קוהלת רבה 10

זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ, בֶּן עַזַּאי וְרַבִּי עֲקִיבָא, בֶּן עַזַּאי אָמַר זְבוּב אֶחָד שֶׁמֵּת אֵינוֹ מַבְאִישׁ וּמַבִּיעַ שֶׁמֶן רוֹקֵחַ, אֶלָּא בְּחֵטְא יְחִידִי שֶׁחָטָא אִבֵּד מִמֶּנּוּ טוֹבָה הַרְבֵּה. דָּרַשׁ רַבִּי עֲקִיבָא (ישעיה ה, יד): לָכֵן הִרְחִיבָה שְׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִּיהָ לִבְלִי חֹק, חֻקִּים אֵין כְּתִיב כָּאן, אֶלָּא לִבְלִי חֹק, מִי שֶׁאֵין לוֹ מִצְווֹת שֶׁתַּכְרִיעַ לוֹ עַל זְכֻיּוֹתָיו. דּוֹרְשֵׁי רְשׁוּמוֹת אוֹמְרִים, הָאָדָם נִדּוֹן אַחַר רֻבּוֹ, וּלְעוֹלָם יָמֹד אָדָם עַצְמוֹ חֶצְיוֹ זַכַּאי וְחֶצְיוֹ חַיָּב, עָשָׂה מִצְוָה אַחַת אַשְׁרָיו שֶׁהִכְרִיעַ אֶת עַצְמוֹ לְכַף זְכוּת, עָבַר עֲבֵרָה אַחַת אוֹי לוֹ שֶׁהִכְרִיעַ אֶת עַצְמוֹ לְכַף חוֹבָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, לְפִי שֶׁהַיָּחִיד נִדּוֹן אַחַר רֻבּוֹ, וְהָעוֹלָם נִדּוֹן אַחַר רֻבּוֹ, בְּחֵטְא יְחִידִי שֶׁחָטָא זֶה אִבֵּד מִמֶּנּוּ וּמִן הָעוֹלָם טוֹבָה הַרְבֵּה.

“Dead flies spoil and froth a perfumer’s oil; a little folly is weightier than wisdom, than honor” (Ecclesiastes 10:1).
“Dead flies spoil and froth a perfumer’s oil” – ben Azai and Rabbi Akiva: ben Azai said: Does one fly that dies not spoil and froth a perfumer’s oil? So too does a single sin that one performs will cause a person to lose much good.
Rabbi Akiva expounded: “Therefore, the netherworld has expanded itself, and opened its mouth without limit [ḥok]” (Isaiah 5:14). It is not written ḥukim, but rather “without ḥok,” one who does not have mitzvot to tip the scales in favor of his virtues.¹The word ḥok (plural, ḥukim) can mean limit or statute. Rabbi Akiva interprets the verse according to the second meaning, such that the verse means that the netherworld takes a person who is missing just one mitzva that would have tipped the scales in his favor.
Those who engage in allegorical interpretations of the Torah say: A person is judged on the basis of the majority of his [deeds]. A person should always assess himself as though he is half virtuous and half guilty; if he performs one mitzva, happy is he, as he tipped his scales in favor of virtue, if he performs one transgression, woe is he, as he tipped his scales in favor of guilt. Rabbi Shimon ben Elazar said: Because the individual is judged on the basis of the majority of his [deeds], and the world is judged on the basis of its majority, with the single transgression that this one [individual] performs, he causes himself and the world to lose much good.

דָּבָר אַחֵר, זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ, מְדַבֵּר בַּעֲדַת קֹרַח, אֶתְמוֹל מַבְאִישִׁין כְּנֶגֶד משֶׁה וְאוֹמְרִין לֹא משֶׁה נָבִיא אֱמֶת, וְלֹא אַהֲרֹן כֹּהֵן גָּדוֹל, וְלֹא תוֹרָה מִן הַשָּׁמַיִם, וְהַיּוֹם מַבִּיעִים דְּבָרִים לִפְנֵי משֶׁה וְאוֹמְרִים: משֶׁה נָבִיא אֱמֶת, וְאַהֲרֹן כֹּהֵן גָּדוֹל, וְתוֹרָה מִן הַשָּׁמַיִם. יָקָר מֵחָכְמָה מִכָּבוֹד, זוֹ הַנְּבוּאָה. סִכְלוּת מְעָט, זוֹ גְּזֵרָתוֹ שֶׁל משֶׁה, שֶׁאָמַר (במדבר טז, ל): וְאִם בְּרִיאָה יִבְרָא ה'. דָּבָר אַחֵר, זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ וגו', מְדַבֵּר בְּדוֹאֵג וּבַאֲחִיתֹפֶל, אֶתְמוֹל מַבְאִישִׁין דְּבָרִים כְּנֶגֶד דָּוִד, וְאוֹמְרִים פְּסוּל מִשְׁפָּחָה הוּא, לֹא מֵרוּת הַמּוֹאֲבִיָּה הוּא. וְהַיּוֹם מַבִּיעִין דְּבָרִים וּמִתְבַּיְשִׁין. יָקָר מֵחָכְמָה מִכָּבוֹד, זוֹ נְבוּאָתוֹ שֶׁל דָּוִד. סִכְלוּת מְעָט (תהלים נה, כד): וְאַתָּה אֱלֹהִים תּוֹרִדֵם לִבְאֵר שַׁחַת וגו'. דָּבָר אַחֵר, זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ וגו', מְדַבֵּר בְּדוֹרוֹ שֶׁל אֵלִיָּהוּ, אֶתְמוֹל מַבְאִישִׁין דְּבָרִים כְּנֶגְדּוֹ, וְאוֹמְרִין (מלכים א יח, כו): הַבַּעַל עֲנֵנוּ, וְהַיּוֹם מַבִּיעִין דְּבָרִים, וְאוֹמְרִים: ה' הוּא הָאֱלֹהִים ה' הוּא הָאֱלֹהִים. יָקָר מֵחָכְמָה מִכָּבוֹד, מֵחָכְמָה זוֹ תּוֹרָה, מִכָּבוֹד זוֹ נְבוּאָתוֹ שֶׁל אֵלִיָּהוּ. סִכְלוּת מְעָט (מלכים א יח, מ): וַיּוֹרִדֵם אֵלִיָּהוּ אֶל נַחַל קִישׁוֹן וַיִּשְׁחָטֵם.

Another matter: “Dead flies spoil [yavish] and froth [yabia] a perfumer’s oil” refers to the congregation of Koraḥ. Yesterday they were vilifying [mavishin] Moses and saying: Moses is not a true prophet, Aaron is not the High Priest, and Torah is not from Heaven, and today²After they were swallowed by the ground, Koraḥ and his congregation declared, from the depths of the earth, that Moses had been correct (see Bemidbar Rabba 18:20; Bava Batra 74a). they are expressing [mabi’im] matters before Moses and saying: Moses is a true prophet, Aaron is the High Priest, and Torah is from Heaven. “Weightier than wisdom, than honor” – this is prophecy; “a little folly”³This is expounded to refer to the punishment of Koraḥ and his congregation, which they received due to their folly. – this is the decree of Moses, who said: “But if the Lord will create a creation [and the ground will open its mouth and swallow them up…then you will know that these men have despised the Lord]” (Numbers 16:30).
Another matter: “Dead flies spoil and froth a perfumer’s oil…” refers to Do’eg and Aḥitofel. Yesterday, they were vilifying David with their words and saying: His lineage is flawed; does he not descend from Ruth the Moavite? Today they are expressing matters and are ashamed. “Weightier than wisdom, than honor” – this is the prophecy of David.⁴David’s former antagonists eventually admitted that he was a worthy king and prophet. “A little folly” – “You, God, bring them down to the pit of destruction…” (Psalms 55:24).
Another matter: “Dead flies spoil and froth a perfumer’s oil…” is speaking of the generation of Elijah, who would vilify him with their words and say: “Baal, answer us” (I Kings 18:26). Today they are expressing matters and saying: “The Lord, He is God; the Lord, He is God” (I Kings 18:39). “Weightier than wisdom, than honor” – this is prophecy, this is the prophecy of Elijah. “A little folly” – “Elijah took them down to the Kishon Stream and slaughtered them” (I Kings 18:40).

לֵב חָכָם לִימִינוֹ וגו', אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא לִשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ לָהֶם שְׁנֵי כּוֹרִין אֶחָד שֶׁל חִטִּים וְאֶחָד שֶׁל שְׂעוֹרִים, אָמַר אֶחָד מֵהֶן לַחֲבֵרוֹ אִם אַתְּ שֶׁל שְׂעוֹרִים אֲנִי שֶׁל חִטִּים, אִם אֲנִי שֶׁל חִטִּים אַתְּ שֶׁל שְׂעוֹרִים, כָּל עִקָּר אֲנִי נוֹטֵל שֶׁל חִטִּים. כָּךְ אָמַר אַבְרָהָם לְלוֹט (בראשית יג, ט): אִם הַשְֹּׂמֹאל וְאֵימִנָה וְאִם הַיָּמִין וְאַשְׂמְאִילָה, אָמַר רַבִּי חֲנִינָא בְּרַבִּי יִצְחָק אֶשְׂמֹאלָה אֵין כְּתִיב כָּאן אֶלָּא אַשְׂמְאִילָה, אֲפִלּוּ אַתְּ מַחְצַף אֲנָא מַשְׂמְאִיל לָךְ. רַבִּי כַּד הֲוָה סָלֵיק בַּר נָשׁ לְדִינָא קֳדָמוֹהִי אִין הֲוָה שָׁמַע לְדִינָא הֲוָה טָבָאוּת, וְאִי לָא, הֲוָה אָמַר לְבַר בֵּיתֵיהּ אַשְׂמִיל לֵיהּ, וַהֲוָה מְכַוֵּין וּמַחֲמֵי לֵיהּ קְטִיף מִן הָדֵין גִּיסָא. דָּבָר אַחֵר, לֵב חָכָם לִימִינוֹ, זֶה יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית לא, יז): וַיָּקָם יַעֲקֹב וַיִּשָֹּׂא אֶת בָּנָיו וְאֶת נָשָׁיו וגו'. וְלֵב כְּסִיל לִשְׂמֹאלוֹ, זֶה עֵשָׂו הָרָשָׁע, שֶׁנֶּאֱמַר (בראשית לו, ו): וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו.

“The heart of the wise is to his right, and the heart of a fool is to his left” (Ecclesiastes 10:2).
“The heart of the wise is to his right…” – Rabbi Ḥanina bar Pappa said: [This is analogous] to two people who had two kor, one of wheat and one of barley. One of them said to the other: ‘If yours is of barley mine is of wheat, and if mine is of wheat yours is of barley. In any case, I am taking the one of wheat.’ So, Abraham said to Lot: “If to the left, I will go to the right, and if to the right, I will go to the left [asme’ila]” (Genesis 13:9). Rabbi Ḥanina ben Rabbi Yitzḥak said: It is not written here “esmola,” but rather “asme’ila.”⁵Esmola means, “I will go to the left.” Asme’ila can mean, “I will cause to go to the left.” Even if you are impertinent, I will cause you to go to the left.⁶Abraham told Lot: Ultimately, I will go to the right, the direction of the wise, and you will go to the left, which is the direction of the fool. Rabbi [Yehuda HaNasi], when a person would enter for judgment before him, if [the party that lost the case] would obey the ruling that would be fine, and if not, [Rabbi Yehuda HaNasi] would say to a member of his household: ‘Cause him to go left’;⁷Cause him to understand that he is wrong. and he would signal and show him that he should strike him from the other side.
Another matter: “The heart of the wise is to his right” – this is Jacob, as it is stated: “Jacob arose and placed his sons and his wives [upon the camels]” (Genesis 31:17).⁸Jacob understood that the main objective of marriage is producing the next generation. Therefore, he tended first to his sons and then to his wives. “And the heart of a fool is to his left” – this is the wicked Esau, as it is stated: “Esau took his wives, his sons, [and his daughters]” (Genesis 36:6).⁹Esau prioritized his own pleasure; therefore he tended to his wives and then to his sons. It was not because he was concerned with his wives’ safety that he tended to them first, as he tended to his daughters, who were even more vulnerable, last.

וְגַם בַּדֶּרֶךְ כְּשֶׁהַסָּכָל הוֹלֵךְ וגו', טִפְּשָׁא סָבַר דְּכָל עַמָּא טִפְּשִׁין כְּוָותֵיהּ, וְהוּא לָא יָדַע דְּהוּא טִפְּשָׁא וְכָל עַמָּא חַכִּימִין.

