"Distribute a portion to seven, and also to eight, as you do not know what evil will be upon the earth" (Ecclesiastes 11:2). Simple enough. But what does it mean?
That’s where Kohelet Rabbah, a fascinating collection of rabbinic interpretations on Ecclesiastes, comes in. It’s a treasure trove of different perspectives, each unpacking that verse in its own unique way.
One interpretation, a debate between Rabbi Eliezer and Rabbi Yehoshua, sees the "seven" as the seven days of the week, culminating in Shabbat, the day of rest. As it says, "It was on the seventh" (I (Kings 18:4)4). And the "eight"? The eight days of circumcision, or brit milah, a foundational ritual in Jewish life. Rabbi Eliezer even connects it to Elijah's intense prayer for rain, found in I (Kings 18:42). Why was Elijah praying with his face between his knees? He was pleading, "Master of the universe, even if your descendants have only these two mitzvot (commandments) to their credit, Shabbat and circumcision, it is fitting that You should have mercy on them." Powerful, isn't it?
Rabbi Yehoshua, on the other hand, sees "seven" as the seven days of Passover and "eight" as the eight days of Sukkot (the Festival of Tabernacles). But what about the other holidays? How do we include Shavuot (the Festival of Weeks), Rosh Hashanah, and Yom Kippur (the Day of Atonement)? The text cleverly uses the word "also" as an inclusionary term, adding these significant days to the list.
Then we have Rabbi Azarya, who takes a historical approach. He sees the "seven" as the seven generations after Abraham who underwent circumcision, and the "eight" as the generation that Joshua circumcised after crossing into the promised land. Remember the verse: “At that time, the Lord said to Joshua…circumcise the children of Israel a second time.” (Joshua 5:2). Interestingly, the text points out that this implies Moses had circumcised them originally! The place where Joshua performed these circumcisions was even called "The Hill of the Foreskins" – a rather graphic, but unforgettable, name!
Rabbi Nehemya offers yet another interpretation, this time focusing on the princes of the tribes during the inauguration of the Tabernacle. "Seven" refers to the prince of Ephraim, and "eight" to the prince of Manasseh. This highlights that even though they were both from Joseph, they were counted as separate tribes.
And Rabbi Yehuda sees the "seven" as the seven days of inauguration of the Tabernacle, and the "eight" as the eighth day when it began functioning in its full sanctity. Each of these days brought atonement for the people of Israel.
But wait, there's more! Rabbi Huna connects "seven" to the seven days of menstruation (as described in (Leviticus 15:1)9) and "eight" to the eight days of circumcision (Leviticus 12:3). This seemingly odd pairing is explained by the idea that observing the laws of purity allows couples to merit children and fulfill the mitzvah of circumcision.
Finally, Rabbi Levi sees "seven" as the seven days of Sukkot, the festival of booths, and "eight" as the eighth day, Shmini Atzeret, the day of assembly.
But the story doesn’t end there. The text then shifts to a fascinating, almost unbelievable tale about Rabbi Elazar ben Rabbi Shimon.
Rabbi Elazar, it seems, was a remarkable man. As he lay dying, he told his wife that even in death, maggots would have no power over him, except for one worm destined to bore a hole behind his ear. Why? Because he once heard someone cursing Torah scholars and, though he could have stopped it, he didn't.
After his death, Rabbi Shimon, his father, appeared to the residents of Meron in a dream, asking why his son wasn't buried beside him. The ensuing struggle to move Rabbi Elazar's body is filled with miraculous events, including fiery snakes and a divine voice! His wife eventually identifies him by the very worm he predicted.
The story continues, revealing that Rabbi Elazar often bested Rabbi Yehuda HaNasi in legal debates, causing Rabbi Yehuda some frustration. After Rabbi Elazar's death, Rabbi Yehuda even proposed to his widow, but she refused, saying, "Shall a vessel that was used by the sacred be used by the profane?"
