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. It’s a powerful reminder of the stakes, and the constant work of striving to live a more righteous life. What do you think?
“So you shall bless” – that is what is written: “Behold the bed of Solomon…” (Song of Songs 3:7). Rabbi Shimon ben Yoḥai interpreted it regarding Solomon: “Behold the bed of Solomon” – this is King Solomon. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – sixty valiant men surrounded his bed at night, and they were “from the valiant of Israel” (Song of Songs 3:7). “Each armed with a sword, trained in war” (Song of Songs 3:8) – why would he do so? It is “from fear in the nights” (Song of Songs 3:8) – as he was afraid of the demons [and acted] so that they would not harm him. Rabbi Shimon ben Yoḥai said: Before a person sins, he is an object of awe and fear. Once he sins, he is subject to awe and fear. Before he sinned, Adam the first man would hear the Divine Voice, stand on his feet, and was able to withstand it. Once he sinned, he would hear the Divine Voice and hide, as it is stated: “[They heard the voice of the Lord God]…the man and his wife hid [from the presence of the Lord God]” (Genesis 3:8). Rabbi Avin said: Before Adam the first man sinned, he would hear a gentle voice. After he sinned, he heard a thunderous voice. Until Israel sinned, “the appearance of the glory of the Lord was like devouring fire atop the mountain” (Exodus 24:17). Rabbi Abba bar Kahana said: There were seven partitions of fire consuming one another, and Israel would see and were not afraid and were not fearful. Once they sinned, they were unable to look even at the intermediary: “Aaron and all the children of Israel saw Moses, and behold, [the skin of his face] was radiant, [and they feared approaching him]” (Exodus 34:30). Rabbi Pinḥas ben Rabbi Avin said that Rabbi Ḥanin said: Even the intermediary felt it together with them from one time to another.18From before the sin to after the sin. Before, “the kings of hosts flee [and flee]” (Psalms 68:13). Rabbi Yudan in the name of Rabbi Aivu: “The kings of hosts” – the kings of the angels; even Mikhael and Gavriel would fear Moses. Once they sinned, Moses was unable to look even at their lowest-ranking soldiers. That is what is written: “For I was daunted due to the wrath and the fury” (Deuteronomy 9:19). Until Saul sinned: It is not written here, “Saul took the kingdom,” but rather, “Saul captured the kingdom over Israel…” (I Samuel 14:47). What is, “wherever he turned, he would inspire terror” (I Samuel 14:47)? He would emerge victorious. By what merit? It was by the merit of the mitzvot and good deeds that he had to his credit, as he was poor, ate non-sacred produce in purity, and would spend his own money but was sparing with the money of Israel. He considered the honor due his servant equal to his own honor. Rabbi Yehuda bar Naḥman said in the name of Rabbi Shimon ben Lakish: And he was learned in Torah, as it is written: “Through me19The Torah. kings reign…” (Proverbs 8:15). Once he sinned: “Saul saw the Philistine camp, and he was afraid…” (I Samuel 28:5). Until David sinned with that act:20With Batsheva (II Samuel chap. 11). “The Lord is my light and my salvation; whom shall I fear…” (Psalms 27:1)? Once he sinned with that act, “I will come upon him and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would dominate with songs and poems [shirim veshirot] and he would rule over the demons, as it is stated: “I appointed for myself sharim vesharot” (Ecclesiastes 2:8) – male singers and female singers. “And the pleasures of people” (Ecclesiastes 2:8) – these are bathhouses. “Shida veshidot” (Ecclesiastes 2:8) – these are male demons and female demons, who stoked the fires in them. He ruled them to the extent that when he built the Temple, he controlled the actions of Ashmedai.21The king of the demons. When he sinned, Ashmedai banished him from his kingdom, and after he returned to his kingdom, his fear was upon him, and he brought sixty valiant men who would guard his bed. That is what is written: “From fear in the nights” (Song of Songs 3:8) – as he feared the demons. “Behold the bed of Solomon…” (Song of Songs 3:7) – the Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9). “Of Solomon [shelishelomo]” – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – six hundred thousand who departed from Egypt, from the age of twenty and above. “From the valiant of Israel” (Song of Songs 3:7) – this comes to include women and children. “Each armed with a sword” (Song of Songs 3:8) – “the children of Israel ascended armed [from the land of Egypt]” (Exodus 13:18). “Trained in war” (Song of Songs 3:8) – from whom did they learn? It was from the Holy One blessed be He, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “Each man with his sword on his thigh” (Song of Songs 3:8) – when Moses told them that the Holy One blessed be He had told him the statute: “Every uncircumcised person may not eat of it” (Exodus 12:48) – each and every one of them took a sword, placed it on his thigh, and circumcised himself. Who circumcised them? Rabbi Berekhya taught it in the name of Rabbi Shimon ben Yoḥai: Moses would circumcise, Aaron would uncover the corona, and Joshua would give them to drink. Some say: Joshua would circumcise, Aaron would uncover the corona, and Moses would give them to drink. That is what is written: “And again circumcise the children of Israel, a second time” (Joshua 5:2). Infer from here that he circumcised them the first time. “And circumcised the children of Israel [at the Hill of the Foreskins]” (Joshua 5:3) – what is “at the Hill of the Foreskins”? Rabbi Levi said: It is a place where they made that hill of foreskins. That is, “each man with his sword on his thigh” (Song of Songs 3:8). What is, “from fear in the nights” (Song of Songs 3:8)? It is because they were unable to offer the paschal offering, as it is written: “All uncircumcised people may not eat of it” (Exodus 12:48). Had the children of Israel not offered the paschal offering, they would have died on the eve of Passover when the Egyptian firstborn died, as it is stated: “I will see