronicles 14:17). Solomon ruled over them all; that is what is written: “Solomon ruled over all the kingdoms...” (I Kings 5:1). Aḥav ruled over them all; that is what is written: “As the Lord your God lives, there is no nation or kingdom [to where my lord did not send to seek you]” (I Kings 18:10). Does a person take an oath about a place that he does not rule? Additionally, from here: “He counted the young princes of the dominions, and they were two hundred and thirty-two…” (I Kings 20:15). Where were the rest?⁸Earlier it was said that there were two hundred and fifty-two provinces, and here there are representatives of only two hundred and thirty-two dominions. Rabbi Levi and the Rabbis: Rabbi Levi said: They ceased to exist in the famine during the days of Eliyahu. The Rabbis said that Ben Haddad came and took them. That is what is written: “Ben Haddad king of Aram gathered his entire army, and thirty-two kings were with him, and horses and chariots; he went and besieged Samaria, and waged war against it” (I Kings 20:1). We need twenty, and you say thirty-two? Rather, there were provinces that were intractable, and he would take two [young princes] from them as hostages in his charge.
Rabbi Berekhya and the Rabbis [related to the verse: “He pierced my kidneys with the contents of his quiver [benei ashpato]” (Lamentations 3:13)]. Rabbi Berekhya said: These were the captives [benei ukaifi] and the hostages [benei emuryai].⁹These were the “contents of his quiver,” with which God pierced Israel’s kidneys. The Rabbis said: Benei ukaifi – as they were subjugated with manacles [arkof], and benei emuryai – as they were substitutes [temurot] for their fathers. And so it says: “And the hostages [benei hataaruvot]” (II Kings 14:14), they were guarantees [me’uravot] for their fathers.
Nebuchadnezzar ruled over them all; that is what is written: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, [He has given into your hand and set your rule over them all]” (Daniel 2:38). Cyrus ruled over them all; that is what is written: “The Lord…has given me all the kingdoms of the earth” (Ezra 1:2). Darius ruled over them all; that is what is written: “Then King Darius wrote to all the peoples, [the nations, and the [speakers of different] languages that reside in the entire earth]” (Daniel 6:26). Aḥashverosh ruled over half of them. Why over half of them? Rabbi Huna in the name of Rabbi Aḥa and the Rabbis, Rabbi Huna in the name of Rabbi Aḥa: The Holy One blessed be He said to him: You divided my kingdom, as you said: “He is the God, who is in Jerusalem” (Ezra 1:3); by your life, I am going to divide your kingdom. The Rabbis say: The Holy One blessed be He said to him: You split My house, as you said: “Its height shall be sixty cubits¹⁰The height of the Sanctuary in Solomon’s Temple was one hundred and twenty cubits. and its width sixty cubits” (Ezra 6:3); by your life, I am going to split your kingdom.
Let it say one hundred and twenty-six, for what reason does the verse state “one hundred and twenty-seven provinces”? Rather, this is what the Holy One, blessed be He, said to him: You added one ascent [aliya]¹¹Aliya means both second floor and ascent. to My house from your own, as you said: “Any among you from His entire people, may his God be with him, and he may ascend” (Ezra 1:3); I, too, will provide you with an additional ascent from my own, so he added one province to the tally; that is what is written: “One hundred and twenty-seven provinces.”

Another matter, “The song of songs”—that is what the verse said: “The heart of the wise will make his mouth prevail” (Proverbs 16:23); the heart of the wise man is filled with wisdom. What can attest to him, what can indicate that he is full of wisdom? His mouth will indicate his wisdom; his mouth will be instructive in his regard. “He will increase his lesson on his lips” (Proverbs 16:23); by expressing matters of Torah from his heart, he increases the lesson of Torah. They stated an analogy, to what is the matter comparable? To a barrel that is filled with gems and pearls, is sealed with a tight cover, placed in one corner, and no one knows what is in it; one person comes and empties it, and everyone knows what is in it. So too, Solomon’s heart was filled with wisdom, but no one knew what was in it. When the Divine Presence rested upon him, and he composed three books, everyone became aware of his wisdom.
“He will increase his lesson on his lips,” the lesson that he added to matters of Torah elevated him, as it is stated: “I applied my heart to seek and to scout [velatur] wisdom” (Ecclesiastes 1:13). What is velatur? It is to become a scout for wisdom. That is what is written: “So they may scout [veyaturu] the land of Canaan” (Numbers 13:2). One who is expert in Bible, I will go to him; one who is expert in Mishna, I will go to him, as it is stated: “To scout wisdom.”
Another matter, “to seek and to scout [latur],”—to fulfill the quota [latur] and go beyond [lehotir]. The poet, when he composes an alphabetic acrostic poem, at times he finishes [the alphabet] and at times he does not finish it. However, Solomon composed an alphabetic acrostic and [added lines for] five additional letters, as it is written: “His songs were a thousand [alef] and five” (I Kings 5:12); his song was an alphabetic acrostic¹⁶The word a thousand [alef] is read as a reference to the first letter of the Hebrew alphabet, aleph, indicating an alphabetical acrostic poem. and five. It was not only regarding matters of Torah that Solomon would scout, but rather: “Everything that is done under the sun” (Ecclesiastes 1:13), such as how one can sweeten mustard [and] how one can sweeten mandrakes. The Holy One blessed be He said: You scouted after matters of Torah, by your life, I will not withhold your reward. I will rest My Divine Spirit upon you. Immediately, the Divine Spirit rested upon him and he composed Proverbs, Ecclesiastes, and Song of Songs.

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.

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.

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.

Likewise, He that loveth his son chasteneth him betimes refers to the righteous Bath-sheba, who rebuked her son, Solomon, as it is written: The words of king Lemuel, the burden wherewith his mother corrected him (Prov. 31:1).⁵The name Lemuel was applied to Solomon by his mother as a means of chastising him. According to Canticles Rabbah 1, he was surnamed Lemuel because he spoke against God in his heart. Lemuel is read as lemu el (“what is God?”). See Sanhedrin 70b. R. Yosé the son of Hanina posed the question: What is meant by The burden wherewith his mother corrected him? It means that Bath-sheba turned him over a whipping post and punished him by beating him with a rod. What did she say to him as she did this? What, my son? and what, O son of my womb? and what, O son of my vows? (Prov. 31:2). With these words she was saying to him: “Everyone knows that your father is a God-fearing man, and if you should go astray, they will say that you are my son, and I am responsible for what you are.” And what, O son of my womb? “When the other women of your father’s house became pregnant, they saw the king’s face no more, but I went to him so that I might have a well-formed and powerful son.”⁶It was believed that cohabitation during the last three months of pregnancy affected the embryo positively but the mother negatively. Despite the danger she went to David in order to strengthen her unborn child. And what, O son of my vows? “All the other women of your father’s house vowed: I shall have a son fit for kingship, but I vowed: I will have a son wise in the knowledge of the law and worthy of prophecy.” Therefore she beat him and chastised him and said to him: It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes to say: “Where is strong drink?” (Prov. 31:4). That is to say, she was telling him: “What have you to do with kings who drink wine, become drunk, and say, O Lemuel, what is God to us? It is not for princes to say: Where is strong drink? (ibid.). Shall he, to whom all secrets of the world are revealed, drink wine and become drunk?” Therefore she chastised him, and He was wiser than all men (I Kings 5:11).

“From on high He sent fire into my bones, and He crushed them; He spread a net for my feet, He turned me back. He rendered me desolate, suffering all day” (Lamentations 1:13).
“From on high He sent fire into my bones.” Rabbi Ami asked Rabbi Shmuel bar Naḥmani, he said to him: ‘Because I heard about you, that you are a master of aggada, what is [the meaning of] that which is written: “For Your righteousness [vetzikatekha], God, reaches on high”?’ (Psalms 71:19). He said to him: ‘Just as those below are required to perform charity [tzedaka] with one another, so those on high are required to perform charity with one another.’
Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Any place where it is stated: “He said, he said,”¹⁵¹Wherever the term “he said” appears twice in the introduction to a single statement. it is stated only to be expounded. That is what is written: “He said to the man clothed in linen, and He said: Come to between the galgal [beneath the cherub, and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). What is “He said,” “He said,” twice? It is that the Holy One blessed be He spoke to the angel, and the angel [then] said to the cherub: ‘Even though the Holy One blessed be He decreed upon me to take the coals, I am not allowed to enter behind your partition. Rather, perform an act of kindness and give me two of your coals so I will not be burned.’ That is what is written: “He carried it and placed it into the cupped hands of the one clothed in linen” (Ezekiel 10:7). What is “he carried it and he placed it”? Rabbi Yitzḥak said: He cooled them and placed them in his hand.
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them upon them in rage. The Holy One blessed be He summoned him and said to him: ‘Gabriel, Gabriel! Slowly, slowly, for there are among them those who perform charity with one another.’ That is what is written: “On the cherubs the form of a man’s hand was seen beneath their wings” (Ezekiel 10:8).¹⁵²The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them.
Rabbi Abba bar Kahana said in the name of Rabbi Levi: What holds up the supernal and the earthly? It is the charity that Israel performs with the hand. That is what is written: “For Your righteousness, God, reaches on high” (Psalms 71:19).¹⁵³The verse is interpreted to mean that the merit of the charity that God commanded Israel to perform “reaches on high,” in that it supports even the heavens.
Similarly, “The man of God approached and said to the king of Israel, and said: So said the Lord: [Because Aram said: The Lord is a God of mountains and not a God of lowlands, I will deliver all this great multitude into your hand, and you will know that I am the Lord]” (I Kings 20:28). What is “and said” twice? It is that in the first statement he said to him: ‘If ben Hadad comes under your control, have no pity on him.’ In the second statement, he said to him: ‘How many traps have I laid, how many signals have I sent, how many conquests did I perform before I subdued him before you, and now you have freed him in peace?’ Therefore, “your life shall be in place of his life, and your people instead of his people” (I Kings 20:42).
Similarly, “King Aḥashverosh said and he said to Queen Esther” (Esther 7:5). What is “he said,” “he said,” twice? Rav said in the name of Rabbi Elazar: Before he sensed that she was Jewish, he would speak to her directly. Once he sensed that she was Jewish, King Aḥashverosh spoke to the translator and the translator spoke to Queen Esther.
Similarly, “The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them” (Leviticus 21:1). Why do I need these two sayings? It is that in the first saying, He said to him: “He shall not become impure from a corpse among his people” (Leviticus 21:1). In the second, He said to him: ‘If you come upon a corpse that it is a mitzva to bury, impurify yourself for it.’¹⁵⁴Although a priest is forbidden from becoming impure from a corpse, if there is a corpse that has no one to bury it, it is a mitzva for anyone, even a priest, to see to the burial. Since in this world you impurify yourself for a corpse that it is a mitzva to bury, in the future you will not become impure from any corpse, for there will be no death in the future, as it is stated: “He will eliminate death forever” (Isaiah 25:8).
Alternatively, “for Your righteousness, God, reaches on high, [for the great deeds You have done]” these are the two luminaries.¹⁵⁵This refers to the sun and the moon. “God, who is comparable to You” (Psalms 71:19), in that You suppress the attribute of justice. At that moment, the accuser leapt before the Throne of Glory and said before Him: ‘Master of the universe, will this wicked one arrogantly say: I destroyed the house of the Lord and burned His Temple? If it is so,¹⁵⁶If the Temple must be destroyed. let fire descend from on high and burn it.’ Immediately, what is written: “From on high He sent fire into my bones.” Rabbi Yehoshua said: That is why the prophet rebukes Babylon and says to it: “Take a millstone and grind flour” (Isaiah 47:2). Everyone grinds wheat, yet it says “grind flour”? Rather, Jerusalem said to the daughter of Babylon: Had war not been waged against me from on high, could you have waged war against me? Had fire not been sent against me from on high, could you have overcome me? Rather, you killed a dead lion. You ground already ground flour. You set fire to a burned city. That is why it says: “From on high He sent fire into my bones and He crushed them [vayirdena].” What is “and He crushed them [vayirdena]”? Moved them, just as you say: “He scooped [vayirdehu] it into his hands” (Judges 14:9).¹⁵⁷The midrash is interpreting the word vayirdena to mean “he moved them” rather than “He crushed them.” Thus, the verse is interpreted to mean that God sent fire from on high against the Temple, and the enemy merely moved the burned bones.
Alternatively, vayirdena [means] ruled, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). Alternatively, vayirdena [means] subjugated, just as it says: “For he subjugated [rodeh] the entire region beyond the River” (I Kings 5:4). Alternatively, vayirdena [means] plowing [radya], as it is taught: Rufus plowed the Sanctuary. Rabbi Beiva of Rangaya said: Vayirdena, he saw [vayar] the attribute of justice [din] harming it.
“He spread a net for my feet.” Rabbi Abba bar Kahana said: If you see benches filled with Babylonians situated in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “He spread [paras] a net for my feet.”¹⁵⁸This is expounded as a reference to Persia [paras]. When the Persians, whose empire included Babylon, spread their net in the Land of Israel, it will be a harbinger of the Messiah. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria [will come into our land and when it will tread in our palaces, we will raise against it seven shepherds, and eight princes of men]” (Micah 5:4). “He turned me back,” away from the priesthood, away from the kingdom. “He rendered me desolate,” set for destruction; “suffering all day,” [sent] to the gallows.

