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The Throne Solomon Built and What It Was Designed to Do

No king who came after Solomon could replicate his throne. The problem was not the gold or the ivory. The throne was built to humble whoever sat on it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. What Ahasuerus Spent Three Years Trying to Build
  2. What Sat on the Throne with the King
  3. What the Throne Remembered on Each Step
  4. Joseph and the Provision That Came from Below

What Ahasuerus Spent Three Years Trying to Build

After Solomon's throne passed out of Israelite hands, every subsequent ruler who possessed it tried to sit in it and failed. Not because they lacked strength or will. Because the throne was mechanical in a way they did not understand and could not replicate. Ahasuerus spent three years having craftsmen study what remained of it and attempt to build a copy. They failed completely. The problem was not the gold or the ivory or the jewels. The problem was what the throne did.

The Chronicles of Jerahmeel, a twelfth-century Hebrew chronicle that preserved much older traditions, describes the throne's structure in specific technical detail. Six golden steps, each flanked by pairs of animals facing each other: a lion and an ox, an eagle and a peacock, working upward step by step to the summit. When the king placed his foot on the first step, the animals moved. Golden mechanisms raised and steadied his leg. As he ascended, each step's animals engaged in sequence, assisting him upward until he reached the top, where the throne itself rotated to face him toward Jerusalem, toward the Holy of Holies, toward the center of everything the throne was built to serve.

What Sat on the Throne with the King

At the summit, a golden eagle held a crown above the seat. When the king sat, the eagle lowered the crown onto his head. The tradition reads this as the throne performing a theology: the king did not arrive wearing his own crown. The crown was given to him at the moment of sitting, by a mechanism that predated him and would outlast him, built by a man who understood that the crown's authority was not the king's possession. It was something he received at the beginning of each sitting and would return at the end.

On the throne itself sat two lions, one on each side, and above them two eagles. When a foreign king attempted to sit in it, the animals were said to move differently, to resist rather than assist, to make clear through the machinery of the thing that this seat was not built for them. The throne that had been constructed to remind Solomon of everything that had come before him had a memory of its own, and the memory could tell the difference between the man it was built for and everyone who came after.

What the Throne Remembered on Each Step

Each animal pair on the six steps was selected with specific intent. The tradition that the Chronicles of Jerahmeel preserved held that each level of ascent brought the king into contact with a different dimension of sacred history: the animals of the first step recalled the first creatures of creation, those of the second recalled the patriarchs, those of the third recalled the wilderness generation, and so upward. By the time the king reached the seat, he had been physically walked through the entire history of the covenant. He arrived at the place of judgment having been reminded, step by step, of every story that had led to this moment.

Solomon had understood that a king who sits down without this kind of reminder is dangerous. He had been the wisest man of his generation and had still made the choices that ended his reign in compromise. He had built the throne as a corrective to his own susceptibility. The mechanism that humbled the person sitting in it was a gift he had built for his successors: the architectural embodiment of what his proverbs said in words about the nature of wisdom and its limits.

Joseph and the Provision That Came from Below

The tradition pairs Solomon's throne with Joseph's generosity for a reason that is not immediately obvious. Joseph had been thrown into a pit by his brothers, sold into Egypt, imprisoned on false charges. He had descended through every layer of vulnerability a human being could experience. When he finally stood at the top, as Pharaoh's second-in-command with authority over the food supply of the ancient world, the Legends of the Jews describes what he did: he gave. Food, drink, clothing, welcome, sustained provision for the brothers who had thrown him into the earth and the father who had lost decades of his life believing his son was dead.

The man who had been at the bottom knew what it meant to have nothing. He had sat in the pit and in the dungeon and had not been crushed by either. When he reached the position where he could give rather than receive, he gave without measure. The throne Solomon built was designed to produce, through mechanism, what Joseph's descent had produced through experience: the awareness, at the moment of exercising power, of everything that power had been given at the cost of.


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From the tradition

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

Chronicles of Jerahmeel LXXXIVChronicles of Jerahmeel (Gaster, 1899)

Solomon's throne was not a chair. It was a machine, a towering structure of ivory, gold, and living mechanisms that no king could ever replicate. According to the Chronicles of Jerahmeel, a 12th-century Hebrew chronicle preserved by Moses Gaster in 1899, Ahasuerus spent three years trying to have craftsmen build a copy. They failed completely.

The throne had six ascending pathways, each lined with steps. On every step stood two golden lions, one on the right and one on the left. These were not decorations. When Solomon placed his foot on the first step, the lion on the right stretched out its paw, revealing an inscription: "You shall not respect persons in judgment." The lion on the left bore another: "You shall not accept any bribe." At every step, Solomon was forced to read a commandment about justice before he could ascend further.

