Kohelet Rabbah Reader

“I saw all the living that walk under the sun, with the second child, who will stand in his stead” (Ecclesiastes 4:15). “I saw all the living that walk under the sun” – these are the actions of the righteous. What caused them to be living? It is because they walk under the sun, “with the second child” – this is the good inclination.

“This too is a grievous evil; just as he came, so he will go; and what is the advantage for him that he will toil for the wind?” (Ecclesiastes 5:15). “This too is a grievous evil; just as he came, so he will go” – just as he came into the world eating soft foods, so he will go eating soft foods. Rabbi Pinḥas said: Just as He began the world with four kingdoms, He concluded with four kingdoms. He began with four kingdoms, as it is stated: “Kedorlaomer, king of Elam, Tidal, king of Goyim, Amrafel, king of Shinar, and Ariokh, king of Elasar” (Genesis 14:9), and concluded with four kingdoms: Babylon, Greece, Media, and Edom.

“And what is the advantage for him that he will toil for the wind?” – The Holy One blessed be He said to man: You plowed, sowed, reaped, gathered, threshed, and created a pile of grain. If I do not provide wind to winnow for you, how will you live? They give the omer as payment for that wind; that is, “What is the advantage for him that he will toil for the wind”?

“I have seen everything in the days of my vanity; there is a righteous person who perishes in his righteousness, and there is a wicked person who endures in his wickedness” (Ecclesiastes 7:15). “I have seen everything in the days of my vanity.” They asked Shmuel HaKatan, what is the meaning of what is written: “There is a righteous person who perishes in his righteousness”? He said to them: ‘It is revealed and known before the One Who spoke and the world came into being that this righteous person is destined to be corrupted.

The Holy One blessed be He says: I will remove him [from the world] while he is still in his state of righteousness, as it is stated: “There is a righteous person who perishes in his righteousness.”’ “And there is a wicked person who endures in his wickedness.” As long as a person is alive, the Holy One blessed be He anticipates his repentance; once he dies the hope for his [repentance] is lost, as it is stated: “When a wicked person dies, hope is lost” (Proverbs 11:7). [This is analogous] to a group of robbers who were incarcerated in prison.

One of them dug a tunnel and they all fled. One of them remained there and did not flee. When the jailer came, he began striking him with a stick. He said to him: ‘Luckless and unfortunate one, you had a tunnel before you and you did not flee?’

So too, in the future, the Holy One blessed be He will say to the wicked: ‘You had [the opportunity for] repentance before you, and you did not repent?’ Consequently, “the eyes of the wicked will fail” (Job 11:20). Due to three matters, Rabbi Yoshiya said that the Holy One blessed be He is patient with the wicked in this world: Perhaps they will repent, or perform mitzvot for which the Holy One blessed be He will reward them in this world, or perhaps righteous children will emerge from them.

We see that He was patient with Aḥaz, and Hezekiah emerged from him; with Amon, [and] Josiah emerged from him; [with] Shimi, [and] Mordekhai emerged from him.

“I praised joy, as there is nothing better for man under the sun than to eat, drink, and rejoice. It will accompany him in his toil during the days of his life that God has given him under the sun” (Ecclesiastes 8:15). “I praised joy.” Rabbi Tanḥuma said that Rabbi Naḥman son of Rabbi 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…than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo]” (Ecclesiastes 8:15) – in his world [beolamo], in this world. “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 the good deeds that a person performs.

“He found in it a poor, wise man, and he saved the city in his wisdom; but no one remembered that poor man” (Ecclesiastes 9:15). “He found in it a poor, wise man, – this is Noah, as it is stated: “For I have seen you righteous before Me in this generation” (Genesis 7:1). “And he saved the city in his wisdom” – as he would say to them: ‘Alas, empty ones, the flood is coming tomorrow; repent!’ 88Noah said to the people of his generation, attempting to save them.

They would say to him: ‘If calamity will begin, it will begin from the house of that man.’89This is a reference to Noah. When Methuselah died they said to him: ‘Is it not from the house of that man that the calamity began?’90Methuselah, a righteous man, died just seven days before the beginning of the Flood. Noah was a direct descendant of his and mourned his death. “But no one remembered that poor man” – the Holy One blessed be He said to them: You did not remember him; I remember him, as it is stated: “The Lord remembered Noah…” (Genesis 8:1).

“The toil of the fools will exhaust him, as he will not know to go to a city” (Ecclesiastes 10:15). “The toil of the fools will exhaust him” – this is a student who stagnates in his study; “as he will not know to go to a city” – should he not have gone to his teacher to restore his learning to him? Another matter: “The toil of the fools will exhaust him” – this is Yiftaḥ; “as he will not know to go to a city” – should he not have gone to Pinḥas so he would annul his vow for him?69Yiftaḥ had vowed that the first item that would exit his house to meet him upon his return home would be a sacrifice to God.

When he returned home, his daughter was first to exit his house, and because of the vow, she lived out her life in solitude (see Judges 11:30–40). However, Yiftaḥ said: ‘I am the chief and commander of Israel; shall I go to Pinḥas?’ Pinḥas said: ‘I am a High Priest, son of a High Priest; shall I go to an ignoramus?’ Between the two of them that unfortunate one was lost, and the two of them are liable for her blood.

Yiftaḥ’s limbs were severed one after another and buried, as it is written: “He was buried in the cities of Gilad” (Judges 12:7). In how many places was he buried that you say: “He was buried in the cities of Gilad”? Rather, it teaches that his limbs were severed one after another, and each one was buried in its place. What did Pinḥas lose?

The Divine Spirit left him for two hundred years, as it is not written, “he was chief over them,” but it is written: “Pinḥas ben Elazar had been chief over them; in the past the Lord was with him” (I Chronicles 9:20).70The Lord had been with him in the past, but was not with him in the present.

Another matter, “that which is warped [me’uvat] cannot be straightened” – since the waters were corrupted [nitavetu]108They became salted. during the six days of Creation, they have not yet been repaired. “And that which is lacking cannot be counted” – since the Holy One blessed be He subtracted eleven days from the lunar year relative to the solar year, how many years, cycles, and intercalations [have passed], and [yet the time has not arrived when] the solar year [will be the same as] the lunar [year].

Another matter, “that which is warped [me’uvat] cannot be straightened” – once the actions of the generation of the flood were corrupted [nitavetu], they were not repaired. “And that which is lacking” – since the Holy One blessed be He minimized their years, as it is stated: “His days shall be one hundred and twenty years” (Genesis 6:3), they have not been restored. Another matter, “that which is warped [me’uvat] cannot be straightened” – if a person does not divert [me’avet] himself from Torah [study], he can repair himself.109Even if he sins.

“And that which is lacking cannot be counted” – if a person does not detract from his Torah [study], he can still be counted.110Among the Torah scholars. Once a person diverts himself from Torah [study], he cannot repair [himself], and once a person detracts from his Torah [study], he cannot be counted. As in the case of Rabbi Yehuda and Rabbi Elazar who studied together, and Rabbi Yehuda married his wife.

Rabbi Elazar preceded him by the seven days of the wedding feast,111He arrived at the yeshiva seven days earlier than Rabbi Yehuda, who waited until after the seven days of festivities following his wedding to go to the yeshiva. and several years passed in which [Rabbi Yehuda] tried to catch up to him [in his studies] but he was unable to catch up to him; that is: “And that which is lacking cannot be counted.”

