Kohelet Rabbah Reader

“Because a sentence for an evil deed is not executed swiftly, therefore the heart of the sons of man dares to do evil” (Ecclesiastes 8:11). “Because a sentence…is not executed” – because a person sins and the attribute of justice does not afflict him, “therefore [the heart of the sons of man] dares” – what do they say? The arrogant ones enter, the arrogant ones exit, and they pay no price.

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11). “That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33).

“And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,61This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8). and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.62Jacob was so weak that his sons had to carry him themselves as they traveled.

“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.63His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died. Were they not his sons?

Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).64Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him. “And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43).

Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).65Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth. But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).

“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so.

But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).66Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel. Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18).

How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23). “And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man?

Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).67David said this after Yoav tricked Avner and killed him. “Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3).

Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.68This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.

“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves.

But today, “pity me, pity me, you are my friends…” (Job 19:21). “And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world.

“Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?69According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria).

If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’ And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound?

“It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.70The punishment for this sin is distributed over all the generations.

“If the serpent may bite without a spell, there is no advantage to the charmer” (Ecclesiastes 10:11). “If the serpent may bite without a spell [laḥash]” – Rabbi Abba bar Kahana said: A serpent bites only if it was whispered [nilḥash] to from above, and the lion devours only if it was whispered to from above, and a kingdom aggravates people only if it was whispered to from above.56God determines whether one will be persecuted by the government.

Rabbi Shmuel bar Naḥmani said: [If] they [would] say to the serpent: ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to them: ‘You are speaking to me? Speak to the one with a tongue.’57The verse states: “There is no advantage to the charmer [baal halashon].” The most literal translation of the phrase baal halashon is “one with a tongue.” The term serpent is used here as a reference to one who speaks slander, which causes widespread damage. [If the serpent would be asked:] ‘Why does your tongue slobber,’ [it would say:] ‘Because it caused me [to be punished].’58The serpent slandered God in the Garden of Eden (see Genesis, chap. 3). [If it would be asked:] ‘Why is your body lacking,’ [it would say:] ‘My tongue caused it.’59This is a punishment for my sin, by means of my tongue, which caused the sin. [If one asked it:] ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to him: ‘You are speaking to me?

Speak to the one with a [slanderous] tongue, as he speaks here and kills in Rome, or in Rome and he kills here or at the ends of the earth.’ [If it would be asked:] ‘Why are you found among the fences,’60Fences were generally stone walls, which have crevices where serpents hide. [it would answer: ‘It is because I breached the fence of the world.’61I caused the first sin. Rabbi Shimon ben Yoḥai said: The serpent breached the fence of the world; therefore, he became the executioner for all those who breach a fence.62As in the verse: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).

Rabbi Shimon ben Lakish taught: When the Holy One blessed be He said to the serpent: “You shall go on your belly” (Genesis 3:14), the ministering angels descended and amputated its hands and its feet, and its voice resonated from one end of the earth to the other. The serpent came and taught about the downfall of Edom, as it is stated: “Its sound will go like the serpent’s” (Jeremiah 46:22). The Rabbis liken it63They liken the loud sound of the serpent to the loud sound of the Tigris River. to this verse: “The name of the third river is Tigris” (Genesis 2:14). [If] they [would] ask the Tigris: ‘Why is your sound heard,’ it [would] say to them: ‘If only it would be heard among the rivers.’64If only I would stand out among the rivers. [If the rivers would] ask the Euphrates: ‘Why is your sound not heard like our voice is heard,’ it [would] say to them: ‘My actions speak for me.

If a person sows vegetable seeds in me, it sprouts in three days; [if one] plants a sapling in me, it sprouts in thirty days.’

“The words of the wise are like goads, and like nails well fastened are the collectors of wisdom; they are given from one shepherd” (Ecclesiastes 12:11). “The words of the wise are like goads [kadorvonot]” – like a girls’ ball [kadur shel banot]. Just as the ball is passed from hand to hand and does not fall to the ground, so too, “not one word of it has fallen short…” (Joshua 23:14). Just as they pass the ball with their hands and it does not fall, so too, Moses received the Torah from Sinai and transmitted it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets transmitted it to the members of the Great Assembly, etc. Another matter: “Like goads” – like the goad that guides the cow to plow in order to give life to its owner, so too, matters of Torah guide the heart of those who study them from the path of death to the path of life.

It is called by three names, dorvan, malmad, marde’a; malmad, because it trains [melamed] the cow; marde’a, because it imparts knowledge [moreh de’a] to the cow; dorvan, because it causes understanding to dwell [dayer bina] in the cow, in order to plow its furrows to give life to its owner. Can these matters not be inferred a fortiori? If for his cow a person crafts a goad, for his evil inclination, which instigates him [to commit acts that will cause him to be banished] from this world and from the World to Come, all the more so.

“And like nails well fastened [netuim]” – the verse should have said only: “Like trees that are planted [netuim],44The term netuim is commonly used in reference to trees, while a different verb is generally used regarding nails. but you say: “And like nails well fastened”? Rather, it teaches that they have the advantage of a plant and the round heads of iron nails.45Torah has the advantages of both a plant and a nail in that one who studies it and gains a strong foundation in Torah can flourish and produce more knowledge, while the Torah he has already studied remains firmly ingrained in him like a nail hammered into a board.

Another matter: “Like nails well fastened” – just as the nail, even though you remove it from its place, its impression remains, so, anyone whose iniquities cause the Sages to extend their hand against him,46The Sages ostracize or excommunicate him. even if he repents, its impression remains. Another matter: “Like nails well fastened” – all the days of Rabbi Eliezer the people practiced in accordance with the opinion of Rabbi Yehoshua.47This was because Rabbi Eliezer was ostracized due to his unwillingness to accept the determination of the majority (see Bava Metzia 59b) (Etz Yosef).

After Rabbi Eliezer died, they reverted to their initial practice.48In accordance with the opinion of Rabbi Eliezer. Thus, Rabbi Eliezer’s case is an exception to the rule stated above. Although he was ostracized, after his death the decree of ostracism was no longer operative and made no lasting mark; Rabbi Eliezer’s rulings were accepted even more so than during his life (Rabbi David Luria; see also Nidda 7b).

“The collectors of wisdom [baalei asupot]” – when are matters of Torah stated properly? It is when its possessors hear it in gatherings [asupot]. From where is it derived that if one heard from a person of Israel it shall be for him as though he heard from a Sage? It is as the verse states: “That I command you today” (Deuteronomy 6:6).49This phrase is written in singular, indicating that the Torah is given to each individual member of Israel.

Not as though he heard it from a Sage, but rather from the Sages, as it is stated: “The words of the wise are like goads.” Not as though he heard it from the Sages, but rather from the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men” (Numbers 11:16). Not as though he heard it from the Sanhedrin, but rather as though he heard it from Moses, as it is stated: “They are given from one shepherd”; this is Moses.

Not as though he heard it from Moses the shepherd, but rather from the Holy One blessed be He, as it is stated: “From one shepherd,” and “shepherd” is none other than the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). And “one,” is none other than the Holy One blessed be He, as it is stated: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).

There we learned: A man may not go out with a spiked sandal, and not with a single [sandal] when there is no wound on his foot.50Mishna Shabbat 6:2. This mishna is cited here because the verse the midrash is commenting on mentions nails. How many spikes may it have?51In order for it to be permitted to wear the sandal on Shabbat. Rabbi Yoḥanan said five, corresponding to the five books of the Torah.

Rabbi Dosa ben Ḥananya says: Seven, corresponding to the seven days of the week. Rabbi Ḥanina says: Nine, corresponding to the nine months of gestation. Rabbi Yosei ben Ḥanina said: A nail shaped like tongs is not included in the tally of the spikes. Rabbi Ze’eira [said] in the name of Rabbi Abba bar Zavda:52In the Jerusalem Talmud (Shabbat 6:2) the text reads: Rabbi Ze’eira asked Rabbi Abba bar Zavda. ‘What is [the law] regarding placing them on a shoe for Shabbat?’