“Even when a fool walks on the way his heart is lacking; and he says to everyone that he is a fool” (Ecclesiastes 10:3).
“Even when a fool walks on the way…” – a fool believes that all the people are fools like him, but he does not know that he is a fool and all the people are wise.

אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ מְקוֹמְךָ אַל תַּנַּח. כִּי בָּאתָה לְךָ מֶמְשָׁלָה אַל תַּנַּח מִדַּת עִנְוְתָנוּתְךָ, לְלַמֶּדְךָ שֶׁכָּל הַמֵּנִיחַ עִנְוְתָנוּתוֹ גּוֹרֵם מִיתָה לְעוֹלָמוֹ וְחַטָּאת לְדוֹרוֹ, וּמִמִּי אַתְּ לָמֵד מִזְּכַרְיָה, שֶׁנֶּאֱמַר (דברי הימים ב כד, כ): וְרוּחַ אֱלֹהִים לָבְשָׁה אֶת זְכַרְיָה וגו' וַיַּעֲמֹד מֵעַל לָעָם, וְכִי מֵעַל רָאשֵׁי הָעָם הָיָה הוֹלֵךְ, אֶלָּא שֶׁרָאָה עַצְמוֹ גָּדוֹל מִכָּל הָעָם, חֲתַן הַמֶּלֶךְ, וְכֹהֵן, וְנָבִיא, וְדַיָּן, הִתְחִיל מְדַבֵּר גְּדוֹלוֹת וְאוֹמֵר לָהֶם (דברי הימים ב כד, כ): לָמָּה אַתֶּם עֹבְרִים אֶת מִצְוֹת ה' וְלֹא תַצְלִיחוּ וגו', מִיָּד (דברי הימים ב כד, כא): וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמוּ אוֹתוֹ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ. רַבִּי יוּדָן שָׁאַל אֶת רַבִּי אַחָא הֵיכָן הָרְגוּ אֶת זְכַרְיָה בְּעֶזְרַת יִשְׂרָאֵל אוֹ בְּעֶזְרַת נָשִׁים, אָמַר לוֹ לֹא בְּעֶזְרַת יִשְׂרָאֵל וְלֹא בְּעֶזְרַת נָשִׁים אֶלָּא בְּעֶזְרַת כֹּהֲנִים, וְלֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל, כְּתִיב בְּדַם אַיָּל וּצְבִי שֶׁנִּשְׁפַּךְ דָּמוֹ (ויקרא יז, יג): וְשָׁפַךְ אֶת דָּמוֹ וְכִסָּהוּ בֶּעָפָר, אֲבָל צַדִּיק זֶה לֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל. וְכָל כָּךְ לָמָּה (יחזקאל כד, ח): לְהַעֲלוֹת חֵמָה וְלִנְקֹם נָקָם. אַתְּ מוֹצֵא כְּשֶׁעָלָה נְבוּזַרְאֲדָן לְהַחֲרִיב אֶת יְרוּשָׁלַיִם, רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַדָּם וְהִתְחִיל תּוֹסֵס, אֲמַר לֵיהּ הָא עָנְתָה דְתִיגְבֵי דַיָיתִיקֵי דִידָךְ, אֲמַר לְהוֹן אִמְרוּ לִי מַה טִּיבוֹ שֶׁל דָּם זֶה, אָמְרוּ לוֹ זֶה דַּם פָּרִים וְאֵילִים וּכְבָשִׂים שֶׁהָיִינוּ מַקְרִיבִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, מִיָּד הֵבִיא פָּרִים וְאֵילִים וּכְבָשִׂים וְשָׁחַט עָלָיו הַרְבֵּה וְלֹא עָמַד. אֲמַר לְהוֹן אִי אַמְרִיתּוּ לִי מוּטָב, וְאִי לָא אֲנָא מְסָרֵיקְנָא לְבִישְׂרָא דְהַנָּךְ אֵינָשֵׁי בְּמַסְרֵיקִין דְּפַרְזְלָא, וְלֹא אָמְרוּ, וְהַשְׁתָּא דַּאֲמַר לְהוּ לֵית הָכֵי, אָמְרוּ לֵיהּ מַאי נִיכַסֵּי מִינָךְ, נְבִיָּיא כַּהֲנָא הֲוָה לָן, וַהֲוָה מוֹכַח לָן לְשׁוּם שְׁמַיָּא קַבִּילוּ וְלָא קַבְּלִינַן מִינֵיהּ אֶלָּא קָאֵימְנַן עִילָוֵהּ וְקַטְלִינַן לֵיהּ. אֲמַר לְהוֹן אֲנָא מְפַיַּיסְנָא לֵיהּ, אַיְיתֵי סַנְהֶדְּרֵי גְדוֹלָה שָׁחַט עִילָוֵהּ וְלָא נָח, שָׁחַט סַנְהֶדְּרֵי קְטַנָּה עִילָוֵהּ וְלָא נָח, אַיְיתֵי פִּרְחֵי כְּהֻנָּה שָׁחַט עִילָוֵהּ וְלָא נָח, שָׁחַט תִּינוֹקוֹת שֶׁל בֵּית רַבָּן וְלָא נָח, אָמַר לוֹ זְכַרְיָה טוֹבִים שֶׁבְּעַמְּךָ אִבַּדְתִּי רְצוֹנְךָ שֶׁיֹּאבְדוּ כֻּלָּם, לְאַלְתָּר נָח. הִרְהֵר אוֹתוֹ רָשָׁע תְּשׁוּבָה בְּלִבּוֹ וְאָמַר, מִי שֶׁמְּאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כָּךְ כָּתוּב בּוֹ (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, אוֹתוֹ הָאִישׁ שֶׁאִבֵּד נְפָשׁוֹת הַרְבֵּה עַל אַחַת כַּמָּה וְכַמָּה, מִיָּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים וְרָמַז לַדָּם וְנִבְלַע בִּמְקוֹמוֹ. אָמַר רַבִּי יוּדָן שֶׁבַע עֲבֵרוֹת עָבְרוּ בְּאוֹתוֹ הַיּוֹם, הָרְגוּ כֹּהֵן, וְנָבִיא, וְדַיָּין, וְשָׁפְכוּ דָּם נָקִי, וְטִמְּאוּ אֶת הָעֲזָרָה, וְיוֹם שַׁבָּת, וְיוֹם כִּפּוּר הָיָה, אֲבָל יַחֲזִיאֵל לֹא עָשָׂה כֵן, אֶלָּא (דברי הימים ב כ, יד): וְיַחֲזִיאֵל בֶּן זְכַרְיָה בֶּן בְּנָיָה בֶּן יְעִיאֵל בֶּן מַתַּנְיָה הַלֵּוִי מִבְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ ה' בְּתוֹךְ הַקָּהָל, מַהוּ בְּתוֹךְ הַקָּהָל, שֶׁהִשְׁוָה עַצְמוֹ לַקָּהָל. דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ, מְדַבֵּר בְּנֹחַ, נִכְנַס אֶל הַתֵּבָה בִּרְשׁוּת, וְיָצָא בִּרְשׁוּת, נִכְנַס בִּרְשׁוּת מִנַּיִן (בראשית ז, א): בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה, וְיָצָא בִּרְשׁוּת מִנַּיִן (בראשית ח, טז): צֵא מִן הַתֵּבָה אַתָּה וגו'. דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ, מְדַבֵּר בִּיהוֹשֻׁעַ, כְּשֵׁם שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן בִּרְשׁוּת, כָּךְ לֹא עָלוּ אֶלָּא בִּרְשׁוּת, עָבְרוּ בִּרְשׁוּת מִנַּיִן, שֶׁנֶּאֱמַר (יהושע א, יא): עִבְרוּ בְּקֶרֶב הַמַּחֲנֶה וגו', עָלוּ בִּרְשׁוּת שֶׁנֶּאֱמַר (יהושע ד, יז): וַיְצַו יְהוֹשֻׁעַ אֶת הַכֹּהֲנִים לֵאמֹר עֲלוּ מִן הַיַּרְדֵּן. דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל וגו', מְדַבֵּר בְּדָוִד, עַד שֶׁלֹא מָלַךְ (שמואל א יז, יד): וְדָוִד הוּא הַקָּטָן, וּכְשֶׁמָּלַךְ (דברי הימים א כח, ב): וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל רַגְלָיו וגו' דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל וגו', מְדַבֵּר בְּמָרְדֳּכַי, עַד שֶׁלֹא בָּאתָה לוֹ גְדֻלָּה (אסתר ב, יט): וּמָרְדֳּכַי ישֵׁב בְּשַׁעַר הַמֶּלֶךְ, וּכְשֶׁבָּאת לוֹ גְּדֻלָּה (אסתר ו, יב): וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ.

“If the spirit of the ruler comes upon you, do not forsake your place, as in its abating he will pardon great sins” (Ecclesiastes 10:4).
“If the spirit of the ruler comes upon you, do not forsake your place” – when dominion comes to you, do not forsake your attribute of humility, to teach you that anyone who forsakes his humility causes death to his world and sin to his generation. From whom do you learn this? From Zekharia, as it is stated: “The spirit of God clothed Zekharia….and he stood above the people” (II Chronicles 24:20). Did he, in fact, walk above the people? It is, rather, that he considered himself greater than all the people; son-in-law of the king,¹⁰He was actually the grandson, the son of the son-in-law, of King Yehoram. He was also a cousin to King Yoash, who was king of Judah at the time of this event. priest, prophet, and judge. He began speaking arrogantly to the people, and saying to them: “Why are you violating the mitzvot of the Lord so that you will not succeed?” (II Chronicles 24:20). Immediately, “they conspired against him and stoned him with stones at the command of the king [in the courtyard of the house of the Lord]” (II Chronicles 24:21).
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the Israelite Courtyard or in the Women’s Courtyard? [Rabbi Aḥa] said to him: Neither in the Israelite Courtyard nor in the Women’s Courtyard, but rather in the Priests’ Courtyard. They did not treat his blood like the blood of a gazelle or the blood of a deer. Regarding the blood of a gazelle and a deer whose blood has been spilled, it is written: “You shall spill its blood and cover it with dirt” (Leviticus 17:13), but this righteous one [Zekharia], they did not treat his blood like the blood of a gazelle and not like the blood of a deer. Why [did God allow them to be wicked] to such an extent? It was “to arouse fury and to take vengeance” (Ezekiel 24:8). You find that when Nevuzaradan¹¹Nevuzaradan was the officer who led the Babylonian troops in sacking Jerusalem and destroying the Temple (see II Kings 25:8–22). ascended to destroy Jerusalem, the Holy One blessed be He indicated to that blood that it should seethe. He said to it:¹²The Holy One blessed be He said to the blood. This is the time that you will collect your debt. [Nevuzaradan] said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were sacrificing to the Holy One blessed be He.’ Immediately, he brought bulls, rams, and sheep and slaughtered many of them onto it, but it did not stop. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but [at first] they did not say. Once he [again] said to them that [their explanation] was not [true], they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven. [He said to us]: Accept it, but we did not accept it from him. Rather, we rose against him and killed him.’
[Nevuzaradan] said to them: ‘I will assuage it.’ He then brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to [the seething blood]: ‘Zekharia, I have eliminated the best of your people. Would you like all of them to be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6); this man¹³Nevuzaradan was referring to himself. who eliminated many souls, all the more so.’ At that moment, the Holy One blessed be He became filled with mercy, and He intimated to the blood, and it was absorbed in its place.
Rabbi Yudan said: [The Israelites] performed seven transgressions [via one act] on that day:¹⁴When they killed Zekharia. They killed a priest, a prophet, and a judge, they spilled innocent blood, they impurified the Temple Courtyard, and it was Shabbat and Yom Kippur.¹⁵Killing is a prohibited labor on these days, as well as a profound violation of the sanctity of the day.
But Yaḥaziyel did not do so;¹⁶He did not become haughty when he achieved an elevated status. rather, “Yaḥaziyel, son of Zekharia, son of Benaya, son of Yaḥaziyel, son of Matanya the Levite, from the sons of Asaf, the spirit of the Lord was upon him in the midst of the assembly” (II Chronicles 20:14). What is “in the midst of the assembly”? It is that he likened himself to the assembly.
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Noah.¹⁷The midrash interprets the verse to refer to a ruler issuing a command to you. If he commands you to be in a certain place, do not forsake that place without another official command. He entered the ark with permission and he emerged with permission. From where [is it derived] that he entered with permission? [It is from the verse:] “Come you and all your household to the ark” (Genesis 7:1). From where [is it derived] that he emerged with permission? [It is from the verse:] “Go out of the ark, you …” (Genesis 8:16).
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Joshua. Just as the Israelites crossed the Jordan with permission, so too they emerged only with permission. From where [is it derived that] they crossed with permission? As it is stated: “Pass through the midst of the camp…[in another three days you are crossing this Jordan]” (Joshua 1:11). They emerged with permission, as it is stated: “Joshua commanded the priests saying: Emerge from the Jordan” (Joshua 4:17).
Another matter: “If the spirit of the ruler…” is speaking of David. Before he reigned, “David is the youngest” (I Samuel 17:14). When he reigned, “King David stood on his feet [and said: Hear me my brethren]” (I Chronicles 28:2).¹⁸He remained humble even after he assumed the throne.
Another matter: “If the spirit of the ruler…” is speaking of Mordekhai. Before prominence came to him, “Mordekhai was sitting at the king’s gate” (Esther 2:19). When prominence came to him, “Mordekhai returned to the king’s gate” (Esther 6:12).¹⁹This indicates that Mordekhai did not become haughty due to his prominence.

