Kohelet Rabbah Reader

“I made myself pools of water to irrigate from them a forest which grows trees” (Ecclesiastes 2:6). “I made myself pools of water” – an irrigation system; “to irrigate from them a forest which grows trees” – this is the Land of Israel, as it is stated: “[Three hundred shields of gold…] The king placed them in the house of the forest of Lebanon” (II Chronicles 9:16).16The shields were kept in the Land of Israel; hence, the Land of Israel is referred to as a forest.

“A time to seek, and a time to lose; a time to keep, and a time to discard” (Ecclesiastes 3:6). “A time to seek,” in peacetime, “and a time to lose,” in wartime; “a time to keep,” at a good time,21When keeping the object in question is fortuitous. “and a time to discard,” at a bad time. There was an incident involving a certain merchant who would go and set out to sea, he and his son. He would take with him two kav of dinars. [The captain] gave them a place in a dark [part of the ship].

He [the traveler] heard the navigators’ voices saying: ‘When we are out to sea, we will kill them, cast them into the sea, and take the load of dinars from them.’ What did that man do? He made himself [sound] as though he was quarreling with his son, and he took [the dinars] and cast them into the sea. When they entered the province, they went and filed a complaint to the governor of Caesarea. [The governor] sent [the conspirators] to prison and convicted them for their conspiracy and obligated them to give [the travelers] a load of dinars.

They said to him: ‘On what basis do you find us guilty?’22After all, ultimately they did not touch the dinars. He said to them: ‘On the basis of Solomon, king of Israel, as it is written: “A time to cast…”’23There is a time when it is proper to cast away valuable goods. The man acted properly in throwing overboard his dinars due to the threat you posed, and you are therefore liable to compensate him.

“A handful of tranquility is better than two handfuls of toil and herding wind” (Ecclesiastes 4:6). “A handful of tranquility is better” – one who studies halakhot and is familiar with them is better than one who studies halakhot and the hermeneutical principles but does not review them and familiarize himself with them. The parable says: One bound bird is better than one hundred that are flying. “And herding [urut] wind” – his wish [re’utei] is to be called “master of the mekhiltot.”14A reference to the midrash halakha on the book of Exodus, largely based on hermeneutical exposition of the verses.

Another matter: “A handful of tranquility is better” – one who performs minimal acts of charity with his own [funds] is better than one who steals, robs, or exploits others and performs great acts of charity from that of others. The parable says: She commits adultery for apples and distributes them to the poor. “And herding [urut] wind” – his wish [re’utei] is to be called “master of mitzvot.” Another matter: “A handful of tranquility is better” – one who has ten gold pieces and conducts business and earns a livelihood from them is better than one who takes the property of others and squanders it and loses it.

The parable says: It is not enough that he loses his own, but he loses that of others, what is his and what is not his. “And herding [urut] wind” – his wish [re’utei] is to be called a merchant. Another matter: “A handful of tranquility is better” – one who rents one garden and eats its fruit is better than one who rents many gardens and leaves them fallow. The parable says: One who rents a garden will eat birds; one who rents many gardens, birds will eat them.

“And herding [urut] wind” – his wish [re’utei] is to be called a property owner. Rabbi Yaakov ben Rabbi Kurshai said: “A handful of tranquility is better” in the World to Come “than two handfuls of toil and herding wind” in this world. He would say: One hour of satisfaction in the World to Come is preferable to the entire life of this world, and one hour of repentance and good deeds in this world is preferable to the entire life of the World to Come, as the World to Come comes by virtue of this world.

Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better” – this is the Shabbat day; “than two handfuls of toil and herding wind” – these are the seven days of action, as Rabbi Ḥiyya bar Abba said: Israel is redeemed only thanks to Shabbat, as it is stated: “In stillness [beshuva] and quiet [vanaḥat] you will be saved” (Isaiah 30:15), with cessation from work and rest you will be saved. “And herding wind” – his wish is to be called one who works and eats.

Rabbi Berekhya said: The trampling that the Holy One blessed be He trampled in the land of Egypt, as it is stated: “I will pass in the land of Egypt on that night” (Exodus 12:12), is better than two handfuls, than their two handfuls of furnace soot. Why? It is because in this one there is redemption and they were redeemed, and in this of furnace soot, they were not redeemed. Rabbi Yitzḥak interpreted the verse regarding the tribe of Gad and the tribe of Reuben who came to the Land of Israel and saw the amount of room for sowing that was in it, the amount of room for planting that was in it.

They said: “A handful of tranquility is better” in the Land of Israel, “than two handfuls of toil” across the Jordan. They reconsidered and said: Did we not cause this to ourselves, did we not say: “Let this land be given to your servants” (Numbers 32:5)? Rabbi Yitzḥak said: It is written: “The cloud of incense will cover” (Leviticus 16:13). This cover, we do not know what it is, until David came and explained it, as it is stated: “You forgave the iniquity of Your people, [You covered all their sins]” (Psalms 85:3).

The Holy One blessed be He, too, said: The poor person’s handful of the gift meal offering is dearer to Me than the High Priest’s two handfuls of the incense of the spices. Why? It is because this one comes for atonement and that one does not come for atonement, as it is written: “When a person [venefesh]15The connotation is that it is as though the person in sacrificing his soul [nefesh] and thereby gaining atonement. sacrifices a meal offering to the Lord” (Leviticus 2:1).

“So it is with a multitude of dreams and vanities and many words; rather, fear God” (Ecclesiastes 5:6). “So it is with a multitude of dreams and vanities and many words; rather, fear God” – Rabbi said: If you saw harsh dreams or harsh and unnatural visions, or if you fear them, jump to three matters and you will be saved from them, as Rabbi Yudan said in the name of Rabbi Eliezer: There are three matters that abrogate evil decrees, and they are: Prayer, charity, and repentance.

All three are in one verse; this is what is written: “My people, upon whom My name is called, will submit, and pray, and seek My countenance, and repent their evil ways; I will hear from the heavens, and forgive their sin and heal their land” (II Chronicles 7:14). “And pray” – this is prayer; “and seek my countenance” – this is charity, as you say: “I will behold your countenance in righteousness” (Psalms 17:15);15The same Hebrew root, tzedek, or tzedaka, can be translated as either charity or righteousness. “and repent their evil ways” – this is repentance.

Then, “I will hear from the heavens…” Rabbi Mona said: Fasting as well, as it is stated: “The Lord will answer you on your day of trouble” (Psalms 20:2).16From the fact that the verse says, “day,” and not time of trouble, the midrash understands that the reference is to a day of fasting. Rabbi Ḥiyya and Rabbi Yosei say: A change of name and a change of action, as well. Some say even a change of place, as it is written: “Go for yourself from your land” (Genesis 12:1).

A change of name [is derived] from Abraham our patriarch, as it is stated: “Your name will no longer be called Abram, but your name will be Abraham” (Genesis 17:5). Abram cannot beget, Abraham can beget; Sarai cannot bear a child, Sarah can bear a child.17God changed Abram’s name to Abraham and Sarai’s name to Sarah when they were ninety-nine and eighty-nine years old respectively and bereft of children.

In the same context, He promised them that they would have many descendants (see Genesis 17:1–16). The implication is that although Abram and Sarai could not have children, their name changes would enable them to do so. A change in action, from Nineveh, as it is stated: “God saw their actions, [that they turned from their evil way; and God reconsidered the harm that He had said He would do to them, and He did not do it]” (Jonah 3:10).

Rabba bar Meḥseya and Ḥama bar Gurya say: A fast is effective for a dream like fire for tow. Rav Ḥisda said: On that day. Rav Yosef said: Even on Shabbat. Likewise, you find regarding Hezekiah king of Judah; when Hezekiah fell ill, the Holy One blessed be He said to Isaiah: ‘Go say to him: “Set your house in order, as you will die and will not live”’ (Isaiah 38:1).

Hezekiah said to Isaiah: ‘Isaiah, the way of the world is that a person who goes to visit the ill says to him: May they have mercy upon you from Heaven, and the doctor goes to him and says: Eat this item and do not eat that item; drink this and do not drink that. Even if he sees him approaching death, he would not say to him: Set your house in order, so he will not be discouraged; yet you say to me: “Set your house in order, as you will die and will not live”?

I, too, do not ascribe importance to you and I will not heed your words, and I adopt only what my ancestor18Solomon said: “So it is with a multitude of dreams and vanities and many words…”’19Even prophetic dreams can be nullified and thereby rendered vanity, if one fulfills the conclusion of the verse, which states to “fear God.” This can be expressed via prayer, fasting, and repentance (Maharzu).

Immediately, “Hezekiah turned his face to the wall [hakir] [and prayed to the Lord]” (Isaiah 38:2). To which wall did he direct his face? Rabbi Yehoshua ben Levi said: He directed his face to the wall of Raḥav, as it is written: “Because her house was upon the side of [bekir] the wall” (Joshua 2:15). He said before Him: ‘Master of the universe, Raḥav rescued two souls for You and how many souls did You rescue for her?’

It was taught that Rabbi Shimon ben Yoḥai says: Even if her family numbered two hundred people and they cleaved to two hundred [additional] families [through marriage], they were all rescued by her merit. It is not written here, “all her family,” but rather, “they took out all her families” (Joshua 6:23). ‘My ancestors who assembled all the converts to You,20See II Chronicles 2:16. all the more so.’21By their merit, You should rescue me.

Rabbi Shmuel bar Naḥman said: It was to the wall of the Shunamite woman that he directed his eyes, as it is written: “Let us make a [small] walled attic” (II Kings 4:10). He said before Him: ‘Master of the universe, this Shunamite woman made one wall for Elisha, and you revived her son; my ancestors who did all this tribute for you,22This is a reference to the building of the Temple. all the more so.’

Rabbi Huna said in the name of Rabbi Yosei: It was to the walls of his heart that he directed his eyes, as it is stated: “My innards, my innards, I am trembling; the walls of my heart, my heart is murmuring” (Jeremiah 4:19). “His heart”23This is interpreted as an allusion to the fact that Hezekiah turned to his own heart. is written.24In standard editions of the Bible, it is in fact written “my heart,” not “his heart” as stated in the midrash.

He said before him: ‘Master of the universe, I have surveyed the two hundred and forty-eight limbs that You formed in me, and I did not find that I angered You with any of them; all the more so that my life should be granted to me.’25He said: Since it is Your way to forgive those who sin to You, all the more so should You grant me life given that I have not sinned (Etz Yosef). The Rabbis say: He directed his eyes to the walls of the Temple, as it is written: “By their placing their threshold near My threshold…[with but a wall between Me and them]” (Ezekiel 43:8).

He said before Him: ‘Master of the universe, my ancestors were great men, but were unable to pray in the Temple at all times;26As they were married, they would become impure when they would have relations with their wives, and it would then be prohibited for them to enter the Temple. rather they would stand in their houses and pray, with a wall between them and the Temple. I, when I pray, have no wall between me and the Temple;27Hezekiah had not married; see Berakhot 10a. all the more so that my life should be given to me.’

