SHABBAT CHOL HAMOED SUKKOT 5786
THE ENIGMA OF FUTILITY
1:1-18
Words of Ecclesiastes (Koheleth),
son of David,
King in Jerusalem:
Futility!
There is no lasting result
in all of man’s labors under the sun.
One generation replaces another
while the earth is never altered,
as the sun rises, sets, and rises again,
as the wind comes and goes,
southward and northward,
and comes again.
The same may be said of the rivers,
which empty into the sea,
which itself is not filled
and to which the rivers return.
All things are wearying beyond words:
the eye is never satisfied with seeing,
nor the ear with hearing;
what was shall be,
what was done shall be done again;
it is an illusion to think otherwise:
there is nothing new under the sun!
Remembrance of what has preceded—there is not,
nor will those in the future
look back with memory
to that which has not yet occurred.
Here I am, King over Israel in Jerusalem,
seeking to investigate with wisdom
all that occurs under heaven:
it is an enigma
that God has placed before us
to understand!
When I consider all of the acts
that are done under heaven,
to try to make sense of them
would be like herding the wind.
The crooked cannot be made straight
nor can the wanting be found.
And even with my superior achievement in wisdom and knowledge,
surpassing all who ruled before me over Jerusalem,
informed as I am not only of wisdom and knowledge
but of madness and folly as well,
I recognize that this achievement also is futile.
For with an abundance of wisdom
comes a profusion of indignation;
one who adds to knowledge
adds to anxiety.
WHICH IS BETTER: POSSESSIONS OR WISDOM?
2:1-26
But I thought to conduct a test on myself
of partying and pleasure,
those futile, mad pursuits:
I would ply my flesh with wine,
seizing folly
even as my heart would follow after wisdom,
in order for me to see
which is better for the children of man
to practice under heaven
for all the days of their lives.
So I increased my possessions and made for myself
houses and vineyards, gardens and parks,
and planted within them
all kinds of trees bearing fruit,
replete with reservoirs to keep them well-watered.
I acquired servants, who over time produced more servants,
possessions of herds and flocks,
exceeding in number any who were before me in Jerusalem.
I amassed chests full of silver and gold, kingly and stately treasures,
more than any who were before me in Jerusalem—
all the while my wisdom stayed with me.
But as I enjoyed the possessions
that I labored to acquire for myself,
I found all of it to be futile, as insubstantial as wind,
of no lasting value under the sun.
There was good reason for me
to turn to wisdom and madness and folly,
for who else could have done it better than I, the King?
What I found for others to learn, then,
is that wisdom excels folly
in the same measure that light exceeds darkness.
The wise man foresees the outcome of his actions
while the fool walks in darkness.
But given that the same end awaits them both,
why should I value wisdom more?
Herein lies the futility:
neither the wise nor the fool
will be remembered after they die.
So I despise that fact of life—
that whatever is done under the sun
is futile and unstable as wind—
and I resent that my labor
will benefit another after me
who may be wise or may be a fool
but either way will rule over
whatever I have achieved
in my wisdom, knowledge and skill.
That is not only futility;
it is a great evil!
So what does a man have
to show for all of his toil under the sun,
for both his pain during the day
and his grief at night?
There is nothing better for a man
than to eat and drink,
to enjoy the benefit of his labor,
to see it, as I have,
from the hand of God.
He gives it to us to enjoy!
For to the man that is good,
He gives wisdom and knowledge
and the ability to enjoy.
While to the sinner
He gives the drive to amass
only to pass it on
to one who is pleasing to God—
an end that is futile
and the equivalent of wind.
ALL IS DETERMINED
3:1-22
All of the important events of life
occur at the right time of God’s choosing:
Birth
Death
Sowing
Harvesting
Violence
Healing
Destruction
Construction
Weeping
Laughing
Mourning
Dancing
Intercourse
Abstinence
Embracing
Releasing
Seeking
Losing
Keeping
Abandoning
Rending
Mending
Hushing
Voicing
Loving
Hating
War
Peace
Men cannot alter them
anymore than he can find the way
to change the order of the world
that God established
from beginning to end.
I know that it is best for man
to rejoice in his life,
to enjoy the reward of his labor
as a gift of God.
Whatever God does
stands forever,
and nothing can be added to it
or taken from it;
thus should men
stand in awe of Him.
Whatever is
and whatever shall be
already were;
whatever is chosen by man
was sought by God.
Even in courts of justice
evil can be found,
and ultimately God will judge
the righteous and the wicked alike,
as their actions occur
at the time of God’s choosing,
and God created man as a type of beast,
sharing a common fate,
originating in dust and returning thereto.
Who knows that the spirit of man ascends upward
while the spirit of a beast descends down into the earth?
Therefore I realize that there is nothing better for man
than to enjoy what he has acquired,
for that is his allotment,
and who is there
to bring him to see
what will be thereafter?
PREDATION
Strong on the Weak
4:1-3
But then there is the fact of oppression under the sun,
that is to say, the tears of the oppressed,
uncared for,
victims of the power of oppressors.
It makes me envy the dead over the living,
or even more those who have not yet been,
who have never seen the evil
that is done under the sun.
Peers on Each Other
4:4-6
Even the act of labor and competition—
it is a form of envy between peers
and partakes of that futility in the pursuit of wind.
On the other hand,
to sit on your hands and consume your own flesh
is foolish.
Better is the middle ground
of a mellow handful
over two fists full of toil.
Single On Oneself
4:7-12
Here is another example of futility under the sun:
The single without son or brother,
working only for himself without surcease,
never satisfied with enough wealth,
depriving himself for the sake of no one else—
an evil practice.
Two are better than one:
They enjoy more for their labor;
and if one should fall,
the other is there to lift him—
but in that event,
woe to the single!—
not to mention the warmth enjoyed
by two who lie together
in contrast to the single.
Two are better in defense than one,
and three are even more secure!
Kings on Kings
4:13-16
Better fares the poor child but wise
than the old king too foolish to accept advice.
Then,
one born poor may walk
even out of prison a king.
Besides these,
I have observed the acclaim
given by people
to yet another successor.
But then,
those who come still later
show no pleasure with him.
Here we have
many changes of throne
which only reflect futility
and the pursuit of wind!
Fools on God
4:17
When you go the House of God,
watch your step:
Drawing near to learn
is greater than
sacrifice by fools,
who ignore the doing of wrong.
KEEP YOUR WORDS FEW AND TRUE
5:1-6
Keep few your words to God,
for He is in heaven
and you are on the earth;
a multitude of words
reflects a multitude of confusion.
Better not to promise God
a voluntary offering
than to promise and not pay;
so if you do so vow,
fulfill your vow on time
without excuse;
simply fear God!
CORRUPTION IS SYSTEMIC
5:7-8
Be not surprised
to find corruption
in the government:
it is on every level;
and atop the column
of oppression
sits the king,
the source of whose profit
is the land’s cultivation.
THE DUBIOUS BENEFIT OF PROSPERITY
5:9-19
Those who love silver
will never be satisfied with silver;
abundant in wealth,
they cease to appreciate
new earning—
what futility is this!
The greater the prosperity
the more its creditors;
its only use of its gain to its owners
is to behold it.
As for consumption,
it will not help
the prosperous to sleep,
whereas the laborer
will sleep,
however much he consumes.
I have seen
this malignant evil
under the sun:
the accumulation of riches
with evil intent.
Moreover, he may easily lose
what he has accumulated,
left with as little as when he began
and lacking anything
to bequeath his children.
As he came out naked
from the womb of his mother,
thus shall be return
for any labor that he expended
or trouble that he suffered
for his gain.
Nonetheless,
whatever God has given a man
has been intended by God
for his enjoyment,
so let him take his portion
to eat and drink,
and rejoice in his labor,
remembering that
the days of his life are not many.
THE EVIL OF FRUSTRATION
6:1-12
If God has given a man
all of the property and honor
that he could possibly want,
yet, for whatever reason,
no opportunity to enjoy it himself,
what utter futility!
It matters not
how many years
or how many children
have been given him;
I say a stillborn child
is more fortunate than he,
for the stillborn has no experience,
is noted by no name,
he comes and goes in darkness,
never having seen the sun.
Where he ends up
is the same place where
the frustrated man
who lives for thousands of years
ends up.
Yes, a man strives
to satisfy his appetites,
yet his appetite is not fulfilled.
He is better off to enjoy
merely having his appetites!
Whatever has preceded
is known and named,
including the man.
All of the many words that there are
increase vanity without helping the man.
For who knows what is good for a man,
for the duration of his days of vanity,
which he spends like a shadow?
Who can tell a man
what will come after him
under the sun?
LEARN FROM THE WISE
7:1-22
An earned reputation
is more to be valued
than prominent anointment,
as is the day of death
than the day of one’s birth,
for there is more to be gained
about life
from the house of mourning
than from a mere celebration.
There is more to be learned
from anger than from laughter,
from the wise in sorrow
than from the fool in mirth,
from thoughtful rebuke
than from thoughtless praise—
although extortion and bribery
may yet corrupt the wise.
All told,
the end of a thing
is better than its beginning,
patience than anger or arrogance,
bad new times than the good old days.
Wisdom is more affordable
with an inheritance than without,
but the knowledge provided by wisdom
in any case
is a boon to life.
Accept and respect the work of God,
for who can settle what He has convolved:
embrace your good day,
and recognize the evil that comes your way
also as the doing of God,
keeping in mind
that there is no alternative.
Adhere not exclusively
to either righteousness or wickedness,
for there are righteous
who perish in their righteousness
as there are wicked
who thus die before their time.
Rather, fear God
as you hold on to both.
Wisdom prevails for the wise
over a multitude of rulers,
and the limits of your popularity
should be merged
with your criticism of others.
MY OWN “SUCCESS”
7:23-29
All of the aforementioned
have I tried
with respect to wisdom:
it is far from me,
so deep, who can find it?
Only one man among a thousand
have I found.
Yet I search for its understanding of things
and to know wickedness
as the foolishness that it is.
I find more bitter than death
the woman who is a trap
to be avoided with God’s help.
Nonetheless, I have found,
God created the man upright;
it is they who have figured ways around it.