He said to him: ‘It is permitted.’ ‘What is [the law] regarding switching them?’53Is it permitted to maintain the total number of spikes in both sandals, but to have more than the permitted number in one sandal and fewer in the other? He said to him: ‘It is permitted.’ ‘What is [the law] regarding placing them one atop the other?’54Is it permitted to place all of the spikes on one sandal and none on the other?

He said to him: ‘It is permitted.’ Rabbi Ḥiyya would place eleven on this side and thirteen on that side,55He would place eleven on one side of the sandal and thirteen on the other side. corresponding to the twenty-four books [of the Bible]; just as the books are twenty-four, so too, the priestly watches are twenty-four; and just as the priestly watches are twenty-four, so too, the spikes are twenty-four.

Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends.42This is based on the verse: “He made everything beautiful in its time.”

Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15).43This is interpreted as a reference to Abraham. Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends.

Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him. Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it?

So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife.44Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished.

Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world. Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1).45The midrash interprets the “book” in the verse as a reference to the Torah.

The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam.

To whom will I give them? I will give them to his descendants. Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes?

He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous.

Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’

He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’

When? In the third month. Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland?

Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings. Rabbi says: Even for matters of transgression it is “beautiful in its time.”46“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.

What is the difference between the death of lads and the death of elders? Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: This lamp, when it is extinguished on its own, it is good for it and good for the wick; when it is extinguished not on its own, it is bad for it and bad for the wick.68Similarly, when one dies young, it is bad for him and bad for those he leaves behind. Rabbi Neḥemya says: This fig tree, as long as it is harvested at its time, it is good for it69The harvested fruit and good for the fig tree; when it is not harvested at its time, it is bad for it and bad for the fig tree.

There was an incident involving Rabbi Ḥiyya the Great and his students, and some say, Rabbi Shimon ben Ḥalafta and his students, and some say, Rabbi Akiva and his students. They were sitting and studying under a particular fig tree. The owner of the fig tree would rise early and harvest his fig tree. They said: Let us relocate, as perhaps he suspects us [of eating his figs].

They sat elsewhere. The next day, the owner of the fig tree rose early to harvest his fig tree, but he did not find them. He searched for them and found them. He said to them: ‘My rabbis, there was one mitzva that you would perform with me, and you have withheld it from me.’70He considered it a privilege that his tree provided shade for the rabbis while they studied Torah.

They said to him: ‘God forbid.’ He said to them: ‘Why did you abandon your place and sit elsewhere?’ They said to him: ‘We said: Perhaps he will suspect us.’ He said to them: ‘God forbid.

Rather, I will tell you why I would rise early and harvest them; because when the sun shines upon it they become worm infested.’ One day, he left them and did not harvest, and they found that the sun was shining on them and they had become worm infested. They said: ‘The owner of a fig tree knows well the time when it is appropriate to harvest his fig tree, and he harvests it. So too, the Holy One blessed be He knows when the time of the righteous person has arrived, and He takes him.’

Another matter, “that the race is not to the swift” – this is Moses; yesterday he flew to the sky and ascended like a bird, as it is stated: “Moses ascended to God” (Exodus 19:3), but today, “as you will not be crossing this Jordan” (Deuteronomy 3:27); he was not allowed to cross even a tract of fifty cubits. “And the war is not to the valiant” – this is Moses. Yesterday, “The kings of hosts flee again and again” (Psalms 68:13).

What is “again and again”? They flee on the way there, and flee on the way back.71At the giving of the Torah, the angels flew back and forth in fear while Moses stood calmly on the mountain. Rabbi Yudan said in the name of Rabbi Aivu: Ministering angels is not written here, but rather kings of hosts; even the kings of the angels, Mikhael and Gavriel, were afraid of Moses. Now, he is unable to look at even the weakest soldiers; that is what is written: “For I was terrified due to the wrath and the fury” (Deuteronomy 9:19).

“Also bread is not to the wise” – this is Moses. Yesterday, he became a minister and an official in Pharaoh’s palace, as it is stated: “Moses was grown up, and he went out to his brethren” (Exodus 2:11). What is [the meaning of the statement that Moses] “was grown up”? It was that his greatness was to bring in and to take out.72He was in charge of providing food for Pharaoh’s household.

But today, “call him and let him eat bread” (Exodus 2:20). “And also wealth is not to the clever” – this is Moses. From where did the wealth come to him, such that he became wealthy? Rabbi Ḥanin said: The Holy One blessed be He revealed to him a sapphire quarry inside his tent and he found it.

It is from there that Moses became wealthy, as it is stated: “Carve for yourself [pesol lekha]” (Exodus 34:1); its residue [pesilatan] shall be for you. But today, none of that wealth remains. “And also favor is not to the knowledgeable” – this is Moses. Yesterday, “as you have found favor in my eyes” (Exodus 33:17), and today, “do not continue to speak to Me anymore about this matter” (Deuteronomy 3:26).

“But rather, time and chance [vafega] befalls them all.” It is time that harms the person and undermines him in all these matters, and he is injured [mafgia]. What shall he do? He shall go and engage in prayer and supplication, and he will be saved.

Rav Huna asked Shmuel, he said to him: ‘What is this that is written: “But rather time and chance [vafega]”?’ [Shmuel] said to him: ‘At times a person entreats in prayer and is answered, at times he entreats and is not answered, as you have no one who arranged prayers and supplications more than Moses our master, and ultimately it was stated to him: “Behold, your days to die are approaching” (Deuteronomy 31:14).’73Moses prayed many times, and intensely, that he be permitted to enter the land of Israel, yet he died without being allowed to do so.

Another matter, “He made everything beautiful in its time” – Rabbi Berekhya said that Rabbi Abbahu said in the name of Rabbi Elazar: The schism that was between Reḥavam and Yerovam was fitting to have been between David and Sheva ben Bikhri, but the Holy One blessed be He said: The Temple has not yet been constructed and I am introducing a schism in the kingdom of the House of David? Rather, let the Temple be constructed and then, what will ultimately happen, will happen.

Rabbi Binyamin said in the name of Rabbi Levi: “The world, too, He has placed in their heart” (Ecclesiastes 3:11) – He placed in their heart love of the world. Rabbi Yonatan said: He has placed in their heart fear of the angel of death. Neḥemya, son of Rabbi Shmuel bar Naḥman, said: “And behold it was very good” (Genesis 1:31). “And behold it was...good,” this is man; “and behold it was…good,” this is the good inclination, “very,” this is the evil inclination.

Is the evil inclination “very good”? It is to teach you that were it not for the evil inclination, man would not build a house, would not marry a wife, and would not beget children, as Solomon says: “[I saw all toil and all skilled action;] that it is man’s envy of his neighbor” (Ecclesiastes 4:4). Rabbi Berekhya and Rabbi Abbahu said in the name of Rabbi Yoḥanan: “The world, too, He has placed in their heart” – He placed in their heart love of the world, He placed in their heart love of young children.

To what is this matter analogous? [It is analogous] to a king who had two sons, one big and one small. The big one cleans and the small one sullies; nevertheless, he loves the small one more than the big one. Rabbi Aḥva son of Rabbi Zeira said: “The world [ha’olam],” the ineffable name was concealed [ho’olam] from them.47The word ha’olam is written in the verse without the vav such that it can be read ho’olam.

This is analogous to a king who made a feast [and] invited guests. Once they ate and drank, they said to him: ‘Give us swords and spears and we will play with them.’ He gave them myrtle branches and they struck each other and wounded each other. The king said to them: ‘If, when I gave you myrtle branches, this is what you did, had I given you swords and spears, all the more so.’

So too, the Holy One blessed be He said: ‘If, at a time when I concealed the ineffable name from them, they killed with appellations,48By invoking names of God in cursing other people. had I given and revealed to them the ineffable name, all the more so.’ There was a Persian woman who cursed her son with one element of the ineffable name. Shmuel heard her and said: ‘Go prepare a shroud for him.’ Rabbi Ḥanina had knowledge of the ineffable name.

