Kohelet Rabbah Reader

Another matter, “all matters are wearying” – professional matters are wearying.58When studied in an obsessive fashion. Rabbi Elazar in the name of Rabbi Ḥanina son of Rabbi Abbahu would say: There was a particular incident involving a woman who took her son to a baker in Caesarea. She said to him: ‘Teach my son a craft.’ He said to her: ‘Let him stay with me for five years and I will teach him five hundred species of wheat.’59How to distinguish between the different species, and how best to use each one.

He stayed with him for five years and he taught him five hundred species of wheat. He said to her: ‘Let him stay with me for another five years and I will teach him one thousand species of wheat.’ How many species of wheat are there? The Rabbis say: Wheat of Minit, there are numerous [types of] wheat.60There are numerous types of wheat, even just of the high-quality wheat of Minit, mentioned in Ezekiel 27:17.

Rabbi Aḥa said: There are five hundred species of this type of wheat, the numerical value of Minit.61Mem – 40, nun – 50, yod – 10, tav – 400. Rabbi Ḥanina and Rabbi Yonatan, both sat, calculated, and arrived at sixty. In addition, Rabbi Elazar said in the name of Rabbi Yosei: There was an incident involving a woman who took her son to a certain chef. She said to him: ‘Teach my son a craft.’

He said to her: ‘Let him stay with me for four years and I will teach him one hundred species of eggs.’ He stayed with him for four years and he taught him one hundred species of eggs. He said to her: ‘Let him stay with me for another four years and I will teach him [an additional] one hundred species of eggs.’ Rabbi [Yehuda HaNasi] heard and said: We have never seen such goodness.62The ability to benefit from such a variety of eggs.

Rabbi Yehoshua ben Levi interpreted the verse regarding Israel upon their entry into the land. “I increased my actions [maasai]” (Ecclesiastes 2:4) – “When you will come to the land of your dwellings.… you will perform [vaasitem] a fire offering to the Lord” (Numbers 15:2–3). “I built myself houses” (Ecclesiastes 2:4) – “houses filled with everything good” (Deuteronomy 6:11). “I planted myself vineyards” (Ecclesiastes 2:4) – “vineyards and olive trees that you did not plant” (Deuteronomy 6:11).

“I made myself gardens and orchards” (Ecclesiastes 2:5) – Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya: ‘It is written in the Torah: “A land in which without poverty [you will eat bread; you will not lack anything there]” (Deuteronomy 8:9). Can you bring me three things that I request?’ He said to him: ‘What are they?’ He said to him: ‘Peppers, pheasants, and silk fabrics.’ [Rabbi Yehoshua ben Ḥananya] brought him peppers from Nitzḥana, pheasants from Tzaidan, and some say from Akhberin, and silk fabric from Gush Ḥalav.

“I made myself pools of water” (Ecclesiastes 2:6) – as it is written: “A land of streams of water” (Deuteronomy 8:7). “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – even wood for the shafts of arrows was not lacking in the Land of Israel. “I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – “a mixed multitude [left with them]” (Exodus 12:38). “And I had stewards” (Ecclesiastes 2:7) – these are the Givonites, whom Joshua tasked as hewers of wood and drawers of water, as it is stated: “Joshua made them that day hewers of wood and drawers of water” (Joshua 9:27).

“I also had great possession of herds and flocks” (Ecclesiastes 2:7) – “[the children of Gad and the children of Reuben had a very great] multitude of livestock…” (Numbers 32:1). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “He took them out with silver and gold” (Psalms 105:37). “And the treasure of kings and countries” – these are the spoils of Og and the spoils of Midyan.25See Numbers 21:35 and 31:9.

“I acquired for myself songsters and songstresses” – male singers and women singers. “And the pleasures of people” – these are the pleasures of the children of Israel; “chests [shidda] and wagons [shiddot]” – indulgences and luxuries.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).26The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health.

This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65). “A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27).

“A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2).

“A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16).

“A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12). “A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17).

“A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17).

“A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

Rabbi Neḥemya says: “The advantage of land is in every way.” Matters that appear as though they are beyond the scope of the Torah, like the addenda35This is a reference to tannaitic literature not included in the Mishna. of the study hall of Rabbi and the addenda of the study hall of Rabbi Natan, the laws of converts and slaves, they too were given to Moses from Sinai. And like the laws of ritual fringes, phylacteries, and mezuzot, they are included in the Torah, as it is written: “The Lord gave me the two tablets of stone inscribed with the finger of God, and on them were all the matters [kekhol hadevarim]” (Deuteronomy 9:10), and it is written: “All the mitzva [hamitzva] that I am commanding you…” (Deuteronomy 8:1), Kol, kekhol; devarim, hadevarim; mitzva, hamitzva36These words contain superfluous prefixes, as the verses could have said kol, devarim, and mitzva, but instead says kekhol, hadevarim, and hamitzva.

All these prefixes are amplifications that serve to include the types of Torah study detailed in the midrash. – [to teach that] Bible, Mishna, halakha, Talmud, addenda, aggadot, and even what a distinguished disciple is destined to say before his teacher, all these were given as a halakha to Moses from Sinai. “King” – this is a master of Talmud; “Subservient to a field” – this is the master of the Mishna, who hoes the halakha before him.37Just as one hoes in order to eventually reap the crops, one who masters the Mishna is then able to analyze the mishnayot and apply them as necessary.

Rabbi Yaakov bar Avuna said in the name of Rabbi Yosei: One who learned but did not teach, there is no greater vanity than this. The Rabbis say: Even things in the world that you consider to be superfluous, like flies, fleas, and gnats, they too are included in the creation of the world, as it is stated: “[The heavens and the earth] were completed, [with all their host]” (Genesis 2:1).

“King” – this is the Holy One blessed be He; “is subservient [ne’evad] to a field” – this is Zion, as it is stated: “Zion will be plowed like a field” (Micah 3:12).38The midrash interprets this to mean that God, the King, is worshipped [ne’evad] in the Temple, in Zion. Therefore, “one who loves silver,” who loves mitzvot, “will not be satisfied” with the mitzvot.39He will want more mitzvot. And if one does not have a mitzva that is fixed for the generations,40That will have a long-term effect. what benefit does he have?41After his death.

As Moses, how many mitzvot and acts of righteousness did he perform, and he has a mitzva fixed for the generations, as it is written: “Then Moses designated three cities” (Deuteronomy 4:41).42Although Moses had done many mitzvot during his lifetime, and the three cities he designated as cities of refuge would not function in that capacity until the Israelites settled the Land of Israel, he nonetheless made sure to designate them before he died so as to fulfill a mitzva with a lasting effect.

There was an incident involving a certain woman who came to Rabbi Eliezer to convert.75She was a heretic and wanted to repent (Matnot Kehuna). She said to him: ‘Rabbi, draw me near.’ He said to her: ‘Detail your actions.’ She said: ‘My little son is from my big son.’

He rebuked her. She went to Rabbi Yehoshua, and he accepted her. His students said to him: ‘Rabbi Eliezer rebuffed her and you draw her near?’ He said to them: ‘Once she has decided to convert she will not live at all, as it is written: “None that go to her will return” (Proverbs 2:19), and if they did return, “they do not attain ways of life” (Proverbs 2:19).’76The woman had been a heretic, and would not be able to avoid severe transgressions for very long.

However, since she had decided to repent, she would not live long enough to return to her sinful ways, and therefore Rabbi Yehoshua was not concerned that she would lead others to sin (Midrash HaMevoar). Ḥanina the son of Rabbi Yehoshua’s brother went toward Kefar Naḥum, and the heretics cast a spell on him, and they lifted him and placed him on a donkey on Shabbat. He went to [Rabbi] Yehoshua his uncle, and he placed oil on him, and he was cured.

He said to him: ‘Since the donkey of that wicked one rose against you, you cannot dwell in the Land of Israel.’ He descended to Babylon and died there in peace. Rabbi Yonatan, one of his students absconded to them [the heretics]. He went and he found him completely debauched.77He had become a heretic himself, and had involved himself in debauchery as had the other heretics.

They sent heretics after [Rabbi Yonatan], and so they said to him: But is it not written: “Cast your lot among us, let us all have one purse” (Proverbs 1:14)?78“Purse” is a euphemism for a prostitute. He [Rabbi Yonatan] was flying and they were flying after him.79He miraculously flew away from them, and they flew after him to chase him, using black magic. He was barely able to escape from them. They had said to him:80This is what happened before he escaped. ‘Rabbi, come and perform a kindness for this bride.’

He went and found them engaged [in promiscuous behavior] with a certain young woman. He said to them: ‘Is this the way that Jews act?’ They said to him: ‘But is it not written in the Torah: “Cast your lot among us, [let us all have one] purse”?’ He was flying and they were flying after him, until they reached his door and he slammed it in their faces.

They said: ‘Rabbi Yonatan, go and relate joyfully to your mother that you did not turn around and did not look at us, as had you turned around and looked at us, more than the extent to which we would have flown after you, you would have flown after us.’ Rabbi Yehuda ben Nekosa, the heretics were harassing him. They would ask him and he would respond, they would ask him and he would respond. He said to them: ‘You are responding to me for naught.

Let us agree between us that any person who prevails over his counterpart will wound the brain of his counterpart with a hammer.’ He prevailed over them and wounded their brains until they were filled with wounds upon wounds. When he came, his students said to him: ‘Rabbi, they aided you from Heaven and you prevailed.’ He said: ‘For naught [do you praise me], go and pray for that man and for that bag, which was filled with gems and pearls, but is now filled with coals.’81The reference is to himself. He was full of Torah, but now, having debated the heretics extensively, he had been exposed to their claims and ideas.

Another matter: “The advantage of land [is in every way]…” – the Holy One blessed be He said to the prophets: What do you believe, that if you do not go on My mission that I have no emissary? That is, “the advantage of land is in every way”; I can accomplish My mission with anything. Rabbi Aḥa said: Even by means of a snake, by means of a scorpion, by means of a gnat, and even by means of a frog. The wicked Titus entered the Holy of Holies with a drawn sword in his hand and he cut the curtain.

He seized two prostitutes in his hand and engaged in relations with them atop the altar. He emerged with his sword full of blood. Some say that it was blood of sacrifices and some say it was the blood of the Yom Kippur goat.43The reference is to offerings whose blood is sprinkled on the curtain dividing between the Sanctuary and the Holy of Holies. He began cursing and blaspheming and saying: There is no comparison between one who wages war with a king in the wilderness and defeats him and one who wages war with a king in his house and defeats him.

What did he do? He gathered all the Temple vessels into a net and boarded a ship. When he set sail, a large wave struck him in the sea. He said: It appears that the God of this nation has power only in the water.

He exacted retribution against the generation of Enosh only with water,44See Bereshit Rabba 90:6. and I, too, when I was in His house, He was unable to stand against me; now, He has confronted me here. The Holy One blessed be He said: Oh, wicked one son of a wicked one, by your life, with the smallest creature I created during the six days of Creation, I will exact retribution from this wicked one.

Immediately, the Holy One blessed be He scolded the sea and it calmed from its raging. [Titus] emerged from there. When he reached Rome, all the residents of Rome emerged and lauded him: Capturer of the barbarians. Immediately, they heated the bathhouse for him and he bathed. When he emerged, they blended him a goblet of a post-bath elixir of wine.

The Holy One blessed be He arranged a gnat for him in the cup; it entered into his nostril and began gnawing at his brain. It continued eating until it grew and was like the fledgling of a dove weighing two litra. [Titus] said: ‘Call doctors for him and they will split the brain of this man45Titus referred to himself in the third person. to ascertain with what the God of this nation exacted retribution from him.’

