Kohelet Rabbah Reader

Why does the verse state: “And the living will take it to heart”? Perform an act of kindness so they will perform it for you: Accompany [the dead] so they will accompany you; eulogize, so they will eulogize you; bury, so they will bury you; perform kindness, so kindness will be performed for you. Rabbi Mana said: “And the living will take it to heart” – these are the righteous who position their death opposite their heart.32They are always cognizant of their own mortality.

Why do they pound their hearts?33When something bad occurs (Matnot Kehuna), or when they confess their sins (Maharzu). It is to say that everything is there.34The heart is the source of their decisions and actions. This is understood from the verse, “and the living will take it to heart.” Another matter, “and the living will take it to heart” – this is He who lives eternally, who rewards a person for each and every step [he takes] in performing acts of kindness, as Rabbi Yona said: One may not inquire regarding halakhot before the bier of a dead person.35This is because doing so mocks the one who is dead, who is no longer capable of engaging in Torah study.

But did Rabbi Yoḥanan not ask Rabbi Yannai before the bier of Rabbi Shimon ben Yehotzadak: ‘If one consecrated his burnt offering for Temple maintenance, is one liable in its regard for misuse of consecrated property?’36If one consecrates an animal as a burnt-offering and then consecrates its hide to the Temple treasury, does that second consecration take effect? If so, and the animal is sacrificed without first being redeemed from the Temple treasury, one who derives benefit from the hide would surely be liable for misuse of consecrated property.

He answered him: ‘Since the priests can delay the slaughter, he is liable for misuse.’ It is said that [Rabbi Yannai] answered him when he was at a distance [of more than four cubits from the bier]. It is taught: It is prohibited for the pallbearers to wear shoes, due to the concern that the shoe of one of them will rip and he will be delayed in performance of the mitzva. Rabbi Zeira fell to the ground while speaking.

They came to stand him up, and they found that he was afflicted in his speaking.37He had become very weak while delivering a eulogy and was unable to continue (Etz Yosef). They said to him: ‘Why did this [occur]?’ He said to them: ‘[I began to contemplate] the world to which we are going [after death].’ That is what is written: “And the living will take it to heart.”

“What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3). “What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah.

They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah. Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9).

Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well. Rabbi Huna and Rabbi Aḥa [said] in the name of Rabbi Ḥilfai: His toil is under the sun, but there is a treasure for him above the sun.

Rabbi Yudan said: Under the sun he does not have [profit], but above the sun he does have [profit].10For physical toil there is no profit, but for spiritual toil there is profit. Rabbi Levi and the Rabbis, Rabbi Levi said: What benefit do people who amass mitzvot and good deeds have? It is sufficient for them that I shine light upon them.11In the phrase “under [taḥat] the sun,” Rabbi Levi and the Rabbis interpret taḥat in the sense of “in exchange for.”

The Rabbis say: What benefit do the righteous who amass mitzvot and good deeds have? It is sufficient for them that I am destined to renew their faces [and cause them to shine] like the sun, as it is written: “But those who love Him are like the sun emerging in its might” (Judges 5:31). Rabbi Yannai said: The way of the world is that when a person takes a litra12480 grams. of meat, how much trouble must he undergo and how much effort must he expend until he has cooked it!

But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants and ripen them, set a table before each and every one, give each and every person all his needs, and each and every body what it lacks, and all you bring Me is the omer. Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much trouble must he undergo and how much effort must he expend until he dries it!

But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants, wash them, ripen them and dry them, and set a table before each and every one, give each and every person all his needs and each and every body what it lacks, and all you bring Me is the omer. Rabbi Berekhya said: I am your chef, and you do not allow Me to taste the dish that I cooked to know what it needs.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: I am your guard and you do not give me from what I guarded. Rabbi Elazar said: It is written: “They do not say in their heart: Let us now fear the Lord [our God, who gives the early rain and the late rain in due season]” (Jeremiah 5:24). Oh, wicked ones, do you no longer need Me?13Once the rain has come. The verse states: “Who preserves for us the appointed weeks of the harvest” (Jeremiah 5:24) – He protects us from heatwaves, He protects us from harmful dews.

That is what David says: “A bounteous [nedava] rain You will bring, God” (Psalms 68:10). If it requires rain, it is “a gift [nedava],” if it requires dew, “You will bring, God.”14Dew is ubiquitous and is therefore not called a gift. Rabbi Ḥiyya taught: It is written: “It shall be seven complete weeks” (Leviticus 23:15) -– when? It is when Yeshua and Shekhanya are not among them.15When the first day of Nisan falls on Shabbat, the first day of Passover is on Shabbat and Shavuot is on Sunday.

Then, the period of the omer is seven complete weeks, and then, the priestly watches of Yeshua and Shekhanya, the ninth and tenth of the twenty-four watches, would not serve during the omer. If the first of Nisan and the first day of Passover are in the middle of the week, Shavuot is in the middle of the week. In that case, because some of the earlier watches would serve only half a week, as on the festivals all the priests would participate in the Temple service, the watches of Yeshua and Shekhanya would serve during the omer period.

Rabbi Abba said: Come and see how much trouble is experienced and how much effort must be expended until they bring the omer, as we learn: How would they perform it? Emissaries of the court would emerge on the eve of the festival [of Passover] and fashion sheaves while [the grain was still] attached to the ground, so that it would be convenient to harvest. All the adjacent towns would assemble there, so that it would be harvested with great fanfare (Menaḥot 65a).

Rabbi Levi said: The Holy One blessed be He said to you: ‘Man, you have plowed, sowed, reaped, gathered, and made several piles; if I do not produce for you a little wind, could you winnow? Yet even the fee for that wind you do not give Me.’ That is, “what is the advantage for He who toils for the wind?” (Ecclesiastes 5:15). Rabbi [Yehuda HaNasi] made a wedding feast for his son.

Rabbi invited all the Rabbis but forgot to invite bar Kappara. [Bar Kappara] went and wrote on the gate of [Rabbi’s] house: After all your rejoicing there is death; and what is the profit in your rejoicing? [Rabbi] said: ‘Who did this to us?’ They said: ‘It was bar Kappara whom, alone, you forgot to invite, and he is disgraced.’ He went and made another feast and he invited all the rabbis and he invited bar Kappara.

For each and every dish that [the waiter] would place before them, [bar Kappara] would recite three hundred parables about the fox. [The parables] were very pleasant for them, and the dishes grew cold and they did not taste them. Rabbi would say to his servants: ‘Why are the dishes going in and going out and they are not tasting anything?’ They said to him: ‘Because one of the elders who is sitting there, when the dish is taken in, he says three hundred parables regarding the fox.

That is why the dishes are growing cold and they are not eating anything.’ He came to [bar Kappara] and said: ‘Why are you doing this? Let the diners eat.’ [Bar Kappara] said to him: ‘It is so you do not think that I came here because of your feast, but rather, it is because you did not invite me here with my colleagues.’ Is this not what Solomon said: “What profit is there for man [in all his toil that he toils under the sun]” (Ecclesiastes 1:3), since “one generation passes and one generation comes” (Ecclesiastes 1:4).16As bar Kappara wrote on the gate: What is the profit in all your rejoicing?

After they placated each other, they were reconciled. Abba bar Kappara said to Rabbi: ‘If, in this world, which is not yours, the Holy One blessed be He granted you serenity, in the World to Come, which is entirely yours, all the more so.’ Rabbi Bena’a said, the Holy One blessed be He said to Israel: ‘My children, know what is the difference between Me and you.’ What is written?17With regard to the manna that God provided for the children of Israel.