When his death approached, he said: ‘Is there a person here to whom I can entrust it?’ They said: ‘Eneini bar Naḥshon is here.’ He sent for him and he came, and his own son entered and hid under the bed. When he was about to transmit it, that child sneezed.

His father [Rabbi Ḥanina] said: ‘Go out of here. You are not worthy to hear it, and this one is not worthy to receive it.’49Rabbi Ḥanina said to his son that he must leave because he is not worthy to hear it, and he also took this as a sign that he should not reveal the name to Eneini (Etz Yosef). One doctor in Tzippori had knowledge of the ineffable name. When his death approached, he said: ‘Is there a person here to whom I can entrust it?’

They said: ‘Pinḥas bar Ḥama is here.’ He sent for him and he came. [The doctor] asked him [a question] and said to him: ‘Have you ever taken anything from a Jew?’ He said to him: ‘I have taken first tithe.’ [The doctor] resolved not to entrust it to him, saying: ‘Perhaps he will demand something from a person and he will not give it to him, and he will become angry with him and kill him.’ It is taught, one does not entrust the name to just any person, and not to one who has lived half his life, but rather, to one who has lived most of his life.

In addition, one entrusts it only standing, and one entrusts it only in a place of purity, and near water. Initially, they would entrust it to any person. When the sinners became more prevalent, they instituted that it should be entrusted only to the modest among the priests, and the modest among the priests would obscure it in the melody of the priests. Rabbi Tarfon said: One time I ascended to the platform with Samson, my mother’s brother, and I cocked my ear in the direction of the High Priest, but he obscured it in the melody of the priests.

And Rabbi Tarfon said: One time I heard it and I fell on my face. Those nearby, when they hear it, fall on their faces and say: “Blessed be the name of His glorious kingdom for ever and ever.” These and those50Those nearby and those farther away would not move from there until the time when it was forgotten [shenitalem] from them, as it is stated: “This is My name forever [le’olam]” (Exodus 3:15), le’elem is written.51It is written without a vav, such that it can be read le’elem, meaning for concealment.

To what purpose? “But so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).52This is to prevent people from discovering the secrets of Creation.

Ḥiyya bar Rav Ada, son of bar Kappara’s sister, died. They said to Rabbi Yoḥanan: ‘Go up and eulogize him.’ He said to them: ‘Let Rabbi Shimon ben Lakish go up, as he knows his strengths.’ Rabbi Shimon got up and eulogized: ‘“My beloved has gone down to his garden” (Song of Songs 6:2); the Holy One blessed be He knows the actions of Rabbi Ḥiyya bar Rav Ada and has taken him.’

When Rabbi Simon bar Zevid died, Rabbi Eila got up and eulogized him with these verses: “But wisdom, where shall it be found.… Man does not know its value” (Job 28:12–13). “It is hidden from the eyes of all living” (Job 28:21). “The depths say: It is not in me” (Job 28:14). If so, a Torah scholar who died, how can we find his replacement? There are four items that are commonly used in the world, and all of them, if they are eliminated, they have replacements. They are: “For there is a source for silver, and a place for gold that they refine; iron is taken from the dust, and bronze is molten from stone” (Job 28:1–2). But, a Torah scholar who died, who will bring us his replacement? We lost Rabbi Simon; who will bring us his replacement? Rabbi Levi said: The tribes found a lost item71The sons of Jacob found that the money they had paid to purchase produce in Egypt had been returned to their sacks. and wondered, and their hearts sank, as it is stated: “Their hearts sank and they trembled” (Genesis 42:28). We, who lost Rabbi Simon bar Zevid, all the more so.

When Rabbi Bon ben Rabbi Ḥiyya died, Rabbi Zeira got up and eulogized him with this verse: “Sweet is the sleep of the laborer.” To what was Rabbi Bon ben Rabbi Ḥiyya comparable? To a king who had a vineyard and hired many laborers to work it. There was one worker who performed his labor much more efficiently than all the rest.

What did the king do? He took him by his hand and went with him on long and short strolls. At evening time, the laborers came to collect their wages, and that laborer came with them, and he gave him his wages in full. The laborers began protesting; they said: ‘We toiled all day, and this one toiled for two hours, and the king gave him his wages in full?’

The king said to them: ‘Why are you protesting? This one toiled for two hours efficiently [and accomplished] what you did not [accomplish] in your toil over the whole day.’ So too, Rabbi Bon ben Rabbi Ḥiyya learned [more] Torah in twenty-eight years than a distinguished disciple can learn in one hundred years. Rabbi Yoḥanan said: Anyone who toils in Torah study in this world, in the World to Come they do not leave him to sleep, but they lead him to the study hall of Shem and Ever and of Abraham, Isaac, Jacob, Moses, and Aaron. Until when? Until “I will make a great name for you, like the names of the great ones in the world” (II Samuel 7:9).

“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12). “I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here?

It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah.

Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book.

Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here?

It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah.

Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.

Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. “I, Kohelet, was king over Israel in Jerusalem.”

I was when I was, but now I am nothing.95I am stripped of my position, my wealth, and my wisdom. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything.96I am stripped of my position and my wealth, but my wisdom remains. However, it is of no value to me. He saw three worlds97He had three different types of life experience. during the days of his life.

Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man.

What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”98This is stated in past tense, implying that Solomon is recalling the days when he was king. There is no updated version of this verse in which this formulation is changed, indicating that Solomon ended his life as a commoner.

“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, every man who eats and drinks, and sees good in all his toil; this, too, is a gift of God” (Ecclesiastes 3:12–13). “I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, that every man who eats and drinks…” Rabbi Tanḥuma said that Rabbi Naḥman son of Rav Shmuel bar Naḥman said, and Rabbi Menaḥama, and some say, Rabbi Yirmeya and Rabbi Meyasha [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: Every instance in which eating and drinking is stated in this scroll, the verse is referring to Torah and good deeds.

Rabbi Yona said: The paradigm for all of them is as it is stated: “[There is nothing better for a man under the sun than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo] […during the days of his life…]” (Ecclesiastes 8:15). In his world [be’olamo] – in this world.53The midrash interprets the word ba’amalo as though it read be’olamo, in his world, which is a reference to man’s life on earth.

“During the days of his life” – to the grave. Is there food and drink in the grave, that it accompanies a person to his grave? Rather, these are Torah and good deeds.

“There is a grievous evil that I have seen under the sun: Wealth protected for its owner to his detriment” (Ecclesiastes 5:12). “There is a grievous evil that I have seen under the sun”: “there is a grievous evil” – is there a grievous evil and a good evil? What, then, is a grievous evil? It is, for example, gout, poverty, debilitation, nakedness, and hunger.

“Wealth protected for its owner to his detriment” – Rabbi Yehoshua says: This is Koraḥ. Rabbi Shmuel said: This is Navot the Yizre’elite. Rabbi Yehuda said: This is Haman. Rabbi Yitzḥak said: These are the Reubenites and the Gadites.

The Rabbis say: This is Job, who was rich, became poor, and was restored to what he had been. Rabbi Gamliel ben Rabbi Ḥanina asked before Rabbi Mona, he said: ‘What is this that is written: “Wealth protected for its owner to his detriment”?’ He said to him: ‘The only benefit of the matter is regarding his punishment; when a punishment of the kingdom is imposed upon him, he will give what he will give.’72The only benefit of wealth is that if the government imposes a fine upon him he will be able to pay it.

“For who knows what is good for man in his life, all the days of his life of vanity, that he spends like a shadow? For who can tell man what will be after him under the sun?” (Ecclesiastes 6:12). “For who knows what is good for man in his life” – Rabbi Huna [said] in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it.

Solomon said: “For who knows what is good for man in his life… that he spends like a shadow?” How so? If you say it is the shadow of a wall, it has substance. If it is the shadow of a palm tree, it has substance.

David came and explained: “His days pass like a shadow” (Psalms 144:4). David made a statement and did not explain it, but his son Solomon explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance.

