Kohelet Rabbah Reader

Another matter, “wisdom is better” – this is the wisdom of Seraḥ bat Asher, “than instruments of battle” – than the instruments of battle of Yoav, as it is stated: “A wise woman called from the city…[say to Yoav: Come close to here]” (II Samuel 20:16) – from here [it is derived] that he was far away. “He approached her, and she said to him” (II Samuel 20:17): You are not Yoav,115Yoav has the connotation of father [av]. you shorten,116You shorten the lives of the people. you do not correspond to your name.

You are not a Torah personality and David is not a Torah personality. Is it not written in the Torah: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10)? Perhaps for war?117Perhaps one might think that the army initiates battle immediately; the aforementioned verse therefore teaches otherwise. [This is] as is written: “She spoke, saying: They should have spoken initially…and the matter would have ended [hetamu]” (II Samuel 20:18).

She said to him: ‘Is that all, have the words of the Torah ended [tamu], not to be fulfilled?’ He said to her: ‘Who are you?’ She said to him: ‘Who am I? “I am the loyal [shelumei] faithful of Israel” (II Samuel 20:19), it is I who completed [hishlamti] the tally of Israel in Egypt;118The Torah lists sixty-nine descendants of Jacob who descended to Egypt, and then states that the total number of his descendants who went to Egypt was seventy (see Genesis 46:8–27) The midrash (Bereshit Rabba 94:9) asserts that the seventieth individual was Seraḥ bat Asher. it is I who completed loyalty to Joseph and loyalty to Moses.119She revealed to Moses where Joseph was buried so he could take his bones and bury them in the Land of Israel.

“And you are seeking to destroy a metropolitan city [ir ve’em] in Israel” (II Samuel 20:19); ir, this is Avel Beit Maakha,120This was the name of the city that Yoav had besieged (see II Samuel 20:15). and me, who is a mother [em] in Israel.’ Immediately, “Yoav answered and said: Far be it from me…” (II Samuel 20:20) – far be it from Yoav, far be it from David, far be it from his kingdom. “The matter is not so.

Rather a man from Mount Ephraim, his name is Sheva ben Bikhri, has raised his hand against the king, against David” (II Samuel 20:21). If [he already said] “against the king,” why [did he also say] “against David”; if “against David,” why “against the king”? Rabbi Azarya and Rabbi Yonatan ben Rabbi Ḥagai said in the name of Rabbi Yitzḥak bar Maryon: This is to teach you that anyone who is impudent toward Torah scholars and a spiritual leader of the generation, it is as though he is impudent toward a king; all the more so, David, who was a king, a scholar, and a spiritual leader of the generation.

Rabbi Yudan said: Anyone who is impudent toward the king it is as though he is impudent toward the Divine Presence, as it is written: “He raised his hand against the king, against David.” “Against the king” – that is the King of kings, the Holy One blessed be He, and then “against David” – this is David king of Israel. [Yoav continued] “Turn him, alone, over, and I will go…[the woman said to Yoav: Behold, his head will be thrown to you over the wall]” (II Samuel 20:21).

He said to her: ‘How do you know?’ She said to him: ‘Anyone who is impudent to the kingdom of the house of David incurs liability from above.’ Immediately, “the woman came to the people in her wisdom” (II Samuel 20:22). She said to them: ‘Will you not obey Yoav, will you not obey David?

What nation has stood against them? What kingdom has stood against them?’ They said to her: ‘What does he demand?’ She said to them: ‘One thousand men.’

They said to her: ‘Each and every person will give in accordance with what he has.’121Each household will turn over a proportion of its members. She said to them: ‘I will go and appease him, perhaps he will [accept] fewer.’ She feigned going and returning. She said to them: ‘He demands five hundred men.’

They said to her: ‘Each and every person will give in accordance with what he has.’ She said to them: ‘I will go and appeal to him, perhaps he will [accept] fewer.’ She pretended as though she were going and returning. She said to them: ‘He demands one man, and he is a non-resident [of our city].’

They said to her: ‘If he was the best man in the city we would submit him to [Yoav].’ She said to them: ‘His name is Sheva ben Bikhri.’ Immediately, they took the head of Sheva ben Bikhri and cast it over the wall. “And one sinner destroys much good” – this is Sheva ben Bikhri.

Another matter, “wisdom is better” – this is the wisdom of Hezekiah king of Judah, “than instruments of battle” – of Sennacherib. Rabbi Levi said: Sennacherib exiled three exiles: The first time, he exiled the tribes of Reuben and Gad; second, [he exiled] the [rest of the] ten tribes; third, he came against [the kingdom of] Judah. Immediately, Hezekiah stood and armed them 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, as it is written: “Hezekiah prayed to God…” (Isaiah 37:15). For a gift, as it is written: “At that time Hezekiah stripped the doors of the Sanctuary and the omenot” (II Kings 18:16). What are omenot? Rabbi Levi said hoops, and the Rabbis say hinges.

For war, as it is stated: “He made weapons in abundance and shields” (II Chronicles 32:5). He inserted a sword at the entrance of the study hall and said: ‘Anyone who does not engage in Torah study, let this sword pass over his neck.’122Torah study is also comparable to warfare (Etz Yosef; see, e.g., Megilla 15b) and its merit can bring success in war. “Elyakim son of Hilkiya, who was in charge of the palace” (II Kings 18:37) – of the courts and administering punishment, “came, and Shevna the scribe” (II Kings 18:37) – in charge of the officials, “and Yoaḥ son of Asaf the secretary” (II Kings 18:37) – he was the elder of the house.

“And one sinner destroys much good” – this is Sennacherib, as it is stated: “He returned in shame [to his land]” (II Chronicles 32:21), “and Esar Ḥadon his son reigned in his stead” (II Kings 19:37).

