Midrasz do Daniela 3:16

“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8).
“This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists. The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’
Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness. He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’
When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya. The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.⁴⁸The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals.
This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.” The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).⁴⁹God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You? That is to say: It is I who subjugated the inclination of idol worship.⁵⁰In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship.
If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship. Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart?
He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).⁵¹Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol). Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful.
Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37). In Babylon, they acted with their heart but did not act with their mouth,⁵²When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy. This wicked Haman” (Esther 7:6), and made their wound more painful.
In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so? Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.⁵³These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did.
In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so? Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel. What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’ He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’⁵⁴Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna).
They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’ He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya. He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3). After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3).
At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,⁵⁵This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost. Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),⁵⁶These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking. When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar? “We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).
When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’ That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9).
What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’⁵⁷They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’ Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya.
“This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,⁵⁸See Genesis 38:24–26. so too, it was degreed that they be burned yet, they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.

(Numb. 10:1–2:) “Then the Lord spoke [unto Moses saying], ‘Make two silver trumpets (hatsotserot).’” This text is related (to Ps. 24:7), “O gates, lift up your heads, be lifted up, you everlasting doors, [that the King of glory may come in].” When Solomon was bringing the ark into the Temple,¹⁷Numb. R. 15:13; above Exod. 2:6 and the note there. he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor (kavod), and raised themselves up.¹⁸Lam. R. 2:9 (13). So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; and he brought them to the land of Shinar.” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” [Another interpretation:] What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him.¹⁹Numb. R.15:13; see PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” Because the Holy One, blessed be He, imparts some of his glory to those who fear Him, He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written about the Holy One, blessed be He, (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself two silver trumpets.” This text is related (to Prov. 24:21), “Fear the Lord, my child, and the king, and do not associate with those who would differ.” But what is the meaning of “and the king?” Simply [this, to] make Him (i.e., the Holy One, blessed be He,) king over you.²⁰Numb. R. 15:14 cont. Another interpretation (of Prov. 24:21), “and the king”: Be king over the evil drive, which is called a king, where it is stated (in Eccl. 9:14), “[There was a little city with few people in it,] and a great king came against it […].”²¹Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9. Another interpretation (of Prov. 24:21), “and the king.” [More] than the king: Lest it be supposed that if the king says to you, “Worship an idol,” you should heed him;²²See above Gen. 2:15. the text reads (in Prov. 24:21), “Fear the Lord, my child, and the king.” Thus [when] Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18), “We will not serve your gods, nor will we pay homage to the image of gold which you have set up.” Nebuchadnezzar said to them (in Dan. 3:14), “’Is it true, Shadrach, Meshach, and Abednego?’ Did not the Holy One, blessed be He, say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2), ‘I [say], “Keep the king's command?”’” They said to him, “You are king over us for taxes and crop levies;²³Lat.: annona. but in regard to the service of idols, Nebuchadnezzar and a dog [have] equal [authority].” (Dan. 3:16-17:) “Shadrach, Meshach, and Abednego answered and said to the king, ‘O Nebuchadnezzar, we do not need to answer you in this [matter]. If our God [whom we serve is able to save us, He shall save us from the burning fiery furnace and from your hand O king].’” They said to him, “Whether He delivers us or whether He does not deliver us (in vs. 18), ‘be it known to you, O king, that we will not serve your gods nor pay homage to the image of gold which you have set up.’” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king; and do not associate with those who would differ”; [i.e.,] in that Israel is called a third to all those that fear Him, but do not associate with those who say that there are two gods in the world, for the end of [such people] is to perish from the world. It is so stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds [in it] shall be cut off [and die], but one-third shall remain in it.” And who is the one-third? This is Israel as stated (in Is. 19:24), “And on that day Israel shall be a third [partner with Egypt and Assyria, a blessing in the midst of the earth].” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” Whoever is in fear of the Holy One, blessed be He, becomes a king. From whom did you learn [that]? From Abraham because he was in fear of the Holy One, blessed be He, and became a king. Thus it is stated (in Gen. 22:12), “for now I know that you fear God.” But where is it shown that he became a king? It is written (in Gen. 14:17), “[And the king of Sodom came out to meet him …] at the Valley of Shaveh, i.e., the valley of the king.” What is the meaning of the Valley of Shaveh (rt.: shwh?] That they all became equal (rt.: shwh). So taking counsel (or taking wood),²⁴‘Etsah. The word can mean either “counsel” or “wood.” they cut cedars, made a throne, and set him over them as king. And you should not say [this] only [in the case of] Abraham alone. In the case of Moses [as well did this happen], because he was in fear of the Holy One, blessed be He, as stated (in Exod. 3:6), “then Moses hid his face, for he was afraid to look at God.” And where is it shown that he became a king?] Where it is stated (in Deut. 33:5), “Then he became king in Jeshurun.”²⁵Thus the king of whom Prov. 24:21 demands obedience, is a king who fears the Holy One like Abraham or Moses. The Holy One, blessed be He, said to Moses, “I have made you a king. As they blow trumpets before a king when he goes forth to war, so shall they blow trumpets before you when you go forth to war.” How is it shown? From that which they read about the matter (in Numb. 10:2), “Make two silver trumpets.”²⁶The context of the passage concerns the sounding of an alarm in time of war.