יֵשׁ רָעָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט, כָּךְ אָמַר לוֹ יַעֲקֹב לְלָבָן (בראשית לא, לב): עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה, וְכֵן הֲוַת כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט וּמִיתַת רָחֵל. בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה לֵיהּ חַד בִּלְעָא, אֲזַל וְאַיְיתֵי חַד מִן אִילֵין דְּבַר פַּנְדֵּירָא לְאַפָּקָא בָּלְעֵיהּ, אֲמַר לֵיהּ מָה אֲמַרְתְּ עֲלוֹי, אֲמַר לֵיהּ פָּסוּק פְּלָן בָּתַר פְּלָן. אֲמַר וַהֲוָה נְיָיח לֵיהּ דְּקַבְרֵיהּ, וְלָא הֲוֵת אֲמַר עֲלוֹי הָדֵין פְּסוּקָא, וְכֵן הֲוַת לֵיהּ כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט. רַבִּי יִרְמְיָה דְּשַׁבַּשְׁתָּא נָטַל עֲטָרָה שֶׁל זַיִת וּקְשָׁרָהּ בְּרֹאשׁוֹ, שָׁמַע שְׁמוּאֵל וְאָמַר נְיָיח הֲוָה דְּיִיתְּרֵים רֵישֵׁיהּ וְלָא עֲבַד כֵּן, וְכֵן הֲוַת לֵיהּ. אַנְטוֹנִינוּס זְעֵירָא בַּר בְּרֵיהּ דְּאַנְטוֹנִינוּס רַבָּה, הֲוָה שָׁאֵיל לְרַבֵּנוּ הַקָּדוֹשׁ, אֲמַר מַאן מָאֵית קֳדָמַאי אוֹ אֲנָא אוֹ אַתְּ, אֲמַר לֵיהּ אֲנָא, אָמְרִין לֵיהּ תַּלְמִידוֹי רַבֵּנוּ כָּל עַלְמָא מְצַלִּין לְחַיָּיךְ טָבַיָּא וְאַתְּ אֲמַרְתְּ הָכִין. אֲמַר לוֹן אִן אֲתַת עָנְתָּה, מָה אִית בָּהּ, וְאִן אֲתָא מַלְאַךְ הַמָּוֶת דְּיִסְּבִינֵיהּ, מָה הוּא מֵימַר לֵיהּ, לָא אָתֵת לְגַבַּי לֵית אֲנָא אָתֵי, וְלֹא עוֹד אֶלָּא אִלּוּ הֲוָה כֵּן יְהוֹן אִינוּן אָמְרִין בְּרִיךְ אֱלָהֲהוֹן דִּיהוּדָאי אֲפִלּוּ בִּשְׁעַת מִיתַתְהוֹן אִינוּן יָדְעִין, וְכֵן הֲוַת לֵיהּ כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט. דָּבָר אַחֵר, יֵשׁ רָעָה רָאִיתִי וגו' כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט, זֶה עֵלִי הַכֹּהֵן שֶׁאָמַר לִשְׁמוּאֵל אֵין בָּנַי יוֹרְשִׁין מְקוֹמִי, אַף אֵין בָּנֶיךָ יוֹרְשִׁין מְקוֹמְךָ, וְכֵן הֲוַת לֵיהּ כִּשְׁגָגָה שֶׁיֹּצָא מִלִּפְנֵי הַשַּׁלִּיט.

“There is an evil that I have seen under the sun, like an error that emerges from before the ruler” (Ecclesiastes 10:5).
“There is an evil that I have seen under the sun, like an error that emerges from before the ruler” – so said Jacob to Laban: “With whomever you find your gods, he shall not live […and Jacob did not know that Rachel had stolen them]” (Genesis 31:32). So it was, “like an error that emerges from before the ruler,” and Rachel died.
The son of Rabbi Yehoshua ben Levi had something that he swallowed [lodged in his throat]. [Rabbi Yehoshua ben Levi] went and brought one of the disciples of bar Pandeira²⁰Jesus of Nazareth to extricate what he had swallowed.²¹He wanted him to heal him with traditional medicine, but he recited an incantation, mentioning the name of his mentor, and the bone was extricated. He said to him: ‘What did you recite over him?’ He said to him: ‘This passage after that.’²²Referring to phrases in the incantation. He said: ‘It would have been preferable for him to be buried and not have you recite that passage over him.’ So it was, “like an error that emerges from before the ruler.”²³Rabbi Yehoshua ben Levi’s son died. Rabbi Yirmeya of Shabashta took a crown of olive branches and tied it on his head.²⁴This was at his wedding. The Sages had issued a decree after the destruction of the Temple prohibiting crowns for grooms. Rabbi Yirmeya thought that only gold crowns were included in the decree. Shmuel heard and said: ‘It would have been preferable for him to be beheaded and not to have done so.’ So it occurred to him.²⁵He was eventually beheaded.
Antoninus the younger, grandson of Antoninus the elder, was asking our holy Rabbi,²⁶Rabbi Yehuda HaNasi he said: ‘Who will die first, me or you?’ He said to him: ‘I will.’ His students said to him: ‘Our Rabbi, the whole world is praying for your good life, and this is what you say?’ He said to them: ‘If my time arrives [first] what of it? And if the angel of death comes to take him [first], what will he say to him: Do not come to me [first], I am not coming? Moreover, if it will be so,²⁷If I will die before him. the gentiles will say: Blessed is the God of the Jews, as they even know the time of their death.’ So it occurred to him, “like an error that emerges from before the ruler.”²⁸Rabbi Yehuda HaNasi died first.
Another matter: “There is an evil that I have seen…like an error that emerges from before the ruler” – this is Eli the priest, who said to Samuel: My sons will not inherit my position, so, too, your sons will not inherit your position.²⁹This is explained further in the Gemara (Makkot 11a). Eli demanded that Samuel tell him what prophecy God had revealed to him, and cursed him if he would not reveal the prophecy (see I Samuel 3:17). Although Samuel did reveal the prophecy, Eli’s curse came true nonetheless. So it was, “like an error that emerges from before the ruler.”

נִתַּן הַסֶּכֶל בַּמְּרוֹמִים רַבִּים, אֵלּוּ הַכַּשְׂדִים, דִּכְתִיב (ירמיה לט, ג): וַיָּבֹאוּ כֹּל שָׂרֵי מֶלֶךְ בָּבֶל וַיֵּשְׁבוּ בְּשַׁעַר הַתָּוֶךְ. מַהוּ בְּשַׁעַר הַתָּוֶךְ, מָקוֹם שֶׁמְחַתְּכִין בּוֹ אֶת הַהֲלָכוֹת. וַעֲשִׁירִים בַּשֵּׁפֶל יֵשֵׁבוּ, זֶה סַנְהֶדְרִין, שֶׁנֶּאֱמַר (איכה ב, י): יֵשְׁבוּ לָאָרֶץ יִדְּמוּ,

“Folly is set on great heights, and the wealthy sit in lowliness” (Ecclesiastes 10:6).
“Folly is set on great heights” – these are the Chaldeans, as it is written: “All the princes of the king of Babylon came and sat in the Middle Gate” (Jeremiah 39:3). What is the Middle Gate [shaar hatavekh]? It is the place where they determine [meḥatkhin] the halakhot. “And the wealthy sit in lowliness” – this is the Sanhedrin, as it is stated: “They will sit on the ground and be silent [the elders of the daughter of Zion]” (Lamentations 2:10).

רָאִיתִי עֲבָדִים עַל סוּסִים, אֵלּוּ יִשְׁמְעֵאלִים. וְשָׂרִים הֹלְכִים כַּעֲבָדִים, זֶה יוֹסֵף. אָמַר רַבִּי לֵוִי עַבְדָּא זָבִין, וּבַר אַמְתָא מְזַבֵּין, וּבַר חוֹרִין מִזְדַּבֵּן לְתַרְוֵיהוֹן. רַבִּי עֲקִיבָא הֲוָה סָלֵיק לְרוֹמִי, פָּגַע בֵּיהּ חַד סָרִיס מִן מַלְכוּתָא, אֲמַר לֵיהּ אַתְּ הוּא רַבֵּיהוֹן דִּיהוּדָאֵי, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ שְׁמִיעַ מִינָאי תְּלַת מִילִּין, דְּעַל סוּס מֶלֶךְ, דְּעַל חֲמַר בֶּן חוֹרִין, מִנְעָלִים בְּרַגְלָיו בַּר נָשׁ, דְּלָא דֵין וְלָא דֵין, חֲפִיר טַב מִינֵיהּ. אֲמַר תְּלַת מִילִּין אֲמַרְתְּ, תְּלַת מִילֵּי שְׁמַע לִי חִילּוּפֵיהֶן, הַדְרַת פָּנִים זָקָן, שִׂמְחַת לֵבָב אִשָּׁה, נַחֲלַת ה' בָּנִים, אוֹי לוֹ לְאוֹתוֹ הָאִישׁ דְּחָסַר שְׁלָשְׁתָּן, וְלֹא עוֹד שֶׁקְּדָמוֹ הַכָּתוּב, רָאִיתִי עֲבָדִים עַל סוּסִים, כֵּיוָן דִּשְׁמַע הַהוּא סָרִיס כֵּן, טָרַף רֵישֵׁיהּ אַגּוּדָא וּמִית. דָּבָר אַחֵר, רָאִיתִי עֲבָדִים עַל סוּסִים, זֶה אַחְאָב. וְשָׂרִים הֹלְכִים כַּעֲבָדִים עַל הָאָרֶץ, זֶה אֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יח, מו): וְיַד ה' הָיְתָה אֶל אֵלִיָּהוּ וַיְשַׁנֵּס מָתְנָיו וַיָּרָץ לִפְנֵי אַחְאָב וגו'.

“I have seen servants upon horses, and princes walking on the ground like servants” (Ecclesiastes 10:7).
“I have seen servants upon horses” – these are Ishmaelites; “and princes walking on the ground like servants” – this is Joseph. Rabbi Levi said: A slave³⁰Meaning an Egyptian, as the Egyptians were descendants of Canaan, of whom it is written: “Accursed is Canaan, a slave of slaves he shall be to his brothers” (Genesis 9:25). purchased, and the son of a maidservant³¹The Ishmaelites, who descended from Hagar sold, and a free man was sold to both of them.³²This is a reference to Joseph, who was sold to Ishmaelites, who then sold him to an Egyptian (see Genesis 37:28, 36).
Rabbi Akiva was ascending to Rome; he encountered a certain eunuch³³He was castrated as a youth and raised to serve in the Roman priesthood. from the royal court. He said to him: ‘Are you the rabbi of the Jews?’ [Rabbi Akiva] said to him: ‘Yes.’ He said to [Rabbi Akiva]: ‘Hear these three matters from me: One on a horse is a king; one on a donkey is a free man; one with shoes on his feet is a person; [therefore,] one without this and without that, one buried in a ditch is preferable to him.’³⁴The eunuch was riding a horse, whereas Rabbi Akiva was walking barefoot because of a public fast, on which it was forbidden to wear shoes (Midrash HaMevo’ar). [Rabbi Akiva] said: ‘You said three matters, hear from me three alternative matters: The glory of a face is the beard, the joy of the heart is a wife, and “the portion of the Lord is children” (Psalms 127:3). Woe unto that man who is lacking these three.³⁵The eunuch was unable to grow a beard, marry, or beget children. Moreover, the verse preceded it: “I have seen servants upon horses.”³⁶This contradicts the eunuch’s statement that only kings ride on horses. When that eunuch heard this, he banged his head against the wall and died.
Another matter: “I have seen servants upon horses” – this is Ahab; “and princes walking on the ground like servants” – this is Elijah, as it is stated: “[And Ahab rode and went to Yizre’el.] The hand of the Lord was upon Elijah, and he girded his loins and ran before Ahab…” (I Kings 18:45–46).