“An omer for a person; according to the number of your people…” (Exodus 16:16). But all of you give one omer, and not an omer of wheat, but rather of barley. Nevertheless, be vigilant to bring it at its appointed time; therefore, Moses cautions the children of Israel and says to them: “You shall bring the omer…” (Leviticus 23:10).

“I searched in my heart to tempt my flesh with wine, and, my heart conducting itself with wisdom, to grasp folly, until I will see which is best for the sons of man that they should perform under the heaven during the limited days of their lives” (Ecclesiastes 2:3). “I searched in my heart to tempt [my flesh] with wine” – Solomon said: “I searched in my heart to tempt [my flesh] with wine,” to tempt my flesh with the wine of Torah; “and my heart, conducting itself with wisdom,” with the wisdom of Torah.

“To grasp folly” – Rabbi Yudan raised a question before Rabbi Aḥa: What is this that is written: “To grasp folly [sikhlut]”? He said: To grasp with wisdom [sukhlenuta].11He interprets sikhlut to mean wisdom, as in the word sukhlenuta; this is the opposite of the common translation of sikhlut.

“A time to kill, and a time to heal; a time to breach, and a time to build” (Ecclesiastes 3:3). “A time to kill,” in wartime, “and a time to heal,” in peacetime; “a time to breach,” in wartime, “and a time to build,” in peacetime.

“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3). “Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).7God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations.

Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act,8The sin of the Golden Calf Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury.

Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me?

If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’

Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19).

He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7).9This is expounded to mean that God will arise against His angel, Wrath [af]. From where is it derived that Moses withstood one, the angel of Fury [Ḥema]?

It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).10This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema]. It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.11Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me.

Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1).

Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree;12They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar). the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You.

The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates. Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7).

He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.13The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.

“If a man begets one hundred, and lives many years, and the days of his years are many, but his soul is not sated from the good, and he did not have a burial; I say, a stillborn is better than he” (Ecclesiastes 6:3). “If a man begets one hundred” – this is Cain who begot one hundred sons; “and lives many years” – as [Cain] lived many years; “and the days of his years are many [but his soul is not sated from the good]” – his soul was not sated by his possessions and was not sated from the good of the world; “and he did not have a burial” – he was in abeyance, weakening, and the flood came and washed him away, as it is written: “He obliterated all the yekum” (Genesis 7:23).

What is the yekum? It is existence [kiyyum]. Rabbi Bon said: The sustainers [okuminei].4Those who develop and sustain the world, namely people (Matnot Kehuna). Rabbi Elazar says: The yekum are the possessions that bolster the standing of their owner.5They help him stand [lakum].

Rabbi Shmuel says: The yekum is Cain,6In his regard it is written: “Cain arose [vayakom] against Abel his brother, and killed him” (Genesis 4:8). who was washed away. “The stillborn is better than he” – this is Abel, his brother.7Although Abel died young, comparable to a stillborn, he was better off than Cain, who suffered greatly and was not buried (Etz Yosef). Another matter, “If a man begets one hundred” – this is Ahab, who begot one hundred sons.

Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1)? Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so, too, he had seventy sons in Yizre’el,8Thus, he had more than a hundred sons. and each and every one of them had two palaces, one for the summer and one for the winter, as it is written: “I will smite the winter house with the summer house” (Amos 3:15).

Rabbi Yehuda ben Rabbi Simon said: Two for the summer and two others for the winter, as it is stated: “and the ivory houses will perish” (Amos 3:15).9He interprets these houses as separate from the winter house and summer house mentioned earlier in the verse. The Rabbis say: Six, as it is stated: “And many houses will be destroyed” (Amos 3:15). “And lives many years” – as he lived many years; “but his soul is not sated from the good” – from his possessions; “and he did not have a burial” – as it is written: “In the place where the dogs licked [the blood of Navot, dogs will lick your blood as well]” (I Kings 21:19).

“The stillborn is better than he” – this is the stillborn of a prostitute.10Although its burial is not particularly honorable, it is buried nonetheless.

“Anger is better than laughter, as with a cross countenance the heart will be bettered” (Ecclesiastes 7:3). “Anger is better than laughter.” Solomon said: Had [my] father been a little angry at Adoniya, it would have been better for him than the laughter with which the attribute of justice mocked him. Why?

It is because “with a cross countenance the heart will be bettered.” Had he shown him a cross countenance, he would have caused him to better his ways. Instead, “his father had never aggrieved him” (I Kings 1:6).38Ultimately, this lead to Adoniya’s attempt to sieze power, and his eventual death. See I Kings chapters 1–2.

Likewise regarding Amnon, had David his father been a little angry with him, it would have been better for him than the laughter which which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Instead, “Amnon alone is dead” (II Samuel 13:32).

Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the generation of the Flood, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their offspring are established before them” (Job 21:8).39Had the Holy One blessed be He shown them anger, they would have improved their ways, and died in peace with their offspring surrounding them.

Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the Sodomites, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their houses are safe, without fear” (Job 21:9).40That would have been their plight.

“Do not be hasty to leave his presence; do not stand before him in an evil matter, as he does whatever pleases him” (Ecclesiastes 8:3). “Do not be hasty to leave his presence.” Rabbi Ḥiyya bar Gamda began: “My son, do not despise the admonition of the Lord” (Proverbs 3:11). It is taught: The one who begins, begins with a positive matter, and the one who concludes, concludes with a positive matter.18The reference is to the beginning and end of each of the aliyot in the Torah reading.

It is taught: In the blessings, one reads and stops, in the curses, one does not stop; rather one person reads them all.19The reference is to the blessings and curses in Leviticus chap. 26 and in Deuteronomy chap. 28. “Do not despise the admonition of the Lord…”20Rather than interrupting the portions of curses, as though one despises them, one person should read the entire portion. Due to: “I am with him in times of trouble” (Psalms 91:15), the Holy One blessed be He said: ‘My children are cursed; am I to be blessed?’21Consequently, the blessings for the end of one aliya and the beginning of the next are not to be recited in the middle of the reading of the curses.

“And do not loathe His rebuke” (Proverbs 3:11) – do not turn the rebuke of the Holy One blessed be He into multiple fragments. Rabbi Levi ben Panti read the curses before Rabbi Huna and he stammered in [reading] them. [Rabbi Huna] said to him: ‘Sound your voice, as these are not curses, these are rebukes; “do not despise the admonition of the Lord and do not loathe His rebuke.”’

“Even when a fool walks on the way his heart is lacking; and he says to everyone that he is a fool” (Ecclesiastes 10:3). “Even when a fool walks on the way…” – a fool believes that all the people are fools like him, but he does not know that he is a fool and all the people are wise.

“If the clouds are full of rain, they empty themselves upon the land, and if the tree falls in the south, or in the north, in the place where the tree falls, there it shall be. One who awaits the wind will not sow; and one who gazes at the clouds will not reap” (Ecclesiastes 11:3–4). “If the clouds are full of rain, they empty themselves upon the land…” – if Torah scholars become filled with Torah, they will empty themselves upon Israel, who are called land, as it is stated: “As you will be a land of delight” (Malachi 3:12).

“If the tree falls in the south, or in the north” – if the time has come for a Torah scholar to issue rulings, whether in the south or in the north, all of Israel assembles there and venerates his wisdom, hears from him, and learns from him. Another matter: “If the clouds are full of rain” – if the prophets will be full of prophecy; “they empty themselves upon the land” – they will prophesy to Israel, who are called land, as it is stated: “As you will be a land of delight” (Malachi 3:12).