They called the doctors, they split his brain, and found [a creature] like the fledgling of a dove weighing two litra. Rabbi Elazar ben Rabbi Yosei said: I was there in Rome, and they placed that [gnat that was the size of a] dove on one side of the scale and two litra on one side, and they balanced each other. They placed it in a bowl; as the condition of this one changed, the condition of that one changed.46As the condition of the gnat improved, Titus’s condition worsened.

The gnat flew away, and Titus’s soul flew away to destruction and to eternal disgrace; that is, “the advantage of land.”

Another matter, “all matters are wearying” – even matters of Torah exhaust a person. In the beginning, a person begins to study Torah and, they purify that which [he ruled] impure, and they render impure that which [he ruled] pure, and he does not know through all this exhausting of his strength; ultimately, he will produce a fortiori inferences, verbal analogies, purity and impurity, and the prohibited and the permitted.82Although initially experienced scholars will reject his rulings, and he might feel that his efforts are for naught, ultimately he will thereby learn how to produce accurate rulings.

Rabbi Tanḥuma and Rabbi Menaḥama were relating these incidents. There was an incident involving a certain man who was standing near a river. He saw a frog laden with a scorpion and taking it across the river. He said: This one is certainly prepared to fulfill its mission.

It took it across, and it fulfilled its mission.47It bit a person. And it took it back to its place. The sound of a cry was heard in the city: So-and-so, a scorpion bit him and he died. Rabbi Pinḥas [said] in the name of Rabbi Ḥanin of Tzippori: There was an incident involving a certain man who was reaping in the valley of Beit Tofat.

He saw a shrub and crafted [it into] a wreath for his head. A certain snake came and he struck it and killed it. A certain man48Apparently, he was a snake charmer. came and stood and examined the snake. He said: ‘I wonder, who was it who killed the snake?’

That man said: ‘I killed it.’ He saw the shrub on his head [and] said to him: ‘Can you remove that wreath from your head?’49The second man understood that the first man was protected from the snake’s venom only due to the wreath he was wearing on his head. He said: ‘Yes.’ He said to him: ‘Can you come here [and touch] this snake with this staff?’

He said to him: ‘Yes.’ When he approached that snake, immediately his limbs fell off. Rabbi Yannai was sitting and teaching at the entrance to the city and saw a certain snake that was agitated and was approaching. [When] he would pursue it from here, it would return from here, from that side. He said: This one is certainly prepared to fulfill its mission.

Immediately the sound of a cry befell the city: So-and-so was bitten by a snake and died. Rabbi Elazar was sitting in the bathroom; a certain Roman came and made him stand up and [the Roman] sat down [in his stead]. [Rabbi Elazar] said: This did not happen gratuitously. Immediately, a snake came and bit [the Roman], and he died. [Rabbi Elazar] read this verse in his regard: “I will place men [adam]in your stead” (Isaiah 43:4), [which he read as:] I will place Edom in your stead.50The Sages identify Rome as Edom.

Rabbi Yitzḥak ben Rabbi Elazar was strolling on a crag over the sea at Caesarea. He saw a femur bone rolling and coming. He buried it, but it rolled [out]; he buried it, and it rolled [out again]. He said: This is prepared to fulfill its mission.

Several days later, a messenger from the kingdom passed and it rolled between his feet and he stumbled, fell, and died. They went and checked in his bag, and found that it was filled with evil edicts against the Jews of Caesarea. Rabbi Shimon ben Ḥalafta was a researcher. He had an orchard in which there was a tree stump.

A hoopoe went and made a nest on it. Rabbi Shimon rose and dismantled it. What did he do? He brought a board and a nail to the entrance [to the nest] and affixed it.

What did the hoopoe do? It went and brought a shrub, placed it on that nail and destroyed it. What did Rabbi Shimon do? He said: It would be best for me to conceal that [shrub] so thieves will not go and do as it did and bring destruction upon the people.

Rabbi Yannai’s female donkey ate the shrub and was blinded. It ate a different shrub and recovered its sight. There was an incident involving two men who were coming on the paths of Tiberias, one blind and one sighted, with the sighted leading the blind. They sat to rest on the way, and it happened that they ate of the shrub.

The one who was blind recovered his sight, and the one who was sighted went blind. They did not move from there until the one who had been blind led the one who had been sighted. There was an incident involving a man who ascended from Babylon.51He was travelling from Babylon to the Land of Israel. He sat to rest on the way and saw two birds fighting with each other, and one killed its counterpart.

The other went and brought a shrub and placed it on the dead one and revived it. He said: It would be good for me to take this shrub and revive with it the dead in the Land of Israel. He ran and ascended; he saw a fox that was dead and cast on the way. He said: It would be good for me to test it on this fox.

He placed it on it and revived it. He was walking until he reached the Ladder of Tyre. When he reached the Ladder of Tyre, he saw a lion that had been killed and cast on the way. He said: Let me test it on this one.

He placed it on it and revived it. It rose against him and ate him. This is what people say: Do not perform good for the evil, and evil will not befall you. If you perform good for the evil, you have performed evil.

Rabbi Tanḥuma said: Even with water, the Holy One blessed be He accomplishes His mission. There was an incident involving one who was afflicted with boils who descended to immerse in the sea of Tiberias, and it happened that at that moment the spring of Miriam52This was a spring of water that traveled with the Israelites in the wilderness and provided water for them. rose and he bathed and was cured.

Where is the spring of Miriam? Rabbi Ḥiyya bar Abba said: It is written: “And overlooks the surface of the wasteland [hayeshimon]” (Numbers 21:20), as anyone who climbs Mount Yeshimon sees a small sieve-like item in the sea of Tiberias, and this is the spring of Miriam. Rabbi Yoḥanan said: The Rabbis calculated it, and it is aligned opposite the middle gate of the ancient synagogue of Serongeya. Rabbi Huna bar Pappa said: The children of Israel sacrificed offerings on prohibited makeshift altars in the wilderness [the way they did] before the Tabernacle was established.

We learned: Before the Tabernacle was established, makeshift altars were permitted and the sacrificial service was by the firstborn. Once the Tabernacle was established, the makeshift altars were prohibited and the sacrificial service was by the priests. The Israelites would violate the prohibition of makeshift altars in the wilderness, and punishments would eliminate them. The nations of the world would say: They worship in His name and He kills them in the wilderness.

Therefore, the Holy One blessed be He said to Moses: “Any man of the house of Israel who slaughters a bull or sheep.… and to the entrance of the Tent of Meeting [does not bring it]…[that man shall be cut off from among his people]” (Leviticus 17:3–4).53In order to prevent them from slaughtering consecrated animals outside the Tabernacle, God commanded them to refrain from slaughtering even non-sacred animals.

“The eye is not satisfied…” Rabbi Shmuel bar Naḥman said: All the good, the blessings, and the comforts that the prophets saw in this world,83Regarding what would take place in the World to Come. they did not see them effortlessly, but rather, it was because they contemplated, and performed mitzvot and righteousness. If you say that they saw, it is already stated: “No eye has seen, besides You, God, [that which He will do for one who awaits Him]” (Isaiah 64:3).

If you say that they did not see, they already saw partially, as it is stated: “For the Lord God will do nothing, unless He reveals His counsel to His servants the prophets” (Amos 3:7). How did they see? Rabbi Berekhya said: As through the crack of the door. Rabbi Levi said: They saw, but they did not see their reward.84They saw the general picture, but did not see the individual reward of each and every one of the righteous.

Rabbi Shimon ben Ḥalafta said: All the good, the blessings, and the comforts that the prophets saw in this world, they saw for penitents, but for those who never tasted the taste of sin, “No eye has seen, [besides You, God]” (Isaiah 64:3).

“What was is what will be, and what was done is what will be done; and there is nothing new under the sun” (Ecclesiastes 1:9). “What was is what will be” – the Rabbis say: In the future, the generations will gather before the Holy One blessed be He and say before Him: ‘Master of the universe, who will recite songs before You first?’ He will say to them: ‘In the past, it was only the generation of Moses that recited songs before Me, and now no one but him will recite songs before Me.’

What is the reason? It is as it is stated: “Sing to the Lord a new song, and His praise from the end of the earth; descenders into the sea, and all that fills it…” (Isaiah 42:10). There was an incident in which the [Roman] government sent to the Rabbis and said to them: ‘Send us one of your torches.’ They said: ‘They have so many torches, yet they ask us for one torch?

How many collections of torches they have, how many gems and pearls they have. It seems to us that they are asking us only for one who illuminates aspects of halakha.’ They sent them Rabbi Meir. They would ask him and he would respond, they would ask him and he would respond.

Ultimately, they asked him, ‘why is [a pig] called ḥazir [in Hebrew]?’ He said to them: ‘Because it is destined to restore [lehaḥzir] the kingdom to its owner.’ Moreover, Rabbi Meir sat and expounded: ‘The wolf is destined to be sheared of fine wool and a dog of ermine.’ They said to him: ‘Enough, Rabbi Meir, “there is nothing new under the sun.”’

The Rabbis say: In the future, the Holy One blessed be He will dispatch a herald and proclaim and say: ‘Anyone who has never eaten pig meat, let him come and collect his reward.’ Many of the nations of the world who never ate pig meat will come to collect their reward. At that moment, the Holy One blessed be He will say: ‘Shall these be rewarded in two worlds? Is it not enough that they enjoyed this world, but they seek to enjoy the world of My children, too?’

At that moment, the Holy One blessed be He will dispatch a herald a second time, and proclaim and say: ‘Anyone who has not eaten the meat of animal carcasses and mauled animals, repugnant creatures and creeping animals, if he did not eat of his own, he ate another’s.’85Gentiles are not careful to refrain from eating this meat outside the home. That is, why is [a pig] called ḥazir? It is because it is destined to restore [lehaḥzir] greatness and kingdom to its owner.

What are taḥash hides? Rabbi Yehuda says: Colored hides. Rabbi Neḥemya says: Ermine. Rabbi Yoḥanan says: The Holy One blessed be He showed Moses a large beast, and he used it for the purpose of the Tabernacle. [God then] stored it away.

Rabbi Avin said: Its name was keresh. Rabbi Hoshaya taught: It had one horn on its forehead, as it is stated: “It shall please the Lord better than a horned [makrin] and hooved ox” (Psalms 69:32). But doesn’t makrin indicate two?86It is in the plural. Rabbi Ḥanina bar Yitzḥhak said: Makrin is written.87It is without a yod.

Although it is vocalized in the plural, it is written in the singular. Rabbi Berekhya said in the name of Rabbi Yitzḥak:88This is another exposition of the verse: “What was is what will be, and what was done is what will be done; and there is nothing new under the sun.” Like the initial redeemer, so will be the ultimate redeemer: Just as regarding the initial redeemer, it is stated: “Moses took his wife and his sons, and mounted them on the donkey” (Exodus 4:20), so too, regarding the ultimate redeemer it is stated: “[Your king is coming to you…] humble and riding on a donkey” (Zechariah 9:9).

Just as the initial redeemer brought down the manna, as it is stated: “Behold, I will cause bread to rain down from the heavens for you” (Exodus 16:4), so too, the ultimate redeemer will bring down the manna, as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16). Just as the initial redeemer brought up the spring, so too, the ultimate redeemer with bring up the water, as it is stated: “A spring will emerge from the house of the Lord and will irrigate the Shittim valley” (Joel 4:18).

“I grew great, and increased more than all who were before me in Jerusalem; my wisdom, too, was sustained in me” (Ecclesiastes 2:9). “I grew great, and increased more than all who were before me in Jerusalem” – who was before him in Jerusalem? Was it not David his father? Four were called a maneh son of a half-maneh:26A maneh is one hundred dinars. This is a metaphor for a great person whose father was unremarkable. On, son of Pelet; the son of Tzipor;27Balak the son of Beor;28Bilam and Hezekiah.29Son of Aḥaz Two were a maneh son of a maneh: Son of Ikesh30Ira, one of David’s warriors and Solomon. “My wisdom, too, was sustained in me” – Rabbi Aḥa said that Solomon said: All the Torah that I studied in my adulthood dissipated; [the Torah that I studied] in my youth was sustained in me.

