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Sixty Guards Stood Around Solomon's Bed After He Sinned

Ashmedai had worked under Solomon's orders while the Temple went up. Then the king sinned, and the demon put him off his own throne.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The King Who Gave Orders to Demons
  2. Adam Heard the Same Voice Twice
  3. Seven Walls of Fire on the Mountain
  4. Michael and Gabriel Used to Be Afraid of Moses
  5. Saul Turned and Won, and Then Saw the Camp
  6. Ashmedai Threw Solomon Out of His Own Kingdom

Sixty men came into the bedroom before the king lay down. They took positions around the bed, one every few feet, facing outward, and each of them drew his sword and laid it across his thigh. They were picked men, all of them veterans, the best fighters in Israel. Then Solomon got into the bed and they stood there while he tried to sleep.

Sixty Guards Stood Around Solomon's Bed After He Sinned Click for full size

No assassin was coming. What he was afraid of did not use doors.

The King Who Gave Orders to Demons

There had been a time when this was the wrong way around. He had ruled with songs. He had singers, men and women, and he had shedim and shedot, male demons and female, and they stoked the fires under his bathhouses because he told them to. He knew the words that bound them and the words that let them go.

When the House went up in Jerusalem, the king of the demons himself was on the work. Ashmedai did what Solomon said. The wisest man alive gave instructions and the thing that terrifies everyone else carried stone.

Adam Heard the Same Voice Twice

The pattern was old by then. Adam used to hear the voice of God in the garden and stand up straight and take it. Nothing in him buckled. It was a quiet voice and he could bear the weight of it standing on his own two feet.

Then he ate, and he heard the voice again, and he went into the trees. Same garden, same hour, same voice. It came through the branches like thunder now and he crouched in the leaves with his wife and waited for it to pass over them.

Seven Walls of Fire on the Mountain

Israel had stood at the bottom of Sinai and watched the glory of God sit on the summit looking like fire eating itself. Seven partitions of flame, one consuming the next, stacked up the mountain. The whole nation looked straight at it and nobody flinched and nobody covered his eyes.

Then the calf came out of the fire and the tablets went into the ground in pieces. When Moses came down the second time with light coming off his skin, Aaron and every one of them backed away from him and would not come near, and Moses had to put a veil over his own face to hold a conversation. The fire on the mountain had not gotten hotter. They had gotten thinner.

Michael and Gabriel Used to Be Afraid of Moses

Before the calf, the kings of the armies of heaven ran from him. Michael ran. Gabriel ran. A man walked up through the ranks of the angels and the ranks moved aside.

Afterward he could not raise his eyes to the lowest-ranking soldier in those ranks. He said so himself, plainly, when he came back down and had to explain what standing in front of God had been like the second time: I was terrified of the anger and the fury.

Saul Turned and Won, and Then Saw the Camp

Saul had it too, for a while. Wherever he turned he came away the winner, and it was not luck. He was a poor man who ate ordinary bread in ritual purity. He spent his own money on the kingdom and was careful with Israel's. He held his servant's dignity to be worth exactly as much as his own, and he was learned, and the wars went his way.

Then came the sin, and then came the night he stood on a ridge and looked down at the Philistine camp, and the man whose approach used to empty a battlefield stood there with his heart going to water.

David sang, once, that the Lord was his light and his salvation and there was nobody left for him to be afraid of. After Bathsheba, his enemies sat in council and described him as a man who was weary and weak in the hands, and worth attacking now.

Ashmedai Threw Solomon Out of His Own Kingdom

So when Solomon sinned, Ashmedai did not wait for orders. He took the throne and put the king off it, out of the palace, out of the country, out of the arrangement entirely, and the demon that had hauled stone for the Temple sat where the wisest man in the world used to sit.

Solomon got the kingdom back. That part is short in the telling because it was the smaller half of what happened to him. What he could not get back was the earlier condition, the one where he opened his mouth and things with wings and fire in them did as they were told. He came home a man who knew exactly what was in the dark, and what it was capable of, and that it had already beaten him once.