Another interpretation [of] "I pleaded with the Lord" (Deuteronomy 3:23): This is [the meaning of] that which was stated by the verse (Ecclesiastes 9:11), "The race is not won by the swift, [nor the battle by the valiant; nor is bread won by the wise, nor wealth by the intelligent, nor favor by the learned; for the time of mischance comes to all]." "The race is not won by the swift," that is Asahel, as stated (II Samuel 2:18), "Asahel was swift of foot, like a gazelle in the open field." He was running after Avner, [and] Avner said to him (II Samuel 2:22), "Turn yourself away from behind me," but he was confident that he [could] flee (if necessary), as he was swift of foot. What is written? "And he refused to turn away, so Avner struck him in the belly with a backward thrust of his spear." "Nor the battle by the valiant," that is Avner. What is written when he went to David? "Yoav took him aside within the gate to talk to him privately; there he struck him in the belly" (II Samuel 3:27). Thus, "nor the battle by the valiant." "Nor is bread won by the wise," that is Shlomo, as it is stated (I Kings 5:11), "And he was wiser than all men." Yet the Holy One, blessed be He, brought him down from his thrown, and had an angel designated to bring him a loaf of bread and a plate of barley every day. Thus, "nor is bread won by the wise. "Nor wealth by the intelligent," that is Iyov; as it is stated (Job 19:21), " Pity me, pity me, you are my friends; for the hand of God has struck me." "Nor favor by the learned," that is Yehoshua. He said two things in front of his master (Moshe) and these were them: "And Yehoshua son of Nun, Moshe's attendant [from his youth, spoke up and said, 'My lord Moshe, restrain them']" (Numbers 11:28). [To this] Moshe said to him (Numbers 11:29), "Would that all the nation of the Lord be prophets!" And the [other time] was with the story of the [golden] calf, as it is stated (Exodus 32:17), "When Yehoshua heard the sound of the people in its boisterousness, he said to Moshe, 'There is a sound of war in the camp.'" [And to this] Moshe said to him, "Yehoshua, they are depending on you and trusting you to acquire the land and [yet] you do not know how to distinguish between one sound and another; 'It is not the sound of the tune of triumph...' (Exodus 32:18)." Thus, "nor favor by the learned." Another interpretation: "The race is not won by the swift," that is Moshe, as he leaped like a lion at the giving of the Torah. What is written over there? "And Moshe went up to God" (Exodus 19:3). [But then it is written (Exodus 19:25), "And Moshe went down to the people." "Nor the battle by the valiant," that is [also] Moshe. As he gored angels above, but when he saw Og, the king of Bashan, he was frightened. "Nor is bread won by the wise," that is [also] Moshe. As it is stated (Proverbs 21:22), "One wise man prevailed over a city of warriors." [Yet] it states (Exodus 34:28), "he did not eat bread." "Nor wealth by the intelligent," that is [also] Moshe, as it is stated about him (Exodus 34:9), "If I have found favor in Your eyes, may the Lord go among us." Rav Huna asked Shemuel, "What is [the meaning of] 'for the time of mischance (fega, which is a word also used for a prayer encounter) comes to all?'" He said to him, "It is in the future that a person will pray and be answered." He said, "Moshe seized prayer [but was not answered], as stated, 'I pleaded with the Lord....'"

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’³Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].⁴See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”⁵Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,⁶See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.⁷See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”⁸Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).⁹Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick¹⁰Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,¹¹Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place¹²Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”

Another interpretation (of Eccl. 7:7): FOR OPPRESSION (rt.: 'SQ) MAKES <A WISE ONE> FOOLISH,… <In regard to> everyday affairs (rt.: 'SQ), when Solomon was engaged (rt.: 'SQ) in matters in which he did not have to <engage>, they led him astray, as stated (in I Kings 11:4): FOR IT CAME TO PASS IN SOLOMON'S OLD AGE [THAT HIS WIVES LED HIS HEART ASTRAY AFTER OTHER GODS]. R. Hiyya bar Abba said: <It would have been> better for him if he had cleaned sewers, so that this verse would not be written about him. And what were the words? (Prov. 30:1:) THE WORDS OF AGUR BEN JAKEH OF MASSA: [THUS SAYS THE MAN TO ITHIEL, TO ITHIEL AND UCAL (ukhal).] Why is his name called AGUR (rt.: 'GR)? Because he gathered ('GR) the Torah. <Why> BEN (BYN)? Because he understood (rt.: BYN) it. <Why> JAKEH (YQ')? Because he regurgitated (rt.: YQ') it up. What is the meaning of TO ITHIEL (itti'el)?¹⁰The name means: “God is with me.” Cf. Tanh., Exod. 2:5, which adds here: “Thus he said: God is with me (itti’el), and I shall overcome (ukhal) <temptation>.” What the Holy One wrote in his Torah (in Deut. 17:17): HE SHALL NOT MULTIPLY WIVES FOR HIMSELF, <was written there> so that {HE WOULD NOT GO ASTRAY WITH HIS HEART} [HIS HEART WOULD NOT GO ASTRAY].¹¹ySanh. 2:6 (20c); Eccl. R. 2:2:3. Solomon said: I will multiply them and not be afraid. Thus his heart went astray. R. Joshua ben Levi said: A yod (the smallest letter in the Hebrew alphabet, equivalent to Y or J in English) went up and fell down before the Holy One.¹²Exod. R. 6:1; Lev. R. 19:2; Cant. R. 5:11:3. It said to him: Sovereign of the World, have you had a single letter written in your Torah for nothing? R. Simeon ben Johay said: The book of Mishneh Torah (i.e., Deuteronomy) went up before the Holy One. He said to him: Sovereign of the World, here is Solomon wanting to pluck out a yod which you have written in me. <It is written> (in Deut. 17:16–17): {HE SHALL NOT MULTIPLY WIVES FOR HIMSELF.} HE SHALL NOT MULTIPLY (YRBH) HORSES FOR HIMSELF <….> [HE SHALL NOT MULTIPLY (YRBH) WIVES FOR HIMSELF] <…;> NOR SHALL HE GREATLY MULTIPLY (YRBH) SILVER AND GOLD FOR HIMSELF. He did multiply (RBH)¹³The negative, third-person imperative here adds the prefix yod (= Y). When the verb becomes a simple past tense telling what Solomon actually did, the yod is dropped. Thus by breaking each commandment about multiplying for himself, the king plucked out a yod from the Deuteronomic commandment. horses for himself.¹⁴Below, Tanh. (Buber), Lev. 6:2, and the note there. Where is it shown? Where it is stated (in I Kings 5:6): NOW SOLOMON HAD FORTY THOUSAND STALLS OF HORSES. He did multiply wives (RBH) for himself. Where is it shown? Where it is stated (in I Kings 11:3): SO HE HAD SEVEN HUNDRED ROYAL WIVES <AND THREE HUNDRED CONCUBINES; AND HIS WIVES LED HIS HEART ASTRAY >. He did multiply silver and gold for himself. It is so stated (in I Kings 10:27): AND THE KING MADE SILVER <IN JERUSALEM AS PLENTIFUL AS STONES >. The Holy One said to him: By your life, Solomon and a hundred like him have passed away, but not one letter <of my book> has passed away.¹⁵See Matthew 5:17–18. And what caused Solomon to come to this point? Being busy (rt.: 'SQ), for he was engaged (rt.: 'SQ) in matters in which he did not have to <engage>. Ergo (in Eccl. 7:7): FOR OPPRESSION (rt.: 'SQ) MAKES <A WISE ONE> FOOLISH. Now you should mention, not only Solomon, but even Moses at the time that he went to Pharaoh. What is written (in Exod. 5:1)? AFTERWARDS, MOSES AND AARON CAME <AND SAID UNTO PHARAOH >….¹⁶According to the last verses of Exod. 4, Moses was engaged in assembling the elders of Israel before he went to Pharaoh. R. Hiyya b. R. Abba said: It was ambassador¹⁷Gk.: presbeutes. day for Pharaoh,¹⁸Exod. R. 5:14. and all the kings were coming to crown him because he was the cosmocrator¹⁹A Latin adaption of the Gk.: kosmokrator, a title of the Roman emperor. of the world {i.e., powerful one}. Now Moses and Aaron were standing at the palace²⁰Lat.: Palatium. gate. They came in to Pharaoh. They said to him: Two elders are standing at your palace gate. He said to them: Are there crowns in their hands? They told him: No. He said to them: Let them enter last. They came in to Pharaoh. He said to them: What do you want? They said to him (in Exod. 7:16, cf. 5:3): THE LORD GOD OF THE HEBREWS SENT US UNTO YOU; and he said to us, as stated (ibid., cont.): LET MY PEOPLE GO THAT THEY MAY {CELEBRATE A FESTIVAL TO ME} [WORSHIP ME] IN THE DESERT. He said to them (in Exod. 5:2): WHO IS THE LORD THAT I SHOULD HEED HIS VOICE, when he did not know <enough> to send me a crown of his. Rather he comes unto me with <mere> words. So (in Exod. 5:2) WHO IS THE LORD THAT I SHOULD HEED HIS VOICE?