Hananiah, Mishael, and Azariah behaved in that fashion at the time Nebuchadnezzar erected his statue. They said to him: Do you believe that even if you should cast us into the midst of a fiery furnace, the Holy One, blessed be He, will not save us? We know that the Holy One, blessed be He, is able to save us, but whether we are saved or not, we shall not prostrate ourselves before your image, for it is written: If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up (Dan. 3:17–18). Then Nebuchadnezzar replied: Is it true, O Shadrach, Meshach, and Abed-nego, that you serve not my gods, nor worship the golden image which I have set up? (ibid., v. 14). What is the meaning of Is it true? It means that he said to them: “Is it true what you say?” Then Shadrach, Meshach, and Abed-nego answered and said to the king: “O Nebuchadnezzar, we have no need to answer thee in this manner” (ibid., v. 16). They did not address him as king but simply as Nebuchadnezzar. “We have no need to obey you in this demand. If you had issued a decree concerning taxes or levies upon our crops or upon anything else, we would say, ‘I keep the king’s command,’ and you would be obeyed as a king, but when you command us to deny our God, then you are merely Nebuchadnezzar. We have no need to respond to you in any demand, for we have been commanded in regard to the oath of God: Be not hasty to go out of his presence, stand not in an evil thing (Eccles. 8:3).” Upon hearing this, Nebuchadnezzar was filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated…. Then these men were bound in their cloaks, their tunics, and their robes … and were cast into the midst of the burning fiery furnace (Dan. 3:19–21).

“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14).
“My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31).
The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’¹²⁴I have already heard their own pleas for help, for their “voice is pleasant.” Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.”
Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket.¹²⁵These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command. It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7).¹²⁶Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.

14 Another interpretation (of Numb. 10:2), “Make for yourself two silver trumpets”: This text is related (to Prov. 24:21), “Fear the Lord, my child, and the king.” But what is the meaning of “and the king?” Simply [this, to] make Him (i.e., the Holy One, blessed be He,) king over you. Another interpretation (of Prov. 24:21), “and the king”: Crown the positive drive over the evil drive, which is called a king, where it is stated (in Eccl. 9:14), “[There was a little city with few people in it,] and a great king came against it […].”²¹Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9. Another interpretation (of Prov. 24:21), “and the king”: Lest it be supposed that if the king says to you, “Worship an idol,” you should heed him; the text reads (in Prov. 24:21), “Fear the Lord, my child, and the king.” Thus [when] Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18), “We will not serve your gods, nor will we pay homage to the image of gold which you have set up.” Nebuchadnezzar said to them (in Dan. 3:14), “’Is it true, Shadrach, Meshach, and Abednego?’ Yesterday you were saying [that] anyone who was seeking to acquire idolatry should go to Jerusalem, as stated (Isaiah 10:10), ‘and their idols were from Jerusalem and from Samaria,’ and now you have come to make my idolatry, emptiness?” “’Is it true, Shadrach, Meshach, and Abednego?’ Did not the Holy One, blessed be He, say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2), ‘I [say], “Keep the king's command?”’” They said to him, “You are king over us for taxes and crop levies;²²Lat.: annona. but in regard to the service of idols, Nebuchadnezzar and a dog [have] equal [authority].” (Dan. 3:16-17:) “Shadrach, Meshach, and Abednego answered and said to the king, ‘O Nebuchadnezzar, we do not need to answer you in this [matter]. If our God whom we serve [is able to save us, He] shall save us [from the burning fiery furnace and] from your hand O king.’” [He answered, “And if not?” They said to him, “Whether He delivers us or whether He does not deliver us (in vs. 18), ‘be it known to you, O king, that we will not serve your gods nor pay homage to the image of gold which you have set up.’” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” (Prov. 24:21, cont.) “And do not associate with those who would differ” – but do not associate with those who say that there are two gods in the world, for the end of [such people] is to perish from the world. It is so stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds [in it] shall be cut off [and die], but one-third shall remain in it.” And who is the one-third? This is Israel as stated (in Is. 19:24), “And on that day Israel shall be a third [partner with Egypt and Assyria, a blessing in the midst of the earth].” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” Whoever is in fear of the Holy One, blessed be He, becomes a king. From whom did you learn [that]? From Abraham because he was in fear of the Holy One, blessed be He, and became a king. Thus it is stated (in Gen. 22:12), “for now I know that you fear God.” But where is it shown that he became a king? It is written (in Gen. 14:17), “[And the king of Sodom came out to meet him …] at the Valley of Shaveh, i.e., the valley of the king.” What is the meaning of the Valley of Shaveh (rt.: shwh?] That they all became equal (rt.: shwh). So taking counsel (or taking wood),²³‘Etsah. The word can mean either “counsel” or “wood.” they cut cedars, made a throne, and set him over them as king. And you should not say [this] only [in the case of] Abraham alone. In the case of Moses [also] he became king, because he was in fear of the Holy One, blessed be He. Therefore it is written (in Prov. 24:21), “Fear the Lord, my child, and the king.”sup>24Thus the king of whom Prov. 24:21 demands obedience, is a king who fears the Holy One like Abraham or Moses.