If the time for reciting Shema arrived and he did not read it at its time, in his regard, the verse says: “That which is warped cannot be straightened.” If the time of prayer arrived and he did not pray by then, in his regard it is stated: “And that which is lacking cannot be counted.” We learned that Rabbi Shimon ben Menasya says: What is “that which is warped cannot be straightened”? It is one who engages in relations with a forbidden relative and he begot a mamzer112A mamzer is a child born as a result of certain forbidden relations.

It is prohibited for a mamzer and his or her descendants to marry a natural-born Jew who is not also a mamzer. from her. Say, perhaps, [it is referring] to a thief or a robber; he can repair the situation.113By returning what he stole. Rabbi Shimon says: Only one who was straight at the outset and was corrupted is called warped. Who is that?

It is a Torah scholar who forsakes the Torah. Rabbi Shimon ben Menasya says: If a person steals, he can return the stolen item. If he robbed, he can return the robbed item. It is not in that regard that it is stated: “That which is warped cannot be straightened.”

However, one who has relations with a married woman has cast his life from the world, and has forbidden her to her husband. Rabbi Shimon ben Yoḥai says: One does not say: Examine this camel, perhaps it is blemished; examine this pig, perhaps it is blemished. What does one examine? It is the daily offerings.

What is that? It is a Torah scholar who forsook the Torah. Yehuda ben Lakish [said] in the name of Rabban Shimon ben Gamliel: In his regard it is stated: “Like a bird straying from its nest, so is a man [who wanders from his place]” (Proverbs 27:8). He further states: The thought of creating one thousand generations entered His mind.

How many were obliterated? Nine hundred and seventy-four, and what is the reason [to say this]? “He commanded the matter for one thousand generations” (Psalms 105:8). What is this?

It is the Torah.114God had thought to create one thousand generations before the giving of the Torah, but He created only twenty-six. Rabbi Levi [said] in the name of Rabbi Shmuel bar Naḥman: Nine hundred and eighty [generations were obliterated], and what is the reason [to say this]? “He commanded the matter for one thousand generations” – this is circumcision.115God had thought to create one thousand generations before giving the command regarding circumcision, but He created only twenty.

Rabbi Yaakov bar Aḥa [said] in the name of Rabbi Yoḥanan: A person should never abstain from going to the study hall, as several times this halakha regarding a boat in the Jordan was questioned in Yavne: A boat in the Jordan, why is it ritually impure? No one got up, and no one said anything about it, until Rabbi Ḥanina ben Akavya taught it in his city: A boat in the Jordan, why is it ritually impure?

It is because they load it on dry land and lower it into the water.116Since it can be moved on dry land when it is loaded, it is susceptible to ritual impurity (see Shabbat 83b). They answered him: But the seafarers in Ashkelon submerge it…?117They load and unload the boat in the water; therefore, it should not be susceptible to impurity. Rabbi Elazar ben Yosei answers: It is different [than other types of boats] because it is partially sunk into the ground.118It is loaded while partially on the ground and then dragged fully into the water.

When it arrives at its destination, it is dragged partially onto the ground and then unloaded. He also taught another matter: The hard branches of a palm tree that one cuts for wood require tying if one wants them for lying or for a tent [on Shabbat].119One must do this before Shabbat to change the designation of the palm branches from wood that is set aside from use on Shabbat, to wood that is permitted for use on Shabbat.

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is Moses; “but the fool walks in darkness” (Ecclesiastes 2:14) – this is the wicked Bilam. “I also know that one event will happen to them all, I said in my heart [like the fate of the fool, so will befall me]” (Ecclesiastes 2:14–15) – this one is called prophet and that one is called prophet; if so, “why did I become wiser?”

Why did I give my life for the sake of the Torah?48This sentence is stated from the perspective of Moses. Then I said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.” Tomorrow, the Israelites encounter trouble, and say: “He remembered the days of old, Moses, his people…” (Isaiah 63:11). Do the nations of the world say: He remembered the days of old, Bilam, his people? That is what is written: “How can the wise man die like the fool?”

Another matter, “There was a small city” – this is Egypt, “and few men in it” – these are the Egyptians, “and a great king came against it and surrounded it” – this is the wicked Pharaoh,91Pharaoh was a wicked king who did not act in the best interest of his subjects. “and built a great siege upon it” – with ambush and subterfuge. “He found in it a poor, wise man” – this is Joseph the righteous, “and he saved the city in his wisdom” – as he said to Pharaoh: “Let Pharaoh proceed and let him appoint officials over the land…and let them gather all the food of these good years…” (Genesis 41:34). “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6).

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is David, king of Israel; “but the fool walks in darkness” (Ecclesiastes 2:14) – this is the wicked Nebuchadnezzar. “I also know that one event will happen to them all” (Ecclesiastes 2:14), and then, “I said in my heart…for there is no remembrance of the wise man with the fool forever; with the passage of the coming days everything is forgotten.”

This one [David] built the Temple49David laid the foundations for the Temple and prepared materials for its construction (Etz Yosef). and ruled for forty years, and that one destroyed it and ruled for forty years. If so, “why did I become wiser?” Why did I devote my life to the construction of the Temple? Then I said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.”

Tomorrow, Solomon will stand and build the Temple, and will say: “Remember the kindnesses of David, Your servant” (II Chronicles 6:42). Will Evil Merodakh50Evil Merodakh was the son of Nebuchadnezzar. He is mentioned in II Kings 25:27. stand and say: Remember the kindnesses of Nebuchadnezzar, Your servant? That is what is written: “How can the wise man die like the fool?”

Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are Joseph’s brothers, “and a great king came against it and surrounded it” – this is Joseph, “and built a great siege upon it” – these are the three edicts that he issued: That no slave shall enter Egypt, no person may enter with two donkeys, and no person may enter whose name and his father’s name, and his grandfather’s name, and his grandmother’s name are not documented.92Joseph issued these edicts so that his brothers would have to come to Egypt themselves to procure food, and not send their slaves; so that they would all have to come, instead of sending just some of them; and so that he would be able to identify them (Etz Yosef).

“He found in it a poor, wise man” – this is Judah, “and he saved the city in his wisdom” – as he said: “I will guarantee him…” (Genesis 43:9). Moreover, he said to Joseph: “Now please, let your servant remain instead of the lad…” (Genesis 44:33).93Thus, Judah saved the extended family from starvation by convincing Jacob to allow Benjamin to travel to Egypt, and he saved Benjamin from slavery by offering himself as a slave to Joseph instead.

“But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He sent Judah before him…” (Genesis 46:28).94God ensured that Judah would still play a lead role among the brothers when they moved to Egypt.

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is one who purchased wheat for three years; “but the fool walks in darkness” (Ecclesiastes 2:14) – this is one who purchased wheat for one year. “I also know…I said in my heart…” (Ecclesiastes 2:14–15); this one eats and that one eats. If so, “why did I become wiser?” Why did I pawn my vessels in the summer to acquire food? Then I said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.” Subsequently, a drought year may come, and this one will eat at a high price and that one will eat at a low price. That is what is written: “How can the wise man die like the fool?”

Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are the Israelites, as it is stated: “With seventy people your ancestors descended to Egypt…” (Deuteronomy 10:22). “And a great king came against it” – this is Pharaoh. “And surrounded it and built a great siege upon it” – as he issued edicts, one harsher than the one before: He prevented them from engaging in marital relations, he pulled their foreskins,95He forced the Israelite men to conceal their circumcisions. and had them grow a forelock.96This was a hairstyle common among the Egyptians.