Another interpretation (of Eccl. 2:2): OF LAUGHTER I SAID: IT IS MAD! R. Aha said: Solomon has said: There are things over which divine justice laughs. It is written (in Deut. 17:17): HE SHALL NOT MULTIPLY WIVES FOR HIMSELF; but it is written (in I Kings 11:3): SO HE HAD SEVEN HUNDRED ROYAL WIVES….⁶Cf. above, Tanh., (Buber) Exod. 2:2; Eccl. R. 2:2:3; PRK 26(27):2; ySanh. 2:6 (20c). It is written (in Deut. 17:16): HE SHALL NOT MULTIPLY HORSES FOR HIMSELF; but it is written (in I Kings 5:6): NOW SOLOMON HAD FORTY THOUSAND STALLS OF HORSES. It is written (in Deut. 17:17, cont.:) HE SHALL NOT MULTIPLY SILVER AND GOLD FOR HIMSELF; but it is written (in I Kings 10:27): AND THE KING MADE SILVER < IN JERUSALEM AS PLENTIFUL AS STONES >. However, were < the ingots > not stolen? R. Jose bar Hanina said: They were like stones of ten cubits and like stones of eight cubits.⁷I.e., they were too heavy to be stolen. R. Simeon ben Johay said in a baraita: Even the weights which they had in the days of Solomon were of gold. (Eccl. 2:2:) AND OF REJOICING, WHAT DOES THAT DO? The Holy One said: What is this crown doing in your hand? Get down off your throne. Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies and said (in Eccl. 1:12): I, KOHELETH, WAS KING [OVER ISRAEL IN JERUSALEM]; but they said to him: King Solomon is sitting on his throne, and you are getting crazier and crazier. Then they smote him with a rod and set a bowl of grits before him.⁸I.e., they fed him like a beggar. In that hour Solomon said (in Eccl. 2:10): AND THIS WAS MY PORTION FROM ALL MY LABOR.

[Another interpretation (of Jer. 2:31): WHY DID MY PEOPLE SAY: RADNU; <WE WILL NOT COME UNTO YOU ANY MORE>? What is the meaning of RADNU (rt.: RWD)]? Compare what is said (in I Kings 5:4 [4:24]): FOR HE HAD DOMINION (RWDH (as if from RDH) OVER EVERYTHING BEYOND THE RIVER (i.e., west of the Euphrates). They said to <the Holy One>: You have given us¹⁷NTT LNW.: Buber, p. 4, n. 26, would emend NTT LNW (“You have given us”) to NTTsT LNW (“You have destroyed for us”). the Sanctuary, but you have taken away your Divine Presence from us. Now what do you still want from us? (Jer. 2:31) <WHY DID MY PEOPLE SAY: HE HAS DOMINION OVER US (RADNU)>; WE WILL NOT COME UNTO YOU ANY MORE? He said to them: Would that <I> were, as stated (in Jer. 9:1 [2]): {AND} WOULD THAT I WERE IN THE DESERT, AT AN INN FOR WAYFARERS, <THAT I MIGHT LEAVE MY PEOPLE>. Where? Where I was praised,¹⁸Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11-12): LET THE DESERT AND ITS CITIES LIFT UP <THEIR VOICE>[… LET THEM GIVE GLORY TO THE LORD AND DECLARE HIS PRAISE IN THE ISLANDS]. <The matter> is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and <again> they fled from him. He entered into another city {and destroyed it} [that was ruined (harevah)]; and when the inhabitants saw him, they praised him. That prince said: This city is better than all the metropolises. Here I will build myself a lodging place¹⁹Gk.: xenia (“guestchamber”).; here I will dwell. Similarly, when the Holy One came to the sea, it fled from him, as stated (in Ps. 114:3): THE SEA SAW <HIM> AND FLED. When he came to the desert wasteland (harevah), they praised him, as stated (in Is. 42:11): LET THE DESERT AND ITS CITIES LIFT UP <THEIR VOICE>[…. He said: This city is better. Here I will build a lodging place. When he came down into its midst, they began rejoicing, because the Holy One was dwelling in their midst, as stated (in Is. 35:1): THE DESERT AND THE ARID LAND SHALL BE GLAD, [AND THE WILDERNESS SHALL REJOICE AND BLOSSOM LIKE A CROCUS].

Another matter: “Of laughter, I said it is confounded” – how confounding is laughter, as Rabbi Aḥa said that Shmuel said: Three are the matters with which the attribute of justice challenged [Solomon], and ultimately confounded and confused him. It is written: “He shall not have many wives” (Deuteronomy 17:17), and it is written [of Solomon]: “He had seven hundred wives, princesses, and three hundred concubines” (I Kings 11:3). It is written: “He shall not have many horses” (Deuteronomy 17:16), and it is written: “Solomon had forty thousand stables of horses” (I Kings 5:6). It is written: “And gold and silver he shall not amass greatly” (Deuteronomy 17:17), and it is written: “The king made the silver and the gold in Jerusalem as stones” (II Chronicles 1:2). Would they not have been stolen? Rabbi Yosei ben Rabbi Ḥanina said: There were ten-cubit stones and eight-cubit stones.⁶Thus, they were far too large to be moved without an apparatus operated by many people working together. It is taught in the name of Rabbi Shimon ben Yoḥai: Even the weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21). The Holy One blessed be He said: ‘“And of joy, what does it accomplish?”⁷Solomon thought he could violate these proscriptions without sinning, but he eventually did sin (see I Kings, chap. 11). Consequently, God deprived him of his wealth and status. What is this crown doing in your hands? Descend from My throne.’ At that moment, an angel descended in the image of Solomon and sat on his throne. [Solomon] would circulate among the synagogues, the study halls, and the homes of the prominent leaders of Israel and say: “I am Kohelet, I was king [over Israel in Jerusalem]” (Ecclesiastes 1:12). They would strike him with a reed and place before him a bowl of grits.⁸They believed that the “real” Solomon was sitting on his throne and that this individual had lost his mind. At that moment he wept and said: “This was my portion from all my exertion” (Ecclesiastes 2:10).

R. Hamnuna said: "What is the meaning of the passage (I Kings 5, 18.) And he spoke three thousand proverbs and his songs were a thousand and five. It is intended to teach that Solomon uttered three thousand proverbs for each and every word of the Torah; and for each and every word of the Sopharim (Rabbinical), he assigned a thousand and five reasons." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 9.) And in addition to the fact that Koheleth was wise, he also continually imparted knowledge to the people, i.e., he supplied the Holy writ with Massoritic test and he explained the different forms by means of examples and proverbs; Yea, he gave good heed, and sought out, and set in order many proverbs. Ulla, in the name of R. Elazar, explained it: "Previous to the time of Solomon the Scripture was like a basket without handles, that cannot be grasped; and when Solomon came, he affixed the necessary handles." His locks are like waving foliage (Son, 5, 13.). R. Chisda, in the name of Mar Ukba, said: "We infer from this that from every stroke of the letter [contained in the Torah] a mass of laws and ordinances can be derived; Black as a raven, i.e., with whom do you find the beauty of the Torah? (Fol. 22a) With him who arrives early and stays late in the house of study." Rabba said: "With him who blackens himself as a raven." Raba said: "With him who becomes as hard-hearted toward his family as a raven is toward its young." An instance of this is that of R. Adda b. Mathna, who wanted to go to the house of study to learn; and when he was asked by his wife, "what shall I do with the little ones?" he answered: "Are the water-plants in the marshes all gone [wherewith they could support themselves] ."

R. Hamnuna said: "What is the meaning of the passage (I Kings 5, 18.) And he spoke three thousand proverbs and his songs were a thousand and five. It is intended to teach that Solomon uttered three thousand proverbs for each and every word of the Torah; and for each and every word of the Sopharim (Rabbinical), he assigned a thousand and five reasons." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 9.) And in addition to the fact that Koheleth was wise, he also continually imparted knowledge to the people, i.e., he supplied the Holy writ with Massoritic test and he explained the different forms by means of examples and proverbs; Yea, he gave good heed, and sought out, and set in order many proverbs. Ulla, in the name of R. Elazar, explained it: "Previous to the time of Solomon the Scripture was like a basket without handles, that cannot be grasped; and when Solomon came, he affixed the necessary handles." His locks are like waving foliage (Son, 5, 13.). R. Chisda, in the name of Mar Ukba, said: "We infer from this that from every stroke of the letter [contained in the Torah] a mass of laws and ordinances can be derived; Black as a raven, i.e., with whom do you find the beauty of the Torah? (Fol. 22a) With him who arrives early and stays late in the house of study." Rabba said: "With him who blackens himself as a raven." Raba said: "With him who becomes as hard-hearted toward his family as a raven is toward its young." An instance of this is that of R. Adda b. Mathna, who wanted to go to the house of study to learn; and when he was asked by his wife, "what shall I do with the little ones?" he answered: "Are the water-plants in the marshes all gone [wherewith they could support themselves] ."