Aquila the proselyte interpreted [the verse]: “I will command the clouds not to pour rain upon it” (Isaiah 5:6) [as follows]: I will command the prophets that they should not deliver prophecy to you. “If the tree falls in the south, or in the north” – if the time has come for a prophet to prophesy, whether in the south or in the north, all of Israel assembles, hears his prophecy, and learns from him.

Rabbi Yitzḥak said: If you see troubles that are approaching and coming upon the land, it is due to Israel, who are called land, as it is stated: “As you will be a land of delight” (Malachi 3:12). If the time has come for a Torah scholar to leave the world, like Rabbi Mona in Tzippori and Rabbi Bon in Tiberias, “in the south, or in the north, in the place where the tree falls, there it shall be,” there all Israel will perform acts of kindness with him.33They will accord him honor and bury and eulogize him appropriately.

“One who awaits the wind [ruaḥ] will not sow” – if one awaits the spirit [ruaḥ] of the kingdoms, he will not sow mitzvot and good deeds; “and one who gazes at the clouds” of the kingdoms “will not reap” [the reward for] mitzvot and good deeds.34If one is preoccupied with the decrees of the kingdom and whether they are going to be somewhat more or less supportive of Jewish observance, he will be too distracted to do his best in performing good deeds.

“on the day that the guards of the house will tremble, the men of valor will be bent, the grinders will cease because they have dwindled, and it will be dark for those who gaze through the windows” (Ecclesiastes 12:3); “On the day that the guards of the house will tremble” – these are the ribs; “the men of valor will be bent” – these are one’s arms. Rabbi Ḥiyya ben Rabbi Neḥemya says: These are one’s ribs. “The grinders will cease” – this is the stomach; “because they have dwindled” – these are the teeth; “and it will be dark for those who gaze through the windows” – Rabbi Ḥiyya ben Rabbi Neḥemya says: These are the edges of the lungs, from which the sound of the voice emerges.

"Who knows the spirit of the children of men" and so forth (Ecclesiastes 3:21). It was taught: Both the souls of the righteous and the souls of the wicked all ascend on high, except that the souls of the righteous are placed in a treasury, while the souls of the wicked are flung about upon the earth. For Abigail said to David through the Holy Spirit (1 Samuel 25:29): "And the soul of my lord shall be bound in the bundle of the living." One might think this applies even to the souls of the wicked; therefore the verse states: "And the souls of your enemies, them shall He sling out, as from the hollow of a sling." A noble matron asked Rabbi Yose ben Halafta. She said to him: What is the meaning of that which is written, "And who knows the spirit of the children of men, whether it goes upward"? He said to her: These are the souls of the righteous, which are placed in a treasury, for thus Abigail said to David through the Holy Spirit: "And the soul of my lord shall be bound in the bundle of the living," and so forth. One might think this applies even to the souls of the wicked; therefore the verse states: "And the souls of your enemies, them shall He sling out, as from the hollow of a sling." She said to him: And what is the meaning of that which is written, "and the spirit of the beast, whether it goes downward to the earth"? He said to her: These are the souls of the wicked, which descend to Gehenna below, as it is said (Ezekiel 31:15): "On the day when he went down to the grave I caused mourning; I covered the deep over him," and so forth.

“One generation passes, and one generation comes; and the earth abides forever. The sun rises and the sun sets, and hastens its place where it rises” (Ecclesiastes 1:4–5). “One generation passes, and one generation comes” – Rabbi Yudan says in the name of Rabbi Levi: There is no day on which six hundred thousand are not born and on which six hundred thousand do not die. What is the reason?

“One generation passes, and one generation comes…the sun rises and the sun sets.” Rabbi Berekhya, Rabbi Yaakov bar Avuna, and Rabbi Ḥiyya bar Abba [said] in the name of Rabbi Levi bar Sisi: From when the sun rises until the sun sets, one generation passes, and one generation comes. From where is it derived that a generation consists of six hundred thousand? It is as it is stated: “If any man among these people, this wicked generation” (Deuteronomy 1:35), and that generation consisted of six hundred thousand.

Rabbi Berekhya said: [When a] potter places [vessels] into the furnace, what he places first [he removes] last. However here, one who passes first comes first, and one who passes last comes last.18The reference here is to death and the revival of the dead.

“I increased my actions; I built myself houses, I planted myself vineyards” (Ecclesiastes 2:4). “I increased my actions” – Solomon said: I have made my actions greater than the actions of my ancestors. “I increased my actions” – that is what is written: “The king crafted a great ivory throne…” (I Kings 10:18). “I built myself houses” – that is what is written: “It was at the end of twenty years, when Solomon had built the two houses” (I Kings 9:10). “I planted myself vineyards,” as it is stated: “Solomon had a vineyard in Baal Hamon” (Song of Songs 8:11).

“A time to weep, and a time to laugh; a time to mourn and a time to dance (Ecclesiastes 3:4). “A time to weep,” in a period of mourning, “and a time to laugh,” after mourning; “a time to mourn,” in a period of mourning, “and a time to dance,” after mourning.

“It is better that you do not vow, than that you vow and do not pay” (Ecclesiastes 5:4). “It is better that you do not vow” – Rabbi Meir said: Better than both is one who does not vow at all, but rather brings his sheep to the Temple Courtyard, consecrates it, and slaughters it, as it is stated: “If you refrain from vowing, [there will be no sin in you]” (Deuteronomy 23:23). Rabbi Huna said: There was an incident involving one who vowed and did not pay.

He set sail in the Mediterranean Sea, and his ship sank in the sea and he died. Rabbi Shmuel said: Anyone who vows and does not pay causes for himself that his wife will die, as it is written: “I, when I came from Padan, Rachel died on me…” (Genesis 48:7). Rabbi Shmuel bar Yitzḥak said: Anyone who vows and does not pay causes [himself] to come to four transgressions: Idol worship, forbidden sexual relations, bloodshed, and slander, and all of them are derived from Jacob.10While fleeing Esau, Jacob took a vow that he was to fulfill upon his return to Canaan (see Genesis 28:20–22), but he did not fulfill it immediately upon his return.

Idol worship, as it is written: “Remove the foreign gods” (Genesis 35:2). Forbidden sexual relations, as it is written: “That he had defiled Dina his daughter” (Genesis 34:5). Bloodshed, as it is written: “Jacob’s two sons, […each] took [his sword…and killed all the males]” (Genesis 34:25). And slander, as it is written: “He heard the words of Laban’s sons [saying: Jacob has taken everything that was our father’s]” (Genesis 31:1).

Rabbi Mana said: Anyone who vows and does not pay causes death to come upon him, as it is stated: “For the Lord your God will demand it of you [and it will be a sin for you]” (Deuteronomy 23:22), and Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). And there is no suffering without iniquity, as it is stated: “I will punish their transgressions with a rod and their iniquity with plagues” (Psalms 89:33).

“For he comes in vanity, and departs in darkness, and in darkness his name is covered” (Ecclesiastes 6:4). “For he comes in vanity, [and departs in darkness]” – is he without a lamp and without bathing? Rather, he is without Torah and without good deeds.11This continues the previous homily and is referring to Ahab (Matnot Kehuna).

“The heart of the wise is in a house of mourning, and the heart of fools in the house of rejoicing” (Ecclesiastes 7:4). “The heart of the wise is in a house of mourning.” Rabbi Yitzḥak said: This is analogous to one who said to his servant: ‘Go out and bring me a fine object.’ He said to him: ‘Where do I find a fine object?’ He said to him: ‘Where you find a multitude of people going, there is a fine object.’