BE PRUDENT BEFORE POWER
8:1-9
The wise man,
knowing the interpretation of a thing,
shows it in his
glowing and resolute visage.
Follow the king’s command,
remembering that he has taken an oath to God.
Take care not to hurry out of his presence,
also not to be involved in some evil plot,
for the king does whatever he wishes
while the subject cannot rule over the wind.
THE LIMIT OF WISDOM
8:10-17
I have seen wicked men buried
and succeeded by their sons,
while other men are distanced from a holy place
and their achievements forgotten in their city—
what futility there is in this!
When people observe
the impunity of wrongdoers,
their hearts are filled
with temptation to sin.
Yet I know that those who fear God
will fare well,
unlike the wicked,
devoid of fear,
whose days
pass away like a shadow.
So when it appears in the world
that righteous and wicked fare alike,
the trouble of righteousness
seeming futile thereby,
I counsel man
to eat, drink and be happy,
as the fitting accompaniment of his labor
for all the days of his life
that God grants him under the sun!
This is my practical response
to the acknowledged dilemma
apparent in the work of God,
which a man,
though he labor day and night,
shall not find the wisdom to explain.
LIFE AS AN ANTIDOTE TO FUTILITY
9:1-10
All that happens to
the righteous and wise
and to those who serve them
is in the hand of God,
whether for good or for bad,
and no one knows what it shall be.
All things come alike to all,
whether to the righteous or to the wicked,
to the pure or impure,
to the one who worships
as to the one who does not worship.
This is the worst thing that happens under the sun,
as men are left thereby to plan evil while alive—
and then they all go to the dead!
Yet there is the security
of being counted among the living:
a living dog is better than a dead lion.
The living know that they will die,
while the dead know nothing
and cannot expect the gratification
that can come to the living,
nor do they exist in remembrance.
Their love, their hatred, their envy,
all have perished;
they have no more portion
of anything that is done under the sun.
So go and eat happily your bread,
drink your wine goodheartedly—
this is what God wants!
Wear white garments,
pour oil upon your head abundantly!
Enjoy life with the woman you love
all the days of your futile life,
for that is your portion in life
and in your labor under the sun.
Whatever you can achieve in life,
achieve!
For there is no achievement or measure
or knowledge or wisdom in She’ol,
where you are going.
THE STRENGTH OF WISDOM
9:11-18
Upon continued reflection
have I observed:
Victory of the race is not to the swift,
war is not won by heroes,
bread is not secured by the wise,
riches are not awarded to the intelligent,
nor acclaim to the knowledgeable.
Time and chance befall all men.
A man knows not his time
like fish who are caught in a net
or birds who are trapped in a snare;
his time befalls him without warning.
Once there was a little city,
the home of a few men,
it was besieged by a mighty king.
One of its inhabitants,
impoverished yet wise,
found a way, through his wisdom,
to rescue the city.
Yet no one paid him heed.
Wisdom proved greater than strength,
but the wisdom of that impoverished one was despised,
his words were disregarded.
The quiet words of the wise
are better heard
than the cry of a ruler among fools.
Wisdom is better than the weapons of war,
yet it takes only one sinner to ruin much good.
DISTINGUISH WISDOM FROM FOLLY
10:1-20
Just as a lethargic fly
can ruin a batch of perfume,
so may a pinch of folly
undermine wisdom and honor.
The heart of a wise man
is at his right hand,
while the heart of a fool
is at his left;
on the road,
unsure of his heart altogether,
the fool is seen
for what he is.
If the ruler’s ire pursues you,
stand your ground,
because presence of mind
calms the greatest of aggressors.
An evil that I have seen under the sun
is the ruler’s committing an error:
a fool is installed in a high place
while the worthy sits below.
I have beheld servants riding upon horses
and princes walking along like servants.
Remember, he who digs a pit
may be inclined to fall into it!
(Cf. Proverbs 26:27; Psalms 7:16; 57:7)
Let the wise man only remember
to prepare the defense that is at hand:
if it be iron, be sure to sharpen it
so that the blade is ready to apply
with the slightest effort!
If the serpent should bite
before it is charmed,
then there is no profit in being a charmer.
Recognize the fool
for his multitude of meaningless words,
for his lack of common sense,
in contrast to the gracious speech
of the wise.
Prefer the kingly qualifications of
maturity, independence, and temperance,
over impressionable youth and indulgence.
Laziness will undermine the house
for failure to maintain it.
Rather, apply the prescriptions of
feasting, drinking and merriment,
as the rewards of diligence.
And whatever you do,
curse not the king within your mind
or the privileged within your bed,
lest the wings of birds carry your words.
FERTILITY AND FUTILITY
11:1-10
Cast your bread upon the waters:
risk your wealth in maritime trade,
for the prospect of its future gain.
Consume a small portion of your gain now,
save as much as possible for the future,
since you do not know what the future holds.
Let the rain and the trees fall where they may;
in other words, expect some rainy days
and unrecoverable losses.
Don’t waste your opportunities by inaction,
worrying about the wind and the rain.
You can no more predict the storm
than you can understand the growth
of a child’s bones in the mother’s womb.
These are the work of God;
they need not stop you
from doing your part:
sow your seed in the morning,
and again in the evening,
knowing not in advance
the success of either or both!
Enjoy the sweet light of the sun
for as many years as you live,
keeping in mind the dark days
of futility that will follow.
Yes, rejoice, young man,
with cheerful heart,
in your youth,
and as you follow
your feelings and your senses,
know that for all this
God will bring you to judgment.
In the meantime,
employ your heart and your flesh
for good,
even as childhood and adulthood
are, in the end, futile.
PREPARE FOR THE END
12:1-14
So remember your Creator
when you are still young,
before your years
rob you of enjoyment,
before your sun is darkened
and the rain is punctuated
only by clouds,
when the supporters of your house
lose their strength,
and your means
of taste and sight,
of breath and sound,
are dulled,
except for your start
at the unexpected
shrill cry,
when the arts and the fruits
which once gave you pleasure
have become impenetrable
and inaccessible,
and that which was your high place
you now fear to ascend.
For the man now proceeds
to his eternal home,
surrounded by mourners
on the way,
knowing that the silver cord
will be severed,
as will its connected vital organs,
and the dust will return to the earth as it was,
the spirit, to God who gave it.
What futility seems all of this,
says the congregant (ha-koheleth).
But besides being wise in and of himself,
Koheleth taught the people
through speaking,
based on research,
and enabled by the metaphors he created.
He chose words which would be embraced,
created writings of integrity,
vehicles of truth.
Words of wisdom are instruments of edification;
so many are they
that they have been collected in books.
But those that are true
emanate from a single Shepherd!
Waste not your time with the others,
but fear God,
observe His commandments—
that alone will occupy all of a man—
and in the end God will be the Judge
of every act,
apparent or not,
both the good and the bad,
in the end
God is the Judge.
FROM TALMUD AND MIDRASH
Megillah of Ecclesiastes
Genesis Rabbah 58:2
Succession of the Righteous
“The sun rises, and the sun sets…”
(Ecclesiastes 1:5)
Said Rabbi Abba bar Kahana: Do we not already know that the sun rises and the sun sets? What does Ecclesiastes teach us with this verse? What he teaches us is that before the Holy One, blessed be He, allows the sun of one righteous person to set, He causes the sun of a righteous successor to rise. On the day that Rabbi Akiba died, our Rabbi (Judah Hanasi) was born, and they cited this verse for him: “The sun rises, and the sun sets.”
Before the Holy One, blessed be He, let the sun of Sarah set, He caused the sun of Rebecca to rise: First we have, “Abraham learns that Milcah too has borne eight sons to Nachor his brother: Utz his firstborn, Buz his brother, Kemuel father of Aram, Keshed, Chazo, Pildash, Yidlaf, and Bethuel, who begat Rebecca” (Genesis 22:20-23). Only then we read, at the beginning of the next Sedra Chaye Sarah, “Sarah dies at Kiryat Arba…” (Genesis 23:2).
Song of Songs Rabbah 1:7
Comprehensive Education
“Here I am, King over Israel in Jerusalem,
seeking to investigate with wisdom
all that occurs under heaven:
it is an enigma
that God has placed before us
to understand!”
(Ecclesiastes 1:12-13)
“The greatest of songs,
the Song of Songs,
belonging to Solomon:”
(Song of Songs 1:1)
“The Singing of a Song,” wisdom of Torah that is heard, as reflected in:
“The heart of the wise instructs his mouth,
and upon [al] his lips increases [yoseef] learning.”
(Proverbs 16:23)
His heart is full of wisdom, so one might assume that it is the sole source of his wise words, that his mouth and his lips are passive instruments in the communication of wisdom. But the true role of his mouth and lips is to add to and enrich the wisdom that is in his heart, as Solomon said:
“…and his lips raise up [al], increasing [yoseef] learning!”
(Ibid.)
Through the act of communicating words of Torah that are in his heart, employing his mouth and his lips, as in “the singing of a song,” he adds to the learning of Torah. His mouth and his lips elevate the lesson!
This may be likened to a barrel full of gemstones and pearls which is sealed and hidden in a dark corner so that no one knows the value of its contents. But as soon as someone comes and opens it, everyone suddenly knows of its value. So it was with Solomon: his heart was full of wisdom, but no one knew what was inside him. Until the Holy Spirit settled upon him, whereupon he composed three books: Proverbs, Ecclesiastes, and Song of Songs. Then everyone knew of his wisdom. “His lips raised up words of Torah, increasing learning,” learning which he added upon words of Torah.
Moreover, learning which he added upon words of Torah elevated him, as he said:
“I applied my heart to seek and scout out wisdom…”
(Ecclesiastes 1:13)
He became a seeker of wisdom. If he found someone knowledgeable of Bible, he would go to him. If he found someone knowledgeable of Mishnah, he would go to him. But not only wisdom of Torah in the strictest sense did he seek, but also:
“…concerning all that was done under the heavens…”
(Ibid.)
Maharzu (Ze’ev Wolf Einhorn, 19th cent. Lithuania): He became learned of all of Torah to the highest degree, just as a scout stands at the head of the people whom he guides ever searching for the best place for them. Solomon searched for the greatest exponents of wisdom.