Resh Lakish said: "At first Solomon reigned over the things above, as it is said (I Chr. 29, 23) Solomon sat on the throne of the Lord; and finally he reigned over the things below, as it is said (I Kings 4) For he had dominion over all the region on this side the river, from Thiphsach even to Gazzah." Rab and Samuel differ as to the explanation of this verse. One maintains that Thiphsach was at one end of the world, and Gazzah was at the other end of the world; while the other maintains that Thiphsach and Gazzah were nearby towns, and the verse intends to inform us that just as he reigned over Thiphsach and Gazzah, so also did he reign over the entire world. And afterwards he reigned only over Israel, as it is said (Ecc. 1, 12) I, Koheleth, have been king over Israel, etc., and afterward he reigned only over Jerusalem, as it is said (Ib., ib. 1) The words of Koheleth the son of David, the king of Jerusalem; and afterwards he reigned only over his house, as it is said (Son. 3) Behold, it is the litter of Solomon, and finally he reigned only over his staff, as it is said (Ecc. 1, 3) What profit has the man of all the toil v:hich he laboureth under the sun; and it is also written (Ib. 2, 10) And this was my portion of all my toil. Rab and Samuel both explained the above verse. One said that the portion refers to his staff, and the other said it refers to his duster. Did he become king again? Rab and Samuel differ in this. One said he did, and the other said he did not. According to the one who says that he did not, he was a king and a common man, and according to the one who said that he became king again, he was a king, a common man and then a king again.

R. Juda propounded the following contradiction (I Kings 5, G) And Solomon had forty thousand stalls for the horses for his chariots, and twelve thousand horsemen; and again (II Chron. 9, 25) And Solomon had four thousand stalls for horses and chariots. How is this to be taken? — i.e., if there were forty thousand stables, every one of them contained four thousand stalls; and if there were only four thousand stables, then each contained forty thousand stalls. R. Isaac propounded the following contradiction: It is written (I Kings 10, 21) None were of silver; it was not in the least valued in the days of Solomon; and again (Ib. 27) And Solomon rendered the silver in Jerusalem like stones. [Hence it did have some value]? This presents no difficulty. The first verse refers to Solomon before he married the daughter of Pharaoh, and the second after that time." R. Isaac said: "When Solomon married the daughter of Pharaoh, Gabriel came down and stuck a reed into the sea, and it gathered about it a bank on which the great city of Rome was built."

“May the Lord grant you that you find rest, each woman in the house of her husband. She kissed them; and they raised their voices, and wept” (Ruth 1:9).
“May the Lord grant [yitten] you” – Rabbi Yosei said: All the goodness and consolations that the Holy One blessed be He was destined to grant to Solomon, as it is written: “God granted [vayitten] wisdom to Solomon” (I Kings 5:9), will be from you.¹¹⁰This is an allusion to the fact that David and Solomon will descend from Ruth. “And find rest [umtzena]” – umtzena is written,¹¹¹The word is written without the concluding heh. one will find [rest], two will not find. “Each woman in the house of her husband” – from here [it may be derived] that there is satisfaction for a woman only in her husband’s house.
“Naomi said: Return my daughters; why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:11).
“They raised their voices, and wept, and they said to her…Naomi said: Return my daughters, why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:9–11). Does a person perform levirate marriage with the wife of his brother with whom he did not coexist?¹¹²If a married man dies without children, his brother marries his widow in a procedure called levirate marriage (see Deuteronomy 25:5–6). However, this may not be done if the brother had not yet been born during the deceased brother’s lifetime (see Yevamot 17b).

When thou takest the sum of the children of Israel (Exod. 30:12). R. Tanhuma the son of Abba began the discussions with the verse Sweet is the sleep of a laboring man, whether he eat little or much; but the satiety of the rich will not suffer him to sleep (Eccles. 5:11). They said to Solomon after he spoke these words: Surely you must be jesting, inasmuch as it is written concerning you: For he was wiser than all men (I Kings 5:11). And now you say: Sweet is the sleep of a laboring man, whether he eat little or much. Is it not a fact that anyone who is hungry because he ate only a little cannot sleep, while one who eats much sleeps well? He replied: I am speaking here only of righteous men and those who labor in (study) of the law. For example, a man who lives only thirty years may have devoted himself from his tenth year until the day of his death to the law and the commandments, while another man, who lives eighty years, may have devoted himself to the law and the commandments from his tenth year to the day of his death. You might say: Woe to the first one, who labored only twenty years in the law, while the other devoted himself to it for seventy years. Surely the Holy One, blessed be He, will give him a greater reward than He will give to him who labored in the law only twenty years. Hence I said: Whether he eat little or much. For the one who had devoted twenty years to the Torah might well say to the Holy One, blessed be He: “If you had not removed me from this world in the prime of my life, I would have had additional years to devote to the law and the commandments.” Therefore I repeat: Whether he eat little or much, the reward of one is equal to the reward of the other.

[(Numb. 14:11:) HOW LONG WILL THIS PEOPLE SCORN ME?] Moses said to the Holy One: So what do you want? He said to him (in vs. 12): I WILL SMITE THEM WITH PESTILENCE AND DISPLACE THEM. THEN I WILL MAKE YOU INTO A NATION THAT IS GREATER AND MORE NUMEROUS THAN THEY. Moses said to him (in vss. 13–14, 16): WHEN THE EGYPTIANS HEAR <WHAT HAPPENED>, FOR YOU DID BRING THIS PEOPLE UP THROUGH YOUR POWER FROM THEIR MIDST, THEY WILL SAY UNTO THE INHABITANTS OF <THIS> LAND…. BECAUSE THE LORD WAS NOT ABLE TO BRING THIS PEOPLE <INTO THE LAND>…. So would not the nations of the world say: The gods of Canaan are stronger than the gods of Egypt?¹³Numb. R. 16:25; cf. above, Numb. 4:24 and the note there; below, Numb. 4a:19. Why? The gods of Egypt are of irrigated land, but those of Canaan are of <land> watered by rain (i.e., of Ba'al). (Numb. 14:14, 16:) THEY WILL SAY UNTO THE INHABITANTS OF THIS LAND….. BECAUSE THE LORD WAS NOT ABLE TO BRING <THIS PEOPLE INTO THE LAND>…. (Numb. 14:16:) BECAUSE HE WAS NOT ABLE (yekholet), <i.e.,> because he did not have the means to supply enough food, he brought them out to have them die in the desert. Now the word, yekholet can only refer to food, since it is stated (in I Kings 5:25 [11]): AND SOLOMON GAVE HIRAM TWENTY THOUSAND MEASURES OF WHEAT AS FOOD (makkolet) FOR HIS HOUSEHOLD.

R. Simeon the son of Yohai taught: The Mishnah Torah ascended and prostrated itself before the Holy One, blessed be He, and said: Master of the Universe, Solomon has abrogated me, and turned me into a fraud. You have written in me” Neither shall he multiply wives unto himself, neither silver nor gold, and he shall not multiply horses to himself, yet it is written: And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen (I Kings 5:6). He also had many wives, as it is written: He had seven hundred wives, princesses, and three hundred concubines (ibid. 11:3), and much silver and gold, as it is said: And the king made silver to be in Jerusalem as stones (ibid. 10:27). The Holy One, blessed be He, replied: Solomon and a thousand like him will perish from the face of the earth, but not a single one of the letters within you will be negated. Who forced him to involve himself in so many things for which he had no need? Therefore, Oppression turneth a wise man into a fool.

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

“I purchased myself slaves and maidservants and I had stewards. I also had great possession of herds and flocks, beyond all who preceded me in Jerusalem” (Ecclesiastes 2:7).
“I purchased myself slaves and maidservants,” as it is written: “All the Netinim and the children of Solomon’s slaves were three hundred and ninety-two” (Nehemiah 7:60). “And I had stewards,” as it is stated: “Those officials provided for King [Solomon]…they lacked nothing” (I Kings 5:7). What is, “they lacked nothing”? Rabbi Ḥama bar Ḥanina said: Solomon’s table never lacked [anything], neither a rose¹⁷There is a variant reading, with beets [tered] rather than rose [vered]. in the summer nor cucumbers in the rainy season; rather, they would taste them throughout the year.
“I also had great possession of herds and flocks” – and it says: “And fattened fowl” (I Kings 5:3). What are “fattened fowl [barburim]”? They are species of fowl grown in cages [birberayya]. Rabbi Berekhya [said] in the name of Rabbi Yehuda: It was a large bird, which was outstanding, and exceptional, and it would ascend and perch on his table each and every day. From where would it come? Each day, it would come from Barbary.

“I purchased myself slaves and maidservants and I had stewards. I also had great possession of herds and flocks, beyond all who preceded me in Jerusalem” (Ecclesiastes 2:7).
“I purchased myself slaves and maidservants,” as it is written: “All the Netinim and the children of Solomon’s slaves were three hundred and ninety-two” (Nehemiah 7:60). “And I had stewards,” as it is stated: “Those officials provided for King [Solomon]…they lacked nothing” (I Kings 5:7). What is, “they lacked nothing”? Rabbi Ḥama bar Ḥanina said: Solomon’s table never lacked [anything], neither a rose¹⁷There is a variant reading, with beets [tered] rather than rose [vered]. in the summer nor cucumbers in the rainy season; rather, they would taste them throughout the year.
“I also had great possession of herds and flocks” – and it says: “And fattened fowl” (I Kings 5:3). What are “fattened fowl [barburim]”? They are species of fowl grown in cages [birberayya]. Rabbi Berekhya [said] in the name of Rabbi Yehuda: It was a large bird, which was outstanding, and exceptional, and it would ascend and perch on his table each and every day. From where would it come? Each day, it would come from Barbary.

But behold it is written (Deut. 24, 26) Fathers shall not be put to death for the children, neither shall children be put to death for the fathers? R. Chiya b. Abba said in the name of R. Jochanan: "Rather let one word of the Torah become impotent, than have the Heavenly name publicly profaned." (II Sam. 21, 10) And Rizpah the daughter of Ayah took sack cloth, and spread it out for herself upon the rock, from the beginning of the harvest until water dropped down upon them out of heaven, and she suffered neither the birds of heaven to rest on them by day, nor the beasts of the field by night. Behold it is written (Deut. 21, 23) Then shall his body not remain all night on the tree. R. Jochanan in the name of R. Simon b. Jehozadak said: "It is worth while that one letter of the Torah become impotent, if only the Heavenly name should [through it] be sanctified publicly: [for, whoever passed by the corpse] asked: 'What is the nature of these? Are they not princes, and what [crime] have they committed?' Because they had raised their hands against self-made converts (not formally admitted),' [the reasons were given.] The inquirers then would remark: 'There is no other nation that is more fitting to be associated with than this (Israel); for, if to princes they gave such punishment how much more so to an ordinary man; and if they so protect self-made converts, how much more so will they protect real Israelites (duly admitted proselytes)?' The result therefrom was that Israel was increased by one hundred and fifty thousand [proselytes], as it is said (I King 5, 29) And there belonged to Solomon seventy thousand bearers of burdens, and eighty thousand stone cutters in the mountains." But perhaps these were Israelties? You cannot possibly think so, for it is written (Ib. 9, 22) Yet of the children of Israel did Solomon make no one a servant. But perhaps the above were merely salaried employees? We must therefore say that the above is inferred from here (II Chr. 2, 16) And Solomon numbered all the gerim (proselytes) that were in the land of Israel, etc., and they were found to be one hundred and fifty thousand. And he made of them seventy thousand bearers of burdens, etc. And was then the decree against the Gibeonites issued by David? Behold! Moses issued the decree, as it is written (Deut. 29, 10) from the hewer of the wood, etc. Moses merely decreed it for that generation, but David decreed it for all generations. Again has not Joshua decreed concerning them? For it is written (Josh. 9, 27) And Joshua appointed them only that day hewers of the wood, etc. Joshua's decree was only for the period during which the Temple existed, but David's decree was issued for the period beyond the destruction of the Temple.