“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4). “Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.22A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest.

The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’23Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)?

But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”

“As a living dog is better than a dead lion” – Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘I am better than Moses your master.’ [Rabbi Yehoshua] said to him: ‘Why?’ [Hadrian answered:] ‘Because I am alive and he is dead, and it is written: “As a living dog is better than a dead lion.”’ [Rabbi Yehoshua] said to him: ‘Are you able to decree that no person may kindle a fire for three days?’ [Hadrian] said to him: ‘Yes.’12Hadrian issued the decree.

At nightfall of the [first] day, the two of them rose and ascended to the roof of the palace. They saw smoke rising at a distance. [Rabbi Yehoshua] said to him: ‘What is that?’ [Hadrian] said: ‘The governor is ill and a doctor entered to visit him and said to him: You will not be cured until you drink hot water.’ [Rabbi Yehoshua] said to him: ‘Let despair come upon him;13You, Hadrian, should be in despair. even while you are still alive your decree is voided.

Moses our master, ever since he decreed upon us: “You shall not kindle fire in all your dwellings on the Sabbath day” (Exodus 35:3), a Jew does not kindle a fire on Shabbat in his life, and [Moses’s] decree has not been voided for all these years until now; yet you said: ‘I am better than he’?’

“If the spirit of the ruler comes upon you, do not forsake your place, as in its abating he will pardon great sins” (Ecclesiastes 10:4). “If the spirit of the ruler comes upon you, do not forsake your place” – when dominion comes to you, do not forsake your attribute of humility, to teach you that anyone who forsakes his humility causes death to his world and sin to his generation. From whom do you learn this?

From Zekharia, as it is stated: “The spirit of God clothed Zekharia….and he stood above the people” (II Chronicles 24:20). Did he, in fact, walk above the people? It is, rather, that he considered himself greater than all the people; son-in-law of the king,10He was actually the grandson, the son of the son-in-law, of King Yehoram. He was also a cousin to King Yoash, who was king of Judah at the time of this event. priest, prophet, and judge.

He began speaking arrogantly to the people, and saying to them: “Why are you violating the mitzvot of the Lord so that you will not succeed?” (II Chronicles 24:20). Immediately, “they conspired against him and stoned him with stones at the command of the king [in the courtyard of the house of the Lord]” (II Chronicles 24:21). Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the Israelite Courtyard or in the Women’s Courtyard? [Rabbi Aḥa] said to him: Neither in the Israelite Courtyard nor in the Women’s Courtyard, but rather in the Priests’ Courtyard.

They did not treat his blood like the blood of a gazelle or the blood of a deer. Regarding the blood of a gazelle and a deer whose blood has been spilled, it is written: “You shall spill its blood and cover it with dirt” (Leviticus 17:13), but this righteous one [Zekharia], they did not treat his blood like the blood of a gazelle and not like the blood of a deer. Why [did God allow them to be wicked] to such an extent?

It was “to arouse fury and to take vengeance” (Ezekiel 24:8). You find that when Nevuzaradan11Nevuzaradan was the officer who led the Babylonian troops in sacking Jerusalem and destroying the Temple (see II Kings 25:8–22). ascended to destroy Jerusalem, the Holy One blessed be He indicated to that blood that it should seethe. He said to it:12The Holy One blessed be He said to the blood. This is the time that you will collect your debt. [Nevuzaradan] said to them: ‘What is the nature of this blood?’

They said to him: ‘It is the blood of bulls, rams, and sheep that we were sacrificing to the Holy One blessed be He.’ Immediately, he brought bulls, rams, and sheep and slaughtered many of them onto it, but it did not stop. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but [at first] they did not say.

Once he [again] said to them that [their explanation] was not [true], they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven. [He said to us]: Accept it, but we did not accept it from him. Rather, we rose against him and killed him.’ [Nevuzaradan] said to them: ‘I will assuage it.’ He then brought the Great Sanhedrin and slaughtered them onto it, but it did not rest.

He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to [the seething blood]: ‘Zekharia, I have eliminated the best of your people.

Would you like all of them to be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6); this man13Nevuzaradan was referring to himself. who eliminated many souls, all the more so.’ At that moment, the Holy One blessed be He became filled with mercy, and He intimated to the blood, and it was absorbed in its place.

Rabbi Yudan said: [The Israelites] performed seven transgressions [via one act] on that day:14When they killed Zekharia. They killed a priest, a prophet, and a judge, they spilled innocent blood, they impurified the Temple Courtyard, and it was Shabbat and Yom Kippur.15Killing is a prohibited labor on these days, as well as a profound violation of the sanctity of the day. But Yaḥaziyel did not do so;16He did not become haughty when he achieved an elevated status. rather, “Yaḥaziyel, son of Zekharia, son of Benaya, son of Yaḥaziyel, son of Matanya the Levite, from the sons of Asaf, the spirit of the Lord was upon him in the midst of the assembly” (II Chronicles 20:14).

What is “in the midst of the assembly”? It is that he likened himself to the assembly. Another matter: “If the spirit of the ruler comes upon you,” is speaking of Noah.17The midrash interprets the verse to refer to a ruler issuing a command to you. If he commands you to be in a certain place, do not forsake that place without another official command.

He entered the ark with permission and he emerged with permission. From where [is it derived] that he entered with permission? [It is from the verse:] “Come you and all your household to the ark” (Genesis 7:1). From where [is it derived] that he emerged with permission? [It is from the verse:] “Go out of the ark, you …” (Genesis 8:16). Another matter: “If the spirit of the ruler comes upon you,” is speaking of Joshua.

Just as the Israelites crossed the Jordan with permission, so too they emerged only with permission. From where [is it derived that] they crossed with permission? As it is stated: “Pass through the midst of the camp…[in another three days you are crossing this Jordan]” (Joshua 1:11). They emerged with permission, as it is stated: “Joshua commanded the priests saying: Emerge from the Jordan” (Joshua 4:17).

Another matter: “If the spirit of the ruler…” is speaking of David. Before he reigned, “David is the youngest” (I Samuel 17:14). When he reigned, “King David stood on his feet [and said: Hear me my brethren]” (I Chronicles 28:2).18He remained humble even after he assumed the throne. Another matter: “If the spirit of the ruler…” is speaking of Mordekhai.

Before prominence came to him, “Mordekhai was sitting at the king’s gate” (Esther 2:19). When prominence came to him, “Mordekhai returned to the king’s gate” (Esther 6:12).19This indicates that Mordekhai did not become haughty due to his prominence.

“The doors to the street will be shut, with the fading of the sound of the mill; and one will arise to the voice of a bird, and all the sources of music will be lowered” (Ecclesiastes 12:4). “The doors to the street will be shut” – these are a person’s orifices; “with the fading of the sound of the mill” – because the stomach is not grinding; “and one will arise to the voice of a bird” – the elderly, when they hear the birds tweeting, they say: Robbers are coming to rob me; “and all the sources of music will be lowered” – these are the lips. Rabbi Ḥiyya ben Rabbi Neḥemya says: These are the kidneys that conceive, and the heart concludes.3The midrash presents thought as being initiated by the kidneys and concluded by the heart, before it is expressed by the lips.

Rabbi Levi and Rabbi Yaakov Gevulai [said] in the name of Rabbi Ḥanina: Like the generation that passes, so is the generation that comes. If he goes crippled, he will come [back to life] crippled. If he goes blind, he will come [back to life] blind, so they will not say, he killed others and he revived others,19It will be clear that God has revived the dead and not simply created new people. as it is written: “I will kill and I will give life” (Deuteronomy 32:39).