Pharaoh was trying to force the Israelites to assimilate into Egyptian culture. “He found in it a poor, wise man” – this is Moses, as it is stated: “Moses said: So said the Lord: About midnight…” (Exodus 11:4).97God had stated that the plague of the firstborn would take place at midnight. Moses, when warning Pharaoh of the impending plague, said it would take place “about midnight.” This was due to his wisdom, as he reasoned that if the Egyptians would err in calculating exactly when midnight was, they might rationalize that this was not performed by God, or that Moses did not know exactly what God would do (Midrash HaMevoar, based on Berakhot 4a).

“And he saved the city in his wisdom” – as he said: “They shall take of the blood…” (Exodus 12:7).98By instructing the Israelites as to the performance of the paschal offering, Moses caused them to be saved from the plague of the firstborn. “But no one remembered that poor man”99The Israelites complained about Moses in the wilderness and did not take into account that he had saved them in Egypt. – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He remembered the days of old, Moses, His people” (Isaiah 63:11).

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is a Torah scholar, who is expert in his studies.51“But the fool walks in darkness” – this is one who studied Torah but did not invest the time and effort to reach that level of expertise. “I also know…” (Ecclesiastes 2:14), and then, “I said in my heart…”; this one is called rabbi and that one is called rabbi. This one is wise and that one is wise.

This one wraps himself in his prayer shawl and that one wraps himself in his prayer shawl.52It was common for Torah scholars to spend much of the day wrapped in their prayer shawl. If so, “why did I become wiser?” Why did I give my life for my Torah? Then I said: “For there is no remembrance of the wise man with the fool.”

Tomorrow, they enter the assembly or another place, and they ask each other questions. This one is asked and responds, and that one is asked and does not respond; that is what is written: “How can the wise man die like the fool?” Rabbi Ḥiyya bar Neḥemya said: If a student would not be required to cite a lesson in the name of his teacher, tomorrow his Torah53The teacher’s Torah. would be forgotten.

How, then, can the teacher do anything but devote himself to his student?54As it is the student who will perpetuate the teacher’s teachings.

Another matter, “there as a small city” – this is Sinai, “and few men in it” – these are the Israelites, “and a great king came against it” – this is the King of kings the Holy One blessed be He, “and surrounded it and built a great siege upon it” – these are the two hundred and forty-eight positive commandments and the three hundred and sixty-five negative commandments. “He found in it a poor, wise man” – this is Moses, as it is stated: “No hand shall touch it…” (Exodus 19:13), “and he saved the city in his wisdom” – as it is stated: “Anyone who touches the mountain shall be put to death” (Exodus 19:12). “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “Remember the Torah of Moses, My servant…” (Malachi 3:22).

Another matter, “a small city” – this is Sinai, “and few men in it” – these are the Israelites, “and a great king came against it” – this is the evil inclination, “and surrounded it and built a great siege upon it” – as it is stated: “This is your god, Israel (Exodus 32:4).100This was stated regarding the Golden Calf. “He found in it a poor, wise man” – this is Moses, as it is stated: “Lord, why shall Your wrath be enflamed against Your people” (Exodus 32:11). “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He said He would destroy them, were it not for Moses, His chosen one…” (Psalms 106:23).

Another matter, “a small city” – this is a synagogue, “and few men in it” – this is the congregation, “and a great king came against it” – this is the King of kings the Holy One blessed be He, “and surrounded it and built a great siege upon it” – this is ambush and subterfuge.101This is a reference to the possibility that the congregation will act improperly in the synagogue. “He found in it a poor, wise man” – this is the wise elder or the cantor, as when the elder sits and teaches and they repeat after him: ‘Amen, may His great name be blessed,’102This is part of the Kaddish recited after communal study of Aggada. even if [the community] has a [heavenly] document of edicts for one hundred years,103The community was destined to experience misfortune and suffering for one hundred years. the Holy One blessed be He will forgive all its iniquities.

“But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, “you shall rise before the elderly…” (Leviticus 19:32).

Another matter, “a small city” – this is the body, “and few men in it” – these are the limbs, “and a great king came against it” – this is the evil inclination. Why does he call the evil inclination “great”? Because it is thirteen years older than the good inclination.104A person receives an evil inclination upon birth, and a good inclination only upon reaching the age of bar or bat mitzva. “And surrounded it and built a great siege upon it” – this is ambush and subterfuge.

“He found in it a poor, wise man” – this is the good inclination. Why does he call it poor? Because it does not exist in all people, and most people do not heed it. “And he saved the city in his wisdom” – as anyone who heeds it is saved.

David said: 'Good for one who heeds it; that is what is written: “Happy is one who attends to the helpless” (Psalms 41:2). “But no one remembered…” – the Holy One blessed be He said: You did not remember it; I remember it, “I will remove the heart of stone from your flesh…” (Ezekiel 36:26).

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16). “I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]120Literally, hearing. heart” (I Kings 3:9).

The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”121Literally, stand. (Ezekiel 22:14).

The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).122This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10).

The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67).

The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33).

The heart contemplates,123Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3).

The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20).

The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly124Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4).

The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17).

The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4).

The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6).

The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40).

The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25).

The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3).

The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1).

The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

“I hated life, because the actions performed under the sun were distressing to me; as everything is vanity and herding wind” (Ecclesiastes 2:17). “I hated life” – Imikanteron wrote to Emperor Hadrian. He said to him: If it is the circumcised that you hate, there are the Ishmaelites. If it is those who observe Shabbat that you hate, there are the Cuthites.55The Ishmaelites would practice circumcision and the Cuthites would observe Shabbat.

Rather, it is only this nation alone that you hate; its God will exact retribution against that man.56This is a reference to Hadrian. Hadrian declared that whoever did so57Whoever had written the letter, which apparently had not been signed. should reveal himself to the king because the king wants to give him something. One person went and revealed himself.58There was concern that if no one identified himself as the writer of the letter, the emperor would punish the entire community.

Therefore, one person identified himself as the writer of the letter even though he was not the real author (Midrash HaMevo’ar). He [Hadrian] said: ‘Behead him.’ [Hadrian then] said to him: ‘Why did you say so?’59Why did you accuse me of baseless hatred. He said: ‘It is because you are relieving this man from three severe pains.’60The man said this about himself, and thereby explained why he was not afraid to die. [Hadrian] said to him: ‘What are they?’

He said to him: ‘This man’s soul wants to eat with him morning and evening, and he does not have anything to give it, and likewise regarding his wife and likewise regarding his sons.’61In other words, the man said he did not have enough food to eat, for himself or for his family. Hadrian said: ‘Since he is living a bad life, let him go.’ [The man] recited about himself: “I hated life.” There was an incident involving a certain glutton, who toiled all the six days of labor [each week] throughout the year, but on Shabbat he had nothing to eat.

What did he do? One time he donned his finest garments, climbed to the roof, fell, and died. He recited about himself: “I hated life.” They came and told Rabbi Hoshaya: Your judges are drinking wine in the marketplace, but he never saw them do so.62Therefore, he did not believe the report.

Once, he went out and found his judges drinking wine in the marketplace. He recited about himself: “I hated life,” and he died in peace.63Once he saw his judges acting in such an improper manner, he no longer wanted to live. His wish was granted and he then died a peaceful death. Alternatively, the midrash is emphasizing that unlike the glutton in the previous story, Rabbi Hoshaya did not commit suicide despite his anguish (Rabbi David Luria).