“What is the advantage of one who works, in that he toils?” (Ecclesiastes 3:9). “What is the advantage of one who works…” – Solomon said: Since there are appointed times for everything, to what avail is his craft for the craftsman, and uprightness for the upright?27One is subject to good or bad fortune regardless of one’s efforts in this world, or one’s uprightness. Alternatively, “what is the advantage”?

Each and every person is situated only with those whose actions are like his.28People whose degree of righteousness is similar receive a similar portion in the World to Come. Rabbi Yitzḥak ben Rabbi Maryon said: “The righteous one will live by his faith” (Habakkuk 2:4), even the eternal Righteous One is sustained by His faithfulness. The Holy One blessed be He said: ‘Initially, I killed the Egyptian firstborn, as it is stated: “It was at midnight, and the Lord smote…” (Exodus 12:29); so, too, every firstborn that will be born to you, you shall consecrate to me, as it is stated: “Consecrate to me each firstborn” (Exodus 13:2); you shall consecrate the firstborn to me due to My faithfulness’ – that is: “The righteous one will live by his faith.”

Rabbi Pinḥas [said] in the name of Rabbi Reuven: To what is this matter comparable? [It is comparable] to a king who prepared a feast and invited guests to join him. The king issued an edict and said: ‘Each and every person shall bring with him something on which to recline.’ Some brought rugs, some brought mats, some brought blankets, some brought pillows, some brought chairs, some brought logs, and some brought stones.

The king viewed them and said: ‘Each and every person shall recline on what he brought.’ Those who were sitting on the logs and the stones were aggrieved at the king, and said: ‘Is this befitting the honor of a king, that we should be sitting on logs and stones?’ When the king heard [this], he said to them: ‘Is it not enough that you tarnished the palace with [your] logs and stones, which cost me significant [cleaning] expenditures, but you are also impudent to me, and direct accusations against me?

Your “honor” was achieved only by you, yourselves.’ So too, in the future, the wicked will be sentenced to Gehenna, and they will be aggrieved at the Holy One blessed be He: ‘We were anticipating the salvation of the Holy One blessed be He, and this befell us?’ The Holy One blessed be He will say to them: ‘When you were [alive] in the world, were you not quarrelsome, slanderers, and evildoers? Were you not men of disputes and men of violence?’

That is what is written: “Behold, all you who kindle a fire, who gird yourselves with firebrands” (Isaiah 50:11) – therefore, “go in the flame of your fire, and among the firebrands that you kindled” (Isaiah 50:11). Lest you say: “From My hand this was to you” (Isaiah 50:11): no, you did this to yourselves; therefore, “you shall lie in sorrow” (Isaiah 50:11), you did this to yourselves. Rabbi Shimon ben Lakish was toiling in Torah study to the fullest extent in the forest of Tiberias.

There was a potter there who would prepare him a vessel of drinking water each day. [Rabbi Shimon ben Lakish] would enter29A cave, where the potter would leave water for him (Etz Yosef). very tired, and take it and drink it. One time, [the potter] entered and sat with him and fanned him lightly. He said to him: ‘Rabbi, do you remember that you and I would go to the synagogue30When they were children, to study Torah. together?

You merited and this man31The potter said this about himself. did not merit. Pray for me that my portion will be with you in the World to Come.’ He said to him: ‘What will I pray for you that you should have it? You will come with people whose actions are like yours. Each and every person is situated only with those whose actions are like his.’

“Two are better than one; because they have a good reward for their toil. For if they fall, the one will lift the other; but if one who is alone falls, there is no other to lift him.… And if one attacks, two will stand against him, and the threefold thread will not be quickly severed” (Ecclesiastes 4:9–12). “Two are better than one” – two who labored in Torah are better than one, when this one engages alone and that one alone.

“For if they fall, the one will lift the other” – if one of them forgot a halakha, the other will restore the halakha. “And the threefold thread will not be quickly severed” – this is the rabbi who corrects their error. Another matter: “Two are better than one” – two, who conduct business with merchandise, “are better than one,” this one alone and that one alone. “For if they fall” – for if one falls and endangers himself, the other will lift him.

“And the threefold thread” – when they are three.25In that case, it is even better. Rabbi Meir, when he would see one going out on the highway, he would shout to him: ‘Go, peace be upon you, dead man’; two, he would shout to them: ‘Peace be with you, disputants’; three, he would shout to them: ‘Peace be with you, peaceful ones.’ Rabbi Yoḥanan said: “Two are better” – man and his wife; “than one” – this one alone and that one alone.

“And the threefold thread” – this is the Holy One blessed be He, who remembers them and provides them with children. Rabbi Yoḥanan said another matter in its regard: “Two are better” – this is Amram and Yokheved, who “have a good reward for their toil” – this is Moses, who is called good, as it is stated: “She saw him that he was good [tov]” (Exodus 2:2), as his name is Toviya because he was born circumcised.

Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: This is David and Batsheva. “And the threefold thread,” this is Natan the prophet, who said to Batsheva: “I will come after you and I will complete your words” (I Kings 1:14). When they came to David, he agreed with them, and said: “Mount Solomon my son on the mule that is mine…” (I Kings 1:33). Rabbi Neḥemya said: “Two are better” – this is Yehoyada and Yehosheva; “than one” – this one alone and that one alone.

“And the threefold thread” – this is the Sanhedrin that agreed with them;26They agreed to unseat Atalya and crown Yoash as king. that is what is written: “They took out the king’s son and placed the crown upon him…” (II Chronicles 23:11). The Rabbis say: “Two are better” – this is Mordekhai and Esther; “than one” – this one alone and that one alone. “And the threefold thread” – this is Aḥashverosh, who agreed with them, and decreed, and said: “You, write regarding the Jews…” (Esther 8:8).

Rabbi Levi bar Ḥama said in the name of Rabbi Ḥanina: “Two,” whom Mordekhai and Esther hanged,27Bigtan and Teresh. “are better than one,” whom Joseph hanged,28The baker, whose dream Joseph interpreted to mean that Pharaoh would hang him. See Genesis, chap. 40. as these, miracles were performed through them on behalf of all of Israel, and this one, no miracle was performed through him. “And the threefold thread” – this is the Holy One blessed be He above them all, who toppled an enemy, as it is written: “They hanged Haman on the tree that he had prepared for Mordekhai…” (Esther 7:10).

Rabbi Yitzḥak said: A portion that was stated by means of two is better than a portion that was stated by means of one. By means of two, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying: This month is for you…” (Exodus 12:1–2), than a portion said to an individual, [such as that which] is stated: “The Lord said to Moses saying” (e.g., Exodus 13:1). “And the threefold thread” – “The Lord said to Moses and to Aaron to say to them” (Leviticus 11:1) – to his sons, to Elazar and Itamar.

Rabbi Ḥiyya taught: “To say to them” – to Elazar and Itamar, and for them to say to all Israel. Another matter: “Two are better” – this is Moses and Aaron; “than one” – this one alone and that one alone. You find that when Moses came and blessed Israel, the Divine Presence did not rest [on Israel] through him, but when both of them came and blessed Israel, immediately the Divine Presence rested through them, as it is written: “Moses and Aaron came to the Tent of Meeting and they emerged and blessed the people” (Leviticus 9:23), they blessed Israel, and then, “the glory of the Lord appeared,” (Leviticus 9:23), the Divine Presence rested through them.

Rabbi Ze’eira said: There are various families: A family of teachers produces teachers; Torah scholars produce Torah scholars; the wealthy produce wealthy. They objected: But there are descendants of a certain family that achieved wealth and it ceased. He said to them: Is it written that it will never be severed? “It will not be quickly severed,” is written.

If one poses difficulties for us,29If he does not contribute to charitable causes supporting Torah study and the needy. he will be parted from his wealth. This is what bar Kappara said: If not him, his son will come to it, and if not his son, his grandson will come to it.30Sooner or later, if one of his descendants gives charity, he will be wealthy, and if he fails to do so, he will lose the wealth.

“Better is the sight of the eyes than the pursuit of the desire; this, too, is vanity and herding wind” (Ecclesiastes 6:9). “Better is the sight of the eyes than the pursuit of the desire” – better is one who explicates his learning than one who studies and gradually becomes accustomed to rote learning.

“Do not be hasty in your spirit, to become angry, as anger rests in the bosom of fools” (Ecclesiastes 7:9). “Do not be hasty in your spirit, to become angry.” Rabbi Yudan said: As the spinner spins [thread] on his spindle, so it comes to him; from his spindle, he takes.70Consequently, if he is hasty and does a bad job, the final product will be inferior. When the kettle overflows, it spills on him. When one spits upward, it falls on his face.71All of these statements mean that someone who acts in an irresponsible manner will suffer the consequences. So too, those who grow angry in haste will often act in ways that are harmful to themselves.

“All this I have seen and taken to my heart, for every action that is performed beneath the sun, when man had authority over man, it was to his detriment” (Ecclesiastes 8:9). “All this I have seen…when man had authority over man, it was to his detriment” – there are times when it is to the detriment of the ruler, and there are times when it is to the detriment of the ruled. Rabbi Elazar said: You have one incur liability by means of another only if he is a person of the same stature, as it is stated: “When man had authority [over man].”31The ruler persecutes another person, and is subsequently punished for his misdeeds.

God arranges it such that the person he persecutes was himself deserving of punishment. Rabbi Yonatan said: Even a rod and even a strap incur liability by means of that person, as it is stated: “For the yoke of its burden…like the day of Midian” (Isaiah 9:3); like the day of judgment [din].32Although these are inanimate objects, if they are used to make a person suffer they will eventually be destroyed (Etz Yosef).

Rabbi Ḥama bar Guryon said:, even non-fruit trees, are destined to give an account and a reckoning. The Rabbis derive it from this [verse]: “For is the tree of a field a man?” (Deuteronomy 20:19) – just as a man is destined to give an account and a reckoning, so too, non-fruit trees are destined to give an account and a reckoning.33Although the simple reading of the verse is that this phrase is a rhetorical question, it can also be translated as a statement: “For the tree of a field is a man.” Thus, the midrash views the verse as alluding to a similarity between a tree and a man.

“Enjoy life with a woman whom you love all the days of your life of vanity which He has given you under the sun, all the days of your vanity, as that is your portion in life, and in your toil that you toil under the sun” (Ecclesiastes 9:9). “Enjoy life with a woman whom you love.” Rabbi [Yehuda HaNasi] said in the name of the holy congregation: Acquire for yourself a craft with Torah. What is the reason?

“Enjoy life [with a woman]…”27The midrash is interpreting the world “life” to refer to Torah, and the term “woman” to refer to a craft. One should have a craft with which to earn a livelihood, in addition to studying Torah. Why does he call them the holy congregation? It is because Rabbi Yosei ben Meshulam and Rabbi Shimon ben Menaseya, who would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor, were there.

Some say: They would engage in Torah study during the days of winter, and in labor during the days of summer. Rabbi Yitzḥak ben Elazar would call Rabbi Yehoshua son of Rabbi Timi and Rabbi Burki the holy congregation, because they would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor. It is taught: It is prohibited for a mourner to marry a woman until thirty days [pass].

Rabbi Yehuda says: Until three consecutive pilgrimage festivals pass, corresponding to the three times that it is written: Life, life, life. In what case is this said? In a case when he has sons; however, if he has no sons, or if he has minor sons, it is permitted due to diminution of procreation and to see to their needs.28The mourner can marry a woman even within thirty days in order to fulfill the mitzva of procreation, or so that his new wife can take care of his young children.

