5 min read

Solomon Gave Three Wise Sayings and One Brother Lived

Three brothers worked for Solomon thirteen years. Two took gold when he offered them a choice. The third took advice. Only the third came home.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Choice at the End of Thirteen Years
  2. The First Rule Before the Sun Was Down
  3. The River That Had Moved
  4. The Night His Wife Asked

The Choice at the End of Thirteen Years

Three brothers had served King Solomon for thirteen years in the hope of absorbing some portion of his legendary wisdom. At the end of their service, Solomon offered each man a choice: one hundred coins, or three pieces of advice.

The first brother took the money without deliberating. The second took the money without deliberating. The third started to walk away with his coins, then stopped on the road. Turned around. Went back.

I came for wisdom, not wealth, he told Solomon. Take back the coins and give me the three rules instead.

Solomon looked at him. He returned the coins and spoke three sentences. Begin your journey each day at dawn and stop before nightfall. Never cross a swollen river, even if it looks passable. Never tell your wife what you know in secret.

The First Rule Before the Sun Was Down

The youngest brother, carrying nothing but three sayings, caught up with his brothers on the road and said nothing about what he had exchanged his money for. They walked together through the afternoon. Around the ninth hour, three hours before dark, the youngest said: we stop here.

His brothers laughed. They had coins in their pockets and daylight in front of them and no reason to make camp in a field when the next town was within reach. They kept walking. The youngest made his fire and set his camp.

During the night, a snowstorm buried the mountain pass his brothers had entered. By morning, both of them were dead in the drifts. He continued on alone in the clear, cold morning, walking over ground that had killed everyone who had tried it the night before.

The River That Had Moved

Further along, the road ran beside a river. He had forded it on the way out and he remembered where the crossing was. But the crossing was wrong. The water was higher, faster, darker than it had been, the kind of river that looks like what you remember but is not the same river, the kind that has been fed by snowmelt in the mountains and shows no surface sign of how much deeper it has become.

He walked downstream until he found a bridge.

Later, he learned that a merchant who had crossed at the usual ford that same day had been swept away. Drowned in a river that had looked passable and was not.

The Night His Wife Asked

He came home wealthy. The story does not explain the source of the wealth in detail, but the tradition implies that wisdom spent carefully over the course of a long journey accumulates what gold spent quickly does not. He came back a different man than the one who had left.

His wife noticed the difference. She pressed him, the way someone presses who has been waiting for a very long time and believes they are owed an answer. What happened? Where did this come from? What do you know that you are not telling me?

He remembered the third rule. He said nothing.

The tradition records what he found in the house while she slept: evidence of another man who had been present in his absence, evidence of the kind that a man might react to with a violence that would undo everything the journey had built. He held the third rule in his mind like a stone, turned it over, waited until the morning when the situation could be examined with something other than rage.

By morning, the evidence had resolved itself into something that required not blood but conversation. The situation was not what it had appeared to be in the dark. He came home to a marriage that survived because he had followed three rules that had cost him one hundred coins.


← All myths

From the tradition

Sources

4 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews 5:36Legends of the Jews

This story from the tradition of Jewish legend, found within Ginzberg's Legends of the Jews, explores just that question.

It begins with King Solomon, whose wisdom, as we know, was legendary. People flocked to him hoping to glean some of his insight. Three brothers were among those who sought Solomon's wisdom, serving him for thirteen long years. But they grew disillusioned, feeling they hadn't learned a thing. So, they decided to leave.

Solomon, being Solomon, offered them a choice: one hundred coins each, or three wise sayings. The brothers, perhaps a little short-sighted, opted for the money. They grabbed their coins and left, eager to start spending. But the youngest brother had a change of heart.

He turned back, much to the annoyance of his siblings, and said, "My lord, I didn't come here for money, I came for wisdom. Please, take back the coins and teach me instead!"