If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim] said Kohelet” (Ecclesiastes 1:2). Another matter, “for who knows what is good for man in his life” – Rabbi Pinḥas said: Since the days of man are vanity, and they are numbered, and they are like a shadow, what pleasure does one have in life? Rather, let them engage in matters of Torah, which are all life.

“For who can tell man [what will be after him under the sun?]” – Solomon said, I will tell you what is better than them all: “A good name is better that fine oil” (Ecclesiastes 7:1).

“For man too does not know his time; like fish that are caught in an evil trap, and like birds that are caught in the snare, so the sons of man are snared at an evil time, when it falls upon them suddenly” (Ecclesiastes 9:12). “For man too does not know his time; like fish that are caught in an evil trap” – Rabbi Berekhya said: Is there an evil trap and a good trap? Reish Lakish said: This is a fish hook.

That is what is written: “The people who spread the evil slander about the Land died [in the plague]” (Numbers 14:37). With what were they killed? The Rabbis and Rabbi Shimon bar Yoḥai, the Rabbis said: Diphtheria rose in their throats and they choked and died. Rabbi Shimon ben Yoḥai said: They died of their limbs falling off.74This was the result of leprosy, one of the punishments for slander.

Rabbi Yehuda ben Rabbi Simon said the reason of the Rabbis: “Evil trap” is stated here, and “evil” is written there; just as in the “evil” written here, the fish hook goes down into the throat of the fish and chokes it, so, too, the “evil” that is written there means that diphtheria rose in their throats and they died. Rabbi Berekhya said the reason of Rabbi Shimon ben Yoḥai: “Plague” is stated here, and plague is stated there: “This will be the plague” (Zechariah 14:12).

Just as the plague stated there is with the falling off of limbs, so, too, the plague stated here is with the falling off of limbs. Rabbi Berekhya said: You have a trap that traps in the sea and does not trap on dry land, [and there is a trap that] traps on dry land and does not trap in the sea.75Yet, the term “evil trap” implies that it is effective both on land and at sea (Matnot Kehuna). Rather, this a hook that traps in the sea and traps on dry land, as it goes down into the throat of the fish and chokes it.76It can also be used with bait on dry land to trap birds and animals.

Rabbi Azarya and Rabbi Yonatan ben Rabbi Ḥagai [said] in the name of Rabbi Yitzḥak bar Maryon, in the name of Rabbi Ḥanina: You have a [type of] person who sins on earth but does not sin in Heaven,77He sins in the area of interpersonal relations but not in ritual matters. [and there is a type of person who sins] in Heaven but does not sin on earth.78He sins toward God, in ritual matters, but does not sin in the areas of interpersonal relations.

However, one who speaks evil speech sins in Heaven and on earth, as it is stated: “They set their mouth against Heaven; their tongue walks across the land” (Psalms 73:9). Rabbi Elazar said: We find that they walk in Heaven,79They boast as though the walk in Heaven. but their tongue walks on the earth. What is the reason that “they set their mouth against Heaven?” [It is because] “their tongue walks across the land.”

Rabbi Yoḥanan said: A person speaks evil speech only after he denies the fundamental belief in God, as it is stated: “Who have said: With our tongue we will prevail; our lips are our own. [Who is master over us?]” (Psalms 12:5). Rabbi Yitzḥak said: “Ponder this well, you who have forgotten God” (Psalms 50:22) – these are they who speak evil speech, as it is stated: “Who have said: With our tongue we will prevail; our lips are our own. [Who is master over us?]” (Psalms 12:5).

“The words of the mouth of the wise are grace; but the lips of the fool will swallow him” (Ecclesiastes 10:12). “The words of the mouth of the wise are grace” – this is Cyrus, king of Persia, who said: “Any among you from His entire people, may his God be with him, and he may go up [to Jerusalem]” (Ezra 1:3). “But the lips of the fool will swallow him” – as he recanted his words and retracted them.65Cyrus initially allowed the rebuilding of the Temple, but he is also identified with Artaḥshasta, who ordered that the construction of the Temple be stopped (see Ezra, chap. 4; Esther Rabba 1:3).

“More than that, my son, be careful: Making many books has no end, and much prattle is exertion of the flesh” (Ecclesiastes 12:12). “More than that [mehema], my son, be careful” – [of] confusion [mehuma], as anyone who introduces more than [these] twenty-four books into his house introduces confusion into his house, such as the book of ben Sira and the book of ben Tigla.56Ancient works of wisdom literature. “And much prattle is exertion of the flesh” – as they were given for prattle and were not given for exertion.57This is in contradistinction to the twenty-four books of the Bible, whose study requires exertion.

“I applied my heart to seek and to search in wisdom, regarding everything that is performed beneath the heavens; it is an unfortunate matter that God has given to the sons of men in which to engage” (Ecclesiastes 1:13). “I applied my heart to seek and to search in wisdom.” What is, “to search [latur] in wisdom”? [It is to establish] a set time [tur] for [contemplating all aspects of] wisdom. It is to ascertain the essence [to’ar] of wisdom, as it is stated: “Send men and they will scout [veyaturu] the land” (Numbers 13:2).

One who taught Bible well, he would sit before him, one who taught Mishna well, he would sit before him. Another matter, “to seek and to search [latur]” – to do what’s required [latur],99Tur is interpreted to mean shura, meaning line, in the sense of “toeing the line.” and to go beyond [lehotir]. When a poet composes alphabetical acrostics, at times he completes it and at times he leaves it unfinished, but Solomon, when he would compose alphabetical acrostics, he would add five letters.

That is what is written: “His songs [shiro] were one thousand [elef] and five” (I Kings 5:12); the remainder [shiyuro] of the parable was five beyond alef.100It was five beyond the alphabet. It was not only in matters of Torah that Solomon searched, but rather regarding everything that is performed under the heavens, for example, how one sweetens mustard and sweetens lupine and how one drinks hot drinks, [such as] wine, water, and peppers, in thirds.101If one prepares a drink that is one-third wine, one-third water, and one-third pepper and other spices, it will facilitate good health.

“It is an unfortunate matter that God has given to the sons of men in which to engage.” Rabbi Bon says: This is the pursuit of property. 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 Pinḥas in the name of Rabbi Yoḥanan: Although it is in the same category as idol worship, forbidden sexual relations, and murder, the [sin] that is most severe is robbery. Rabbi Yehuda in the name of Rabbi Levi: If a person was privileged and used his property for a mitzva, he prays and will be answered [vena’ana], as it is stated: “My righteousness will bear witness [ve’anta] for me” (Genesis 30:33).

If not, it will bear witness against him and prosecute him, as it says: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16). Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon bar Abba 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: It is written: “And shatter [uvtza’am] the head of all of them” (Amos 9:1).102Uvtza’am evokes the word betza, which means ill-gotten gain.

Rabbi Yaakov bar Aḥa 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, 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.103Although these books, which are comprised primarily of rebuke to Israel for its sins, would not have been given had the people not sinned, once they were given, one who studies them receives reward. [As] 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,104The 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 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, since 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), were eliminated from the world through water. But the tribes of Reuben and Gad 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.105An area large enough for animals to graze without approaching the fields of others.

“I have seen that there is an advantage to wisdom over folly, like the advantage of light over darkness” (Ecclesiastes 2:13). “I have seen that there is an advantage” – it is taught in the name of Rabbi Meir: Just as there is an advantage to light over darkness, so, there is an advantage to matters of Torah over matters of vanity.

“Better is a poor and wise child than an old and foolish king who no longer knows to receive admonition” (Ecclesiastes 4:13). “Better is a poor and wise child than an old and foolish king.” “Better is a poor and wise child” – this is the good inclination. Why is it called a child?

Because it only associates with a person from the age of thirteen onward. Why is it called poor? It is because not everyone heeds it. Why is it called wise?

It is because it guides people to the straight path. “Than an old and foolish king” – this is the evil inclination. Why is it called “king”? It is because everyone heeds it.

Why is it called “old”? It is because it associates with him from his youth through his old age. Why is it called a “fool”? It is because it guides a person to an evil path.