Ecclesiastes Rabbah 7:13
Genesis Rabbah 14:6
Irrevocable Care and Its Caretakers
“When I consider all of the acts
that are done under heaven,
to try to make sense of them
would be like herding the wind.
The crooked cannot be made straight
nor can the wanting be found.”
(Ecclesiastes 1:14-15)
“Accept and respect the work of God,
for who can settle what He has convolved…”
(Ecclesiastes 7:13)
Ecclesiastes pondered the unfathomable complexity of God’s creation: “Consider the work of God: Who can straighten that which He (God) has made oblique” (Ecclesiastes 7:13)? The same words also can be understood to mean: “Who will later restore that which he (man!) has ruined?”
When the Holy One, blessed be He, created the first man, He took him around and showed him the trees of the Garden of Eden. He said to him: “See My works, how beautiful and praiseworthy they are, and all that I have created, I have created for you. Therefore take care not to destroy My world! For if you ruin it, there will be no one after you who can repair what you have destroyed. ‘Accept and respect the work of God’ (Ecclesiastes 7:13a), for if you ruin it, ‘the crooked cannot be made straight’ (Ecclesiastes 1:15a)!”
This may be likened to an expectant mother who was sent to prison for a crime that she committed. There she gave birth to her child, and as long as she continued to live there, so did her child. Sometime after she died—and the child was still there—the king passed by the entrance of the prison. The child cried out, “My lord king, here was I born and here have I lived, but for what crime I was put here I do not know!” Replied the king, “For the crime of your mother.”
“The Eternal God formed the man,
dust from the earth…”
(Genesis 2:7)
Said Rabbi Levi: “The man” is “The man who was great among the giants…” (Joshua 14:15), Abraham (not Adam!). He was called “great” because, although he was worthy of being created before Adam the first man, the Holy One blessed be He thought that the first man might make a mistake and then there would be no one to repair what he ruined.
Rabbi Abba bar Kahana taught: Abraham was like the center beam of a great hall which strengthens the beams encountered before it and after it. So did the Holy One, blessed be He, create Abraham in the midst of the generations in order to bear the generations before him and after him. Similarly, Rabbi Levi taught, when one seeks a new relationship, one searches for someone more refined, with fewer faults, than the previous partner.
“I shall remove the mountains and drain the swamps,
lead the blind along roads they have not known,
make the twisted straight,
turning their darkness into light.”
(Isaiah 42:16)
Exodus Rabbah 6:1
Divine Words vs. Human Reason
“There was good reason for me
to turn to wisdom and madness and folly,
for who else could have done it better than I, the King?”
(Ecclesiastes 2:12)
“God speaks to Moses
and says to him:
‘I am the Eternal [YKVK]…’”
(Exodus 6:2)
What is the import of the double utterance,
“speaks” and “says?”
This can be understood through interpreting
words of Solomon:
“I turned to apply wisdom—
accompanied by madness and folly—
for what can man do,
coming after the King,
who has already commanded it!”
(Ecclesiastes 2:12)
These words were said about both Solomon and Moses.
About Solomon:
When God gave the Torah to Israel, He spoke, on the one hand, positive and negative commandments for everyone, and said, on the other, special commandments for the king, such as, “He shall not have many (yarbeh) horses…and he shall not have many (yarbeh) wives, lest his heart go astray, and he shall not possess an overabundance of silver or gold” (Deuteronomy 17:16-17). But then Solomon the king evaluated the divine King’s edict in the light of reason. “Why did the Holy One, blessed be He, say, ‘he shall not have many wives?’ Was it not, ‘lest his heart go astray?’ Well, I can hold many wives, yet my heart will not go astray!”
Our Rabbis taught: At that moment, the yod [smallest letter of the Hebrew alphabet] of yarbeh, which distinguished the verses as commandments, viz., “He shall not have many,” appealed, “O Master of the universe, did You not say, ‘Not a single letter of the Torah shall be voided ever?’ Yet Solomon is voiding me. Today he voids one letter, the next day another, until eventually all of the Torah is voided!” The Holy One, blessed be He, responded, “Solomon and a thousand like him may be voided themselves, but I will not allow even the smallest mark of the Torah to be removed!”
“I am weary O God [l’iti El],
and I am consumed [v’uchal]!”
(Proverbs 30:1)
Solomon’s use of reason to exclude “he shall not have many wives lest his heart go astray” from applying to him, reflects his thinking when he wrote, “God is with me [l’iti El], so I can overcome [v’uchal] (the temptations)” (Proverbs 30:1)! But then, “In Solomon’s old age, his wives turned his heart after other gods” (I Kings 11:4). Said Rabbi Shimon ben Yochai: Solomon would have preferred cleaning sewers over having that verse written about him! This is why Solomon ultimately wrote: I turned to apply my own wisdom to words of Torah, and I failed, my own reasoning being madness and folly, for what can man do to understand and explain what the King has already commanded” (cf. Ecclesiastes 2:12)? Moreover, God’s words are vetted by His heavenly counsel, and thus said Solomon: “Every word of God is tested” (Proverbs 30:5), that is, “The matter is determined by the decree of angels” (Daniel 4:14)!
About Moses:
Early on, at the burning bush, the Holy One, blessed be He, announced to Moses that Pharaoh would not initially let the people go: “I know that the king of Egypt will not allow you to go except by a strong hand, so I will send forth My hand and strike Egypt with all of My wonders…and only then shall they let you go” (Exodus 3:19-20)! But Moses did not hold on to this announcement and instead he began to apply his own wisdom to the divine edict when he was met with the Israelite Officers’ complaint about Pharaoh’s harshness: “O Lord, why have You done evil to this people? Why have You sent me?” (Exodus 5:22) As in the case of Solomon, his resort to reason was “madness and folly, for what can man do to understand and explain what the King has already determined?” (cf. Ecclesiastes 2:12), namely, that He already had disclosed to Moses that He would strengthen Pharaoh’s resolve not to let the people go in order to bring judgment against him for enslaving them (cf. Exodus 4:21)!
Because of this presumption by Moses, divine justice (denoted by the divine appellation of “God”) sought to condemn him, as expressed in the opening words, “God speaks to Moses…” (Exodus 6:2). But because the Holy One, blessed be He, recognized that Moses was speaking up for the suffering of Israel, divine compassion (denoted by the divine appellation of “Eternal”) supersedes justice in the very next phrase, “…and says to him, ‘I am the Eternal’” (ibid.)!
Deuteronomy Rabbah 3:13
“A time to…”
“There is a time to cast stones
and a time to gather stones…”
(Ecclesiastes 3:5)
What is the meaning of “a time to cast stones?” There is a time for the Roman oppressor Hadrian, may his bones be ground, to go up and scatter the stones of the Temple.
And “a time to gather stones?” A time for the Holy One, blessed be He, to rebuild it. Whence do we have it? From the Prophet: “The Eternal God says: I have set a foundation stone in Zion, a beautiful cornerstone set firmly; let the one who is faithful not be hasty. It shall be measured in justice and weighed in righteousness; let hail sweep away the accumulation of deceit and water inundate its nest” (Isaiah 28:16-17). “The Eternal comforts Zion; He comforts all of her ruins; He will turn her wilderness to be like Eden” (Isaiah 51:3).
Another interpretation, by the Rabbis, of “a time to cast stones”: It speaks of Moses, for whom it was time to cast the tablets, as is written, “It came to pass, when he drew near to the camp, that he saw the calf and the dancing; Moses became angry and cast the tablets from his hands, shattering them at the foot of the mountain” (Exodus 32:19)!
And “a time to gather stones?” The time arrived for Moses to restore them to Israel, as was said, “Carve out, yourself (Moses), two tablets of stones” (Deuteronomy 10:1)!
Genesis Rabbah 9:2
The Right Time, The Right World
“To every thing there is a season,
and a time to every purpose under the heaven:
A time to be born, and a time to die…
Men cannot alter them
anymore than he can find the way
to change the order of the world
that God established
from beginning to end.
I know that it is best for man
to rejoice in his life,
to enjoy the reward of his labor
as a gift of God.
Whatever God does
stands forever,
and nothing can be added to it
or taken from it;
thus should men
stand in awe of Him.”
(Ecclesiastes 3:1-11)
“God considered all that He had made,
and behold it was very good.”
(Genesis 1:31)
Rabbi Tanchuma began his teaching with the similar verse from Ecclesiastes, understood literally, “He has made everything just right for its time” (Ecclesiastes 3:11) and applied it here: God considered all that He had made very good for its time; it would not have been fitting for the world to have been created a moment sooner.
Rabbi Abbahu read our verse to include the previous worlds as well as this one, that the Holy One blessed be He created many worlds and destroyed them because they did not please Him. So Rabbi Abbahu understands the verse this way: “God considered all that He had made previously, and behold only this one was very good.”
Leviticus Rabbah 27:5
God prefers the Pursued
“When an ox or a sheep or a goat is born…”
(Leviticus 22:27)
“What is has already been,
and what is yet to be already was;
whatever one seeks [yevakesh] was sought [et-nirdaf] by God!”
(Ecclesiastes 3:15)
Rabbi Huna interpreted in the name of Rabbi Joseph:
“God prefers [yevakesh] the pursued [et-nirdaf]!”
Whether the righteous pursues the righteous or the wicked pursues the righteous or the wicked pursues the wicked or even if the righteous pursues the wicked, in any case God seeks the one pursued!
Rabbi Judah son of Rabbi Simon said in the name of Rabbi Yosi son of Rabbi Nehorai: The Holy One, blessed be He, always seeks to requite the blood of the pursued from the pursuers. Know that this is so:
“The Eternal regarded [vayisha] Abel and his offering with favor.”
(Genesis 4:4)
So Abel was pursued by Cain, and the Holy One, blessed be He, chose Abel over Cain, as we interpret, “The Eternal would prefer [veyosha] Abel…!”
“For it is you I have seen as righteous before Me
in this generation [bador hazeh].”
(Genesis 7:1)
Noah was the victim of his generation, and the Holy One, blessed be He, chose Noah over his generation, as we interpret, “For it is you I have seen as righteous before Me against this generation [bador hazeh]!”
