This chapter lists the members of Solomon’s administration, before stating finally that the Jewish people enjoyed fecundity, happiness, and peace at this point of David’s son’s rule: “Judah and Israel were as numerous as the sands of the sea; they ate and drank and were content” (verse 20).

Three metaphors are used in the Tanach to describe the proliferation of the Jewish nation: as numerous as the stars, the sands on the seashore (both from Gen. 22:17) and, as the dust of the earth (Gen. 28:14). Kli Yakar on Genesis 22:17 explains that the determination of which of these three phrases pertains, depends upon the manner in which the Jewish people deserve to be viewed based upon their actions:

1. Stars: During times of peace and personal success.
It is reminiscent of Micah 4:4: " But every man shall sit under his grapevine or fig tree with no one to disturb him.”
2. Sand: When various nations seek to destroy the Jews, but are unable to do so.
Just as the sand on the seashore repels attempts of the ocean to inundate the land, so too all the initiatives to destroy the Jews will prove unsuccessful.
3. Dust: A description of when the Jews are downtrodden and under the oppression of others. Nevertheless, God promises that they will be fruitful and multiply.

But the Midrash (Yalkut Shimoni, #176), suggests other ideas when considering the symbolism of these terms. Particularly with respect to the interpretations of “sand” and “dust,” a different picture emerges, one of Jews positively interacting with non-Jews and vice versa:

Sand: Jews are “sand” to non-Jews’ “lime,” … If you do not mix sand with lime, the substance produced (cement/mortar,) will not last. So too, if Israel is not present, idolaters will not survive…

Dust: If there is no “dust,” the world cannot exist re the trees and crops. Similarly, if there were no Jews, then the idolaters would be unable to exist…

The idea of a symbiotic relationship between Jews and non-Jews calls to mind the following aggadic statement:

Rabbi Yocḥanan said: Woe unto the nations of the world that lost something and do not know what they lost. When the Temple was standing, the seventy bulls sacrificed on the altar during the festival of Sukkot atoned for them. And now that the Temple is destroyed, who atones for them? (Sukkah 55b).

The Midrash, however, goes further, and posits that the non-Jewish world, despite the animus it has displayed towards the Jews throughout history, nevertheless “needs” them in various ways. Would that each side could respect the other, rather than engaging in mutual demonization.

Rabbi Yaakov Bieler has been involved in Jewish education and the synagogue Rabbinate in New York, NY and Silver Spring, MD since being ordained by Yeshiva University.

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