חֹפֵר גּוּמָּץ בּוֹ יִפּוֹל, זֶה פַּרְעֹה הָרָשָׁע, שֶׁאָמַר (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד וגו', בּוֹ יִפּוֹל, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף. דָּבָר אַחֵר, חֹפֵר גּוּמָּץ, זֶה הָמָן, שֶׁנֶּאֱמַר (אסתר ג, יג): לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד. בּוֹ יִפּוֹל, שֶׁנֶּאֱמַר (אסתר ט, כה): יָשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה וגו'. וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ, זוֹ דִּינָה, כְּשֶׁהָיוּ אָבִיהָ וְאַחֶיהָ יוֹשְׁבִין בְּבֵית הַמִּדְרָשׁ יָצְאָה לִרְאוֹת בִּבְנוֹת הָאָרֶץ, גָּרְמָה לְעַצְמָהּ שֶׁיָּבוֹא עָלֶיהָ שְׁכֶם בֶּן חֲמוֹר הַחִוִּי שֶׁנִּקְרָא נָחָשׁ וְנָשַׁךְ אוֹתָהּ, דִּכְתִיב (בראשית לד, ב): וַיַּרְא אֹתָהּ שְׁכֶם בֶּן חֲמוֹר וגו' וַיִּקַּח אֹתָהּ, פִּתָּה אוֹתָהּ בִּדְבָרִים, כְּמָה דְאַתְּ אָמַר (הושע יד, ג): קְחוּ עִמָּכֶם דְּבָרִים. וַיִּשְׁכַּב אֹתָהּ, בְּדֶרֶךְ אֶרֶץ. וַיְעַנֶּהָ, בְּמִשְׁכַּב זָכוּר. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי אֶלְעָזָר בְּרֵיהּ הֲווֹן טְמִירִין בִּמְעַרְתָּא דִּפְקַע תְּלַת עֲשַׂר שְׁנִין בִּשְׁמָדָא, וַהֲווֹן אָכְלִין חֲרוּבִין וּתְמָרִים, וּלְסוֹף תְּלַת עֲשַׂר שְׁנִין נְפַק רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וִיתֵיב לֵיהּ עַל פִּלֵּי דִּמְעַרְתָּא, חֲמָא חַד צַיָּיד פָּרִיס מְצוּדָתֵיהּ לִמְצוֹד צִפָּרִין, שָׁמַע בְּרַת קָלָא אֲמַר דִּימוֹס, וְאִתְּפַשַׂת. שָׁמַע זְמַן תִּנְיָנוּת בְּרַת קָלָא אֲמַר סְפִיקֻלָא, וְאִשְׁתֵּזְבַת. אָמַר אֲפִלּוּ צִפּוֹר מִבַּלְעֲדֵי שְׁמַיָא לָא יִבְרַח, כָּל שֶׁכֵּן נֶפֶשׁ בַּר נָשׁ. נֵיחוֹת וְנִיתַּסַּאי בַּהֲדֵין מוֹי דְּמוֹקֵד דִּטְבֶרְיָה, נְחַתוּן וְאִתַּסּוּן בַּהֲדֵין מוֹי דְּמוֹקֵד דִּטְבֶרְיָה, אָמְרוּן צְרִיכִין אָנוּ לַעֲשׂוֹת טוֹבָה וּנְהַנֵּי לְהָלוֹן בְּנֵי אַתְרָא, כְּדֶרֶךְ שֶׁעָשָׂה אָבִינוּ יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית לג, יח): וַיִּחַן אֶת פְּנֵי הָעִיר, שֶׁהָיָה עוֹשֶׂה אִטְלִיס וּמוֹכֵר לָהֶם בְּזוֹל, עָשָׂה אִטְלִיס וּמָכַר בְּזוֹל. אָמַר צְרִיכִין אָנוּ מְדַכְיָיא טְבֶרְיָא, מָה עֲבֵיד נְסֵיב תּוּרְמוּסִין וּמְקַלֵּיק בְּשׁוּקָא, וְכָל מַן דַּהֲוָה מִית טָיֵיף וְסָלֵיק לֵיהּ, חֲמָא יָתֵיהּ חַד כּוּתָאי, אֲמַר לֵית אֲנָא מְגַחֵיךְ בַּהֲדֵין סָבָא דִּיהוּדָאֵי, מָה עֲבַד נְסַב חַד מִית וְטַמְרֵיהּ בְּגוֹי שׁוּקָא דְּדַכְּיֵיהּ, אִית אָמְרִין בִּגְרִיבָה, אִית דְּאָמְרִין בְּשׁוּק דְּבַר קַרְדִּימָא, אֲזַל וַאֲמַר לֵיהּ דְּכִיתֵיהּ שְׁקַק פְּלַן, אֲמַר לֵיהּ אִין. אֲמַר לֵיהּ וְאִן אַפֵּיקִית לָךְ מִינֵיהּ חַד מִית, אֲמַר לֵיהּ גּוּד חֲמֵי לִי, מִיָּד צָפָה רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בְּרוּחַ הַקֹּדֶשׁ שֶׁהוּא טָמַן אוֹתוֹ שָׁם, אָמַר גּוֹזֵר אֲנִי עַל דֵּין דִּרְבִיעַ יָקוּם, וְעַל דְּקָאֵים יַרְבִּיעַ. וְאִית דְּאָמְרֵי גּוֹזֵר אֲנִי עַל עִילָּאֵי יֵחוֹת וְעַל תַּתָּאֵי יַסֵּיק, וְכֵן הֲוַת לֵיהּ. מִינְפַּק לֵיהּ עֲבַר קוֹמֵי הַאי כְּנִשְׁתָּא דְּמִגְדְּלָא, שָׁמַע קָל דִּינָקֵאי סַפְרָא, בֶּן יוֹחָאי דְּכֵי טְבֶרְיָא. אָמַר [אם לא]: יָבוֹא עָלַי אִם אֵין בְּיָדִי שְׁמוּעוֹת כְּשַׂעֲרוֹת רֹאשִׁי שֶׁטְבֶרְיָא זוֹ עֲתִידָה לִטָּהֵר וַעֲתִידָה לִהְיוֹת לְאוֹכְלֵי תְּרוּמָה, חוּץ מִזּוֹ וּמִזּוֹ, לָא הֵימְנוּה יָתֵיהּ, אֲמַר לֵיהּ פָּרַצְתָּ גְּדֵרָן שֶׁל תַּלְמִידֵי חֲכָמִים, וְקָרָא עָלָיו וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ, וְכֵן הֲוַת לֵיהּ. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הָיָה עָבַר בִּשְׁמִיטְתָא, חֲמָא חַד בַּר נָשׁ מְלַקֵּט סְפִיחֵי שְׁבִיעִית, אֲמַר לֵיהּ וְלָא שְׁבִיעִית הוּא, אָמַר לֵיהּ וְלָא אַתְּ הוּא שֶׁאַתְּ מַתִּיר, לֹא כֵן תְּנֵינַן כָּל הַסְּפִיחִין מֻתָּרִין חוּץ מִסְּפִיחֵי כְּרוּב לְפִי שֶׁאֵין כַּיּוֹצֵא בָּהֶן בְּיַרְקוֹת שָׂדֶה, וַאֲמַר לֵיהּ וְאֵין חֲבֵרַי חוֹלְקִין עָלַי, וְקָרָא עָלָיו וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ, וְכֵן הֲוַת לֵיהּ.

“One who digs a pit will fall into it; and one who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).
“One who digs a pit will fall into it” – this is the wicked Pharaoh, who said: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). “He will fall into it” – as it is stated: “He shook Pharaoh and his people in the Red Sea” (Psalms 136:15).
Another matter: “One who digs a pit” – this is Haman, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Will fall into it” – as it is stated: “His wicked intentions will return […upon his head, and he and his sons should be hanged on the gallows]” (Esther 9:25).
“One who breaches a fence, a serpent will bite him” – this is Dina. When her father and her brothers were sitting in the study hall, she went out “to see the daughters of the land” (Genesis 34:1). She brought upon herself that Shekhem ben Ḥamor the Hivite, who is called a serpent,³⁷Hivite is related to the Aramaic word ḥivya, which means serpent. consorted with her and bit her, as it is written: “Shekhem ben Ḥamor saw her…” (Genesis 34:2). “He took her” (Genesis 34:2) – he seduced her with words, as it is stated: “Take words with you” (Hosea 14:3). “He lay with her” (Genesis 34:2) – with natural intercourse; “and he raped her” (Genesis 34:2) – with unnatural intercourse.
Rabbi Shimon ben Yoḥai and Rabbi Elazar his son went into hiding in a cave in Pekiin for thirteen years during a period of religious persecution. They would eat carobs and dates. At the conclusion of thirteen years, Rabbi Shimon ben Yoḥai emerged and sat at the entrance to the cave. He saw a trapper placing his traps to trap birds. He heard a Divine Voice saying: ‘Success,’ and [a bird] was trapped. He heard a Divine Voice a second time, saying: ‘Failure,’ and [a bird] escaped. He said: Even a bird, without a divine decree, will not escape; all the more so the soul of a person.³⁸Rabbi Shimon was saying: Since it is in God’s hands whether or not we will be caught, we do not need to continue hiding in the cave (Etz Yosef).
[Rabbi Shimon ben Yoḥai said to his son:] ‘Let us descend and be healed in the water of the hot springs of Tiberias.’³⁹Apparently conditions in the cave led them to suffer from skin ailments, and they hoped the hot springs would heal their skin (Etz Yosef). They descended and were healed in the water of the hot springs of Tiberias. They said: We must do good, and benefit the residents of this place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan]⁴⁰This is expounded as a reference to both market [ḥanut] and favor [ḥanina]. before the city” (Genesis 33:18), [indicating] that he established a market and sold to them at low prices. They established a market and sold to them at low prices. He said: We must purify Tiberias.⁴¹During the Roman conquest there were many casualties who were buried in unmarked graves, causing Tiberias to lose its presumptive status of purity. What did he do? He took lupines and scattered them in the street, and any place that a corpse was buried, it rose.⁴²It became visible on the surface of the ground.
A certain Samaritan saw him. He said: Am I not able to ridicule this Jewish elder? What did he do? He took a corpse and buried it in a street that they had purified. Some say it was [in the market] of the barrel makers and some say in the market of the sack makers. He came and said to [Rabbi Shimon ben Yoḥai]: ‘Did you purify such and such street?’ He said to him: ‘Yes.’ He said to him: ‘And if I produce a corpse for you from it?’ He said: ‘Pull it out and show me.’ Immediately, Rabbi Shimon ben Yoḥai saw through divine inspiration that he had buried it there; he said: ‘I decree that the one who is lying shall stand and that the one standing will lie.’ Some say [that he said]: ‘I decree that the one above will descend and the one below will ascend.’ And so it occurred to him.
He departed and passed before that synagogue in Migdal and heard the voice of Nakai the scribe: ‘Did ben Yoḥai purify Tiberias?’⁴³He was mocking Rabbi Shimon ben Yoḥai because of the corpse found on the street he had already purified. [Rabbi Shimon ben Yoḥai] said: ‘ , let [such and such] come upon me if I do not have traditions as numerous as the hairs on my head that this [city of] Tiberias is destined to be purified and will be available to those who partake of teruma, with the exception of this and that.’⁴⁴Only these streets will remain impure. He did not believe him. [Rabbi Shimon ben Yoḥai] said to [Nakai]: ‘You have breached the fence of the Torah scholars, “and one who breaches a fence, a serpent will bite him,”’ and so it occurred to him.
Rabbi Shimon ben Yoḥai was passing by during the Sabbatical Year; he saw a certain person who was harvesting aftergrowths⁴⁵These are grain and vegetables that grow on their own without cultivation. of the Sabbatical Year. He said to him: ‘But is it not the Sabbatical Year?’ He said to him: ‘But is it not you who permits it? Did we not learn: [Rabbi Shimon says:] All aftergrowths are permitted except for the aftergrowths of cabbage, because there is nothing corresponding to them in the growths of the field?’⁴⁶Mishna Sheviit 9:1. Since cabbage does not grow wild in the field, one must assume that it was cultivated in violation of the laws of the Sabbatical Year. [Rabbi Shimon] said to him: ‘But do my colleagues not disagree with me?’⁴⁷The Sages in the Mishna prohibit consumption of even uncultivated annual crops that grow during the Sabbatical Year. He read in his regard: “And one who breaches a fence, a serpent will bite him,” and so it occurred to him.