There was an incident and the wife of Rabbi Tarfon died, and when the grave was covered, he said to her sister amidst the mourning: ‘Enter my house29Marry me. and raise your sister’s children.’ Even though he married her, he did not engage in conjugal relations until after thirty days. It is taught: It is prohibited for a mourner to go to a house of feasting until thirty days [have passed]. It was taught: The mitzvot incumbent upon a father regarding his son are to circumcise him and to redeem him, and also to teach him Torah, to teach him a trade, and to marry him to a woman.

Some say: Also to teach him to swim in a river. To circumcise him, from where [is it derived]? As it is stated: “He that is eight days old shall be circumcised among you, every male” (Genesis 17:12). To redeem him, from where [is it derived]?

As it is stated: “And all the first-born of man among your sons you shall redeem” (Exodus 13:13). To teach him Torah, from where [is it derived]? As it is stated: “You shall teach them” (Deuteronomy 11:19). To marry a woman, from where [is it derived]?

As it is stated: “Take women and beget sons and daughters and take women for your sons” (Jeremiah 29:6). To teach him to swim in a river, from where [is it derived]? As it is stated: “You shall choose life” (Deuteronomy 30:19). Anyone who does not have a wife is without goodness, without a helper, without joy, without blessing, without atonement.

Without good, from where [is it derived]? [From the verse:] “It is not good for man to be alone” (Genesis 2:18). Without help, from where [is it derived]? [From the verse:] “I will make him a helper alongside him” (Genesis 2:18). Without joy, from where [is it derived]? [From the verse:] “You shall rejoice, you and your household” (Deuteronomy 14:26). Without blessing, from where [is it derived]? [From the verse:] “To place a blessing upon your house” (Ezekiel 44:30).

Without atonement, from where [is it derived]? [From the verse:] “And he shall atone for himself and for his household” (Leviticus 16:11). Rabbi Yehoshua ben Levi says: Without life as well, as it is stated: “Enjoy life with a woman whom you love.” Without peace, as it is stated: “You are peace and your house is peace” (I Samuel 25:6). Rabbi Ḥiyya bar Gamda said: He is not even a complete person, as it is stated: “He blessed them and He called their name Adam”30The word adam, which is the name of the first man, simply means “person.” (Genesis 5:2) – when the two of them are not as one they are not called Adam. Some say it diminishes the Divine Image, as it is stated: “Because He created man in the image of God” (Genesis 9:6).

“One who transports stones will be saddened by them; and one who splits wood will benefit from it” (Ecclesiastes 10:9). “One who transports stones will be saddened by them” – one who transports himself from his studies will ultimately be sorry. He will seek a matter but will not find it.48He will seek to recall some detail of his Torah study but will not remember it. “And one who splits wood will benefit [yisakhen] from it.”

As long as he toils in it, he will benefit from it, just as you say: “She will be an attendant [sokhenet] for him” (I Kings 1:2). Another matter: “One who transports stones” from place to place “will be saddened by them”; “and one who splits wood will benefit from it.”49Previously the midrash interpreted the phrase “one who transports stones” to refer to one who removes himself from Torah study, as stones are an allusion to the tablets given at Sinai.

Now the midrash interprets the verse literally as referring to one who moves stones from place to place. Unscrupulous individuals might remove stones from their fields to the public domain, but ultimately it is they who will stumble (Midrash HaMevo’ar). Rabbi Meyashya said: In reward for the two logs that Abraham chopped on Mount Moriah, he was privileged to have the sea split for his descendants into twelve strips.

“Vanity of vanities, said Kohelet; everything is vanity” (Ecclesiastes 12:8). “Vanity of vanities” – it is taught: When a wealthy person takes possession of a good item, at first he is desirous of it, but when it grows old for him, he uses it for trampling. A poor person, too, whose portion is meager, his eyes are directed to claim what the wealthy person rejects. This one has desire and that one has desire. They are both equal in terms of the grave;41Each has desire and will die without having his desire fulfilled. “everything is vanity.”

“There is a matter of which it is said: See, this is new. It has already been, in the ages that were before us” (Ecclesiastes 1:10). “There is a matter of which it is said: See, this is new.” It is written: “The Lord delivered to me the two tablets of stone written with the finger of God, and on them [va’aleihem] was written in accordance with all [kekhol] the matters [hadevarim]…” (Deuteronomy 9:10).

Rabbi Yehoshua ben Levi said: “Aleihem, va’aleihem; kol, kekhol; devarim, hadevarim;89All of these words contain prefixes or introductory words, e.g. the verse could have stated aleihem but instead says vaaleihem, with the prefix va. These additional letters and words are amplifications that come to include additional matters. “all the commandment [kol hamitzva] [that I command to you today you shall observe to perform]” (Deuteronomy 8:1); hamitzva, kol hamitzva.

It is to teach you that Bible, Mishna, halakhot, Tosefta, and aggada, and rulings that distinguished disciples were destined to issue, already existed, and were given as halakhot to Moses from Sinai. From where is it derived? From what is written: “There is a matter of which it is said: See, this is new.” His counterpart admonishes him: “It has already been, in the ages [that were before us].”

Rabbi Berekhya in the name of Rabi Ḥelbo: This is analogous to one who had a sela coin tied into the corner of his garment,90He intended thereby to form a kind of button. and it fell from him. To replace it with one larger, there is no room for it; to replace it with one smaller, it will not be filled; to replace it with an identical one, it will be filled. So too, if you hear Torah from a Torah scholar, you should consider it as though your ears heard it from Mount Sinai.

That is what the prophet is admonishing them and saying to them: “Approach me, hear this: From the beginning I did not speak in secret. From the time that it was, I was there” (Isaiah 48:16).91The prophet is saying that his words, which the people have not followed, are not new. They were given at Sinai, and the prophet heard them there, and now in his generation he has been told to relay this prophecy to the people (Etz Yosef).

They said to him: ‘Why didn’t you tell us?’ He said to them: ‘Because I did not have the capacity.92Literally, “chambers were not created in me.” But now I have the capacity, “now the Lord God has sent me and His spirit” (Isaiah 48:16).’

“Everything that my eyes sought I did not keep from them; I did not withhold my heart from any joy, as my heart was joyful from all my toil, and this was my portion from all my toil” (Ecclesiastes 2:10). “Everything that my eyes sought…I did not withhold my heart from any joy” – this is the joy of wealth. “As my heart was joyful from all my toil, and this was my portion from all my toil” – there is one who says [this is referring to] his plate, and one who says [it is referring to] his belt.31This is when Solomon was banished from the throne and had no access to any of his wealth, as discussed above (section 2:3).

Poor wanderers would commonly have a plate with which to collect food, and all travelers would wear a belt in which they could tuck their robes so they could walk comfortably. Alternatively, “Everything that my eyes sought,” among women, “I did not keep from them.” “I did not withhold my heart from any joy” – this is joy from women. “As my heart was joyful from all my toil” – there is one who says: This is the separation of ḥalla, and there is one who says: This is the separation of libations.32These mitzvot are performed after many stages of toil in preparing bread or wine.

“I have seen the matters that God has given to the sons of men, in which to engage” (Ecclesiastes 3:10). “I have seen the matters” – this is the pursuit of property, as Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred, he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four [hundred].

“In which to engage” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: If a person was privileged and used his property for mitzvot, [when] he prays he will be answered [na’aneh]. That is what is said: “My righteousness [tzidkati] will bear witness [ve’anta] for me” (Genesis 30:33).32My charity [tzedaka] will lead to my prayers being answered. If not, it will bear witness against him and prosecute him, as it is written: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).

Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon ben Lakish said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: “And shatter [uvtza’am]33This evokes the word betza, which means ill-gotten gain. the head of them all” (Amos 9:1). Rabbi Pinḥas [said] in the name of Rabbi Yoḥanan: Although they were involved with idol worship, forbidden sexual relations, and bloodshed, the most severe of them all is nothing other than robbery.

Rabbi Yaakov [said] in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13). Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings,34Meaning, the ‘matters’ that are the subject of this verse, which God gave man to engage in, were the books of the Prophets and Writings. as had Israel merited, they would read only the five books of the Torah, just five books.

The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward. The Rabbis say: Even so, “in which to engage,” – they receive reward for them, as they do for the five books of the Torah. Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it.

The Rabbis there, in the name of Rabbi Yitzḥak from here,35The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it [again] for the rest of his life.

Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah. The Rabbis say: This is the pursuit of robbery. Know that it is so, as the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2) – see that they were eliminated from the world through water. But the tribes of Reuben and Gad, who distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: Behold, the place is a place of livestock…” (Numbers 32:1).

Likewise, from Mahir, where there was sixteen mil by sixteen mil.36An area large enough for animals to graze without approaching the fields of others.

“With the increase of good, those who consume it increase; what use is there for its owner, other than the sight of his eyes?” (Ecclesiastes 5:10). “With the increase of good, those who consume it increase” – Rabbi Ḥananya and Rabbi Yonatan asked Menaḥem the confectioner, and Rabbi Berekhya said in the name of Rabbi Yosei ben Ḥananya: Menaḥem the confectioner asked them:54The midrash is presenting two traditions as to whether they asked Menaḥem or he asked them. ‘What is that [which is stated]: “He afflicted you and starved you” (Deuteronomy 8:3)?

Was the manna that the Holy One blessed be He gave to the Israelites food of starvation?’ What did he do? He brought before them two cucumbers, one whole and one broken.55The whole cucumber and the broken one were the same size. He said: ‘This whole one, how much [is it worth]?’

They said to him: ‘Two maneh.’ ‘And this broken one, how much [is it worth]?’ They said to him: ‘One maneh.’ He said to them: ‘Is the destiny of this one not to become like that one?’56Ultimately, in the process of eating the whole one, it will become like the broken one. Why, then, is its price double?

He said: ‘They are not comparable, for just as one enjoys the taste, so too he enjoys the appearance.’ Rabbi Elazar [said] in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the fig tree: It is good for eating, attractive to the eyes, and adds wisdom, and the three of them appear in a single verse. “The woman saw that the tree was good for eating” (Genesis 3:6) – from here that it was good for eating; “and that it was an enticement to the eyes” (Genesis 3:6) – from here that it is attractive to the eyes; “and that it was desirable for wisdom [lehaskil]” (Genesis 3:6) – from here that it adds wisdom.

That is what is written: “A contemplation [maskil] of Eitan HaEzraḥi” (Psalms 89:1). Likewise, Isaac says: “Prepare tasty food for me” (Genesis 27:4). He said to him: ‘Initially, I enjoyed the appearance; now I enjoy only the taste.’57This is because Isaac’s eyes had grown dim; see Genesis 27:1. Likewise, Solomon says: “With the increase of good, those who consume it increase” – there is no comparison between one who sees his food basket empty and is hungry, and one who sees his food basket full and is satiated.58The meaning is that seeing one’s food basket empty makes one feel hungry and seeing one’s food basket full makes one feel satiated.

A certain Samaritan asked Rabbi Meir, he said to him: ‘Will the dead [yet] live?’ [Rabbi Meir] said to him: ‘Yes’. He said to him: ‘In private or publicly?’ He said to him: ‘Publicly.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘There is a trustworthy person in our city, and everyone deposits with him in private and he returns it to them publicly.

If one deposited it with him publicly, how will he return it to him, in private or publicly? Is it not publicly?’ He said to him: ‘Yes.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth speaks? People [privately] deposit with their wives a white drop, and the Holy One blessed be He publicly returns that drop to them as a fine, whole person.

The dead, who goes publicly, is it not all the more so that he will come publicly? Just as he went with loud cries,59Of mourning so he will come with loud cries.’60Of joy and thanksgiving Rabbi Yonatan said in the name of Rabbi Yonatan of Beit Guvrin: It is written: “The grave, the barren womb” (Proverbs 30:16). What does this have to do with that? It is to say to you: Just as [a child emerges from a barren womb with loud cries, so too [the dead emerge from] the grave with loud cries. [The Samaritan] said [to Rabbi Meir]: ‘How do they come, unclothed or clothed?’