Immediately, “the word of the Lord was to Isaiah” (Isaiah 38:4),28The following verses state: “Go, and say to Hezekiah…thus says the Lord, the God of David your father: I have heard your prayer, I have seen your tears; behold.… I will add to your days fifteen years.” [when] he had not [even] departed from there. Isaiah said before the Holy One blessed be He: ‘Master of the universe, initially, you said this to me and now you say that to me.

How can I go and say so?’ [God] said to [Isaiah]: ‘He is humble and will accept it from you. Moreover, what you spoke has not yet become public, as it is written: “It was, Isaiah had not departed…”’ (II Kings 20:4). When Isaiah went to him, [Hezekiah] said to him: ‘Did I not say this to you initially: I do not ascribe importance to you and I will not heed your words; [I adopt] only what my ancestor said: “So it is with a multitude of dreams and vanities…”’

“Were he to live one thousand years twice, but did not see good, does everything not go to one place? All the toil of man is for his mouth, but the soul, too, is not filled” (Ecclesiastes 6:6–7). “Were he to live one thousand years…all the toil of man is for his mouth.” Rabbi Shmuel said: All a person’s toil to amass mitzvot and good deeds in this world does not suffice for the breath that emerges from his mouth.13All this toil is still insufficient to repay God for the ability He bestows on us to simply inhale and exhale.

Alternatively, all this toil is insufficient to make up for the sin of even a single instance of improper speech (Rabbi David Luria). “But the soul, too, is not filled” – even its removal does not fill the hole.14Even the pain experienced at the time of death does not repair the damage caused by one’s sins (Midrash HaMevo’ar). How is the soul removed? Rabbi Yoḥanan said: It is like a rope [pulled] through a small hole.15Literally, like a rope pulled through the esophagus.

Rabbi Ḥanina said: It is like a knotted rope [pulled] through a small hole. Rabbi Shmuel ben Rabbi said: It is like a moist, inverted thorn [pulled] from the esophagus. Rabbi Ḥanina ben Yitzḥak said: All a person’s toil [to amass] mitzvot and good deeds, it is for his mouth, and not for the mouth of his son and not for the mouth of his daughter.16One’s spiritual merit can benefit one’s descendants in this world, but not in the World to Come (Etz Yosef).

“But the soul, too, is not filled” – as the soul knows that in everything that it toils, it toils for itself; therefore, it is never sated with Torah and good deeds. This is analogous to a villager who married a princess. Were he to bring her everything in the world, it would still be worthless to her. Why?

It is because she is the king’s daughter.17Nothing the villager can bring her meets the standard she is used to as a princess. So, too, the soul, [even] if you were to bring it all the delicacies of the world, it is nothing to it. Why? Because it is from the heavens.

There are three who do not feel a sense of gratitude to their keepers: the soul, the earth, and the woman. From where is this derived [regarding] the soul? It is as it is stated: “But the soul, too, is not filled.”18It is never sated in this world from its desire for physical pleasure, or, in accordance with the homily above, from its desire for spiritual attainment (Midrash HaMevo’ar). Land, as it is written: “The earth that is not satisfied with water” (Proverbs 30:16).

Woman, as it is stated: “She eats and wipes her mouth” (Proverbs 30:20).19She wants more. Three give bountifully and take bountifully, and they are: the sea,20The sea takes water from rivers which then evaporates and provides water for the clouds. the earth,21The earth takes rainwater and gives produce. and also the kingdom.22The kingdom takes taxes and gives services. Rabbi Yehoshua of Sikhnin said: “Soul” is written in it six times,23The word soul [nefesh] is written six times in the Torah portion of Vayikra regarding sin (Leviticus 4:2, 4:27, 5:1, 5:15, 5:17, 5:21). corresponding to the six days of Creation.

The Holy One blessed be He said to the soul: Everything that I created during the six days of Creation, I created for you, yet you rob, sin, and commit acts of violence.

“For like the crackling of brambles under the pot, so is the laughter of the fool; this, too, is vanity” (Ecclesiastes 7:6). “For like the crackling of brambles under the pot” – Rabbi Levi son of Rabbi Ze’eira would state a request of permission:43He would do so at the beginning of his addresses, requesting the audience’s permission. All the trees, when they are ignited, their sound does not carry; however, these brambles when they are ignited, their sound carries. They are saying: We, too, are trees.44He was saying, in his humility: Even those who are not wise want to have their voices heard. Therefore, please grant me permission to speak.

“For every desire there is a time of judgment, as the evil of man overcomes him” (Ecclesiastes 8:6). “For every desire there is a time,” and for every time there is a desire. How so? What a person desires to do in this world, he does, but there, [in the World to Come,] there is judgment and accounting.

“Even their love, even their hatred and even their envy, have already perished; they will never again have a portion in anything that is done under the sun” (Ecclesiastes 9:6). “Even their love” – that they had for their idolatry more than for the Holy One blessed be He; “even their hatred” – that they had for the Holy One blessed be He [and they expressed] through their actions; “even their envy [kinatan]” – that they infuriated Him [kinuhu] with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16). They no longer have a portion in the world.16The World to Come. But Israel has a portion and an excellent reward, as it is stated: “Go eat your bread joyfully” (Ecclesiastes 9:7).

“Folly is set on great heights, and the wealthy sit in lowliness” (Ecclesiastes 10:6). “Folly is set on great heights” – these are the Chaldeans, as it is written: “All the princes of the king of Babylon came and sat in the Middle Gate” (Jeremiah 39:3). What is the Middle Gate [shaar hatavekh]? It is the place where they determine [meḥatkhin] the halakhot. “And the wealthy sit in lowliness” – this is the Sanhedrin, as it is stated: “They will sit on the ground and be silent [the elders of the daughter of Zion]” (Lamentations 2:10).

“In the morning, sow your seed, and in the evening do not rest your hand, as you do not know which will succeed, whether this or that, or whether they both alike will be good” (Ecclesiastes 11:6). “In the morning, sow your seed” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: If you sowed early in the season, sow [another field] late in the season, as you do not know which will endure for you, the early or the late.

“As you do not know which will succeed, whether this or that.” Rabbi Yehoshua says: If you married a woman in your youth and she died, marry in your old age. If you had children in your youth, you should have children in your old age, as it is stated: “In the morning, sow your seed, and in the evening do not rest your hand, as you do not know which will succeed, whether this or that.” Rabbi Yishmael and Rabbi Akiva: Rabbi Yishmael says: If you studied Torah in your youth, study in your old age, as you do not know which Torah will endure, that of your youth or that of your old age, “or whether they both alike will be good.”

Rabbi Akiva says: I had twelve thousand students from Gevat to Antipatris, and they all died during my lifetime, between Passover and Shavuot. Ultimately, seven promulgated my [Torah],35Seven students whom I taught in my old age were responsible for dissemination of my Torah. and these are they: Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Eliezer son of Rabbi Yosei HaGelili, and Rabbi Yoḥanan the cobbler.

He said to them: The first ones died only because they were begrudging to each other regarding their Torah. Do not be like that. They quickly rose and filled all of the Land of Israel with Torah. Rabbi Natan interpreted the verse regarding a woman.

If you married a woman in your youth, marry in your old age. Why? It is because you do not know which children will endure for you, whether it is those of your youth or of your old age, or “whether both alike will be good.”

“Before the silver cord is severed, the golden skull is shattered, the pitcher is smashed at the spring, and the wheel is shattered into the cistern” (Ecclesiastes 12:6); “Before the silver cord is severed” – this is the spinal column; “the golden skull is shattered” – this is the skull. Rabbi Ḥiyya bar Neḥemya said: This is the throat, which expels the gold and expends the silver.8A glutton spends much of his resources on food.

“The pitcher is smashed at the spring” – this is a person’s stomach. Three days after [death] a person’s stomach bursts, and it moves [its contents] to the mouth and says to it: ‘Take for yourself what you stole and robbed and placed within me.’ Rabbi Ḥagai derives it from this verse: “I will scatter filth upon your faces, the filth of your festive offerings” (Malachi 2:3). Bar Kappara said: The full intensity of mourning is for three days, while the form of the countenance is still recognizable.

We learned: One testifies only about the full face with the nose…9One can testify that someone has died only if one sees the entire face of the corpse while it is intact, including the nose. This is a quote from a mishna (Yevamot 16:3), which continues by specifying that it is possible to positively identify the corpse only within three days of death. “The wheel is shattered into the cistern” – two amora’im: One said: Like those wheels of Tzippori.10Tzippori is located in the mountains, and its wells extended deep into the ground.

Water was drawn using a long rope attached to a wheel. This is representative of a corpse being lowered into a grave (Etz Yosef). One said: Like the clods in Tiberias, as it is stated: “The clods of the stream are sweet to him” (Job 21:33).11Tiberias is located in an area with many streams of water that flow into the nearby Sea of Galilee. These streams carry with them stones, which are smoothened by the running water and would be used to cover graves. Thus, the wheel [galgal] of the verse is understood as referring to the stones covering a grave [golel].

“All the rivers go to the sea, yet the sea is not full; to the place that the rivers go, they go there again” (Ecclesiastes 1:7). “All the rivers go to the sea,” and from where does the earth drink?32Which waters are provided to the earth in the form of rain? Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: It drinks from the water of the ocean, as it is stated: “A mist went up from the earth [and watered the entire face of the ground]” (Genesis 2:6).33Thus, it is water from the earth that turns to vapor and then falls as rain.

Rabbi Yehoshua said to him: ‘Isn’t the water of the ocean salty?’ He said to him: ‘They are sweetened in the clouds, as it is written: “Which the skies pour down” (Job 36:28). Where do they become what pours down? It is in the skies.’

Rabbi Yehoshua says: [The earth] drinks from the upper waters, as it is stated: “From the rain of the heavens you drink water” (Deuteronomy 11:11). The clouds ascend from the earth to the heavens and receive [the water] as though from the mouth of a bottle, as it is written: “Which distill rain to His mist” (Job 36:27). They separate them like a sieve and one drop does not touch another, as it is written: “The amassing of water, thick clouds of the skies’ (II Samuel 22:12).

Why does it call them skies [sheḥakim]? It is because they crush [shoḥekin] the water.34Separating the water into separate drops. Rabbi Abba bar Kahana said: Like an omasum.35The third stomach in the animal that grinds the food. Rabbi Shmuel bar Naḥman said: Like the intestines of an animal.36That crush the food.

It is as Rabbi Yehoshua said: A day of rainfall is great, as it is equivalent to the entire act of Creation.37Rabbi Yehoshua’s opinion that rainwater is from the upper waters in the heavens, which comes to earth, is consistent with his statement that this process is an act equivalent to Creation itself (Midrash HaMevoar). What is the reason? “Who performs great things beyond scrutiny and wonders beyond number” (Job 9:10); with what? “Who gives water on the face of the earth…” (Job 5:10).

