קוהלת רבה 8

מִי כְּהֶחָכָם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב בֵּיהּ (איוב ט, ד): חֲכַם לֵבָב וְאַמִּיץ כֹּחַ. וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר, שֶׁפָּשַׁר תּוֹרָה לְמשֶׁה. חָכְמַת אָדָם תָּאִיר פָּנָיו, אָמַר רַבִּי שִׁמְעוֹן גָּדוֹל כֹּחַ הַנְּבִיאִים שֶׁהֵן מְדַמִּין אֶת הַצּוּרָה לְיוֹצְרָהּ, דִּכְתִיב (דניאל ח, טז): וָאֶשְׁמַע קוֹל אָדָם בֵּין אוּלָי, אָמַר רַבִּי יוּדָן אִית לָן קְרָיָיה דִּנְהֵיר מִנֵּיהּ, דִּכְתִיב (יחזקאל א, כו): וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְּמָעְלָה. וְעֹז פָּנָיו יְשֻׁנֶּא, שֶׁהוּא מִשְׁתַּנֶּה מִמִּדַּת הַדִּין לְמִדַּת רַחֲמִים עַל יִשְׂרָאֵל.

“Who is like the wise man, and who knows the meaning of a matter? The wisdom of a man illuminates his face, and the boldness of his face is changed” (Ecclesiastes 8:1).
“Who is like the wise man” – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart, mighty in strength” (Job 9:4). “And who knows the meaning of a matter” – for He explained the Torah to Moses. “The wisdom of a man illuminates his face” – Rabbi Shimon said: Great is the ability of the prophets, as they compare the [human] form to its maker,¹By portraying God in human terms. as it is written: “I heard the voice of a man between the banks of Ulai” (Daniel 8:16). Rabbi Yudan said: We have a verse that is clearer than that, as it is written: “And upon the likeness of the throne there was a likeness like the appearance of a man upon it, from above” (Ezekiel 1:26). “And the boldness of his face is changed” – He changes from the attribute of justice to the attribute of mercy regarding Israel.

דָּבָר אַחֵר, מִי כְּהֶחָכָם, זֶה אָדָם הָרִאשׁוֹן, דִּכְתִיב בֵּיהּ (יחזקאל כח, יב): אַתָּה חוֹתֵם תָּכְנִית. וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר, שֶׁפֵּרַשׁ שֵׁמוֹת לַכֹּל. חָכְמַת אָדָם תָּאִיר פָּנָיו, יָפְיוֹ יָאִיר פָּנָיו. אָמַר רַבִּי לֵוִי תַּפּוּחַ עֲקֵבוֹ שֶׁל אָדָם הָרִאשׁוֹן מַכְּהֶה גַּלְגַּל חַמָּה, וְאַל תִּתְמַהּ, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם עוֹשֶׂה לוֹ שְׁנֵי דִּסְקָרִין שְׁלֵמִין, אֶחָד לוֹ וְאֶחָד לְבֶן בֵּיתוֹ, שֶׁל מִי הוּא עוֹשֶׂה נָאֶה, לֹא שֶׁלּוֹ. כָּךְ אָדָם הָרִאשׁוֹן נִבְרָא לְתַשְׁמִישׁוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְגַלְגַּל חַמָּה לְתַשְׁמִישׁוֹ שֶׁל אָדָם הָרִאשׁוֹן, לֹא הוּא בַּדִּין שֶׁתַּפּוּחַ עֲקֵבוֹ שֶׁל אָדָם הָרִאשׁוֹן מַכְּהֶה גַּלְגַּל חַמָּה. וּמָה אִם תַּפּוּחַ עֲקֵבוֹ כָּךְ, קְלַסְתֵּר פָּנָיו עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא, שְׁלשׁ עֶשְׂרֵה חֻפּוֹת קָשַׁר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בַּגַּן עֵדֶן, הוּא דִכְתִיב (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ וגו'. רֵישׁ לָקִישׁ אָמַר, אַחַת עֶשְׂרֵה. וְרַבָּנָן אָמְרֵי, עֶשֶׂר. וְלֹא פְּלִיגֵי, מַאן דְּאָמַר שְׁלשׁ עֶשְׂרֵה עֲבַד כָּל אֶבֶן יְקָרָה מְסֻכָתֶךָ תְּלַת, וּמַאן דְּאָמַר אַחַת עֶשְׂרֵה, עֲבַד לְהוֹן חָדָא. וּמַאן דְּאָמַר עֶשֶׂר, לָא עֲבַד חַד מִנְּהוֹן. וְאַחַר כָּל הַשֶּׁבַח הַזֶּה, כִּי עָפָר אַתָּה. וְעֹז פָּנִים יְשֻׁנֶּא, כְּשֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֲמִן הָעֵץ, וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁנָּה עֹז פָּנָיו, וּטְרָדוֹ מִגַּן עֵדֶן.

Another matter, “who is like the wise man” – this is Adam the first man, as it is written in his regard: “You are the culmination of perfection” (Ezekiel 28:12). “And who knows the meaning of a matter” – who delineated names for all. “The wisdom of a man illuminates his face” – his beauty illuminates his face. Rabbi Levi said: The curve of the heel of Adam the first man outshone the sun. Do not be astonished, as it is the way of the world that when a person crafts for himself two excellent trays, one for him and one for a member of his household, whose will he craft more beautifully? Will it not be his? So too, Adam the first man was created for the service of the Holy One blessed be He, and the sun was created for the service of man. Is it not right that the curve of the heel of man will outshine the sun? This is so regarding the curve of his heel, all the more so regarding his face.
Rabbi Levi [said] in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He tied thirteen canopies for them²Adam and Eve. in the Garden of Eden. That is what is written: “You were in Eden, the garden of God; [every precious stone was your canopy: ruby, topaz and clear quartz, beryl, onyx, and chalcedony, sapphire, carbuncle, emerald and gold]” (Ezekiel 28:13). Reish Lakish said: Eleven. The Rabbis say: Ten. They do not disagree.³They do not disagree about the fact that the verse in Ezekiel, which lists ten precious stones, is the source of the number of canopies that God tied for Adam and Eve. The one who said thirteen interpreted [the phrase] “every precious stone was your canopy,” as three [additional materials]. The one who said eleven interpreted it as one. The one who said ten did not interpret it as any. Yet, after all this praise, [God said to Adam:] “as you are dust” (Genesis 3:19). “And the boldness of his face is changed” – when the Holy One blessed be He said to him: “Did you [eat] from the tree?” (Genesis 3:12),⁴To which Adam responded by blaming God for giving him Eve, who had given him to eat from the tree. the Holy One blessed be He, too, changed the glory of his countenance, and expelled him from the Garden of Eden.