He said to him: ‘Clothed.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘Have you ever sown beans?’ He said to him: ‘Yes.’ He said to him: ‘How did you sow them, unclothed or clothed?’

He said to him: ‘Unclothed.’61Beans are planted individually rather than encased in a pod. He said to him: ‘How do they come [out of the ground when they grow], clothed or unclothed?’ He said to him: ‘Clothed.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth is saying? If beans, when you sow them unclothed, they arise clothed, the dead person who goes [to the grave] clothed [in shrouds], is it not all the more so that he will come [back to life] with a garment?’

Rabbi Aivu [said], and some teach it in the name of Rabbi Natan: It is written: “It will be transformed like clay under the seal; and they stand like a garment” (Job 38:14). A garment that descends with a person to the grave in this world comes with him [when he comes to life] in the future. [The Samaritan] said to [Rabbi Meir]: ‘Since they come alive and clothed, who provides them with food?’ [Rabbi Meir] said to him: ‘Have you ever been to Ḥamat Gader?’

He said to him: ‘Yes.’ He said to him: ‘In season or not in season?’62Ḥamat Gader is the site of natural hot springs. The time of year when many people would gather there to bathe for medical reasons is referred to here as “in season” (Rabbi David Luria). He said to him: ‘In season and not in season.’

He said to him: ‘How was the food there, available?’ He said to him: ‘Available.’ He said to him: ‘In season or not in season?’ He said to him: ‘In season and not in season; because of the crowds, [people] bring [food] to sell and to buy.’63Because of the large crowds at certain times of year, the location developed an active market all year round. [Rabbi Meir] said to him: ‘So too, the One who brings the crowds brings their food, as it is written by Solomon: “With the increase of good, those who consume it increase” – when the consumers of good increase, the good will increase.’ [The Samaritan] said to him: ‘Since they come [back] alive, clothed, and sustained, why do you cry over them [when they die]?’ [Rabbi Meir] said to him: ‘May a curse come upon that person.64This is a reference to his interlocutor, the Samaritan.

Is there a person who loses something precious to him and does not cry? Rather, just as he came [into the world] with loud cries, so he leaves with loud cries.’

“What was, its name was already called, and it is known that he is man, and neither can he contend with what is mightier than he” (Ecclesiastes 6:10). “What was, its name was already called” – this is Adam the first man, as it is stated: “The Lord God took the man” (Genesis 2:15), “and it is known that he is man.” This is analogous to a king and a minister who were in a royal carriage and the countrymen sought to say to the king, ‘Sire,’ but they did not know which one he was.

What did the king do? He shoved [the minister] out of the carriage and everyone knew that he was the minister. So too, when the Holy One blessed be He created Adam, the first man, the ministering angels were mistaken and sought to say before him: ‘Holy.’27As they say in praise of God (see Isaiah 6:3). What did the Holy One blessed be He do?

He brought sleep upon him and they knew that he was man, and He said to him: “For you are dust and you will return to dust” (Genesis 3:19). Another matter, “what was, its name was already called” – this is Moses, as it is stated: “The Lord called to Moses” (Leviticus 1:1), and it became known to all that this Moses was a prophet when the Holy One blessed be He said to him: “Now, go, and I will send you to Pharaoh [and take My people, the children of Israel, out of Egypt]” (Exodus 3:10).

When it came to that incident,28The sin of the Golden Calf. He said: “Go descend [as your people…has been corrupted]” (Exodus 32:7). [Moses] said before Him: ‘Master of the universe, when they are good they are Yours, and when they are bad they are mine? Whether they are good or bad they are Yours.’ This is analogous to a king who has a vineyard and he entrusts it to a sharecropper to toil in it.

When it produces superior wine, the king says: ‘How fine is the wine of my vineyard!’ When it produces inferior wine, the king says: ‘How poor is the wine of the vineyard of my sharecropper.’ The sharecropper weeps and cries and says before him: ‘My lord the king, when it produces superior wine it is yours, and when it produces inferior wine it is mine? Whether it is good or bad it is yours.’

So too, Moses said: ‘Whether they are good or bad, they are Yours.’ “And neither can he contend with what is mightier than he.” When he said to Him: “Please, let me cross and see the good land” (Deuteronomy 3:25), the Holy One blessed be He said to him: “Let it suffice you, do not speak to Me anymore about this matter” (Deuteronomy 3:26). Another matter, “what was” – this is Jeremiah, and it is known to all that he is a prophet, as it is stated: “Before I formed you in the womb I knew you” (Jeremiah 1:5).

“So I saw the wicked buried and come; they would go from a holy place, but would be forgotten in the city where they acted like that; this, too, is vanity” (Ecclesiastes 8:10). “So I saw the wicked buried and come.”34The midrash interprets this as referring to someone wicked who died and came back to life. Rabbi Yehuda bar Simon said: If it is regarding the dead of Ezekiel35See Ezekiel chap. 37. that the verse is speaking, but is it not already stated “the wicked,” and they were nothing other than righteous?

If it is regarding the son of the woman from Tzorfat,36See I Kings chap. 17. but is it not already stated “buried,” and he was not buried? If it is regarding Tzidkiya ben Kenaana that the verse is speaking,37The midrash is identifying Tzidkiya ben Kenaana, a false prophet, as the wicked man whose remains were thrown into the prophet Elisha’s burial cave, and touched Elisha’s remains (see II Kings 13:21).

The wicked man got up on his feet and moved away so that he would not be buried with Elisha. but is it not already stated “and come”? But he did not come [fully back to life]; rather, “It was as they were burying a man…and he came to life” (II Kings 13:21) – could it be that it was forever? The verse states: “He stood on his feet” (II Kings 13:21) – this teaches that his standing was only temporary, merely to separate him from that righteous one.

What is “and come [vava’u]”? Rabbi Shmuel said: Their sun set and they were purified; this is as it is stated: “The sun will set [uva] and he will be purified” (Leviticus 22:7).38Rabbi Shmuel interprets the verse as referring not to the dead who come alive, but to those who are ritually impure and then become pure. Rabbi Levi said: “All the days of the wicked, he trembles [mitḥolel]” (Job 15:20) – he is dead [met] and a corpse [veḥalal], just as you say: “You are a wicked corpse [ḥalal]” (Ezekiel 21:30).

Another matter, it is referring to proselytes who come and repent. “They would go from a holy place” – because they went to a holy place, these are the synagogues and study hall. “But would be forgotten in the city” – their wicked deeds will be forgotten. “Where they acted like that” – and the good deeds that they performed in the city will be found.

“This, too, is vanity.” Rabbi Yitzḥak said: This is not vanity, but it is vanity that they do not come on their own. Rabbi Bon said: The righteous went there and then they came, e.g., Joseph to Asenat, Joshua to Raḥav, Boaz to Ruth, and Moses to Ḥovav.39In each case a gentile became a righteous convert, but only through direct contact with a righteous individual. Rabbi Aḥa said: It is vanity only that the people do not come and sanctify themselves under the wings of the Divine Presence.

“Everything that you are capable of doing with your strength, do, as there is no action, device, knowledge, or wisdom in the grave, where you are going” (Ecclesiastes 9:10). “Everything that you are capable of doing with your strength” – Rabbi Menaḥama in the name of Rabbi Bon transposes this verse: If you know that “there is no action, device, knowledge, or wisdom in the grave, where you are going,” “everything that you are capable of doing with your strength, do.”

Rabbi Aḥa desired to see the face of Rabbi Alexandri.31He had died, and Rabbi Aḥa sought to see him in a dream. He appeared to him in his dream, and showed him two matters: Those executed in Lod,32A princess was found killed. The Romans blamed the local Jews and the prefect decreed that they should all be killed. Pappos and Luleyanus, who were innocent, took the blame for the murder and were executed, thereby sparing the entire community (Rashi to Ta’anit 18b). there are none closer than their partition.33The area in which they are located in heaven is among those closest to God.

Blessed is He who removed the shame of Luleyanus and Pappos.34The Roman official who executed them was himself executed immediately afterward, as a heavenly sign pointing to the innocence of Luleyanus and Pappos. See Kohelet Rabba 3:17. And happy is he who comes here [to heaven] with his studies in his possession.35One whose studies are in his possession is one who remembers the Torah he has studied.

Zavdi ben Levi desired to see the face of Rabbi Yehoshua ben Levi. He appeared to him in his dream and showed him people whose faces were uplifted and people whose faces were downcast. [Zavdi ben Levi] said to him: ‘Why is this so?’ He said to him: ‘Those whose faces are uplifted, their studies are in their possession; those whose faces are downcast, their studies are not in their possession.’ Reish Lakish, and some say Rabbi Yehoshua ben Levi, desired to see Rabbi Ḥiyya the Great [in a dream].

They said to him: ‘You are not worthy.’36The Jerusalem Talmud (Kilayim 9:3) explains that he had fasted many times in order to see Rabbi Ḥiyya in a dream, and it did not work, whereupon the other Sages said that he was not worthy to see Rabbi Ḥiyya (Etz Yosef). He said to them: ‘Why, have I not toiled in Torah study like him?’ They said to him: ‘You did not teach Torah like him. Moreover, he would travel from place to place.’37Rabbi Ḥiyya would travel in order to teach his Torah to a wider audience.

He said to them: ‘Did I not travel?’ They said to him: ‘You traveled to learn, he traveled to teach.’ He observed three hundred fasts and [Rabbi Ḥiyya] appeared to him in his dream. [Rabbi Ḥiyya] said: ‘Someone who is something, who conducts himself as though he is something, it would be preferable for him had he not been created.’38Even if one is accomplished in his Torah studies, if he treats himself with honor, he has thereby abrogated the good he has accomplished (Rabbi David Luria).

Rabbi Asi fasted thirty days in order to see Rabbi Ḥiyya the Great [in a dream] but did not see him. They said to him: ‘You are not worthy.’39And if you do see him, it will be an overpowering experience and you will be adversely affected. He said to them: ‘I will see him, and whatever will be will be.’ He saw his platform, and his eyesight became dim.40Rabbi Asi saw the platform on which Rabbi Ḥiyya’s chair rested in heaven and he was blinded by its glow.

If you say that Rabbi Assi was not a great man, [the following incident proves that he was:] A certain weaver came before Rabbi Yoḥanan and said: ‘I saw in my dream the sky falling and one of your students supported it with his hand.’ He said: ‘Would you be able to identify him?’ He said: ‘Pass them before me, I will identify him.’ When he reached Rabbi Asi, he said: ‘This is he.’

Rabbi Huna, the Exilarch, said to them:41He said to the members of his household. ‘When I die, take me up [to be buried] next to Rabbi Ḥiyya the Great.’ When he died, they took him up to the Land of Israel. They said: ‘Rabbi Huna is worthy to be brought here for burial alongside Rabbi Ḥiyya the Great. Who will enter [the burial cave] and place him there?’42They were concerned that whoever would enter the cave might not be worthy to be in the presence of Rabbi Ḥiyya the Great, and might die.

Rabbi Ḥagai said: ‘I will take him.’ They said [of Rabbi Ḥagai]: ‘When he was eighteen years old, he was expert in his studies, and he never experienced a seminal emission.’43This was a testament to Rabbi Ḥagai’s greatness. At the time of this incident, however, he was already an old man. They said to him: ‘You are seeking to enter because you are an old man, and if you die there, you do not care about losing your life.’44You are volunteering to enter the cave because you do not mind dying now and being interred in the cave alongside Rabbi Ḥiyya the Great and Rabbi Huna.

He said to them: ‘Do the following to me. Bring a rope and tie it around my legs. If I emerge, fine. If not, you will pull me out by my legs.’