“For the fate of the sons of man and the fate of the animal, there is one fate for them; like the death of this one, so is the death of that one, and there is one spirit for all. The superiority of man over animal is non-existent, as everything is vanity” (Ecclesiastes 3:19). “For the fate of the sons of man and the fate of the animal” – is it not just like the fate of man, so is the fate of the animal?

The Holy One blessed be He said: Is it not so that just as I decreed and said regarding man: “On the eighth day, you shall circumcise the flesh of his foreskin” (Leviticus 12:3), I decreed so regarding the animal, as it is stated: “From the eighth day onward it shall be accepted as a fire offering to the Lord” (Leviticus 22:27)? “The superiority of man over animal is non-existent [ayin], as everything is vanity.”

What is ayin? Rav Naḥman ben Rabbi Yitzḥak said: He made an embellishment for his [man’s] bottom,82The flesh is shaped such that the anal opening is not visible. so that he would not be debased like an animal. Rabbi Yannai and Rabbi Yudan, one said: He made for him a lock and a stool on it so he would not be debased like an animal.83The references to a lock and stool refer to two functions of the buttocks: They obscure the anal opening and allow a person to sit comfortably.

And one said: He made padding for his bottom so he would not experience discomfort while sitting. Rabbi Levi and Rabbi Ami, one said: He arranged burial for him, and one said: He arranged a coffin for him, and one said: He arranged a coffin and a shroud for him.84God arranged for people to think to bury others in a respectable manner, which differentiates them from animals. In Bereshit Rabba (17:6) the text is: “One said: He arranged burial for him, and one said: He arranged a shroud for him.” This text better reflects the fact that only two Sages are cited (Etz Yosef).

“For let him remember the days of his life that they are not many, as it is God who responds with the joy of his heart” (Ecclesiastes 5:19). “For let him remember the days of his life that they are not many” – this is the generation of Eli.76This is a reference to the prophecy that Eli’s descendants would not have long lives, due to the behavior of Eli and the sins of his sons. See I Samuel 2:27–36 (Etz Yosef). “As it is God who responds with the joy of his heart” – this is Elkana, who would guide Israel and take them up to Jerusalem77This is a textual error, and should read Shilo instead of Jerusalem (Maharzu). each and every year on a different route. That is why the verse lauds him: “This man ascended from his city from year to year” (I Samuel 1:3).

“Wisdom will bolster the wise more than ten rulers who are in a city” (Ecclesiastes 7:19). “Wisdom will bolster the wise” – this is the Holy One blessed be He, as it is stated: “Wise of heart, mighty of strength” (Job 9:4); “more than ten rulers who are in a city” – than the ten statements with which the world was created.118People will be quicker to recognize God through Torah than by appreciating the miracle of His creation of the world (Maharzu).

Another matter, “wisdom will bolster the wise” – this is Adam the first man, as it is written: “You are the culmination of perfection, [full of wisdom]” (Ezekiel 28:12); “more than ten rulers who are in a city” – these are the ten organs that serve the soul: esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains,119It drains harmful fluids. stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.120The tongue expresses a person’s thoughts. The midrash is saying that wisdom is better than one’s bodily functions and emotions.

“A feast is made for laughter, wine cheers the living, and money answers everything” (Ecclesiastes 10:18). “A feast is made for laughter” – for revelry of idol worship one makes a feast. “Wine cheers the living” – this is the Torah, as it is stated: “The precepts of the Lord are upright, cheering the heart” (Psalms 19:9).85In contrast to idolatry, for which one must make a feast in order to stimulate joy, Torah itself brings happiness without external stimuli (Rabbi David Luria).

“Money answers everything” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At times one is answered and at times one is not answered. At times, when one performs with it [money] acts of righteousness, he is answered, as it is stated: “My righteousness will speak on my behalf” (Genesis 30:33). At times, when one does not perform with it acts of righteousness, it denounces him; this is what you say: “To give false testimony against him” (Deuteronomy 19:16).

Rabbi Shimon ben Lakish, a certain neighbor called him. He saw people standing, dancing, and clapping, and [the hosts] gave them food and drink. He said: This is good. I, too, will stand, dance, and sing.

He stood, danced, and sang, and they gave him a wineskin of aged wine. He read in his regard: “A feast is made for laughter.”

Another matter, “wisdom will bolster the wise” – this is Noah; “more than ten rulers who are in a city” – more than the ten generations from Adam until Noah, as from all of them, He spoke only with him [Noah]. Alternatively, “wisdom will bolster the wise” – this is Abraham; “more than ten rulers” – more than the ten generations from Noah until Abraham, as the Holy One blessed be He chose from all of them and made a covenant only with him [Abraham], as it is stated: “On that day the Lord made a covenant with Abram” (Genesis 15:18).

Alternatively, “wisdom will bolster the wise” – this is Jacob; “more than ten rulers” – [Jacob had] more [wisdom] than the ten tribes that descended to Egypt and ascended [back to Canaan], and they did not know that Joseph was alive, but Jacob knew, as it is stated: “Jacob saw that there were provisions [shever] in Egypt” (Genesis 42:1), he knew that his hope [shivro] was in Egypt.

Another matter, “wisdom will bolster the wise” – this is Moses; “more than ten rulers” – more than the ten organs that serve the body, [and] which Moses subdued: [Food is generally brought] from the mouth to the esophagus, from the esophagus to the maw, from the maw to the stomach, from the stomach to the lower stomach, from the lower stomach to the duodenum, from the duodenum to the jejunum, from the jejunum to the ileum, from the ileum to the large intestine, from the large intestine to the colon, from the colon to the rectum, from the rectum to the anus, and from the anus outside. Moses did not need any of them, not to ingest and not to egest, as it is stated: “He was there with the Lord forty days…bread he did not eat and water he did not drink” (Exodus 34:28).

Another matter, “wisdom will bolster the wise” – this is Israel, as it is stated: “It is a particularly wise and understanding people” (Deuteronomy 4:6); “more than ten rulers” – more than the ten matters that serve the soul: Esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains, stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.

