Our tradition wrestles with this very feeling. The book of Kohelet, or Ecclesiastes, famously explores the futility of life, that "all is vanity." But within the rabbinic expansions on Kohelet, called Kohelet Rabbah, we find not just resignation, but also a deep exploration of what can and cannot be fixed in this world.
One passage in Kohelet Rabbah 1:15 grabs your attention right away: "That which is warped cannot be straightened, and that which is lacking cannot be counted." It's a stark statement, isn't it? But what does it really mean? The rabbis, masters of interpretation, offer multiple layers of understanding.
First, the text connects this idea to the very creation of the world. The waters, it says, were corrupted – nitavetu – during those initial six days and became salty. Now, millennia later, they haven’t been fully repaired. Similarly, the lunar year is shorter than the solar year. God "subtracted" eleven days, and no matter how many years, cycles, or intercalations pass, the two will never align perfectly. A cosmic imbalance, forever present.
Then, the text takes a more moralistic turn, linking the idea to the generation of the Flood. Their actions, once corrupted – again, nitavetu – could not be repaired. God even shortened their lifespans, limiting them to 120 years, as stated in (Genesis 6:3). This loss, this diminishment, could not be restored.
But it's not all doom and gloom! The rabbis then pivot, offering a glimmer of hope. "If a person does not divert himself – me’avet – from Torah study, he can repair himself." Even if he sins! And "if a person does not detract from his Torah study, he can still be counted" – among the Torah scholars, no less. But the flip side is equally true: neglect Torah, and you may find yourself beyond repair, beyond being counted.
The text illustrates this with a story of Rabbi Yehuda and Rabbi Elazar, who studied together. Rabbi Yehuda got married, and his seven-day wedding feast put him behind Rabbi Elazar. Even after years of trying, he couldn't catch up. "That which is lacking cannot be counted," the text reminds us.
The passage continues with further examples. If you miss the time for reciting the Shema, the central Jewish prayer, or neglect your prayers, the verse applies: "That which is warped cannot be straightened."
The text then brings in Rabbi Shimon ben Menasya, who offers a particularly powerful interpretation. What does it mean, "that which is warped cannot be straightened?" He says it's about a person who engages in relations with a forbidden relative and has a child, a mamzer. A mamzer faces restrictions on who they can marry within the Jewish community. This, Rabbi Shimon argues, is a wrong that is incredibly difficult, if not impossible, to right. He contrasts this with a thief or robber, who can make amends by returning what they stole.
Rabbi Shimon emphasizes that the term "warped" applies to someone who was originally straight but became corrupted. And who is that? A Torah scholar who forsakes the Torah. Rabbi Shimon ben Yoḥai adds that we should examine the daily offerings, meaning those who should be bringing light to the world through Torah learning, but have strayed. Yehuda ben Lakish, quoting Rabban Shimon ben Gamliel, compares such a person to "a bird straying from its nest," as (Proverbs 27:8) puts it.
Finally, the text touches on a fascinating, almost mythical idea. The thought of creating one thousand generations entered God's mind, but many were "obliterated." The reason? "He commanded the matter for one thousand generations," as (Psalm 105:8) states – referring to the Torah, according to one interpretation, and circumcision, according to another. Before giving these commandments, God considered a thousand generations, but only created a fraction of that number.
Rabbi Yaakov bar Aḥa, in the name of Rabbi Yoḥanan, concludes with a practical lesson: never abstain from going to the study hall. He tells a story about a complex question regarding ritual purity and a boat in the Jordan River. For a long time, no one in Yavne could answer it. Finally, Rabbi Ḥanina ben Akavya provided the explanation.
So, what are we left with? A complex tapestry of ideas about what can and cannot be fixed. The passage acknowledges the existence of inherent imbalances in the world, the consequences of past actions, and the importance of staying connected to Torah learning. But it also suggests that while some things may be beyond our power to repair, we still have agency. We can choose to engage with Torah, to strive for righteousness, and to contribute to a world that, despite its imperfections, still holds the potential for meaning and connection. Perhaps the key is to focus on what can be straightened, what can be counted, and to find solace and purpose in the ongoing journey of repair – the tikkun (spiritual repair) olam – that is at the heart of Jewish tradition.