Does one who says [he will do something] difficult then say [he will even do something] easier? “I will kill and I will give life,” that is difficult, and all the more so, “I crushed and I will heal” (Deuteronomy 32:39), which is easier. Rather, ‘I will revive them with their blemishes, so they will not say he killed others and others he revived.’ “I will kill and I will give life,” “I crushed,” and then I will heal them.

Another matter, “I crushed and I will heal” – Rabbi Ḥanina in the name of Rabbi Shimon ben Lakish, Rabbi Yehoshua of Sikhnin in the name of Rabbi Yoḥanan, and Rabbi Levi in the name of Rabbi Yoḥanan [said]: “I smote” is not written here, but rather, “I crushed [maḥatzti]” – the rift [meḥitza] that I established between the heavenly and the earthly, that the heavenly live and the earthly die, [holds true only] in this world. But in the World to Come there is no death at all, as it is stated: “He will eliminate death forever” (Isaiah 25:8). Rabbi Abba said [the verse means]: ‘That rift, too, I will then heal, maḥatzti, meḥitzati [My rift] I will heal.’

Rabbi Abba bar Kahana [said], and some say it in the name of Rabbi Ada bar Ḥunya: The generation that comes should be in your eyes like the generation that has passed, so you should not say: ‘Were Rabbi Akiva alive, I would study Bible before him; were Rabbi Zeira and Rabbi Yoḥanan alive, I would study Mishna before them.’ Rather, the generation that comes during your lifetime and the Sage that is in your lifetime are the equivalent of the generation that passed and the early Sages who preceded you.

Rabbi Yoḥanan said: It is written: “The Lord who made Moses and Aaron…” (I Samuel 12:6), and it is written: “The Lord sent Yerubaal, Bedan, Yiftaḥ and Samuel” (I Samuel 12:11). Yerubaal, this is Gideon; Bedan, this is Samson; Yiftaḥ as its plain meaning. And it is written: “Moses and Aaron among his priests, and Samuel among those who call His name” (Psalms 99:6) – the verse parallels three of the insignificant people of the world to three of the prominent people of the world,20The verse in I Samuel (12:11) refers to Gideon, Samson, and Yiftah in the same listing as Samuel, thus equating them, and the verse in Psalms is understood to equate Samuel to Moses and Aaron. to teach you that Yerubaal’s court is as great and significant before the Holy One blessed be He as Moses’s court; Samson’s court is the equivalent of Aaron’s court; and Yiftaḥ’s court is the equivalent of Samuel’s court.

This teaches you that anyone who is appointed a leader of the community, even if he is extremely insignificant, he is like the noblest of their noble predecessors, as it is stated: “You shall come to the priests, the Levites, and to the judge who will be in those days…” (Deuteronomy 17:9). I have [the ability to come] only to the judge that is in your generation; where [would you be able to find] the judge that is not in your generation?

Why does the verse state: “To the judge who will be in those days”?21Clearly, one can go only to a judge who is in his generation. It teaches that the judge in your generation, in his time, is the equivalent of the judge who was in earlier days, and so, it says: “Do not say: How was it that the former days were better than these?” (Ecclesiastes 7:10). Rabbi Shimon ben Lakish said: You should heed only the judge that is in your generation, as it is written: “The heads of the fathers [ha’avot] of the family of the children of Gilad, son of Makhir, son of Manasseh [came near and spoke before Moses and before the princes; the heads of the fathers’ [avot] houses of the children of Israel]” (Numbers 36:1).

Rabbi Yudan said: “The fathers [ha’avot],” “fathers [avot].”22Regarding the family of Gilad, the verse uses the definite article ha’avot, while regarding the leaders of entire tribes, the verse writes simply avot, without the definite article. Rather, these entered into leadership and these were removed from leadership, and that is why the verse presented then deficiently.23The heads of the families of Gilad were from the younger generation, and were entering leadership positions, whereas the tribal princes were from the older generation and were concluding their terms of leadership.

Rabbi Berekhya said: It is written: “Yehoyada was the leader of Aaron” (I Chronicles 12:28). Was Yehoyada the leader of Aaron? Rather, had Aaron been alive in the generation of Yehoyada, Yehoyada would have been greater than he was at the time.24The verse is interpreted to mean that Yehoyada was greater than Aaron. However, that is impossible, as Aaron was in fact greater than Yehoyada.

The midrash therefore explains that had Aaron been alive in the generation when Yehoyada was the leader of the priests, Aaron would have been subordinate to him and accepted his leadership despite Aaron’s personal superiority. Rabbi Simai said: It is written: “Aaron and his sons were offering on the altar of the burnt offerings…” (I Chronicles 6:34). Were Aaron and his sons alive? Was it not Tzadok and his sons who were [offering these offerings]?

Rather, had Aaron and his sons been alive, Tzadok would have been greater than he was at the time.25Aaron and his sons would have accepted Tzadok’s leadership because he was the High Priest at the time. Rabbi Hillel derived it from here: “The entire congregation that returned from captivity made booths, and they dwelled in the booths, as since the days of Joshua [Yeshua] bin Nun, to that day, the children of Israel had not done so.

There was very great rejoicing” (Nehemiah 8:17). The verse compromised the honor of the deceased righteous one for the sake of so-and-so at the time.26The verses minimizes the honor of Joshua by writing his name in a deficient manner, Yeshua, instead of the common spelling of his name, Yehoshua. This is in order allude to the fact that the then leader, Ezra, had to be accorded more honor than Joshua, the great leader of the past.

The Rabbis derive it from here: “The son of Avishua, son of Pinḥas ben Elazar, [son of Aaron the priest, the chief;] he, Ezra, ascended from Babylon…” (Ezra 7:5–6). Rather, had Aaron been alive, Ezra would have been greater than he was at the time.27The simple reading of the verse is that the word chief refers to Aaron, and thus identifies him as the High Priest. The midrash reads the verse as though the word chief refers not to Aaron but to Ezra, because he was the leader in his generation.

“And the earth abides forever” (Ecclesiastes 1:4). Rabbi Yehoshua ben Korḥa said: The verse should have said only: “The earth passes and the earth comes, but the generation abides forever.”28This would indicate that the earth is transient, and the people last forever. Which was created for the sake of the other, was the earth created for the sake of the generation, or was the generation created for the sake of the earth?

Was it not the earth [that was created] for the sake of the generation? Rather, because the generation did not perform the duties [assigned to it by] the Holy One blessed be He; therefore, it wastes away. The earth, because it performs the duties [assigned to it by] the Holy One blessed be He; therefore, it does not waste away. Rabbi Shimon ben Yoḥai said: It is written: “For like the days of the tree will be the days of My people” (Isaiah 65:22).

Tree means nothing other than Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Which was created for the sake of the other; the Torah for the sake of Israel, or Israel for the sake of the Torah? Was it not the Torah [that was created] for the sake of Israel? Rather, the Torah that was created for the sake of Israel exists for ever and ever; Israel, for whose sake [everything] was created, all the more so.

Rabbi Yitzḥak said: A kingdom enters and a kingdom leaves, but Israel stands forever; that is: “The earth abides forever.” Rabbi Shmuel in the name of Rabbi Pelatya of Naveh derived it from this verse: “Yehonatan son of Gershom son of Menashe, he and his sons were priests for the tribe of Dan until the day of the exile of the land” (Judges 18:30). Does a land go into exile or wander? Rather, these are Israel, who are called land, as it is stated: “All nations will praise you; as you will be a land of delight” (Malachi 3:12) – you will be called a land of delight.