“You are the Eternal God, who chose Abram
and brought him out of Ur of the Chaldeans [Ur Kasdim]…”
(Nehemiah 9:7)
There Abraham was pursued by Nimrod the Chaldean fire worshipper, and the Holy One, blessed be He, chose Abraham over Nimrod, as we interpret, “You are the Eternal God, who chose Abram and brought him out of the fire of the Chaldeans [ur Kasdim]…” (cf. Genesis Rabbah 38:13)!
“Even though we thought at that time [ra’o ra’eenu]
that the Eternal was [haya] with you
(against Abimelech king of the Philistines)…”
(Genesis 26:28; cf. Genesis 26:6ff.)
Isaac was pursued by the Philistines, and the Holy One, blessed be He, chose Isaac over Abimelech, as we interpret, “We now see plainly [ra’o ra’eenu] that the Eternal has been [haya] with you through the present (against Abimelech king of the Philistines)…!”
“For the Eternal has chosen Jacob for Himself [Lo]…”
(Psalms 135:4)
Jacob was pursued by Esau, and the Holy One, blessed be He, chose Jacob over Esau (cf. Malachi 1:2-3), as we interpret, “For the Eternal has chosen Jacob instead of him [lo]…!”
“He established it [samo] (the musical celebration, cf. Psalms 81:1-5)
as law [edut] for (the nation of) Joseph
when He was revealed over [betzeytO al] the land of Egypt;
in addition, I would hear [eshmah] words [sefat]
that I had never known before [lo yadahtee]!”
(Psalms 81:6)
Joseph was pursued by his brothers, and the Holy One, blessed be He, chose Joseph over his brothers, as we interpret, “He provided it [samo] as evidence [edut] for Joseph when he ruled over [betzeyto al] the land of Egypt: ‘I would understand [eshmah] a language [sefat] that (my brothers thought) I did not know [lo yadahtee] (cf. Genesis 42:21-23)!’”
“He (God) sought to destroy them (Israel, for their worship of the golden calf),
but Moses, His chosen one, stood in the breach before Him
to prevent His rage from destroying.”
(Psalms 106:23; cf. Exodus 32:9ff.)
Moses was pursued by Pharaoh, and the Holy One, blessed be He, chose Moses over Pharaoh, as we interpret, “He (Pharaoh) sought to destroy them, but Moses, His chosen one, stood in the breach before him to prevent his rage from destroying!”
“He chose David His servant.”
(Psalms 78:70)
David was pursued by Saul, and the Holy One, blessed be He, chose David over Saul (cf. I Samuel 18:5-16), as we interpret, “He chose David, his (Saul’s) servant!”
“A man of Benjamin runs from the battle with the Philistines
and arrives in Shiloh on the same day
with torn clothes and earth upon his head.”
(I Samuel 4:12)
Rabbi Levi, Rabbi Simone, and the Rabbis: That man was Saul. When he learned that the Tablets had been captured by the enemy, he ran to the battle and liberated them from Goliath. (Midrash Samuel 11:1) Thus, we interpret, was he chosen for kingship, and for that reason did Saul say to all of the people, “Have you seen the one whom the Eternal has chosen? And all of the people shouted, ‘Long live the King!’” (I Samuel 10:17-24)
“The Eternal did choose [bachar] you to be His treasured people
from among all of the peoples that are on the face of the earth.”
(Deuteronomy 14:2)
Israel was pursued by the nations, and the Holy One, blessed be He, chose Israel over the nations, as we interpret, “The Eternal will certainly choose [bachar] you to be His treasured people from among all of the peoples that are on the face of the earth.”
Rabbi Eliezer son of Rabbi Yosi ben Zimra applied the lesson to offerings. Said the Holy One, blessed be He: An ox is pursued by the lion, a sheep is pursued by the wolf, and a goat is pursued by the leopard; offer Me not from the pursuers but from the pursued; thus, “When an ox or a sheep or a goat is born…!” “God seeks [yevakesh] the pursued [et-nirdaf]!”
Ecclesiastes Rabbah 3:11
Man’s Amazing Evil Impulse
“Even the act of labor and competition—
it is a form of envy between peers
and partakes of that futility in the pursuit of wind.”
(Ecclesiastes 4:4)
“God considered all that He had made,
and behold it was very good;
there was evening then morning, the Sixth Day.”
(Genesis 1:31)
Nehemiah son of Rabbi Samuel bar Nachman said: “Behold it was very good” is associated with the sixth day, which is the day on which Man was created, as if to say, “Behold he was very good!” “Good” obviously refers to the impulse in man that causes him to do good in the world. But why was it necessary to say “very good?” Those words include what we call the evil impulse in man. But how can the evil impulse in man be implied by the words, “very good?” To teach you that were it not for his “evil” impulse, a man would not build a house or marry or produce children! Thus does Solomon say:
“I see that all labor and all skill in work
comes from a man’s envy of his neighbor…
To sit on your hands and consume your own flesh
is foolish.”
(Ecclesiastes 4:4-5)!
Deuteronomy Rabbah 10:4
Both Heaven and Earth
“Give ear, O heavens, and I shall speak;
pay heed, O earth, to the words of my mouth!”
(Deuteronomy 32:1)
When Moses said, “Give ear, O heavens…pay heed, O earth…,” he was asked: Why are you charging both heaven and earth? His answer: I will in the future die, but I do not know to which of these my soul is going, whether to heaven or to earth. Whence?
“Who knows if a man’s spirit rises upwards
or, as a beast’s spirit, goes down to the earth?”
(Ecclesiastes 3:21)
Therefore I charge both of them, just to be sure that wherever my soul rests, it is kept safe!
See the complete Midrash under “Both Heaven and Earth”
from Deuteronomy Rabbah 10:4 in Sedra Summary for Sedra Ha’azeenu.
Genesis Rabbah 89:3,4
The Wicked and Their “Gods”
“A multitude of words
reflects a multitude of confusion.”
(Ecclesiastes 5:1-2)
“Pharaoh has a dream,
in which he is standing by [al] the Nile.”
(Genesis 41:1)
One of the subjects of Pharaoh’s dream, apart from the cows and the ears of grain, was his standing with respect to the Nile. The Nile was regarded in Egypt as divine. Pharaoh also represented himself as divine. So, naturally, he wondered: Who stands over whom: I over my gods, or my gods over me?
Literally:
“Therefore let your words be few,
for a dream reflects a multitude of subjects
just as the voice of a fool comes with a multitude of words.”
(Ecclesiastes 5:1-2)
Ultimately he was told: You over your gods, and that is what is implied: “At the end of two years Pharaoh has a dream, in which he is standing over [al] the Nile!”
Rabbi Yochanan said: The wicked stand over their gods—“Pharaoh has a dream, in which he is standing over the Nile!”
But as for the righteous, their God stands over them, as with Jacob, when he saw the ladder: “Standing over him is the Eternal…” (Genesis 28:13).
Deuteronomy Rabbah 6:10
Evil Speech
“Better not to promise God
a voluntary offering
than to promise and not pay;
so if you do so vow,
fulfill your vow on time
without excuse;
simply fear God!”
(Ecclesiastes 5:4-5)
Literally:
“Allow not your mouth
to cause your flesh to sin [lachatee],
and do not say before the angel
that it was an error;
why should God be angry at your voice
and destroy the work of your hands?”
(Ecclesiastes 5:5)
The Rabbis teach: This verse speaks to those who practice evil speech about another. How so? When the mouth engages in evil speech about another, it makes its entire body guilty, causing it to be afflicted. “To cause your flesh to sin [lachatee]”: “to cause your flesh punishment [lachatee],” that is, the mouth brings sin and its punishment upon the body.
But what is the meaning of the following words, “Do not say before the angel that it was an error?” That you should not think: I can just go and say something bad about another, and no one will know! The Holy One, blessed be He, is saying: Be always aware that I station an angel to stand near you to record everything you say about your fellow, as was said, “Even in your thought, curse not the king, nor curse the rich in your bedrooms…” (Ecclesiastes 10:20), and why? “Because a bird of heaven shall deliver your voice, and a creature of wings shall declare the word” (ibid.)! What is “a creature of wings?” These are the angels, about whom it is written, “Each of them had six wings” (Isaiah 6:2)!
“Why should God be angry at your voice?” The evil speech that went out of your mouth! “And destroy the work of your hands?” And destroy the work of Your hands, that man whom God created but is now afflicted for engaging in evil speech!
So, “be very careful, with respect to the affliction of tsara’at…,” and if you don’t believe me, then consider Miriam who, because she engaged in evil speech about her brother Moses and his Cushite wife (cf. Numbers 12:1), was so afflicted: “Remember what the Eternal your God did to Miriam…!”
Talmud Menachot 110a
For you and not for Me
“Perform your well-being offerings to the Eternal
in a manner that is acceptable on your behalf [lir’tson’chem].”
(Leviticus 19:5)
Mishnah (Menachot 13:11): Regarding a burnt offering of cattle it is said, “A fire offering of pleasing aroma to the Eternal” (Leviticus 1:9); and regarding a burnt offering of birds it is said, “A fire offering of pleasing aroma to the Eternal” (ibid. 13); and regarding a meal offering it is said, “A fire offering of pleasing aroma to the Eternal” (ibid. 2:2). All of this to teach you: Whether one brings much or one brings little, the important thing is that he directs his heart to Heaven.
“The greater the prosperity
the more its creditors;
its only use of its gain to its owners
is to behold it.
As for consumption,
it will not help
the prosperous to sleep,
whereas the laborer
will sleep,
however much he consumes.”
(Ecclesiastes 5:10-11)
Gemara: Rabbi Zera interpreted the verse, “Sweet is the sleep of the worker [oved], whether little or much he eats [yochel]…” (Ecclesiastes 5:11) to support the teaching of the Mishnah: “Sweet is the sleep of one who brings an offering [oved], whether little or much, he benefits [yochel]!” Rav Ada bar Ahavah interpreted the preceding verse, “The more wealth [tovah] a person accumulates, the more are those who consume it, so that the only benefit to the owner is in the seeing of his eyes [eynav]” (ibid. 10) to support the same Mishnah: “The more value of a sacrifice [tovah] the more priests there are to consume it, so that the only benefit to the Owner (the Holy One, blessed be He) is in the seeing of his (the offeror’s) good intentions [eynav].”