And thus did Solomon say (I Kings 3:9) "And give Your servant an understanding heart to judge Your people… for who can judge this 'heavy' people of Yours!" Is it possible that Solomon could not judge Israel, Solomon of whom it is written (Ibid. 5;10-11) "And the wisdom of Solomon was greater than that of all the people of the east and all the wisdom of Egypt. And he was wiser than all men, than Ethan the Ezrachite, and Heiman and Chalkol and Darda, the sons of Machol. And his fame spread to all the people around him" — and he could not judge them! — This is what he said to them. I am not like all the other judges. A Canaanite judge sits on his platform, sentencing one to the sword, strangulation, burning, or stoning, as if nothing had happened. And if he imposes a fine of a sela, he (himself) takes two; two — he takes three; a dinar — he takes a maneh. It is not so with me. If I have (wrongfully) imposed a money fine, He claims "lives"! And thus is it written (Proverbs 22:22) "Rob not the poor man because he is poor, and afflict not the pauper in the gate (of judgment). For the L-rd will fight their battle, and He will rob the soul of their robbers!"

R. Isaac began (with Eccl. 7:23): ALL THIS I TESTED WITH WISDOM. It is written (in I Kings 5:9 [4:29]): SO GOD GAVE SOLOMON WISDOM [ … AS VAST AS THE SAND WHICH IS ON THE SHORE OF THE SEA]. The Rabbis say: He gave him as much wisdom as all Israel.⁷⁶Tanh., Numb. 6:6; Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. Moreover, R. Levi said: Just as sand is a wall for the sea, so was wisdom a wall for Solomon. The proverb says: If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack? (Prov. 25:28:) A CITY BROKEN INTO WITH NO WALLS IS A PERSON WHO DOES NOT RESTRAIN HIS SPIRIT. [AS A CITY BROKEN INTO, which has no walls, so IS A PERSON WHO DOES NOT RESTRAIN HIS SPIRIT.]

(I Kings 5:10 [ 4:30]:) NOW SOLOMON's WISDOM SURPASSED THE WISDOM OF ALL THE PEOPLE OF THE EAST <AND ALL THE WISDOM OF EGYPT>. [What was the wisdom of the peoples of the East?]⁷⁷Above, Gen. 7:24; PR 14:9. <It refers to the ones> who knew about astrology and were astute at divination (from birds). {In the language of Ishmael they read divination from birds.} Rabban Simeon ben Gamaliel said: I like three things about the Persians:

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).
“He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,³⁷The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).
Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”³⁸Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.
Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur.
Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),³⁹This was stated by Nebuchadnezzar in praise of God. I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.”
Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).⁴⁰This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.
Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”
Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).⁴¹All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11).
“That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,⁶¹This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8). and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.⁶²Jacob was so weak that his sons had to carry him themselves as they traveled.
“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.⁶³His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died. Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).⁶⁴Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.
“And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).⁶⁵Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth. But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).
“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).⁶⁶Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.
Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23).
“And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).⁶⁷David said this after Yoav tricked Avner and killed him.
“Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.⁶⁸This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.
“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21).
“And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?⁶⁹According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria). If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’
And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.⁷⁰The punishment for this sin is distributed over all the generations.

It is therefore stated (in Gen. 31:4): SO JACOB SENT AND CALLED RACHEL AND LEAH TO THE FIELD WHERE HIS FLOCK WAS. (I Kings 5:10 [4:30], cont.:) AND ALL THE WISDOM OF THE EGYPTIANS. What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him: Send me craftsmens <to work> for a wage, for I want to build the Temple. What did he do? He gathered all his astrologers⁷⁸Gk.: astrologoi. [and said to them]: Foresee which people are going to die this year and send them to him. When they came to Solomon, he foresaw through the Holy Spirit that they would die during that year. He <therefore> gave them shrouds and sent them <back> to <Pharaoh>. He sent to him: saying: Do you not have shrouds to bury your dead? Here they are for you with their shrouds.

(I Kings 5:11 [4:31]:) FOR HE WAS WISER THAN ANYONE (literally: WISER THAN ADAM). What was his wisdom? You find that, when the Holy One wanted to create the first Adam, he consulted with the ministering Angels. He said to them (in Gen. 1:26): LET US MAKE HUMANKIND (Adam) IN OUR IMAGE. They said to him (in Ps. 8:5[4]): WHAT IS A HUMAN THAT YOU ARE MINDFUL OF HIM, <AND A CHILD OF ADAM THAT YOU SHOULD THINK OF HIM>? He said to them: [Since I want to create Adam in my world,] his wisdom [shall be] greater than yours. Immediately he made all cattle, wild beasts, and fowl pass before them. He said to them: What are the names of these <beings>? They, however, did not know. When he had created the first Adam, he made them pass before him. He said to him: What are the names of these <beings>? He said: It is fitting to call this one an ox, this one a lion, this one a horse, and so on for all of them. It is so stated (in Gen. 2:20): SO ADAM RECITED NAMES FOR ALL THE CATTLE.⁷⁹The understanding of the midrash is that the creatures implicitly already possessed names.… He said to him: You, what is your name? Adam said to him: Adam, because I was created out of the ground (adamah). The Holy One said to him: I, what is my name? He said to him: The LORD, because you are lord over all creatures, namely as written (in Is. 42:8): I AM YHWH (THE LORD) THAT IS MY NAME, which the first Adam gave me.⁸⁰Above, Lev. 3:11. [That is my name, the one which I have agreed to <for use> between me and the nations of the world.]

(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2):³³See above, Lev. 1:7. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’”³⁴Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).³⁵See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”]³⁶See Numb. R. 21:18. But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”

(I Kings 5:11 [4:31], cont.:) <WISER> THAN ETHAN THE EZRAHITE. This is Abraham, of whom it is stated (in Ps. 89:1): A MASKIL (a psalm of erudition) OF ETHAN THE EZRAHITE.⁸¹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > HEMAN (rt.: 'MN). This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses): HE IS TRUSTED (rt.: 'MN) IN ALL MY HOUSE. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > CALCOL (KLKL). This is Joseph, of whom it is stated (in Gen. 47:12): AND JOSEPH SUSTAINED (rt.: KLKL) <HIS FATHER AND HIS BROTHERS>. The Egyptians said: Has this slave come to rule over us for any reason but because of his wisdom? What did they do to him? They brought seventy tablets⁸²Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them⁸³The Buber text has the singular “it” here. before him. He read each and every one in its own tongue. And not only that, but he spoke in the Holy Tongue, which they did not have the ability to understand, as stated (in Ps. 81:6 [5]): HE MADE IT A STATUTE IN JACOB, WHEN HE WENT OUT OVER THE LAND OF EGYPT. I HEAR A LANGUAGE I HAD NOT KNOWN. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > DARDA (DRD')]. This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11 [4:31], cont.:) <WISER THAN … > THE CHILDREN OF MAHOL, i.e., the children whom the Divine Presence forgave (rt.: MHL) for the deed of the calf.

“I applied my heart to seek and to search in wisdom, regarding everything that is performed beneath the heavens; it is an unfortunate matter that God has given to the sons of men in which to engage” (Ecclesiastes 1:13).
“I applied my heart to seek and to search in wisdom.” What is, “to search [latur] in wisdom”? [It is to establish] a set time [tur] for [contemplating all aspects of] wisdom. It is to ascertain the essence [to’ar] of wisdom, as it is stated: “Send men and they will scout [veyaturu] the land” (Numbers 13:2). One who taught Bible well, he would sit before him, one who taught Mishna well, he would sit before him.
Another matter, “to seek and to search [latur]” – to do what’s required [latur],⁹⁹Tur is interpreted to mean shura, meaning line, in the sense of “toeing the line.” and to go beyond [lehotir]. When a poet composes alphabetical acrostics, at times he completes it and at times he leaves it unfinished, but Solomon, when he would compose alphabetical acrostics, he would add five letters. That is what is written: “His songs [shiro] were one thousand [elef] and five” (I Kings 5:12); the remainder [shiyuro] of the parable was five beyond alef.¹⁰⁰It was five beyond the alphabet. It was not only in matters of Torah that Solomon searched, but rather regarding everything that is performed under the heavens, for example, how one sweetens mustard and sweetens lupine and how one drinks hot drinks, [such as] wine, water, and peppers, in thirds.¹⁰¹If one prepares a drink that is one-third wine, one-third water, and one-third pepper and other spices, it will facilitate good health.
“It is an unfortunate matter that God has given to the sons of men in which to engage.” Rabbi Bon says: This is the pursuit of property. Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four hundred. “In which to engage,” Rabbi Pinḥas in the name of Rabbi Yoḥanan: Although it is in the same category as idol worship, forbidden sexual relations, and murder, the [sin] that is most severe is robbery. Rabbi Yehuda in the name of Rabbi Levi: If a person was privileged and used his property for a mitzva, he prays and will be answered [vena’ana], as it is stated: “My righteousness will bear witness [ve’anta] for me” (Genesis 30:33). If not, it will bear witness against him and prosecute him, as it says: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).
Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: It is written: “And shatter [uvtza’am] the head of all of them” (Amos 9:1).¹⁰²Uvtza’am evokes the word betza, which means ill-gotten gain. Rabbi Yaakov bar Aḥa in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).
Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings, as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward.¹⁰³Although these books, which are comprised primarily of rebuke to Israel for its sins, would not have been given had the people not sinned, once they were given, one who studies them receives reward. [As] the Rabbis say: Even so, “in which to engage,” they receive reward for them as they do for the five books of the Torah.
Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here,¹⁰⁴The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.
The Rabbis say: This is the pursuit of robbery. Know that it is so, since the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2), were eliminated from the world through water. But the tribes of Reuben and Gad distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: “Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.¹⁰⁵An area large enough for animals to graze without approaching the fields of others.