דָּבָר אַחֵר, מִי כְּהֶחָכָם, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב בְּהוֹן (דברים ד, ו): רַק עַם חָכָם וְנָבוֹן. וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר, שֶׁהָיוּ יוֹדְעִין לִדְרשׁ אֶת הַתּוֹרָה לְאַרְבָּעִים וְתֵשַׁע פָּנִים טָהוֹר, וּכְנֶגְדָּן טָמֵא. אַתְּ מוֹצֵא כְּשֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי וְאָמְרוּ נַעֲשָׂה וְנִשְׁמָע, נִתַּן עֲלֵיהֶם מִזִּיו שְׁכִינָה שֶׁל מַעְלָן, וְכֵיוָן שֶׁחָטְאוּ נַעֲשׂוּ שׂוֹנְאִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב: וְעֹז פָּנָיו יְשֻׁנֶּא, וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁנָּה עֲלֵיהֶם אֶת הַדְּבָרִים, דִּכְתִיב (תהלים פב, ז): אָכֵן כְּאָדָם תְּמוּתוּן.

Another matter, “who is like the wise man” – this is Israel, in whose regard it is written: “It is a particularly wise and understanding people” (Deuteronomy 4:6). “And who knows the meaning of a matter” – as they knew how to expound the Torah, forty-nine interpretations for ritual purity and a corresponding number for ritual impurity.⁵They could analyze from all angles a question regarding ritual purity, such that they could provide forty-nine rationales for each side of the argument. You find that when the Israelites stood at Mount Sinai and said: “We will perform and we will hearken” (Exodus 24:7), the aura of the supernal Divine Presence was placed upon them. When they sinned,⁶With the sin of the Golden Calf. they became the enemies of the Holy One blessed be He, as it is written: “And the boldness of his face is changed.”⁷The word changed [yeshuneh] is interpreted here to mean hated [yesuneh]. The Holy One blessed be He, too, changed matters for them, as it is written: “Indeed, you will die like man” (Psalms 82:7).⁸By contrast to the status they had before the sin: “I had said: You are divine, like celestial beings, all of you” (Psalms 82:6), but now they will die.

דָּבָר אַחֵר, מִי כְּהֶחָכָם, זֶה תַּלְמִיד חָכָם. מִי יוֹדֵעַ פֵּשֶׁר דָּבָר, שֶׁהוּא יוֹדֵעַ לְפָרֵשׁ מִשְׁנָתוֹ. חָכְמַת אָדָם, בְּשָׁעָה שֶׁהוּא נִשְׁאָל וּמֵשִׁיב. וְעֹז פָּנָיו יְשֻׁנֶּא, בְּשָׁעָה שֶׁהוּא נִשְׁאָל וְאֵינוֹ יוֹדֵעַ לְהָשִׁיב. רַבִּי חִיָּא הֲוָה יָתֵיב וּמַתְנֵי, מִנַּיִן שֶׁאֵין מְמִירִין בַּבְּכוֹר, זָחֲלִין אַפּוֹי דְּבַר פְּדָיָה, אֲמַר הָדֵין יָדַע מָה אֲנָא יָתֵיב וּמַתְנֵי. עוֹבֵד כּוֹכָבִים אֶחָד רָאָה אֶת רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי חֲמָתֵיהּ אַפּוֹי נָהֲרִין, אֲמַר הָדֵין גַּבְרָא חֲדָא מִן תְּלַת מִילִין אִית בֵּיהּ, אוֹ שָׁתוּי חֲמַר, אוֹ מוֹזֵיף בְּרִבִּיתָא, אוֹ מְרַבֵּי חֲזִירֵי. שְׁמַע רַבִּי יְהוּדָה בַּר אִלְעָאי אֲמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, דַּחֲדָא מִן תְּלָתֵיהוֹן לֵית בִּי, לָא מוֹזֵיף בְּרִבִּיתָא אֲנָא, דִּכְתִיב (דברים כג, כ): לֹא תַשִּׁיךְ לְאָחִיךָ. וְלָא מְרַבֵּי חֲזִירֵי אֲנָא, דְּאָסוּר לֵיהּ לְבַר יִשְׂרָאֵל לִמְרַבֵּי חֲזִירֵי. דִּתְנֵינַן תַּמָּן לֹא יְגַדֵּל אָדָם חֲזִירִים בְּכָל מָקוֹם. וְלָא שְׁתוּי חֲמַר אֲנָא, דַּאֲפִלּוּ אַרְבַּע כָּסַיָּה דַּאֲנָא שָׁתֵי בְּלֵילָא פִּסְחָא אַזֵּיק לְרֵישִׁי מִן פִּסְחָא לַעֲצַרְתָּא. אֲמַר לֵיהּ וְעַל מָה אַפָּךְ נְהִירִין, אֲמַר לֵיהּ אוֹרָיְיתִי הִיא דְּמַנְהֲרָא אַפּוֹי, דִּכְתִיב: חָכְמַת אָדָם תָּאִיר פָּנָיו וגו'. רַבִּי אַבָּהוּ אֲזַל לְקֵיסָרִין וַאֲתָא מִן תַּמָּן וְאַפּוֹי נְהִירִין, חֲמוּנֵיהּ תַּלְמִידַיָיא, סָלְקִין וְאָמְרִין לְרַבִּי יוֹחָנָן הָדֵין רַבִּי אַבָּהוּ אַשְׁכַּח סִימָא. אֲמַר לוֹן לָמָּה, אָמְרִין לֵיהּ דְּאַנְפּוֹי נְהִירִין. אָמַר לוֹן דִּלְמָא אוֹרָיְיתָא חַדְתָּא שָׁמַע, סְלָקוּן לְגַבֵּיהּ, אָמְרוּ לֵיהּ וּמָה אוֹרָיְיתָא חַדְתָּא שָׁמַע מַר, אֲמַר לוֹן תּוֹסֶפְתָּא עַתִּיקָא אָמְרוּן, קָרָא עָלָיו: חָכְמַת אָדָם וגו'.