Rabbi Berekhya said in the name of Rabbi Shimon ben Lakish: Everything that the Holy One blessed be He created in man, He created its parallel for the earth. Man has a head and the earth has a head [rosh], as it is stated: “[He had not yet made earth and fields, or] the beginning [rosh] of the dust of the world” (Proverbs 8:26). Man has eyes [einayim] and the earth has eyes, as it is stated: “They will cover the face [ein] of the earth” (Exodus 10:5).

A person has ears and the earth has ears, as it is stated: “Listen, earth” (Isaiah 1:2). Man has a mouth and the earth has a mouth, as it is stated: “The earth opened its mouth” (Numbers 16:32). Man eats and the earth eats, as it is stated: “A land that consumes its inhabitants” (Numbers 13:32). Man drinks and the earth drinks, as it is stated: “[But the land]…by the rain of the heavens it drinks water” (Deuteronomy 11:11).

Man vomits and the earth vomits, as it is stated: “So the land will not vomit [you out]” (Leviticus 18:28). Man has hands and the earth has hands [yadayim], as it is stated: “The land is spacious [raḥavat yadayim]” (Genesis 34:21). Man has thighs and the earth has thighs [yerekhayim], as it is stated: “I will gather them from the ends [miyarketei] of the earth” (Jeremiah 31:8). Man has a navel [tabbur] and the earth has a navel, as it is stated: “Dwellers in the middle of [betabbur] the earth” (Ezekiel 38:12).

Man has nakedness and the earth has nakedness, as it is stated: “To see the nakedness of the land you have come” (Genesis 42:9). Man has feet and the earth has feet, as it is stated: “And the earth abides [omadet] forever” (Ecclesiastes 1:4).29The term omadet literally means standing, implying that it has feet. What is omadet? Ma’amedet.

Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: It fulfills [ma’amedet] its duties. The Rabbis said: It produces [ma’amedet] its food. Rabbi Shimon ben Yosei ben Lakoneya said: Because in this world a person builds a building and another spends time in it, [a person] plants a sapling and another eats [its produce]. But in the future, they will not build and another will settle, they will not plant and another will eat, as it is stated: “For like the days of the tree will be the days of My people, and My chosen will outlive their handicraft” (Isaiah 65:22).

“The sun rises and the sun sets, and it hastens to its place where it arises” (Ecclesiastes 1:5). “The sun rises.” Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: Don’t we know that “the sun rises and the sun sets”? Rather, to what is it [alluding]?

Before the sun of one righteous individual sets, He causes the sun of another righteous individual to rise. The day that Rabbi Akiva died, Rabbi [Yehuda HaNasi] was born, and they read this verse in his regard: “The sun rises and the sun sets.” The day that Rav Ada bar Ahava died, Rav Hamnuna his son was born, and they read in his regard: “The sun rises and the sun sets.” The day that Rav Hamnuna died, Rabbi Avin his son was born, and they read in his regard: “The sun rises and the sun sets.”

The day that Rabbi Avin died, Abba Hoshaya of Teraya was born, and they read in his regard: “The sun rises and the sun sets.” Before the sun of Sarah set, the sun of Rebecca rose. That is what is written: “Betuel begot Rebecca” (Genesis 22:23), and then, “Sarah died in Kiryat Arba” (Genesis 23:2), and it is written: “Isaac brought her into the tent of his mother Sarah” (Genesis 24:67).30See Bereshit Rabba 60:16, where this verse is interpreted to mean that Rebecca was a worthy replacement for Sarah.

Before the sun of Moses set, the sun of Joshua rose. Before the sun of Joshua set, the sun of Otniel, who is Yabetz, rose. So it is with all of them in each and every generation; that is, “the sun rises and the sun sets.”

“I made myself gardens and orchards, and I planted in them trees of every fruit” (Ecclesiastes 2:5). “I made myself gardens and orchards” – in its plain sense. “And I planted in them trees of every fruit” – even peppers.12Peppercorn trees are indigenous to foreign countries; he would import them with their soil and plant them in the Land of Israel. Rabbi Abba bar Kahana said: Solomon would use the demons; he would send them to India and they would bring him water from there,13This was so the plants would grow in the soil and be irrigated with the water to which they were accustomed to grow. and he would water [the pepper trees] here and they would bear fruit.

Rabbi Yannai son of Rabbi Shimon said to him: If you say so, you are merely exhausting [Solomon].14Doing so did not require wisdom, just hard work. Rather, Solomon, in his wisdom, ascertained the foundation of the land, and determined which foundation was directed to there.15He determined the place in Jerusalem that was the foundation of the peppers’ country of origin. He planted it on the foundation of its land, and in that way it bore fruit.

“A time to cast stones, and a time to gather stones; a time to embrace and a time to refrain from embracing” (Ecclesiastes 3:5). “A time to cast stones,”20A euphemism for engaging in procreation. at a time when your wife is ritually pure; “and a time to gather stones,” at a time when your wife is ritually impure. “A time to embrace” – if you see a group of righteous men standing, stand and embrace, kiss, and caress them; “and a time to refrain from embracing” – if you see a group of wicked men, distance yourself from them and from those like them.

“The fool folds his hands and eats his flesh” (Ecclesiastes 4:5). “The fool folds his hands” – To what is this matter analogous? To two people who were toiling in Torah; one toiled and flourished, and one toiled and abandoned it. The one who had toiled and abandoned it sees the one who flourished standing on the side of a group of the righteous, and he is standing on the side of a group of the wicked. Immediately, he “folds his hands and eats his flesh.”

“Do not allow your mouth to cause your flesh to sin, and do not say before the messenger that it was unwitting; why should God grow angry at your voice, and destroy your handiwork?” (Ecclesiastes 5:5) “Do not allow your mouth to cause your flesh to sin” – Rabbi Yehoshua ben Levi interpreted the verse regarding those who pledge charity in public, but do not give it. “And do not say before the messenger” – this is the pledge collector; “that it was unwitting” – and I have reconsidered.

“Why should God grow angry at your voice” – at that voice with which you uttered [your pledge]. “And destroy your handiwork” – the few mitzvot that this man has, the Holy One blessed be He introduces a curse in them and eradicates them from him. Rabbi Binyamin interpreted the verse regarding those who engage in Torah disingenuously: “Do not allow your mouth” – do not give your mouth permission; “to cause your flesh to sin” – to cause your body to sin in your study.11This means: Do not speak in such a way that you cause yourself to sin, as the midrash will continue to explain.

Alternatively, it may be interpreted to mean that you cause your body to suffer, as you will be punished for your sin. “And do not say before the messenger” – this is the rabbi; “that it was unwitting”12This is referring to one who claims to be expert in his studies although he is not. If he is discovered to have made a mistake, he claims to the rabbi who made this discovery that his statement was accidental and he really knows the issue at hand. – he renders himself as though well versed in Bible, but he is not well versed in Bible, well versed in Mishna, but he is not well versed in Mishna.

“Why should God grow angry at your voice” – at the voice with which you said: This halakha he told me, this chapter he told me; “and destroy your handiwork” – the few halakhot that this man knows, the Holy One blessed be He introduces forgetfulness and curse in them and eradicates them from him. The Rabbis interpreted the verse regarding one who takes a vow. “Before the messenger” – this is the Sage; “that it was unwitting” – I did not take a vow.13I did not realize how circumstances would develop when I took my vow, and therefore you should accept this claim as an extenuation to absolve me of my vow.