It was done to him. He entered and found three sitting in judgment:45Rabbi Ḥiyya had been buried along with his sons, Ḥizkiya and Yehuda, who were also very righteous. Many commentaries interpret the phrase “three sitting in judgment” non-literally, to mean that the following sentence was written on the wall of the cave. ‘Yehuda, my son, there is no one your equivalent after you. Ḥizkiya, my son, there is no one your equivalent after you.

Joseph, son of Israel,46This is a reference to the biblical Joseph. there is no one your equivalent after you.’ [Rabbi Ḥagai] lifted his eyes to look. [A voice] said to him: ‘Lower your face.’ He heard the voice of Rabbi Ḥiyya the Great saying to Yehuda his son: ‘My son, make room for Rabbi Huna the Exilarch to be placed alongside me.’ He did not accept upon himself to be placed there; 47Rabbi Huna did not want to be buried in between Rabbi Ḥiyya and his son. therefore, his descendants will never cease. [Rabbi Ḥagai] emerged from there eighty years old, and his years were doubled.

“If the iron is dull, and one did not whet the edge, he must intensify his exertion; the advantage is in preparation with wisdom” (Ecclesiastes 10:10). “If the iron is dull,” if the teacher’s face is dull toward his student like iron,50The teacher is not interested in expending energy to explain the material to his students. “and one did not [whet] the edge [panim],” and the teacher does not show the student a friendly countenance [panim], “whet [kilkal],” there is a deterioration [kilkul] in the actions of the student.

“He must intensify his exertion” – what should [the student] do? He should bring ten people who will appease the teacher and, ultimately, he will have much preparation for wisdom.51He will be in a much better position to attain wisdom. Another matter: “If the iron is dull,” if the student’s face is dull toward his teacher, as it is stated: “Iron sharpens iron; [so a man sharpens the countenance of his friend]” (Proverbs 27:17),52The teacher could be sharpened by the questions and insights of his student, but this student is dull and not insightful. and [therefore,] the teacher does not show the student a friendly countenance, “kilkal,” there is a deterioration [kilkul] in the actions of the student.

“He must intensify his exertion” – [the student] should bring ten people who will appease his teacher. “The advantage [veyitron] is in preparation [hakhsheir] with wisdom” – ultimately, he will relinquish [motir] his anger and will enable [veyakhshir] him [to succeed in] his studies. Another matter: “If the iron is dull,” if your studies have become dull like iron, “and one did not whet the edge,” [your teacher] cannot come to explain it to you, overcome it with your own ability.53If your teacher is no longer alive and you have unresolved questions, work hard to figure out the answers on your own (Etz Yosef).

One of the students of Rabbi Shimon ben Yoḥai forgot his studies. He went crying to the cemetery. As he was crying profusely, he was shown a dream, and [a voice] said to him: When you cast three pebbles at me I will come. That student went to an interpreter of dreams and recounted the incident to him. [The interpreter of dreams] said to him: ‘Recite your studies three times and it will come to you.’54Recite each thing you learn three times and you will remember it (Matnot Kehuna).

He did so, and so it was for him. Rabbi Berekhya said: If the nation whose power is as strong as iron, as it is written: “And the Lord took you and brought you out from the iron crucible, from Egypt” (Deuteronomy 4:20), becomes dull; “and one did not whet the edge” – and the Holy One blessed be He is not forthcoming toward the generation; “kilkal” – there are evil deeds in this generation. What shall they do?

“He must intensify his exertion” – let them decree fasts, and the Holy One blessed be He will grant them eternal forgiveness. Rabbi Ḥama bar Pappa said in the name of Rabbi Yehuda ben Rabbi Simon: If the skies above your heads have become dull like iron,55There is no rain. as it is stated: “I will render your skies like iron” (Leviticus 26:19), and the Holy One blessed be He is not forthcoming, there are corrupt [kilkal] actions in the generation. What shall they do? They shall decree a fast, and the Holy One blessed be He will provide relief to His world.

“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered and analyzed, composed many proverbs. Kohelet sought to find words of delight, and what was written uprightly, words of truth” (Ecclesiastes 12:9–10). “Beyond the fact that Kohelet was wise” – at the end of Ecclesiastes it is written: “Kohelet sought to find words of delight [ḥefetz]…”; Kohelet sought to understand the reward given for mitzvot, as it is written: “For in these I delight [ḥafatzti], the utterance of the Lord” (Jeremiah 9:23).

The Holy One blessed be He said to him: Solomon, “and what was written uprightly, words of truth,” I have written it in the Book of Uprightness:42The Bible “How great is the goodness that You have stored for those who fear You” (Psalms 31:20). Moreover, it is written: “For you will be a land of delight” (Malachi 3:12). Moreover, he sought to understand the reward for Torah, as it is stated: “All objects [ḥafatzim] cannot equal it” (Proverbs 8:11).

The Holy One blessed be He said to him: Solomon, “and what was written uprightly, words of truth,” I have already written it in the Book of Uprightness. That is what is written: “No eye has seen, God, besides You” (Isaiah 64:3). Kohelet sought to understand the end of days, when it will be, as it is stated: “That you not awaken, and you not rouse love, until it desires [sheteḥpatz]” (Song of Songs 2:7).

The Holy One blessed be He said to him: I have already written it in the Book of Uprightness: “For the day of vengeance is in My heart, [and the year of My redemption has come]” (Isaiah 63:4). Rabbi Shaul of Naveh teaches it in the name of Rabbi Shimon: If a person will say to you: When is the end of the redemption? You shall say to him: It is written: “For the day of vengeance is in My heart” (Isaiah 63:4).

Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: I indicated to you three indicators regarding the burial of Moses, “in the canyon, in the land of Moav, opposite Beit Peor” (Deuteronomy 34:6), and nevertheless, “no man knows his burial place” (Deuteronomy 34:6). If the heart does not reveal to the mouth, to whom will the mouth reveal?43The Torah gives three details as to the location of Moses’ burial, and yet it also states that no one knows the exact location.

With regard to the redemption, the verse in Isaiah does not give any details as to when it will take place, and states that “the day of vengeance is in My heart,” indicating that God kept it to Himself. Thus, there is certainly no way for anyone to know when it is.

It is taught: When a fetus is formed in its mother’s womb, there are three partners in it, the Holy One blessed be He, its father, and its mother. Its father injects the white substance, from which come the white [substances of the body], and the brain, the nails, the white of the eye, the bones, and the tendons. Its mother injects the red substances, from which come the blood, the skin, the flesh, the hair, and black of the eye.

The Holy One blessed be He, may His name be blessed and His memory exalted, places ten matters in it, and these are: Spirit, soul, countenance, eyesight, hearing of the ears, speech of the lips, lifting of the arms and walking of the legs, wisdom and understanding, counsel and knowledge, and strength. When the time of his passing arrives, the Holy One blessed be He takes His portion and leaves the portion of his father and his mother before them, and his father and his mother cry.

The Holy One blessed be He says to them: ‘Why are you crying? Did I take anything of yours? I took only what was Mine.’ They say before Him: ‘Master of the universe, as long as Your portion was intermingled with our portions, our portions were protected from maggots and worms.

Now that You have taken your portion from the midst of our portions, our portions are cast aside and subject to maggots and worms.’ Rabbi Yehuda HaNasi would analogize it; to what is the matter analogous? It is to a king who had a vineyard and entrusted it to a sharecropper. The king said to his servants: ‘Go and harvest my vineyard, take my portion, and leave the portion of the sharecropper in its place.’

Immediately, they went and acted in accordance with the king’s command. The sharecropper began screaming and weeping. The king said to him: ‘Did I take anything of yours? Did I not take only what was mine?’

He said to him: ‘My lord, the king, as long as your portion was with my portion, my portion was protected from plunder and theft. Now that you have taken your portion, my portion is cast aside for plunder and theft.’ The king [in the analogy] is the King, king of kings, the Holy One blessed be He. The sharecropper, this is a person’s father and mother.

As long as the soul is in the person, he is protected. When he dies he is given to maggots and worms, as it is stated: “How much less so man, a maggot” (Job 25:6) – these are the lice [that afflict him] during his lifetime; “the son of man, a worm” (Job 25:6) – these are the worms that creep under him after his death. Shimon ben Elazar says: Even a living one-day-old does not require protection from a weasel, nor from mice, nor from snakes.

The dog sees [him] and flees. The snake sees [him] and flees. But when dead, even one [mighty] as Og king of Bashan requires protection from a weasel and from mice and snakes. As long as a person is alive, his fear is cast on all creatures, beasts, and creeping creatures, as it is stated: “And your fear and your dread shall be upon every beast of the earth…” (Genesis 9:2).

When a person dies, the fear of him is removed, and he requires protection. A living one-day-old baby, one may desecrate Shabbat on his behalf; [but even for] David king of Israel, [when he is] dead, one does not desecrate Shabbat on his behalf. This is as Solomon said: “For a living dog is better than a dead lion” (Ecclesiastes 9:4), and like what Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said: What is it that is written: “Lord, inform me of my end, and the measure of my days, what it is” (Psalms 39:5)?

David said before the Holy One blessed be He: ‘Master of the universe, inform me of my end.’ [God] said to him: ‘It is decreed before Me that one does not reveal the end of flesh and blood.’ [David said: ‘Let me know] “the measure of my days, what it is.”’ He said to him: ‘It is a decree of Mine not to reveal the measure of a person’s days.’ He said to Him: “Let me know how short-lived I am” (Psalms 39:5).

He said to him: ‘You will die on a Shabbat.’ He said to Him: ‘Let me die on a Sunday.’ He said to him: ‘The [time for the] kingship of your son Solomon will have already arrived, and one kingdom does not overlap with another even one hairbreadth.’ He said to Him: ‘Let me die on the day before Shabbat.’

He said to him: ‘“For a day in your courts is better than a thousand” (Psalms 84:11) – a single day in which you sit and engage in Torah is preferable to Me than the thousand burnt offerings that your son Solomon will offer before Me on the altar.’ Each Shabbat he would sit and study all day. He had a garden behind his house, and when that day [arrived],65The day David was meant to die. the Angel of Death came and shook the trees. [David] went out to see [what the source of the noise was].

As he was climbing the stairs, a stair broke beneath him, he was silent, and died. Solomon sent [word] to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. What should I do? They sent to him: Cut up a carcass and place it before the dogs.

And your father, place a loaf or an infant on top of him, and move him [out of the sun].66A corpse may not be moved on Shabbat due to the prohibition of muktze; however, if a loaf or an infant is placed on the corpse, it may be moved due to the presence of the non-muktze item. Did Solomon not say appropriately: “For a living dog is better than a dead lion” (Ecclesiastes 9:4)?

Rabbi Ze’eira desired to see Rabbi Yosei ben Rabbi Ḥanina [in a dream]. He appeared to him. [Rabbi Ze’eira] said to him: ‘Alongside whom are you situated [in heaven]?’ He said: ‘Alongside Rabbi Yoḥanan.’ [Rabbi Ze’eira asked:] ‘And Rabbi Yoḥanan, alongside whom [is he situated]?’ ‘Alongside Rabbi Yonatan ben Amram.’ ‘And Rabbi Yonatan ben Amram, alongside whom?’ ‘Alongside Rabbi Ḥiyya the Great.’ ‘And Rabbi Rabbi Ḥiyya the Great, alongside whom?’ ‘Alongside Rabbi Yoḥanan.’48The last exchange is omitted in the portrayal of this dream in Bava Metzia 85b. That version appears to be more accurate, given the next sentence. [Rabbi Ze’eira asked:] ‘But Rabbi Yoḥanan is not alongside Rabbi Ḥiyya?’ [Rabbi Yosei ben Rabbi Ḥanina] said to him: ‘In a place of fiery sparks and burning fires, who can bring the son of Nappaĥa49Son of a blacksmith, an appellation for Rabbi Yoḥanan. there?’