Ultimately, this section of Kohelet Rabbah weaves together diverse interpretations of a single verse, connecting it to holidays, historical events, and even personal stories. It shows us that there's often more than one way to understand a text, and that each interpretation can offer valuable insights into our lives. It also shows the importance of standing up for what is right and how even small failings can have unexpected consequences.
So, what does "Distribute a portion to seven, and also to eight" mean to you? Perhaps it's a reminder to diversify your efforts, to appreciate the many facets of Jewish tradition, or simply to be mindful of your actions. Whatever your takeaway, Kohelet Rabbah invites us to delve deeper into the text and find our own meaning within its ancient words.
“Distribute a portion to seven, and also to eight, as you do not know what evil will be upon the earth” (Ecclesiastes 11:2). “Distribute a portion to seven, and also to eight” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: “Distribute a portion to seven” – these are the seven days of the week, as it is stated: “It was on the seventh” (I Kings 18:44), on the day of Shabbat. “And also to eight” – these are the eight days of circumcision, as it is stated: “He put his face between his knees…” (I Kings 18:42).10These verses describe the prophet Elijah praying for an end to a protracted drought in the Land of Israel. Why between his knees? He said before the Holy One blessed be He: ‘Master of the universe, even if your descendants have only these two mitzvot to their credit, Shabbat and circumcision, it is fitting that You should have mercy on them.’ Rabbi Yehoshua says: “Distribute a portion to seven” – these are the seven days of Passover; “and also to eight” – these are the eight days of the festival.11Sukkot From where do I derive to include Shavuot, Rosh Hashanah, and Yom Kippur? The verse states: “Also” – “and also” [and these are two] inclusions.12The term “also” is considered an inclusionary term, and the “and” preceding “also” is superfluous and therefore implies an additional inclusion. Therefore, the verse is understood to be adding Shavuot and the Days of Awe, i.e., Rosh HaShana and Yom Kippur. These days too are considered festivals, and the blessing of Sheheḥeyanu is recited, as on other festivals (Rabbi David Luria). Rabbi Azarya says: “Distribute a portion to seven” – this is the generation that Moses circumcised after seven;13Seven generations after Abraham circumcised the members of his household. “and also to eight” – this is the generation that Joshua circumcised after eight, as it is written: “At that time, the Lord said to Joshua…circumcise the children of Israel a second time.” (Joshua 5:2). By inference, [this indicates] that [Moses] had circumcised them in the first instance. “Joshua made [flint knives] for himself [and circumcised the children of Israel at the Hill of the Foreskins]” (Joshua 5:3) – [the name of this place indicates] that they made it a hill with [all their] foreskins. Rabbi Neḥemya interpreted the verse regarding the princes: “Distribute a portion to seven” – as it is written: “On the seventh day the prince of the children of Ephraim” (Numbers 7:48). “And also to eight” – as it is written: “On the eighth day the prince of the children of Manasseh (Numbers 7:54).14The reference is to the offerings of the princes of the tribes during the days of the inauguration of the Tabernacle. Rabbi Neḥemya is interpreting the verse as an allusion to the fact that Ephraim and Manasseh were counted as separate tribes and that their princes donated their offerings on separate days, despite the fact that they were both from Joseph (Etz Yosef). Rabbi Yehuda interpreted the verse regarding the inauguration. “Distribute a portion to seven” – these are the seven days of inauguration, as it is stated: “For seven days He will inaugurate you” (Leviticus 8:33). “And also to eight” – as it is written: “It was on the eighth day (Leviticus 9:1).15The reference is thus to the special offerings that were given on the seven days of inauguration, as well as to the special offerings of the eighth day, when the Tabernacle began to function with its full level of sanctity. Both sets of offerings brought Israel atonement (Midrash HaMevo’ar). Rabbi Huna said: “Distribute a portion to seven” – these are the seven days of menstruation;16See Leviticus 15:19. “and also to eight” – these are the eight days of circumcision, as