Rabbi Huna said: “Man became a living soul” (Genesis 2:7), and He rendered him a slave to himself, for if he does not toil he will not eat. This is consistent with the opinion of Rabbi Huna, as Rabbi Huna said: “The Lord delivered me into the hands of [bidei]64This term is expounded as though it said biyadi, “into my hand,” which is spelled the same way in Hebrew. Thus, the verse is interpreted to mean that one is a slave in the sense that he must work in order to sustain himself. those against whom I am not able to stand” (Lamentations 1:14); if one does not toil during the day, he will be unable to withstand the night.

“Moreover, I have seen, under the sun, in the place of judgment there is wickedness, and in the place of justice there is wickedness” (Ecclesiastes 3:16). “Moreover, I have seen, under the sun, in the place of judgment…” – Rabbi Elazar and Rabbi Yehoshua ben Levi say: “In the place of judgment there is wickedness” – in the place where the Great Sanhedrin convenes and determine rulings for Israel, “there is wickedness,” as it is stated: “All the princes of the king of Babylon came and sat at the Middle Gate” (Jeremiah 39:3) – the place where the halakhot are determined.70The word for Middle Gate [hatavekh] is similar to the term for determine [ḥotekh].

“There is wickedness,” there sat “Nergal Saretzer, Samgar Nevo, Sarsekhim the chief official; Nergal Saretzer the chief magician, and all the rest of the princes of the king of Babylon” (Jeremiah 39:3). The parable says: Where the master hung his weapon, the insolent shepherd hangs his jug.71The place formerly used for a glorious purpose has now been appropriated for an inglorious one. The Divine Spirit is screaming: “And in the place of justice, there is wickedness” – the place in whose regard it is stated: “Justice would lodge in it, but now murderers” (Isaiah 1:21), they commit murders.

There they killed Zekharya and Uriya.72Because Israel committed atrocities in the place that should have been set aside for justice, the members of the Great Sanhedrin were replaced in that location by conquering Babylonian officers. Rabbi Yonatan raised a dilemma before Rabbi Aḥa: In which place did they kill Zekharya, in the Israelite courtyard or in the women’s courtyard? He said to him: Neither in the women’s courtyard nor in the Israelite courtyard, but rather in the priests’ courtyard.

They did not treat his blood like the blood of a gazelle or like the blood of a deer. Regarding the blood of a deer and a gazelle it is written in the Torah: “He shall spill its blood and cover it with dirt” (Leviticus 17:13). But the righteous Zekharya, they did not treat his blood like the blood of a deer and a gazelle; rather they spilled it on the stones, as it is written: “For its blood was in its midst; it placed it upon a bare rock. [It did not pour it on the ground to cover it with dirt]” (Ezekiel 24:7).

To what purpose? It was “to arouse fury to take vengeance, [I placed its blood upon the bare rock so it would not be covered]” (Ezekiel 24:8),73God brought it about that Zekharya’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites. and in that regard it is written: “Remember your Creator in the days of your youth” (Ecclesiastes 12:1). You find that when Nevuzaradan ascended to destroy Jerusalem, the Holy One blessed be He had indicated to that blood that it should seethe and rise for two hundred and fifty-two years, from [the time of] Yoash to [the time of] Zedekiah.

What did they do? They swept all possible dirt and formed every possible pile [upon it], but it would not rest; the blood was seething and boiling. The Holy One blessed be He said to the blood: ‘This is the time that you will collect your debt.’ When Nevuzaradan ascended and saw it, he said to them: ‘What is the nature of this blood that seethes in this way?’

They said to him: ‘It is the blood of bulls, rams, and sheep that they were slaughtering and sacrificing.’ He brought bulls, rams, and sheep and slaughtered them onto it, but it did not quiet, did not rest, and did not stop. He immediately took them and hanged them on a pole. He said to them: ‘Tell me what is the nature of this blood, and if not, I will comb you with a comb of iron.’

They said to him: ‘Since the Holy One blessed be He wishes to demand [vengeance for] His blood from us, we will reveal it to you.’ They said to him: ‘He was a priest, a prophet, and a judge, who would prophesy about us all these actions that you are performing against us. But we did not believe him and we rose against him and killed him for rebuking us.’ Immediately [Nevuzaradan] brought eighty thousand young priests and slaughtered them onto [the blood], but it did not rest.

The blood emerged until it reached Zekharya’s grave. [Nevuzaradan] then brought the Great Sanhedrin and the lesser Sanhedrin and slaughtered them onto it, but it did not rest. At that moment, that wicked one [Nevuzaradan] came and shouted at the blood, and said to it: ‘What good are you, and in what way is your blood superior to the blood of these? Do you wish to eliminate your entire nation because of you?’

At that moment, the Holy One blessed be He became filled with mercy for them, and He said: ‘If this cruel wicked one, son of a wicked one, who ascended to destroy My house, became filled with mercy for them, I, of whom it is written: “The Lord, the Lord, God, merciful and gracious” (Exodus 34:6), and it is written in My regard: “The Lord is good to all, and His mercy is upon all His creations” (Psalms 145:9), all the more so.’

At that moment, the Holy One blessed be He intimated to that blood, and it was absorbed in its place. Rabbi Yudan said: The Israelites performed seven transgressions at that moment:74When they killed Zekharya. They killed a priest, a prophet, and a judge, they spilled innocent blood, they [brought] impurity to the [Temple] courtyard, and it was Shabbat and Yom Kippur. Rabbi Yehoshua interpreted the verse regarding the sin of the Golden Calf.

“In the place of judgment there is wickedness” – in the place where Moses implemented the attribute of justice, as it is stated: “Go to and fro from gate to gate in the camp [and each man kill his brother]” (Exodus 32:27). “There is wickedness,” as it is stated: “The Lord afflicted the people…” (Exodus 32:35). The Divine Spirit was shouting: “In the place of justice there is wickedness” – in the place where I treated them as righteous ones and called them divine, as it is stated: “I said: You are divine and all of you are sons of the celestial” (Psalms 82:6).

“There is wickedness” – there they were corrupted and crafted the [Golden] Calf. As it is stated: “They prostrated themselves to it” (Exodus 32:8). Rabbi Yuda interpreted the verse regarding Shitim. “In the place of judgment there is wickedness” – in the place where the attribute of justice acted in Shitim, as it is stated: “Take all the leaders of the people and hang them before the Lord against the sun” (Numbers 25:4).

“There is wickedness,” as it stated: “The dead in the plague were twenty-four thousand” (Numbers 25:9). The Divine Spirit was shouting and saying: “And in the place of justice there is wickedness” – in the place where I treated them as righteous regarding the curses of Bilam, and I transformed them into blessings, as it is stated: “The Lord your God turned the curse into a blessing for you” (Deuteronomy 23:6), “there is wickedness,” there they corrupted and sinned, as it is stated: “Israel resided in Shitim [and the people began to engage in licentiousness]” (Numbers 25:1).

Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said two matters [are stated in verses] regarding the hand [of God], and two matters regarding the right hand [of God]. Two matters regarding the hand [of God], as it is written: “In whose hand is the life of every living being…” (Job 12:10), and it is written: “And My hand grasps judgment” (Deuteronomy 32:41). And two matters regarding the right hand [of God], as it is stated: “From His right hand, a fiery law to them” (Deuteronomy 33:2), and it is written: “Your right hand is filled with righteousness” (Psalms 48:11).