the blood and I will pass over you, and there will not be a plague among you to destroy, when I smite the land of Egypt” (Exodus 12:13). That is, “from fear in the nights.” “Behold the bed…” (Song of Songs 3:7) – Rabbi Yonatan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato]” – His tribes [shevatav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty people of the land, as it is stated: “And sixty men of the people of the land, who were found inside the city” (II Kings 25:19). “From the valiant of Israel” (Song of Songs 3:7) – to include eleven men; that is a Sanhedrin of seventy-one. Who were the eleven men? It is as it is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers” (II Kings 25:18); that is five. “From the city he took one official” (II Kings 25:19) – this is the most distinguished member of the court; that is six. “And five men of those who see the king’s face” – that is eleven. One verse says: “And five men of those who see the king's face,” and one verse says: “And seven men of those who see the king's face” (Jeremiah 52:25). Who were the two extra? It is to add to them two scribes of the judges; “and the scribe of the commander of the army, who directs [the people of the land]” (Jeremiah 52:25) – this is the emissary of the court. “Each armed with a sword” (Song of Songs 3:8) – Rabbi Meir and Rabbi Yosei: Rabbi Meir says: They would all sharpen their knowledge of halakha like a sword, so if an incident happened to come into their jurisdiction, the halakha would not be calling for a response. Rabbi Yosei says: At the time of judgment they would all deliberate regarding the halakha to ensure that the true judgment would be issued, and they would consider it as though a sword were positioned between their thighs and Gehenna was open before them. That is, “from fear in the nights” (Song of Songs 3:8) – they were frightened about how to issue a ruling regarding the incident in order to be rescued from the sentence of Gehenna. Rabbi Menaḥem, son-in-law of Rabbi Elazar ben Rabbi Avina: If a woman comes to the study hall to ask you regarding a law or a question, you should consider her as though she emerged from your loins. Do not eye her with lust, and be fearful of the sentence of Gehenna, which is like night. “Behold the bed… ” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding priestly watches. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions.22During David’s reign, each tribe was accorded responsibility to support the kingdom for one month a year (see I Chronicles, chap. 27). “From the valiant of Israel” (Song of Songs 3:7) – this is to include the rest of the people who were located in Jerusalem, [the] Sanhedrin, the courts, and the students. “Each armed with a sword” (Song of Songs 3:8) – just as it says: “[Exaltation of the Almighty is in their throats,] and a double-edged sword is in their hand” (Psalms 149:6). “Trained in war” (Song of Songs 3:8) – this is the battle of Torah, just as it says: “In the book of the Wars of the Lord” (Numbers 21:14). Rabbi Ze’eira and Rabbi Yehuda in the name of Rabbi Shmuel: Torah scholars who would teach the priests the halakhot of slaughter, receiving, sprinkling, and taking a handful would collect their wages from the collection of the chamber. Rabbi Yitzḥak ben Rabbi Redifa in the name of Rabbi Ami: The examiners of blemishes in Jerusalem would collect their wages from the collection of the chamber. Rav Aḥa and Rabbi Tanḥum ben Rabbi, the son-in-law of Rabbi Samlai: Proofreaders of the Torah scroll in the Courtyard would take their wages from the collection of the chamber. Gidel bar Binyamin in the name of Rabbi Ami: There were two judges in Jerusalem for robberies, and they would take their wages from the collection of the chamber. Rav Huna said: The Curtain would come from the funds of Temple maintenance. Shmuel said: The women who weave the curtain would take their wages from the collection of the chamber. That is, “trained [melumedei] in war” (Song of Songs 3:8), as they would teach [melamdin] the priests how to perform the service. “Each man with his sword on his thigh from fear in the nights” (Song of Songs 3:8) – they would caution them that when they would slaughter they should not render the offerings pigul,23If while performing the sacrificial rites the priest has a thought to eat the flesh or sprinkle the blood after the appointed time, the offering is disqualified as pigul. and they should not disqualify any of the offerings by keeping them past the appointed time. “Behold the bed…” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding the Priestly Benediction. “Behold the bed” – this is the Temple. Just as the bed is for nothing other than procreation, so, everything that was in the Temple would procreate, as it is stated: “The staves extended” (I Kings 8:8), and it says: “Parvayim gold” (II Chronicles 3:6). What is parvayim? It is that it produced fruits [perot]. And it says: “The House of the Forest of Lebanon” (I Kings 7:2). Why is it called “The House of the Forest of Lebanon”? It is to say to you: Just as a forest produces fruits, so did the Temple. The forms that were on its walls were of gold, as they would craft there all sorts of trees that would produce fruits. “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty letters of the Priestly Benediction. “From the valiant [migiborei] of Israel” (Song of Songs 3:7) – as they bolster [megaberim] Israel. Rabbi Azarya said: Matters that are mentioned with might, as the name of the Holy One blessed be He is mentioned in each and every one: “May the Lord bless you and protect you” (Numbers 6:24); “may the Lord shine” (Numbers 6:25); “may the Lord lift” (Numbers 6: 26). “Each armed with a sword” (Song of Songs 3:8) – as they battle against all the punishments in the Torah. “Each man with his sword on his thigh” (Song of Songs 3:8) – even if a person sees in his dream as though a sword is cutting his thigh, let him rise early to the synagogue, stand before the priests, and hear the Priestly Benediction, and no evil matter will harm him: That is why the Torah cautions the priests and says to them: “So you shall bless…”