Another matter, “that which is warped [me’uvat] cannot be straightened” – since the waters were corrupted [nitavetu]108They became salted. during the six days of Creation, they have not yet been repaired. “And that which is lacking cannot be counted” – since the Holy One blessed be He subtracted eleven days from the lunar year relative to the solar year, how many years, cycles, and intercalations [have passed], and [yet the time has not arrived when] the solar year [will be the same as] the lunar [year]. Another matter, “that which is warped [me’uvat] cannot be straightened” – once the actions of the generation of the flood were corrupted [nitavetu], they were not repaired. “And that which is lacking” – since the Holy One blessed be He minimized their years, as it is stated: “His days shall be one hundred and twenty years” (Genesis 6:3), they have not been restored. Another matter, “that which is warped [me’uvat] cannot be straightened” – if a person does not divert [me’avet] himself from Torah [study], he can repair himself.109Even if he sins. “And that which is lacking cannot be counted” – if a person does not detract from his Torah [study], he can still be counted.110Among the Torah scholars. Once a person diverts himself from Torah [study], he cannot repair [himself], and once a person detracts from his Torah [study], he cannot be counted. As in the case of Rabbi Yehuda and Rabbi Elazar who studied together, and Rabbi Yehuda married his wife. Rabbi Elazar preceded him by the seven days of the wedding feast,111He arrived at the yeshiva seven days earlier than Rabbi Yehuda, who waited until after the seven days of festivities following his wedding to go to the yeshiva. and several years passed in which [Rabbi Yehuda] tried to catch up to him [in his studies] but he was unable to catch up to him; that is: “And that which is lacking cannot be counted.” If the time for reciting Shema arrived and he did not read it at its time, in his regard, the verse says: “That which is warped cannot be straightened.” If the time of prayer arrived and he did not pray by then, in his regard it is stated: “And that which is lacking cannot be counted.” We learned that Rabbi Shimon ben Menasya says: What is “that which is warped cannot be straightened”? It is one who engages in relations with a forbidden relative and he begot a mamzer112A mamzer is a child born as a result of certain forbidden relations. It is prohibited for a mamzer and his or her descendants to marry a natural-born Jew who is not also a mamzer. from her. Say, perhaps, [it is referring] to a thief or a robber; he can repair the situation.113By returning what he stole. Rabbi Shimon says: Only one who was straight at the outset and was corrupted is called warped. Who is that? It is a Torah scholar who forsakes the Torah. Rabbi Shimon ben Menasya says: If a person steals, he can return the stolen item. If he robbed, he can return the robbed item. It is not in that regard that it is stated: “That which is warped cannot be straightened.” However, one who has relations with a married woman has cast his life from the world, and has forbidden her to her husband. Rabbi Shimon ben Yoḥai says: One does not say: Examine this camel, perhaps it is blemished; examine this pig, perhaps it is blemished. What does one examine? It is the daily offerings. What is that? It is a Torah scholar who forsook the Torah. Yehuda ben Lakish [said] in the name of Rabban Shimon ben Gamliel: In his regard it is stated: “Like a bird straying from its nest, so is a man [who wanders from his place]” (Proverbs 27:8). He further states: The thought of creating one thousand generations entered His mind. How many were obliterated? Nine hundred and seventy-four, and what is the reason [to say this]? “He commanded the matter for one thousand generations” (Psalms 105:8). What is this? It is the Torah.114God had thought to create one thousand generations before the giving of the Torah, but He created only twenty-six. Rabbi Levi [said] in the name of Rabbi Shmuel bar Naḥman: Nine hundred and eighty [generations were obliterated], and what is the reason [to say this]? “He commanded the matter for one thousand generations” – this is circumcision.115God had thought to create one thousand generations before giving the command regarding circumcision, but He created only twenty. Rabbi Yaakov bar Aḥa [said] in the name of Rabbi Yoḥanan: A person should never abstain from going to the study hall, as several times this halakha regarding a boat in the Jordan was questioned in Yavne: A boat in the Jordan, why is it ritually impure? No one got up, and no one said anything about it, until Rabbi Ḥanina ben Akavya taught it in his city: A boat in the Jordan, why is it ritually impure? It is because they load it on dry land and lower it into the water.116Since it can be moved on dry land when it is loaded, it is susceptible to ritual impurity (see Shabbat 83b). They answered him: But the seafarers in Ashkelon submerge it…?117They load and unload the boat in the water; therefore, it should not be susceptible to impurity. Rabbi Elazar ben Yosei answers: It is different [than other types of boats] because it is partially sunk into the ground.118It is loaded while partially on the ground and then dragged fully into the water. When it arrives at its destination, it is dragged partially onto the ground and then unloaded. He also taught another matter: The hard branches of a palm tree that one cuts for wood require tying if one wants them for lying or for a tent [on Shabbat].119One must do this before Shabbat to change the designation of the palm branches from wood that is set aside from use on Shabbat, to wood that is permitted for use on Shabbat.