“I purchased myself slaves and maidservants and I had stewards. I also had great possession of herds and flocks, beyond all who preceded me in Jerusalem” (Ecclesiastes 2:7). “I purchased myself slaves and maidservants,” as it is written: “All the Netinim and the children of Solomon’s slaves were three hundred and ninety-two” (Nehemiah 7:60). “And I had stewards,” as it is stated: “Those officials provided for King [Solomon]…they lacked nothing” (I Kings 5:7).

What is, “they lacked nothing”? Rabbi Ḥama bar Ḥanina said: Solomon’s table never lacked [anything], neither a rose17There is a variant reading, with beets [tered] rather than rose [vered]. in the summer nor cucumbers in the rainy season; rather, they would taste them throughout the year. “I also had great possession of herds and flocks” – and it says: “And fattened fowl” (I Kings 5:3). What are “fattened fowl [barburim]”?

They are species of fowl grown in cages [birberayya]. Rabbi Berekhya [said] in the name of Rabbi Yehuda: It was a large bird, which was outstanding, and exceptional, and it would ascend and perch on his table each and every day. From where would it come? Each day, it would come from Barbary.

“A time to rend and a time to sew; a time to be silent and a time to speak” (Ecclesiastes 3:7). “A time to rend,” in wartime, “and a time to sew,” in peacetime; “a time to be silent and a time to speak.” Rabbi Mana’s wife died in Tzippori. Rabbi Avun went up to him to appear before him.24He wished to console Rabbi Mana. [Rabbi Avun] said to him: ‘Does my master not pay attention to us to say some words of Torah?’ [Rabbi Mana] said to him: ‘The time has arrived for silence from Torah, when it is honored by silence [more so than by speech].’25A mourner is not permitted to study Torah except for matters pertaining to mourning.

Rabbi Avun had intended to distract Rabbi Mana from his mourning, possibly by discussing aspects of Torah permitted to a mourner. Rabba Mana preferred silence (Midrash HaMevo’ar).

“I returned and saw vanity under the heavens” (Ecclesiastes 4:7). “I returned and saw vanity under the heavens” – this is the banner of the angel of death.

“If you see exploitation of the poor, and the perversion of justice and integrity in the state, do not marvel at the purpose; for one higher than high is watching, and there are high ones over them” (Ecclesiastes 5:7). “If you see exploitation of the poor” – if you see one exploiting the poor and the indigent, and the Righteous One, who lives forever, bestows tranquility and good upon him, “see…in the state [bamedina],” see in him the sentence29Bamedina is expounded as a portmanteau of bam dina, they will be sentenced. of Gehenna.

“For one higher” – these are the angels; “and there are high ones over them” – this is the Holy One blessed be He. Rabbi Yosei bar Ḥanina interpreted the verse regarding Esau. If you saw Esau in the great city of Rome30The Sages considered the Romans to be descendants of Esau. exploiting the poor and robbing the indigent, and the Holy One blessed be He bestows tranquility upon him, you will [yet] see in him the attribute of justice.31Rome will eventually be punished.

“Do not marvel” regarding what the old man32Isaac said and his wish was fulfilled, as it is stated: “Behold, of the fat of the earth will be your dwelling” (Genesis 27:39). “For one higher” – these are the ministers, governors, and commanders. “And there are high ones over them” – this is the King who lives forever. Rabbi Aḥa said: From the “behold” of flesh and blood you learn of the “behold” of the Holy One blessed be He.

Just as the “behold” of flesh and blood provided life for an entire people in this world, as it is stated: “Behold, I have given Haman’s house to Esther” (Esther 8:7), when the “behold” of the Holy One blessed be He comes, as it is stated: “Behold, a day of the Lord is coming, [and your spoil shall be divided in your midst]” (Zechariah 14:1), all the more so.33If the “behold” of Aḥashverosh granted the Jews great wealth from Haman, who was a descendant of Esau, all the more so that the Jews will benefit when God upholds His prophecy beginning with “behold.”

“For exploitation disconcerts a wise man, and destroys the gift of understanding” (Ecclesiastes 7:7). “For exploitation [haoshek] disconcerts a wise man” – disputes [esek] in which Torah scholars are engaged, with each other, “disconcerts a wise man” – it confuses one’s wisdom. “And destroys the gift of understanding” – Rabbi Yehoshua ben Levi said: I learned eighty halakhot from Yehuda Ben Pedaya regarding the plowing of a grave, but because I was engaged [asuk] in the needs of the masses, I forgot them. Who is a Torah scholar? Rabbi Abbahu [said] in the name of Rabbi Yoḥanan: Anyone who cancels his engagements for the sake of his studies. It is taught: Anyone whom, when they ask him about a halakha from his studies, he provides an answer.

“Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions” (Ecclesiastes 9:7). “Go, eat your bread joyfully.” Rabbi Huna son of Rabbi Aḥa said: When the children take their leave from school,17To go home and eat their lunch. a Divine Voice emerges and says to them: “Go, eat your bread joyfully,” – your breath18The words of Torah you have expressed. has been accepted before Me as a pleasing aroma.

When Jews take their leave of synagogues and study halls, a Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has been accepted before Me as a pleasing aroma. Another matter, “go, eat your bread joyfully” – this is the Torah portion of ḥalla; “and drink your wine goodheartedly” – this is the Torah portion of libations; “as God has already accepted your actions” – this is the entry of the Israelites into the Land, as it is stated: “When you come to the Land” (Numbers 15:2).

Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse as regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Take now your son, your only one […and offer him up there as a burnt offering on one of the mountains that I will tell you]” (Genesis 22:2), on the first day, he did not see anything, nor on the second. On the third day, this is what is written in its regard: “He saw the place from afar” (Genesis 22:4).

What did he see? He saw a cloud affixed to the mountain. He said: It appears that this is the mountain upon which the Holy One blessed be He said to me to bring up my son Isaac. He said to him: ‘Isaac, my son, do you see what I see?’ [Isaac] said to him: ‘Yes.’

He said to [Isaac]: ‘What do you see?’ [Isaac] said to him: ‘A cloud affixed to the mountain.’ He said to Eliezer and Ishmael, his lads: ‘Do you see anything?’ They said: ‘No.’ He said: ‘Since you do not see anything and the donkey does not see anything, “stay here with the donkey [im haḥamor]” (Genesis 22:5) – a people comparable to a donkey [am domin laḥamor].19The slaves and children of maidservants are lowly, and in that sense comparable to the donkey.

Then he took Isaac and took him up mountains, took him down hills, and took him up to the peak of a particularly high and steep mountain. He built an altar, arranged the arrangement of wood, bound him upon it, and took the knife to slaughter him. Had the angel not come and said to him: “Do not extend your hand to the lad” (Genesis 22:12), he would have already slaughtered him. When [Isaac] came to his mother, she said to him: ‘Where were you, my son?’

He said to her: ‘Father took me, and took me up mountains, took me down hills, and took me up to a certain mountain. He built an altar, arranged the arrangement of wood, bound me upon it, and took the knife to slaughter me. Had the angel not come and said to him: “Abraham, Abraham, do not extend your hand to the lad,” I would have already been slaughtered.’ When Sarah heard this, she screamed, and did not manage to complete her cry until her soul departed, as it is written: “Abraham came to eulogize Sarah and to weep for her” (Genesis 23:2).

From where did he come? He came from Mount Moriah. Rabbi Yehuda ben Rabbi Simon said: Abraham was ruminating in his heart: Perhaps there was a defect in my son and he was not accepted.20He was deemed unfit to be sacrificed as an offering. A Divine Voice emerged and said to him: ‘Abraham, Abraham, “go, eat your bread joyfully…as God has already accepted your actions,” God has accepted your offering.’

Rabbi Mona of Shaab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi interpreted the verse as regarding Rosh HaShana and Yom Kippur. This is analogous to a province that owed taxes to the king. The king dispatched a tax collector from the treasury to collect it. [When he was] at a distance of ten mil, the prominent leaders of the province emerged and lauded him, and he forgave one-third for them.

At a distance of five mil, the middling ones emerged and lauded him, and he forgave one-third for them. When he neared [and was right outside the province], men, women, and children emerged to greet him, and he forgave it in its entirety. He said, ‘What is past is past, from here onward is a new account.’ So too, on the day before Rosh HaShana, the prominent leaders of the generation fast and the Holy One blessed be He absolves them of one-third of their transgressions, as it is stated: “Yet forgiveness is with You, so You will be feared” (Psalms 130:4).

Rabbi Aḥa said: Forgiveness is primed for you from Rosh HaShana, “so You will be feared” – so Your fear will be on Your creations. Those days between Rosh HaShana and Yom Kippur, individuals fast, and the Holy One blessed be He absolves them of another third of their transgressions. On Yom Kippur, all of them fast, and the Holy One blessed be He absolves them of another third of their transgressions.

When men, women, and children fast, the Holy One blessed be He forgives them for everything and says: ‘What is past is past, and the new account is from here onward.’ A Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has already been heard. Abba Taḥana the Pious was entering his city on Shabbat eve at [just before] nightfall, and his bundle was on his shoulder. He found a particular [individual] afflicted with boils lying at a crossroads. [The man] said to him: ‘Rabbi, perform for me a charitable act and bring me into the city.’ [Abba Taḥana] said: If I put down my bundle, how will I and my family earn a living?

But if I abandon the man afflicted with boils, I deserve to lose my life. What did he do? He had the good inclination overcome the evil inclination and he took the man afflicted with boils into the city, and [then] came and took his bundle and entered with the light of the [setting] sun. Everyone was astonished and saying: Is this Abba Taḥana the Pious?

He, too, ruminated in his heart and said: Would you say that I desecrated Shabbat? At that moment, the Holy One blessed be He caused the sun to shine, as it is written: “The sun of righteousness will shine for you, who fear My name” (Malachi 3:20). At that moment, he ruminated in his heart and said: Would you say that I will not receive reward?21He was concerned that the miracle was reward for his good deed and he would not receive reward in the World to Come.

A Divine Voice emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” You will receive your reward. Another matter, [the verse] “go, eat your bread joyfully,” is speaking of Daniel, the beloved man, as it is stated: “I was still speaking in prayer, and the man Gabriel, whom I had seen in the previous vision, was flying swiftly [mu’af bi’af]” (Daniel 9:21); he flew and flew again.

“He explained and spoke with me” (Daniel 9:22). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Daniel, the beloved man, said: The Holy One blessed be He knows that I finished my prayer and He sent an angel22Gabriel. and spoke with me, as it is stated: “He explained and spoke with me.” What did he say to me? He said to me: At the beginning of your supplications a word went forth” (Daniel 9:23).

He said to me: I issued a decree that the Temple will be rebuilt. I said your request will be fulfilled at the beginning of your supplications, [but did not tell you until now] “because you are beloved,” (Daniel 9:23), for He desired his prayer.23God desired Daniel’s prayers. Rabbi Shmuel bar Onya [said] in the name of Rabbi Aḥa: Beloved is written here three times, “beloved” (Daniel 9:23), “beloved” (Daniel 10:11), “beloved” (Daniel 10:19). [Gabriel] said to him: You are very beloved.