Rabbi Yitzḥak said: The Holy One blessed be He said to the soul: Soul, I strengthened you very much and commanded you, and said: “Just be strong not to eat the blood [because the blood is the soul]” (Deuteronomy 12:23), and [nonetheless the soul] goes out, violently robs, sins, and subjects itself to the attribute of justice, and emerges from the attribute of justice and sins,75It sins again after receiving punishment for its previous sins. as it is stated: “Speak to the children of Israel saying: ‘If a soul sins unwittingly…’” (Leviticus 4:2).76The verse assigns responsibility for even unwitting sins to the soul (Midrash HaMevo’ar).

Alternatively, the verse may also be understood as a rhetorical question, as though to say: After all this, can a soul yet sin, even unwittingly? (Etz Yosef).

“There is no end to all the people, to all who were before them; the latter ones, too, will not rejoice in him, as this too is vanity and herding wind” (Ecclesiastes 4:16). “There is no end to all the people, to all who were before them” – there is no end to all the generations that were eliminated by the evil inclination. “The latter ones, too, will not rejoice in him”34The evil inclination – because they heed it.

“In addition, all his days, he eats in darkness, and has much anger, illness, and rage” (Ecclesiastes 5:16). “In addition, all his days, he” walks “in darkness” – this refers to the generation of the Judges. “And has much anger” – they would anger the Holy One blessed be He with their wicked deeds. “Illness and rage”: “illness” – this is suffering; “and rage” – that they enraged the Holy One blessed be He and said: “Why, Lord, God of Israel, has this been in Israel, to have one tribe lacking in Israel today?” (Judges 21:3).

Another matter: “In addition, all his days, he” walks “in darkness” – this refers to the generation of Samuel. “And has much anger” – they would anger the Holy One blessed be He with their wicked deeds. “Illness and rage”: “illness” – this is suffering; “and rage” – that they enraged [God] and said: “Why did the Lord cause us to be smitten?” (I Samuel 4:3). The ten tribes were exiled, and none remained of them.

Judah and Benjamin were exiled, and some remained.74Thus, the ten tribes are another example of a group that walked in darkness and angered God.

“Do not be overly righteous, and do not be exceedingly wise; why should you be be destroyed?” (Ecclesiastes 7:16) “Do not be overly righteous, and do not be exceedingly wise.” “Do not be overly righteous” – more [righteous] than your Creator; this is a reference to Saul, as it is written: “Saul came to the city of Amalek [and lay in wait [vayarev] in the valley]” (I Samuel 15:5). Rabbi Huna and Rabbi Benaya say: He began deliberating against his Creator.114The word vayarev, generally translated as lay in wait, can also mean to argue or deliberate.

He said: So said the Holy One blessed be He: “Go and smite Amalek…[put to death both men and women, infant and suckling babes, ox and sheep, camel and donkey” (I Samuel 15:3); if the men sinned, what sin did the women commit? What sin did the children commit? What sin did the cattle, the ox, and the donkey commit? A Divine Voice emerged and said: “Do not be overly righteous;” [do not be] more [righteous] than your Creator.

The Rabbis say: He began to deliberate regarding the beheaded calf and say: The verse said: “They shall behead the calf there in the valley” (Deuteronomy 21:4); he kills and it is beheaded?115The ritual of the beheaded calf is performed when a person is found dead between two cities and the killer is unknown. The elders of the nearest city perform this ritual, in which a calf is beheaded. Saul was uncomfortable with this ritual, arguing that a calf should not be killed because one person killed another.

If a person sinned, what sin did the animal commit? A Divine Voice emerged and said: “Do not be overly righteous.” Rabbi Shimon ben Lakish says: Anyone who becomes compassionate when he should be cruel will ultimately become cruel when he should be compassionate, as it is stated: “And Nov, the city of priests, he smote by sword” (I Samuel 22:19).116This was carried out at Saul’s command. Should Nov not be like descendants of Amalek?

The Rabbis say: Anyone who becomes compassionate when he should be cruel, ultimately, the attribute of justice will harm him, as it is stated: “Saul and his three sons died” (I Samuel 31:6).

“When I applied my heart to know wisdom, and to see the matters that are performed on the earth, as both during the day and during the night, one does not see sleep in his eyes” (Ecclesiastes 8:16). “When I applied my heart…one does not see sleep41Sleep [shena] is expounded to mean that he does not see change [shinui] in his eyes. in his eyes.” One does not see repentance,42One does not see the need for repentance, or possibly, the opportunity for repentance. and does not perform it.

There are two good matters that are close to you and distant from you, distant from you and close to you. Repentance is close to you and distant from you,43If you believe that repentance is easily accessible, it will be distant from you. distant from you and close to you.44If you acknowledge how difficult it is, your repentance will be effective. Death is close to you and distant from you, distant from you and close to you.45Awareness that death may be imminent will lead to repentance and postponing death.

“I said: Wisdom is better than courage, but the wisdom of the poor man is despised, and his words are not heeded” (Ecclesiastes 9:16). “I said: Wisdom is better than courage, but the wisdom of the poor man is despised.” Rabbi Yoḥanan said: Was the wisdom of Rabbi Akiva, who was poor, despised? Rather, this is an elder who sits and is impoverished regarding his words,105One who does not practice what he preaches. such as an elder who sits and teaches: “Do not give preference” (Deuteronomy 16:19), but he gives [preference]; “do not take a bribe” (Deuteronomy 16:19), but he takes [bribes]; do not lend with usury, but he lends [with usury].

Samson followed his eyes, “and he judged Israel for twenty years” (Judges 16:31).106Samson followed his eyes and married a Philistine woman, despite the fact that the Torah states: “Do not go about after your heart and after your eyes” (Numbers 15:39). Thus, although he judged Israel and exhorted them to follow the Torah, he himself did not practice what he preached. Gideon, as it is stated: “Gideon made it into an ephod [and he displayed it in his city, in Ofra.

All Israel strayed after it there]” (Judges 8:27), and he judged Israel.107He preached against idol worship but his own action ultimately led Israel to engage in idol worship. That is, “poor” is only one who impoverishes his words.

“Woe is you, land, whose king is a lad, and your princes dine in the morning. Happy are you, land, that your king is a free man, and your princes dine at the proper time, in valor and not in drunkenness” (Ecclesiastes 10:16–17). “Woe is you, land, whose king is a lad” – it is written: “Then, two women who were prostitutes came” (I Kings 3:16).71They each had a baby and one of the babies died. Each claimed the live one was hers, and they came before King Solomon for adjudication.

See I Kings 3:16–28. Who were they? Rabbi Meir says: They were spirits. The Rabbis say: They were women awaiting levirate marriage.72If a man dies without children, his widow is subject to the law of levirate marriage.

The husbands of these women died without children but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days does not exempt the mother from levirate marriage, and therefore an outcome of the case would be the determination of which woman would be subject to levirate marriage (Midrash HaMevo’ar). Rabbi Simon in the name of Rabbi Yehoshua says: They were actual prostitutes, and he issued their verdict without witnesses and forewarning.

“The one woman said: Please, my lord…it was on the third day after I gave birth…the son of this woman died” (I Kings 3:17–19) because she rolled upon him. “She arose during the night.… I arose in the morning to nurse my son.… The woman said: No, but…. The king said: This one says…” (I Kings 3:20–23). Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba and Rabbi Beivai, and some tend to cite it in the name of Rabbi Pedat: The procedure of the judgment is as follows: The judge sits, the judged stand, the mediator decides between them,73Some commentaries suggest that the phrase “the mediator decides between them” is mistaken and should not appear (see Rabbi David Luria). the plaintiff lodges his complaint, the defendant responds, and the judge decides between them.