Another matter, “wisdom will bolster the wise” – this is David; “more than ten rulers” – more than the ten elders who spoke in the book of Psalms, and they are: Adam the first man, Abraham, Moses, David, and Solomon. Regarding these five there is no dispute; who are the other five? Rav and Rabbi Yoḥanan, Rav said: Asaf, Heman, Yedutun, the three sons of Koraḥ, who are [considered] one, and Ezra. Rabbi Yoḥanan said: Asaf here is Asaf there,121Aviasaf, one of the sons of Koraḥ. but, because he was a learned man, he was privileged to recite songs with his brother and he was privileged to recite songs on his own.

According to Rav, it was a different Asaf, as it is stated: “Under the hand of Asaf, who prophesied according to the direction of the king” (I Chronicles 25:2). Rav and Rabbi Yoḥanan, Rav said: Literally “for Yedutun” (Psalms 39:1).122When the verse states: “For the leader, for Yedutun, a psalm of David” (Psalms 39:1), it actually means that it was authored by Yedutun. Rabbi Yoḥanan said: “For Yedutun” [means that the psalmist] prophesied regarding the edicts [datin] and the punishments that befell him and Israel.

Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people spoke in the book of Psalms, it is not attributed to them, but to David king of Israel. They stated a parable, to what is the matter analogous? To a group of people who seek to recite a hymn to the king. The king said to them: ‘You are all fine, you are all pious, you are all worthy of reciting a hymn before me; but so-and-so will recite it on behalf of all of you.

Why? Because his voice is sweet.’ So too, when the ten righteous men sought to recite the book of Psalms, the Holy One blessed be He said to them: ‘You are all fine, pious, and worthy to recite a hymn before Me, but David will recite it on behalf of all of you. Why? Because his voice is sweet.’ That is what is written: “The sweet singer of Israel” (II Samuel 23:1).

“I turned my heart to despair regarding all the toil that I toiled under the sun” (Ecclesiastes 2:20). “I turned my heart to despair” from toiling, but I reconsidered and said: Just as others toiled on my behalf, so, I will toil on behalf of others. Hadrian, may his bones be crushed, was passing on those paths of Tiberias and saw an elderly man digging holes in rocky ground to plant trees. He said to him: ‘Old man, old man, how old are you today?’

He said: ‘I am one hundred years old.’ He said to him: ‘You, one hundred years old, are standing and digging holes in order to plant trees. Do you believe that you will eat of them?’ He said: ‘If I merit, I will eat.

If not, just as my ancestors toiled on my behalf, so, I will toil on behalf of my children.’ He said to him: ‘By your life, if you merit and eat of them, let me know.’ After a period of time, it produced figs. He said: The time has come for me to inform the king.

What did he do? He filled a basket with figs, ascended, and stood at the gate of the palace. They said to him: ‘What is your business [here]?’ He said to them: ‘Go and say to the king that the old Jewish man whom you passed wishes to greet you.’

They went and told the king: ‘There is an old Jewish man who wishes to greet you.’ He said to them: ‘Show him in.’ When he entered, [Hadrian] said to him: ‘What is your business [here]?’ He said to him: ‘I am the elderly man whom you passed while I was digging holes to plant trees.

You said to me: If you merit and eat of them, let me know. I merited and ate of them, and these are figs from their produce.’ Hadrian said at that moment [to his servants]: ‘I command you to empty this basket and fill it with dinars.’ His servants said to him: ‘Are you going to give all this honor to this old Jewish man?’

He said to them: ‘His Creator honors him; will I not honor him?’ His neighbor’s wife was an imbecile. She said to her husband: ‘Senseless one, senseless one, see that this king loves figs and exchanges them for dinars.’ What did he do?

He filled his container with figs and stood before the palace. They said to him: ‘What is your business [here]?’ He said to them: ‘I heard that the king loves figs and exchanges them for dinars.’ They entered and said to the king: ‘There is a certain old man standing at the palace gates laden with a container filled with figs.

We said to him: What is your business [here]? He said to us: I heard that the king loves figs and exchanges them for dinars.’ [Hadrian] said: ‘I command you to stand him at the palace gates, and anyone who enters or exits will throw one of the figs at his face.’ Toward evening, they released him and he went home. He said to his wife: ‘I have to pay you back for all the honor [that I received at the palace].’

She said to him: ‘Go and boast to your mother that they were figs and they were not citrons, that they were ripe and were not unripe.’66Ripe figs are softer than citrons or unripe figs.

“Everything goes to one place; everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20). “Everything goes to one place…” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that the Holy One blessed be He created in the heavens, their origins are from the heavens, and everything that the Holy One blessed be He created on the earth, their origins are from the earth.

What is the reason [for Rabbi Eliezer’s opinion]? [It is based on the verses:] “Praise the Lord from the heavens, praise Him in the heights, praise Him all his angels” (Psalms 148:1–2) until: “Praise the Lord from the earth, sea creatures and all depths, fire and hail, snow and vapor” (Psalms 148:7–8), until the end of the psalm. Rabbi Yehoshua says: Everything that the Holy One blessed be He created in the heavens and on the earth, their origins are from the heavens.

Snow, even though it is written in its regard: “For He said to the snow, be on earth” (Job 37:6), its origins are only from the heavens, as it is stated: “Because, just as the rain and the snow fall from the heavens…” (Isaiah 55:10). Rabbi Ḥiyya bar Yosef said: Everything that is in the heavens and on the earth, their origins are from the earth. Rain, even though it is written in its regard: “Because, just as the rain and the snow fall from the heavens…” – its origins are only from the earth.

What is the reason? “A mist ascended from the earth [and watered the whole surface of the ground]” (Genesis 2:6). Rabbi Yudan cites it from here: “Everything goes to one place; [everything was from the dust].” Rabbi Naḥman said: Even the orb of the sun was created only from the earth, as it is stated: “Who says to the sun [ḥeres]85Ḥeres, the term used in this verse for sun, typically means earthenware. not to shine…” (Job 9:7).

