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Solomon is especially credited with the fact that in a dream he asked only for giving him wisdom (Psikta Rabati, 14). Solomon was considered the personification of wisdom, so there was a saying: “He who sees Solomon in a dream may hope to become wise” (Brakhot 57 b). He understood the language of animals and birds. In creating the court, he did not need to interrogate the witnesses, since already at one glance at the litigants he found out who was right and who was to blame. King Solomon wrote the Song of Songs, Michele and Koelet under the influence of the Ruach Ha-Kodesh (Makot, 23 b, Shir Ha-Shima Rabba, 1 p.). The wisdom of Solomon was also manifested in the constant desire to spread the Torah in the Country, for which he built synagogues and schools. For all that, Solomon did not differ in arrogance, and when it was necessary to determine a leap year, he invited seven scholars of the elders, in whose presence he kept silent (Shmot Rabba, 15, 20). Such is the view of Solomon the Amoraes, the wise men of the Talmud. Tannai, sages of the Mishnah, with the exception of r. Yose bin Halafa, portray Solomon in a less attractive light. Solomon, they say, with many wives and constantly increasing the number of horses and treasures, violated the Torah ban (Dvarim 17, 16-17, cf. Mlahim I, 10, 26-11, 13). He relied too much on his wisdom when he decided a dispute between two women about a child without testimony, for which he received a reprimand from the bat-pillar. The Koelet book, according to some sages, is devoid of holiness and is “only the wisdom of Solomon” (V. Talmud, Rosh Hashanah 21 b; Shmot Rabba 6, 1; Megila 7a).