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Jewish scribes say that Solomon's teacher was Shimei (son of Gera), and while he lived, he prevented Solomon from marrying foreign wives. The Talmud says at Ber. 8a: "For as long as Shimei the son of Gera was alive Solomon did not marry the daughter of Pharaoh" (see also Midrash Tehillim to Ps. 3:1).
Avraham ben Yaakov tries to understand Solomon's motivations in the scripture texts saying "Since PHARAOH represents the OREPH ("back of the neck", same Hebrew letters as Pharaoh) of creation as opposed to its inner face, the conversion of his daughter by Solomon and her integration into the holy edifice that he was building was a 'coup ...
In Yalkut Shimoni it states that the reason David did not kill Shimei was that he was with the Holy Spirit that Mordechai would come from him and would save the Jewish people. [ 11 ] In Midrash Shmuel [ 12 ] and Yalkut Shimoni [ 11 ] it is the merit of Shimei's wife that saved Shimei and Mordechai, and by extension the Jews of Persia from Haman ...
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One mother did not contest the ruling, declaring that if she could not have the baby then neither of them could, but the other begged Solomon, "Give the baby to her, just don't kill him!" The king declared the second woman the true mother, as a mother would even give up her baby if that was necessary to save its life, and awarded her custody.
Solomon gained a chance to prepare a meal for the Ammonite king, which the king found so impressive that the previous cook was sacked and Solomon put in his place; the king's daughter, Naamah, subsequently fell in love with Solomon, but the family (thinking Solomon a commoner) disapproved, so the king decided to kill them both by sending them ...
Solomon gained a chance to prepare a meal for the Ammonite king, which the king found so impressive that the previous cook was sacked and Solomon put in his place; the king's daughter, Naamah, subsequently fell in love with Solomon, but the family (thinking Solomon a commoner) disapproved, so the king decided to kill them both by sending them ...
The Testament of Solomon is a pseudepigraphical composite text ascribed to King Solomon but not regarded as canonical scripture by Jews or Christian groups. It was written in the Greek language, based on precedents dating back to the early 1st millennium AD, but was likely not completed in any meaningful textual sense until sometime in the Middle Ages.