“For there is not a righteous man upon the earth, who does good, and does not sin” (Ecclesiastes 7:20). “For there is not a righteous man upon the earth who does good, and does not sin.” Rabbi Yudan said: Is there a righteous man who sins? These are the charity collectors and the charity distributors; [they give to [those who are deserving what should be given to] the undeserving, and they give to the undeserving [what should be given to] the deserving.

“And does not sin [yeḥta],” just as you say: “Each one could sling stones at a hair, and not miss [yaḥti]” (Judges 20:16).123The term “sin” here should not be interpreted to mean a spiritual failing, as there is no way to always determine who is most deserving. It is used in the sense of one who aims at a target and misses. Therefore, one should not refrain from charity due to the concern that one may distribute it to those who are not most deserving.

“Even in your thought do not curse a king, and in your bedrooms do not curse the wealthy, as a bird of the heavens will carry the sound, and a winged one will tell the matter” (Ecclesiastes 10:20). “Even in your thought do not curse a king” – Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He says to a person: Because I have given you intellect beyond that of the animal, the beast, and the birds, you curse and blaspheme before me?

I gave you eyes and [the animal] eyes, you have ears and it has ears, you have hands and it has hands, you have feet and it has feet, you have a mouth and it has a mouth, he is like the beasts that perish [nidma].86This is an adaptation in the singular of Psalms 49:21. The verse compares people to beasts, but the midrash reads it as implying a difference between people and animals, that animals cannot speak.

Nidma means nothing other than silence; I have silenced it before you.87Unlike people, animals cannot speak. See the honor that I have afforded you. But you do not understand all this goodness, “man does not understand the honor” (Psalms 49:21). Another matter: “Even in your thought do not curse a king” that is in your generation, “and in your bedrooms do not curse the wealthy” – do not curse the wealthy of your generation.

“As a bird of the heavens” – Rabbi Yirmeya ben Elazar said: This is the raven, by means of bird divination.88The king or wealthy people might find out what you said from the ravens, by means of bird divination. “And a winged one will tell the matter” – because the wall has ears. Another matter: “Even in your thought do not curse a king” – the King of the world; “and in your bedrooms do not curse the wealthy” – the wealthy One of the world.

“As a bird of the heavens will carry the sound” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: There are some sounds that are for good and there are some sounds that are for evil. [There are] sounds for good, as it is stated: “The Lord heard the sound of your words…they have done well in everything that they spoke” (Deuteronomy 5:24). Ḥiyya bar Ada and bar Kappara: Ḥiyya bar Abba said: For good [hatava], as in the preparation of [hatavat] the incense.

Bar Kappara said: For good, as in the cleaning of [hatavat] the lamps. [There are] sounds for evil, as it is stated: “The Lord heard the sound of your words, and He was enraged and took an oath…” (Deuteronomy 1:34). Rabbi Abbahu [said] in the name of Rabbi Taḥalifa his father in law: It is written: “As I took an oath in My wrath” (Psalms 95:11) – the Holy One blessed be He said: I took an oath in My wrath, but then I recanted; “that they89The generation of the wilderness, which left Egypt. will not enter My place of rest” (Psalms 95:11) – they will not enter this resting place,90The Land of Israel but they will enter another resting place.91The World to Come Rabbi Beivai said in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a king who was angry at his son and expelled him from his palace and took an oath that he would not allow his son to enter the palace.

What did he do [once he reconsidered]? It was [already] built; he dismantled it and rebuilt it, and brought his son into it. He thereby brings his son in and [still] fulfills his vow. So too, the Holy One blessed be He said: I took an oath in My wrath and recanted.

They will not enter this resting place, but they will enter another resting place. “And a winged one will tell the matter” – Rabbi Bon said: When a person sleeps, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, and the cherub to the winged one. Who is that? It is the seraph.

The seraph will bring the matter and tell it before He who spoke and the world came into being. Another matter: “Even in your thought do not curse a king” – do not curse a king who is before you. “And in your bedrooms do not curse the wealthy” – a prominent person in your locale. “As a bird of the heavens will carry the sound” – the Holy One blessed be He said to David: Would you not say: “All my enemies shall be ashamed and frightened” (Psalms 6:11)?

Who were your enemies? Was it not Saul? Would you not say: “On the day that the Lord rescued him from the hand of all his enemies and from the hand of Saul” (Psalms 18:1)?92Thus, you cursed the king I appointed over Israel. David said: Master of the universe: Do You calculate them for me as intentional transgressions?

Consider them as unwitting transgressions [shegagot] for me. That is what is written: “A meditation [shigayon] by David, a song that he sang to the Lord concerning the words of Kush the Benjamite (Psalms 7:1).93Kush the Benjamite is a reference to Saul (see Moed Katan 16b). Another matter: “Even in your thought do not curse a king” – this is Moses, as it is stated: “There was a king in Yeshurun” (Deuteronomy 33:5).

“And in your bedrooms do not curse the wealth” – this is Moses. From where did Moses become wealthy? It was from the residue of the tablets. Rabbi Ḥanin said: He discovered a quarry of sapphires in his tent, and from that Moses became wealthy, as it is stated: “Carve for you two tablets of stone…” (Exodus 34:1), its carvings will be for you.

“For there is a man whose toil is with wisdom, and with knowledge, and with skill; yet to a man who has not toiled in it, he will leave it as his portion. This too is vanity and a great evil” (Ecclesiastes 2:21). “For there is a man whose toil is with wisdom…” – Rabbi Yudan ben Rabbi Simon said: Great is the ability of prophets who liken the created to its Creator.67The intent is the reverse; they portray God by means of human attributes.

That is what is written: “I heard the voice of a man from the midst of the Ulai.” (Daniel 8:16). And Rabbi Yudan ben Rabbi Simon said: There is another verse that is clearer than that one: “And on the image of the throne, the image of a person” (Ezekiel 1:26). “With wisdom,”68The midrash proceeds to cite attributes from the verse in Ecclesiastes and compare them to other verses where these attributes are attributed to God. – “the Lord founded the earth with wisdom” (Proverbs 3:19); “with knowledge” – “by His knowledge the depths were breached” (Proverbs 3:20).