“Why should God grow angry” – that you introduced an extenuation to the vow; “and destroy your handiwork” – even the limited property that is in the possession of that man, the Holy One blessed be He introduces a curse in him and eradicates it from him. Rav Huna interpreted the verse regarding slander. “Do not allow your mouth” – to speak slander; “before the messenger” – this is the body; “that it was unwitting” – I did not [intend to] speak slander; “and destroy your handiwork” – the sinews and bones that are in the body of that man, the Holy One blessed be He introduces consumption and fever in them and eradicates them from him.

Rabbi Mani interpreted the verse regarding Miriam. “Do not allow your mouth” – this is Miriam; “to cause your flesh to sin” – as she spoke slander regarding Moses: “Was it only with Moses [that the Lord spoke]?” (Numbers 12:2). “Before the messenger” – this is Moses, as it is stated: “He sent a messenger [and took us out of Egypt] (Numbers 20:16). “That it was unwitting” – [as it is stated:] “that we have been foolish and we have sinned” (Numbers 12:11).

“Why should God grow angry at your voice” – [as it is stated:] “Miriam…spoke [against Moses]” (Numbers 12:1). “And destroy your handiwork” – [this is] Miriam, who spoke with her mouth and all her limbs were stricken. Rabbi Yehoshua taught: A word for a sela, silence for two, like a jewel.14Silence is very valuable, like a jewel; more valuable than speech. Rabbi said: The remedy of the matter is silence, as it is taught there in Avot (1:17): Shimon his son says: All my days I grew among the Sages, but I found nothing for the body better than silence.

“He has also not seen the sun, and did not know there is more gratification for that than for this” (Ecclesiastes 6:5). “He has also not seen the sun, and did not know.” This is analogous to two people who were coming on a ship. When they reached the port one of them disembarked and entered the country, and he saw there much food, much drink, and tranquility.

When he returned to the ship he said to his fellow: ‘Why did you not enter the country?’ He said to him: ‘You, who disembarked and entered, what did you see there?’ He said to him: ‘I saw much food, much drink, and tranquility.’ He said to him: ‘Did you enjoy it at all?’

He said to him: ‘No.’ He said to him: ‘I, who did not enter, am better off than you, as I did not disembark and did not see.’12He did not see what he was missing out on. That is what is written: “There is more gratification for that than for this.”

“It is better to hear the rebuke of a wise man, than for a man to hear the song of fools” (Ecclesiastes 7:5). “It is better to hear the rebuke of a wise man,” these are the deliverers of homilies. “Than for a man to hear the song of fools,” these are the disseminators, who raise their voices in song so the people will hear.41When the Sages of talmudic times would deliver public lectures, they would state a teaching in a low voice to disseminators, who would then repeat it loudly for the assembled crowd.

Alternatively, “it is better to hear the rebuke of a wise man” – these are the rebukes delivered by Moses. “Than for a man to hear the song of fools” – these are the blessings of the wicked Bilam, through which their hearts42The hearts of the Israelites. became haughty, and they had their downfall at Shitim.

“One who follows a command will not know an evil matter, and a wise man's heart will know the time of judgment” (Ecclesiastes 8:5). “One who follows a command will not know an evil matter,” this is Esther, who was engaged in the mitzva of removing leavened bread.24On the thirteenth of Nisan, although she was in the palace, she was unaware of Haman’s evil decree that had been issued that day, and she was engaged in preparing for Passover. “And a wise man's heart will know the time of judgment,” this is Mordekhai, as it is written: “Mordekhai knew everything that had been done” (Esther 4:1).

“For the living know that they will die; but the dead do not know anything, and they no longer have a reward, as their memory is forgotten” (Ecclesiastes 9:5). “For the living know that they will die.” Rabbi Ḥiyya the Great and Rabbi Yonatan were walking before the bier of Rabbi Shimon ben Yosei ben Lakoneya, and Rabbi Yonatan’s garment14With its ritual fringes. was dragging on the coffin. Rabbi Ḥiyya the Great said to him: ‘My son, lift your garment, so they will not say: Tomorrow they are coming to us, and they are mocking us.’15The dead should not perceive Rabbi Yonatan as mocking them by allowing his ritual fringes to drape on the bier, while the dead are unable to perform mitzvot.

He said to him: ‘Rabbi, is it not written: “But the dead do not know anything”?’ He said to him: ‘My son, Bible, you know; Midrash, you do not know. “For the living know” – these are the righteous, who, even in their death, are called alive. “But the dead do not know anything” – these are the wicked, who, even in their lifetimes, are called dead. ‘From where is it derived that the righteous, even in their death, are called alive?

It is as it is stated: “To the land in whose regard I took an oath to Abraham, to Isaac and to Jacob, saying: [I will give it to your descendants]” (Exodus 33:1). He did not say: To the patriarchs, but rather, “to Abraham, to Isaac, and to Jacob.” He said to Moses: Go out and say to them: The oath that I took to them, I have fulfilled, as it is stated: “I will give it to your descendants.” The wicked, even in their lifetimes, are called dead, as it is written: “For I do not desire the death of the dead” (Ezekiel 18:32).

Do the dead die? Rather, these are the wicked who, even in their lifetimes, are called dead.’ [Rabbi Yonatan] said to [Rabbi Ḥiyya the Great]: ‘Blessed is he who taught me Midrash.’ [Rabbi Ḥiyya] kissed him on his head.

“There is an evil that I have seen under the sun, like an error that emerges from before the ruler” (Ecclesiastes 10:5). “There is an evil that I have seen under the sun, like an error that emerges from before the ruler” – so said Jacob to Laban: “With whomever you find your gods, he shall not live […and Jacob did not know that Rachel had stolen them]” (Genesis 31:32). So it was, “like an error that emerges from before the ruler,” and Rachel died.

The son of Rabbi Yehoshua ben Levi had something that he swallowed [lodged in his throat]. [Rabbi Yehoshua ben Levi] went and brought one of the disciples of bar Pandeira20Jesus of Nazareth to extricate what he had swallowed.21He wanted him to heal him with traditional medicine, but he recited an incantation, mentioning the name of his mentor, and the bone was extricated. He said to him: ‘What did you recite over him?’

He said to him: ‘This passage after that.’22Referring to phrases in the incantation. He said: ‘It would have been preferable for him to be buried and not have you recite that passage over him.’ So it was, “like an error that emerges from before the ruler.”23Rabbi Yehoshua ben Levi’s son died. Rabbi Yirmeya of Shabashta took a crown of olive branches and tied it on his head.24This was at his wedding.

The Sages had issued a decree after the destruction of the Temple prohibiting crowns for grooms. Rabbi Yirmeya thought that only gold crowns were included in the decree. Shmuel heard and said: ‘It would have been preferable for him to be beheaded and not to have done so.’ So it occurred to him.25He was eventually beheaded.

Antoninus the younger, grandson of Antoninus the elder, was asking our holy Rabbi,26Rabbi Yehuda HaNasi he said: ‘Who will die first, me or you?’ He said to him: ‘I will.’ His students said to him: ‘Our Rabbi, the whole world is praying for your good life, and this is what you say?’ He said to them: ‘If my time arrives [first] what of it?