Song of Songs Rabbah 6:13
The Sleep of a Torah Scholar
“Sweet is the sleep of one who has labored…” (Ecclesiastes 5:11)—This is the verse that Rabbi Zera chose to eulogize a great scholar, Rabbi Bun son of Rabbi Chiya. Although he labored in Torah for only twenty-eight years, he achieved as much in his studies as a diligent student would in a hundred years!
But Rabbi Yochanan taught: Whoever engages in Torah in this world is not allowed to actually sleep in the world to come. He is transported to the Beth Midrash of Shem and Eber, and of Abraham, Isaac and Jacob, and of Moses and Aaron, and for how long? As the Prophet Nathan assured King David, “Thus said the Eternal of Hosts: I have been with you wherever you have gone,” and I shall be with you, “until I make for you a name as great as that of the greatest men on earth” (II Samuel 7:8-9)!
Avot of Rabbi Nathan 41:1
The Crown of a Good Name
“An earned reputation
is more to be valued
than prominent anointment.”
(Ecclesiastes 7:1)
Literally:
“A good name [shem] is better [tov] than good oil [shemen tov].”
When Rabbi Shimon taught that there are Three Crowns—
the Crown of Kehunah, the Crown of Kingship, and the Crown of Torah—
he added:
And the Crown of a Good Name accompanies them all.
Commentary Binyan Yehoshua, by Rabbi Joshua Falk Lisser, 18th cent. Posen:
Rabbi Shimon taught that the crown of a good name accompanies them all—in that all of the other three crowns require the crown of a good name.
Consider a Torah scholar who is disliked for the way he treats others: his teachings are likely to be scorned (along with him). But if he has good deeds to his credit and his teaching is therefor appreciated, even if we do not honor him as wearing the crown of Torah, the crown that he does wear, the crown of a good name, is more to be praised than all of the others since all of the others require it.
In the case of Kehunah, there is the baraitha (Talmud Yoma 71b) about the Kohen Gadol in the days of Shemaiah and Avtalyon (fourth pair of the early Sages, cf. Mishnah Avot 1:10): One day, as the Kohen Gadol was leaving the Temple, the public followed after him—until they saw Shemaiah and Avtalyon, whereupon they turned to the Sages and followed after them. Miffed at losing his following to Shemaiah and Avtalyon (descendants of the Assyrian king Sennacherib, cf. Talmud Gittin 58b), the Kohen Gadol took leave of them with the words, “Peace unto the descendants of gentiles!” They responded, “Peace unto the descendants of gentiles who pursue peace like Aaron but not to the son of Aaron who does not!” (Cf. Talmud Bava Metziah 58b: “Do not taunt or oppress a stranger…” (Exodus 22:20), including verbal oppression, meaning that even if someone is the descendant of strangers, it should not be said to him, “Remember what your fathers did!’)
And in the case of Kingship, from the verse, “And a leader among your people you shall not curse” (Exodus 22:27b), the otherwise superfluous phrase, “among your people,” is interpreted to delimit the prohibition of cursing the king to when he is “among your people,” that is, behaving in accordance with the norms of Israel (cf. Talmud Yevamot 22b), of which the crown of a good name is one.
The Sage said, “A good name [shem] is better [tov] than good oil [shemen tov]” (Ecclesiastes 7:1). This refers to the names of Chananiah, Mishael and Azariah, with many good deeds to their credit (cf. Daniel 1:1-3:12), whose names were better than the Annointing Oil of the sons of Aaron, Nadav and Avihu, (cf. Leviticus 8:30), for Nadav and Avihu were consumed by fire (cf. Leviticus 10:1-2), while Chananiah, Mishael and Azariah emerged unscathed from the burning fiery furnace of Nebuchadnezzar (cf. Daniel 3:13-33).
Exodus Rabbah 48:1
A Good Name and the Day of Death
“An earned reputation
is more to be valued
than prominent anointment,
as is the day of death
than the day of one’s birth,
for there is more to be gained
about life
from the house of mourning
than from a mere celebration.”
(Ecclesiastes 7:1-2)
When Moses announces to the Children of Israel that the Eternal has appointed Bezalel to execute the work of the Tabernacle and its components and the priestly garments, his words to the Children of Israel are:
“See, the Eternal has called by name
Bezalel son of Uri son of Hur
of the tribe of Judah.”
(Exodus 35:30)
This relates to what is written:
“A good name is better than good oil,
and the day of death than the day of birth.”
(Ecclesiastes 7:1)
How far does fragrant oil carry a person? From dressing room to banquet hall. A good name? From one end of the earth to the other, as was said: “The name of David became known in all the lands” (I Chronicles 14:17)! Good oil which falls upon the dead only deteriorates, as was said, “Perfumer’s oil is rendered putrid by flies on the dead” (Ecclesiastes 10:1). But a good name which falls upon the dead in no way deteriorates, as was said, “[The prophet Elisha] lies down upon the [dead] boy…and the boy opens his eyes” (II Kings 4:34-35)!
Now, regarding the second half of the verse, “The day of death is better than the day of birth” (Ecclesiastes 7:1b), why would this be true? Because on the day that a person is born, no one knows what will be the quality of his deeds. But when he dies, his deeds are eulogized to the world!
Rabbi Levi told of two sailing ships: one was departing the harbor while the other was entering it. On the departing ship everyone was celebrating, while on the entering ship there was no celebration. A thoughtful observer who was there said: I see things differently! On the ship departing the harbor, everyone should not be celebrating, because they do not know what lies ahead for them, what weather or conditions of the sea. While on the ship entering the harbor, all should be celebrating, because they do know that they went out to sea and returned from it safely! So it is with man: When he is born, the countdown is uncertain, as the year of his death is unknown to us; but when he dies, the count is certain, as the years of his life are known to us! Thus he says: “The day of death is better than the day of birth” (Ecclesiastes 7:1b)!
Getting back to the first half of the verse, “A good name is better than good oil” (Ecclesiastes 7:1a), better were the names of Chananiah, Mishael and Azariah, than the oil which anointed Nadav and Avihu! How was that true? Aaron’s sons Nadav and Avihu, priests anointed with oil, offered fire which the Eternal had not commanded and were burned to death (cf. Leviticus 10:1-2), while Chananiah, Mishael and Azariah, who because they would not bow down to Nebuchadnezzar’s statue of gold, were thrown into the burning fiery furnace, yet emerged unharmed and unsinged (Daniel 1-3)! Thus: “A good name is better than good oil” (Ecclesiastes 7:1)!
So also, the name of Bezalel was better than good oil. How would that be shown? Other than Aaron, the names of his sons the priests are not given with respect to their anointing with oil (Exodus 40:14-15). But: “Moses said to the Children of Israel, ‘See, the Eternal has called by name Bezalel…’” (Exodus 35:30)!
Ecclesiastes Rabbah 7:1-2
Tanchuma Vayakhel 1
Better than Fine Oil
“On the day that Moses finishes setting up the Tabernacle,
he anoints and sanctifies it and its instruments,
and he does the same for the Altar and its instruments.”
(Numbers 7:1)
“This was the Dedication of the Altar [Chanukat Hamizbeach]
after it was anointed.”
(Numbers 7:88b)
“And you shall command the Children of Israel
to bring you pure oil of pressed olives for lighting,
for kindling of lamps regularly.”
(Exodus 27:20)
Talmud Shabbat 21a—When the Hasmoneans triumphed, they found only a single cruse of oil with the seal of the Kohen Gadol, sufficient to burn for only one day. A miracle occurred: The oil burned for eight days…The School of Hillel say that one light is kindled on the first night, the number increasing each night…based on the principle: In matters of holiness we increase and do not decrease.
̶
“A good name [shem] is better [tov]
than fine oil [shemen tov].”
(Ecclesiastes 7:1)
Fine oil descends—“Like precious oil upon the head flowing down over the beard of Aaron, the Kohen Gadol, descending over his garments” (Psalms 133:2)—but a good name ascends—“I shall make your name ascendant, Abraham” (Genesis 12:2)!
Fine oil lasts for a moment, but a good name is forever—”Let his name be forever, let his name increase as the sun, so that all nations are blessed by it and celebrate it” (Psalms 72:17)!
Fine oil is finite, but a good name is infinite—“A good name: I shall make it eternal, so that it is not cut off” (Isaiah 56:5b)!
Fine oil benefits only the living, while a good name applies both to the living and the dead.
Fine oil can be acquired only by the wealthy, whereas a good name may be earned by both the wealthy and the poor.
The scent of fine oil may be carried from the bed chamber as far as the banquet hall, while one’s good name may be known from one end of the earth to another.
When even the finest oil falls upon a corpse, the oil turns rancid—“A perfumer’s oil becomes putrid from dead flies” (Ecclesiastes 10:1)—but when a good name falls upon the dead, it is not impaired—“Elisha lay down upon the lad and placed his mouth on the lad’s, his eyes upon his eyes, his hands upon his hands, he bent over him, and the flesh of the boy became warm” (II Kings 4:34)!
When fine oil is dropped into water, it is dispersed, but when a good name is thrown into the sea, he is not dispersed—“Whereupon the Eternal commanded the fish so that it spewed Jonah out upon dry land” (Jonah 2:11)!
Fine oil poured upon a fire catches fire, but not so a good name—“When Shadrach, Meshach and Abed-nego refused to worship the statue of gold that Nebuchadnezzar, king of Babylon, set up, he had them thrown into a burning, fiery furnace, but then they emerged, unsinged” (Daniel 3:1-27)! Said Rabbi Judah son of Rabbi Simone: So do we find that bearers of fine oil may enter into a place of life and be burned therein, like Nadav and Avihu, sons of Aaron, who “brought a spurious fire offering before the Eternal and were consumed there” (Leviticus 10:1-2), while bearers of a good name, like Chananiah, Mishael and Azariah (cf. Daniel 1:7), entered a fiery furnace and emerged alive!