“Who no longer knows to receive admonition” – he31The reference is to the person who submits to the evil inclination. does not know how much pain and how much suffering will afflict him, but he is not cautious in their regard.

“That wealth is lost in a grievous manner; he begets a son, and he has nothing in his hand” (Ecclesiastes 5:13). “That wealth is lost in a grievous manner” – Rabbi Ḥaggai said in the name of Rabbi Yitzḥak: [His wealth is lost] due to the grievous manner in which he thought about a certain pauper.73The reference is to the owner of the wealth mentioned in verse 12. He said to him: ‘Would it not be better for you to toil and eat?

Look at your thighs, look at your feet, look at your girth; would it not be better for you to toil and eat?’ The Holy One blessed be He said: Is it not enough that you did not give him anything of what is yours, that you cast an evil eye on what I gave him? Therefore, “he begets a son, and he has nothing in his hand” – he will not leave, from the money in his possession, for his son.

“See the work of God, for who can mend what He has warped?” (Ecclesiastes 7:13) “See the work of God, for who can mend what He has warped?” When the Holy One blessed be He created Adam the first man, He took him and showed him all the trees in the Garden of Eden, and He said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you.

Moreover, you will cause death to that righteous one.’108Moses. To what is the matter of [the death of] Moses our master analogous? [It is analogous] to a pregnant woman who was incarcerated in prison. She gave birth to a son, raised him, and she died there. Sometime later the king passed the entrance of the prison.

As the king was passing, that son began screaming and he said: ‘My lord the king, I was born here, I grew up here; I do not know due to what sin am I placed here.’ [The king] said to him: ‘Due to your mother’s sin.’ So too regarding Moses, as it is written: “Behold, the man has become like one [of us]” (Genesis 3:22). And it is written: “Behold, your days are drawing near to die” (Deuteronomy 31:14).109The verse in Genesis was stated by God in explaining His removal of Adam from the Garden of Eden following his sin.

The verbal analogy to the verse in Deuteronomy, which relates to Moses’s death, indicates that Moses died only due to the fact that death was decreed upon all people following the sin of Adam.

“Good will not be for the wicked, and he will not prolong his days, like a shadow, since he does not fear before God. There is vanity performed on the earth, in that there are righteous who receive in accordance with the action of the wicked, and there are wicked who receive in accordance with the action of the righteous. I said that this, too, is vanity” (Ecclesiastes 8:13–14). “Good will not be for the wicked…there is vanity performed on the earth” – happy are the “righteous who receive in accordance with the action of the wicked” in this world, and alas and woe to the “wicked who receive in accordance with the action of the righteous.”40The righteous who receive punishment in this world for their few sins will enjoy only reward in the World to Come.

In contrast, the wicked who receive reward in this world for their few good deeds will receive only punishment in the World to Come.

“This, too, I have seen as wisdom under the sun; and it is great to me” (Ecclesiastes 9:13). “This, too, I have seen as wisdom under the sun…” Rabbi Shmuel bar Imi said: This is the thinking of the deceitful in their deceit, such as one who mixes water into wine, glaucium oil into [olive] oil, spring water into honey, donkey milk into balsam oil, sap into myrrh, vine leaves into pepper. One may not make a scale rod long on this side and short on that side; an instrument for leveling grain that is thick on this side and thin on that side; a scale rod or instrument for leveling that has a receptacle for metal;80A hidden receptacle within the instrument into which would be inserted metal, in order to change measurements and cheat customers. a rod that has a receptacle for money;81A rod used by porters or peddlers on which they would balance their loads.

It could be partially hollowed out to allow the insertion of money, and then the worker could claim he had not yet been paid. the cane of a poor person with a receptacle for water;82He could then claim to passersby that he does not even have any food or water with him, and they would thereby be more likely to take pity on him. or a rod with a receptacle for a mezuza and a pearl83Concealing these items in order to avoid paying tax. – all these are ritually impure.84Beyond the fact that they involve deceit, because they have a hidden receptacle, they are susceptible to ritual impurity.

Wooden vessels that do not have a receptacle are not susceptible to ritual impurity. Regarding all of them, Rabbi Yoḥanan said: Woe is me if I discuss [them], and woe is me if I do not discuss [them]. If I discuss them, I am teaching the swindlers [new techniques for swindling]. If I do not discuss [them], I am withholding knowledge and causing that which is ritually pure to become impure.85If people do not know that these objects are susceptible to impurity, they will not know when they become impure, and will continue using them in that state, and could render impure other items which are ritually pure.

Alternatively, [I should discuss them] so the swindlers will not think that the Sages are not well-versed in their actions. Rabbi Shmuel said: Nevertheless,86Despite the potential dangers. “For the ways of the Lord are upright; the righteous will follow them and sinners will falter in them” (Hosea 14:10).87This teaches that the truth must be stated, even if it will cause sinners to commit more transgressions.

“The beginning of the words of his mouth is foolishness, and the end of his mouth is evil debauchery” (Ecclesiastes 10:13). “The beginning of the words of his mouth is foolishness” – as [Cyrus] said: “He is the God, who is in Jerusalem” (Ezra 1:3).66Implying He is God only in Jerusalem. “And the end of his mouth is evil debauchery” – as he recanted and abrogated his decrees and said: Whoever has crossed67The Euphrates has crossed, and whoever has not crossed shall not cross.

Another matter: “The beginning of the words of his mouth is foolishness” – this is Aḥashverosh, as it is stated: “And in the reign of Aḥashverosh, at the beginning of his reign, they wrote libel [against the inhabitants of Judah and Jerusalem]” (Ezra 4:6). “And the end of his mouth [is evil debauchery]” – as he arose and abrogated the labor of the construction of the Temple.68Aḥashverosh, who is also identified as Artaḥshasta, began his reign with the foolish decree to stop the rebuilding of the Temple due to the libel, and he continued to prevent its rebuilding for the remainder of his reign.

“The end of the matter, everything having been heard: Fear God and observe His commandments, for that is all of man” (Ecclesiastes 12:13). “The end of the matter [davar], everything having been heard” – at the end of a person’s speech, everyone proclaims his matters: This so-and-so was upright, this so-and-so was God-fearing. They came and asked Solomon: What is the end of everything? He said to them: The end is a word [davar].58A person’s ultimate destiny is determined by what people say about him after his death.

Rabbi Levi said: Why is it called dever?59Dever means plague, which is often a cause of death. Because it takes [daveir] the good with the wicked. Why are [locusts] called govai? Because they administer the punishment of people and creatures, as when a person departs from the world, the Holy One blessed be He says to the ministering angels: See what the creatures are saying about him: This so-and-so was upright and was God-fearing; immediately, his bier flies in the air.60The individual’s soul is lifted to the heaven by the angels.

When Rabbi Levi bar Sisi died, Shmuel’s father ascended and pronounced after him this verse: “The end of the matter, everything having been heard.” To what is Rabbi Levi analogous? To a king who had an orchard and in it there were one hundred vines, and he would produce from it one hundred barrels of wine. That orchard was the most beloved for him of all the orchards that he had. [After some time,] ninety [vines] remained, and he would produce one hundred barrels.

Eighty remained, seventy remained, sixty remained, fifty remained, forty remained, thirty remained, twenty remained, ten remained, and he would produce one hundred barrels of wine. One remained, and he would produce one hundred barrels of wine. The king said: This vine is more beloved to me than all the orchards that I have. So too, the Holy One blessed be He said: He is as beloved to me as the entire world. Once he died, they said: “For that is all of man.”61He was as beloved to God as the totality of humankind.

“I have seen all the actions that were performed under the sun; and, behold, everything is vanity and herding wind” (Ecclesiastes 1:14). “I have seen all the actions that were performed…” Rabbi Abba bar Kahana said: This is analogous to an elderly man who was sitting at a fork in the road and there were two paths before him. One, its beginning was level and its end was thorns, cedars, and reeds; and one, its beginning was thorns, cedars, and reeds, and its end was level.