So he called up sixty of the best fighters in Israel and posted them around his bed. Swords out, on the thigh, all night, every night, for the fear in the nights.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Bamidbar Rabbah 11:3Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Jewish tradition has a lot to say about that moment – that before and after. And it all starts with a verse from Song of Songs: "Behold the bed of Solomon..." (Song of Songs 3:7).

Bamidbar Rabbah 11, a section of the ancient Midrash (rabbinic interpretive commentary), uses this verse as a jumping-off point to explore how our relationship with the world, and even with the Divine, changes when we sin. It's a profound shift in perception, a loss of innocence, perhaps.

Rabbi Shimon ben Yoḥai interprets the verse about Solomon quite literally. He pictures Solomon's bed surrounded by sixty valiant men, armed and ready for battle. Why such heavy security? "From fear in the nights" (Song of Songs 3:8) – Solomon was afraid of demons! This isn't just a historical anecdote; it's a metaphor for the vulnerability that comes after sin.

Rabbi Shimon ben Yoḥai takes it further. He says that before a person sins, they inspire awe. After? They feel the awe, the fear. Think about Adam. Before the sin in the Garden, he could stand and listen to the Divine Voice. Afterward, he hid! As it says in (Genesis 3:8), "The man and his wife hid from the presence of the Lord God."

Rabbi Avin adds that before, Adam heard a "gentle voice." After, it was thunderous. It's like the volume got cranked up on the consequences.

And it’s not just individuals. The whole Israelite nation experienced this shift. Before the sin of the Golden Calf, Rabbi Abba bar Kahana tells us, the Israelites could witness the "appearance of the glory of the Lord" on Mount Sinai – a devouring fire, no less! – and not be afraid. According to (Exodus 24:17), “the appearance of the glory of the Lord was like devouring fire atop the mountain.” They even saw seven partitions of fire consuming one another! But after the sin, they couldn't even look at Moses's radiant face. Remember the verse from (Exodus 34:30)? "Aaron and all the children of Israel saw Moses, and behold, [the skin of his face] was radiant, [and they feared approaching him]."

Rabbi Pinḥas ben Rabbi Avin, quoting Rabbi Ḥanin, even suggests that Moses himself felt this shift, this distance.

Rabbi Yudan, citing Rabbi Aivu, brings another powerful image: Before the sin, even the angels Michael and Gabriel feared Moses! But after, Moses couldn't even look at their lowest-ranking soldiers. That's a serious demotion!

The Midrash continues, drawing parallels with other figures: Saul, who initially captured the kingdom and inspired terror through his good deeds and Torah learning, but later became fearful himself. David, who once proclaimed "The Lord is my light and my salvation; whom shall I fear?" (Psalms 27:1), but after his sin with Batsheva, became weary and discouraged.

Then there's Solomon, who initially dominated demons with his songs and poems – "shirim veshirot" as it says in (Ecclesiastes 2:8). He even controlled Ashmedai, the king of demons, to build the Temple. But after he sinned, Ashmedai banished him, and Solomon had to surround his bed with guards for protection.

But wait, there's more! The Midrash doesn't stop at individual failings. It also offers alternative interpretations of the verse from Song of Songs. One interpretation sees the "bed of Solomon" as representing the tribes of Israel who left Egypt. The "sixty valiant men" become the six hundred thousand Israelites over the age of twenty. Their swords? The very swords they used to circumcise themselves before offering the Paschal sacrifice! According to (Exodus 13:18), “the children of Israel ascended armed from the land of Egypt.”

Another interpretation sees the "bed of Solomon" as representing the Sanhedrin, the ancient Jewish court. The "sixty valiant men" are the members of the court, armed with their knowledge of Jewish law, or halakha, ready to render true judgment.

Finally, the Midrash interprets the verse in relation to the priestly watches and the Priestly Benediction. The "sixty valiant men" are the sixty letters of the blessing, bolstering Israel with their might.