“And with skill” – Rabbi Berekhya [said] in the name of Rabbi Yehuda bar Rabbi Simon: Not with toil and not with exertion did the Holy One blessed be He create His world, as it is written: “With the word of God the heavens were made” (Psalms 33:6). “Yet to a man who has not toiled in it, he will leave it as his portion” – this is the generation of Enosh and the generation of the Flood. “This too is vanity and a great evil,” as it is written: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5).

“Who knows the spirit of the sons of man? Does it go upward? And the spirit of the animal, does it go downward to the earth?” (Ecclesiastes 3:21). “Who knows the spirit of the sons of man…?”

It is taught: Both the soul of the righteous and the soul of the wicked, all of them ascend on High; however, the souls of the righteous are placed in the treasury, while the souls of the wicked are cast down to the earth, as Avigayil said to David, with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked? The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).

A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘What is this that is written: “Who knows the spirit of the sons of man? Does it go upward?”’ He said to her: ‘These are the souls of the righteous that are placed in the treasury, as Avigayil said to David with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked?

The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).’ She said to him: ‘And what is this that is written: “And the spirit of the animal, does it go downward to the earth?”’ He said to her: ‘These are the souls of the wicked, who descend to Gehenna below, as it is stated: “On the day of his descent to the netherworld I caused mourning, I covered the depths because of him” (Ezekiel 31:15).’

“I saw that there is nothing better than that a man should rejoice in his actions, as that is his portion; for who will bring him to see that which will be after him?” (Ecclesiastes 3:22). “I saw that there is nothing better…for who will bring him to see?” Who will bring David to see what Solomon did? Who will bring Solomon to see what will be after him, what Reḥavam did?

“For all his days are pains, and his occupation is anger; even at night his heart does not rest. This, too, is vanity” (Ecclesiastes 2:23). “For all his days are pains” – this is the generation of the Flood, who pained the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they anger the Holy One blessed be He with their handiwork.

“Even at night his heart does not rest” from sins. From where is it derived that [this is true] even during the day? It is as it is stated: “And every inclination of his heart’s thoughts was only bad all day long” (Genesis 6:5). The Holy One blessed be He, too, brought punishment upon them during the day and at night, as it is stated: “The rain was upon the earth forty days and forty nights” (Genesis 7:12).

Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them by day and by night, as it is stated: “He obliterated all existence” (Genesis 7:23). Another matter: “For all his days are pains” – these are the Sodomites, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork.

“Even at night his heart does not rest” – [this is God, who decided] to bring punishment upon them during the day and at night, as it is stated: “The Lord rained upon Sodom and upon Gomorrah…” (Genesis 19:24).69He did so at the end of the night into the morning. Another matter: “For all his days are pains” – these are the Egyptians, who would pain the Holy One blessed be He with their wicked deeds.

“And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – when one of the Israelites would complete his labor, the Egyptian would say to him: ‘Hoe me two furrows, chop me two logs.’ Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them during the day and punishment upon them at night, as it is stated: “It was at midnight [that the Lord smote all the firstborn in the land of Egypt” (Exodus 12:29).70And the Exodus took place during the day.

“All this I attempted with wisdom; I said: I will become wise, but it is far from me” (Ecclesiastes 7:23). “All this I attempted with wisdom.” It is written: “God granted wisdom to Solomon, [great discernment, and breadth of understanding like the sand on the seashore]” (I Kings 5:9). The Rabbis and Rabbi Levi, the Rabbis say: “Like the sand” – what is “like the sand”?

He was granted wisdom corresponding to all of Israel.124Israel is compared to the sand on the seashore; see Genesis 22:17. Rabbi Levi said: Just as this sand is a boundary for the sea, so, too, wisdom was a boundary for Solomon.125It prevented him from sinning. The parable says: If you lack knowledge, what have you acquired? If you have acquired wisdom, what are you lacking?

It is written: “Solomon's wisdom surpassed the wisdom of all the people of the East and all the wisdom of Egypt” (I Kings 5:10). What was the wisdom of the people of the East? They were well-versed in astronomy, performed sorcery with birds, and were expert in augury. Rabban Shimon ben Gamliel said: Regarding three matters I praise the people of the East: They do not kiss on the mouth, but rather on the hand; they do not bite [pieces of food from a larger piece] with their mouth but cut with a knife; and they seek counsel only in a spacious area, as they consult only in the field.126This is to ensure that there are no eavesdroppers.

What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho and said: ‘Send me craftsmen [and I will pay] their wage, as I seek to build the Temple.’ What did he [Pharaoh] do? He assembled all his astrologers, and they envisioned people who were destined to die during that year and he sent them to him.

When they came to Solomon, he envisioned with the divine spirit that they were destined to die during that year. He gave them shrouds and sent them [back] to [Pharaoh Nekho], and said to him: ‘If you did not have shrouds for the needs of your dead, here they are with their shrouds; arise and bury them.’ “He was wiser than any man [ha’adam]” (I Kings 5:11) – than Adam the first man. What was the wisdom of Adam the first man?

You find that when the Holy One blessed be He sought to create Adam the first man, He consulted with the ministering angels, and He said to them: “Let us make man” (Genesis 1:26). They said to him: ‘Master of the universe, “what is man that You remember him?”’ (Psalms 8:5). He said to them: ‘The man I seek to create, his wisdom is greater than yours.’ What did He do?

He gathered all the animals, beasts, and birds, and stood them before them [the angels], and said to them: ‘Give them names.’ They remained [silent] and did not know [what to say]. He went to Adam and said to him: ‘What [should] the names of these [creatures be]?’ [Adam] said: ‘Master of the universe, it is fitting to call this one ox, this one lion, this one horse, this one camel, this one eagle,’ and so forth for all of them. [God] said to him: ‘What is your name?’