He would caution the passersby and say: ‘This one, its beginning is level and its end is thorns, cedars, and reeds; and that one, its beginning is thorns, cedars, and reeds, and its end is level.’ Should people not be appreciative of him for cautioning them for their own good, so they would not exhaust themselves? Similarly, the people should be obliged to Solomon, as he was sitting at the gates of wisdom and cautioning Israel: “I returned and saw under the sun [that the race is not to the swift, the battle is not to the strong, the bread is not to the wise, the riches are not to men of understanding, and favor is not to men of skill; rather, time and chance happens to them all]” (Ecclesiastes 9:11); “I have seen all the actions that were performed under the sun [and, behold, everything is vanity and herding wind],” except for repentance and good deeds.

The Rabbis say: This is analogous to an astrologer who was sitting at the entrance of the port, and he would caution all the passersby and say to them: ‘This merchandise should go to such and such place,106Where it will be in high demand. and that merchandise should go to such and such place.’ Should the people not be appreciative of him? So too, [people should be appreciative] of Solomon, who said: “I have seen all the actions…[everything is vanity],” except for repentance and good deeds.

“The wise man, his eyes are in his head; but the fool walks in darkness. I also know that one event will happen to them all” (Ecclesiastes 2:14). “The wise man, his eyes are in his head…” – the wise man, his eyes are in his head, but the fool, his eyes are in his legs? Rather, when the wise man is still at the beginning of a matter, he knows what will be at its end. Rabbi Meir would call the end of a matter its beginning.43Because one should begin something with the end in mind. Alternatively: “The wise man, his eyes are in his head” – this is Abraham our patriarch; “but the fool walks in darkness” – this is Nimrod; “I also know that one event will happen to them all.”44Both the wise man and the fool eventually die.

“I know that everything that God does, it will be forever, one cannot add to it, nor can one subtract from it; God did so, so they would fear before Him” (Ecclesiastes 3:14). “I know that everything that God does, it will be forever…” Rabbi Yehuda ben Rabbi Simon said: It would have been fitting for Adam, the first man, to have lived and endured forever.54As the verse states that “everything God does, it will be forever,” and God created Adam.

Why was death imposed upon him? “God did so, so they would fear before Him.” Rabbi Elazar said: From the beginning of the creation of the world it is stated: “Let the waters under the heavens be gathered” (Genesis 1:9). To what purpose?

“And let the dry land appear” (Genesis 1:9). Why, then, is it written: “He calls upon the waters of the sea and pours them on the face of the earth; the Lord is His name” (Amos 9:6)? [He did so] twice, once in the generation of the flood and once in the generation of the dispersion, because “God did so, so they would fear before Him.” Reish Lakish said: It is written: “This entire matter that I command you, you shall take care to perform, do not add to it and do not subtract from it” (Deuteronomy 13:1).

But the righteous add to it and do not subtract from it. Rabbi Yosei ben Rabbi Ḥanina said: From here [it may be derived] that an altar outside the Temple can be permitted only by a prophet, and Elijah stood and sacrificed at the peak of the Carmel.55Once the Temple was constructed it became prohibited to offer a sacrifice in any other place. However, Elijah the prophet did so on Mount Carmel in a confrontation with idolatrous priests, in order to demonstrate to the people the truth of God and the falsehood of idolatry.

See I Kings chapter 18. Rabbi Samlai of Broyera said: [Elijah] said to Him: “It was by Your word that I performed all these matters” (I Kings 18:36). Rabbi Ḥanina said: It is written: “Your house and your kingdom will remain steadfast” (II Samuel 7:16). When?

“If your descendants observe My covenant…” (Psalms 132:12). If not, “I will exact retribution for their transgression with a rod” (Psalms 89:33). Rabbi Yudan said: Great is fear [of God], as the heavens and the earth were created only due to fear; that is what is written: “God did so, so they would fear before Him.” Rabbi Yirmeya said: Great is fear, as Solomon concluded two books that he wrote with nothing other than fear.

That is what is written in the book of Proverbs: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). In this book, it is written: “The end of the matter, all having been heard: fear God [and keep His commandments, for this is all of man]” (Ecclesiastes 12:13). Rabbi Shimon ben Lakish was ascending from Ḥamat Gader, and Rabbi Yonatan encountered him. [R’ Yonatan] said to him: ‘How does my master interpret these verses?’ [Reish Lakish] transmitted the matter to him and this is how these verses are read.56The reference is to the verses the midrash will now quote.

The common theme is that the natural world is meant to maintain its basic structure, as indicated by the verse: “I know that everything that God does, it will be forever.” The Holy One blessed be He decreed that the heavenly shall be the heavenly and the earthly shall be the earthly. Moses rose and transformed the heavenly into the earthly and the earthly into the heavenly. That is what is written: “Moses ascended to God” (Exodus 19:3); “The Lord descended on Mount Sinai” (Exodus 19:20).

Likewise, the Holy One blessed be He decreed that the earthly shall eat and drink and that the heavenly shall not eat and shall not drink. Abraham rose and made the heavenly eat and drink; that is what is written: “He stood over them under the tree and they ate” (Genesis 18:8).57The midrash assumes that Abraham’s guests, whom he had given to eat, were angels. Were they eating? Rabbi Natan said: They appeared to be eating; each bit would disappear in turn.

Moses rose and made the earthly not eat and drink; that is what is written: “He was there with the Lord forty days and forty nights, he did not eat bread and he did not drink water” (Exodus 34:28). Likewise, the Holy One blessed be He decreed that sea shall be sea and that dry land shall be dry land. Moses rose and transformed sea into dry land. That is what is written: “The children of Israel came into the midst of the sea on dry land” (Exodus 14:16).

Elisha, the disciple of his disciple, transformed dry land into sea. That is what is written: “Make this valley full of trenches…[that valley will be filled with water]” (II Kings 3:16–17). Likewise, the Holy One blessed be He decreed that the heavens shall laud him, as it is stated: “The heavens relate the glory of God” (Psalms 19:2). Moses rose and silenced them, as it is stated: “Listen heavens, and I will speak” (Deuteronomy 32:1).

Likewise, the Holy One blessed be He decreed that the sun and the moon shall laud him, as it is stated: “From the rising of the sun until its setting, the name of God is praised [mehulal]” (Psalms 113:3); it is written mehalel [praises].58The word praised [mehulal] is written without a vav, such that it can be vocalized mehalel [praises]. Thus, instead of the verse stating “the name God is praised,” the verse can be read “the name of God it praises.”

Joshua, [Moses’s] disciple, rose and silenced them, as it is stated: “Sun, stand still in Givon; and Moon, in the valley of Ayalon” (Joshua 10:12). Likewise, the Holy One blessed be He decreed that summer shall be summer and that winter shall be winter. Samuel rose and transformed summer into winter, as it is stated: “Is it not wheat harvest today? [I will call to the Lord and He will send thunder and rain]” (I Samuel 12:17).59In the land of Israel, it generally rains only during the winter.

The wheat harvest occurs in late spring. Elijah rose and transformed winter into summer, as it is stated: “There shall not be dew or rain these years, except by my word” (I Kings 17:1). Likewise, the Holy One blessed be He decreed that day shall be day and night shall be night. Jacob, our patriarch, rose and transformed day into night, as it is stated: “He encountered the place, and stayed the night there, because the sun had set [ki va]” (Genesis 28:11); in fact, He extinguished [kava] the sun.60God made the sun set early so that Jacob would spend the night in that location.

The Rabbis say: The Holy One blessed be He set the sun prematurely and spoke with him in private. This is analogous to a friend of the king who would visit him infrequently. The king would attend to all the residents of the province on his request, and he would say: ‘Extinguish the torches and lamps so I can speak with my friend in private.’ So too, the Holy One blessed be He concealed the sun prematurely and spoke with Jacob in private.

Deborah and Barak rose and transformed night into day. That is what is written: “Deborah and Barak ben Avinoam sang…on that day” (Judges 5:1). Rabbi Pinḥas and Rabbi Ḥilkiyya [said] in the name of Rabbi Simon: Six miracles were performed on that day: On that day they came,61The people came to Deborah to ask for help in the war against the Canaanites. on that day they sent for him62She sent for Barak. and he sent.63Barak sent messengers to marshal the forces.