You are beloved to your Creator, you are beloved to His entourage, and you are beloved to His Torah, as it is written: “For from the first day that you set your heart to understand, and to fast before your God, your words have been heard” (Daniel 10:12), your prayer has been heard. A Divine Voice emerged and said to him: “Go, eat your bread joyfully” – your prayer has already been heard.

“I have seen servants upon horses, and princes walking on the ground like servants” (Ecclesiastes 10:7). “I have seen servants upon horses” – these are Ishmaelites; “and princes walking on the ground like servants” – this is Joseph. Rabbi Levi said: A slave30Meaning an Egyptian, as the Egyptians were descendants of Canaan, of whom it is written: “Accursed is Canaan, a slave of slaves he shall be to his brothers” (Genesis 9:25). purchased, and the son of a maidservant31The Ishmaelites, who descended from Hagar sold, and a free man was sold to both of them.32This is a reference to Joseph, who was sold to Ishmaelites, who then sold him to an Egyptian (see Genesis 37:28, 36).

Rabbi Akiva was ascending to Rome; he encountered a certain eunuch33He was castrated as a youth and raised to serve in the Roman priesthood. from the royal court. He said to him: ‘Are you the rabbi of the Jews?’ [Rabbi Akiva] said to him: ‘Yes.’ He said to [Rabbi Akiva]: ‘Hear these three matters from me: One on a horse is a king; one on a donkey is a free man; one with shoes on his feet is a person; [therefore,] one without this and without that, one buried in a ditch is preferable to him.’34The eunuch was riding a horse, whereas Rabbi Akiva was walking barefoot because of a public fast, on which it was forbidden to wear shoes (Midrash HaMevo’ar). [Rabbi Akiva] said: ‘You said three matters, hear from me three alternative matters: The glory of a face is the beard, the joy of the heart is a wife, and “the portion of the Lord is children” (Psalms 127:3).

Woe unto that man who is lacking these three.35The eunuch was unable to grow a beard, marry, or beget children. Moreover, the verse preceded it: “I have seen servants upon horses.”36This contradicts the eunuch’s statement that only kings ride on horses. When that eunuch heard this, he banged his head against the wall and died. Another matter: “I have seen servants upon horses” – this is Ahab; “and princes walking on the ground like servants” – this is Elijah, as it is stated: “[And Ahab rode and went to Yizre’el.] The hand of the Lord was upon Elijah, and he girded his loins and ran before Ahab…” (I Kings 18:45–46).

“The light is sweet, and it is good for the eyes to behold the sun” (Ecclesiastes 11:7). “The light is sweet, and it is good for the eyes” – the light of Torah is sweet and good for the eyes. Happy is he whose learning illuminates for him like the sun. Rabbi Aḥa says: The light of the World to Come is sweet. Happy is he who will merit to see that light, as it is stated: “The light of the moon will be like the light of the sun…” (Isaiah 30:26).

“and the dust returns to the earth as it was; and the spirit returns to God, who provided it” (Ecclesiastes 12:7). “And the dust returns to the earth as it was” – Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When is it that “the spirit returns to God, who provided it”? It is when “the dust returns to the earth [as it was].”12If the body returns free of sin, as it was before the person lived his life.

If not, “may He cast away the souls of your enemies…” (I Samuel 25:29).13God will cast away the souls of the sinners. Rabbi Shmuel bar Naḥmani [said] in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who is scrupulous regarding matters of ritual purity who gave a loaf of teruma bread to a priest who is not scrupulous in that regard, and said to him: ‘Look, I am pure, my household is pure, my utensils are pure, and this loaf that I am giving you is pure.

If you return it to me in the manner that I gave it to you, fine, but if not, I will burn it in your presence.’ So too, the Holy One blessed be He says to each person: Look, I am pure, My abode is pure, My attendants are pure, and the soul that I am placing in you is pure. If you give it to Me as I gave it to you, fine, but if not, I will burn it in your presence.14In Gehenna All this [occurs to a person] in his old age; however, in one’s youth, if he sins he is stricken with gonorrhea and leprosy; therefore, Moses cautions Israel: “[Any] man, when there will be a discharge from his flesh” (Leviticus 15:2).15The term “from his flesh” is seemingly unnecessary and is meant to emphasize that if one sins God brings upon him bodily punishment even in his youth.

God need not bring this punishment from an external source; He can bring it from within a person’s own body. Rabbi Yehoshua ben Levi interpreted the verses regarding the Temple.16Previously verses 1–7 were interpreted as warning a person to remember God before reaching old age. Rabbi Yehoshua ben Levi offers an alternative interpretation of these verses. The prophet said to Israel: “Remember your Creator” (Ecclesiastes 12:1) – remember your Creator while your chosen status is still intact, while the covenant of priesthood is still intact, as it is stated: “And choose it from all the tribes of Israel [to be priests for Me]” (I Samuel 2:28); while the covenant of Levitehood is still intact, as it is stated: “As the Lord your God has chosen it from all your tribes…” (Deuteronomy 18:5); while the covenant of Jerusalem is still intact, as it is stated: “The city that I have chosen” (I Kings 11:32); while the kingdom of the House of David is still intact, as it is stated: “He chose David, His servant” (Psalms 78:70); while the Temple is still intact, as it is stated: “Now I have chosen and consecrated this house” (II Chronicles 7:16); while you are still intact, as it is stated: “The Lord your God has chosen you to be a treasured people for Him” (Deuteronomy 7:6).

“Before the evil days come” (Ecclesiastes 12:1) – these are the days of the exile; that is what is written: “Who put far away the evil day” (Amos 6:3). “And the years arrive when you will say” (Ecclesiastes 12:1): The merit of the patriarchs has ceased. “Before the sun…are darkened” (Ecclesiastes 12:2) – this is the kingdom of the House of David, as it is stated: “His throne will be like the sun before Me” (Psalms 89:37).

“The light” (Ecclesiastes 12:2) – this is Torah, as it is stated: “For the commandment is a lamp and Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin,17The Sanhedrin would sit in the configuration of a semicircle, or half-moon. as it is written: “Like the moon, it will be established forever” (Psalms 89:38). “The stars” (Ecclesiastes 12:2) – these are Torah scholars.

“And the clouds return after the rain” (Ecclesiastes 12:2) – you find that all the harsh prophecies that Jeremiah prophesied in their regard did not befall them until after the destruction of the Temple. “On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests.

Rabbi Abba bar Kahana said: Aaron [picked up and] waved twenty-two thousand Levites on one day, as it is stated: “Aaron waved the Levites a waving before the Lord (Numbers 8:11). Rabbi Ḥanina said: The crop [of a bird] is very light, and the priest would aim, take it in one hand, and throw it behind the ramp [of the altar, a distance of] thirty-two cubits, with a backward [motion of his] hand.18Throwing a light item accurately to a great distance takes enormous strength.

“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is intermingled with them. “It will be dark for those who gaze through the windows” (Ecclesiastes 12:3) – you find that when Israel was exiled to Babylon, there was no one able to clearly articulate his studies.

“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥashta of the House of Elnatan,19Neḥushta, daughter of Elnatan, was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah.

Rabbi Shmuel bar Naḥmani said: Matters of Torah were likened to a mill; just as a mill is not idle by day or at night, so too, regarding matters of Torah it is stated: “You shall contemplate it day and night” (Joshua 1:8). “And one will arise to the voice of a bird” (Ecclesiastes 12:4) – Rabbi Levi said: For eighteen years, a Divine Voice would proclaim and call out to Nebuchadnezzar and say to him: Wicked slave, ascend and destroy the house of your Master, because His children are rebellious and do not obey Him.

“And all the sources of music will be lowered” (Ecclesiastes 12:4) – [Nebuchadnezzar] ascended and abrogated song in the Temple; that is what is stated: “They will not drink wine with song” (Isaiah 24:9). “They will also fear heights” (Ecclesiastes 12:5) – [Nebuchadnezzar] also feared the most elevated, the King of kings. “There will be obstacles on the way” (Ecclesiastes 12:5) – the fear of the way fell over him.

Rabbi Levi said: He began delineating subdivisions along the route, as it is stated: “For the king of Babylon stood at the crossroads, [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26); [he stood at] a thoroughfare that diverges, “at the head of the two roads,” [a location] that diverges to two roads. There were two roads there, one going toward the wilderness and one going toward the settlement [Jerusalem].

“To practice divination” – he began performing divination in the name of Rome, but it was not successful;20He performed divination to find out if he would be successful if he waged war against Rome, but the message he received was that he would not be successful. in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful. “He shot arrows” in the name of Rome, but it was not successful; in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful.21He shot arrows straight up into the air and watched to see in which direction they would fall.

When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He kindled lamps and lanterns in the name of Rome, but they did not light; in the name of Alexandria, but they did not light; in the name of Jerusalem, and they lit. He sailed boats on the Euphrates River in the name of Rome, but they did not move; in the name of Alexandria, but they did not move; in the name of Jerusalem, and they moved.

“Consulted the terafim” – this is his idol worship. “And examined the liver” – Rabbi Levi said: Like an Arab who slaughters a lamb and examines its liver.22This is a form of divination. “In his right hand was the divination for Jerusalem, [to place battering rams, to call for murder, to raise the voice with shouting, to place battering rams against the gates, to pour a ramp, to build a siege tower]” (Ezekiel 21:27) – the divination of Jerusalem was in his right hand.23He was encouraged by the signs he received via divination that he would conquer Jerusalem.

Alternatively, he cast lots, and the lot of Jerusalem came up in his right hand, indicating that he would conquer it. “To place battering rams [karim]” – [to appoint] government officials [kalorkhin]; “to call for murder” – [to administer] death sentences; “to raise the voice” – [to sound] trumpets of war; “to place battering rams” – he deployed a siege; “to pour a ramp” – [from which they would catapult] stones; “and to build a siege tower” – ramps [to climb over the wall].

Regarding all of these [it could have been said]: “But it will be for them like a vain divination [in their eyes, who have weeks upon weeks, and it evokes iniquity for them to be captured]” (Ezekiel 21:28). The prophet said to Israel: Had you merited, you would have read the Torah that is expounded in seven times seven ways.24This is alluded to in the phrase “weeks upon weeks,” as a week has seven days.

Now that you have not merited, Nebuchadnezzar will divine seven times seven divinations upon you. Why to that extent? “And it evokes iniquity for them to be captured” – this is the blood of Zekharia.25See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple.

“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah, as it is stated: “I see the branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: Just as an almond tree, from the moment that it blossoms until its fruit ripens is twenty-one days, so too, the entire decree was [carried out] only from the seventeenth of Tammuz until the ninth of Av. “The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the image of Nebuchadnezzar, as it is stated: “Nebuchadnezzar the king made an image of gold; [its height was sixty cubits, and its width was six cubits]” (Daniel 3:1).26It is referred to disdainfully as a grasshopper as a way to mock its giant size.