מַסִּיעַ אֲבָנִים יֵעָצֵב בָּהֶם, מִי שֶׁמַּסִּיעַ עַצְמוֹ מִתַּלְמוּדוֹ, לַסּוֹף הוּא מִצְטָעֵר, בָּעֵי מִילָּא וְלָא מַשְׁכַּח. וּבוֹקֵעַ עֵצִים יִסָּכֶן בָּם, כָּל זְמַן דְּלָעֵי בֵּיהּ מִיתְהֲנֵי בֵּיהּ, הָאֵיךְ מָה דְאַתְּ אָמַר (מלכים א א, ב): וּתְהִי לוֹ סֹכֶנֶת. דָּבָר אַחֵר, מַסִּיעַ אֲבָנִים מִמָּקוֹם לְמָקוֹם, יֵעָצֵב בָּהֶם, וּבוֹקֵעַ עֵצִים יִסָּכֶן בָּם, אָמַר רַבִּי מְיָאשְׁיָה בִּשְׂכַר שְׁתֵּי בְּקִיעוֹת שֶׁבָּקַע אַבְרָהָם אָבִינוּ עַל הַר הַמּוֹרִיָּה, זָכָה לִקָּרַע הַיָּם לְבָנָיו שְׁנֵים עָשָׂר קְרָעִים.

“One who transports stones will be saddened by them; and one who splits wood will benefit from it” (Ecclesiastes 10:9).
“One who transports stones will be saddened by them” – one who transports himself from his studies will ultimately be sorry. He will seek a matter but will not find it.⁴⁸He will seek to recall some detail of his Torah study but will not remember it.
“And one who splits wood will benefit [yisakhen] from it.” As long as he toils in it, he will benefit from it, just as you say: “She will be an attendant [sokhenet] for him” (I Kings 1:2).
Another matter: “One who transports stones” from place to place “will be saddened by them”; “and one who splits wood will benefit from it.”⁴⁹Previously the midrash interpreted the phrase “one who transports stones” to refer to one who removes himself from Torah study, as stones are an allusion to the tablets given at Sinai. Now the midrash interprets the verse literally as referring to one who moves stones from place to place. Unscrupulous individuals might remove stones from their fields to the public domain, but ultimately it is they who will stumble (Midrash HaMevo’ar). Rabbi Meyashya said: In reward for the two logs that Abraham chopped on Mount Moriah, he was privileged to have the sea split for his descendants into twelve strips.

אִם קֵהָה הַבַּרְזֶל, אִם נִתְקַהָה הָרַב עַל הַתַּלְמִיד כַּבַּרְזֶל. וְהוּא לֹא פָנִים, וְאֵין הָרַב מַסְבִּיר פָּנִים לַתַּלְמִיד. קִלְקַל, קִלְקוּל מַעֲשִׂים יֵשׁ בַּתַּלְמִיד. וַחֲיָלִים יְגַבֵּר, מַה יַּעֲשֶׂה יָבִיא עֲשָׂרָה בְּנֵי אָדָם וְהֵם מְפַיְּסִין אֶת הָרַב, סוֹף שֶׁהוּא מוֹתִיר הֶכְשֵׁר חָכְמָה. דָּבָר אַחֵר, אִם קֵהָה הַבַּרְזֶל, אִם נִתְקַהָה הַתַּלְמִיד עַל הָרַב, שֶׁנֶּאֱמַר (משלי כז, יז): בַּרְזֶל בְּבַרְזֶל יָחַד, וְאֵין הָרַב מַסְבִּיר לַתַּלְמִיד, קִלְקַל, קִלְקוּל מַעֲשִׂים יֵשׁ בַּתַּלְמִיד, וַחֲיָלִים יְגַבֵּר, יֵלֵךְ וְיָבִיא עֲשָׂרָה בְּנֵי אָדָם וִיפַיְּיסִין אֶת רַבּוֹ, וְיִתְרוֹן הַכְשֵׁיר חָכְמָה, סוֹף הוּא מוֹתִיר לוֹ כַּעְסוֹ וְיַכְשִׁיר לוֹ אֶת תַּלְמוּדוֹ. דָּבָר אַחֵר, אִם קֵהָה הַבַּרְזֶל, אִם נִקְהָה תַּלְמוּדְךָ עָלֶיךָ כַּבַּרְזֶל, וְהוּא לֹא פָנִים קִלְקַל, אֵינוֹ בָּא לְיָדְךָ לְהַסְבִּירוֹ בְּפָנֶיךָ, קַלְקֵל עָלָיו בְּחֵילֶךָ. חַד מִתַּלְמִידוֹי דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אִינְשֵׁי אוּלְפָנֵיהּ, אֲזַל לֵיהּ בָּכֵי לְבֵי עוֹלָמִין, מִדְּכִי הֲוָה בָּכֵי סַגִּי אִתְחֲמֵי לֵיהּ בְּחֶלְמֵיהּ, וַאֲמַר לֵיהּ כַּד תְּהֵא רָמֵי בִּי תְּלָתָא קָלֵי אֲנָא אָתֵי, אָזֵיל הַהוּא תַּלְמִידָא לְגַבֵּי פָּתַר חֶילְמַיָּיא וְתַנֵּי לֵיהּ עוֹבָדָא, אֲמַר לֵיהּ אֱמוֹר פִּרְקָךְ תְּלַת זִימְנִין וְהוּא אָתֵי לָךְ, וַעֲבַד כֵּן וְכֵן הֲוַת לֵיהּ. אָמַר רַבִּי בֶּרֶכְיָה אִם נִקְהָת אֻמָּה שֶׁהִיא קָשֶׁה כֹּחָהּ כַּבַּרְזֶל, דִּכְתִיב (דברים ד, כ): וְאֶתְכֶם לָקַח ה' וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם, וְהוּא לֹא פָנִים קִלְקַל, וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַסְבִּיר פָּנִים לַדּוֹר, קִלְקַל, מַעֲשִׂים רָעִים יֵשׁ בַּדּוֹר, מַה יַּעֲשֶׂה, וַחֲיָלִים יְגַבֵּר, יִגְזְרוּ צוֹמִין וְתַעֲנִיּוֹת וְהַקָּדוֹשׁ בָּרוּךְ הוּא יְוַתֵּר הוּא לָהֶם לְעוֹלָם. רַבִּי חָמָא בַּר פַּפָּא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר, אִם נִתְקָהוּ שָׁמַיִם שֶׁעַל רָאשֵׁיכֶם כַּבַּרְזֶל, הֵיאַךְ מָה דְאַתְּ אָמַר (ויקרא כו, יט): וְנָתַתִּי אֶת שְׁמֵיכֶם כַּבַּרְזֶל, וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַסְבִּיר פָּנִים, קִלְקֵל מַעֲשִׂים יֵשׁ בַּדּוֹר, מַה יַּעֲשׂוּ יִגְזְרוּ תַּעֲנִית וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְרַוֵיחַ לְעוֹלָמוֹ.

“If the iron is dull, and one did not whet the edge, he must intensify his exertion; the advantage is in preparation with wisdom” (Ecclesiastes 10:10).
“If the iron is dull,” if the teacher’s face is dull toward his student like iron,⁵⁰The teacher is not interested in expending energy to explain the material to his students. “and one did not [whet] the edge [panim],” and the teacher does not show the student a friendly countenance [panim], “whet [kilkal],” there is a deterioration [kilkul] in the actions of the student. “He must intensify his exertion” – what should [the student] do? He should bring ten people who will appease the teacher and, ultimately, he will have much preparation for wisdom.⁵¹He will be in a much better position to attain wisdom.
Another matter: “If the iron is dull,” if the student’s face is dull toward his teacher, as it is stated: “Iron sharpens iron; [so a man sharpens the countenance of his friend]” (Proverbs 27:17),⁵²The teacher could be sharpened by the questions and insights of his student, but this student is dull and not insightful. and [therefore,] the teacher does not show the student a friendly countenance, “kilkal,” there is a deterioration [kilkul] in the actions of the student. “He must intensify his exertion” – [the student] should bring ten people who will appease his teacher. “The advantage [veyitron] is in preparation [hakhsheir] with wisdom” – ultimately, he will relinquish [motir] his anger and will enable [veyakhshir] him [to succeed in] his studies.
Another matter: “If the iron is dull,” if your studies have become dull like iron, “and one did not whet the edge,” [your teacher] cannot come to explain it to you, overcome it with your own ability.⁵³If your teacher is no longer alive and you have unresolved questions, work hard to figure out the answers on your own (Etz Yosef).
One of the students of Rabbi Shimon ben Yoḥai forgot his studies. He went crying to the cemetery. As he was crying profusely, he was shown a dream, and [a voice] said to him: When you cast three pebbles at me I will come. That student went to an interpreter of dreams and recounted the incident to him. [The interpreter of dreams] said to him: ‘Recite your studies three times and it will come to you.’⁵⁴Recite each thing you learn three times and you will remember it (Matnot Kehuna). He did so, and so it was for him.
Rabbi Berekhya said: If the nation whose power is as strong as iron, as it is written: “And the Lord took you and brought you out from the iron crucible, from Egypt” (Deuteronomy 4:20), becomes dull; “and one did not whet the edge” – and the Holy One blessed be He is not forthcoming toward the generation; “kilkal” – there are evil deeds in this generation. What shall they do? “He must intensify his exertion” – let them decree fasts, and the Holy One blessed be He will grant them eternal forgiveness.
Rabbi Ḥama bar Pappa said in the name of Rabbi Yehuda ben Rabbi Simon: If the skies above your heads have become dull like iron,⁵⁵There is no rain. as it is stated: “I will render your skies like iron” (Leviticus 26:19), and the Holy One blessed be He is not forthcoming, there are corrupt [kilkal] actions in the generation. What shall they do? They shall decree a fast, and the Holy One blessed be He will provide relief to His world.

אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא לְעוֹלָם אֵין הַנָּחָשׁ נוֹשֵׁךְ אֶלָּא אִם כֵּן נִלְחַשׁ לוֹ מִלְּעֵיל, וְאֵין הָאֲרִי טוֹרֵף אֶלָּא אִם כֵּן נִלְחַשׁ לוֹ מִלְּמַעְלָה, וְאֵין הַמַּלְכוּת מִתְגָּרָה בִּבְנֵי אָדָם אֶלָּא אִם כֵּן נִלְחַשׁ לָהּ מִלְּעֵיל. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אוֹמְרִין לַנָּחָשׁ מִפְּנֵי מָה לְשׁוֹנְךָ נוֹשֵׁךְ בְּאֵבָר אֶחָד וְכֻלָּן מַרְגִּישִׁין וּמְרַתְּתִין, אָמַר לָהֶם וְלִי אַתֶּם אוֹמְרִים אִמְרוּ לְבַעַל הַלָּשׁוֹן. מִפְּנֵי מָה לְשׁוֹנְךָ שׁוֹתֵת, הִיא גָּרְמָה לִי. מִפְּנֵי מָה גוּפְךָ מְטֹרָף, לְשׁוֹנִי גָּרַם. מִפְּנֵי מָה אַתָּה נוֹשֵׁךְ בְּאֵבָר אֶחָד וְכֻלָּן מַרְגִּישִׁין וּמְרַתְּתִין, אָמַר לָהֶם וְלִי אַתֶּם אוֹמְרִים אִמְרוּ לְבַעַל הַלָּשׁוֹן דְּהוּא אוֹמֵר כָּאן וְהוֹרֵג בְּרוֹמִי, אוֹ בְּרוֹמִי וְהוֹרֵג כָּאן בְּסוֹף הָעוֹלָם. מִפְּנֵי מָה אַתְּ מָצוּי בֵּין הַגְּדֵרוֹת, מִפְּנֵי שֶׁפָּרַצְתִּי גְּדֵרוֹ שֶׁל עוֹלָם. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי נָחָשׁ פָּרַץ גְּדֵרוֹ שֶׁל עוֹלָם, לְפִיכָךְ נַעֲשָׂה סְפַּקְלָאטוֹר לְכָל פּוֹרְצֵי גְדֵרוֹת. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַנָּחָשׁ (בראשית ג, יד): עַל גְּחֹנְךָ תֵלֵךְ, יָרְדוּ מַלְאֲכֵי הַשָּׁרֵת וְקִצְּצוּ יָדָיו וְרַגְלָיו, וְהָלַךְ קוֹלוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, בָּא נָחָשׁ וְלִמֵּד עַל מַפַּלְתָּהּ שֶׁל אֱדוֹם, שֶׁנֶּאֱמַר (ירמיה מו, כב): קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ. וְרַבָּנָן מְדַמְּיָין לֵיהּ לְהָדֵין קְרָיָיה (בראשית ב, יד): וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל, אוֹמְרִים לְחִדֶּקֶל מִפְּנֵי מָה קוֹלְךָ נִשְׁמָע, אֲמַר לֵיהּ הַלְּוַאי נִשְׁתַּמַּע בֵּין הַנְּהָרוֹת. אוֹמְרִים לִפְרָת לָמָּה לֵית לָךְ קָלָא מִשְׁתַּמַּע כְּמָה דְקָלִין מִשְׁתַּמַּע, אוֹמֵר לָהֶם מַעֲשַׂי מוֹכִיחִין עָלַי, אָדָם זוֹרֵעַ בִּי זְרִיעַת יָרָק עוֹלָה לִשְׁלשָׁה יָמִים. נוֹטֵעַ בִּי נְטִיעָה, עוֹלָה לִשְׁלשִׁים יוֹם.