On that day they waged war. On that day Sisera was killed. On that day they distributed the spoils. On that day they recited a song, as it is stated: “Deborah and Barak ben Avinoam sang…on that day.”64These events, some of which individually took longer than the average length of a day, all took place on the same miraculously lengthy day.

“For he emerged from prison to reign, as also to his kingdom he was born poor” (Ecclesiastes 4:14). “For he emerged from prison [beit hasurim] to reign” – as it [the evil inclination] entangles people as though among thorns [seriata]. “As also to his kingdom he was born poor” – with the kingship of the good inclination comes the beginning of the impoverishment of the evil inclination. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Abraham; “than an old and foolish king” (Ecclesiastes 4:13) – this is Nimrod.

What is: “To the Shaveh Valley” (Genesis 14:17)? As there they all agreed [hushvu] and chopped down the cedars, and constructed a large platform, and enthroned him32Abraham above upon it; and they were lauding him and saying: “Hear us, my lord; you are a prince of God among us” (Genesis 23:6). “As also to his kingdom he was born poor” – with the kingship of Abraham comes the beginning of the impoverishment of Nimrod.

Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Joseph; “and wise” (Ecclesiastes 4:13) – as his wisdom sustained the entire world during the famine. “Than an old and foolish king” (Ecclesiastes 4:13) – this is Potifar. How many miracles did he see performed through [Joseph], but he was not admonished.33He believed his wife’s false accusations against Joseph. “For he emerged from prison to reign” – from Pharaoh’s jail he emerged a king, as it is stated: “I am Pharaoh, and without you no one will lift [his hand or foot in the entire land of Egypt] ” (Genesis 41:44).

“As he emerged from his mother's womb, so he will return naked, to go as he came, and he will take nothing for his toil that he can carry in his hand” (Ecclesiastes 5:14). “As he emerged from his mother's womb” – Geniva said: [It is analogous] to a fox that found a vineyard that was fenced on all sides. There was one opening, and it sought to enter through it but was unable to do so. What did it do?

It fasted three days until it was thin and weak, and it entered through the opening, ate, and grew fat. It sought to exit, but it could not pass at all. It again fasted, three other days, until it was thin and weak and it returned to be as it had been, and it exited. When it exited, it turned its face and looked at [the vineyard].

It said: ‘Vineyard, vineyard, what good are you, and what good are the fruits that are in you? Everything that is in you is good and excellent; however, what benefit is there from you? Just as one enters into you, so he emerges.’ This world is the same.

Another matter: “As he emerged from his mother's womb, so he will return naked, to go as he came” – it is taught: As a person comes, so he will go. A person comes with noise, and takes his leave of the world with noise; he comes to the world with weeping, and takes his leave of this world with weeping; he comes to the world with affection, and takes his leave of the world with affection; he comes to the world with a sigh, and takes his leave of the world with a sigh; he comes to the world without knowledge, and takes his leave of the world without knowledge.

It is taught in the name of Rabbi Meir: When a person comes to the world, his fists are clenched, as though to say: The entire world is mine, I will inherit it. When he takes his leave of the world his hands are open, as though to say: I did not inherit anything in this world, as Solomon said: “As he emerged from his mother's womb, so he will return naked, to go as he came, and [he will take] nothing [for his toil that he can carry in his hand].”

“On a day of good fortune, enjoy, and on a day of misfortune, see: God made this as well as that; consequently, man cannot find out anything about it” (Ecclesiastes 7:14). “On a day of good fortune, enjoy” – if a good day befalls you, act upon it immediately.110Thank God with a thanksgiving offering or a thanksgiving banquet. “And on a day of misfortune, see” – see how to repent and be spared from the punishment of Gehenna.

Rabbi Yudan [said] in the name of Rabbi Elazar: Three matters nullify evil decrees: Prayer, charity [tzedaka], and repentance, and the three of them are in one verse; that is what is written: “If My people upon whom My name is called humble themselves, and pray, and seek My presence, and repent their evil ways, then I will hear from the heavens, and will forgive their sin, and will heal their land” (II Chronicles 7:14).

“And pray,” this is prayer; “seek My presence,” this is charity, as it is said: “I with righteousness [betzedek]111The word tzedek, which means righteousness or justice, is from the same root as the word tzedaka, charity. will behold Your presence” (Psalms 17:15); “and repent their evil ways,” this is repentance; “then I will hear from the heavens.” Rabbi Mana said: Fast, as well, as it is written: The Lord will answer you on a day of affliction” (Psalms 20:2).

“There was a small city, and few men in it, and a great king came against it and surrounded it, and built a great siege upon it” (Ecclesiastes 9:14). “There was a small city” – this is the world, “and few men in it” – this is the generation of Enosh and the generation of the Flood, “and a great king came against it and surrounded it” – this is the King of kings the Holy One blessed be He, “and built a great siege upon it” – with ambush and subterfuge.

“The fool will increase words; man does not know what will be, and what will be after him, who can tell him” (Ecclesiastes 10:14). “The fool will increase words” – Rabbi Berekhya in the name of Rabbi Simon interpreted the verse regarding Moses. The Holy One blessed be He said to Moses: I wrote in your regard that you are wise, but you are standing and speaking extensively, and you are not wise, “do not continue to speak to Me further about this matter” (Deuteronomy 3:26).

“For every action God will bring to judgment, for every unknown, whether good or evil” (Ecclesiastes 12:14). “For every action” – Rabbi would interpret these verses, and when he would arrive at one of these six verses, he would weep. These are they: “For behold the Former of mountains, [and Creator of wind, who tells man what is his conversation]” (Amos 4:13). Even matters that do not have substance or sin are written for Him in His ledger.

Who writes them? “He who renders dawn, darkness…[the Lord, God of hosts, is His name]” (Amos 4:13). In addition: “Seek the Lord, all you humble of the earth, [who have performed His judgment; seek righteousness, seek humility. Perhaps you shall be hidden in the day of the Lord’s anger]” (Zephaniah 2:3). [In addition:] “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will grant favor to the remnant of Joseph]” (Amos 5:15).

And this verse: “For every action God [will bring to judgment, for every unknown, whether good or evil].” “Without knowledge, even the soul is no good” (Proverbs 19:2) – Rabbi Beivai said: [This is likened] to one who was accustomed to engage in relations [with his wife] at sunrise. He forgot62He forgot that the expected time had come for his wife to menstruate, and he was therefore obliged to refrain from engaging in marital relations with her (see Nidda 63b). and engaged in relations before sunrise.63His wife menstruated at that time, and they unwittingly violated the prohibition to engage in relations while she was menstruating.

If he did so without knowledge, it is not good,64Even if he forgot that he was supposed to separate from her, he bears responsibility. The midrash reads this into the phrase “no good” in the verse in Proverbs. and all the more so if he did so with knowledge. Furthermore, “he who hastens with his feet sins” (Proverbs 19:2).65One who rushes down a path leading to sin is held responsible for his sins, even if he committed them unwittingly (Midrash HaMevo’ar). [This is likened] to one who had two stores before him, one selling slaughtered meat and one selling meat from an unslaughtered carcass, and he forgot and purchased the meat of the unslaughtered carcass.

“Without knowledge…no good” (Proverbs 19:2), and all the more so if he did so with knowledge. Furthermore, “he who hastens with his feet sins” (Proverbs 19:2). Rabbi Yoḥanan interpreted the verse regarding Shabbat. [This is likened] to one who had two paths before him, one smooth and one filled with thorns and pebbles, and he forgot and went on the one in which there were thorns and pebbles.66Even though he forgot that there were thorns there, and walking through them would involve detaching some of them from the ground, which constitutes a violation of Shabbat, he is held accountable for this violation.