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The Rabbis teach that the Holy One, blessed be He, said to Moses: Appoint for Me a Kohen Gadol (High Priest). Moses asked: Master of the Universe, from which tribe should he be chosen? He answered: From the Tribe of Levi. Moses: And how shall I anoint him? He said to him: With the Oil of Anointing. At that moment Moses was filled with joy, thinking: So, my own tribe, Levi, is beloved to the Holy One, blessed be He! But the Holy One, blessed be He, corrected him: It is not your tribe, it is your brother—and that is what the Eternal meant when he commanded, “As for you (Moses), bring near to yourself Aaron your brother…to minister to Me” (Exodus 28:1)! Moreover He made it clear: “You (Moses) shall take the Oil of Anointing and pour it over his head and anoint him” (ibid. 29:7)!
But Aaron’s service will not be valid unless the names of the tribes are engraved upon his heart!—“Aaron shall carry the names of the sons of Israel in the Breastplate of Judgment upon his heart, when he enters the Sanctuary, as a token of remembrance before the Eternal, at all times” (Exodus 28:29, cf. 28:15-21). The Holy One, blessed be He, is saying that the Names of the Tribes are more beloved to Me than the Oil of Anointing with which Kohanim and Kings are anointed!
“A good name [shem] is better [tov]
than fine oil [shemen tov].”
(Ecclesiastes 7:1)
Talmud Rosh Hashanah 25a-25b
One Torah
“All told,
the end of a thing
is better than its beginning,
patience than anger or arrogance,
bad new times than the good old days.”
(Ecclesiastes 7:8,10)
Scripture says that when there is a legal question, “You shall come to the Levitical Kohanim and to the judge who shall be in those days…” (Deuteronomy 17:9). Now can you imagine that a person could go to a judge who would not be in his days? Therefore, the implication of these words is to content yourself with and respect decisions of the judges who are in your days! This is in accordance with the Sage’s advice, “Say not: Why were the former days better than these” (Ecclesiastes 7:10)!
Zohar I:211b-212a
The Prophecy of Jacob and Moses
“Wisdom gives life to those who have it”
(Ecclesiastes 7:12)
Rabbi Yosi imparted: It was only in Egypt that Jacob foresaw through Prophecy and expressed in Blessing that his children would endure many exiles until the End of Days and the Coming of the Messiah. His Prophecy and the Prophecy of Moses were unique among other Prophets. To Moses He said, “A man cannot see Me and live” (Exodus 33:20), while of Jacob it is said, “And Jacob lived in the land of Egypt…” (Genesis 47:28a). This paradox resolves itself through the esoteric definition of “life” and “live,” as captured by the Sage, “Wisdom gives life to those who have it” (Ecclesiastes 7:12), that is, the illuminating wisdom that descends from the Source of illumination, Prophecy, which was Jacob’s “living in the land of Egypt…”.
In order to further understand the uniqueness of the Prophecy of both Moses and Jacob, consider that the other Prophets received theirs from the Lower Realms, somewhat like looking through a constricting aperture, The Unclear Lens. Accordingly they introduced theirs by the Hebrew word Ko (such as Isaiah 7:7: “Ko amar…, Thus declares my Lord God…,” et al) which connotes an approximation or diminished substance. Whereas Moses and Jacob received theirs from the Upper Realms, as through The Clear Lens. But even with this distinction, it must be remembered that Moses was told, “You may see My Back, but My Front [Panai] may not be seen” (Exodus 33:23), thus “You may not see My Face [Panai], for a man cannot see Me and live” (Exodus 33:20). Therefore, when Jacob (like Moses) received his Prophecy from behind as it were, he lived. Hence the verse teaches us that Jacob received Prophecy only in Egypt, as its aspect is from behind.
Rabbi Shimon cited, “I…dwell with the contrite and lowly of spirit to enliven the spirit of the lowly and to enliven the heart of the contrite” (Isaiah 57:15): This refers to Jacob, who “lived in the land of Egypt,” namely from behind, where he received his Prophecies and Blessings. Indeed it was only in Egypt that he possessed the spirit to bless his children, each and every one, as disclosed by, “Jacob recognized that there was grain [shever] in Egypt…” (Genesis 42:1), which we interpret esoterically as, “Jacob recognized that there was brokenness [shever] in Egypt,” and he urged his sons not to hesitate: “Go down to there and get brokenness [shivru] for us from there, that we may live…” (Genesis 42:2)! We recognize from these words that Jacob understood that his Prophecy and Blessings would be granted only from behind and only to those who are contrite and heartbroken!
Talmud Yoma 22b
Midrash Shmuel 18:4
Talmud Megillah 12b-13a
Neither too righteous nor too wicked!
“Samuel delivers to Saul the Eternal’s stern message…:
‘Now you must strike Amalek and utterly destroy
all of its people—men and women, children and infants—
and all of its animals—ox and sheep, camel and ass.’”
(I Samuel 15:1-3)
“Then Saul comes to the city of Amalek,
and he engages in battle [vayarev] at the wadi [banachal].”
(I Samuel 15:5)
Then Saul “engages in battle at the wadi?” These words seem out of place since in the very next verse he releases the Kenites from among the Amalekites “lest I destroy you with them” (ibid. 6)! Instead Rabbi Mani reads: “Then Saul…engages in disputation [vayarev] in the matter of the wadi [banachal], where expiation was commanded for the death of a single soul (cf. Deuteronomy 21:1-9). Thus, when the Holy One, blessed be He, told Saul to strike Amalek, Saul disputed: If for the death of one person expiation is required, then how much moreso for the deaths of all of these people! Moreover, while a human has sinned, how have these animals sinned? And while the adults have sinned, how have the children sinned?
“Adhere not exclusively
to either righteousness or wickedness,
for there are righteous
who perish in their righteousness
as there are wicked
who thus die before their time.
Rather, fear God
as you hold on to both.”
(Ecclesiastes 7:15-18)
A Divine Voice was then heard by Saul, saying, “Be not overly righteous” (cf. Ecclesiastes 7:15-18)!
When Saul suspected Achimelech the Kohen
of conspiring with David against him,
he had Doeg the Edomite slay Achimelech
and the other Kohanim of the city of Nov,
“And he slew the rest of the city of Nov—
man and woman, child and infant—
ox and ass and sheep.”
(I Samuel 22:19)
So, when Saul commanded Doeg to slay all of the Kohanim of Nov, a Divine Voice was then heard by him, saying, “Be not overly wicked” (cf. Ecclesiastes 7:15-18)! Rabbi Shimon ben Levi reflected: Whoever is cruel to the innocent will in the end be lenient in his treatment of the cruel, and whoever is lenient in his treatment of the cruel will in the end fall by the sword (cf. I Samuel 31:4).
“Saul and his people spare Agag, king of Amalek…
Then the word of the Eternal comes to Samuel:
‘I regret that I have made Saul King,
for he has turned away from Me and My words.’”
(I Samuel 15:9-11)
“There was a Judean man in the fortress of Shushan,
and his name was Mordechai,
son of Yair, son of Shimei, son of Keesh,
a Benjaminite.”
(Esther 2:5)
Rabbah bar bar Chana said that Rabbi Joshua ben Levi said: His father was from the tribe of Benjamin, and his mother was from the tribe of Judah.
The Rabbis say that the families are competing with each other for credit: The family of Judah is saying that because our David refrained from killing Shimei (cf. II Samuel 19:24), Mordechai, Shimei’s descendant, could be born; and Benjamin is simply saying that Mordechai descends from me.
According to Rava, the Israelite community is explaining the names as a poor reflection upon both Judah and Benjamin: See what a Judean did to me, as David failed to kill Shimei, thus allowing for his descendant Mordechai, by whom Haman was provoked to plot the destruction of the Jews; and see how a Benjaminite, viz. Saul (cf. I Samuel 9:1ff.), repaid me by refraining from killing Agag, from whom was descended Haman.
Deuteronomy Rabbah 9:3
The Dominance of Death
“No one rules over the wind [ruach] to arrest the wind [ruach],
indeed there is no domination over the day of death,
nor is there agency [mishlachat] in battle,
and no scheme however aggressive
can save the schemer
from his appointed time.”
(Ecclesiastes 8:8)
Rabbi Judah interprets the verse, “No man rules over the wind to arrest the wind”: “No man rules over the Angel (of Death) to stay the Angel (of Death),” since the Psalmist declares, “The Eternal makes winds His Angels“ (Psalms 104:4a)! While Rabbi Nechemiah interprets it: “No man rules over the nations of our exile to remove them from the world,” since Daniel envisioned “four winds of heaven breaking forth upon the sea from which emerged four great beasts” (Daniel 7:2-3), representing “four kings” (ibid. 17) of the world (cf. Ezekiel 37:9)!
Rabbi Eliezer son of Jacob reads the literal verse, “No man rules over the spirit [ruach] to arrest the spirit [ruach]”: “No man rules over his life spirit [ruach]—understood as soul—to remove it from himself, since the Holy One, blessed be He, ensconced it within the entire body and not in any individual part of it, so that when a person suffers anguish he will not be able to end his life by simply cutting off that part of him that contains the spirit [ruach]!
How do we interpret the literal verse, “There is no agency [mishlachat] in battle?” When anyone faces death, he cannot appoint his servant (as his agent) to take his place! Rabbi Shimon ben Chalafta interprets it: “One cannot forge weaponry [mishlachat] to be rescued in the battle with the Angel of Death,” based upon the Chronicler’s account of the fortification of Jerusalem under King Hezekiah, “He made weaponry [shelach] and shields in abundance” (II Chronicles 32:5)!
How do we interpret the literal verse, “There is no domination over the day of death?” No one dominates to say: Wait for me until I finish up my accounts and provide instruction to my household, and then I will come. Another interpretation: The Angel of Death does not defer the appointed time even for a king, even by only one or two days, for on that day there is no respecting of rank before the Angel of Death. This can be shown from the account of David, who was called “king” right up through his old age—“King David was old…” (I Kings 1:1)—but when he approached the day of his death, his kingship is not mentioned: “The days drew near for David to die…” (I Kings 2:1)!