Rabbi Yoḥanan said: It emerges that you are saying that anything whose height is sixty and its width is six [is able to stand,] but [in fact] it requires a width one-third of its height. Rabbi Banai said: It was like a reed; he would place it upright and it would fall, he would place it upright and it would fall. Rabbi Ḥagai said in the name of Rabbi Yitzḥak. It was incapable of standing until he brought all the silver and gold from Jerusalem.

They poured it into a solid base before it as a stand for its feet. That is what is written: “They will cast their silver in the streets” (Ezekiel 7:19). “The caper berry [haaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.27The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,28Abraham’s origins were in Babylon. and to Babylon they returned.

“And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that at the time of the exile of Zedekiah,29The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the members of the exile of Yekhonya emerged to greet them. They were covered in sackcloth30This was in mourning for the destruction of the Temple. on the inside and in white garments31As residents of Babylon, they outwardly celebrated their king’s victory. on the outside.

They would ask each other:32Those who had been exiled previously asked those who were just coming into exile. How is [my] father doing? How is [my] mother doing? How is [my] brother doing?

They said to them: They were killed. They would mourn with one hand and laud with the other hand,33They would beat their chests or thighs in mourning, and when forced to, they would applaud the king for his victory. to fulfill what is stated: “Your splendor will be upon your heads and your shoes upon your feet; you will not lament and you will not weep” (Ezekiel 24:23).34They were forced to wear celebratory clothing and could not properly mourn their loss.

“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain;35Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “the golden skull is shattered” (Ecclesiastes 12:6) – these are matters of Torah, as it is stated: “More pleasant than gold” (Psalms 19:11).

“The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im: One says: The pitcher of Barukh at the spring of Jeremiah,36Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his own mouth he would recite all these words to me and I would write on the scroll with the ink” (Jeremiah 36:18).37In this verse, Barukh copied down what Jeremiah said.

The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef). “And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – they were from Babylon, and to Babylon they returned. They were from Babylon, as it is stated: “The Lord said to Abram: Go you from your land” (Genesis 12:1).38Abraham’s original land was Ur Kasdim (see Genesis 11:31), which is in Babylon.

“And to Babylon they returned” – [as it is stated regarding Nebuchadnezzar:] “And exiled the people to Babylon” (Ezra 5:12). Rabbi Yoḥanan said: “Who says to the depths: Be dry” (Isaiah 44:27). “The depths” – this is Babylon. Why is it called “the depths”?

Because the dead of the generation of the Flood were submerged there, as it is written: “As Babylon caused the dead of Israel to fall, [so at Babylon shall fall the dead of all the land]” (Jeremiah 51:49). Reish Lakish said: It is written: “They found a valley in the land of Shinar” (Genesis 11:2). Why is it called Shinar? Because the dead of the generation of the Flood were transported [sheninaru] there [by the water].

Alternatively: Shinar, as they died in convulsions [tashnuk], without a lamp and without a bathhouse.39Because they were impoverished. Alternatively: Shinar, as they were bereft [meno’arim] of the mitzvot, without teruma and tithes.40These mitzvot apply specifically in the Land of Israel. Shinar, as their princes die as lads [ne’arim]. Shinar, as they established an enemy [soneh] and a destroyer [va’er]; and who is that?

It is Nebuchadnezzar. “And the dust returns to the earth as it was” (Ecclesiastes 12:7) – they were from Babylon, and to Babylon they returned. “And the spirit returns to God” – this is the Divine Spirit. You find that when Jeremiah saw Jerusalem destroyed, the Temple burned, Israel exiled, and the Divine Spirit that departed, he began [to speak] about them with [the phrase] “vanity of vanities” (Ecclesiastes 12:8).

How did the earth drink?38Before there was rain, as described in Genesis 2:6. Rabbi Yehuda, Rabbi Simon, and the Rabbis, Rabbi Yehuda says: Like the Nile, which waters [the land] and then waters it again.39It periodically overflows its banks, watering the surrounding land. Rabbi Simon said: It is like a box, like the Kavriel [River], whose [water] rises and is [then] absorbed into the ground.40The water is present in the winter, and is absorbed into the earth in the summer, at which point crops are planted in the moist earth and are harvested before the river reappears the following winter (Midrash HaMevoar).

The Rabbis say: It is like the Tevaha. Why is it called Tevaha? It is because it waters once every forty years,41One would naturally be astounded [toheh] that this was sufficient to water the land. and it is from it that the earth drank at the outset, as it is stated: “A mist went up from the earth [and watered the entire face of the ground]” (Genesis 2:6). But the Holy One blessed be He then instituted that the earth would drink only from above.

Rabbi Shmuel bar Naḥman [said] in the name of Rabbi Ḥanin of Tzippori, and some say Rabbi Ḥanin of Tzippori [said] in the name of Rabbi Shmuel bar Naḥman: For four reasons the Holy One blessed be He instituted that the earth would drink only from above: Due to violent people;42Who would otherwise take all the water for themselves. in order to wash away the harmful dews; so the highlands will drink like the lowlands; and so everyone will lift their eyes heavenward, as it is stated: “[Who gives rain upon the earth… to set the lowly on high…” (Job 5:10–11).

Rabbi Yoḥanan ben Zakkai had five disciples.45They are listed in Avot (2:8): Rabbi Eliezer ben Horkanos, Rabbi Yehoshua ben Ḥananya, Rabbi Yosei HaKohen, Rabbi Shimon ben Netanel,and Rabbi Elazar ben Arakh. As long as he was alive, they would sit before him. When he died, they went to Yavne, but Rabbi Elazar ben Arakh went to his wife in Emmaus, a place with good water and a beautiful view. He waited for them to come to him, but they did not come.

When they did not come, he sought to go to them, but his wife did not allow him to do so. She said: ‘Who is in need of whom?’ He said to her: ‘They are in need of me.’ She said to him: ‘A leather container [of food] and mice, which typically goes to which; the mice to the container, or the container to the mice?’

He heeded her and remained until he forgot his learning. Sometime later they came to him and asked him: ‘A wheat loaf or a barley loaf, which can be eaten faster with a relish?’46The garments of one who enters a leprous house become ritually impure only if he remains in the house long enough to recline and eat half a loaf of wheat bread, not barley bread, with a relish. They asked Rabbi Elazar ben Arakh: When the Sages clarified that this halakha is determined by the time it takes to eat wheat bread, is that a leniency because it takes longer to eat wheat bread than it takes to eat barley bread, or is it a stringency because it takes less time to eat wheat bread than barley bread?

He did not know how to respond to them, or the meaning of “with relish [liftan].” Rabbi Eliezer and Rabbi Yosei say: It is two food items joined [lefutin] together.47When one eats bread with another food, the food accompanying the bread is referred to as liftan. Rabbi [Yehuda HaNasi] would appoint two appointees each year.48One served as head of the yeshiva and one as president of the court (Matnot Kehuna).

If they were worthy, they would endure; if not, they would die. As Rabbi’s death neared, he said to his son: ‘Do not do so, but rather, appoint them all at once,49Appoint the two new appointees, as well as the order of who will take over for them upon their passing (Matnot Kehuna). and appoint Rabbi Ḥanina as leader [of them all].’ Why had [Rabbi Yehuda HaNasi himself] not appointed him? Rabbi Yosei bar Zevid said: It is because the residents of Tzippori denounced him.

Did [Rabbi Yehuda HaNasi decide how to] act based on their denunciations? They denounce many in this way; if we heed them in his regard, we must heed them regarding others as well. Rabbi Bon said:50Some commentaries add detail that appears to be missing from the midrash here, but is mentioned in the Jerusalem Talmud (Ta’anit 4:2): Rabbi Yehuda HaNasi was delivering a public lecture and cited a verse in Ezekiel (7:15), and Rabbi Ḥanina corrected his pronunciation of the Hebrew word homot, which Rabbi Yehuda HaNasi had pronounced homiyot.

This caused public embarrassment to Rabbi Yehuda HaNasi (Matnot Kehuna). [Rabbi Yehuda HaNasi] said to [Rabbi Ḥanina]: ‘Before whom did you learn that reading?’ He said to him: ‘Before Rav Hamnuna, the Bible expert of Babylon.’ He said to him: ‘When you go there, tell him that I appointed you to serve as an elder.’ [Rabbi Ḥanina] knew that he would not be appointed in [Rabbi Yehuda HaNasi’s] days.

When [Rabbi Yehuda HaNasi] died, his son sought to appoint [Rabbi Ḥanina], but he did not accept it upon himself. He said: ‘I do not accept, but rather defer to Rabbi Afes of the south.’ There was one elder there who said: ‘If Rabbi Ḥanina is first, I am second. If Rabbi Afes is first, I am second.’

Rabbi Ḥanina accepted upon himself to be appointed third, and he was privileged to live a very long life. He said: ‘I do not know why I was privileged to live a very long life, whether it was because of this matter,51That I deferred to Rabbi Afes and to the other elder. or whether it was because when I would ascend from Tiberias to Tzippori I would take a detour to visit Rabbi Shimon ben Ḥalafta. I do not know which of these two [is the reason.]’

Another matter: “For exploitation disconcerts a wise man” – the exploitation of Datan and Aviram, exploiting Moses their master, caused his wisdom to be lost from him. “And destroys the gift of [matana] understanding” – [the word matana] is written [in such a way that it can also be vocalized] metuna, patience. Had Moses been patient, he would have been spared. However, because they provoked him and caused him to become upset, and they said to him: “May the Lord look upon you [and judge, for you have made us loathsome in the eyes of Pharaoh]” (Exodus 5:21), he could not tolerate it, and, as a result, he became upset in his anger and said [to God]: “Since I came [to Pharaoh to speak in Your name…You have not rescued Your people]” (Exodus 5:23).

The Holy One blessed be He said to him: ‘I wrote about you that you are wise, and you become upset and say this to me? By your life, you should know and inform others that the ultimate fate of My children will be better than the beginning that I provided them in Egypt,’ as it is written: “Now you will see [what I will do to Pharaoh, as with a strong hand he will send them out, and with a strong hand he will drive them from his land]” (Exodus 5:24).

At that moment, the Holy One blessed be He said: ‘Woe for those who are lost and cannot be found. I lost Abraham, Isaac, and Jacob, who never doubted Me, and I have not found anyone who is their equal.’ At that moment, the attribute of justice sought to harm [Moses], as it is stated: “God [Elohim] spoke [to Moses]” (Exodus 6:2), and Elohim [indicates] nothing other than the attribute of justice. And it is stated: “And He said to him: I am the Lord” (Exodus 6:2).52This second half of the verse refers to God as the Lord [Y-H-V-H], which indicates the attribute of mercy.