He said before Him: ‘Adam, because I was created from the ground [adama].’ [God said:] ‘And I, what is My name?’ He said before Him: ‘You are my Lord [adonai], because You are the Lord [adon] over all Your creations’ – that is what is written: “I am the Lord, it is My name” (Isaiah 42:8), it is My name that I was called by Adam the first man. It is My name that I stipulated between Me and Myself. It is My name that I stipulated between Myself and My creations and My ministering angels. “[For he was wiser than all men: than Eitan the Ezrahite, and Heman, and Kalkol, and Darda, the sons of Maḥol]” (I Kings 5:11).

“Than Eitan the Ezrahite,” this is Abraham, as it is written: “A contemplation of Eitan the Ezrahite” (Psalms 89:1).127Rabbinic tradition identifies Eitan the Ezrahite of Psalms as Abraham; see Bava Batra 15a. “And Heman,” this is Moses, as it is stated: “In all My house he is trusted [ne’eman]” (Numbers 12:7). “And Kalkol,” this is Joseph, as it is written: “Joseph provided [vaykhalkel]” (Genesis 47:12).

The Egyptians said: ‘Is this slave not king over us due only to his wisdom?’ They took seventy notes128Each note was written in a different language. and cast them before him and he would read each of them in its language. Moreover, he would speak in the sacred tongue, which they did not know, with which they were not familiar, and which they could not understand. So, it says: “He established it as a precept for Joseph [when he went out over Egypt; I learned a language I had not known]” (Psalms 81:6).

“And Darda,” (I Kings 5:11), this is the generation [dor] of the wilderness, which was entirely knowledge [de’a]. “Sons of Maḥol,” (I Kings 5:11), these are the Israelites, whom the Holy One blessed be He forgave [maḥal] for the sin of the [Golden] Calf.

“He spoke three thousand proverbs” (I Kings 5:12). Rabbi Shmuel bar Naḥmani said: We reviewed the Bible in its entirety, and we found that Solomon composed only approximately eight hundred verses [of proverbs], and you say three thousand? Rather, it teaches that each and every verse that Solomon composed has two or three meanings. The Rabbis say: On each and every verse there are three thousand parables, and there are one thousand and five meanings for each and every parable, as it is written: “And his poems [shiro] were [one thousand and five]” (I Kings 5:12), the remainder [shiyuro] for each parable129Layers of meaning that were not explicitly stated. was one thousand and five.

“He spoke of the trees, [from the cedar which is in Lebanon to the hyssop that emerges from the wall; he spoke of the animal, of the bird, of the creeping creatures, and of the fish]” (I Kings 5:13). Is it possible for a person to speak of the trees? It is rather that Solomon said: ‘Why is the leper purified by the tallest of the tall and the lowest of the low, with a cedar tree and a hyssop? It is because when a person elevates himself like a cedar, he is afflicted with leprosy, and when he lowers himself and demeans himself like the hyssop, which is low, he will ultimately be healed.’

Likewise, why is it that an animal is permitted with two signs130When an animal is slaughtered, the knife must penetrate the majority of both the gullet and the windpipe. and a bird is permitted with one sign?131When a bird is slaughtered, the knife must penetrate the majority of either the gullet or the windpipe. It is because the animal is created from the dry land, and the bird from the sea, as bar Kappara said: The bird was created from the mud.132Mud is a combination of dry land and water.

Thus, a bird’s status is between that of an animal, which was created from the earth, and a fish, created from water. Similarly, its slaughter requires the middle ground between that of an animal, which requires the penetration of two passageways, and that of a fish, which does not require ritual slaughter at all. Rabbi Avin said in the name of Rabbi Shmuel Kapodkiya, that the legs of a chicken are similar to the scales of a fish.

“And of the creeping creatures,” he said: Why is one who traps or wounds [one of the] eight swarming creatures [mentioned] in the Torah on Shabbat liable,133Liable for desecrating the Shabbat, which carries with it the death penalty or karet for intentional violation, and a sin-offering for unwitting violation. while for all the rest of the swarming creatures, repugnant creatures and creeping creatures, one is exempt?

It is because they have skins. “And of the fish,” he said: Why is it that all animals, beasts, and birds require slaughter, and fish do not require slaughter? It is from this verse: “Will flocks and herds be slaughtered?” (Numbers 11:22), while regarding fish, only gathering is written.134The entire verse states: “Will flocks and herds be slaughtered for them and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?”

Yaakov, from the village of Nevurya, issued a ruling in Tyre that fish require slaughtering. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “Let the water swarm with swarms of the living and let birds fly” (Genesis 1:20). Just as a bird requires slaughter, so too, fish require slaughter.’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ [Yaakov] said: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said to him: ‘You did not issue a correct ruling.’

He said to [Rabbi Ḥagai]: “From where [do you derive this]?’ [Rabbi Ḥagai] said to him: ‘From here: “Will flocks and herds be slaughtered for them [and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?]” (Numbers 11:22) – these with slaughter and these with gathering.’ [Yaakov] said: ‘Flog your floggings, as it is good for internalization.’

Yaakov, from the village of Nevurya, issued a ruling in Tyre, that the son of a gentile woman is circumcised on Shabbat. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “They declared their lineage [vayityaldu] after their families” (Numbers 1:18), and it is written: “[He that is eight days old shall be circumcised among you…] he that is born [yelid] in the house and purchased with money [from any foreigner” (Genesis 17:12).’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’

He said to [Rabbi Ḥagai]: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: ‘From where [do you derive this]?’ [Rabbi Ḥagai said:] ‘Bend over135Bend over the flogging pole. and listen.’ He [continued and] said to him: ‘If a son of gentiles comes to you and says: ‘I wish to become a Jew,’ provided that he will be circumcised on the day of Shabbat or on the day of Yom Kippur, does one desecrate Shabbat on his behalf or not?