Had he known and gone, all the more so. Rabbi Yoḥanan and Reish Lakish interpreted this verse.67They interpreted “he who hastens with his feet sins” to mean that one should not come to the Temple frequently to bring sacrificial offerings to atone for any sins he may not realize that he has committed; it would be preferable to just be careful to avoid sin. Rabbi Yoḥanan said: With vow offerings and gift offerings it is prohibited; with sin offerings and guilt offerings it is permitted.

Reish Lakish said: With vow offerings and gift offerings it is permitted; with sin offerings and guilt offerings it is prohibited. Rabbi Yehuda ben Rabbi Simon said: If one performs one transgression without knowledge it is not good; if he knew and went and performed [the transgression], all the more so. Therefore, “for every action God will bring to judgment, for every unknown, whether good or evil.”

He said: A servant whose master considers his unwitting transgressions like intentional transgressions, does he have recourse?68One should avoid sinning even unwittingly. What is “for every unknown”? That is one who kills a louse in the presence of another person and [the other person] is disgusted.69One is punished even for this small offense of causing discomfort to the other person. Shmuel said: This is one who expectorates before another person and [the other person] is disgusted.

What is “whether good or evil”? The school of Rabbi Yannai says: This is one who gives a coin to a poor person in public, as when Rabbi Yannai saw a man who gave a coin to a poor person in public, he said: It would have been preferable had you not given to him, than now, when you gave to him and shamed him.70Thus, the verse is indicating that one can be punished even for an act that is inherently good, such as giving charity.

The school of Rabbi Shila says: This is one who gives charity to a woman in private, as he causes her to become suspected.71Although his intention in giving her charity in secret is noble, his actions may have a detrimental effect; when people notice a man secretly visiting her, they suspect her of illicit activity. Rava said; This is one who sends uncut meat to his wife on Friday.72The reference is to meat from which the sciatic nerve and forbidden fats have not been removed.

Since it is close to Shabbat, she will be in a rush and might not remove all of the prohibited portions. Is this so? But did Rava not send [in this manner]? The daughter of Rav Ḥisda73Rava’s wife was different, as he knew that she [would successfully remove all the prohibited portions].

Rabbi Tanḥum bar Ḥiyya interpreted the verse regarding the indigent and the wealthy. On the day of another’s good fortune, rejoice with him. “On a day of misfortune, see,” see how [ you can] support the indigent, such that you will receive reward due to them. This is what Rabbi Tanḥum would do: If he was accustomed to purchase a litra of meat, he would purchase two, one for his portion and one for the indigent; [similarly, he would purchase] two bunches of vegetables, one for him and one for the indigent. “[God made] this as well as that,” these are the wealthy and the indigent, so that each will benefit from the other.112The indigent benefit from charity in this world, and the wealthy in the World to come.

Rabbi Aḥa interpreted the verse regarding Torah. In its joy, rejoice. “And on a day of misfortune, see” – you will be among the onlookers, in whose regard it is written: “They will emerge and see the carcasses of the people” (Isaiah 66:24), and not among those who are seen, in whose regard it is written: “Their worm will not die” (Isaiah 66:24). “This as well as that,” these are Gehenna and the Garden of Eden.

How much separates them? It is one handbreadth. Rabbi Yoḥanan said: A wall. The Rabbis say: They are adjacent, so they can peek at one another.

Rabbi Levi interpreted the verse [as follows]: On the festivals that I gave you, rejoice and bring joy to the Holy One blessed be He with offerings. If a year comes without a drought, go out to your vineyard, look and rejoice, look at your olive trees and rejoice. The Holy One blessed be He said: ‘I did not create as good an advocate for rain as the day of Shemini Atzeret.’ That is what is written: “On the eighth day, an assembly [it shall be for you]” (Numbers 29:35).113It is on your behalf.

“That which is warped cannot be straightened, and that which is lacking cannot be counted” (Ecclesiastes 1:15). “That which is warped cannot be straightened.” In this world, one who is warped can be straightened, and one who is lacking can be counted. But in the future, one who is warped cannot be straightened, and one who is lacking cannot be counted.

There are those among the wicked who were friends with each other in [this] world. If one of them repented during his lifetime, before his death, and one of them did not repent before his death, the one who did so in his lifetime is privileged to stand in the company of the righteous, and the other one stands in the company of the wicked. He sees his counterpart and says: ‘Is there, perhaps, favoritism in this world?

Woe to that man.107He is referring to himself. The same is true of the third-person reference (“he”) in the next sentence. He and that one, we were together in the world. We were as one, we stole as one, we robbed as one, and we did all the evil deeds in the world together.

Why is that one in the company of the righteous and this man is in the company of the wicked?’ They say to him: ‘You great fool, you were repulsive after your death for two or three days. They did not place you into a coffin, and they dragged you to your grave with ropes. “The maggot is spread under you and worms cover you” (Isaiah 14:11).

Your counterpart saw your repulsiveness and took an oath to abandon his wicked path, and he repented like a righteous man. His repentance enabled him to take life, honor, and a portion here with the righteous. Why [are you being punished] to this extent? It is because you had the opportunity to repent, and had you repented, all would have been well for you.’

He says to them: ‘Allow me, and I will go and repent.’ They respond to him and say: ‘Oh, you great fool, don’t you know that this world is comparable to Shabbat, and the world from which you came is comparable to the day before Shabbat? If a person does not prepare on the day before Shabbat, what will he eat on Shabbat? Don’t you know that the world from which you came is comparable to dry land and this world is comparable to the sea?

If a person does not prepare on dry land, what will he eat at sea? Don’t you know that this world is comparable to a wilderness, and the world from which you came is comparable to a settlement? If a person does not prepare in the settlement, what will he eat in the wilderness?’ Immediately, he grits his teeth and eats his flesh, as it is stated: “The fool folds his hands, and eats his flesh” (Ecclesiastes 4:5).

He says: ‘Allow me and I will see the glory of my counterpart.’ They say: ‘You great fool, we are commanded from the mouth of the Almighty that neither will the righteous stand among the wicked, nor the wicked among the righteous, not the pure alongside the impure, nor the impure alongside the pure. What are we commanded regarding this gate? “This is the gate of the Lord, the righteous will enter it” (Psalms 118:20).’

Immediately, he rends his garments and pulls out his hair, as it is stated: “The wicked will see and be angered” (Psalms 112:10).

“I said in my heart: Like the fate of the fool, so will befall me; and why did I become wiser? I said in my heart, this too is vanity. For there is no remembrance of the wise man with the fool forever; with the passage of the coming days everything is forgotten. How can the wise man die like the fool?” (Ecclesiastes 2:15–16).

“I said in my heart: Like the fate of the fool, so will befall me…” – I am called king45This is presented from the perspective of Abraham. A midrash (Bereshit Rabba 42:5) asserts that after Abraham defeated the four kings in battle (see Genesis, chap. 14), the surrounding nations referred to Abraham as their king. and the wicked Nimrod is called king. This one dies and that one dies; if so, “why did I become wiser?”

Why did I sacrifice my life for the sanctification of the name of the Holy One blessed be He, and I cautioned [others] and I said: There is no god like Him in the heavens and on the earth? I then retracted and said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.”46Solomon counters that the similar fate of the wise man and the fool will be forgotten, because the wise man will be remembered on his own, whereas the fool will not be remembered.

Why? It is because when the Israelites encounter times of trouble, they say: “Remember Abraham, Isaac, and Jacob your servants…” (Exodus 32:13). Do the nations of the world say: Remember the action of Nimrod? That is what is written: “How can the wise man die like the fool?”47It cannot be that the wise man’s death would be like that of the fool. They are not comparable, as demonstrated.

“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15). “What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water?65God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans?

Say to him: ‘It “already is.”’ The ocean is entirely water in water.66Even though it is full of water, rivers stream into it and it does not overflow. “And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’

Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16). If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’

Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel. Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world.

It is I67This phrase, and the coming phrases, are stated from the perspective of God. who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1).68God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu).

It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17).

“And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.”

God seeks the pursued in any circumstance. Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers.69He holds the pursuers accountable for their actions, and He grants favor to the pursued. Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4).

Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28).

Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6). Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23).

David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6).

Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).