[(Gen. 38:1, cont.:) < THAT JUDAH WENT AWAY FROM HIS BROTHERS AND TURNED ASIDE TO A CERTAIN ADULLAMITE > WHOSE NAME WAS HIRAH.] R. Judah bar Simon said: That Hirah from the days of Judah is Hiram from the days of Solomon;³⁹Cf. Gen. R. 85:4. and throughout his days he loved this tribe, for so it says (in Gen. 38:12): HIS FRIEND HIRAH THE ADULLAMITE. And it says elsewhere (in I Kings 5:15 [1]): < THEN HIRAM KING OF TYRE SENT HIS SERVANTS UNTO SOLOMON > … FOR HIRAM HAD ALWAYS BEEN A FRIEND TO DAVID.

(I Kings 5:12 [4:32]:) MOREOVER HE COMPOSED THREE THOUSAND PROVERBS. R. Samuel bar Nahmani said: We have gone over all of the Scriptures and have found that Solomon only uttered prophetically approximately eight hundred verses.⁸⁴See Cant. R. 1:1:11. Then what is meant by THREE THOUSAND? <This number> teaches that each and every verse that he spoke contains two <or> three interpretations, just as it says (in Prov. 25:12): LIKE AN EARRING OF GOLD, A NECKLACE OF FINE GOLD, <SO IS A WISE REPROVER TO A LISTENING EAR>.⁸⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. In addition the Rabbis say: Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations. (I Kings 5:12 [4:32], cont.:) AND HIS ShYRW NUMBERED A THOUSAND AND FIVE. ShYRH ("song") is not written here, but ShYRW, <which can be read as> sheyaro ("its remainder"): THE REMAINDER (i.e., the thousand and five interpretations) of a proverb.⁸⁶Cf. the parallels in Tanh., Lev. 6:6; Numb. R. 19:3; et al, which argue somewhat differently from the fact that SONG is, not plural, but singular. Cf. also PRK 4:3; PR 14:9.

(I Kings 5:13 [4:33]:) AND HE SPOKE WITH/CONCERNING ('al)⁸⁷The point of the midrash in this and in the following chapter conderns whether to understand ‘al as “with” or “concerning.” THE TREES, <FROM THE CEDAR THAT IS IN LEBANON EVEN TO THE HYSSOP WHICH GROWS OUT OF THE WALL>. Is it possible that a person would speak with the trees? Solomon merely said: For what reason is a leper cleansed? Because of ('al) the tallest among the trees (the cedar) and through the lowest of the low (the hyssop). Through (according to Lev. 14:4) CEDAR WOOD, [CRIMSON STUFF,] AND HYSSOP. It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop.

(I Kings 5:13 [4:33], cont.:) HE ALSO SPOKE WITH/CONCERNING ('al) THE CATTLE AND ON THE FOWL. Is it possible that <a person> would speak with cattle and with fowl? Rather <the passage is concerned with> why the cattle are permitted <as food> with <the cutting of> two organs⁸⁸Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with <the cutting of> one organ (i.e., the gullet or the windpipe).⁸⁹See Hul. 2:1; Hul. 27b. It is because cattle were created from the dry land, as stated (in Gen. 1:14): LET THE EARTH BRING FORTH THE LIVING CREATURES AFTER ITS KIND, CATTLE, CREEPING THINGS, AND THE BEAST OF THE EARTH AFTER ITS KIND. But in regard to fowl, one text says <they came> from the dry land, while another text says <they came> from the sea. <The text stating fowls came> from the dry land is what is written (in Gen. 2:19): SO FROM THE GROUND THE LORD GOD FORMED EVERY BEAST OF THE FIELD AND EVERY FOWL OF THE HEAVENS. The other text says (in Gen. 1:20): LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES AND THE FOWL FLYING ABOVE THE EARTH.⁹⁰This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said: They were created from the mud which is in the sea. R. Abbin said the name of R. Samuel [of Cappadocia]: The feet of the cock resemble the scaly skin⁹¹Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the nuna.⁹²A fish of the genus anthias.

(I Kings 5:13 [4:33], cont.:) AND WITH/CONCERNING ('al) THE CREEPING THINGS. Is it possible that one would speak with a creeping thing? Solomon simply said: What is the reason that in the case of the eight reptiles which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁹³Shab. 14:1.; but in the case of the rest of the reptiles and creeping things, one is exempt?⁹⁴Shab. 14:1. For the reason that they (i.e. the former) have skins.⁹⁵Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbiddin on the Sabbath.

(I Kings 5:13 [4:33]:) AND WITH/CONCERNING ('al) THE FISH. Is it possible that one would so speak? Solomon merely said: For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering? Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him: On what basis did you decide this? He said to them: From here (in Gen. 1:20): LET THE WATERS SWARM WITH LIVING CREATURES, AND LET THE FOWL FLY. Just as fowl require ritual slaughtering so do the fish require ritual slaughtering. He said to them (i.e., those standing by): Lay him down to receive lashes. He said to him: Shall a person who speaks the biblical word be lashed? He said to him: You did not decide well. He said to him: On what basis? He said to him: From here (in Numb. 11:22): ARE THERE ENOUGH FLOCKS AND HERDS TO SLAUGHTER FOR THEM? ARE THERE ENOUGH FISH IN THE SEA TO GATHER FOR THEM? The former require ritual slaughtering, while the latter <is taken> through gathering. He said to him: Give him your beating, for there is benefit in receiving lashes.

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: "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 matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed, the Divine Presence was tossed from place to place; that is what is written: “I would make My way in a tent and in a tabernacle” (II Samuel 7:6). Once the Temple was constructed, “this is My resting place forever” (Psalms 132:14).
Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed the Israelites were tossed from place to place, “they traveled…and they encamped” (Numbers 33:5). When the Temple was constructed, “Judah and Israel lived securely” (I Kings 5:5).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “go count Israel” (I Chronicles 21:2). Once it was constructed, “Judah and Israel were numerous [like the sand that is by the sea in abundance]” (I Kings 4:20).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “The entire congregation together was forty [-two] thousand [three hundred and sixty]” (Ezra 2:64). Once the Temple was constructed, they procreated, as Rabbi Yoḥanan said: From Gevat until Antipatris there were six hundred thousand towns, and they would produce twice the number of those who emerged from Egypt. Now, even were you to introduce six hundred thousand reeds there, it would not contain them and would not hold them. Rabbi Ḥanina said: The Land of Israel has [since] contracted.

25 Moses said to Him (in vss. 14, 15), “Now they have heard that You, O Lord, are in the midst of this people. If then You slay this people like one man.” So the nations of the world would not say, “The gods of Canaan are stronger than the gods of Egypt; the gods of Egypt are false, but those of Canaan are of land watered by rain (i.e., of Ba'al).” (Numb. 14:14, 16) “They will say unto the inhabitants of this land […] Because he was not able (yekholet),” i.e., because He did not have the means to supply enough food, He brought them out to have them die in the desert. Now the word, yekholet can only refer to food, since it is stated (in I Kings 5:25 [11]), “and Solomon gave Hiram twenty thousand measures of wheat as food (makkolet) for his household.” Another interpretation: Lest the nations of the world think of You as cruel. That is to say: When the generation of the flood came, He destroyed them. And similarly, when the generation of the dispersion came, and when the Sodomites came, and when the Egyptians came, He destroyed them And also in the case of these whom He has called (in Exod. 4:22), “My first-born son,” He is destroying (mekhalleh) them! He is like that Lilith (keLilit). When she does not find anything else, she turns on children. So (in Numb. 14:16), “Because the Lord was not able.” Moses said, “Sovereign of the world, (according to vs. 14) ‘[that…] You […], o Lord, are seen face to face (literally: eye to eye).’” What is the meaning of “[that...] are seen eye to eye ('YN B'YN)?”⁴⁵Similarly Deut. R. 5:13. R. [Simeon ben] Laqish said, “See, the scales are balanced (rt.: 'YN).” “You say (in Numb. 14:12), “’I will smite them with pestilence’; but I am saying (in vs. 19), ‘Please pardon.’ We shall see whose utterance will stand.” It is so stated (in Numb. 14:20), “Then the Lord said, ‘I have pardoned them as you asked.’” But nevertheless, the decree of the Holy One which he had uttered to Moses (in Numb. 14:12), “then I will make you into a nation that is greater,” that decree was not repealed. He raised up from him sixty myriads, as stated (in I Chron. 23:17), “but the sons of Rehabiah were very numerous.” And in the world to come the Holy One shall gather them. Thus it is stated (in Is. 49:12), “Look! These are coming from afar. And look! These are from the north and from the sea (i.e., from the west), and these from the land of Sinim.” Moreover, the exiles shall come with them, also the tribes who are located beyond the River Sambatyon⁴⁶Gk.: Sabbatikos (“Sabbatical”). See Targum Pseudo-Jonathan, Exod. 34:10; ySanh. 10:6 or 5 (29c); Gen. R. 73:6; Lam. R. 2:5 (9); PR 31:10; above, Gen. 10:17, it was beyond, or on an island in, this legendary river that at least some of the ten tribes were exiled. See also Tanh., Exod. 9:33; Gen. R. 11:5, PR 23:8; according to which the river carried stones in its current during the whole week but rested on the Sabbath. See also Pliny, HN 31:18 (24); Sanh. 65b. Cf. Josephus, BJ 7:5:1 (96–99), according to whom the Sabbath was the only day on which the river flowed. and beyond the hills of darkness.⁴⁷Cf. Ezek. 34:12. They shall be gathered and come to Jerusalem. Isaiah said (in Is. 49:9), “Saying to the prisoners, ‘Go forth,’” i.e., to those who are located beyond the Sambatyon. (Ibid., cont.,) “To those who are in darkness, ‘Show yourselves,’”⁴⁸higgalu. the verb can also mean “be exiled. these are those who are located beyond the cloud of darkness. (Ibid., cont.,) “They shall pasture along the roads, and in all the heights shall be their pasture,” these are those who are located in Daphne of Antioch.⁴⁹According to ySanh. 10:6 or 5 (29c) the exiles were divided into three parts: one beyond the Sambatyon River, one to Daphne at Antioch, and one into a cloud cover. At that time they shall be redeemed and come to Zion with gladness, as stated (in Is. 51:11), “So let those ransomed by the Lord return [and come to Zion with exaltation, with joy everlasting upon their heads. Let them attain joy and gladness; may sorrow and sighing flee].”