And if the angel of death comes to take him [first], what will he say to him: Do not come to me [first], I am not coming? Moreover, if it will be so,27If I will die before him. the gentiles will say: Blessed is the God of the Jews, as they even know the time of their death.’ So it occurred to him, “like an error that emerges from before the ruler.”28Rabbi Yehuda HaNasi died first. Another matter: “There is an evil that I have seen…like an error that emerges from before the ruler” – this is Eli the priest, who said to Samuel: My sons will not inherit my position, so, too, your sons will not inherit your position.29This is explained further in the Gemara (Makkot 11a).

Eli demanded that Samuel tell him what prophecy God had revealed to him, and cursed him if he would not reveal the prophecy (see I Samuel 3:17). Although Samuel did reveal the prophecy, Eli’s curse came true nonetheless. So it was, “like an error that emerges from before the ruler.”

“Just as you do not know the path of the wind, or how the bones grow in the womb of one who is pregnant; so you will not know the work of God, who does everything” (Ecclesiastes 11:5). “Just as you do not know” – there are seven matters obscured from people, and they are the day of death, the day of consolation, the profundity of judgment, how one profits, what is in the heart of another, what is in a woman’s pregnancy, and this kingdom of Edom, when it will fall.

The day of death, from where is it derived? It is as it is stated: “Man [also] does not know his time” (Ecclesiastes 9:12). The day of consolation, from where is it derived? It is as it is stated: “I am the Lord; at its time I will hasten it” (Isaiah 60:22).

The profundity of judgment, from where is it derived? It is as it is stated: “For judgment is God’s” (Deuteronomy 1:17). How one profits, from where is it derived? It is as it is stated: “This is the gift of God” (Ecclesiastes 5:18).

What is in the heart of another, from where is it derived? It is as it is stated: “I am the Lord, who probes the heart” (Jeremiah 17:10). What is in a woman’s pregnancy, from where is it derived? It is as it is stated: “Or how the bones grow in the womb of one who is pregnant.”

And this kingdom of Edom, when it will fall, from where is it derived? It is as it is stated: “For it is a day of vengeance in My heart” (Isaiah 63:4).

“They will also fear heights, there will be obstacles on the way, the almond tree will blossom, the grasshopper will be burdened, the caper berry will fail. For the man goes to his eternal home, and the mourners will circle in the streets” (Ecclesiastes 12:5). “They will also fear heights” – An elderly man, when they would call him to a place, he says to them: ‘Are there thorns there? Are there ascents there?

Are there descents there?4He does not want to attend if traveling will be difficult, for example if there are thorns or he will have to go uphill or downhill. “There will be obstacles [ḥatḥatim] on the way” – Rabbi Abba bar Kahana and Rabbi Levi: One said: The fear [ḥititei] of the way descends upon him, [so that he says:] Shall I go or shall I not go; and he [eventually] says: I shall not go. The other said: He begins delineating subdivisions along the route.

He says: Until this street, until this place, I am able to go, but until that place I am unable to go. “The almond tree will blossom” – Rabbi Levi said: This is the nut-sized bone at the top of the spinal column. Hadrian, may his bones be crushed and his name expunged, asked Rabbi Yehoshua ben Ḥananya; he said to him: ‘From where does a person blossom in the future?’5When a person comes back to life at the resurrection of the dead.

He said to him: ‘From the nut-sized bone at the top of the spinal column.’ [Hadrian] said to him: ‘Show me.’ What did [Rabbi Yehoshua] do? He brought him the nut-sized bone at the top of the spinal column. He placed it in water, but it did not dissolve; in fire, but it did not burn; in a mill, but it was not ground.

He placed in on an anvil and struck it with a hammer. The anvil split, the hammer split, but it was to no avail. “The grasshopper will be burdened” – these are one’s ankles. “The caper berry will fail” – this is the desire that sustains peace between a man and his wife;6The desire for marital relations. it will cease.

Rabbi Shimon ben Ḥalafta was accustomed to ascending to our Rabbi.7He would go to see Rabbi Yehuda HaNasi on a monthly basis. When he grew old, he was unable to do so. One time, he ascended. Our Rabbi said to him: ‘Why have we been privileged to see the radiant countenance of the rabbi today?’

He said to him: ‘The distant have become close, the close have become distant, two have become three, and what sustains peace has ceased.’ “For the man goes to his eternal home” – it is not written here, “to the eternal home,” but rather, “his eternal home.” Reish Lakish said: [This is analogous] to a king who entered a province, accompanied by dukes, governors, and military commanders. Although all of them enter through one gate, each and every one stays in a place corresponding to his status.

So too, although all taste the taste of death, each and every one has a world in and of himself. “And the mourners will circle in the streets” – these are the worms.

It is taught in the name of Rabbi Natan: The sphere of the sun has a pouch; that is what is written: “He set a tent for the sun in them” (Psalms 19:5). There is a pool of water before it. When [the sun] seeks to emerge, it becomes enflamed, and the Holy One blessed be He weakens its strength with water so it will not incinerate the world. But in the future, the Holy One blessed be He will strip it from its pouch, expose it, and incinerate the wicked with it, as it is stated: “For, behold, the day is coming, burning like a furnace, [and all the criminals and all those who do evil will be straw; the day that is coming will burn them]” (Malachi 3:19).

Rabbi Yannai and Rabbi Yishmael, both of them say: There is no Gehenna in the future; rather, the sun will emerge. The righteous will benefit from it. From where [is this derived]? It is as it is stated: “It will rise for those who fear My name, a sun of righteousness with healing in its wings” (Malachi 3:20). And the wicked will be punished with it, as it is stated: “The day that is coming will incinerate them” (Malachi 3:19).

“The wind goes to the south, and turns to the north; around and around the wind turns, and on its rounds the wind returns” (Ecclesiastes 1:6). “The wind goes to the south, and turns to the north.” It “goes to the south” during the day, “and turns to the north” at night. “Around and around the wind turns, and on its rounds the wind returns” – toward the east and the west.

“And on its rounds the wind returns” – Rabbi Yehoshua ben Ḥananya said: This wind, when it emerges into the world, the Holy One blessed be He weakens it in the mountains and breaks it on the hills, and He says to it: ‘Be careful that you do not harm My creations.’ What is the reason? “Because the wind, from before Me ya’atof” (Isaiah 57:16) – [I] make it faint, as it is stated: “When my soul was faint [nitatef] within me” (Jonah 2:8).

Why to that extent? Because “and souls I have made” (Isaiah 57:16). Rabbi Huna said: In three places the wind emerged disproportionately, and the wind sought to destroy the entire world with all its inhabitants: Once in the days of Job, once in the days of Elijah, and once in the days of Jonah. Once in the days of Job, as it is stated: “And behold a great wind came from across the wilderness [and smote the four corners of the house]” (Job 1:19).

Once in the days of Elijah, as it is stated: “Behold, the Lord passed, and a great and strong wind, smashing mountains and breaking rocks” (I Kings 19:11). And once in the days of Jonah, as it is stated: “The Lord cast a great wind upon the sea” (Jonah 1:4). Rabbi Yehuda bar Shalom said: That wind that was during the days of Job was in the world only for that house alone. That of Jonah was in the world only for that ship alone.

You do not have one that was worldwide other than that of Elijah, as it is stated: “He said: Go out and stand on the mountain before the Lord” (I Kings 19:11).31This phrase indicates that the wind was everywhere, as the entire world is “before the Lord” (Midrash HaMevoar). Rabbi Ḥiyya bar Tanḥum [said], and some say it in the name of Rabbi Yoḥanan: The messianic king will never come until all the souls that entered His mind to be created will live, and these are the souls that are stated in the book of Adam the first man, as it is stated: “This is the book of the descendants of Adam” (Genesis 5:1).