it is stated: “And on the eighth day [the flesh of his foreskin] shall be circumcised” (Leviticus 12:3).17The connection between these two sets of laws is that if a couple observes the laws concerning the impurity imparted by menstruation they will merit to have children and fulfill the mitzva of circumcision (Etz Yosef). Rabbi Levi said: “Distribute a portion to seven” – these are the seven days of the booth;18The mitzva to dwell in a booth [sukka] for the seven days of Sukkot. “and also to eight” – as it is stated: “On the eighth day [you shall have] an assembly” (Numbers 29:35). Rabbi Elazar ben Rabbi Shimon grew weak and his arm was uncovered. His wife saw him, and she smiled, cried, and said: ‘Happy am I with what was my lot in this world. Happy am I that I cleaved to the body of this righteous one.’ She cried and said: ‘Woe is me that the body of this righteous one is going into the ground.’ As he was dying, he said to her: ‘I am dying; however, maggots will have no power over me, other than one worm that is destined to bore a hole behind my ear, for one time I was entering [a place] and I heard the voice of a certain person who was cursing,19He was demeaning Torah scholars. and although I had the ability to punish him, I did not do so.’ When he died he was buried in Gush Ḥalav. Rabbi Shimon would appear to the residents of Meron,20In a dream and he would say to them: ‘One right eye that I had,21My son, who was as dear to me as my right eye. and you do not bury him alongside me?’ The residents of Meron would go and seek to bring him, and the residents of Gush Ḥalav would emerge against them with clubs and spears. One time, with the approach of the great fast,22Yom Kippur [the residents of Meron] said: This time we will bring him, while they are preoccupied.23While they are preoccupied with preparations for Yom Kippur. They went and sought to bring him, and two snakes of fire emerged and went before them. They said: ‘This is the time that we will bring him.’24They interpreted the appearance of the fiery snakes as a sign that they would receive divine assistance. Once they reached the cave, the two snakes stood to the side. They said: ‘Who will enter and bring him?’ She25Rabbi Elazar’s wife said: ‘I will enter and bring him, as I know an distinguishing mark in him.’ She entered and found that worm that was sitting and boring a hole behind his ear. She sought to remove it. She heard a Divine Voice saying: ‘Leave the creditor to collect its debt.’ They brought him and placed him alongside his father. From that moment on, Rabbi Shimon did not appear to the residents of Meron. When Rabbi Elazar ben Rabbi Shimon would enter the study hall, the face of Rabbi [Yehuda HaNasi] would become gloomy.26This was because Rabbi Elazar would prevail over Rabbi Yehuda HaNasi in their halakhic disputes. His father27Rabban Shimon ben Gamliel would say to him: ‘My son, it is proper [that he prevails], as he is a lion, son of a lion, and you are a lion, son of a fox.’ When he died, he sent and proposed to his wife.28After Rabbi Elazar died, Rabbi Yehuda HaNasi proposed marriage to Rabbi Elazar’s wife, who was a righteous woman in her own right. She sent and said to him: ‘Shall a vessel that was used by the sacred be used by the profane?’ He said to her: ‘What did he do that I do not do like him?’ She said to him: ‘When he would sit and devote himself to Torah study, he would completely devote himself. He would say: May all the suffering of Israel come upon me, and it would come [upon him]. But when it came time to engage [in Torah study], he would say: Each and every one should go to its place.’29He demanded that the suffering leave him so that he could study Torah with a clear mind. He said to her: ‘I, too, will do so.’ He called upon them to come, and they came. He sought for them to leave, but they did not leave. Some say, for thirteen years to the day he suffered from toothaches. He sent and told her.30Rabbi Yehuda HaNasi sent a message to Rabbi Elazar’s widow that since he had now experienced so much suffering, she should marry him. She said to him: ‘I have heard that one elevates in matters of sanctity and one does not downgrade.’31Therefore, she would not marry him. “And also to eight” – as it is stated: “On the eighth day [you shall have] an assembly.”32This implies that one is meant to always elevate in matters of sanctity, just as the seven days of Sukkot are followed by the Day of Assembly, Shemini Atzeret.