Rabbi Simon said: From here it is derived that the judge must reiterate their claims, from this verse: “[The king said:] This one says: This is my son that lives [and your son is the dead], and that one says: [No, your son is the dead and my son is the living]” (I Kings 3:23). “The king said: Bring me a sword.… The king said: Cut the living child.… The woman whose child was the living one…” (I Kings 3:24–26) – Rabbi Yehuda said that Rabbi Ilai said: Had I been there, I would have wrapped soft wool around his neck,74Around Solomon’s neck, as a judge who issues a false judgment is executed by strangulation. as when he said: “Bring me a sword,” had [the mother] not been overcome by mercy for him [her child], he would have been killed.

Regarding that moment, it says: “Woe is you, land, whose king is a lad.” At that moment, he began spouting wisdom; he said: Was it for nothing that the Holy One blessed be He created in this person two eyes, two ears, two feet, two hands? It was because the Holy One blessed be He foresaw that this judgment is destined to transpire.75The Holy One blessed be He created man proportionally so it would be possible to cut the child lengthwise into two equal parts. [Ultimately] he did not do so, but rather he said: “Give her the living child, and do not kill him” (I Kings 3:27).

Regarding that moment, it says: “Happy are you, land, that your king is a free man and your princes dine at the proper time” – at the time of the World to Come; “and not in drunkenness [vashti]” – in his strength and not in his weakness [bitshisho]. “The king answered and said: Give her the living child.” The Divine Spirit was shouting and saying: She is certainly his mother. Rabbi Shmuel bar Naḥmani said: In three places, the attribute of justice shouted: In the court of Shem, in the court of Samuel, and in the court of Solomon.

In the court of Shem, from where is it derived? It is as it is stated: “Judah recognized and said: She is more righteous than I” (Genesis 38:26), and the Divine Spirit shouted and said: All of these matters originated with Me.76The events leading up to the trial (see Genesis, chap. 38) were a result of Divine providence. In the court of Samuel, from where is it derived? It is as it is stated: “Here I am; testify against me before the Lord.… He said to them: The Lord is witness for you, and His anointed is witness” (I Samuel 12:3–5).

It is not written here, “they said…witness,” but rather, “he said…witness.” Who said “witness”? The Divine Spirit said: ‘You will testify regarding the revealed, and I will testify regarding the concealed.’ In the court of Solomon, from where is it derived?

It is as it is stated: “The king answered and said: Give her the living child” (I Kings 3:27). The Divine Spirit shouted and said: She is certainly his mother. Another matter: “Woe is you, land, whose king is a lad” – these are the kings of Israel; “happy are you, land, that your king is a free man” – these are the kings of Judah. “And your princes dine in the morning” – these are the kings of Israel; “and your princes dine at the proper time” – these are the kings of Judah.77The kings of Israel were wicked, and therefore consumed in this world all goodness they will receive. Many of the kings of Judah were righteous, and have a share in the World to Come.

“I hated all my toil that I toiled under the sun, as I will leave it to the man who will be after me. Who knows whether he will be a wise man or a fool? Yet he will control everything for which I have toiled and have become wise under the sun. This, too, is vanity” (Ecclesiastes 2:18–19).

“I hated all my toil that I toiled under the sun…” – Rabbi Meir was an excellent, expert scribe, and he would earn three sela per week from his toil. He would eat and drink with one, would clothe himself with one, and with the other, he would support the Rabbis. His students said to him: ‘Rabbi, your children, what do you do for them?’65What will be left for them as an inheritance? He said to them: ‘If they become righteous, it will be as David said: “I have not seen a righteous man forsaken and his offspring seeking bread” (Psalms 37:25).

If not, should I leave what is mine to the enemies of the Omnipresent?’ Therefore, Solomon said: “Who knows whether he will be a wise man or a fool?”

“I said in my heart: The righteous and the wicked, God will judge, as there is a time for every purpose and for every action there” (Ecclesiastes 3:17). “I said in my heart: The righteous and the wicked, God will judge.” Rabbi Ḥanina bar Pappa said: God will judge the righteous like the wicked; a robber goes up to the gallows and Rabbi Akiva goes up to the gallows. Rabbi [Yehuda HaNasi] said: God judges the righteous via the wicked.

The wicked Turnusrofus judged Rabbi Akiva, and when Trajan killed Luleyanus and his brother Pappos in Laodicea, he said to them: ‘Are you not from the people of Ḥananya, Mishael, and Azarya, and I am from the grandchildren of Nebuchadnezzar? Let the God of Ḥananya, Mishael, and Azarya come and rescue you from my hands.’ They said to him: ‘Ḥananya, Mishael, and Azarya were upright, and King Nebuchadnezzar was a decent king, and he was worthy for a miracle to be performed through him.

But we are people who are liable [to punishment] by the Omnipresent and you are a king who is liable [to punishment], and you are unworthy for a miracle to be performed through you. We are liable to be executed [due to our sins]. If you kill us, fine, and if not, the Omnipresent has many lions, bears, snakes, and scorpions through which people are killed. If you kill us, you are considered as nothing more than one of them; however, the Holy One blessed be He is destined to avenge our blood from your hands.’

It is said that they did not manage to move from there,77After he executed them. before a pair of emissaries arrived from Rome and removed his [Turnusrofus’s] brain with wooden clubs. “As there is a time for every purpose and for every action there” – for every purpose there is a time, and for every time there is a purpose. “And for every action there” – in this world, what a person wishes, he does; however, he is held to account there.78In the World to Come.

“Guard your feet when you go to the house of God, and draw near to heed. This is better than fools giving an offering, as they do not know to perform evil” (Ecclesiastes 4:17). “Guard your feet when you go to the house of God” – it is taught: A person may not enter the Temple Mount with coins bound in his shawl, with dust that is on his feet, and with his money belt girded on the outside [of his clothing], as it is stated: “Guard your feet when you go [to the house of God].”

Rabbi Yosei ben Yehuda says: “He came until before the king’s gate, as none may enter the king’s gate [in sackcloth]” (Esther 4:2) – if in honor of a king of flesh and blood this may not be done, in honor of the King, king of kings, all the more so. Rabbi Ada ben Rabbi Shimon in the name of Rabbi Natan: A person must never stand in an elevated place and pray, but rather in a low place. What is the reason?

“From the depths, I cried to you, Lord” (Psalms 130:1).35Thus, the phrase “guard your feet when you go to the house of God” is interpreted to mean that one must stand in prayer in a manner that demonstrates humility. Rabbi [Yehuda HaNasi] says: A person must never pray when he needs to relieve himself, as it is stated: “Prepare to meet your God, Israel” (Amos 4:12). Rabbi Alexandri said: It is written: “Guard your feet [when you go to the house of God].”

Rabbi Kerutzpi said in the name of Rabbi Yoḥanan: “Guard your feet” – from the drops between your legs. “When you go to the house of God,” be ritually pure. In what case are these matters stated? It is in the case of urine; but in the case of excrement, if he can restrain himself, he may restrain himself.36This phrase may be interpreted in accordance with the Gemara (Berakhot 23a) to mean: If he can restrain himself for the time it takes to walk four parasangs (72 minutes), he may pray (Maharzu).