Another matter, “who is like the wise man” – this is the Torah scholar. “And who knows the meaning of a matter” – as he knows how to interpret his learning.⁹He knows how to arrive at halakhic conclusions. “The wisdom of a man [illuminates his face]” – when he is asked a question and responds; “and the boldness of his face is changed” – when he is asked a question and does not know how to respond.
Rabbi Ḥiyya was sitting and teaching: From where is it derived that one cannot substitute for a firstborn?¹⁰A firstborn kosher animal has sanctity and must be given to a priest (see Deuteronomy 15:19–23). If one attempts to transfer the sanctity to a different animal, both animals are considered sacred. However, once the firstborn animal is given to the priest, if one attempts to transfer the sanctity to a different animal, the attempt is meaningless, and the second animal is not considered sacred. This is the teaching that Rabbi Ḥiyya was explicating. The face of bar Pedaya glowed. [Rabbi Ḥiyya] said: This one knows what I am sitting and teaching.
A certain gentile saw Rabbi Yehuda ben Rabbi Ilai; he saw that his face glowed. He said: ‘This man is one of three things; either he is intoxicated with wine, lends with interest, or raises pigs.’ Rabbi Yehuda ben Rabbi Ilai said: ‘Let despair come upon that man, as I do not have even one of the three. I am not a lender with interest, as it is stated: “Do not lend to your brother with interest” (Deuteronomy 23:20). I am not a raiser of pigs, as it is prohibited for an Israelite to raise pigs, as it is taught there: It is prohibited for a person to raise pigs anywhere.¹¹Mishna Bava Kama 7:7. And I am not intoxicated with wine, as even the four cups of wine that I drink on Passover eve cause my head to ache from Passover until Shavuot.’¹²Rabbi Yehuda bar Rabbi Ilai did not like wine and would not drink it unless absolutely necessary. [The gentile] said to him: ‘Why does your face glow?’ He said to him: ‘It is my Torah that causes my face to glow, as it is written: “The wisdom of a man illuminates his face…”’
Rabbi Abbahu went to Caesarea and he came from there and his face was glowing. His students saw him and ascended and told Rabbi Yoḥanan: ‘This Rabbi Abbahu found a treasure.’ He said to them: ‘Why [do you say so]?’ They said to him: ‘Because his face is glowing.’ He said to them: ‘Perhaps he heard some new Torah.’ They ascended to him and they said to him: ‘What new Torah did the Master hear?’ He said to them: ‘An ancient Tosefta was cited.’ They recited a verse in his regard: “The wisdom of a man…”

דָּבָר אַחֵר, מִי כְּהֶחָכָם, זֶה משֶׁה, דִּכְתִיב בֵּיהּ (משלי כא, כב): עִיר גִּבֹּרִים עָלָה חָכָם. וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר, שֶׁפָּשַׁר תּוֹרָה לְיִשְׂרָאֵל. רַבִּי מָנָא דִּשְׁאָב בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, עַל כָּל דָּבָר וְדָבָר שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמשֶׁה, הָיָה אוֹמֵר לוֹ טֻמְאָתוֹ וְטָהֳרָתוֹ, וְכֵיוָן שֶׁהִגִּיעַ לְפָרָשַׁת (ויקרא כא, א): אֱמֹר אֶל הַכֹּהֲנִים, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם וְאִם נִטְמְאוּ אֵלּוּ בַּמֶּה הוּא טָהֳרָתָן, לֹא הֵשִׁיבוֹ דָּבָר, אוֹתָהּ שָׁעָה נִשְׁתַּנּוּ פָּנָיו שֶׁל משֶׁה, וְכֵיוָן שֶׁהִגִּיעוּ לְפָרָשַׁת פָּרָה אֲדֻמָּה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, משֶׁה, אוֹתָהּ אֲמִירָה שֶׁאָמַרְתִּי לְךָ אֱמֹר אֶל הַכֹּהֲנִים, וְאָמַרְתָּ לִי אִם נִטְמְאוּ בַּמֶּה הִיא טָהֳרָתָן, וְלֹא אָמַרְתִּי לְךָ דָּבָר, זוֹ הִיא טָהֳרָתָן (במדבר יט, יז): וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם וְכִי טָהֳרָה הִיא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, חֻקָּה הִיא וּגְזֵרָה גָּזַרְתִּי וְאֵין בְּרִיָּה יְכוֹלָה לַעֲמֹד עַל גְּזֵרָתִי, דִּכְתִיב (במדבר יט, ב): זֹאת חֻקַּת הַתּוֹרָה.

Another matter, “who is like the wise man” – this is Moses, in whose regard it is written: “A wise man ascended against the city of the mighty” (Proverbs 21:22).¹³This is an allusion to Moses ascending
heavenward to the stronghold of the angels to receive the Torah. “And who knows the meaning of a matter” – as he explained the Torah to Israel. Rabbi Mana of Shaab said in the name of Rabbi Yehoshua ben Levi: For each and every matter that the Holy One blessed be He would say to Moses, He would tell him its ritual impurity and purity.¹⁴For each form of ritual impurity He taught Moses, God would also teach him how to return to a state of ritual purity. When he reached the portion of: “Say to the priests” (Leviticus 21:1),¹⁵This is the prohibition against priests subjecting themselves to the impurity imparted by a corpse. [Moses] said before Him: ‘Master of the universe, but if they do become impure, in what manner is their purification?’ He did not respond to him. At that moment, Moses’s face changed. When they reached the portion of the red heifer,¹⁶Numbers chap. 19. Being sprinkled with the ashes of the red heifer in a specific ritual removes the ritual impurity imparted by a corpse. the Holy One blessed be He said to Moses: ‘That statement that I said to you: “Say to the priests,” and you said to Me: ‘In what manner is their purification,’ and I did not respond to you; this is their purification: “They shall take for the impure from the ashes of the burning of the purification” (Numbers 19:17).’ [Moses] said to Him: ‘Master of the universe, is that purification?’¹⁷How can sprinkling ashes remove impurity imparted by a corpse? The Holy One blessed be He said to him: ‘It is a statute, and I issued a decree, and no creature can comprehend My decree,’ as it is written: “This is the statute of the Torah” (Numbers 19:2).

אֲנִי פִּי מֶלֶךְ שְׁמֹר, אָמַר רַבִּי לֵוִי אֲנִי פִּי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אֶשְׁמֹר, אוֹתוֹ הַפֶּה שֶׁאָמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. וְעַל דִּבְרַת, לֹא יִהְיֶה לְךָ, שְׁבוּעַת לֹא תִשָֹּׂא אֶת שֵׁם ה' אֱלֹהֶיךָ לַשָּׁוְא.

“I observe the king’s command, and the word of an oath to God” (Ecclesiastes 8:2).
“I observe the king’s command.” Rabbi Levi said: I will observe the word of the King of kings, the Holy One blessed be He, the mouth which said: “I am the Lord your God” (Exodus 20:2); “and the word” – “you shall not have [another god before Me]” (Exodus 20:3); “of an oath” – “You shall not take the name of the Lord your God in vain” (Exodus 20:7).