Solomon, pleased with his sincerity, agreed. He imparted three rules of conduct: "When you travel, start at dawn and stop before nightfall; never cross a swollen river; and never reveal a secret to a woman." Simple enough. The youngest brother, now armed with Solomon's wisdom, rejoined his brothers. But he kept his newfound knowledge to himself. They continued their journey, and as the day wore on, nearing the ninth hour, three hours after noon, the youngest suggested they stop for the night.

His brothers scoffed. "See? You're still foolish! You proved that when you gave back the money to Solomon." Fueled by pride and impatience, they pressed on.

The youngest brother, trusting Solomon's advice, made camp. As darkness descended, a fierce snowstorm engulfed the land. The two older brothers, who had pressed on, were caught in the blizzard and perished.

The next day, the youngest brother discovered their bodies. He did what he had to do: he took their money, buried them, and continued his journey. He reached a river, swollen and raging. Remembering Solomon’s warning, he waited for the waters to subside. While he waited, he saw the king's servants trying to cross with animals laden with gold, but they were swept away by the current.

Once the waters calmed, he crossed and recovered the gold from the drowned animals. He returned home a wealthy and wise man. But here's where things get tricky.

His wife, naturally, was curious about his sudden wealth. She pressed him relentlessly for answers. And, alas, he forgot Solomon's third piece of advice: never reveal a secret to a woman.

One day, during a quarrel, his wife blurted out, "Not enough that you murdered your brothers, you want to kill me too?!"

His sisters-in-law, hearing this accusation, accused him of murdering their husbands. He was arrested, tried, and sentenced to death! Talk about a turn of events.

But just as he was about to be hanged, he revealed his entire story to the king. Solomon recognized him! The king realized the truth, and the man was spared.

This story, as we find in Midrash Rabbah, illustrates the profound value of wisdom. It was with this man's life in mind that Solomon declared: "Acquire wisdom; she is better than gold and much fine gold."

It makes you wonder, doesn't it? Would we have made the same choices as those brothers? Would we have had the foresight to value wisdom over immediate gain? And perhaps more importantly, would we have had the strength to keep a secret when the pressure was on? Food for thought,.

Full source
Bamidbar Rabbah 19:4Bamidbar Rabbah

The verse from (Ecclesiastes 8:1), "Who is like the wise man, and who knows the meaning of a matter?" serves as our starting point. Who is like the wise man? According to this Midrash (rabbinic interpretive commentary), it's none other than the Holy One, blessed be He!: "The Lord founded the earth with wisdom," as (Proverbs 3:19) reminds us. God’s wisdom isn't just an attribute; it's the very foundation of creation.

"who knows the meaning of a matter?" Again, the answer points to the Divine. It is the Holy One who explained the Torah to Moses himself.

Then comes another verse, "The wisdom of a man illuminates his face" (Ecclesiastes 8:1). Rabbi Yudan offers a powerful insight here: Great is the ability of the prophets who can even liken the image of the greatness On High to the form of a person. He points to the verse in (Daniel 8:16), "I heard the voice of a man by the Ulai," which is understood as a reference to the voice of God. Rabbi Yehuda ben Rabbi Simon adds to this, drawing from (Ezekiel 1:26): "And upon the likeness of the throne was a likeness, like the appearance of a man, upon it from above." It’s a mind-bending concept, isn't it? That the Divine can, in some way, be perceived through human forms and expressions.

The interpretation doesn't stop there. "And the boldness of his face is changed" (Ecclesiastes 8:1) is understood as God changing from the attribute of justice to the attribute of mercy for the sake of Israel. This idea of God's attributes shifting, particularly from justice to mercy, is a recurring theme in Jewish thought, reflecting the dynamic relationship between the Divine and humanity.

Now, here's where the story takes a particularly interesting turn. Rabbi Yehoshua of Sikhnin, in the name of Rabbi Levi, shares an anecdote about Moses. The Midrash relates that with every matter God spoke to Moses, He explained both its means of impurity and its means of purification. But when God reached the portion of "Say to the priests" (Leviticus 21:1) – which deals with the prohibition against a priest becoming impure through contact with a corpse – Moses had a question. If a priest does become impure, how is he to be purified?

