Midrash su Giosuè 8:30

Further said R. Samuel b. Nachmeini in the name of R. Jonathan: "He who says that Solomon sinned, errs, because it is written (I Kings 11, 4.) And his heart was not undivided with the Lord, his God, like the heart of David, his father. It is true that his heart was not as undivided with God as was his father's, nevertheless he did not sin. But how shall we explain the passage (Ib. 11, 1.) And it came to pass, at the time that Solomon was old, that his wives turned away his heart? This, R. Nathan explained, for R. Nathan raised the question of contradiction. It is written And it came to pass at the time when Solomon was old, that his wives turned away his heart (to sin). Behold, it is written in the same chapter — His heart was not like that of David, his father, nevertheless, he did not sin. [We must therefore say that] His wives tried to 'turn away' his heart toward idolatry, but he did not practice it. But it is written (Ib. 11, 7.) Then did Solomon build a high-place for Kemosh, the abomination of Mo'ab. This also means that he only wanted to, but did not build. But according to this, does the passage (Josh. 8, 30.) Then Joshua built an altar unto the Lord, also mean that he wanted to but did not build? Surely we must say that in this case, it means he did build! Then why not the same in the previous case? But [the incident of Solomon] means, as it stated (in the Baraitha) R. Jossi says: And the high-places that were before Jerusalem, which were to be right of the mount of Mishcha which Solomon, the King of Israel had built for Ashtarta, the abomination of the Zidonians, etc. "Is it possible that neither King Assa nor Jehoshaphat had cleaned them out until Joshiyahu came and cleaned them out? Did not Assa and Jehoshaphat cleanse the land of Israel of all the idols? But [it is intended rather] for the purpose of comparing the former (Solomon) to the latter (Joshiyahu); just as in the case of the latter, it is assigned to him although he did not destroy them [merely for having abolished those that were established after the death of Assa and Jehoshaphat]. The same rule is to be followed in the case of the former (Solomon); although he did not build, but since he did not restrain [when done by his wives], the blame is credited to him." But it is written (I Kings 11, 6.) And Solomon did what is evil in the eyes of the Lord. Because Solomon should have restrained his wives and did not do so, Scripture credits him with having committed the deed himself. R. Juda in the name of Samuel said: "It would have been better for that pious man (Solomon) had he been a slave in an idolatrous temple, only that it might not be written about him. And he did what is evil in the eyes of the Lord." R. Juda said in the name of Samuel: "When Solomon married the daughter of Pharaoh, she brought to him about a thousand different musical instruments. Each of these was used in the worship of the separate idols, which she named unto him, and yet he did not object to it." R. Juda said further in the name of Samuel: "When Solomon married the daughter of Pharaoh Gabriel, went down and stuck a reed into the sea, and it gathered about it a bank on which the great city of Rome was built." In a Baraitha we were taught that on the day, when Jeroboam introduced the two golden calves (as idols), a hut was built (on the site of Rome), and this grew to be Greek Italy.

Another explanation of The wise shall inherit honor. This refers to Joshua, who inherited honor from Moses, our master, when the Holy One, blessed be He, said to him: As I was with Moses, so I will be with thee (Josh. 1:5). The Holy One, blessed be He, said to Moses: Put off thy shoes from off thy feet (Exod. 3:5), and to Joshua He said: Put off thy shoe from off thy foot (Josh. 5:15). Concerning Moses it is written: Then sang Moses and the children of Israel (Exod. 15:1), and about Joshua it is said: Then spoke Joshua to the Lord, in the day when the Lord delivered (Josh. 10:12). Moses led them out of Egypt, while Joshua led them into the Holy Land. Moses slew Sihon and Og, while Joshua slew thirty-one kings. Moses halted the revolution of the sun in the war with Amalek, as it is said: And Moses lifted up his hand (Exod. 17:11). The word lifted up refers to his halting of the revolution of the sun, as it is said: The deep uttereth its voice, and lifteth up its voice on high (Hab. 3:10). Joshua did likewise, as is said: Sun, stand thou still upon Gibeon; and thou, moon, in the valley of Aijalon (Josh. 10:12). Moses erected an altar, as it is said: And Moses built an altar (Exod. 17:15), and Joshua did likewise: Then Joshua built an altar (Josh. 8:3). Moses wrote the law, as is said: And Moses wrote this law (Deut. 31:9), and Joshua did also, as it is said: And Joshua wrote these words in the book of the law of God (Josh. 24:26). And so this was in every instance.

Our Rabbis were taught: I make one die and I make one alive; lest one say that this means, I make one person die and another one shall I bring to life, therefore it reads, I wound and I cure, i.e., just as wounding and curing apply to one person only, so also do death and life apply to one person. This is an answer to those who say that there is no intimation in the Torah about the resurrection of the dead. There is a Baraitha: R. Mair says: Whence do we learn of the resurrection in the Torah? It is written (Ex. 15, 1) Then Moses and the children of Israel will sing this song. It does not read (Shar) sang, but will sing (Yashir). This is an intimation of the resurrection in the Torah. Similar to this is (Josh. 8, 30) Then Joshua will build an altar. It does not read (Banah) did build, but (Yibna) will build. This is also an inference of the resurrection from the Torah. According to this, how will the passage (I Kings, 11, 7) Then did (Yibna) Solomon build an altar, be explained? Will you also explain here 'will build'? We must therefore say that it means in the past. R. Joshua b. Levi says: "Whence do we find an intimation in the Torah of the resurrection of the dead? It is written (Ps. 84, 3) Happy are they who dwell in thy house; they will be continually praising thee. It does not read praised thee (in the past) but will praise (in the future). Hence it is an intimation of the resurrection." R. Joshua b. Levi said again: "He who recited hymns to his Creator in this world will be rewarded by reciting the same in the world to come, as it is said, Happy are they who dwell in thy house." R. Chiya b. Abba said, in the name of R. Jochanan: "Whence do we learn of the resurrection in the Torah? It is written (Is. 52, 8) The voice of thy watchmen — they raise their voice, togeher shall they sing; for eye to eye shall they see, when the Lord returneth unto Zion . It does not read (Ran'nu) sang, [in the past,] but (Yeran'nu) will sing [in the future]. Hence the resurrection is inferred from the Torah." R. Chiya b. Abba said again in the name of R. Jochanan: "In the future all the prophets will sing together a song of praise, as it is said, The voice of thy watchmen, they raise their voice together."

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)