This indicates that after considering harming Moses, God acted mercifully toward him. He said to [Moses]: ‘You are flesh and blood and unable to bear them.53You are unable to bear their suffering, and that is why you criticized Me. I am the Lord, merciful, the Master of mercy, with My attributes, I will have mercy,’ as it is stated: “I have made and I will bear” (Isaiah 46:4).

Another matter, “all the rivers go to the sea,” this is the ocean, “yet the sea is not full,” this is the ocean that is never full. There was an incident involving Rabbi Eliezer and Rabbi Yehoshua who were sailing in the Mediterranean Sea. The ship entered a place where the water does not flow. Rabbi Eliezer said to Rabbi Yehoshua: We came here only for the purposes of an ordeal.

They filled a barrel full with water. When they arrived in Rome, Hadrian said to them: ‘What is the nature of ocean water?’ They said to him: ‘It is water that swallows water,’ and he said to them: ‘Is it possible that all the rivers flow there and they do not fill?’ They said to him: ‘They swallow all the water in the world.’

He said to them: ‘I do not believe you until you show it to me here.’ They took the water that they had drawn from the ocean and filled a bowl with water. They poured [more] water into it and [the ocean water] swallowed [it and did not overflow]. In the opinion of Rabbi Eliezer, from there they draw.43In his opinion, the clouds absorb rain water from the ocean, after which it rains into the rivers, and the rivers then flow back into the ocean.

That is what is written: “To the place that the rivers go, they go there again.” In the opinion of Rabbi Yehoshua: “They go there again.”44The rivers continually flow into the ocean, where they are swallowed by the ocean water.

Another matter, “all the rivers go to the sea,” all the wisdom of a person is only in his heart. “Yet the sea is not full” – but the heart is never full. You might say that from the moment that a person removes wisdom from his heart, it will never return to him; the verse [therefore] states: “They go there again.”

Another matter, “all the rivers,” all the Torah that a person studies is only in the heart. “Yet the sea is not full” – but the heart is not full and the soul is never sated, as it is stated: “But the soul is not filled” (Ecclesiastes 6:7). You might say that from the moment that a person expresses his learning to another, it will never return to him; the verse [therefore] states: “They go there again,” as it is written: “These matters that I am commanding you today shall be upon your heart” (Deuteronomy 6:6). A certain noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘What is that which is stated: “He granted wisdom to the wise [and knowledge to those with understanding” (Daniel 2:21)? The verse should have said: “He granted wisdom to the unwise, and knowledge to those without understanding.”’ He said to her a parable: ‘If two people come to you to borrow money from you, one of them wealthy and one of them poor, to which of them would you lend, to the wealthy one or the poor one?’ She said to him: ‘To the wealthy one.’ He said to her: ‘Why?’ She said to him: ‘Because if the wealthy man were to lose my money, he has [funds] with which to repay, but if the poor person were to lose my money, with what would he repay me?’ He said to her: ‘Don’t your ears hear what you utter with your mouth? Had the Holy One blessed be He granted wisdom to the foolish, they would be sitting and pontificating in its regard in bathrooms, theaters, and bathhouses. Rather, the Holy One blessed be He granted wisdom to the wise, and they sit and pontificate in its regard in synagogues and study halls. That is, “He granted wisdom to the wise, and knowledge to those with understanding.”’

Another matter, “all the rivers go to the sea,” all the converts enter only into Israel. “Yet the sea is not full,” and Israel’s number is never lacking,45Their number is not filled out by the converts, and they will not be lacking for numbers without converts. as it is stated: “Who has counted the dust of Jacob” (Numbers 23:10). Perhaps you will say that anyone who does not convert in this world will convert in the World to Come; the verse states: “Behold, they may gather together [gor yagur]” (Isaiah 54:15),46The reference is to converts [gerim], who can gather together now, but not in the future. but from then on “but not by Me [efes meoti]” (Isaiah 54:15) – stop from being with Me [hafsek me’iti].

Who is with Me? He “who gathers to You” (Isaiah 54:15) in this world “will fall in with You” (Isaiah 54:15) in the World to Come. Rabbi Yoḥanan said: Moreover, in the place where one converts, from there he takes his portion, as it is stated: “It will be that in the tribe where the stranger resides, [there you shall give him his inheritance, said the Lord God]” (Ezekiel 47:23).

Another matter, “all the rivers go to the sea,” – all the dead enter only the grave, but the grave is never filled, as it is stated: “The grave and oblivion are not sated…” (Proverbs 27:20). You might say that once they die in this world they do not live again in the World to Come; the verse [therefore] states: “To the place that the rivers go, they go there again” – to the place that the dead gather in the World to Come, there they return and are destined to recite songs in the messianic era. What is the reason?47What is the source? “From the ends of the earth we have heard songs” (Isaiah 24:16); “your dead will live, my corpses shall arise” (Isaiah 26:19).

Another matter, “all the rivers go to the sea,” all Israel assembles only in Jerusalem and ascends [there] at the times of the festivals each and every year. “Yet the sea is not full,” but Jerusalem is never full, as we learned: “They stand crowded, but prostrate themselves with ample space” (Avot 5:5). Rabbi Shmuel bar Ḥova said in the name of Rabbi Aḥa: There were four cubits of space between each and every one, and a cubit on every side, so that one would not hear the prayer of another and become confused.48There were four cubits for each person when they would prostrate themselves, and one cubit between each person when they prayed (Midrash HaMevoar).

“To the place that the rivers go” – to the place that Israel assembles in this world, there they will assemble in the World to Come in the future, as it is stated: “It will be on that day, that a great shofar will be sounded; and the lost in the land of Assyria, and the dispersed in the land of Egypt will come and worship the Lord on the holy mountain in Jerusalem” (Isaiah 27:13).

Another matter, “all the rivers go to the sea,” all property accumulates only to the kingdom of Edom, but the kingdom of Edom is never filled, as Rabbi Levi said: It is written: “The eyes of man [ha’adam] are never satiated” (Proverbs 27:20) – the eyes of Edom are never satiated. You might say that the property that enters Edom never returns to its owners; the verse [therefore] states: “To the place that the rivers go, they go there again” – the place where property is collected, the kingdom of Edom, in this world, from there it will be dispersed in the messianic era, as it is written: “Her merchandise and her fee will be consecrated to the Lord” (Isaiah 23:18).

Rabbi Yishmael ben Rabbi Yosei raised a question before Rabbi [Yehuda HaNasi], he said to him: ‘What is this that is written: “For the merchandise will be for those who dwell before the Lord” (Isaiah 23:18)?’ He said: ‘Like you, your counterparts, and two wrapped in linen sheets,49Torah scholars who are humble; the reference is to two specific Torah scholars who lived at the time. like you, who are completely insignificant in your eyes.’

Rabbi Yirmeya ben Elazar said: The Holy One blessed be He is destined to restore the glow to the faces of the righteous in the future, as it is stated: “But those who love Him are like the sun emerging in its might” (Judges 5:31). Just as He restores their faces, so He restores their garments; today garments that are half silk, tomorrow garments completely of silk. He said to him:50Rabbi Yishmael ben Rabbi Yosei asked Rabbi Yehuda HaNasi.

What is that which is written: “To eat to satiation and for fine garments” (Isaiah 23:18)? He said: ‘Today, cotton garments, tomorrow garments completely of silk.’

“All matters are wearying; man cannot utter it, the eye is not satisfied with seeing, nor the ear filled with hearing” (Ecclesiastes 1:8). “All matters are wearying; man cannot….” Matters of platitude render a person weary.51The reference is to the usage of terms or phrases that hint to a different meaning, as in the examples the midrash will now provide. When this is done for no particular reason other than to demonstrate mental acuity, it renders a person weary.

Koreh hayom – assemble there;52Koreh hayom literally means “read there.” However, koreh can be used to mean assemble (see Deuteronomy 33:19) and hayom is translated in Aramaic as yemama, which is similar to taman, there. Thus, one could say koreh hayom is a type of hint or code for “assemble there.” sela ka’oferet – few pieces;53Sela is a coin, and the word for money [ma’ot] is similar to the word “few” [mi’ut].

Oferet means lead, which in Aramaic is avar, similar to evar, a limb, or piece of an animal. mitpalelot betur misken – cut, soaked, cut;54Pal in Aramaic is cut, tur is similar to the Aramaic tar, which is soaked, and misken is an allusion to something cut with a knife [sakin]. shor mishpat betur misken – beets in mustard.55Shor, literally, ox, is tor in Aramaic, and mishpat, justice, is din. Tor-din sounds like teradin, which means beets.

Tur is a mountain, or har, which sounds like ḥar, and misken is another word for destitute [dal]. Ḥardal is mustard. Rabbi Yonatan’s hair fell out. He went to Migdal Tzeva’im to be cured. There was a barber there, who said to him: ‘Did you come due to your hair, to cure it?’

He said to him: ‘My hair has fallen from my flesh, and I heard that there is a medicine to cure it, and I moved here to accelerate the cure.’56He said this indirectly, in the manner demonstrated above, in which each word alludes to the intended meaning for those well-versed in this type of speech. [The barber] stood and prostrated himself to him and said to him: ‘Here, initially, I spoke before the rabbi at night.’57The barber was very impressed and, using a similar style of speech, promised to help Rabbi Yonatan. Thus, the Sages knew how to use this form of communication when necessary (Midrash HaMevoar).

“I also gathered for myself silver and gold, and the treasure of kings and countries; I acquired for myself songsters and songstresses, and chests and wagons of the pleasures of people” (Ecclesiastes 2:8). “I also gathered for myself silver and gold” – that is what is written: “The king made the silver in Jerusalem as stones” (I Kings 10:27). Is it possible that [silver was placed] as stones on paths and in courtyards and was not stolen?

It is because they were large, ten-cubit stones and eight-cubit stones. It is taught: Even the weights during the reign of Solomon were made of gold, and they would use weights of gold, [even the weight of] a kanterin.18A talent; a very large measure. Each and every weight, large and small, was of gold. “And the treasure of kings” – as it is stated: “All the kings of the earth sought the presence of Solomon” (II Chronicles 9:23).

“And countries [vehamedinot]” – this is the queen of Sheba, who would challenge [medayyenet] him with her wisdom and her questions, but was unable to overcome him, as it is stated: “She came to challenge him with riddles” (I Kings 10:1). “King Solomon gave the Queen of Sheba all her desires that she requested” (I Kings 10:13).19The Hebrew verse cited does not correspond exactly to the actual verse.

“I acquired for myself songsters and songstresses” – male singers and female singers; “the pleasures of people” – pools of flowing water and bathhouses; “chests [shidda] and wagons [veshiddot]” – demons [sheida] and demonesses [vesheideta], who would heat them. Rabbi Ḥiyya bar Neḥemya said: Does the verse come to teach us only of Solomon’s wealth? It is speaking only regarding matters of Torah. “I increased my actions [maasai]” – this is what is written: “The tablets were the work [maaseh] of God” (Exodus 32:16).