אַל תִּבָּהֵל מִפָּנָיו תֵּלֵךְ, רַבִּי חִיָּא בַּר גַּמְדָא פָּתַח (משלי ג, יא): מוּסַר ה' בְּנִי אַל תִּמְאָס, תָּנֵי הַפּוֹתֵחַ פּוֹתֵחַ בְּדָבָר טוֹב, וְהַחוֹתֵם חוֹתֵם בְּדָבָר טוֹב, דִּתְנֵינַן בִּבְרָכוֹת קוֹרֵא וּמַפְסִיק, בִּקְלָלוֹת אֵינוֹ מַפְסִיק אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. מוּסַר ה' בְּנִי אַל תִּמְאָס וגו', מִשּׁוּם עִמּוֹ אָנֹכִי בְצָרָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּנַי מִתְקַלְּלִין וַאֲנִי מִתְבָּרֵךְ. וְאַל תָּקֹץ בְּתוֹכַחְתּוֹ, אַל תַּעַשׂ תּוֹכַחְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹצִים קוֹצִים. רַבִּי לֵוִי בֶּן פַּנְטִי קָרָא אֶת אֲרוּרַיָא קֳדָם רַבִּי הוּנָא וְגִמְגֵּם בְּהוֹן, אֲמַר לֵיהּ אֶשְׁמַע קָלָיךָ דְּלֵית אִינוּן קְלָלוֹת, תּוֹכַחַת אִינוּן, מוּסַר ה' בְּנִי אַל תִּמְאָס וְאַל תָּקֹץ בְּתוֹכַחְתּוֹ.

“Do not be hasty to leave his presence; do not stand before him in an evil matter, as he does whatever pleases him” (Ecclesiastes 8:3).
“Do not be hasty to leave his presence.” Rabbi Ḥiyya bar Gamda began: “My son, do not despise the admonition of the Lord” (Proverbs 3:11). It is taught: The one who begins, begins with a positive matter, and the one who concludes, concludes with a positive matter.¹⁸The reference is to the beginning and end of each of the aliyot in the Torah reading. It is taught: In the blessings, one reads and stops, in the curses, one does not stop; rather one person reads them all.¹⁹The reference is to the blessings and curses in Leviticus chap. 26 and in Deuteronomy chap. 28. “Do not despise the admonition of the Lord…”²⁰Rather than interrupting the portions of curses, as though one despises them, one person should read the entire portion. Due to: “I am with him in times of trouble” (Psalms 91:15), the Holy One blessed be He said: ‘My children are cursed; am I to be blessed?’²¹Consequently, the blessings for the end of one aliya and the beginning of the next are not to be recited in the middle of the reading of the curses. “And do not loathe His rebuke” (Proverbs 3:11) – do not turn the rebuke of the Holy One blessed be He into multiple fragments. Rabbi Levi ben Panti read the curses before Rabbi Huna and he stammered in [reading] them. [Rabbi Huna] said to him: ‘Sound your voice, as these are not curses, these are rebukes; “do not despise the admonition of the Lord and do not loathe His rebuke.”’

בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן, אָמַר רַבִּי בּוֹן כְּתִיב (דברים ו, טז): לֹא תְנַסּוּ, (בראשית כב, א): וְהָאֱלֹהִים נִסָּה, (ויקרא יט, יח): לֹא תִקֹּם וְלֹא תִטֹּר, כְּתִיב (נחום א, ב): אֵל קַנּוֹא וְנֹקֵם ה'. אָמַר רַבִּי לֵוִי לְרַב שֶׁהָיָה מְצַוֶּה אֶת תַּלְמִידוֹ, וְאוֹמֵר לוֹ: לֹא תַטֶּה מִשְׁפָּט, וְהוּא מַטֶּה מִשְׁפָּט. לֹא תַכִּיר פָּנִים, וְהוּא מַכִּיר פָּנִים. אָמַר לוֹ הַתַּלְמִיד רַבִּי לָךְ שָׁרֵי וְלִי אָסוּר. אָמַר לוֹ אֵינִי אוֹמֵר לְךָ אֶלָּא שֶׁלֹא תַלְוֶה לְיִשְׂרָאֵל בְּרִבִּית, אֲבָל הַלְוֵה לְעוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (דברים כג, כא): לַנָּכְרִי תַשִּׁיךְ. כָּךְ אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם הָא כָּתַבְתָּ בְּתוֹרָתְךָ (ויקרא יט, יח): לֹא תִקֹּם וְלֹא תִטֹּר, וְאַתְּ נוֹקֵם וְנוֹטֵר. אֲמַר לְהוֹן, לְיִשְׂרָאֵל לֹא אֶטֹּר, דִּכְתִיב (תהלים קג, ט): לֹא לָנֶצַח יָרִיב וְלֹא לְעוֹלָם יִטּוֹר, אֲבָל לְעוֹבְדֵי כּוֹכָבִים (נחום א, ב): נֹקֵם ה' לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו. אָמַר הִכְתַּבְתִּי בְּתוֹרָתִי: לֹא תִקֹּם וְלֹא תִטֹּר אֶת בְּנֵי עַמֶּךָ, אֲבָל נוֹקֵם אַתְּ לְעוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (במדבר לא, ב): נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן.

“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4).
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.²²A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’²³Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”

שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע, זוֹ אֶסְתֵּר, שֶׁהָיְתָה עֲסוּקָה בְּמִצְוַת בִּעוּר חָמֵץ. וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם, זֶה מָרְדְּכַי, דִּכְתִיב (אסתר ד, א): וּמָרְדְּכַי יָדַע אֶת כָּל אֲשֶׁר נַעֲשָׂה.

“One who follows a command will not know an evil matter, and a wise man's heart will know the time of judgment” (Ecclesiastes 8:5).
“One who follows a command will not know an evil matter,” this is Esther, who was engaged in the mitzva of removing leavened bread.²⁴On the thirteenth of Nisan, although she was in the palace, she was unaware of Haman’s evil decree that had been issued that day, and she was engaged in preparing for Passover. “And a wise man's heart will know the time of judgment,” this is Mordekhai, as it is written: “Mordekhai knew everything that had been done” (Esther 4:1).

כִּי לְכָל חֵפֶץ יֵשׁ עֵת וּלְכָל עֵת יֵשׁ חֵפֶץ, הֵיךְ מַה דְּבַר נָשׁ בָּעֵי עָבֵיד בְּהַאי עָלְמָא עָבֵיד, בְּרַם תַּמָּן דִּינָא וְחוּשְׁבָּנָא.

“For every desire there is a time of judgment, as the evil of man overcomes him” (Ecclesiastes 8:6).
“For every desire there is a time,” and for every time there is a desire. How so? What a person desires to do in this world, he does, but there, [in the World to Come,] there is judgment and accounting.