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

(Lev. 23:40:) “And you shall take for yourselves on the first day.” After all the wisdom which is ascribed to Solomon (since according to I Kings 5:11), “He was the wisest of all people,”⁹³See PRK 4:3; PR 14:9. he left everything and sat wondering about these four species.⁹⁴Lev. R. 30:15. This is related (to Prov. 30:18), “Three things are too difficult for me; and four I do not understand.” These are the four species which are in the lulav, which he sought to understand. Now if you say that (in Lev. 23:40) the “beautiful tree fruit” is an ethrog, all trees bear fruit. (Ibid., cont.:) “Branches of palm trees.” One needs to take two branches and their hearts, but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) “Boughs of dense trees.” Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15), “Go out to the mountain and bring leafy branches of olive trees, leafy branches of oil-giving trees, leafy branches of myrtle, leafy branches of palms, and leafy branches of dense trees to make the sukkot (huts), as is written.” (Lev. 23:40, cont.:) “And willows of the brook”; [yet] all the trees grow in the water. (Prov. 30:18:) “And four I do not understand.” But in another place it says (i.e., in Prov. 30:29), “Three things have a stately stride, and four have a stately walk.” These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord, so that he be acceptable to Him and make atonement for all his sins. “A stately walk.” The one who sees these same four species, disparages them, and [yet] they loom large before the Holy One, blessed be He. (Prov. 30:24:) “Four things are tiny on earth.” They are these four species. (Ibid., cont.:) “But they are the wisest of the wise,” because they deal wisely, when they plead merit and wisdom before the One who spoke and the world came into being. Another interpretation (of Prov. 30:24), “But they are the wisest of the wise”: And who gave us the interpretation that these four species are ethrog, lulav, myrtle, and willow? The rabbinic sages (hakhamim), “but they are the wisest (hakhamim) of the wise.”

19 I have created one animal in My world, and man is not able to support its victuals. And which is it? That is (in Ps. 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Simeon ben Laqish and the sages [disagreed about this]. R. Johanan said, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, and the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? [As] (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; he is confident the Jordan will gush at his command.’ And the sages say, “It drinks up with one swallow all that the Jordan produces in twelve months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; he is confident the Jordan will gush at his command.’ But it only has a moistening of the mouth [from it].” R. Huna said in the name of R. Joseph, “It did not [even] have a moistening of the mouth.” And [so] from where does it drink? R. Simeon ben Yochai taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). [(Job 12:8) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’:] ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9) ‘Who among all these does not know that the hand of the Lord has done this?’”

20 You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen […].” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox […].’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me that I said [it] to you. Rather it is because of the smell; that you shall be joyful and pleasant in front of Me, like a pleasing smell.’”

“All this I attempted with wisdom; I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).
“All this I attempted with wisdom.” It is written: “God granted wisdom to Solomon, [great discernment, and breadth of understanding like the sand on the seashore]” (I Kings 5:9). The Rabbis and Rabbi Levi, the Rabbis say: “Like the sand” – what is “like the sand”? He was granted wisdom corresponding to all of Israel.¹²⁴Israel is compared to the sand on the seashore; see Genesis 22:17. Rabbi Levi said: Just as this sand is a boundary for the sea, so, too, wisdom was a boundary for Solomon.¹²⁵It prevented him from sinning. The parable says: If you lack knowledge, what have you acquired? If you have acquired wisdom, what are you lacking?
It is written: “Solomon's wisdom surpassed the wisdom of all the people of the East and all the wisdom of Egypt” (I Kings 5:10). What was the wisdom of the people of the East? They were well-versed in astronomy, performed sorcery with birds, and were expert in augury. Rabban Shimon ben Gamliel said: Regarding three matters I praise the people of the East: They do not kiss on the mouth, but rather on the hand; they do not bite [pieces of food from a larger piece] with their mouth but cut with a knife; and they seek counsel only in a spacious area, as they consult only in the field.¹²⁶This is to ensure that there are no eavesdroppers.
What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho and said: ‘Send me craftsmen [and I will pay] their wage, as I seek to build the Temple.’ What did he [Pharaoh] do? He assembled all his astrologers, and they envisioned people who were destined to die during that year and he sent them to him. When they came to Solomon, he envisioned with the divine spirit that they were destined to die during that year. He gave them shrouds and sent them [back] to [Pharaoh Nekho], and said to him: ‘If you did not have shrouds for the needs of your dead, here they are with their shrouds; arise and bury them.’
“He was wiser than any man [ha’adam]” (I Kings 5:11) – than Adam the first man. What was the wisdom of Adam the first man? You find that when the Holy One blessed be He sought to create Adam the first man, He consulted with the ministering angels, and He said to them: “Let us make man” (Genesis 1:26). They said to him: ‘Master of the universe, “what is man that You remember him?”’ (Psalms 8:5). He said to them: ‘The man I seek to create, his wisdom is greater than yours.’ What did He do? He gathered all the animals, beasts, and birds, and stood them before them [the angels], and said to them: ‘Give them names.’ They remained [silent] and did not know [what to say]. He went to Adam and said to him: ‘What [should] the names of these [creatures be]?’ [Adam] said: ‘Master of the universe, it is fitting to call this one ox, this one lion, this one horse, this one camel, this one eagle,’ and so forth for all of them. [God] said to him: ‘What is your name?’ He said before Him: ‘Adam, because I was created from the ground [adama].’ [God said:] ‘And I, what is My name?’ He said before Him: ‘You are my Lord [adonai], because You are the Lord [adon] over all Your creations’ – that is what is written: “I am the Lord, it is My name” (Isaiah 42:8), it is My name that I was called by Adam the first man. It is My name that I stipulated between Me and Myself. It is My name that I stipulated between Myself and My creations and My ministering angels.
“[For he was wiser than all men: than Eitan the Ezrahite, and Heman, and Kalkol, and Darda, the sons of Maḥol]” (I Kings 5:11). “Than Eitan the Ezrahite,” this is Abraham, as it is written: “A contemplation of Eitan the Ezrahite” (Psalms 89:1).¹²⁷Rabbinic tradition identifies Eitan the Ezrahite of Psalms as Abraham; see Bava Batra 15a. “And Heman,” this is Moses, as it is stated: “In all My house he is trusted [ne’eman]” (Numbers 12:7). “And Kalkol,” this is Joseph, as it is written: “Joseph provided [vaykhalkel]” (Genesis 47:12). The Egyptians said: ‘Is this slave not king over us due only to his wisdom?’ They took seventy notes¹²⁸Each note was written in a different language. and cast them before him and he would read each of them in its language. Moreover, he would speak in the sacred tongue, which they did not know, with which they were not familiar, and which they could not understand. So, it says: “He established it as a precept for Joseph [when he went out over Egypt; I learned a language I had not known]” (Psalms 81:6). “And Darda,” (I Kings 5:11), this is the generation [dor] of the wilderness, which was entirely knowledge [de’a]. “Sons of Maḥol,” (I Kings 5:11), these are the Israelites, whom the Holy One blessed be He forgave [maḥal] for the sin of the [Golden] Calf.

“All this I attempted with wisdom; I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).
“All this I attempted with wisdom.” It is written: “God granted wisdom to Solomon, [great discernment, and breadth of understanding like the sand on the seashore]” (I Kings 5:9). The Rabbis and Rabbi Levi, the Rabbis say: “Like the sand” – what is “like the sand”? He was granted wisdom corresponding to all of Israel.¹²⁴Israel is compared to the sand on the seashore; see Genesis 22:17. Rabbi Levi said: Just as this sand is a boundary for the sea, so, too, wisdom was a boundary for Solomon.¹²⁵It prevented him from sinning. The parable says: If you lack knowledge, what have you acquired? If you have acquired wisdom, what are you lacking?
It is written: “Solomon's wisdom surpassed the wisdom of all the people of the East and all the wisdom of Egypt” (I Kings 5:10). What was the wisdom of the people of the East? They were well-versed in astronomy, performed sorcery with birds, and were expert in augury. Rabban Shimon ben Gamliel said: Regarding three matters I praise the people of the East: They do not kiss on the mouth, but rather on the hand; they do not bite [pieces of food from a larger piece] with their mouth but cut with a knife; and they seek counsel only in a spacious area, as they consult only in the field.¹²⁶This is to ensure that there are no eavesdroppers.
What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho and said: ‘Send me craftsmen [and I will pay] their wage, as I seek to build the Temple.’ What did he [Pharaoh] do? He assembled all his astrologers, and they envisioned people who were destined to die during that year and he sent them to him. When they came to Solomon, he envisioned with the divine spirit that they were destined to die during that year. He gave them shrouds and sent them [back] to [Pharaoh Nekho], and said to him: ‘If you did not have shrouds for the needs of your dead, here they are with their shrouds; arise and bury them.’
“He was wiser than any man [ha’adam]” (I Kings 5:11) – than Adam the first man. What was the wisdom of Adam the first man? You find that when the Holy One blessed be He sought to create Adam the first man, He consulted with the ministering angels, and He said to them: “Let us make man” (Genesis 1:26). They said to him: ‘Master of the universe, “what is man that You remember him?”’ (Psalms 8:5). He said to them: ‘The man I seek to create, his wisdom is greater than yours.’ What did He do? He gathered all the animals, beasts, and birds, and stood them before them [the angels], and said to them: ‘Give them names.’ They remained [silent] and did not know [what to say]. He went to Adam and said to him: ‘What [should] the names of these [creatures be]?’ [Adam] said: ‘Master of the universe, it is fitting to call this one ox, this one lion, this one horse, this one camel, this one eagle,’ and so forth for all of them. [God] said to him: ‘What is your name?’ He said before Him: ‘Adam, because I was created from the ground [adama].’ [God said:] ‘And I, what is My name?’ He said before Him: ‘You are my Lord [adonai], because You are the Lord [adon] over all Your creations’ – that is what is written: “I am the Lord, it is My name” (Isaiah 42:8), it is My name that I was called by Adam the first man. It is My name that I stipulated between Me and Myself. It is My name that I stipulated between Myself and My creations and My ministering angels.
“[For he was wiser than all men: than Eitan the Ezrahite, and Heman, and Kalkol, and Darda, the sons of Maḥol]” (I Kings 5:11). “Than Eitan the Ezrahite,” this is Abraham, as it is written: “A contemplation of Eitan the Ezrahite” (Psalms 89:1).¹²⁷Rabbinic tradition identifies Eitan the Ezrahite of Psalms as Abraham; see Bava Batra 15a. “And Heman,” this is Moses, as it is stated: “In all My house he is trusted [ne’eman]” (Numbers 12:7). “And Kalkol,” this is Joseph, as it is written: “Joseph provided [vaykhalkel]” (Genesis 47:12). The Egyptians said: ‘Is this slave not king over us due only to his wisdom?’ They took seventy notes¹²⁸Each note was written in a different language. and cast them before him and he would read each of them in its language. Moreover, he would speak in the sacred tongue, which they did not know, with which they were not familiar, and which they could not understand. So, it says: “He established it as a precept for Joseph [when he went out over Egypt; I learned a language I had not known]” (Psalms 81:6). “And Darda,” (I Kings 5:11), this is the generation [dor] of the wilderness, which was entirely knowledge [de’a]. “Sons of Maḥol,” (I Kings 5:11), these are the Israelites, whom the Holy One blessed be He forgave [maḥal] for the sin of the [Golden] Calf.