“I built myself houses” – these are synagogues and study halls. “I planted myself vineyards” – these are the rows of Torah scholars who sit in rows like a vineyard, as it is taught in a mishna: This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne.20Mishna Ketubot 4:6. Was it in fact a vineyard? Rather, these are Torah scholars who sit in rows like a vineyard.

“I made myself gardens and orchards” (Ecclesiastes 2:5) – these are the great compendia of baraitot like the compendium of Rabbi Ḥiyya the Great, and the compendium of Rabbi Hoshaya the Great, and the compendium of bar Kappara. “And I planted in them trees of every fruit” (Ecclesiastes 2:5) – this is the Talmud that is included in them.21The great compendia of baraitot include expositions typical of the Talmud.

“I made myself pools of water” (Ecclesiastes 2:6) – Rabbi Ḥiyya the Great said: These are the expositions. “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – these are the children who study. Rabbi Naḥman said: This is the Talmud. “To irrigate from them a forest which grows trees” – these are the Torah scholars who study.

“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – these are the nations, as it is stated: “Upon the slaves and upon the maidservants, too, in those days I will pour out My spirit” (Joel 3:2). as it is written in Isaiah: “Strangers will stand and graze your flocks…” (Isaiah 61:5). “And I had stewards[benei bayit]” (Ecclesiastes 2:7) – this is the Divine Spirit.22The term benei bayit literally means “household members.”

Thus, the midrash is stating that the Divine Spirit was regularly present in Solomon’s home. “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – these are offerings; this is what is written: “From the herds and the flocks you shall sacrifice” (Leviticus 1:2). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “More desirable than gold” (Psalms 19:11).

“And the treasure of kings,” as it is stated: “Through me kings reign.… through me princes rule” (Proverbs 8:15–16).23Torah scholars rule the world. “And countries [medinot]” – these are the Torah scholars, who deliberate [medainin] in halakha. “I acquired for myself songsters and songstresses” – these are the Tosefta.24The men recite and memorize the halakhot relevant to them, and the women recite and memorize the halakhot relevant to them.

“And the pleasures” – these are the aggadot, which are the pleasures of the biblical text; “chests [shidda] and wagons [shiddot]” – male judges and female judges.

A time to love and a time to hate; a time for war and a time for peace” (Ecclesiastes 3:8). “A time to love,” in peacetime, “and a time to hate,” in wartime; “a time for war,” in wartime, “and a time for peace,” in peacetime.

“There is one and not another, he also has no son or brother. There is no end to all his toil, and his eye is not satisfied with wealth. For whom do I toil, and prevent good from my soul? This too is vanity and a grave matter” (Ecclesiastes 4:8).

“There is one and not another.” “There is one” – this is the Holy One blessed be He, in whose regard it is written: “The Lord is our God, the Lord is one” (Deuteronomy 6:4); “and not another” – He has no partner in His world. “He also has no son or brother” – if He has no “brother,”16Once it says that there is not another, it is clear that He does not have a brother. Brother in this context refers to one close to Him, and the midrash understands it in the sense of a spouse. from where would he have a son?

Rather, [sons is written] because the Holy One blessed be He was fond of Israel and called them sons, as it is stated: “You are sons to the Lord your God” (Deuteronomy 14:1). And He called them brothers, as it is stated: “For the sake of my brothers and neighbors” (Psalms 122:8). “There is no end to all his toil” – to everything that He created during the six days of Creation. “For whom do I toil, and prevent good from my soul?”

Is it not to cleave to His ways? If the righteous do not stand and amass mitzvot and good deeds before Him, is it not vanity that the Holy One blessed be He created him in His world?17If one does not engage in the performance of mitzvot, there is no purpose to his existence. Another matter: “There is one and not another” – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24); “and not another” – as he has no equal.

“He also has no son or brother” – he had no son or brother at the moment that he descended into the furnace.18See Bereshit Rabba 38:13. At the moment that the Holy One blessed be He said to him: “Take now your son, your only one” (Genesis (22:2), he did not see that he had a son.19His compassion for his son did not prompt him to resist God’s command. At the moment that He said to him: “Go for yourself from your land” (Genesis (12:1), he did not see that he had a brother.

“There is no end to all his toil” – from mitzvot and good deeds. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? Anyone who does not act like him, “this too is vanity.”

Another matter: “There is one” – this is the tribe of Levi. “He also has no son or brother” – at the moment that Moses said to them: “Pass to and fro from gate to gate […and slay every man his brother]” (Exodus 32:27), and it is written: “Who says of his father and his mother: I have not seen him, and his brothers he did not acknowledge…” (Deuteronomy 33:9). “There is no end to all his toil” – the labor of the Tabernacle.

“And his eye is not satisfied with wealth” – these are the offerings. “For whom do I toil?” Is it not to cleave to His ways? It is for anyone who does not act like him; “this too is vanity and a grave matter.”

Another matter: “There is one” – this is the evil inclination; “and not another” – there is no concern for a partner when performing a transgression.20When performing a transgression, one does not consider the fact that others will suffer due to his act. “He also has no son or brother” – at the moment that a person goes to perform a transgression he does not see that he has a son who will die due to his sins, and does not see that he has a brother who will be ashamed of him and will be condemned because of him.

“There is no end to all his toil” – to his wicked deeds. “And his eye is not satisfied with wealth” – these are his wicked deeds. “For whom do I toil?” It is in order to avoid cleaving to his ways.

One who does not do so, “this too is vanity.” Another matter: “There is one” – this is Gevini ben Ḥarson;21An extremely wealthy recluse “and not another” – he has no concern for any partner. “He also has no son or brother” – as he was his mother’s only son. “There is no end to all his toil [amalo]” – from what his father bequeathed him.22The word amalo, his toil, can also mean his wealth.

Additionally, it is possible that the meaning is that it took much toil to maintain his many assets. “And his eye is not satisfied with wealth” – as he is blind in one eye. “For whom do I toil, and prevent good from my soul?” – they said: At the moment that his father died, he said to his mother, show me all the silver and gold that father bequeathed me. She went and showed him a kor of dinars; she stood on this side and he on that side and they could not see each other.23This is because the coins were piled so high in the kor vessel.

On the day that Gevini ben Ḥarson died, Belshatzar the governor of Babylon was born.24Some say that Belshatzar eventually took possession of all of Gevini’s wealth (Matnot Kehuna).

“The advantage of land is in every way, a king is subservient to a field. One who loves silver will not be satisfied with silver, nor one who loves abundance with produce; this too is vanity” (Ecclesiastes 5:8–9). “The advantage of land is in every way” – Rabbi Yehuda says: Even matters that you consider superfluous in the world are [an important] part of the existence of the world, like fiber to make rope, a thorn bush to fence a garden; they are [an important] part of the existence of the world.

“A king is subservient to a field” – even a king who reigns from one end of the world to the other end, “he is subservient to a field” – he asks and says: Has the field produced? Has the field not produced? Therefore, “one who loves silver will not be satisfied with silver, nor one who loves abundance with produce,” as anyone who avidly pursues riches, but does not have land, what benefit does he have?

Rabbi Yishmael ben Rabbi Yosei and Rabbi Ḥanin say: It is written: “Everyone who grasps an oar will disembark from their ships; sailors and all navigators of the sea will stand upon the land” (Ezekiel 27:29). Do we not know that it is land on which they stand? Rather, if the ship of one of them sinks and he has land ashore, it supports him.34If one’s livelihood is only from trade, he can easily lose everything if his ship goes down at sea.

If he owns land, he can plant crops and be sustained in a less risky manner. If he has no land, there is no greater vanity.

“For what advantage does the wise have over the fool, and how can the knowledgeable poor man walk before the living?” (Ecclesiastes 6:8). “For what advantage does the wise have over the fool, and how can the knowledgeable poor man walk before the living?” Rather, what should he do? He should go to one who is greater than he in Torah, and he will explain his learning to him.24How can one who knows about Torah and the World to Come in a general sense earn eternal life?

He should go to a scholar and study Torah extensively (Matnot Kehuna). Another matter, “how can the knowledgeable poor man” – why should one who is poor in possessions go to the wealthy?25According to this interpretation, “the living” refers to the wealthy, who have assets that can sustain them (Maharzu). The wealthy individual will not want to enter into a partnership with someone of limited means (Etz Yosef).

What should he do? He should go and engage in commerce. Another matter, “how can the knowledgeable poor man” – how can he engage in business?26This is referring to one who is so poor that he does not have the funds necessary to begin to engage in commerce (Etz Yosef). What should he do, sit idle? Let him learn a craft and the Holy One blessed be He will support him and he will live.

“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8). “The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’

He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’ [Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit.

Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.” ‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation.

When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’

They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’

Because his intention was not for the sake of Heaven, my Torah did not endure in me.’ [Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it. [Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat.

I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’ From where did he have this?54What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed.

After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’

But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come]. And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so.

He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,55She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.56Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).

Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’57The term daka can mean contrition or crushed.

Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’ When they buried him, fire came to burn his grave.

They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”?

It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”58It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).59Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive.

When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided. They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,60Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’

They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’61Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah. Ultimately, his daughters came and demanded charity from Rabbeinu.62Rabbi Yehuda HaNasi.

He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,63Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’

“One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’

He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’

He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’

He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard.

Had he not done so, the Persian would have returned to his corruption.64Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.” Moreover, Aquila the proselyte65He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’

He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’ [Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood.

“Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’66Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation.

Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:67Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);68This statement is attributed in Proverbs to wisdom, which is personified and offers a speech.

The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’69Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard.

Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”

“There is no man who rules the spirit to retain the spirit, and there is no rule over the day of death. There is no release in war, and wickedness will not rescue its owner” (Ecclesiastes 8:8). “There is no man who rules the spirit.” The Rabbis say: “There is no man who rules the spirit” of the angel of death, to prevent him from taking him.

From where is it derived that angels are called spirits? As it is stated: “He makes his angels spirits” (Psalms 104:4). “And there is no rule over the day of death,” a person cannot say to the angel of death: ‘Wait for me until I make my accounting, and then I will come.’ “There is no release in war,” a person cannot say: ‘My son, my servant, or a member of my household will take my place.’

“And wickedness will not rescue its owner” – one cannot commute his sentence and one cannot appeal his conviction. Rabbi Neḥemya said: “There is no man who rules the spirit” – there is no prophet of Israel who controls the spirit of the Holy One blessed be He, to prevent Him from [conveying prophesy through] him, as it is stated: “I would say: I will not mention Him, [and I will not speak anymore in His name, but in my heart it would be as a burning fire]” (Jeremiah 20:9).

“And there is no rule over the day of death,” [as it is written:] “Those who are to death, to death…” (Jeremiah 15:2).25The prophet cannot refrain from conveying his prophecy even if it is a prophecy of death and destruction. “There is no release in war,” [as it is written:] “Send them from My presence and let them go” (Jeremiah 15:1). “And wickedness will not rescue its owner.” Rabbi Ḥagai in the name of Rabbi Yitzḥak: The cynics of that generation were muttering with their mouths, pointing with their fingers, and were saying: “The vision that he is foretelling [is for many days to come]” (Ezekiel 12:27).