“If the serpent may bite without a spell, there is no advantage to the charmer” (Ecclesiastes 10:11).
“If the serpent may bite without a spell [laḥash]” – Rabbi Abba bar Kahana said: A serpent bites only if it was whispered [nilḥash] to from above, and the lion devours only if it was whispered to from above, and a kingdom aggravates people only if it was whispered to from above.⁵⁶God determines whether one will be persecuted by the government.
Rabbi Shmuel bar Naḥmani said: [If] they [would] say to the serpent: ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to them: ‘You are speaking to me? Speak to the one with a tongue.’⁵⁷The verse states: “There is no advantage to the charmer [baal halashon].” The most literal translation of the phrase baal halashon is “one with a tongue.” The term serpent is used here as a reference to one who speaks slander, which causes widespread damage. [If the serpent would be asked:] ‘Why does your tongue slobber,’ [it would say:] ‘Because it caused me [to be punished].’⁵⁸The serpent slandered God in the Garden of Eden (see Genesis, chap. 3). [If it would be asked:] ‘Why is your body lacking,’ [it would say:] ‘My tongue caused it.’⁵⁹This is a punishment for my sin, by means of my tongue, which caused the sin. [If one asked it:] ‘Why does your tongue bite one limb, but all of them feel it and tremble,’ it [would] say to him: ‘You are speaking to me? Speak to the one with a [slanderous] tongue, as he speaks here and kills in Rome, or in Rome and he kills here or at the ends of the earth.’ [If it would be asked:] ‘Why are you found among the fences,’⁶⁰Fences were generally stone walls, which have crevices where serpents hide. [it would answer: ‘It is because I breached the fence of the world.’⁶¹I caused the first sin. Rabbi Shimon ben Yoḥai said: The serpent breached the fence of the world; therefore, he became the executioner for all those who breach a fence.⁶²As in the verse: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).
Rabbi Shimon ben Lakish taught: When the Holy One blessed be He said to the serpent: “You shall go on your belly” (Genesis 3:14), the ministering angels descended and amputated its hands and its feet, and its voice resonated from one end of the earth to the other. The serpent came and taught about the downfall of Edom, as it is stated: “Its sound will go like the serpent’s” (Jeremiah 46:22).
The Rabbis liken it⁶³They liken the loud sound of the serpent to the loud sound of the Tigris River. to this verse: “The name of the third river is Tigris” (Genesis 2:14). [If] they [would] ask the Tigris: ‘Why is your sound heard,’ it [would] say to them: ‘If only it would be heard among the rivers.’⁶⁴If only I would stand out among the rivers. [If the rivers would] ask the Euphrates: ‘Why is your sound not heard like our voice is heard,’ it [would] say to them: ‘My actions speak for me. If a person sows vegetable seeds in me, it sprouts in three days; [if one] plants a sapling in me, it sprouts in thirty days.’

דִּבְרֵי פִי חָכָם חֵן, זֶה כּוֹרֶשׁ מֶלֶךְ פָּרַס, שֶׁאָמַר (עזרא א, ג): מִי בָכֶם מִכָּל עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל. שִׂפְתוֹת כְּסִיל תְּבַלְּעֶנּוּ, שֶׁבִּלַּע דְּבָרָיו וְחָזַר בָּם.

“The words of the mouth of the wise are grace; but the lips of the fool will swallow him” (Ecclesiastes 10:12).
“The words of the mouth of the wise are grace” – this is Cyrus, king of Persia, who said: “Any among you from His entire people, may his God be with him, and he may go up [to Jerusalem]” (Ezra 1:3). “But the lips of the fool will swallow him” – as he recanted his words and retracted them.⁶⁵Cyrus initially allowed the rebuilding of the Temple, but he is also identified with Artaḥshasta, who ordered that the construction of the Temple be stopped (see Ezra, chap. 4; Esther Rabba 1:3).

תְּחִלַּת דִּבְרֵי פִיהוּ סִכְלוּת, שֶׁאָמַר: הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלָיִם. וְאַחֲרִית פִּיהוּ הוֹלֵלוּת רָעָה, דְּחָזַר וּבִטֵּל גְּזֵרוֹתָיו, וַאֲמַר מַאן דַּעֲבַר עֲבַר וּמַאן דְּלָא עֲבַר לָא יַעֲבֹר. דָּבָר אַחֵר, תְּחִלַּת דִּבְרֵי פִיהוּ סִכְלוּת, זֶה אֲחַשְׁוֵרוֹשׁ, שֶׁנֶּאֱמַר (עזרא ד, ו): וּבְמַלְכוּת אֲחַשְׁוֵרוֹשׁ בִּתְחִלַּת מַלְכוּתוֹ כָּתְבוּ שִׂטְנָה וגו'. וְאַחְרִית פִּיהוּ, שֶׁעָלָה וּבִטֵּל מְלֶאכֶת בֵּית הַמִּקְדָּשׁ.

“The beginning of the words of his mouth is foolishness, and the end of his mouth is evil debauchery” (Ecclesiastes 10:13).
“The beginning of the words of his mouth is foolishness” – as [Cyrus] said: “He is the God, who is in Jerusalem” (Ezra 1:3).⁶⁶Implying He is God only in Jerusalem. “And the end of his mouth is evil debauchery” – as he recanted and abrogated his decrees and said: Whoever has crossed⁶⁷The Euphrates has crossed, and whoever has not crossed shall not cross.
Another matter: “The beginning of the words of his mouth is foolishness” – this is Aḥashverosh, as it is stated: “And in the reign of Aḥashverosh, at the beginning of his reign, they wrote libel [against the inhabitants of Judah and Jerusalem]” (Ezra 4:6). “And the end of his mouth [is evil debauchery]” – as he arose and abrogated the labor of the construction of the Temple.⁶⁸Aḥashverosh, who is also identified as Artaḥshasta, began his reign with the foolish decree to stop the rebuilding of the Temple due to the libel, and he continued to prevent its rebuilding for the remainder of his reign.

וְהַסָּכָל יַרְבֶּה דְבָרִים, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן פָּתַר קְרָא בְּמשֶׁה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כָּתַבְתִּי עָלֶיךָ שֶׁאַתְּ חָכָם, עוֹמֵד וּמַרְבֶּה דְבָרִים אַתָּה וְאֵינְךָ חָכָם, (דברים ג, כו): אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָבָר הַזֶּה.

“The fool will increase words; man does not know what will be, and what will be after him, who can tell him” (Ecclesiastes 10:14).
“The fool will increase words” – Rabbi Berekhya in the name of Rabbi Simon interpreted the verse regarding Moses. The Holy One blessed be He said to Moses: I wrote in your regard that you are wise, but you are standing and speaking extensively, and you are not wise, “do not continue to speak to Me further about this matter” (Deuteronomy 3:26).

עֲמַל הַכְּסִילִים תְּיַגְּעֶנּוּ, זֶה תַּלְמִיד שֶׁעוֹמֵד בְּמִשְׁנָתוֹ. אֲשֶׁר לֹא יָדַע לָלֶכֶת אֶל עִיר, לֹא הָיָה לוֹ לֵילֵךְ לְרַבּוֹ שֶׁיַּחֲזִיר לוֹ תַּלְמוּדוֹ. דָּבָר אַחֵר, עֲמַל הַכְּסִילִים תְּיַגְּעֶנּוּ, זֶה יִפְתָּח. אֲשֶׁר לֹא יָדַע לָלֶכֶת אֶל עִיר, לֹא הָיָה לוֹ לֵילֵךְ אֵצֶל פִּנְחָס וְיָפֵר לוֹ נִדְרוֹ, אֶלָּא אָמַר יִפְתָּח אֲנִי רֹאשׁ וְקָצִין לְיִשְׂרָאֵל אֵלֵךְ אֵצֶל פִּנְחָס, וּפִנְחָס אָמַר אֲנִי כֹּהֵן גָּדוֹל בֶּן כֹּהֵן גָּדוֹל וְאֵלֵךְ אֵצֶל עַם הָאָרֶץ, מִבֵּינֵי תְּרֵייה סָפַת הַהִיא עֲלוּבְתָּא, וְתַרְוֵיהוֹן אִתְחַיְּיבוּן עַל דְּמַהּ, יִפְתָּח נִשּׁוֹל אֵבָר אֵבָר וְנִקְבַּר, דִּכְתִיב (שופטים יב, ז): וַיִּקָּבֵר בְּעָרֵי גִלְעָד, וּבְכַמָּה מְקוֹמוֹת נִקְבַּר דְּאַתְּ אָמַר וַיִּקָּבֵר בְּעָרֵי גִלְעָד, אֶלָּא מְלַמֵּד שֶׁהָיָה נִשּׁוֹל אֵבָר אֵבָר וְנִקְבַּר בִּמְקוֹמוֹ. פִּנְחָס מַה הִפְסִיד, נִסְתַּלְּקָה מִמֶּנּוּ רוּחַ הַקֹּדֶשׁ מָאתַיִם שָׁנָה, דִּכְתִיב (דברי הימים א ט, כ): וּפִינְחָס בֶּן אֶלְעָזָר נָגִיד עֲלֵיהֶם אֵין כְּתִיב כָּאן, אֶלָּא נָגִיד הָיָה עֲלֵיהֶם לְפָנִים ה' עִמּוֹ.

“The toil of the fools will exhaust him, as he will not know to go to a city” (Ecclesiastes 10:15).
“The toil of the fools will exhaust him” – this is a student who stagnates in his study; “as he will not know to go to a city” – should he not have gone to his teacher to restore his learning to him?
Another matter: “The toil of the fools will exhaust him” – this is Yiftaḥ; “as he will not know to go to a city” – should he not have gone to Pinḥas so he would annul his vow for him?⁶⁹Yiftaḥ had vowed that the first item that would exit his house to meet him upon his return home would be a sacrifice to God. When he returned home, his daughter was first to exit his house, and because of the vow, she lived out her life in solitude (see Judges 11:30–40). However, Yiftaḥ said: ‘I am the chief and commander of Israel; shall I go to Pinḥas?’ Pinḥas said: ‘I am a High Priest, son of a High Priest; shall I go to an ignoramus?’ Between the two of them that unfortunate one was lost, and the two of them are liable for her blood. Yiftaḥ’s limbs were severed one after another and buried, as it is written: “He was buried in the cities of Gilad” (Judges 12:7). In how many places was he buried that you say: “He was buried in the cities of Gilad”? Rather, it teaches that his limbs were severed one after another, and each one was buried in its place. What did Pinḥas lose? The Divine Spirit left him for two hundred years, as it is not written, “he was chief over them,” but it is written: “Pinḥas ben Elazar had been chief over them; in the past the Lord was with him” (I Chronicles 9:20).⁷⁰The Lord had been with him in the past, but was not with him in the present.