אֵין אָדָם שַׁלִּיט בָּרוּחַ, רַבָּנָן אָמְרִין אֵין אָדָם שַׁלִּיט בָּרוּחַ שֶׁל מַלְאַךְ הַמָּוֶת לִכְלוֹתוֹ מִמֶּנּוּ, וּמִנַּיִן שֶׁנִּקְרְאוּ הַמַּלְאָכִים רוּחוֹת, שֶׁנֶּאֱמַר (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת. וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת, אֵין אָדָם יָכוֹל לוֹמַר לְמַלְאַךְ הַמָּוֶת הַמְתֵּן לִי עַד שֶׁאֲחַשֵּׁב חֶשְׁבּוֹנוֹתַי וְאַחַר כָּךְ אֲנִי בָּא. וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה, אֵין אָדָם יָכוֹל לוֹמַר הֲרֵי בְּנִי אוֹ עַבְדִּי אוֹ בֶּן בֵּיתִי תַּחְתַּי. וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו, אֵין מִי שֶׁיִּתְלֶה אַנְקְלִיטוֹן, אֵין מִי שֶׁיֹּאמַר אַנְקְלוֹמָא. וְרַבִּי נְחֶמְיָה אָמַר: אֵין אָדָם שַׁלִּיט בָּרוּחַ, אֵין נָבִיא שֶׁל יִשְׂרָאֵל שַׁלִּיט בְּרוּחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְלוֹתוֹ מִמֶּנּוּ, שֶׁנֶּאֱמַר (ירמיה כ, ט): וְאָמַרְתִּי לֹא אֶזְכְּרֶנּוּ וגו' וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת. (ירמיה טו, ב): אֲשֶׁר לַמָּוֶת לַמָּוֶת וגו'. וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה, (ירמיה טו, א): שַׁלַּח מֵעַל פָּנַי וְיֵצֵאוּ. וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק לְפִי שֶׁהָיוּ לֵצָנִים שֶׁבְּאוֹתוֹ הַדּוֹר מְמַלְמְלִין בְּפִיהֶם וּמַפְרִיזִין בְּאֶצְבְּעוֹתֵיהֶם, וְאוֹמְרִים (יחזקאל יב, כז): הֶחָזוֹן אֲשֶׁר הוּא חֹזֶה וגו', אָמַר לָהֶם נָבִיא לְיִשְׂרָאֵל חַיֵּיכֶם (יחזקאל יב, כה): כִּי בִימֵיכֶם בֵּית הַמֶּרִי. וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר אֵין אָדָם שַׁלִּיט בְּרוּחָן שֶׁל מַלְכֻיּוֹת לִכְלוֹתָן מִמֶּנּוּ. וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת, שֶׁנֶּאֱמַר (תהלים יח, ו): קִדְמוּנִי מוֹקְשֵׁי מָוֶת. וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה, דִּכְתִיב (תהלים עח, מט): מִשְׁלַחַת מַלְאֲכֵי רָעִים. וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו, אִלּוּ עָשׂוּ תְּשׁוּבָה פָּשְׁרוּ. וְרַבָּנָן אָמְרֵי אֵין אָדָם שַׁלִּיט בָּרוּחַ עַצְמוֹ לְכַלּוֹתוֹ מִמֶּנּוּ. אָמַר רַבִּי חֲנִינָא כְּתִיב (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, צָר רוּחוֹ שֶׁל אָדָם בְּגוּפוֹ, שֶׁאִלּוּלֵי כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה נוֹטְלָהּ וּמַשְׁלִיכָהּ מִקִּרְבּוֹ. אָמַר רַבִּי לֵוִי קָרוֹב לַחֲמִשִּׁים וּשְׁתַּיִם פְּעָמִים כְּתִיב וְהַמֶּלֶךְ דָּוִד, כֵּיוָן שֶׁנָּטָה לָמוּת, כְּתִיב (מלכים א ב, א): וַיִּקְרְבוּ יְמֵי דָּוִד לָמוּת, מִשּׁוּם וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, שְׁתֵּי חֲצוֹצְרוֹת שֶׁהָיוּ בִּימֵי משֶׁה נִגְנְזוּ, כָּתוּב אֶחָד אוֹמֵר (במדבר י, ג): וְתָקְעוּ בָּהֵן וְנוֹעֲדוּ אֵלֶיךָ, וְכָתוּב אֶחָד אוֹמֵר (דברים לא, כח): הַקְהִילוּ אֵלַי אֶת כָּל זִקְנֵי שִׁבְטֵיכֶם, וַחֲצוֹצְרוֹת הֵיכָן הֵם, אֱמֹר שֶׁכְּבָר נִגְנְזוּ בִּימֵי משֶׁה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לָמָּה הוּא מֵת וְיִהְיוּ בָנָיו תּוֹקְעִין לְפָנָיו בְּסַלְפִּינְגָס, לֹא מִשּׁוּם וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי סִימוֹן אָמַר כָּבוֹד גָּדוֹל חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, שֶׁאָמַר לוֹ (במדבר י, ב): עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת, וְלֹא לִיהוֹשֻׁעַ.