The steps were set with precious stones, red, white, and green. And flanked by golden palm trees where eagles, peacocks, and songbirds nested. On either side of the throne sat golden seats for Gad the seer and Nathan the prophet, surrounded by seventy golden chairs for the judges of the Sanhedrin (the supreme rabbinic court). A golden lamp stood before the throne, sculpted with the seven patriarchs on one side, Adam, Noah, Shem, Abraham, Isaac, Jacob, and Job. And seven righteous men on the other.

Clean and unclean animals faced each other on the steps: ox opposite lion, goat opposite wolf, eagle opposite dove. As Solomon ascended, each animal lifted him to the next level. At the top, birds burst into song, trees released perfume, and a golden serpent coiled around him, seating him on the throne. Eagles placed the crown on his head while every beast proclaimed: "Long may the kingdom of the house of David be established." When people came for judgment, the entire throne erupted, lions roaring, bears howling, eagles shrieking, to terrify anyone who might lie.

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Legends of the Jews, I. Joseph, Joseph's Kindness And GenerosityLegends of the Jews

The story of Joseph in Egypt, as retold in Legends of the Jews by Ginzberg, offers us a powerful lesson in these very qualities.

After years of hardship, Jacob and his family finally settle in Goshen. And Joseph? He doesn't just provide for them. He showers them with kindness. Ginzberg tells us that Joseph supplies them with everything they need: food, drink, even clothing! He welcomes them to his table daily, a symbol of his complete forgiveness. Can you After being sold into slavery by his own brothers, he entertains them as honored guests.

He even asks his father, Jacob, to pray for his brothers, that God might forgive their "great transgression." Jacob, deeply moved, exclaims, "O Joseph, my child, thou hast conquered the heart of thy father Jacob!"

Joseph's generosity extended far beyond his family. He earned the title "the God-fearing one," a title shared only by Abraham, Job, and Obadiah. This wasn't just about following rules; it was about the generosity of his spirit. Whatever he gave, he gave with a "good eye," meaning he gave freely and abundantly. Even the crumbs were plentiful enough for children to enjoy!

And remember, this was during a famine. While Pharaoh hoarded grain, Joseph provided for the entire world. The people cursed Pharaoh but blessed Joseph for his compassion.

The wealth Joseph acquired from selling grain was considered lawful, because, as Legends of the Jews tells us, the prices were raised by the Egyptians themselves, not by him. What did he do with all this wealth? Well, that's where it gets really interesting.

Joseph buried a good part of it – gold, silver, precious stones – in four secret locations: the desert near the Red Sea, the banks of the Euphrates, and two spots in the Persian and Median deserts. According to tradition, Korah found one hiding place, and the Roman emperor Antoninus, son of Severus, found another. But the other two? They remain hidden, reserved by God for the pious in the days of the Messiah.

The rest of Joseph's wealth he gave away, some to his brothers and their families, and some to Pharaoh, who added it to his treasury. All the world’s wealth flowed into Egypt, and it stayed there until the Exodus, when the Israelites left "like a net without fish," taking it all with them. As the story continues, this treasure passes through many hands: from the Israelites to King Shishak, then to Zerah the Ethiopian, back to the Jews under King Asa, then to the Arameans, the Ammonites, and finally, after many more turns, to the Romans.

But Joseph's influence on Egypt didn't stop at distributing grain. When the people ran out of money, they sold their livestock, then their land, and finally, even themselves to Joseph. He bought all the land of Egypt, making the people his tenants. They gave a fifth of their harvest to Joseph. The only exception? The priests.

Joseph showed gratitude to the priests, because they were the ones who vouched for his innocence when he was accused of adultery by Potiphar's wife. They suggested examining the tear in his garment to determine his guilt or innocence. The angel Gabriel intervened, moving the tear to prove Joseph's innocence, thus clearing the path for him to become ruler.

As we find in Midrash Rabbah, God remarked that if priests who served idols received their needs daily, surely the descendants of Abraham, Isaac, and Jacob, who were God’s priests, deserved the same.

Finally, Joseph relocated the Egyptians, mixing up their provinces. Why? To prevent them from looking down on his brothers as "exiles." He wanted everyone to be equally alien, as the text explains. This concept of displacement is echoed later when God causes all nations to change their dwelling places during the Exodus, so the Israelites couldn't be reproached for leaving their home. And again, when Sennacherib exiled the Jews, he first mixed up the inhabitants of all countries.

So, what does Joseph's story teach us? It's not just a tale of forgiveness and generosity; it's a reminder that true leadership involves providing for others, treating everyone with respect, and using your power to create a more equitable world. It challenges us to consider how we can embody these qualities in our own lives, no matter how big or small our sphere of influence. How can we be more like Joseph?

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