The prophet said to them: “For it is in your days, defiant house” (Ezekiel 12:25). Rabbi Eliezer ben Yaakov says: There is no man who rules the spirit of the kingdoms, to prevent their [rule] over him. “And there is no rule over the day of death,” as it is stated: “Snares of death confronted me” (Psalms 18:6). “There is no release [mishlaḥat] in war,” as it is written: “A band [mishlaḥat] of destroying animals” (Psalms 78:49).26One cannot escape the retribution of God by waging war against those He sends against Israel (Midrash HaMevoar).

“And wickedness will not rescue its owner” – but had they repented, they would have mitigated it.27Attempting to emulate the wicked nations will not spare them; repentance will. The Rabbis say: There is no man who rules his own spirit to bring about its termination from him. Rabbi Ḥanina said: It is written: “And fashions [veyotzer] the spirit of man within him” (Zechariah 12:1) – [God] bound [tzar] the spirit of man within him, as were it not so, when trouble would come, he would take it and cast it from within him.

Rabbi Levi said: Approximately fifty-two times “King David” is written; when he was close to death, it is written: “The days of David drew near to die” (I Kings 2:1) because “there is no rule over the day of death.” Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The two trumpets that were [used] in the days of Moses were interred. One verse says: “They shall sound them…and they shall congregate to you” (Numbers 10:3), and one verse says: “Assemble to me all the elders of your tribe” (Deuteronomy 31:28); where were the trumpets?28Moses asked the Levites to assemble the people for him instead of blowing the trumpets himself and thereby calling them to assembly.

Say that they had already been interred in the days of Moses. The Holy One blessed be He said: Why should it be that he will die and his sons will be sounding the trumpets?29As a sign of honor for him upon his death, as is done for kings. No, because “there is no rule over the day of death.” Rabbi Elazar in the name of Rabbi Simon: The Holy One blessed be He accorded great honor to Moses, as He said to him: “Craft for you two trumpets” (Numbers 10:2), but not for Joshua.30The phrase “for you” is understood to mean that the trumpets were to be used only by Moses.

“May your garments be white at all times, and may the oil on your head not be lacking” (Ecclesiastes 9:8). “May your garments be white at all times, and may the oil on your head not be lacking.” If the verse is referring to white garments, how many white garments are there among the nations of the world? And if the verse is referring to oils, how many oils are there among the nations of the world?

It is referring only to mitzvot, good deeds, and Torah. Rabbi Yehuda HaNasi stated a parable; to what is this matter analogous? It is to a king who made a feast and invited guests. He said to them: ‘Go bathe and anoint [yourselves], press and launder your garments, and prepare yourselves for the feast.’

But he did not set a time for them when they should come to the feast. The clever among them strolled at the entrance to the king’s palace. They said: ‘Does the king’s palace lack anything?’24Everything can be prepared immediately. The fools among them paid no heed and were not scrupulous regarding the king’s instructions.

They said: ‘Ultimately, we will sense when the king’s feast begins. Is there any feast that does not require preparation and [arranging] seating [for the guests] next to each other?’ The plasterer went to his plaster, the potter to his mortar, the blacksmith to his coal, the launderer to his laundry room. Suddenly, the king said: ‘Everyone to the feast.’

They hurried them.25The king’s messengers rushed the guests to the feast (Matnot Kehuna). These came in their glory, and those came in their repulsiveness. The king was pleased with those who were clever, who fulfilled the king’s instructions, and moreover, they brought honor to the king’s palace, but he was angry at the fools who did not fulfill the king’s instructions, and disrespected the king’s palace.

The king said: ‘Let those who prepared themselves for the feast come and partake in the king’s feast, and those who did not prepare themselves for the feast will not partake of the king’s feast.’ One might [think] they would take their leave, [but] the king then said: ‘No, but rather these shall recline, eat, and drink, and those shall stand on their feet, be punished, observe, and suffer.’ So it will be in the future;26Those who prepare themselves during their lifetimes will enjoy the benefits of the World to Come, and those who do not, will suffer and wish they had used their lives well. this is what Isaiah said: “Behold, My servants will eat and you will starve; [behold, My servants will drink and you will thirst; behold, My servants will rejoice and you will be ashamed]” (Isaiah 65:13).

Zivetai said in the name of Rabbi Meir: These recline, eat, and drink, and those recline, but do not eat and drink. There is no comparing the suffering of one who stands to the suffering of one who reclines. One who stands and does not eat and does not drink is like a waiter; one who reclines but does not eat, his suffering is exponentially greater and his face turns sallow. This is what the prophet says: “You will return and see the difference between the righteous and the wicked” (Malachi 3:18).

Bar Kappara and Rabbi Yitzḥak bar Kappara said: [This is analogous] to the wife of a royal courier who would adorn herself before her neighbors. Her neighbors said to her: ‘Your husband is not here, before whom are you adorning yourself?’ She said to them: ‘My husband is a sailor. If a favorable breeze will happen his way, he will come and will be standing over my head.

Is it not preferable that he see me in my glory, and not in my repulsiveness?’ So too, “may your garments be white at all times” from transgressions, “and may the oil on your head not be lacking,” from mitzvot and good deeds. It is taught: Repent one day before your death (Avot 2:10). His students asked Rabbi Eliezer, they said to him: ‘Rabbi, does a person know when he will die in order to repent?’

He said to them: ‘All the more so, let him repent today, as perhaps, he will die tomorrow. The result is that all his days he is engaged in repentance.’ That is why it is stated: “May your garments be white at all times.”

“One who digs a pit will fall into it; and one who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8). “One who digs a pit will fall into it” – this is the wicked Pharaoh, who said: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). “He will fall into it” – as it is stated: “He shook Pharaoh and his people in the Red Sea” (Psalms 136:15). Another matter: “One who digs a pit” – this is Haman, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13).

“Will fall into it” – as it is stated: “His wicked intentions will return […upon his head, and he and his sons should be hanged on the gallows]” (Esther 9:25). “One who breaches a fence, a serpent will bite him” – this is Dina. When her father and her brothers were sitting in the study hall, she went out “to see the daughters of the land” (Genesis 34:1). She brought upon herself that Shekhem ben Ḥamor the Hivite, who is called a serpent,37Hivite is related to the Aramaic word ḥivya, which means serpent. consorted with her and bit her, as it is written: “Shekhem ben Ḥamor saw her…” (Genesis 34:2).

“He took her” (Genesis 34:2) – he seduced her with words, as it is stated: “Take words with you” (Hosea 14:3). “He lay with her” (Genesis 34:2) – with natural intercourse; “and he raped her” (Genesis 34:2) – with unnatural intercourse. Rabbi Shimon ben Yoḥai and Rabbi Elazar his son went into hiding in a cave in Pekiin for thirteen years during a period of religious persecution. They would eat carobs and dates.

At the conclusion of thirteen years, Rabbi Shimon ben Yoḥai emerged and sat at the entrance to the cave. He saw a trapper placing his traps to trap birds. He heard a Divine Voice saying: ‘Success,’ and [a bird] was trapped. He heard a Divine Voice a second time, saying: ‘Failure,’ and [a bird] escaped.

He said: Even a bird, without a divine decree, will not escape; all the more so the soul of a person.38Rabbi Shimon was saying: Since it is in God’s hands whether or not we will be caught, we do not need to continue hiding in the cave (Etz Yosef). [Rabbi Shimon ben Yoḥai said to his son:] ‘Let us descend and be healed in the water of the hot springs of Tiberias.’39Apparently conditions in the cave led them to suffer from skin ailments, and they hoped the hot springs would heal their skin (Etz Yosef).

They descended and were healed in the water of the hot springs of Tiberias. They said: We must do good, and benefit the residents of this place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan]40This is expounded as a reference to both market [ḥanut] and favor [ḥanina]. before the city” (Genesis 33:18), [indicating] that he established a market and sold to them at low prices.

They established a market and sold to them at low prices. He said: We must purify Tiberias.41During the Roman conquest there were many casualties who were buried in unmarked graves, causing Tiberias to lose its presumptive status of purity. What did he do? He took lupines and scattered them in the street, and any place that a corpse was buried, it rose.42It became visible on the surface of the ground.

A certain Samaritan saw him. He said: Am I not able to ridicule this Jewish elder? What did he do? He took a corpse and buried it in a street that they had purified.

Some say it was [in the market] of the barrel makers and some say in the market of the sack makers. He came and said to [Rabbi Shimon ben Yoḥai]: ‘Did you purify such and such street?’ He said to him: ‘Yes.’ He said to him: ‘And if I produce a corpse for you from it?’

He said: ‘Pull it out and show me.’ Immediately, Rabbi Shimon ben Yoḥai saw through divine inspiration that he had buried it there; he said: ‘I decree that the one who is lying shall stand and that the one standing will lie.’ Some say [that he said]: ‘I decree that the one above will descend and the one below will ascend.’ And so it occurred to him.

He departed and passed before that synagogue in Migdal and heard the voice of Nakai the scribe: ‘Did ben Yoḥai purify Tiberias?’43He was mocking Rabbi Shimon ben Yoḥai because of the corpse found on the street he had already purified. [Rabbi Shimon ben Yoḥai] said: ‘, let [such and such] come upon me if I do not have traditions as numerous as the hairs on my head that this [city of] Tiberias is destined to be purified and will be available to those who partake of teruma, with the exception of this and that.’44Only these streets will remain impure.

He did not believe him. [Rabbi Shimon ben Yoḥai] said to [Nakai]: ‘You have breached the fence of the Torah scholars, “and one who breaches a fence, a serpent will bite him,”’ and so it occurred to him. Rabbi Shimon ben Yoḥai was passing by during the Sabbatical Year; he saw a certain person who was harvesting aftergrowths45These are grain and vegetables that grow on their own without cultivation. of the Sabbatical Year.

He said to him: ‘But is it not the Sabbatical Year?’ He said to him: ‘But is it not you who permits it? Did we not learn: [Rabbi Shimon says:] All aftergrowths are permitted except for the aftergrowths of cabbage, because there is nothing corresponding to them in the growths of the field?’46Mishna Sheviit 9:1. Since cabbage does not grow wild in the field, one must assume that it was cultivated in violation of the laws of the Sabbatical Year. [Rabbi Shimon] said to him: ‘But do my colleagues not disagree with me?’47The Sages in the Mishna prohibit consumption of even uncultivated annual crops that grow during the Sabbatical Year. He read in his regard: “And one who breaches a fence, a serpent will bite him,” and so it occurred to him.

“For if a man lives many years, let him rejoice in all of them, and remember the days of darkness, as they will be many. Everything that is coming is vanity” (Ecclesiastes 11:8). “For if [a man lives] many years,” “let him rejoice” in the joy of the Torah; “and remember the days of darkness” – these are the bad days, “as they will be many.” The Torah that a person studies in this world is vanity relative to the Torah of the Messiah.