“There is no man who rules the spirit to retain the spirit, and there is no rule over the day of death. There is no release in war, and wickedness will not rescue its owner” (Ecclesiastes 8:8).
“There is no man who rules the spirit.” The Rabbis say: “There is no man who rules the spirit” of the angel of death, to prevent him from taking him. From where is it derived that angels are called spirits? As it is stated: “He makes his angels spirits” (Psalms 104:4). “And there is no rule over the day of death,” a person cannot say to the angel of death: ‘Wait for me until I make my accounting, and then I will come.’ “There is no release in war,” a person cannot say: ‘My son, my servant, or a member of my household will take my place.’ “And wickedness will not rescue its owner” – one cannot commute his sentence and one cannot appeal his conviction.
Rabbi Neḥemya said: “There is no man who rules the spirit” – there is no prophet of Israel who controls the spirit of the Holy One blessed be He, to prevent Him from [conveying prophesy through] him, as it is stated: “I would say: I will not mention Him, [and I will not speak anymore in His name, but in my heart it would be as a burning fire]” (Jeremiah 20:9). “And there is no rule over the day of death,” [as it is written:] “Those who are to death, to death…” (Jeremiah 15:2).²⁵The prophet cannot refrain from conveying his prophecy even if it is a prophecy of death and destruction. “There is no release in war,” [as it is written:] “Send them from My presence and let them go” (Jeremiah 15:1). “And wickedness will not rescue its owner.” Rabbi Ḥagai in the name of Rabbi Yitzḥak: The cynics of that generation were muttering with their mouths, pointing with their fingers, and were saying: “The vision that he is foretelling [is for many days to come]” (Ezekiel 12:27). The prophet said to them: “For it is in your days, defiant house” (Ezekiel 12:25).
Rabbi Eliezer ben Yaakov says: There is no man who rules the spirit of the kingdoms, to prevent their [rule] over him. “And there is no rule over the day of death,” as it is stated: “Snares of death confronted me” (Psalms 18:6). “There is no release [mishlaḥat] in war,” as it is written: “A band [mishlaḥat] of destroying animals” (Psalms 78:49).²⁶One cannot escape the retribution of God by waging war against those He sends against Israel (Midrash HaMevoar). “And wickedness will not rescue its owner” – but had they repented, they would have mitigated it.²⁷Attempting to emulate the wicked nations will not spare them; repentance will.
The Rabbis say: There is no man who rules his own spirit to bring about its termination from him. Rabbi Ḥanina said: It is written: “And fashions [veyotzer] the spirit of man within him” (Zechariah 12:1) – [God] bound [tzar] the spirit of man within him, as were it not so, when trouble would come, he would take it and cast it from within him. Rabbi Levi said: Approximately fifty-two times “King David” is written; when he was close to death, it is written: “The days of David drew near to die” (I Kings 2:1) because “there is no rule over the day of death.” Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The two trumpets that were [used] in the days of Moses were interred. One verse says: “They shall sound them…and they shall congregate to you” (Numbers 10:3), and one verse says: “Assemble to me all the elders of your tribe” (Deuteronomy 31:28); where were the trumpets?²⁸Moses asked the Levites to assemble the people for him instead of blowing the trumpets himself and thereby calling them to assembly. Say that they had already been interred in the days of Moses. The Holy One blessed be He said: Why should it be that he will die and his sons will be sounding the trumpets?²⁹As a sign of honor for him upon his death, as is done for kings. No, because “there is no rule over the day of death.” Rabbi Elazar in the name of Rabbi Simon: The Holy One blessed be He accorded great honor to Moses, as He said to him: “Craft for you two trumpets” (Numbers 10:2), but not for Joshua.³⁰The phrase “for you” is understood to mean that the trumpets were to be used only by Moses.

אֶת כָּל זֶה רָאִיתִי וגו' עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ, עֵת הִיא לְרַע לוֹ לַשּׁוֹלֵט, וְעֵת הִיא לְרַע לוֹ לַנִּשְׁלָט. אָמַר רַבִּי אֶלְעָזָר אֵין לְךָ שֶׁהוּא מִתְחַיֵּב עַל יְדֵי אָדָם זֶה אֶלָּא אָדָם כַּיּוֹצֵא בּוֹ, שֶׁנֶּאֱמַר: עֵת אֲשֶׁר שָׁלַט הָאָדָם. רַבִּי יוֹנָתָן אָמַר וַאֲפִלּוּ בַּמַּקֵל וַאֲפִלּוּ בָּרְצוּעָה מִתְחַיְּבִין עַל יְדֵי אָדָם זֶה, שֶׁנֶּאֱמַר (ישעיה ט, ג): כִּי אֶת עֹל סֻבֳּלוֹ וגו' כְּיוֹם מִדְיָן, כְּיוֹם הַדִּין. אָמַר רַבִּי חָמָא בַּר גּוּרְיוֹן [אפלו זאב] אֲפִלּוּ אִילָנֵי סְרַק עֲתִידִין לִתֵּן דִּין וְחֶשְׁבּוֹן. וְרַבָּנָן מַיְיתִין לָהּ מִן הֲדָא, (דברים כ, יט): כִּי הָאָדָם עֵץ הַשָֹּׂדֶה, מָה הָאָדָם עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, אַף אִילָנֵי סְרַק עֲתִידִין לִתֵּן דִּין וְחֶשְׁבּוֹן.

“All this I have seen and taken to my heart, for every action that is performed beneath the sun, when man had authority over man, it was to his detriment” (Ecclesiastes 8:9).
“All this I have seen…when man had authority over man, it was to his detriment” – there are times when it is to the detriment of the ruler, and there are times when it is to the detriment of the ruled. Rabbi Elazar said: You have one incur liability by means of another only if he is a person of the same stature, as it is stated: “When man had authority [over man].”³¹The ruler persecutes another person, and is subsequently punished for his misdeeds. God arranges it such that the person he persecutes was himself deserving of punishment.
Rabbi Yonatan said: Even a rod and even a strap incur liability by means of that person, as it is stated: “For the yoke of its burden…like the day of Midian” (Isaiah 9:3); like the day of judgment [din].³²Although these are inanimate objects, if they are used to make a person suffer they will eventually be destroyed (Etz Yosef). Rabbi Ḥama bar Guryon said: , even non-fruit trees, are destined to give an account and a reckoning. The Rabbis derive it from this [verse]: “For is the tree of a field a man?” (Deuteronomy 20:19) – just as a man is destined to give an account and a reckoning, so too, non-fruit trees are destined to give an account and a reckoning.³³Although the simple reading of the verse is that this phrase is a rhetorical question, it can also be translated as a statement: “For the tree of a field is a man.” Thus, the midrash views the verse as alluding to a similarity between a tree and a man.

וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אִם בְּמֵתֵי יְחֶזְקֵאל הוּא אוֹמֵר, הֲלֹא כְּבָר נֶאֱמַר רְשָׁעִים, וְאוֹתָן לֹא הָיוּ אֶלָּא צַדִּיקִים, וְאִם בִּבְנָהּ שֶׁל צָרְפִית הַכָּתוּב מְדַבֵּר, וַהֲלֹא כְּבָר נֶאֱמַר קְבֻרִים, וְהוּא לֹא נִקְבַּר, וְאִם בְּצִדְקִיָּה בֶּן כְּנַעֲנָה הַכָּתוּב מְדַבֵּר, וַהֲלֹא כְּבָר נֶאֱמַר וָבָאוּ, וְהוּא לֹא בָא, אֶלָּא (מלכים ב יג, כא): וַיְהִי הֵם קֹבְרִים אִישׁ וגו' וַיְחִי, יָכוֹל לְעוֹלָם, תַּלְמוּד לוֹמַר וַיָּקָם עַל רַגְלָיו, מְלַמֵּד שֶׁלֹא הָיְתָה עֲמִידָתוֹ אֶלָּא לְשָׁעָה לִפְרשׁ מֵאוֹתוֹ צַדִּיק בִּלְבָד. וּמַהוּ וָבָאוּ, רַבִּי שְׁמוּאֵל אָמַר שָׁקְעָה שִׁמְשָׁן וְהִטָּהֳרוּ. הָא מָה דְאַתְּ אָמַר (ויקרא כב, ז): וּבָא הַשֶּׁמֶשׁ וְטָהֵר. אָמַר רַבִּי לֵוִי (איוב טו, כ): כָּל יְמֵי רָשָׁע הוּא מִתְחוֹלֵל, מֵת וְחָלָל, הָאֵיךְ מָה דְאַתְּ אָמַר (יחזקאל כא, ל): וְאַתָּה חָלָל רָשָׁע. דָּבָר אַחֵר, מְדַבֵּר בַּגֵּרִים שֶׁהֵם בָּאִים וְעוֹשִׂים תְּשׁוּבָה. וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ, עַל יְדֵי שֶׁהָלְכוּ בְּמָקוֹם קָדוֹשׁ, אֵלּוּ בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. וְיִשְׁתַּכְּחוּ בָעִיר, וְיִשְׁתַּכְּחוּ מַעֲשִׂים רָעִים. אֲשֶׁר כֵּן עָשׂוּ, וְיִשְׁתַּכְּחוּ מַעֲשֵׂיהֶם הַטּוֹבִים אֲשֶׁר עָשׂוּ בָּעִיר. גַּם זֶה הָבֶל. אָמַר רַבִּי יִצְחָק אֵינֶנּוּ הֶבֶל וְזֶה הֶבֶל שֶׁאֵינָן בָּאִין מֵאֲלֵיהֶן. רַבִּי בּוֹן אָמַר צַדִּיקִים הָלְכוּ לְשָׁם וַיָּבוֹאוּ, כְּגוֹן יוֹסֵף לְאָסְנַת, יְהוֹשֻׁעַ לְרָחָב, בֹּעַז לְרוּת, משֶׁה לְחוֹבָב. אָמַר רַבִּי אַחָא אֵין זֶה הֶבֶל, אֶלָּא שֶׁאֵין הַבְּרִיּוֹת בָּאִין וּמִתְקַדְּשִׁין לְתַחַת כַּנְפֵי הַשְּׁכִינָה.