“And no scheme however aggressive can save the schemer from his appointed time”: No one may place an appeal before the judge. Literally, “Wickedness [resha] shall not save the one who employs it.” What would be the literal “wickedness [resha]?” It would be an objection as to the legal validity of the decision, calling for the “tearing up” of the death sentence based upon the incrimination [harsheeyah] of the judge and therefore his replacement by a competent jurist. But even the “wickedness [resha]” of the judge shall not save the defendant from the appointed day of his death! (Maharzu)
Yalkut Shimoni II:169
Death of the Righteous: Endurance and Humility
“The king does whatever he wishes
while the subject cannot rule over the wind.”
(Ecclesiastes 8:4)
“No one rules over the wind [ruach] to arrest the wind [ruach],
indeed there is no domination over the day of death…”
(Ecclesiastes 8:8a)
“The days of David
drew near to die…”
(I Kings 2:1)
But do “the days” die? Said Rabbi Samuel bar Nachmani: When the righteous die, their days are expired, but they (the righteous) live on.
“Let the faithful [chasidim] rejoice in glory;
let them sing for joy upon their couches [mishkevotam],
joyful songs for God in their throats…”
(Psalms 149:5-6a)
Understand the Psalmist’s words as follows:
“The righteous [chasidim] shall rejoice in glory;
they shall sing for joy upon their graves [mishkevotam]…”
Thus does the Psalmist confirm that even in their death, “upon their graves,” they sing “joyful songs in their throats” to the Holy One, blessed be He!
And in the words of the Sage as well:
“One who is connected to all of the living
may feel secure for a time…
but the living know that they shall die…”
(Ecclesiastes 9:4-5a)
Who is linked with the living?
One who has security…
while the (other) living know that they shall die!
Those who have security are the righteous, who may be confident, for even in their death they are called “the living!”
And consider the case of Benaiah, who served both David and Solomon:
“Benaiah son of Yehoyada son of a living man…
a brave soldier, abundant in great deeds…”
(II Samuel 23:20a)
Was only “Benaiah son of Yehoyada son of a living man” while all others were sons of the dead? Of course not; rather, he was the son of a man who, even in his death, was called “living!”
“The days of David
drew near to die…”
(I Kings 2:1)
But why not
“The days of King David?”
In order to uphold:
“No man…has authority
over the day of death!”
(Ecclesiastes 8:8)
Jacob also, when he was about to die,
humbled himself before Joseph:
“If I have found favor in your eyes…
bury me not in Egypt!”
(Genesis 47:29)
Said Rabbi Joshua of Sichnin in the name of Rabbi Levi:
When Moses was about to die,
the trumpets that he made in the wilderness
were hidden by the Holy One, blessed be He,
so that another could not blow them
and cause the people to depart from Moses:
“He charged Joshua son of Nun and said,
‘Be strong and courageous,
for you shall bring the Children of Israel
to the Land which I have promised to them,
and I shall be with you…’
‘Assemble to me all the chiefs of your tribes…
that I may speak these words in their ears…
for I know that after my death
you will surely corrupt yourselves…’”
(Deuteronomy 31:23-29)
Similarly,
when David was about to die,
“He charged Solomon his son,
‘I go the way of all the earth,
so you be strong
and make yourself a man!’”
(I Kings 2:2)
Numbers Rabbah 8:8-9
Righteous Proselyte
“Whatever you can achieve in life, achieve!”
(Ecclesiastes 9:10)
“Fortunate is he who fears the Eternal, who walks in His ways!
When you eat the labor of your hands,
fortunate are you and good shall be yours…”
(Psalms 128:1-2)
This psalm speaks not of the Israelites, not of the Kohanim, not of the Levites, but without specificity of him “who fears the Eternal,” that is to say, the proselyte (ger). He is distinguished under the same word as Israel, as was said, “Fortunate are you, O Israel…” (Deuteronomy 33:29)!
“…who walks in His ways!”
Of what kind of proselyte does the psalm speak? Not of the Cuthean type, who were taught how to fear the Eternal (cf. II Kings 17:28) but, besides worshipping Him, continued to serve their own gods in accordance with the nations from which the king of Assyria moved them to Samaria (cf. ibid. 33), rather of the righteous proselyte (ger tzedek), who both “fears the Eternal” and “walks in His ways!”
“When you eat the labor of your hands,
fortunate are you and good shall be yours:…”
This refers to the proselyte in his lacking the merit of his ancestors, so he depends entirely on his own merits, “the labor of your hands,” to achieve his reward in this world, but not deprived of reward in the world to come, as was taught, “Whatever you can achieve with your own effort, do it, for there is no doing or figuring or knowledge or wisdom in She’ol where you are going” (Ecclesiastes 9:10). In that case, promises the Psalmist, “Fortunate are you” in this world, and “good shall be yours” in the world to come!
Deuteronomy Rabbah 9:2
Unexpected Outcomes
“The race is not to the swift,
nor the battle to the mighty,
nor even bread to the wise,
nor even riches to the understanding,
nor even grace to the skillful…”
(Ecclesiastes 9:11)
Said Rabbi Tanchuma: This truth is reflected in the life of Moses.
How so?
“The race is not to the swift…”
Yesterday he ascended to the firmament like an eagle, then he sought to cross the Jordan and was unable, as was said: “Ascend to the summit of Pisgah and raise your eyes west and north, south and east, and see with your eyes, for you shall not cross this Jordan” (Deuteronomy 3:27)!
“nor the battle to the mighty…”
Yesterday angels trembled before him, but now he says, “I am afraid of the fiery anger that the Eternal has shown to you…” (Deuteronomy 9:19)!
“nor even bread to the wise…”
Yesterday “a wise man went up to the place of angels and brought down the object of strength and confidence” (Proverbs 21:22) from heaven, but now it has been taken from him and given to Joshua son of Nun. (Chidushey HaRadal [David Luria, 19th cent.]: “Bread” is a metaphor for Torah, as in Proverbs 9:1,5, “Wisdom has built her house…come, eat of my bread…”)
“nor even riches to the understanding…”
Yesterday the understanding one said to God with the confidence of a rich man, “Turn from your fierce anger” (Exodus 32:12)! and “Pardon, I demand, the iniquity of this people” (Numbers 14:19)! But now he speaks like one dispossessed, “I entreated the Eternal at that time…” (Deuteronomy 3:23): I beg of You, do me a favor!
“nor even grace to the skillful…”
Yesterday he was skilled in appeasing his Creator, “Arise, O Eternal One, let Your enemies be scattered…” (Numbers 10:35)! and “Repent, O Eternal One, for (allowing harm to) the many thousands of Israel” (Ibid. 36)! (Maharzu: Grace was poured into his lips, God heard him and did what he asked.) But after he supplicated for his own survival all seven days (Maharzu: 1-7 Adar), at the end the Holy One, blessed be He, said to him, “Behold, your days to die are drawing near…” (Deuteronomy 31:14)!
Leviticus Rabbah 34:1
Ecclesiastes Rabbah 9:25,8
Pay Attention to the Lowly
“Fortunate is he who pays attention to the lowly!
May the Eternal rescue him [yemalleteyhu] on a day of evil.
May the Eternal protect him [yishmereyhu] and keep him alive [veechayeyhu],
so that he shall be considered happy in the Land [v’ushar ba-Aretz]—
and not turn him over to the bidding of his enemies.
May the Eternal sustain him [yis’adenu] on the bed of suffering,
so that whenever he is afflicted,
you will turn over his sickbed!”
(Psalms 41:2-4)
How should he “pay attention to the lowly?”
Abba bar Yirmiah explains this in the name of Rabbi Meir as referring to one who allows the good inclination to rule over the evil inclination:
“There was a little city…and a great king came against it…
and he found in it a wise poor man,
who saved the city through his wisdom,
but no one remembered that poor man.”
(Ecclesiastes 9:14-15).
The “city” is the human being; the “great king” is the evil inclination, called “great” because it is thirteen years greater (older) than the good inclination*, and the good inclination is the wise poor man, called “poor” because the good inclination is not found in all people, and most of those in whom it is found do not listen to it.
The poor man saved the city through his wisdom, as whoever pays attention to the good inclination is delivered on a day of evil (cf. Psalms 41:2)! But no one else remembers. Says the Holy One, blessed be He: You do not remember, but I remember, as the Prophet said, “And the nations shall know that I am the Eternal…I will remove the heart of stone from your body, and I shall give you a heart of flesh” (Ezekiel 36:26)! “The Eternal will protect him [yishmereyhu]…” (Psalms 41:3) from the evil inclination!
How then should he “pay attention to the lowly” (Psalms 41:2)?
Isi explains that he should give a perutah (small coin) to the poor, “…and he will (thereby) keep him alive [veechayeyhu]” (Psalms 41:3)!
How should he “pay attention to the lowly” (Psalms 41:2)?
Rabbi Yochanan explains this as referring to one who buries a meyt mitzvah (one who has died without relatives to bury him), “…so that he keeps him (the deceased) alive [veechayeyhu] (alluding to eternal life in death)…and that he (the deceased) shall be considered content in the ground [v’ushar ba-aretz]” (Psalms 41:3)!
How should he “pay attention to the lowly” (Psalms 41:2)?
The Rabbis explain this as referring to one who distances himself from the powerful (that is, pays attention to “the lowly” to the exclusion of their opposite, the powerful). Mordecai Margulies ed.: One who distances himself from the ruling authorities. Mishnah Avot 2:3: Be cautious of the ruling authority, for they draw one near only for their own purposes: they appear as friends when it is convenient for them but fail to stand by when it is not—“…and not turn him over to the bidding of his enemies” (Psalms 41:3)!
How should he “pay attention to the lowly” (Psalms 41:2)?
Rav Huna explains that he should visit the sick, and he teaches that whoever visits the sick removes from him one-sixtieth of his illness. So they responded to him: If that be true, let sixty visitors come forward to allow him to get up from his sickbed entirely and “you have turned over his sickbed” (Psalms 41:4)! He answered them: Sixty as long as they care for him as he cares for himself, but in any event they would be effective at least to the extent of easing his suffering, while “the Eternal will sustain him [yis’adenu] on the bed of his suffering” (Psalms 41:4)!
How should he “pay attention to the lowly” (Psalms 41:2)?