“He spoke three thousand proverbs” (I Kings 5:12). Rabbi Shmuel bar Naḥmani said: We reviewed the Bible in its entirety, and we found that Solomon composed only approximately eight hundred verses [of proverbs], and you say three thousand? Rather, it teaches that each and every verse that Solomon composed has two or three meanings. The Rabbis say: On each and every verse there are three thousand parables, and there are one thousand and five meanings for each and every parable, as it is written: “And his poems [shiro] were [one thousand and five]” (I Kings 5:12), the remainder [shiyuro] for each parable¹²⁹Layers of meaning that were not explicitly stated. was one thousand and five.

(Lev. 23:40:) AND YOU SHALL TAKE FOR YOURSELVES. After all the wisdom which is ascribed to Solomon (in I Kings 5:10–11 [4:31–32]): [AND SOLOMON'S WISDOM WAS GREATER < THAN THE WISDOM OF ALL THE CHILDREN OF THE EAST >…. ] FOR HE WAS THE WISEST OF ALL PEOPLE; he forsook all these things (i.e., astrology, ornithomancy, and the other elements of eastern wisdom)¹⁰⁵See PRK 4:3; PR 14:9. and sat wondering about these four species.¹⁰⁶Tanh., Lev. 8:20; Lev. R. 30:15. This text is related (to Prov. 30:18): THREE THINGS ARE TOO DIFFICULT FOR ME, [< i.e., > Paschal lamb, unleavened bread, and bitter herbs; AND FOUR I DO NOT UNDERSTAND.] These are the four species which are in the lulav, which {he was unable} [he sought] to understand. Now (in Lev. 23:40) if you say that the BEAUTIFUL TREE FRUIT is an ethrog, all trees bear fruit. (Ibid., cont.:) BRANCHES OF PALM TREES. One needs to take two branches [and offer praise with them], but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) BOUGHS OF DENSE TREES. Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15): GO OUT TO THE MOUNTAIN AND BRING LEAFY BRANCHES OF OLIVE TREES, [LEAFY BRANCHES OF OIL-GIVING TREES, LEAFY BRANCHES OF MYRTLE, LEAFY BRANCHES OF PALMS, AND LEAFY BRANCHES OF DENSE TREES]? (Lev. 23:40, cont.:) AND WILLOWS OF THE BROOK; < yet > all the trees grow in the water. (Prov. 30:18:) AND FOUR I DO NOT UNDERSTAND. It also says in another place (i.e., in Prov. 30:29): THREE THINGS HAVE A STATELY STRIDE, AND FOUR HAVE A STATELY WALK. These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord. < Doing so > is acceptable to him and makes atonement to him for all one's sins. A STATELY WALK: The one who sees these same four species, rejoices over them, and they loom large before the Holy One.¹⁰⁷Cf. the parallel in Lev. R. 30:15, which expands the final clause with the following: “And although they seem small in human eyes, they loom large before the Holy One.” (Prov. 30:24:) FOUR THINGS ARE TINY ON EARTH. They are these four species. (Ibid., cont.:) BUT THEY ARE THE WISEST OF THE WISE, [because¹⁰⁸The section marked by Buber’s outer brackets extends to the end of the next paragraph. they deal wisely, when they plead merit {and wisdom} [and love] before the one who spoke, and the world came into being.

Another explanation: "And you shall take for yourselves on the first day" - in spite of all of that wisdom that is written about Shlomo (II Chronicles 2:1), "wisdom and knowledge are granted to you;" (I Kings 5:10-11) "And the wisdom of Shlomo grew... And Shlomo was wiser than all men," these four species were perplexing to him, as it is stated (Proverbs 30:18), "Three are there that are wondrous beyond me" - these three are the Pesach sacrifice, matsa and marror (bitter herbs) - "and four which I did not know" - these four are the four species of the lulav, that he sought to understand: "The fruit of a beautiful tree" - who will tell me that it is a citron (etrog)? All of the trees make beautiful fruit (and are hence called beautiful trees). "The branches of a date palm" - the Torah said, "take two palm branches (as 'branches' is in the plural) to praise with" and he only takes a [singular] lulav, which is the heart of the date palm. "And a branch of a braided tree (a myrtle)" - who will tell me that it is a myrtle? Behold, in another place it says (Nechemiah 8:15), "Go out to the mountain and bring olive branches, etc" (the verse continues to list several species and mentions myrtles alongside branches of a braided tree, seemingly indicating that they are two different species). "And brook willows" - all trees grow in the water! [Hence,] "and four which I did not know." He came back and mentioned them a different time, as it is stated (Proverbs 30:29), "There are three that are good, etc." - these are the four species, that each and every one in Israel goes and runs and takes from them for himself, to praise the Holy One, blessed be He. And [the four species] appear small in the eyes of man but they are great in front of the Holy One, blessed be He. And who explained to Israel that they were these four species, which are the citron, the palm branch, the myrtle, the willow? The Sages; as it is stated (Ibid., verse 24), "they are very wise sages."

...Just as a vine has large and small clusters and the large ones hang lower, so too the Jewish people: Whoever labors in Torah and is greater in Torah, seems lower than their fellow [due to their humility]...

One verse states (Ibid. 3) "Is there any number to His angelic hosts?" and another (Daniel 7:10) "A thousand thousands were serving Him, and myriad myriads were standing before Him." How are these two verses to be reconciled? Before they were exiled from their land — "Is there any number to His angelic hosts?" After they were exiled from their land — "A thousand thousands were serving Him." As it were, the celestial retinue was diminished. Rebbi says in the name of Abba b. Yossi: One verse states: "Is there any number to His angelic hosts?" and another, "A thousand thousands were serving Him." How are these two verses to be reconciled? "A thousand thousands were serving Him" — this is one host. And how many hosts are there? — "Is there any number to His angelic hosts?" One verse states (Psalms 147:4) "He counts the number of the stars, (which implies that He calls each by name), and another (Isaiah 40:26) "Raise your eyes on high and see who created these. He brings forth their legions by number; he calls to all of them by name," (which implies that He calls all of them as one). (How is this to be understood?) When the Holy One Blessed be He calls, all answer, something impossible for flesh and blood, to call two names at the same time. Similarly, (Shemot 20:1) "And G-d spoke all of these things (in one utterance) saying, etc.", and (Psalms 62:12) "One thing has G-d spoken; these two have I heard," and (Jeremiah 23:29) "Is My word not like fire, says the L-rd, and like a hammer shattering rock?" Rebbi says in the name of Abba Yossi b. Dostai: One verse states "He brings forth their legions by number, etc.", and another "He counts the number of the stars." How are these two verses to be reconciled? We are hereby taught there is no changing of the (essential) name there. The name that it is called by now is not the name that it will be called by later, (but its "name" is simply a function of its embassy.) And thus is it written (Judges 12:18) "And the angel of the L-rd said to him: Why do you ask my name? It is hidden." I do not know what "name" I will be converted to (in the future). One verse states (II Samuel 24:24) "And David bought the threshing floor and the cattle for fifty silver shekels," and another (I Chronicles 21:25) "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? For the place of the threshing floor, six hundred; for the place of the altar, fifty. Rebbi says, in the name of Abba Yossi b. Dostai: One verse states "And David bought the threshing floor, etc." and another verse states "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? There were twelve tribes, and he took from each fifty shekels, six hundred shekels in all. R. Elazar says "And David bought the threshing floor," as explained elsewhere. Where? "And David gave Arnon for the place, etc." But the cattle for the burnt-offering and the threshing sledges and the cattle gear for the wood for fifty shekalim. One verse states (I Kings 5:6) "And Solomon had forty thousand stables of horses for his chariots," and another, (II Chronicles 9:28) "four thousand stables of horses." How are these two verses to be reconciled? Four thousand stables for forty thousand (horses). One verse states (Ibid. 4:5) "Its capacity was three thousand bath measures," and another (I Kings 7:26) "Its capacity was two thousand bath measures." How are these two verses to be reconciled? Two thousand in wet measure, which are three thousand in dry measure — whence the sages ruled: Forty sa'ah in wet measure is equal to two kor in dry measure.

AND THE BLESSING OF THE LORD WAS UPON ALL THAT HE HAD, IN THE HOUSE AND IN THE FIELD. He spent twelve months here, six in the house and six in the field.

(Devarim 32:14) "Cream from the herd and milk from he flock": as in the days of Solomon, viz. (I Kings 5:3) "ten fattened oxen, twenty oxen from the pasture, and a hundred sheep, etc." "with fat of lambs, and rams of the breed of Bashan and he-goats": as in the days of the ten tribes, viz. (Amos 6:4) "eating the fattened sheep of the flock and calves from inside the stall." "with wheat (as fat as) the fat of kidneys": as in the days of Solomon, viz. (I Kings 5:2) "And Solomon's provision for one day was, etc." "and the blood of the grape did you drink (as choice) wine": as in the days of the ten tribes, viz. (Amos 6:6) "who drink wine out of bowls."

(Devarim 32:14) "Cream from the herd and milk from he flock": as in the days of Solomon, viz. (I Kings 5:3) "ten fattened oxen, twenty oxen from the pasture, and a hundred sheep, etc." "with fat of lambs, and rams of the breed of Bashan and he-goats": as in the days of the ten tribes, viz. (Amos 6:4) "eating the fattened sheep of the flock and calves from inside the stall." "with wheat (as fat as) the fat of kidneys": as in the days of Solomon, viz. (I Kings 5:2) "And Solomon's provision for one day was, etc." "and the blood of the grape did you drink (as choice) wine": as in the days of the ten tribes, viz. (Amos 6:6) "who drink wine out of bowls."