אִי לָךְ אֶרֶץ שֶׁמַּלְכֵּךְ נָעַר, כְּתִיב (מלכים א ג, טז): אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זֹנוֹת, מִי הָיוּ רַבִּי מֵאִיר אוֹמֵר רוּחוֹת הָיוּ, וְרַבָּנָן אָמְרֵי יְבָמוֹת הָיוּ. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ אוֹמֵר זוֹנוֹת מַמָּשׁ הָיוּ, וְהוֹצִיא דִינָן בְּלֹא עֵדִים וְהַתְרָאָה. (מלכים א ג, יז): וַתֹּאמֶר הָאִשָּׁה הָאַחַת בִּי אֲדֹנִי וגו' וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי לְלִדְתִּי. וַיָּמָת בֶּן הָאִשָּׁה הַזֹּאת, דְּאִיתְמָרַטַת עֲלוֹי, וַתָּקָם בְּתוֹךְ הַלַּיְלָה וגו' וָאָקֻם בַּבֹּקֶר לְהֵינִיק אֶת בְּנִי וגו' וַתֹּאמֶר הָאִשָּׁה. לֹא כִי. וַיֹּאמֶר הַמֶּלֶךְ זֹאת אֹמֶרֶת, רַבִּי פִּנְחָס וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא וְרַבִּי בֵּיבַי וּמְטוֹ בָּהּ מִשְׁמֵיהּ דְּרַבִּי פְּדָת סֵדֶר הַדִּין כָּךְ הוּא, הַדַּיָּן יוֹשֵׁב, וְהַנִּדּוֹנִין עוֹמְדִין, וְהַסַּרְסוּר מַכְרִיעַ בֵּינֵיהֶם. הַתּוֹבֵעַ תּוֹבֵע, וְהַנִּתְבָּע מֵשִׁיב, וְהַדַּיָּן מַכְרִיעַ בֵּינֵיהֶן. אָמַר רַבִּי סִימוֹן מִכָּאן שֶׁצָּרִיךְ הַדַּיָּן לִשְׁנוֹת טַעֲנוֹתֵיהֶם מִן הָדֵין קְרָיָיה, זֹאת אֹמֶרֶת זֶה בְּנִי הַחַי וְזֹאת אֹמֶרֶת וגו' וַיֹּאמֶר הַמֶּלֶךְ קְחוּ לִי חָרֶב וגו' וַיֹּאמֶר הַמֶּלֶךְ גִּזְרוּ אֶת הַיֶּלֶד הַחַי וגו' וַתֹּאמֶר הָאִשָּׁה אֲשֶׁר בְּנָהּ הַחַי וגו'. אָמַר רַבִּי יְהוּדָה אָמַר רַבִּי אִלְעָאי אִלּוּ הָיִיתִי שָׁם, פּוֹקְרִין הָיִיתִי כּוֹרֵךְ עַל צַוָּארוֹ, כְּשֶׁהוּא אוֹמֵר קְחוּ לִי חָרֶב, אִלּוּלֵי שֶׁנִּתְמַלֵּאת עָלָיו רַחֲמִים כְּבָר נֶהֱרַג, וְעַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר: אִי לָךְ אֶרֶץ שֶׁמַּלְכֵּךְ נָעַר. אוֹתָהּ שָׁעָה הִתְחִיל אַנְפִּילוֹגִיס בְּחָכְמָתוֹ, אָמַר, כְּלוּם בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה שְׁתֵּי עֵינַיִם, שְׁתֵּי אָזְנַיִם, שְׁתֵּי רַגְלַיִם, שְׁתֵּי יָדַיִם, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד דִּין זֶה לִהְיוֹת, לֹא עָשָׂה, אֶלָּא אָמַר: תְּנוּ לָהּ אֶת הַיָּלוּד הַחַי וְהָמֵת לֹא תְמִיתֻהוּ. עַל אוֹתָהּ שָׁעָה אוֹמֵר: אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִים וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ, בְּעִתּוֹ שֶׁל עוֹלָם הַבָּא, וְלֹא בַשְּׁתִי, בִּגְבוּרָתוֹ וְלֹא בִּתְשִׁישׁוֹ, וַיַּעַן הַמֶּלֶךְ תְּנוּ לָהּ אֶת הַיָּלוּד, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: הִיא אִמּוֹ וַדַּאי. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, בִּשְׁלשָׁה מְקוֹמוֹת צוֹוַחַת מִדַּת הַדִּין, בְּבֵית דִּינוֹ שֶׁל שֵׁם, וּבֵית דִּינוֹ שֶׁל שְׁמוּאֵל, וּבֵית דִּינוֹ שֶׁל שְׁלֹמֹה. בְּבֵית דִּינוֹ שֶׁל שֵׁם מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לח, כו): וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מִמֶּנִּי הָיוּ כָּל הַדְּבָרִים. בְּבֵית דִּינוֹ שֶׁל שְׁמוּאֵל מִנַּיִן, שֶׁנֶּאֱמַר (שמואל א יב, ג): הִנְנִי עֲנוּ בִי נֶגֶד ה' וגו' וַיֹּאמֶר אֲלֵיהֶם עֵד ה' בָּכֶם וְעֵד מְשִׁיחוֹ, וַיֹּאמְרוּ עֵד אֵין כְּתִיב כָּאן, אֶלָּא וַיֹּאמֶר עֵד, מִי אָמַר עֵד, רוּחַ הַקֹּדֶשׁ אוֹמֶרֶת, אַתֶּם מְעִידִים עַל הַגָּלוּי וַאֲנִי אָעִיד עַל הַנִּסְתָּרִים. בְּבֵית דִּינוֹ שֶׁל שְׁלֹמֹה מִנַּיִן, שֶׁנֶּאֱמַר (מלכים א ג, כז): וַיַּעַן הַמֶּלֶךְ וַיֹּאמֶר תְּנוּ לָהּ אֶת הַיָּלוּד וגו', וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת: הִיא אִמּוֹ, וַדַּאי. דָּבָר אַחֵר, אִי לָךְ אֶרֶץ שֶׁמַּלְכֵּךְ נָעַר, אֵלּוּ מַלְכֵי יִשְׂרָאֵל. אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִים, אֵלּוּ מַלְכֵי יְהוּדָה. וְשָׂרַיִךְ בַּבֹּקֶר יֹאכֵלוּ, אֵלּוּ מַלְכֵי יִשְׂרָאֵל. וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ, אֵלּוּ מַלְכֵי יְהוּדָה.

“Woe is you, land, whose king is a lad, and your princes dine in the morning. Happy are you, land, that your king is a free man, and your princes dine at the proper time, in valor and not in drunkenness” (Ecclesiastes 10:16–17).
“Woe is you, land, whose king is a lad” – it is written: “Then, two women who were prostitutes came” (I Kings 3:16).⁷¹They each had a baby and one of the babies died. Each claimed the live one was hers, and they came before King Solomon for adjudication. See I Kings 3:16–28. Who were they? Rabbi Meir says: They were spirits. The Rabbis say: They were women awaiting levirate marriage.⁷²If a man dies without children, his widow is subject to the law of levirate marriage. The husbands of these women died without children but while their wives were pregnant, and the women subsequently gave birth. However, a child who dies within the first thirty days does not exempt the mother from levirate marriage, and therefore an outcome of the case would be the determination of which woman would be subject to levirate marriage (Midrash HaMevo’ar). Rabbi Simon in the name of Rabbi Yehoshua says: They were actual prostitutes, and he issued their verdict without witnesses and forewarning. “The one woman said: Please, my lord…it was on the third day after I gave birth…the son of this woman died” (I Kings 3:17–19) because she rolled upon him. “She arose during the night.… I arose in the morning to nurse my son.… The woman said: No, but…. The king said: This one says…” (I Kings 3:20–23). Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba and Rabbi Beivai, and some tend to cite it in the name of Rabbi Pedat: The procedure of the judgment is as follows: The judge sits, the judged stand, the mediator decides between them,⁷³Some commentaries suggest that the phrase “the mediator decides between them” is mistaken and should not appear (see Rabbi David Luria). the plaintiff lodges his complaint, the defendant responds, and the judge decides between them. Rabbi Simon said: From here it is derived that the judge must reiterate their claims, from this verse: “[The king said:] This one says: This is my son that lives [and your son is the dead], and that one says: [No, your son is the dead and my son is the living]” (I Kings 3:23).
“The king said: Bring me a sword.… The king said: Cut the living child.… The woman whose child was the living one…” (I Kings 3:24–26) – Rabbi Yehuda said that Rabbi Ilai said: Had I been there, I would have wrapped soft wool around his neck,⁷⁴Around Solomon’s neck, as a judge who issues a false judgment is executed by strangulation. as when he said: “Bring me a sword,” had [the mother] not been overcome by mercy for him [her child], he would have been killed. Regarding that moment, it says: “Woe is you, land, whose king is a lad.” At that moment, he began spouting wisdom; he said: Was it for nothing that the Holy One blessed be He created in this person two eyes, two ears, two feet, two hands? It was because the Holy One blessed be He foresaw that this judgment is destined to transpire.⁷⁵The Holy One blessed be He created man proportionally so it would be possible to cut the child lengthwise into two equal parts. [Ultimately] he did not do so, but rather he said: “Give her the living child, and do not kill him” (I Kings 3:27). Regarding that moment, it says: “Happy are you, land, that your king is a free man and your princes dine at the proper time” – at the time of the World to Come; “and not in drunkenness [vashti]” – in his strength and not in his weakness [bitshisho]. “The king answered and said: Give her the living child.” The Divine Spirit was shouting and saying: She is certainly his mother.
Rabbi Shmuel bar Naḥmani said: In three places, the attribute of justice shouted: In the court of Shem, in the court of Samuel, and in the court of Solomon. In the court of Shem, from where is it derived? It is as it is stated: “Judah recognized and said: She is more righteous than I” (Genesis 38:26), and the Divine Spirit shouted and said: All of these matters originated with Me.⁷⁶The events leading up to the trial (see Genesis, chap. 38) were a result of Divine providence. In the court of Samuel, from where is it derived? It is as it is stated: “Here I am; testify against me before the Lord.… He said to them: The Lord is witness for you, and His anointed is witness” (I Samuel 12:3–5). It is not written here, “they said…witness,” but rather, “he said…witness.” Who said “witness”? The Divine Spirit said: ‘You will testify regarding the revealed, and I will testify regarding the concealed.’ In the court of Solomon, from where is it derived? It is as it is stated: “The king answered and said: Give her the living child” (I Kings 3:27). The Divine Spirit shouted and said: She is certainly his mother.
Another matter: “Woe is you, land, whose king is a lad” – these are the kings of Israel; “happy are you, land, that your king is a free man” – these are the kings of Judah. “And your princes dine in the morning” – these are the kings of Israel; “and your princes dine at the proper time” – these are the kings of Judah.⁷⁷The kings of Israel were wicked, and therefore consumed in this world all goodness they will receive. Many of the kings of Judah were righteous, and have a share in the World to Come.

בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה, עַל יְדֵי שֶׁנִּתְעַצְּלוּ יִשְׂרָאֵל מִלַּחֲנוֹת בְּמַחְלֹקֶת בְּהַר סִינַי, יִמַּךְ הַמְּקָרֶה, כְּתִיב (תהלים יח, י): וַיֵּט שָׁמַיִם וַיֵּרַד. וּבְשִׁפְלוּת יָדַיִם יִדְלֹף הַבָּיִת, עַל שֶׁנִּשְׁתַּפְּלוּ יִשְׂרָאֵל מִלַּחֲנוֹת בְּמַחְלֹקֶת עַל הַר סִינַי, יִדְלֹף הַבָּיִת, (שופטים ה, ד): גַּם עָבִים נָטְפוּ מָיִם. דָּבָר אַחֵר, בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה, עַל יְדֵי שֶׁנִּתְעַצְּלוּ יִשְׂרָאֵל מִלַּעֲשׂוֹת תְּשׁוּבָה בִּימֵי יִרְמְיָה, יִמַּךְ הַמְּקָרֶה, (ישעיה כב, ח): וַיְגַל אֵת מָסַךְ יְהוּדָה, גָּלֵי דְכַסְיָיה. וּבְשִׁפְלוּת יָדַיִם יִדְלֹף הַבָּיִת, עַל יְדֵי שֶׁנִּשְׁתַּפְּלוּ יִשְׂרָאֵל מִלַּעֲשׂוֹת תְּשׁוּבָה בִּימֵי יִרְמְיָה, כְּתִיב (עמוס ו, יא): כִּי הִנֵּה ה' מְצַוֶּה וְהִכָּה אֶת הַבַּיִת הַגָּדוֹל רְסִיסִים וְהַבַּיִת הַקָּטֹן בְּקִעִים, אָמַר רַבִּי הוּנָא לָא דָמֵי הָדֵין רְסִיסָה לְהָדֵין בְּקִיעָה, מָה הָדֵין בְּקִיעָה לֵית מִינֵיהּ אָלִיסִים, וְהָדֵין רְסִיסָה אִית מִינֵיהּ אָלִיסִים. דָּבָר אַחֵר, בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה, רַבִּי כֹּהֵן פָּתַר בְּאִשָּׁה, עַל יְדֵי שֶׁהָאִשָּׁה מִתְעַצֶּלֶת לִבְדֹּק עַצְמָהּ בְּעוֹנָתָהּ, נַעֲשֵׂית דָּוָה, שֶׁנֶּאֱמַר (ויקרא טו, לג): וְהַדָּוָה בְּנִדָּתָהּ. וּבְשִׁפְלוּת יָדַיִם, עַל יְדֵי שֶׁמִּשְׁתַּפֶּלֶת מִלִּבְדֹּק עַצְמָהּ, נַעֲשֵׂית זָבָה, שֶׁנֶּאֱמַר (ויקרא טו, כה): וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ וגו'.