Rabbi Abba said: “May your fount [mekoraakha] be blessed” (Proverbs 5:18) – in the house of your calling [mekoraakh], may you be blessed;37In the place where you call out to God, i.e., the synagogue, be blessed, and be not degraded by a lack of cleanliness regarding bodily functions. may your calling to the grave be blessed. Shimon Sikhena was a shrewd man, and he would dig cisterns, ditches, and caves in Jerusalem.

He said to Rabbi Yoḥanan ben Zakai, ‘I am as great as you are.’ [Rabbi Yoḥanan ben Zakai] said to him: ‘Why?’ He said: ‘Because I engage in communal needs like you do.’ He said: ‘If a person comes to you for a judgment or a question, you say to him: Drink from this cistern as its water is clear and cold. Or if a woman asks you about her menstrual status, you say to her: Immerse yourself in this cistern, as its water purifies.’

He read this verse in his regard: “This is better than fools giving an offering, as they do not know to perform evil.”38Rabbi Yoḥanan ben Zakai applied this verse to the unlearned Shimon Sikhena, intimating that he did not know the difference between pure and impure such that he could even make such a statement. Huna bar Geniva said: Reciting Shema at its appointed time is dearer than one thousand burnt offerings sacrificed by the fool.

Why? “As they do not know to perform evil” – the fool does not know how to distinguish between one vow and another vow. From where is it [derived]? It is [derived] from Yiftaḥ.39Yiftaḥ vowed to sacrifice the first creature that would emerge from his house; when his daughter was first to emerge, he assumed his vow remained in effect.

This is viewed as an example of a foolish vow; see Judges 11:31–40 and Vayikra Rabba 37:4. Rabbi Shimon ben Ḥalafta said: One who is weak above and one who is strong below, who prevails? It is the upper one. This is true all the more so when the upper one is He who lives eternally, who is strong above and you are below. The verse has preceded you: “Because God is in the heavens and you are on earth…” (Ecclesiastes 5:1).

“Behold what I have seen to be good: That it is fine to eat, and to drink, and to see benefit in all one’s toil that he toils under the sun, the number of days of his life that God has granted him, as it is his portion” (Ecclesiastes 5:17). “Behold what I have seen to be good: That it is fine to eat and to drink.” Rabbi Tanḥuma says: Every instance in which eating and drinking are 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…than to eat, drink, and rejoice]. That will accompany him in his toil [baamalo]” (Ecclesiastes 8:15).75The parallel midrash (Kohelet Rabba 2:24) adds at this point of the derivation: “That will accompany him in his toil [baamalo]” (Ecclesiastes 8:15) – in his world [beolamo], in this world. “During the days of his life” (Ecclesiastes 8:15) – to the grave.” Is there eating and drinking that accompanies a person to the grave? What accompanies him? It is Torah and good deeds.

“Do not be overly wicked and do not be foolish; why should you die before your time?” (Ecclesiastes 7:17) “Do not be overly wicked.” Rabbi Berekhya said: But a little bit is permitted? Rather, do not say: Because this is with rage, everything is with rage.117If God is already angry at him, it does not matter if he continues to sin.

“I saw all the work of God, as man is unable to discover the work that is performed under the sun. Although man toils to seek, he will not find; even if a wise man will wish to know, he will not be able to find” (Ecclesiastes 8:17). “I saw all the work of God.”46This is understood as a reference to mitzvot. The continuation of the verse indicates that man will never understand everything about Torah and mitzvot.

Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba: Many sought to perform and fathom the Torah, but were unable to do so. What is the reason? “Although man toils to seek, he will not find.” “Even if a wise man will wish” – this is Solomon on the day that he said: I am able to amass47Many wives. without straying.48He did so despite it being contrary to the verse: “He shall not amass wives, and his heart will not stray” (Deuteronomy 17:17).

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written: “Who renders princes into nothing” (Isaiah 40:23) – this is Moses. At the moment that he said: “The matter that is too difficult for you, [bring to me and I will hear it]” (Deuteronomy 1:17), the Holy One blessed be He said to him: ‘Moses, you judge the difficult [cases]? I will bring you a case that the disciple of your disciple can judge, and even women, but you will be unable to resolve it.’

Which [case] is that? This is the case of the daughters of Tzelofḥad. The Rabbis say: God forbid; Moses was not arrogant. Rather, this is what he said: “The matter that is too difficult for you” – if I have clear knowledge of it, “I will hear it.” If not, I will refer it to God.

“The words of the wise, softly spoken, are better heard than the cry of a ruler of fools” (Ecclesiastes 9:17). “The words of the wise, softly spoken, are better heard” – these are the expounders, “than the cry of a ruler of fools” – these are the disseminators who stand before the public.108In Talmudic times it was customary that when a scholar delivered a public lecture, a disseminator would stand near him and restate his teachings in a loud and melodious voice for the masses to hear.

The midrash is saying that the words of the scholar himself (the expounder) are better for those who are able to hear and understand him, than the words of the disseminator are for the masses. Alternatively, “the words of the wise, softly spoken, are better heard” – this is Amram and his court. Rabbi Bon said: They reached a consensus behind the partition or behind the fence;109In a secret meeting. they said: ‘What good it is that we marry women, beget children, and [the Egyptians] cast them into the Nile?

Will the world be sustained in this manner?’ “Than the cry of a ruler of fools” – this is Pharaoh, who decreed: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22), but it was not adjudged that his decree would be observed.110God did not decree that Pharaoh’s decree would be successfully and fully implemented. Alternatively, it was not in Pharaoh’s power to fully enforce his decree (Matnot Kehuna).

“For with much wisdom is much vexation; and one who increases knowledge increases pain” (Ecclesiastes 1:18). “For with much wisdom is much vexation” – as long as a person amasses wisdom he amasses vexation, and as long as he amasses knowledge he increases suffering. Solomon said: ‘Because I amassed wisdom I amassed vexation, and because I amassed knowledge I amassed suffering.’ Rav said: A Torah scholar does not require forewarning.125An example of suffering is that, as opposed to others who are not punished without forewarning, Torah scholars are punished without forewarning.

Rabbi Shmuel bar Naḥman said: Like fine linen garments that come from Beit She’an; if one of them was blackened, how much money is it worth? Coarse linen garments from Arbel; if one of them is blackened, what are they and what is their value?126Since they were cheap to begin with, the loss incurred is negligible. To what is this matter analogous? It is analogous to two [people] who entered a shop; one ate coarse bread and legumes, and one ate fine bread and choice meat and drank aged wine and types of dessert wine, and he emerged ill.

This one ate light foods and he was harmed, and that one ate coarse foods and was not harmed. Likewise, have you ever seen a donkey shuddering or a camel shuddering? Rather, where is suffering found? It is in people.

Rabbi Yishmael taught: The load corresponds to the camel.127So too, a person’s suffering corresponds to his wisdom and knowledge. Rabbi Meir taught: Because the snake’s wisdom was superior, its punishment corresponded to its wisdom, as it is stated: “The snake was more cunning than all beasts of the field” (Genesis 3:1); therefore, he was “more accursed than all animals and all beasts of the field” (Genesis 3:14).

Some amassed wisdom for their benefit, and some amassed wisdom to their detriment; those who amassed for their benefit were Moses and Solomon, and those who amassed to their detriment were Do’eg and Aḥitofel. Some increased their might for their benefit, and some increased their might to their detriment; those who increased for their benefit were David and Judah, and those who increased to their detriment were Samson and Goliath.