And here’s the kicker: God didn't answer him!

Imagine Moses, the great lawgiver, standing before the Divine Presence, his face paling with uncertainty. He doesn't get an answer.

Then, later, when God reaches the portion of the red heifer (parah adumah) in (Numbers 19:17) – the ritual involving the ashes of a red heifer used for purification – God reveals the answer. He says to Moses, "At that moment when I said to you the portion of 'Say to the priests,' and you said to Me: With what will his purification be effected, I did not answer you. This is his purification: 'They shall take for the impure from the ashes of the burning of the purification.'"

Why the delay? Why the initial silence? The Midrash doesn't explicitly say, but it invites us to consider the nature of divine teaching, the process of learning, and perhaps even the importance of confronting unanswered questions before the answer can truly be understood. It suggests that sometimes, the path to wisdom involves a period of uncertainty, a moment of questioning, before the light of understanding dawns.

So, what does this all mean for us? Perhaps it's a reminder that wisdom isn't just about knowing the answers, but also about knowing how to ask the right questions. And sometimes, the most profound learning comes from the moments when we don't yet have all the answers. The Divine teaches us, not just through pronouncements, but also through the spaces between them.

Full source
Exempla of the Rabbis, No. 402Exempla of the Rabbis (Gaster, 1924)

IV. Three young men served King Solomon. After three years' apprenticeship, believing they had learned nothing, they asked leave of departure from Solomon. He offered them each 100 gold pieces or three wise maxims. They took the 300 gold pieces, but the youngest returned and Solomon taught him, “1) Start early on your journey with the dawn and stop at nightfall. 2) Do not attempt to cross a swollen river but wait until it subsides; and, 3) Do not reveal thy secrets to any woman, not even thy wife.'' He then caught up his brothers but declined to tell them what he had been taught. Towards evening, he stopped to rest while they travelled on in the dark. He lit a fire and

- i55

slept but they were overtaken by snow and frozen to death. Finding them dead the next morning he took their money and then buried them. The snow melted and the river overflowed and he waited. Two servants of Solomon with horses laden with gold attempted to cross and were drowned. The waters later subsided and he took the money and went home where he bought land and built palaces. On being asked by his wife, he refused to tell her anything about his fortune. But at last he told her. One day she quarrelled with him and shouted at him that after he had killed his two brothers he wanted to kill her. Their widows then brought him for trial before King Solomon who ordered him to be killed. He, however, told the king who he was and what had happened and the king recognised him and set him free.

Full source
Exempla of the Rabbis, No. 402Exempla of the Rabbis (Gaster, 1924)

This entry preserves the bibliographic trail behind one of the most widely traveled Jewish wisdom tales, gathered by Moses Gaster among the Exempla of the Rabbis as story No. 402 and cross-referenced in the Dibre Hayamim shel Moshe (Constantinople, 1516), the Maaseh Book No. 198, Jellinek's Bet ha-Midrash, and Eisenstein's Otzar. The story it indexes is "Solomon's Three Maxims." In it a poor man enters the service of King Solomon, and when he wishes to return home Solomon offers him a choice: take his wages in coin, or take three pieces of counsel. The man chooses the counsel. Solomon tells him never to abandon the main road for a shortcut, never to lodge in a house whose master is an old man married to a young wife, and never to act in anger at night but to wait for morning. On his long journey home each maxim saves his life in turn, the first from bandits who ambush the side path, the second from a murderous household, and the third from killing his own wife and a stranger he finds beside her, who proves at dawn to be their grown son. The tale teaches that the wisdom of Solomon, who in (Kings 4:29) was granted understanding "as the sand on the seashore," is worth more than silver, since gold buys a single meal while a wise word guards a man for a lifetime. Gaster lists the many parallels, from the Arabic Maaseh Nissim to the medieval Gesta Romanorum, to show how far this distinctly Jewish lesson about the supremacy of acquired wisdom over inherited wealth carried across the world.

Full source