In fact, the Midrash (rabbinic interpretive commentary), specifically Kohelet Rabbah, connects them to something much deeper: the consequences of our actions and, specifically, our words.
Kohelet Rabbah, in its insightful way, uses the verse from (Ecclesiastes 5:2), “For the dream comes with much concern; and a fool’s voice with many words,” as a lens through which to examine various moments of suffering in Jewish history. It's not just saying bad dreams are scary. It's saying they are a symptom of a deeper spiritual problem. : the generation of the Flood. The Midrash tells us that their suffering stemmed from their "many evil concerns" and the arrogant words they spoke, daring to question God Himself, as we see echoed in (Job 21:15), "What is the Almighty that we should serve Him…". It wasn’t just their actions, but the very words they used to justify them, that sealed their fate.
Then there's the story of the Tower of Babel. Again, it wasn’t just the building of a tower reaching for the heavens, but the motivation behind it: "And we will make a name for ourselves…" (Genesis 11:4). According to Kohelet Rabbah, this arrogance, this desire for self-aggrandizement expressed through their words, led to their dispersion.
The Sodomites? Their cruelty wasn’t just in their actions but in their explicit policy of inhospitability. "Let the convention of passersby be forgotten from among us," they declared, effectively banning kindness. The Midrash connects this to (Job 39:15), "And it forgets that a foot may crush it or a beast of the field trample it," highlighting their utter lack of compassion.
The pattern continues. The Egyptians, with Pharaoh's defiant "Who is the Lord that I should heed His voice…", (Exodus 5:2). Sisera, oppressing Israel (Judges 4:3). Sennacherib, blaspheming God (Isaiah 36:20). The tribes of Judah and Benjamin, denying God (Jeremiah 5:12). Nebuchadnezzar, challenging God's power (Daniel 3:15). Belshazzar, praising idols (Daniel 5:4). In each case, the Midrash points to the connection between their "evil concerns" and the "fool's voice with many words" that brought about their downfall. It's a powerful reminder that our words have consequences.
And it's not just about collective suffering. Kohelet Rabbah also uses this verse to illuminate individual anxieties. Consider Pharaoh's dream, described in (Genesis 41:1). He dreamt "at the end of two full years," and the Midrash picks up on this to ask: "Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god?". Pharaoh, in his arrogance, believed he was in control, even of his own deity.
Then there’s Ahasuerus in the Book of Esther. Rabbi Yehuda ben Rabbi Simon says that Ahasuerus was tormented by a dream of Haman, his soon-to-be nemesis, seeking to kill him. This dream, according to the Midrash, wasn't just a random occurrence; it was a manifestation of the king's own anxieties and the impending doom brought about by Haman's wickedness. He recognizes it when Haman appears: “This is the dream; 'for the dream comes with much concern.'"
The Midrash continues, drawing a fascinating contrast between the wicked and the righteous. The wicked are controlled by their hearts, like Esau, Jeroboam, while the righteous, like Hannah, David, and Daniel, control their hearts. The Rabbis even connect this to God Himself, saying, "The Lord said to His heart" (Genesis 8:21). Rabbi Levi says, "They think evil in their heart, and I think good in My heart," highlighting God's constant effort to ensure good triumphs over evil.
So, what can we take away from all this? Kohelet Rabbah isn't just a historical analysis of suffering; it's a call to mindful speech and action. It suggests that our words, born from our deepest intentions, have the power to shape our reality, both individually and collectively. It reminds us that true wisdom lies not in the multitude of words, but in the careful consideration of their impact. Perhaps, the next time we have a troubling dream, we should examine not just the dream itself, but the words we've spoken and the intentions we've harbored. It might just be the key to unlocking a more peaceful and meaningful existence.
“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2). “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us;1Let us not allow the welcoming of guests or the performance of kindness to passersby. that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3). Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12). Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15). Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4). Likewise, you find regarding Pharaoh,2You find a dream that comes with much concern. as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said:3This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.” Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].”4Pharaoh was standing watch over the Nile, his god. Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision.5This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu). Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades.6The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons. [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14).7These evildoers prepared weapons, but they themselves will ultimately be killed by them. What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19). “Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8).8Literally: Daniel placed upon his heart. They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21). Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart.9This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed. They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15). “Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”