“So I saw the wicked buried and come; they would go from a holy place, but would be forgotten in the city where they acted like that; this, too, is vanity” (Ecclesiastes 8:10).
“So I saw the wicked buried and come.”³⁴The midrash interprets this as referring to someone wicked who died and came back to life. Rabbi Yehuda bar Simon said: If it is regarding the dead of Ezekiel³⁵See Ezekiel chap. 37. that the verse is speaking, but is it not already stated “the wicked,” and they were nothing other than righteous? If it is regarding the son of the woman from Tzorfat,³⁶See I Kings chap. 17. but is it not already stated “buried,” and he was not buried? If it is regarding Tzidkiya ben Kenaana that the verse is speaking,³⁷The midrash is identifying Tzidkiya ben Kenaana, a false prophet, as the wicked man whose remains were thrown into the prophet Elisha’s burial cave, and touched Elisha’s remains (see II Kings 13:21). The wicked man got up on his feet and moved away so that he would not be buried with Elisha. but is it not already stated “and come”? But he did not come [fully back to life]; rather, “It was as they were burying a man…and he came to life” (II Kings 13:21) – could it be that it was forever? The verse states: “He stood on his feet” (II Kings 13:21) – this teaches that his standing was only temporary, merely to separate him from that righteous one. What is “and come [vava’u]”? Rabbi Shmuel said: Their sun set and they were purified; this is as it is stated: “The sun will set [uva] and he will be purified” (Leviticus 22:7).³⁸Rabbi Shmuel interprets the verse as referring not to the dead who come alive, but to those who are ritually impure and then become pure. Rabbi Levi said: “All the days of the wicked, he trembles [mitḥolel]” (Job 15:20) – he is dead [met] and a corpse [veḥalal], just as you say: “You are a wicked corpse [ḥalal]” (Ezekiel 21:30).
Another matter, it is referring to proselytes who come and repent. “They would go from a holy place” – because they went to a holy place, these are the synagogues and study hall. “But would be forgotten in the city” – their wicked deeds will be forgotten. “Where they acted like that” – and the good deeds that they performed in the city will be found. “This, too, is vanity.” Rabbi Yitzḥak said: This is not vanity, but it is vanity that they do not come on their own. Rabbi Bon said: The righteous went there and then they came, e.g., Joseph to Asenat, Joshua to Raḥav, Boaz to Ruth, and Moses to Ḥovav.³⁹In each case a gentile became a righteous convert, but only through direct contact with a righteous individual. Rabbi Aḥa said: It is vanity only that the people do not come and sanctify themselves under the wings of the Divine Presence.

אֲשֶׁר אֵין נַעֲשָׂה פִתְגָם, עַל יְדֵי שֶׁאָדָם חוֹטֵא וְאֵין מִדַּת הַדִּין פּוֹגַעַת בּוֹ, עַל כֵּן מָלֵא וגו', מָה אִינוּן אָמְרִין הָא רוּמַיָא עָלְלִין הָא רוּמַיָא נָפְקִין לֵית לְהוֹן מִפּוֹקִים.

“Because a sentence for an evil deed is not executed swiftly, therefore the heart of the sons of man dares to do evil” (Ecclesiastes 8:11).
“Because a sentence…is not executed” – because a person sins and the attribute of justice does not afflict him, “therefore [the heart of the sons of man] dares” – what do they say? The arrogant ones enter, the arrogant ones exit, and they pay no price.

וְטוֹב לֹא יִהְיֶה לָרָשָׁע. יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ, אַשְׁרֵיהֶן לַצַּדִּיקִים שֶׁמַּגִּיעַ אֲלֵהֶם כְּמַעֲשֵׂה הָרְשָׁעִים בָּעוֹלָם הַזֶּה, וְאוֹי וְאַלְלַי לָרְשָׁעִים שֶׁמַּגִּיעַ אֲלֵהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים.

“Good will not be for the wicked, and he will not prolong his days, like a shadow, since he does not fear before God. There is vanity performed on the earth, in that there are righteous who receive in accordance with the action of the wicked, and there are wicked who receive in accordance with the action of the righteous. I said that this, too, is vanity” (Ecclesiastes 8:13–14).
“Good will not be for the wicked…there is vanity performed on the earth” – happy are the “righteous who receive in accordance with the action of the wicked” in this world, and alas and woe to the “wicked who receive in accordance with the action of the righteous.”⁴⁰The righteous who receive punishment in this world for their few sins will enjoy only reward in the World to Come. In contrast, the wicked who receive reward in this world for their few good deeds will receive only punishment in the World to Come.

