In fact, the Midrash, 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.
Think about it: 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.