When Rabbi Naḥum, the man who was holy of holies, died, they covered the faces of the statues with mats. They said: Let him not see in his death what he did not see in his lifetime.50Rabbi Naḥum would not look at statues in his lifetime, which he considered idolatrous or semi-idolatrous, and they did not want him to see them as his funeral procession passed by. Is it possible that he would see them [when he was dead]?

Rabbi Ashyan said: The difference between the righteous [after death] and the wicked [while alive] is only with regard to speech.51Even after death, the righteous see and hear what is happening on earth. Rabbi Shimon ben Levi said: The difference between the righteous and us is only with regard to speech. Rabbi Ze’eira said: The dead hears his accolades from inside his bier like a dream. Why was he called Naḥum, the man who was holy of holies?

Because he never looked at the image engraved on a coin in his life. Rabbi Ḥiyya said: “Do not turn to false gods” (Leviticus 19:4) – do not turn [to them] to worship them. Rabbi [Yehuda HaNasi] said: Do not turn to see them, in its plain sense. Why was [Rabbi Yehuda haNasi] called our holy Rabbi? Because he never looked at his circumcision in his life.

Antalimus52Antoninus. was circumcised. He said to Rabbeinu [Rabbi Yehuda HaNasi]: ‘Look at this circumcision of mine.’53He was proud that he had converted. He said to him: ‘At my own I have never looked, will I look at yours?’

When Rabbi [Yehuda HaNasi] was dying in Tzippori, the residents of Tzippori were saying: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara54He was one of Rabbi Yehuda HaNasi’s disciples, and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,55Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me.

Angels and righteous people grasped the Tablets. Angels overcame the righteous, and they snatched the Tablets.’56This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’ He said to them: ‘You said so, I did not say so.’

Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil. It was read in his regard:57Regarding bar Kappara.

“The advantage of knowledge is that wisdom [preserves the life of its possessors]” (Ecclesiastes 7:12). Rabbi Neḥemya [said] in the name of Rabbi Mona: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy. They stopped his [burial procession to eulogize him] at eighteen synagogues and took him to Beit She’arim,58That was Rabbi Yehuda HaNasi’s home.

Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.59The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’

A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.60He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: Even the launderer is destined for life in the World to Come. Yerushalmi Gittin, Ketubot, and Avoda Zara, all the incidents involving the pious>.

“There is no memory of the former ones; and also of the latter ones, who will be, there will be no memory of them, among those who will be last” (Ecclesiastes 1:11). “There is no memory of the former ones.” Rabbi Aḥa said: “There is no memory of the former ones” – this is the generation of the flood, “and also of the latter ones” – these are the Sodomites. Of whom is it said: “Among those who will be last”?

These are Israel, as it is stated: “Last they will travel by their banners” (Numbers 2:31). Rabbi Yudan said in the name of Rabbi Shimon Shekafa: “There is no memory of the former ones” – these are the Egyptians, “and also of the latter ones” – these are the Amalekites. About whom is it stated that they should expunge the memory of Amalek? Israel, as it is stated: “Expunge the memory of Amalek” (Deuteronomy 25:19).

Numerous miracles were performed on Israel’s behalf when they departed from Egypt, and before Israel departed from Egypt. In their regard it says: “There is no memory of the former ones; and also of the latter ones, who will be.” To what do I provide commemoration? To the miracles of the World to Come, as it is written: “They will no longer say: As the Lord lives, who took the children of Israel up from the land of Egypt” (Jeremiah 23:7), but, “rather, as the Lord lives, who took up and who brought the descendants of the house of Israel…from all the lands…” (Jeremiah 23:8).

Numerous prophets arose in Israel and their names were not mentioned. But in the future, the Holy One blessed be He will come and bring them with Him. That is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5). Rabbi Zeira said: Numerous pious men and Torah personalities were worthy of being mentioned, like Yehuda bar Rabbi Ḥizkiya.

In their regard it is stated: “And also of the latter ones.” But in the future, the Holy One blessed be He is destined to appoint for Him a group of righteous people of His own, and He will seat them near Him in a great assembly, as it is stated: “The moon will be confounded and the sun ashamed, [for the Lord of hosts has reigned on Mount Zion and in Jerusalem], and before his elders, glory” (Isaiah 24:23).

Before his angels, before his legions, or before his priests is not stated, but rather: “Before his elders, glory.” Rabbi Avin said in the name of Rabbi Shimon ben Yoḥai: The Holy One blessed be He is destined to sit as though inside a circle, with the righteous sitting before Him, as that which is written regarding Yehoshafat, as it is stated: “The king of Israel and Yehoshafat king of Judah…were sitting on a threshing floor” (II Chronicles 18:9).

Were they sitting on a threshing floor? Rather, as it is taught: The Sanhedrin was arranged in half of a round threshing floor so each of them could see the other (Sanhedrin 36b). Solomon said: ‘I saw Him sitting among them.’ That is what is written: “Her husband is known in the gates, as he sits among the elders of the land” (Proverbs 31:23).93The husband in this image is God and He makes Himself known to them with them sitting in a semi-circle before Him, so each of them can see Him.

Rabbi Berekhya, Rabbi Ḥelbo, Ula Beira’a, Rabbi Beivai, and Rabbi Elazar in the name of Rabbi Ḥanina say: The Holy One blessed be He is destined to make Himself the head of the dance of the righteous in the future, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14). Laḥula is written, as they will be dancing [ḥalin] before Him like young women and pointing at Him with a finger, and saying: “For this is God, our God for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15).

Almut, with quickness, almut, like those young women, as it is stated: “Young women [alamot] playing timbrels” (Psalms 68:26). Almut,94A reference to the words al mut at the end of Psalms 48:15. Aquila interpreted: A world without death. [Alternatively,] He will guide us in two worlds [olamot], in this world and in the World to Come.

“I turned to behold wisdom, debauchery, and folly, as who is the person who would come after the king, to that which they have already done” (Ecclesiastes 2:12). “I turned [ufaniti] to behold wisdom” – [the word] ufaniti [should be read] ufiniti, I emptied, like this bowl that is filled at times and spilled at times. So, Solomon studied Torah at times, and at times forgot it. “To behold wisdom, debauchery, and folly” – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa says: “Debauchery” – this is debauchery of the kingdom;33This is a critique of the behavior of government officials. “folly” – this is heavy-handedness.34They impose harsh taxes on the foolish masses.

Rabbi Simon says: “Debauchery” – this is debauchery of heresy; “folly” – this is foolishness. “As who is the person who would come after the king…” – if a person were to say to you: ‘I am able to ascertain the foundations of the world,’ say to him: ‘You are unable [to ascertain the considerations] of a king of flesh and blood, but [the considerations] of the King, king of kings, the Holy One blessed be He, you are able [to ascertain]?’

Rabbi Naḥman said two [parables]: This is analogous to a field of reeds into which a person is unable to enter. What did one clever person do? He cut and entered, cut and entered through the cut area and emerged through the cut area.35Each wise person, in his area of expertise, paves the way for everyone else to follow. Rabbi Naḥman said [another parable]: This is analogous to a large palace with multiple entrances.

Everyone who entered it would lose his way. There was one clever person who took a skein of reed grass and tied it opposite the entrance.36He unraveled the skein as he continued into the palace and in that way, found his way out. Everyone entered by means of the skein and exited by means of the skein. Rabbi Shimon ben Yoḥai said: To what is this matter analogous?

It is to a king of flesh and blood who built a palace. All the passersby entered it and said: Were its columns higher, it would be beautiful. Were its walls higher, it would be beautiful. Were its ceiling higher, it would be beautiful.37It is appropriate for people to critique a palace built by people.

Shall a person come and say: If I had three hands, three eyes, three ears, or three feet I would be beautiful? The verse states: “[As who is the person who would come after the king,] to that which they have already done [asuhu].” It is not written here asahu,38Singular but rather, asuhu.39Plural It is, as it were, that the Holy One blessed be He and His court did it. They were counted on each and every one of your limbs and established you in accordance with what is best for you.40God, as it were, consulted the members of His heavenly court and acted based on a vote of its members.

If you say there are two authorities, is it not already stated: “He made you and established you” (Deuteronomy 32:6)? Rabbi Levi bar Ḥaita said: [When] a king of flesh and blood builds a palace, if he places its drainpipe at its entrance, it is neither beautiful nor worthy, but the Holy One blessed be He created man and placed his drainpipe at his entrance. What is it? It is his nose, and it is his beauty and his worth.41The nose contributes significantly to each person’s distinctive appearance.

Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed man” (Genesis 2:7); why does the verse state: “That He formed” (Genesis 2:8)? Rather, the Rock (haTzur) is a beautiful sculptor [tzayar]. As it were, He takes pride in His world and says: See the creation that I created and the sculpture that I sculpted. And Rabbi Yitzḥak bar Maryon said: “This is the chronology of the heavens and the earth when they were created [behibare’am]” (Genesis 2:4) – He created them [hu bera’am], He praises them; who denigrates them?

If their Creator praises them, who finds fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “This is the chronology of the heavens and the earth [when they were created, on the day that the Lord God made the earth and the heavens]” (Genesis 2:4). Rabbi Pinḥas said in the name of Rabbi Levi: Behibare’am, He created them with the letter heh [beheh bera’am].42The letter heh is the easiest to pronounce, indicating that there was no exertion on the part of the Creator.

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11). “He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.”

Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,37The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).

Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”38Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.

Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones.

The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur. Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),39This was stated by Nebuchadnezzar in praise of God.

I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38).

For this one it is appropriate to say: “All residents of the earth are considered as nothing.” Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us.

Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).40This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed.

Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.

Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”

Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).41All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

“Sweet is the sleep of the laborer, whether he eats a little or a lot; but the satiety of the wealthy does not allow him to sleep” (Ecclesiastes 5:11). “Sweet is the sleep of the laborer” – Rabbi [Yehuda HaNasi] emerged from the bathhouse, wrapped himself in his garments, and sat and attended to the needs of the people. His servant mixed him a cup.67It was a mixture of wine and water. Because he was attending to the needs of the people, he was not free to receive it from him.

The servant dozed and fell asleep. Rabbi turned around and looked at him and said: ‘Solomon spoke correctly: “Sweet is the sleep of the laborer, whether he eats a little or a lot; but the satiety of the wealthy does not allow him to sleep”; [this is referring to people] like me, as we are attending to the needs of the people, and we are not free even to sleep.’ Rabbi Berekhya said: To what is this matter analogous?

It is to a king who had an orchard and he transferred it to his son. As long as his son did his bidding, the king would see what a beautiful tree there is in the world and would plant it in his son’s orchard. But whenever his son did not do his bidding, he would see what a beautiful, outstanding tree there was in the orchard, and he would uproot it. So, the king is the Holy One blessed be He, the orchard is the world, and some say it is the Israelites.

As long as they do the bidding of the Holy One blessed be He, when He sees a righteous person in the nations of the world, like Yitro, Raḥav, and Ruth, and like Antoninus, He brings him and has him cleave to Israel. Whenever they do not do His bidding, He sees what righteous person there is in Israel and He takes him from them.

“As there are many matters that increase vanity, what remains for the person?” (Ecclesiastes 6:11). “As there are many matters that increase vanity,” such as breeders of monkeys, cats, porcupines, chimpanzees, and seals; what benefit do they get from them? [They will eventually give their owner] either a bite or a sting. What benefit? It is either an injury or a wound.29If they escape and cause damage to others, those others will take action against the owner of the animals.

Likewise, one who removes stones from his field and places them in the public domain, what benefit does he have? It [will be] either an obstacle or [cause] a scratch, and some say: A crippling injury. There was an incident involving a certain pious man30This took place before he was pious. who was removing stones from his field and placing them in the public domain. There was a certain other pious man who pursued him and said to him: ‘Why are you removing stones from a place that is not yours, and placing them in a place that is yours?’31Private fields are sometimes sold, while the public domain belongs to everyone forever.