Another interpretation [(of Numb. 10:2): MAKE TWO SILVER TRUMPETS]. This text is related (to Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING. R. Isaac bar Eleazar of Caesarea said: What wisdom made was a crown for her head.⁴⁴yShab. 1:3 (or 5) (3c). Her humility made {slippers} a slipper]⁴⁵Lat.: solea. for her foot.⁴⁶The foot with such a covering need fear no thorns. See Gen. R. 44:12. It is written elsewhere (in Ps. 111:10): THE BEGINNING OF WISDOM IS THE FEAR OF THE LORD and it is written (in Prov. 22:4): THE HEEL⁴⁷‘QB. The Masoretic text vocalizes the word as ‘eqev which means “effect” but the word may also be vocalized as ‘aqev to mean “heel.” See Tanh. Gen. 1:1. OF HUMILITY IS THE FEAR OF THE LORD. Solomon therefore said (in Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING. But what is the meaning of AND THE KING? Simply <this>: Make him (i.e., the Holy One) king over you.⁴⁸Tanh. Numb. 3:9 cont.; Numb. R. 15:14 cont. Another interpretation (of Prov. 24:21): AND THE KING. Be king over the evil drive, which is called a king where it is stated (in Eccl. 9:14): <THERE WAS A LITTLE CITY WITH FEW PEOPLE IN IT,> AND A GREAT KING CAME AGAINST IT….⁴⁹Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9. Another interpretation (of Prov. 24:21): AND THE KING. "<More> than the king," lest it be supposed that, if the king says to you: Worship an idol you should heed him.⁵⁰See above Gen. 2:15. The text reads (in Prov. 24:21): FEAR THE LORD, MY CHILD. Thus <when> Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18): WE WILL NOT SERVE YOUR GODS, NOR WILL WE PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP. (Dan. 3:14:) IS IT TRUE, SHADRACH, MESHACH, AND ABEDNEGO? [Yesterday you were actually⁵¹Gk.: ontos. saying: Whoever wanted to take an idol for himself came to Jerusalem, as stated (in Is. 10:10): AND THEIR GRAVEN IMAGES WERE FROM JERUSALEM AND FROM SAMARIA.⁵²It is in this literal sense that the midrash understands the passage. English renderings usually translate in the following sense: AND THEIR GRAVEN IMAGES EXCEEDED THOSE OF JERUSALEM AND SAMARIA. But now you have come to destroy my idol worship. (Dan. 3:14:) IS IT TRUE, SHADRACH, MESHACH, AND ABEDNEGO? Did not the Holy One say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2): I <SAY>: KEEP THE KING'S COMMAND? They said to him: You are king over us for taxes and crop levies;⁵³Lat.: annona. but in regard to the service of idols, Nebuchadnezzar and a dog <have> equal <authority>. (Dan. 3:16–17:) SHADRACH, MESHACH, AND ABEDNEGO ANSWERED [AND SAID TO THE KING: O NEBUCHADNEZZAR], WE DO NOT {CARE} [NEED] <TO ANSWER YOU> IN THIS <MATTER>. IF OUR GOD <WHOM WE SERVE IS ABLE TO SAVE US, HE SHALL SAVE US FROM THE BURNING FIERY FURNACE AND FROM YOUR HAND O KING>. They said: Whether he delivers us or whether he does not deliver us (in vs. 18): BE IT KNOWN TO YOU, <O KING, THAT WE WILL NOT SERVE YOUR GODS NOR PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP>. Ergo (in Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING; AND DO NOT ASSOCIATE WITH THOSE WHO WOULD DIFFER, <i.e.,> DO NOT ASSOCIATE WITH those who say that there are two gods in the world, for the end of <such people> is to perish from the world. It is so stated (in Zech. 13:8): AND IT SHALL COME TO PASS THROUGHOUT ALL THE LAND, SAYS THE LORD, THAT TWO-THIRDS [IN IT] SHALL BE CUT OFF [AND DIE], BUT ONE-THIRD SHALL REMAIN IN IT. And who is the one-third? This is Israel as stated (in Is. 19:24): AND ISRAEL SHALL BE A THIRD <PARTNER WITH EGYPT AND ASSYRIA, A BLESSING IN THE MIDST OF THE EARTH>. Ergo (in Prov. 24:21): FEAR THE LORD MY CHILD AND THE KING.