So, what does all this mean? It seems to me that Bamidbar Rabbah 11 is telling us that sin isn't just about breaking rules. It's about altering our perception, diminishing our strength, and creating distance between ourselves and the Divine. But it also reminds us that even after we stumble, there are paths to redemption, ways to reclaim our strength and reconnect with the Divine. What do you think?

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Bamidbar Rabbah 18:21Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Bamidbar Rabbah turns to The Prophetic Letters That Change Form at a Word's End.

What about mem mem? It's linked to Isaac, and the verse "For you have grown much mightier than we [mimenu]" (Genesis 26:16). According to the Midrash, the double mem suggests that Isaac and his descendants would be mighty in two worlds. The text emphasizes that the Torah could have used a different phrase for “than us,” but it chose mimenu specifically to hint at this concept!

Then we have nun nun, representing Jacob and his plea, "Deliver me, please [hatzileni na]" (Genesis 32:12) – again, a plea for deliverance in two worlds. And peh peh, tied to Israel, with God's words to Moses, "I have remembered you [pakod pakadeti]" (Exodus 3:16).

Finally, tzadi tzadi points to the future, to the coming of the Tzemaḥ, the sprout, a messianic figure: "Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ.]" (Zechariah 6:12). As we find in Jeremiah (23:5) this figure will be a righteous offspring of David, bringing justice and righteousness to the land.

But the text doesn't stop there. It moves into a fascinating exploration of numbers and their significance. The phrase "A leader of fifty" (Isaiah 3:3) is seen as an allusion to the breadth of Jewish knowledge: the twenty-four books of the Bible, the eleven minor prophets (excluding Jonah), the six orders of the Mishna, and nine chapters of Torat Kohanim, a midrash halakha (legal interpretation) on Leviticus. According to the Midrash, at the time of its writing, the Torat Kohanim was divided into nine large chapters.

The passage then connects phrases from the Song of Songs to different aspects of Jewish learning. "They are sixty queens" (Song of Songs 6:8) represents the sixty tractates of the Talmud. "And eighty concubines" (Song of Songs 6:8) symbolizes the eighty study halls in Jerusalem. "And young women without number" (Song of Songs 6:8) alludes to external Mishna – Tannaitic statements not included in the official Mishna.

Even the seemingly simple statement "Three hundred and eighteen" (Genesis 14:14) gets a deep dive. It's interpreted as a reference to Eliezer, Abraham's servant, because the numerical value of the letters in Eliezer's name adds up to 318!

Then we get to a discussion of Abraham's spiritual journey. "Because [ekev] Abraham heeded My voice." (Genesis 26:5) is connected to the idea that Abraham recognized God at the young age of three.

The Midrash then explores the names of Sarah and Abraham, noting that Abraham was incomplete until he was circumcised and had a child. The letter heh was added to his name to make him whole. The numerical value of Abraham's name, after the addition of the heh, equals 248, the number of limbs in a person’s body.

The text goes on to analyze the names of Isaac and Jacob, connecting them to significant events and concepts. For example, the letters in Isaac's name (Yitzchak) are linked to the ten ordeals, Sarah's age when he was born, and the eight days until his circumcision.

The passage continues with more numerical interpretations, connecting seemingly disparate verses and ideas. The numerical value of "Fear of the Lord" (yirat Adonai) is equated with the value of "Torah," and when combined, they equal 613 – the number of commandments in the Torah!

The Midrash also tells us that the days of Abraham, Isaac, and Jacob, when added together, equal the distance between heaven and earth. How amazing is that?

Finally, the passage explores the significance of prayer, especially in the absence of the Temple. The numerical value of "good" (tov) is linked to the concept of nefesh (soul), suggesting that prayer can serve as an atonement in place of sacrifices.

What's the takeaway from all this? It’s that the ancient rabbis saw the Torah as a multi-layered text, filled with hidden meanings and connections. They used gematria (numerical values of letters) and other interpretive methods to unlock these secrets, revealing deeper insights into Jewish law, theology, and history. And perhaps, it encourages us to look more closely at the world around us, to find the hidden connections and deeper meanings that might be waiting to be discovered.

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