וְשִׁבַּחְתִּי אֲנִי אֶת הַשִֹּׂמְחָה, אָמַר רַבִּי תַּנְחוּמָא אָמַר רַבִּי נַחְמָן בְּרֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי מְנַחֲמָה וְאַמְרֵי לָהּ רַבִּי יִרְמְיָה וְרַבִּי מְיָאשָׁה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק כָּל אֲכִילָה וּשְׁתִיָּה שֶׁנֶּאֱמַר בַּמְגִלָּה הַזֹּאת, בְּתוֹרָה וּבְמַעֲשִׂים טוֹבִים הַכָּתוּב מְדַבֵּר, אָמַר רַבִּי יוֹנָה בִּנְיַן אָב שֶׁבְּכֻלָּן שֶׁנֶּאֱמַר: וְהוּא יִלְוֶנּוּ בַעֲמָלוֹ, בְּעוֹלָמוֹ, בָּעוֹלָם הַזֶּה, יְמֵי חַיָּיו, לַקֶּבֶר, וְכִי יֵשׁ מַאֲכָל וּמִשְׁתֶּה בַּקֶּבֶר שֶׁמְּלַוִּין אֶת הָאָדָם לְקִבְרוֹ, אֶלָּא אֵלּוּ תּוֹרָה וּמַעֲשִׂים טוֹבִים שֶׁעוֹשֶׂה הָאָדָם.

“I praised joy, as there is nothing better for man under the sun than to eat, drink, and rejoice. It will accompany him in his toil during the days of his life that God has given him under the sun” (Ecclesiastes 8:15).
“I praised joy.” Rabbi Tanḥuma said that Rabbi Naḥman son of Rabbi Shmuel bar Naḥman said, [and] Rabbi Menaḥama, and some say Rabbi Yirmeya and Rabbi Meyasha, [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: Every instance in which eating and drinking is stated in this scroll, the verse is referring to Torah and good deeds. Rabbi Yona said: The paradigm for all of them is as it is stated: “[There is nothing better…than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo]” (Ecclesiastes 8:15) – in his world [beolamo], in this world. “During the days of his life” – to the grave. Is there food and drink in the grave, that it accompanies a person to his grave? Rather, these are Torah, and the good deeds that a person performs.

כַּאֲשֶׁר נָתַתִּי אֶת לִבִּי וגו' שֵׁנָה בְּעֵינָיו אֵינֶנּוּ רֹאֶה, אֵינוֹ רוֹאֶה תְּשׁוּבָה וְאֵינוֹ עוֹשֶׂה, שְׁנֵי דְבָרִים טוֹבִים קְרוֹבִים לְךָ וּרְחוֹקִים מִמְּךָ, רְחוֹקִים מִמְךָ וּקְרוֹבִים לְךָ. תְּשׁוּבָה קְרוֹבָה לְךָ וּרְחוֹקָה מִמְּךָ, רְחוֹקָה מִמְּךָ וּקְרוֹבָה לְךָ, מִיתָה קְרוֹבָה לְךָ וּרְחוֹקָה מִמְּךָ, רְחוֹקָה מִמְךָ וּקְרוֹבָה לְךָ.

“When I applied my heart to know wisdom, and to see the matters that are performed on the earth, as both during the day and during the night, one does not see sleep in his eyes” (Ecclesiastes 8:16).
“When I applied my heart…one does not see sleep⁴¹Sleep [shena] is expounded to mean that he does not see change [shinui] in his eyes. in his eyes.” One does not see repentance,⁴²One does not see the need for repentance, or possibly, the opportunity for repentance. and does not perform it. There are two good matters that are close to you and distant from you, distant from you and close to you. Repentance is close to you and distant from you,⁴³If you believe that repentance is easily accessible, it will be distant from you. distant from you and close to you.⁴⁴If you acknowledge how difficult it is, your repentance will be effective. Death is close to you and distant from you, distant from you and close to you.⁴⁵Awareness that death may be imminent will lead to repentance and postponing death.

וְרָאִיתִי אֶת כָּל מַעֲשֵׂה הָאֱלֹהִים, רַבִּי פִּנְחָס וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא, הַרְבֵּה שָׁאֲלוּ לַעֲשׂוֹת וְלַעֲמֹד עַל דִּבְרֵי תוֹרָה וְלֹא יָכְלוּ, וּמַאי טַעְמָא בְּשֶׁל אֲשֶׁר יַעֲמֹל הָאָדָם לְבַקֵּשׁ וְלֹא יִמְצָא וְגַם אִם יֹאמַר הֶחָכָם, זֶה שְׁלֹמֹה, יוֹם שֶׁאָמַר יָכוֹל אֲנִי לְהַרְבּוֹת וְלֹא לְהַטּוֹת. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כְּתִיב (ישעיה מ, כג): הַנּוֹתֵן רוֹזְנִים לְאָיִן, זֶה משֶׁה, בְּשָׁעָה שֶׁאָמַר (דברים א, יז): וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה אַתְּ דָּן קָשׁוֹת, אֲנִי אָבִיא לְךָ דִּין שֶׁתַּלְמִיד תַּלְמִידְךָ יָכוֹל לָדוּן, וַאֲפִלּוּ הַנָּשִׁים, וְאֵין אַתְּ יָכוֹל לְהוֹצִיאוֹ, אֵיזֶה זֶה, זֶה דִּינָן שֶׁל בְּנוֹת צְלָפְחָד. רַבָּנָן אָמְרֵי חַס וְשָׁלוֹם לֹא נִתְגָּאֶה משֶׁה, אֶלָּא כָּךְ אָמַר: וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם, אִם הָיִיתִי סוֹבְרוֹ, וּשְׁמַעְתִּיו. וְאִם לָאו, וְהִשְׁמַעְתִּיו לֵאלֹהִים.

“I saw all the work of God, as man is unable to discover the work that is performed under the sun. Although man toils to seek, he will not find; even if a wise man will wish to know, he will not be able to find” (Ecclesiastes 8:17).
“I saw all the work of God.”⁴⁶This is understood as a reference to mitzvot. The continuation of the verse indicates that man will never understand everything about Torah and mitzvot. Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba: Many sought to perform and fathom the Torah, but were unable to do so. What is the reason? “Although man toils to seek, he will not find.” “Even if a wise man will wish” – this is Solomon on the day that he said: I am able to amass⁴⁷Many wives. without straying.⁴⁸He did so despite it being contrary to the verse: “He shall not amass wives, and his heart will not stray” (Deuteronomy 17:17).
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written: “Who renders princes into nothing” (Isaiah 40:23) – this is Moses. At the moment that he said: “The matter that is too difficult for you, [bring to me and I will hear it]” (Deuteronomy 1:17), the Holy One blessed be He said to him: ‘Moses, you judge the difficult [cases]? I will bring you a case that the disciple of your disciple can judge, and even women, but you will be unable to resolve it.’ Which [case] is that? This is the case of the daughters of Tzelofḥad. The Rabbis say: God forbid; Moses was not arrogant. Rather, this is what he said: “The matter that is too difficult for you” – if I have clear knowledge of it, “I will hear it.” If not, I will refer it to God.