Rabbi Yonah observed that the psalm begins not with the words, “Fortunate is he who gives to the lowly,” but “Fortunate is he who pays attention to the lowly” (Psalms 41:2), which means: Consider the most compassionate way to help him! When Rabbi Yonah saw a once-wealthy person reduced to penury and too embarrassed to accept a gift, he went to him and said, “I have learned that a large inheritance is coming to you from abroad, so here is a loan which you can repay when you receive your inheritance.” Only later, when the recipient tried to repay it, did Rabbi Yonah disclose that it was a gift.
“Fortunate is he who pays attention to the lowly…”
Rabbi Levi taught in the name of Rabbi Chama son of Rabbi Chaninah: As many times as a psalm or other section of the Bible begins with Ashrey… (which we translate here as “Fortunate…”), only here, in this one psalm, do we find a reward attached to it: “Fortunate is he who pays attention to the lowly; the Eternal will rescue him [yemalleteyhu] on a day of evil” (Psalms 41:2).
*The evil inclination is thirteen years older than the good inclination because the former is created at birth (cf. Genesis 8:21) while the latter begins at the age of thirteen years (bar mitzvah) (cf. Avot of Rabbi Nathan 16:2 below).
Numbers Rabbah 22:7
Why “the race is not to the swift…”
Three gifts were created in the world, such that if one is worthy of any one of them, he inherits all of the world’s enjoyment. If he is worthy of wisdom, he is worthy of all. If he is worthy of might, he is worthy of all. If he is worthy of riches, he is worthy of all. But only when they are the gifts of Heaven and flow from the strength of Torah, whereas might and riches of flesh and blood are as nothing.
This is really what Solomon meant when he said:
“I observe in real life
that the race is not to the swift,
nor the battle to the mighty,
that the bread is not to the wise
nor riches to those of understanding,
nor is favor to the knowledgeable,
but time and chance
would seem to explain them all!”
(Ecclesiastes 9:11)
Tanchuma Chukkat 19
Mishnah Rosh Hashanah 3:8
Who shall punish? What can heal?
“He who digs a pit shall fall into it,
and one who disregards limits
shall be bitten by a serpent.”
(Ecclesiastes 10:8)
“They journey back to the Red Sea…,
but the people grow impatient.
They speak out against God and against Moses:
Why have you brought us up out of Egypt to die in the wilderness?
There is no food and there is no water,
and we cannot stand the accursed bread!
The Eternal sends venomous serpents against the people:
they bite the people, and many of Israel die.”
(Numbers 21:4-6)
Why did He choose to punish them with serpents?
The serpent was responsible for introducing leshon hara (derogatory speech) into the world, as a means for misleading the first woman and man into eating from the forbidden tree in the Garden of Eden (cf. Genesis 3:1-6). Israel failed to learn from that catastrophe, as they spoke leshon hara to the Holy One, blessed be He, addressing God and Moses simultaneously, “Why have You brought us up out of Egypt to die in the wilderness…?” So let the one who initiated leshon hara be the one who punishes those who speak leshon hara, in accordance with the Sage’s words, “He who digs a pit shall fall into it, and one who disregards limits shall be bitten by a serpent” (Ecclesiastes 10:8)!
Ecclesiastes Rabbah 10:11
Whisperer
“If a snake bites without a whisper,
what value is there to the whisperer?”
(Ecclesiastes 10:11)
Rashi: The “whisperer” is the teacher who educates his community on the laws of Torah so that they do not bite like the snake and hurt others. The Sage here is condemning the teacher/”whisperer” who should be teaching/”whispering” but fails to fulfill his charge.
But Rabbi Abba bar Kahana read the first half of the verse as a rhetorical question: “Would a snake bite without hissing?” No, the serpent never bites unless it hisses first! Likewise, the lion never attacks without growling first, and the government never incites against its subjects without making sounds first.
Another explanation: Just as the snake is twisted, so also the king of Egypt is crooked in his ways and therefore not to be trusted. So the Holy One, blessed be He, said to Moses: Pharaoh is as dishonest as the snake is twisted, so when “Pharaoh speaks to you…, say to Aaron, ‘Take your staff and cast it before Pharaoh,’ so that it turns into a snake” (Exodus 7:9), as if to say, “This shall be your fitting punishment!”
Exodus Rabbah 27:7
Jethro casts his bread
“Cast your bread upon the waters,
for after many days you will find it.”
(Ecclesiastes 11:1)
Are people fools,
that they would release their bread upon the waters?
Rather, Kohelet (Ecclesiastes) here is speaking about Jethro, who gave his bread to Moses when his daughters told him about the “Egyptian man” who rescued them from hostile shepherds at the well and watered their flocks (cf. Exodus 2:15-19). Jethro asked, “Where is he? Why did you leave the man?” They sought him out and brought him to their home, and Jethro shared his bread with him. (Exodus 2:20)
Jethro released his bread “upon the waters,” the waters being Moses, whose name means, “I drew him out of the water” (Exodus 2:10), and “after many days” he found Moses and bread, as he was honored by Aaron and the Elders, who “come to eat bread” with him before God (Exodus 18:12).
Song of Songs Rabbah 1:9-10
The Wisdom and Fate of Solomon
“Appearing to Solomon at Gibeon, in a night dream,
God says: Ask what I should grant you.
Solomon answers:
You have shown Your servant David my father
Your great lovingkindness,
and You have granted him a son to sit now upon his throne,
but I am a mere youth, unfamiliar with the ways of the world,
amid Your chosen people too numerous to count.
So grant Your servant the readiness to judge,
to discern the right from the wrong for the sake of Your people.
God was pleased with his answer:
Because you asked not for length of days or riches or victory
but of understanding to apprehend what is just,
I shall grant it to you:
a wise and understanding heart,
more than any who have come before you
or will come after you,
and also because you did not ask for them,
more wealth and glory than that of other kings during your lifetime;
and if you observe my laws in the way that David your father did,
I shall grant you length of days.
Then Solomon awakes from his dream and comes to Jerusalem.
Standing before the Ark of the Covenant of the Eternal,
he offers sacrifices and makes a feast for all of his servants.”
(I Kings 3:5-15)
Rabbi Elazar taught: From this we learn that we make a feast (se’udah) upon completion of the Torah. Matnot Kehunah (Yissachar Ber Berman Ashkenazi, 16th cent., Szczebrzesyn): For as Solomon was granted the gift of wisdom, he completed thereby all of the Torah.
Yefeh Kol (Samuel ben Isaac Ashkenazi Jaffe, 16th cent., Constantinople): Thus we do when we complete the Reading of the Torah as on the festival of Simchat Torah, as well as upon the completion (siyyum) of any tractate (masechta) of Talmud—just as Solomon made a feast for all of his servants when he attained wisdom.
Said Rabbi Yudan: This teaches you that whoever teaches Torah in public has the merit of one embraced by the Holy Spirit. For this is what happened to Solomon. He learned Torah, the Holy Spirit settled upon him, and he composed three books of the Bible: Proverbs, Ecclesiastes, and Song of Songs.
When you look into it, you will find that all that happened to Solomon happened in threes. For example, he arose in three stages:
First Stage: “Solomon ruled over all of the area on this side of the Euphrates…” (I Kings 5:4)
Second Stage: “Solomon ruled over all of the kingdoms from the Euphrates to the land of the Philistines and the border of Egypt…” (I Kings 5:1)
Third Stage: “Solomon sat upon the throne of the Eternal as king…” (I Chronicles 29:23)
But Rabbi Isaac questioned: Is it possible for a person to sit upon the throne of the Eternal…? It means that just as the throne of the Eternal rules from one end of the world to the other, so the throne of Solomon ruled from one end of the world to the other! It also means that just as the throne of the Eternal judges without reliance upon witnesses, so the throne of Solomon judged without reliance upon witnesses. An example of that is the two harlots who came before Solomon and whom he judged without reliance upon witnesses, as was said, “One of them explains that they live together, that they both have delivered children within three days of each other, and that no one else is with them in the house.” (I Kings 3:16-18)
Similarly, Solomon declined in three stages:
First Stage: “The proverbs of Solomon son of David, king of Israel” (Proverbs 1:1) only, after he had formerly ruled from one end of the world to the other!
Second Stage: “I am Koheleth, I was king over Israel in Jerusalem” (Ecclesiastes 1:12) only, after he had been king over all of Israel!
Third Stage: “Here is the couch of Solomon surrounded by sixty bodyguards..out of fear at night” (Song of Songs 3:7-8), ruling not even all of Jerusalem but only his house, and in fear!
…
Regarding the three books that he wrote,
there are different views as to when he wrote them
and possibly in what order.
Here is how the discussion goes:
Rabbi Chiyah Rabbah said that Solomon wrote Proverbs first, then Song of Songs, then Ecclesiastes, bringing the following verse as support: “God gave wisdom to Solomon…he composed three thousand Proverbs, one thousand and five Songs” (I Kings 5:9,12), leaving Ecclesiastes last! However, it was reported in an earlier teaching of Rabbi Chiyah Rabbah that Solomon composed all three at the same time. It was also reported in an earlier teaching of Rabbi Chiyah Rabbah that only in Solomon’s old age did the Holy Spirit reside upon him so that he composed the three books (in his old age): Proverbs, Ecclesiastes, and Song of Songs.
Rabbi Yonatan taught that he composed the Song of Songs first, then Proverbs, and then Ecclesiastes, arguing on the basis of “the way of the world” (derech eretz): When a man is young, he composes words of poetry; when he is mature, he writes words of instruction; when he is old, he utters words of despair.
Rabbi Yannai, father-in-law of Rabbi Ammi, said: All agree that Ecclesiastes was composed last. Chiddushey HaRashash (Samuel ben Joseph Strashun, 19th cent., Vilna): Rashi (s.v. Shir Hashirim, Talmud Bava Bathra 14b) expresses his own view that Song of Songs was composed last [possibly as per the earlier teaching of Rabbi Chiyah Rabbah], and it is possible to find a correspondence between his view and the teaching of the Midrash regarding the three stages of Solomon’s decline (see above) [also in accordance with the aforementioned earlier teaching of Rabbi Chiyah Rabbah].
Sedra Summary 