You must say: One does not desecrate, because one desecrates Shabbat and Yom Kippur only on behalf of the son of an Israelite man and an Israelite woman.’ He said to [Rabbi Ḥagai]: ‘From where [is this derived]?’ [Rabbi Ḥagai] said to him: ‘Bend over, [it is derived from the following verse:] “To send away all the wives and those born from them”’ (Ezra 10:3). He said to [Rabbi Ḥagai]: ‘Are you flogging me based on a verse in Writings?’ [Rabbi Ḥagai] said to him: ‘It is as it is written: “And let it be done in accordance with the Torah”’ (Ezra 10:3).

He said to [Rabbi Ḥagai]: ‘From what [source in the] Torah?’ [Rabbi Ḥagai said:] ‘It is as it says: “You shall not marry them” (Deuteronomy 7:3). Why? “For they will cause your child to turn away” (Deuteronomy 7:4) – a son who emerges from an Israelite woman is called your son, but a son who emerges from a gentile woman or from a maidservant is not called your son, but rather, her son.’ He said to him:136Yaakov of Nevurya said this to Rabbi Ḥagai.

Alternatively, Rabbi Ḥagai said this to the individual whose job it was to administer the flogging. ‘Flog your floggings, as it is good for internalization.’ Solomon said: On all these I stood and examined, but the portion of the red heifer I analyzed. When I was toiling in it and expounding and investigating it: “I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).

“There is nothing better for a man than for him to eat and drink, and indulge his soul through his toil. This too, I saw, that it is from the hand of God” (Ecclesiastes 2:24). “There is nothing better for a man than for him to eat and drink.” Rabbi Tanḥuma said [that] Rabbi Naḥman son of Rabbi Shmuel bar Naḥman and Rabbi Menaḥama [said], 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 [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 food and drink in the grave that it accompanies a person to his grave? Rather, these are Torah and good deeds.

“For who will eat, or who will enjoy, other than I?” (Ecclesiastes 2:25). “For who will eat, or who will enjoy?” – Solomon said: Who has eaten as I have eaten? Who has drunk as I have drunk? Who has done as I have done?71In terms of enjoying the pleasures of life. Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: Solomon had a great eagle, and he would ride upon it and go to Tadmor in the wilderness and return in one day. That is what is written: “He built Tadmor in the wilderness” (II Chronicles 8:4).72The midrash is interpreting the phrase “who will enjoy [yaḥush]” to mean “who has traveled quickly [yaḥish]” (Etz Yosef).

“For to the man who is good before Him, He gave wisdom, knowledge, and joy; but to the sinner He gave the task to gather and to amass, to give to one who is good before God. This, too, is vanity and herding wind” (Ecclesiastes 2:26). “For to the man who is good before Him…”: “For to the man who is good before Him” – this is Abraham our patriarch, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Nimrod.

And of whom is it stated: “To give to one who is good before God”? This is Abraham, as it is stated: “The Lord blessed Abraham with everything” (Genesis 24:1). Another matter: “For to the man who is good before Him” – this is Isaac, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Avimelekh.

And of whom is it stated: “To give to one who is good before God”? This is Isaac, as it is stated: “Isaac sowed in that land [and found in that year a hundredfold; and the Lord blessed him]” (Genesis 26:12). Another matter: “For to the man who is good before Him” – this is Jacob, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Laban.

And of whom is it stated: “To give to one who is good before God”? This is Jacob, as it is stated: “Because I saw everything that Laban has done to you” (Genesis 31:12).73The preceding verses described how a large number of Laban’s livestock were diverted to Jacob via divine intervention. See especially Genesis 30:43 and 31:9. Another matter: “For to the man who is good before Him” – these are the Israelites who were in Egypt, [to whom] “He gave wisdom, knowledge, and joy.”

“But to the sinner He gave the task to gather and to amass” – these are the Canaanites. Rabbi Levi said: None of them would add even a drop of oil to his beans, and even if his egg would break, he would not taste it, but rather, he would sell it and turn it into money, so that the Israelites would enter the land and find it filled with blessings.74Instead of consuming their resources, the Canaanites would sell them to outsiders and amass treasure, which the Israelites then took possession of when they entered the land.

And of whom is it stated: “To give to one who is good before God”? These are the Israelites, as it is stated: “To these you shall distribute the land” (Numbers 26:53). Another matter: “For to the man who is good before Him” – this is Hezekiah, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Sennacherib.

And of whom is it stated: “To give to one who is good before God”? This is Hezekiah, as it is stated: “He was exalted in the eyes of all of the nations” (II Chronicles 32:23). Another matter: “For to the man who is good before Him” – this is Mordekhai, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Haman.

And of whom is it stated: “To give to one who is good before God”? This is Mordekhai, as it is stated: “On that day, King Aḥashverosh gave to Queen Esther the house of Haman…[ And the king took off his ring, which he had taken from Haman, and gave it to Mordekhai. And Esther set Mordekhai over the house of Haman]” (Esther 8:1–2).

“I find more bitter than death, the woman whose heart is snares and nets, her hands, shackles. One who is good before God will escape from her, but a sinner will be captured by her” (Ecclesiastes 7:26). “I find more bitter than death, the woman…” The Rabbis say: Because she demands from him things that he is unable to live up to, ultimately, she causes him to die a bitter death. There was an incident involving a certain person who had a neighbor who was a robber, who would go out and attack at night, and sustain his sons and daughters during the day.

The wife of that person said to him: ‘How unfortunate is that woman who has adhered to you.’137She said this about herself. She said to him: ‘Do you see the children of our neighbor, how they eat and drink?’138They are so much better off than we are. He said to her: ‘Do you want me to do what he does?’ She said to him: ‘What is wrong with that?’