He laughed at him. Several days later, that pious man was in need and sold his field. He was walking in the public domain and stumbled. He said: ‘It was not for naught that this pious man said to me that I am placing it in my own property.’ “What remains for the person?”32What benefit does he get from engaging in vanity?

“Wisdom is good with inheritance, and more so for viewers of the sun. For in the shadow of wisdom, in the shadow of money; the advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:11–12). “Wisdom is good with inheritance” – “wisdom is good” when it is an inheritance. Alternatively, “wisdom is good” when it is accompanied by inheritance, as we learned there in Avot (2:2): Torah study is best with a worldly occupation, etc. Alternatively, “wisdom is good” – the wisdom of Moses is good, as it is stated: “A wise man ascended against the city of the mighty” (Proverbs 21:22);72This is a reference to Moses ascending heavenward to the stronghold of the angels to receive the Torah. “with inheritance” – as he bequeathed the Torah to Israel.

Another matter, “wisdom is good” – this is the wisdom of Betzalel, who bequeathed the Ark to Israel. When Moses said to him: ‘Craft an Ark, vessels, and the Tabernacle,’ Betzalel said to him: ‘Moses our master, does one bring the vessels and position them exposed to the air? Let the Tabernacle be crafted first and the Ark be crafted afterward.’ Moses said to him: ‘Were you, perhaps, sitting in the shadow of God and you knew?

First, “they shall craft the Ark” (Exodus 25:10) and then, “the Tabernacle you shall craft” (Exodus 26:1)’ – that is, “wisdom is good with inheritance,” the wisdom of Betzalel is good, “with inheritance,” as he bequeathed the Ark to Israel. Another matter, the wisdom of Joshua is good “with inheritance,” as he bequeathed the land; “and more so for viewers of the sun.”73This is a reference to the miracle performed for Joshua in which the sun’s orbit was delayed; see Joshua 10:12–13.

Alternatively, “wisdom is good” when it is accompanied by the merit of the forefathers. Happy is one for whom the merit of his forefathers stands and illuminates for him. Rabbi Aḥa [said] in the name of Rabbi Tanḥum: If a person studied, taught, observed, and performed [the Torah’s commandments], and he had the wherewithal to support,74He was able to facilitate Torah study or the performance of mitzvot by others. but he did not support, he is in the category of: “Cursed is one who will not uphold the matters of this Torah” (Deuteronomy 27:26).

If a person studied, did not teach, did not observe, and did not perform, and he did not have the wherewithal to support, but he [nonetheless] supported, he is in the category of: “Blessed is one who will uphold,” as every “cursed” indicates “blessed.”75Although the Torah mentions only the curses for those who sin or fail to perform those mitzvot, by inference, all those who refrain from sin or perform those mitzvot are blessed.

Rabbi Huna said: The Holy One blessed be He is destined to provide shade and a canopy76The supporters of Torah study will be rewarded and accorded honor together with the Torah scholars. for those who have [performed] mitzvot with those who have [studied] Torah. What is the reason? “For in the shadow of wisdom, in the shadow of money.” Three hundred nazirites ascended77To Jerusalem. to sacrifice nine hundred offerings78A nazirite is obligated to bring three offerings at the conclusion of his term as a nazirite: a burnt offering, a sin offering, and a peace offering.

However, these nazirites did not have the means to pay for their offerings. during the days of Shimon ben Shetaḥ. For one hundred and fifty [of the nazirites], he found an extenuation,79A flaw in their initial vow which enabled him to nullify their vows of naziriteship; they therefore were not obligated to bring the three offerings. and for one hundred and fifty he did not find an extenuation. Shimon ben Shetaḥ went up to King Yannai [and] said to him: ‘Three hundred nazirites ascended and they need to sacrifice nine hundred offerings, but they do not have [the means to purchase] them.

You give half from yours and I will give half from mine, and they will go and sacrifice.’ Yannai gave them half [the required sum] and they went and sacrificed. Someone went and spoke slander to King Yannai about Shimon ben Shetaḥ. He said to King Yannai: ‘You should know that everything that they sacrificed was from yours, but Shimon ben Shetaḥ did not give anything from his.’ [King Yannai] heard [this] and became angry at Shimon ben Shetaḥ, and Shimon ben Shetaḥ heard [that King Yannai was angry] and he fled.

Some time later, there were important personages there from the kingdom of Persia, who were sitting at the table of King Yannai. After they ate, they said to Yannai, ‘My lord the king, we recall that there was an elder here who would say words of Torah to us.’ [Yannai] said to Salome, [Shimon ben Shetaḥ’s] sister, [who was] King Yannai’s wife: ‘Send [for him] and bring him.’ She said to him: ‘Give me your word80That you will not harm him. and send him your ring81As a sign of good faith. and he will come.’

He gave her his word and [Shimon ben Shetaḥ] came. When he came, he sat between the king and the queen. [Yannai] said to him: ‘Why did you flee?’ He said to [Yannai]: ‘I heard you were angry at me, and I was afraid of you. I fled so you would not execute me.

I fulfilled this verse: “Hide for a brief moment until the wrath has passed”’ (Isaiah 26:20). [Yannai] said to him: ‘Why did you deceive me?’ He said to [Yannai]: ‘God forbid, I did not deceive you; rather, you [gave] from your property and I [gave] from my Torah,82Shimon ben Shetaḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of money.”’ [Yannai] said to him: ‘Why did you sit between the king and the queen?’

He said to [Yannai]: ‘It is because it is written in the book of Ben Sira: “Extol it and it will exalt you, and it will seat you between leaders.” [Yannai] said to him: ‘Do you see that I honor you more than anyone?’ He said to [Yannai]: ‘It is not you who honor me, but rather my Torah honors me, as it is written: “Extol it and it will exalt you” (Proverbs 4:8).’ [Yannai] said to them:83To his servants ‘Pour him a cup [of wine] so he can recite Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What will I recite?

Shall I say: Blessed is He from whose [food] Yannai has eaten?’84Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shetaḥ had not actually eaten. [Yannai said:] ‘You remain in your stubbornness; I have never heard Yannai in the Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What, then, shall I say: Blessed that we ate?

I have not eaten.’ [Yannai] said to them: ‘Bring him [food] so he will eat.’ [After having eaten, Shimon ben Shetaḥ recited the Grace after Meals] and said: ‘From whose [food] we have eaten.’ Rabbi Yoḥanan said: The colleagues of Shimon ben Shetaḥ disagree with him. Rabbi Avin said: Regarding the second.85Shimon ben Shetaḥ had not actually eaten bread. His colleagues held that one cannot recite Grace after Meals on behalf of those who ate bread if one did not himself eat bread.

Rabbi Yirmeya said: Regarding the first.86The nazirites had come from outside of the Land of Israel to sacrifice offerings. His colleagues maintained that it is impossible to complete the period of naziriteship there in ritual purity. They reversed the opinion of Rabbi Yirmeya, as there it is clear for him, while here it requires [resolution].87There, regarding the incident with Shimon ben Shetaḥ, it was clearly stated that his colleagues disagreed with him, whereas regarding the laws of Grace after Meals, Rabbi Yirmeya was not sure about the halakha. [Alternatively,] there, it is clear for him, in accordance with the opinion of Rabban Shimon ben Gamliel,88It is clear to Rabbi Yirmeya that Rabban Shimon ben Gamliel disagreed with Shimon ben Shetaḥ. while here it requires [resolution], according to the Rabbis,89When Rabbi Yirmeya sought clarification, it was about the opinion of the Rabbis. as it is taught in this regard: If one reclined and dipped with them, even though he did not eat with them an olive-bulk of grain, they include him in their zimmun; [this is] the statement of the Rabbis.90Rabbi Yirmeya was unsure whether the individual who did not eat grain could be counted for the zimmun, which requires three men, or whether he could even recite the zimmun and Grace after Meals on behalf of the others.

Rabbi Yaakov bar Aḥa said in the name of Rabbi Isi: Actually, one does not include him in the zimun unless he eats an olive-bulk of grain. It is taught: Two who ate grain and one who ate something other than grain join together.91The implication of this phrase is that they may join together for the zimmun but the individual who did not eat grain may not be the one to recite the zimmun and the Grace after Meals.

In accordance with whose opinion is this taught? It is in accordance with [the opinion of] Rabban Shimon ben Gamliel. There were three prominent wealthy leaders in Jerusalem:92This was during the Roman siege on Jerusalem. Ben Tzitzit HaKesat, Nakdimon ben Guryon, and ben Kalba Savua.

Each and every one of them was capable of providing for and sustaining the country for ten years. There was [a warrior] there [named] ben-Batiaḥ, the son of Rabbi Yoḥanan ben Zakkai’s sister, who was the official in charge of the storehouses, and the leader of the rebels in Jerusalem. He arose and burned the storehouses. Rabbi Yoḥanan ben Zakkai heard and said: ‘Alas.’

They went and told ben-Batiaḥ that his uncle had said: ‘Alas, alas.’ He sent and had him brought [and] said to him: ‘Why did you say alas?’ [Rabbi Yoḥanan] said to him: ‘I did not say alas [vai], but I said hurrah [vah], for as long as the full storehouses are intact, they will not give their lives to wage war.’ By the difference between vai and vah, Rabbi Yoḥanan was spared. They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”

There was an incident involving Rabbi Yoḥanan, who was overcome with bulmus,93This results from great hunger and its symptoms include trembling and a loss of eyesight. and he went to Emmaus. He sat to the east of a fig tree94He ate figs from the tree. and was cured. They said to him: ‘From where did you know [that figs could cure you of this condition]?’ He said to them: ‘From David, as it is written: “They gave him a slice of pressed figs”’ (I Samuel 30:12).

They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.” Rabbi Yosei bar Yasin was traveling on a ship coming from Tarshish. His lad said to him: ‘I need to descend.’95He needed to immerse in the sea due to the ritual impurity of a seminal emission. [Rabbi Yosei] said to him: ‘Do not descend into the sea, as the sea is dangerous.’ [The lad] said to him: ‘I must recite shema.’96It was prohibited for one who experienced a seminal emission to recite shema or blessings (see Berakhot 20b).

He said to [the lad]: ‘Recite it.’ [The lad] said to him: ‘I need to eat.’97This involves reciting the blessings over food. He said to [the lad]: ‘Eat.’ When they came to port, he said to [the lad]: It is prohibited for you until you immerse.98He permitted reciting shema and reciting the blessings without immersion only at sea, due to the danger. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”

Rabbi Meir was wanted by the government, and he fled. He passed an Aramean inn and found them sitting and partaking of “that species.”99Pig meat. They saw him [and] said: ‘It is him, it is not him.’100Roman officials saw him but were not absolutely sure it was him. They said: ‘[To see] if it is him, let us invite him [and see] if he comes to eat with us.’ [Rabbi Meir] dipped one of his fingers into the pig’s blood and put a different finger into his mouth; he dipped this one and sucked that one. [The Romans thought he had eaten the pig blood and] said to each other: ‘Were he Rabbi Meir, he would not have done so.’

They let him be, and he fled. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.” Rabbi [Yehuda HaNasi] was dying in Tzippori, and the residents of Tzippori said: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara101He was one of Rabbi Yehuda HaNasi’s disciples and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent.

He said: ‘Our brethren, descendants of Yedaya,102Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me. Angels and righteous people grasped the Tablets of the covenant. Angels overcame the righteous, and they snatched the Tablets.’103This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’

He said to them: ‘You said so, I did not say so.’ Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil.

It was read in his regard:104Regarding bar Kappara. “The advantage of knowledge is that wisdom preserves the life of its possessors.” Rabbi Neḥemya [said] in the name of Rabbi Mana: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy.

They stopped his [burial procession to eulogize him] at eighteen synagogues, and took him to Beit She’arim,105That was Rabbi’s home. Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, and filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.106The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’

A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.’107He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: ‘Even the launderer [who was on] the roof is destined for life in the World to Come.’