"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, right? 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 18:44). 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. But what about the other holidays? How do we include Shavuot, Rosh Hashanah, and Yom Kippur? 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 15:19) 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.