He said to her: ‘Come with me to convince him [to let] me go with him.’ They went and convinced him, and he took him with him. They went out that night, and another robber went out and set an ambush after them. This one,139The experienced robber. who was familiar with the roads, fled and was spared, and that one,140The neighbor who went out to rob for the first time. who was not familiar with the paths, was captured and hanged. They proclaimed in his regard: ‘Last of the robbers, first of the hanged.’

There are three matters that are harmful to the body: An affliction of the heart is harmful to the body; an affliction due to intestinal illness is more harmful to the body than affliction of the heart; and poverty is more harmful than any of them. Rabbi Yehuda said: There are fourteen things, one more powerful than the next, and each one dominates the next. The depths are powerful, but the earth dominates it because it is flattened over it.

The earth is powerful, but the powerful mountains dominate it. The mountain is powerful, but iron dominates and shatters it. Iron is powerful, but fire melts it. Fire is powerful, but water dominates it and douses it.

Water is powerful, but the clouds carry it. Clouds are powerful, but the wind scatters them. The wind is powerful, but the wall dominates and withstands it. A wall is powerful, but a person dominates and demolishes it.

A person is powerful, but trouble frightens him. Trouble is powerful, but wine dominates and causes it to be forgotten. Wine is powerful, but sleep abates it. Sleep is powerful, but illness dominates and interrupts it.

Illness is powerful, but the angel of death dominates it and takes his life. And an evil woman is more powerful than all of them.

“Whose [heart] is snares and nets” – as she traps in the sea and on dry land. “Her hands, shackles,” Rabbi Elazar said: Had he not written in her regard: “Her hands, shackles,” she would seize a man in the marketplace and say: ‘Have relations with me.’141The midrash interprets the verse to mean that the woman’s hands are shackled, meaning that she is too inhibited to demand relations outright. Instead, her “heart is snares and nets” – in her heart she desires relations, and she finds ways to entice men.

This is analogous to a biting dog whose owner holds it on a chain; even though it is tied, it would grasp onto a person in the marketplace by his clothes. So, had he not written in her regard: “Her hands, shackles,” she would abduct a person in the marketplace. See what is written: “She seized him by his garments, saying: Lie with me” (Genesis 39:12). “One who is good before God will escape from her” – this is Joseph; “but the sinner will be captured by her” – this is Potifar.

Alternatively, “good” – this is Pinḥas, “but the sinner” – this is Zimri. Alternatively, “good” – this is Palti, “but the sinner” – this is Amnon. Rabbi Isi of Caesarea interpreted the verse regarding heresy. “Good” – this is Rabbi Elazar, “but a sinner” – this is Yaakov of the village of Nevurya.142He was a heretic.

Alternatively, “good” – this is Elazar ben Dama, “but a sinner” – this is Yaakov of the village of Sama.143See Kohelet Rabba 1:8 for a story pertaining to Elazar ben Dama and Yaakov of Sikhanya, who some commentaries equate with the Yaakov of Sama mentioned here. The midrash there also mentions the other individuals identified here as good or as heretics. Alternatively, “good” – this is Ḥananya, son of Rabbi Yehoshua’s brother, “but a sinner” – these are the residents of the village of Naḥum.144These heretics employed sorcery to apprehend Ḥananya, but Rabbi Yehoshua rescued him; see Kohelet Rabba 1:8.

Alternatively, “good” – this is Yehuda ben Nekosa, “but a sinner” – these are the heretics. Alternatively, “good” – this is Rabbi Natan, “but a sinner” – this is his disciple.145He went and joined the heretics. Alternatively, “good” – this is Rabbi Eliezer and Rabbi Yehoshua, “but a sinner” – this is Elisha.146Elisha ben Avuya, who ultimately adopted a sinful path.

“See, this I have found, said Kohelet, adding one to another to find the account” (Ecclesiastes 7:27). “See, this I have found, said [amera] Kohelet,” and elsewhere it says: “Said [amar] Kohelet” (Ecclesiastes 1:2; 12:8). Rabbi Yirmeya said: This is the Divine Spirit, which at times speaks in the masculine and at times speaks in the feminine.147Amera is a feminine term and amar is a masculine term.

“Adding one to another to find the account,” Rabbi Yitzḥak said: According to the way of the world, if a person falters and commits a sin for which he is liable to receive death at the hand of Heaven, how does he gain atonement? His ox dies, his chicken is lost, his bowl breaks, he bumps his little finger and a drop of blood falls; part of the soul corresponds to the entire soul, as it is stated: “Adding one to another to find the account” – one combines with another one and the account is complete.148All the small travails and sufferings together are punishment for his sin. To what extent is the account exacted? Rabbi Pinḥas said: [One is punished] for every single [transgression].

“What my soul sought further, I did not find; one man from one thousand I have found; but a woman among all these I did not find” (Ecclesiastes 7:28). “What my soul sought further, I did not find; one man from one thousand I have found.” According to the way of the world, one thousand people enter to study Bible, one hundred of them emerge to study Mishna, ten of them emerge to study Talmud, and one of them emerges to issue rulings; that is what is written: “One man from one thousand I have found.”

Another matter, “man” – this is Abraham, “but a woman among all these I did not find” – this is Sarah. Alternatively, “man” – this is Amram, “but a woman” – this is Yokheved. “Man” – this is Moses, “but a woman” – these are the women of the wilderness.149Although Sarah, Yokheved, and the Israelite women in the generation of Moses were righteous, they were not equal to the men with whom they are contrasted.

Alternatively, “man” – this is Moses, who came after one thousand generations; that is what is written: “He commanded the matter for one thousand generations” (Psalms 105:8). This teaches that the Holy One blessed be He looked at all the jugs and did not find a jug as lined with pitch as Moses, who extended his hand and received the Torah.

“But, see, this I have found: God made man upright, but they have sought many schemes” (Ecclesiastes 7:29). “But, see, this I have found: God made man upright” – he was upright, as it is stated: “God made man upright,” and it is written: “Behold, man has become like one of us” (Genesis 3:22) – like one of the ministering angels. When they became two, “but they have sought many schemes.”