Some amassed wealth for their benefit, and some amassed wealth to their detriment; those who amassed for their benefit were David and Solomon, and those who amassed to their detriment were Koraḥ and Haman. Some amassed children for their benefit, and some amassed children to their detriment; those amassed for their benefit were the sons of Jacob and David, [and those] to their detriment, the sons of Ahab and Eli, as it is stated: “The sons of Eli were wicked men…” (I Samuel 2:12). [Similarly,] the sons of Ahab did not accept the yoke of Heaven upon themselves, “they did not know the Lord” (I Samuel 2:12), as they said there is no kingdom of Heaven.

“I said in my heart: It is by the speech of the sons of man that God has differentiated them, and that they may see that they themselves are but as animals” (Ecclesiastes 3:18). “I said in my heart: It is by the speech of the sons of man” – by the matters of which the wicked speak in this world, for they curse and blaspheme in this world, and the Holy One blessed be He bestows tranquility upon them.

To what purpose? “That God has differentiated [levaram] them,” to designate [levarer] the attribute of justice for the wicked.79In the World to Come. “And that they may see that they themselves are but as animals,” to see and to show the world that the wicked are likened to animals, just as the animal is condemned to be killed and does not come to life in the World to Come, so too, the wicked, like the animals, are condemned to be killed and do not come to life in the World to Come.

Another matter, “it is by the speech of the sons of man” – by the matters of which the righteous speak in this world regarding asceticism, fasts, and suffering. To what purpose? “That God has differentiated [levaram] them,” to designate [levarer] for them [reward for] the measure of their righteousness. “And that they may see that they themselves are but as animals,” to see and to show the world how Israel is drawn after Him like animals, as it is stated: “Now, you are My sheep, the sheep of My pasture, you are Man” (Ezekiel 34:31).

And just as this animal extends its neck for slaughter, so, too, the righteous, as it is stated: “For we are killed all day long for You…” (Psalms 44:23). Let this tradition be in your hand, anyone who performs a mitzva just before his death, it is as though his measure of righteousness was lacking only that mitzva, and he completed it. And one who performs a transgression just before his death, it is as though his measure of wickedness was lacking only that transgression, and he completed it.

Both these and those go whole; these whole in the measure of their righteousness and those whole in the measure of their wickedness. Rabbi Bon and Rabbi Yitzḥak, Rabbi Bon said: Is it not, just as I established prophets from Israel who are called man, as it is stated: “You are Man” (Ezekiel 34:31), did I not establish prophets for the idolaters who are called animals, as it is stated: “[Should I not have pity on Nineveh, that great city, in which there are more than one hundred and twenty thousand people…] and many animals” (Jonah 4:11).80The midrash assumes that the term people in this verse refers to those who were not overly wicked, and the term animals refers to the wicked people of Nineveh. Rabbi Yitzḥak said:81Rabbi Yitzḥak’s statement opens the next section.

“Also any man to whom God has given wealth and property, and granted him control to eat from it, and to bear his portion, and to rejoice in his toil, this is a gift of God” (Ecclesiastes 5:18). “Also any man to whom God has given wealth and property, and granted him control to eat from it” – Rabbi Pinḥas said: This attribute is not in effect for all people, but rather for one whom the Holy One blessed be He desires.

“It is good that you grasp this, and from that, too, do not withdraw your hand, for one who fears God will fulfill them all” (Ecclesiastes 7:18). “It is good that you grasp this,” this is Bible, “and from that, too, do not withdraw your hand,” this is Mishna; “for one who fears God will fulfill them all,” like Rabbi Abbahu of Caesarea.

“Wisdom is better than instruments of battle, and one sinner destroys much good” (Ecclesiastes 9:18). “Wisdom is better than instruments of battle” – this is the wisdom of Jacob; “than instruments of battle” – of Esau the wicked. Rabbi Levi said: He armed them111Jacob armed his sons and the other members of his camp. with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters: for prayer, for a gift, and for war.

For prayer, from where is it derived? As it is stated: “Please rescue me from the hand of my brother” (Genesis 32:12). For a gift, from where is it derived? As it is stated: “You shall say: From your servant Jacob, it is a gift sent” (Genesis 32:19).

For war, from where is it derived? As it is stated: “He placed the maidservants [and their children first, and Leah and her children next, and Rachel and Joseph last.] He passed before them and prostrated himself earthward” (Genesis 33:2–3). He said: It is preferable that he harm me and not my children.112Thus, Jacob was prepared for the fact that Esau might act violently upon their encounter.

“Esau returned on that day on his way to Se’ir” (Genesis 33:16). Why to Se’ir? Rabbi Elazar and Rabbi Shmuel bar Naḥmani, Rabbi Elazar said: It was due to a promissory note.113The descendants of Isaac were to receiv the Land of Israel and were to be enslaved in Egypt. Esau preferred to forgo the Land of Israel and forgo the enslavement in Egypt.

The midrash refers to the coming enslavement as though it were a debt set forth in a promissory note. Rabbi Shmuel said: It was due to shame.114He was ashamed for having sold his birthright. “And one sinner destroys much good” – this is Esau who lost all the goodness and the gifts of the World to Come.

“With slothfulness the ceiling sags and with idleness of the hands the house leaks” (Ecclesiastes 10:18). “With slothfulness the ceiling sags” – because the Israelites were slothful from encamping at Mount Sinai in dispute,78Although the Israelites had engaged in disputes in their other encampments, when they encamped at Sinai they did so peacefully. “the ceiling sags” – it is written: “He bent the heavens and descended” (Psalms 18:10).79God descended to them and rested His presence in their midst.

“And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites humbled themselves [nishtapelu] [and refrained] from encamping in dispute at Mount Sinai, “the house leaks” – “the clouds, too, dripped water” (Judges 5:4). Another matter: “With slothfulness the ceiling sags” – because the Israelites were slothful in repenting in the days of Jeremiah, “the ceiling sags,” – “He uncovered the covering of Judah” (Isaiah 22:8), he removed its covering.80The roof of the Temple.

“And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites abased themselves [nishtapelu] from repenting in the days of Jeremiah, “the house leaks,” it is written: “For behold, the Lord commands, and He will shatter the great house81The ten tribes of the kingdom of Israel. into smithereens and the small house82The two tribes of the kingdom of Judah. into fragments” (Amos 6:11).

Rabbi Huna said: This shattering into smithereens is unlike the shattering into fragments. This shattering into fragments, there are no remnants from it, while the shattering into smithereens, there are remnants from it.83When something is shattered into smithereens the tiny slivers cannot possibly be reconstructed into a whole. When something is broken into fragments the pieces are large enough to be usable and reconstructed (Etz Yosef).

Another matter: “With slothfulness the ceiling sags” – Rabbi Kohen interpreted [it] regarding a woman: Because a woman is slothful in examining herself at her appropriate time, she suffers, as it is stated, “and of she who suffers in her menstruation” (Leviticus 15:33). “And with idleness [uvshiflut] of the hands…” – because she abases herself [mishtapelet] [and refrains] from examining herself, she becomes a zava,84A zava is a woman who experiences a discharge of blood when it is not the time for her menstruation.

See Leviticus 15:25–30. as it is stated: “And a woman, if her bloody discharge shall flow [many days, not at the time of her menstruation]” (Leviticus 15:25).