“With slothfulness the ceiling sags and with idleness of the hands the house leaks” (Ecclesiastes 10:18).
“With slothfulness the ceiling sags” – because the Israelites were slothful from encamping at Mount Sinai in dispute,⁷⁸Although the Israelites had engaged in disputes in their other encampments, when they encamped at Sinai they did so peacefully. “the ceiling sags” – it is written: “He bent the heavens and descended” (Psalms 18:10).⁷⁹God descended to them and rested His presence in their midst. “And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites humbled themselves [nishtapelu] [and refrained] from encamping in dispute at Mount Sinai, “the house leaks” – “the clouds, too, dripped water” (Judges 5:4).
Another matter: “With slothfulness the ceiling sags” – because the Israelites were slothful in repenting in the days of Jeremiah, “the ceiling sags,” – “He uncovered the covering of Judah” (Isaiah 22:8), he removed its covering.⁸⁰The roof of the Temple. “And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites abased themselves [nishtapelu] from repenting in the days of Jeremiah, “the house leaks,” it is written: “For behold, the Lord commands, and He will shatter the great house⁸¹The ten tribes of the kingdom of Israel. into smithereens and the small house⁸²The two tribes of the kingdom of Judah. into fragments” (Amos 6:11). Rabbi Huna said: This shattering into smithereens is unlike the shattering into fragments. This shattering into fragments, there are no remnants from it, while the shattering into smithereens, there are remnants from it.⁸³When something is shattered into smithereens the tiny slivers cannot possibly be reconstructed into a whole. When something is broken into fragments the pieces are large enough to be usable and reconstructed (Etz Yosef).
Another matter: “With slothfulness the ceiling sags” – Rabbi Kohen interpreted [it] regarding a woman: Because a woman is slothful in examining herself at her appropriate time, she suffers, as it is stated, “and of she who suffers in her menstruation” (Leviticus 15:33). “And with idleness [uvshiflut] of the hands…” – because she abases herself [mishtapelet] [and refrains] from examining herself, she becomes a zava,⁸⁴A zava is a woman who experiences a discharge of blood when it is not the time for her menstruation. See Leviticus 15:25–30. as it is stated: “And a woman, if her bloody discharge shall flow [many days, not at the time of her menstruation]” (Leviticus 15:25).

לִשְׂחוֹק עֹשִׂים לֶחֶם, לִשְׂחוֹקִים שֶׁל יִרְאוּת עוֹשִׂים לֶחֶם. וְיַיִן יְשַׂמַּח חַיִּים, זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב. וְהַכֶּסֶף יַעֲנֶה אֶת הַכֹּל, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, פְּעָמִים נַעֲנֶה, פְּעָמִים אֵינוֹ נַעֲנֶה. פְּעָמִים שֶׁעוֹשִׂים בּוֹ צְדָקָה הוּא נַעֲנֶה, שֶׁנֶּאֱמַר (בראשית ל, לג): וְעָנְתָה בִּי צִדְקָתִי. פְּעָמִים שֶׁלֹא יַעֲשֶׂה בוֹ צְדָקָה, הוּא מְקַטְרְגוֹ, הָא מָה דְאַתְּ אָמַר (דברים יט, טז): לַעֲנוֹת בּוֹ סָרָה. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ קְרָא יָתֵיהּ חַד מָגֵר, חֲמָא אֵינָשֵׁי קָיְימָן מְרַקְּדִין וּמְטַפְּחִין וְיַהֲבוּן לֵיהּ מֵיכְלָא וּמִשְׁתְּיָא, אֲמַר הָא טָבָאוּת, אוֹף אֲנָא אֵיקוּם וְאִירְקוֹד וַאֲזַמַּר, קָם וּרְקַד וְזַמַּר וְיַהֲבִין לֵיהּ חַד גְּרַב דַּחֲמַר עַתִּיק, וּקְרָא עֲלוֹי: לִשְׂחוֹק עֹשִׂים לֶחֶם.

“A feast is made for laughter, wine cheers the living, and money answers everything” (Ecclesiastes 10:18).
“A feast is made for laughter” – for revelry of idol worship one makes a feast. “Wine cheers the living” – this is the Torah, as it is stated: “The precepts of the Lord are upright, cheering the heart” (Psalms 19:9).⁸⁵In contrast to idolatry, for which one must make a feast in order to stimulate joy, Torah itself brings happiness without external stimuli (Rabbi David Luria).
“Money answers everything” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At times one is answered and at times one is not answered. At times, when one performs with it [money] acts of righteousness, he is answered, as it is stated: “My righteousness will speak on my behalf” (Genesis 30:33). At times, when one does not perform with it acts of righteousness, it denounces him; this is what you say: “To give false testimony against him” (Deuteronomy 19:16).
Rabbi Shimon ben Lakish, a certain neighbor called him. He saw people standing, dancing, and clapping, and [the hosts] gave them food and drink. He said: This is good. I, too, will stand, dance, and sing. He stood, danced, and sang, and they gave him a wineskin of aged wine. He read in his regard: “A feast is made for laughter.”

גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם בִּשְׁבִיל שֶׁנָּתַתִּי לְךָ מַדָּע יוֹתֵר מִן הַבְּהֵמָה וּמִן הַחַיָּה וּמִן הָעוֹפוֹת, אַתָּה מְחָרֵף וּמְגַדֵּף לְפָנַי, עָשִׂיתִי לְךָ עֵינַיִם וְלָהּ עֵינַיִם, לְךָ אָזְנַיִם וְלָהּ אָזְנַיִם, לְךָ יָדַיִם וְלָהּ יָדַיִם, לְךָ רַגְלַיִם וְלָהּ רַגְלַיִם, לְךָ פֶּה וְלָהּ פֶּה, נִמְשַׁל כַּבְּהֵמָה נִדְּמָה, אֵין נִדְמָה אֶלָּא שְׁתִיקָה, שִׁתַּקְתִּים מִפָּנֶיךָ, רְאֵה כָּבוֹד שֶׁעָשִׂיתִי לְךָ וְאֵין אַתָּה מֵבִין כָּל הַטּוֹבָה הַזֹּאת (תהלים מט, כא): וְאָדָם בִּיקָר וְלֹא יָבִין. דָּבָר אַחֵר, גַּם בְּמַדָּעֲךָ מֶלֶךְ אֲשֶׁר בְּדוֹרְךָ אַל תְּקַלֵּל וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר, עָשִׁיר שֶׁבְּדוֹרְךָ אַל תְּקַלֵּל. כִּי עוֹף הַשָּׁמַיִם, רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר אוֹמֵר זֶה הוּא הָעוֹרֵב חָכְמַת טְיָארִין, וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר, מִשּׁוּם אָזְנַיִם לַכֹּתֶל. דָּבָר אַחֵר, גַּם בְּמַדָּעֲךָ מֶלֶךְ, מַלְכּוֹ שֶׁל עוֹלָם, אַל תְּקַלֵּל וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר, עֲשִׁירוֹ שֶׁל עוֹלָם. כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי יֵשׁ קִרְסָיוֹת לְטוֹבָה וְיֵשׁ קִרְסָיוֹת לְרָעָה, קִרְסָיוֹת לְטוֹבָה, שֶׁנֶּאֱמַר (דברים ה, כה): וַיִּשְׁמַע ה' אֶת קוֹל דִּבְרֵיכֶם וגו' הֵיטִיבוּ כָּל אֲשֶׁר דִּבֵּרוּ. חִיָּא בַּר אַדָא וּבַר קַפָּרָא, חִיָּא בַּר אַדָא אָמַר הֲטָבָה כַּהֲטָבַת קְטֹרֶת. בַּר קַפָּרָא אָמַר הֲטָבָה כַּהֲטָבַת הַנֵּרוֹת. קִרְסָיוֹת לְרָעָה, שֶׁנֶּאֱמַר (דברים א, לד): וַיִּשְׁמַע ה' אֶת קוֹל דִּבְרֵיכֶם וַיִּקְצֹף וַיִּשָּׁבַע וגו'. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי תַּחֲלִיפָא חָמִיו, כְּתִיב (תהלים צה, יא): אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאַפִּי נִשְׁבַּעְתִּי וְחוֹזְרַנִי בִּי, אִם יְבֹאוּן אֶל מְנוּחָתִי, לִמְנוּחָה זוֹ אֵינָם בָּאִים אֲבָל בָּאִין הֵם לִמְנוּחָה אַחֶרֶת. רַבִּי בֵּיבַי בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ וּדְחָפוֹ וְהוֹצִיאוֹ חוּץ לַפָּלָטִין שֶׁלּוֹ, וְנִשְׁבַּע שֶׁלֹא יַכְנִיסוֹ לִבְנוֹ לַפָּלָטִין, מֶה עָשָׂה הָיְתָה בְּנוּיָה, וּסְתָרָהּ וְחָזַר וּבְנָאָהּ, וְהִכְנִיסוֹ, נִמְצָא מַכְנִיס בְּנוֹ וּמְקַיֵּם שְׁבוּעָתוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאַפִּי נִשְׁבַּעְתִּי וְחוֹזְרַנִי בִּי. אִם יְבֹאוּן אֶל מְנוּחָתִי, לִמְנוּחָה זוֹ אֵינָן בָּאִים אֲבָל בָּאִים הֵם לִמְנוּחָה אַחֶרֶת. וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר, אָמַר רַבִּי בּוֹן בְּשָׁעָה שֶׁהָאָדָם יָשֵׁן הַגּוּף אוֹמֵר לַנְּשָׁמָה וְהַנְּשָׁמָה לַנֶּפֶשׁ, וְהַנֶּפֶשׁ לַמַּלְאָךְ, וְהַמַּלְאָךְ אוֹמֵר לַכְּרוּב, וְהַכְּרוּב אוֹמֵר לְבַעַל כְּנָפַיִם, מִי הוּא זֶה הַשָֹּׂרָף, וְהַשָֹּׂרָף יוֹלִיךְ דָּבָר וְיַגִּיד לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. דָּבָר אַחֵר, גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל, מֶלֶךְ שֶׁלְּפָנֶיךָ אַל תְּקַלֵּל. וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר, גָּדוֹל שֶׁבִּמְקוֹמְךָ. כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד לֹא כָךְ הָיִיתָ אוֹמֵר (תהלים ו, יא): יֵבשׁוּ וְיִבָּהֲלוּ מְאֹד כָּל אֹיְבָי, מִי הָיוּ אוֹיְבֶיךָ, לֹא שָׁאוּל, לֹא כָךְ הָיִיתָ אוֹמֵר (תהלים יח, א): בְּיוֹם הִצִּיל ה' אֹתוֹ מִכַּף כָּל אֹיְבָיו וּמִיַּד שָׁאוּל, אָמַר דָּוִד רִבּוֹנוֹ שֶׁל עוֹלָם זְדוֹנוֹת אַתָּה מַעֲלֶה עָלַי, שְׁגָגוֹת חֲשֹׁב אוֹתָן לִי, הֲדָא הוּא דִכְתִיב (תהלים ז, א): שִׁגָּיוֹן לְדָוִד אֲשֶׁר שָׁר לַה' עַל דִּבְרֵי כוּשׁ בֶּן יְמִינִי. דָּבָר אַחֵר, גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל, זֶה משֶׁה, שֶׁנֶּאֱמַר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ. וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר, זֶה משֶׁה, מִנַּיִן הֶעֱשִׁיר משֶׁה, מִפְּסָלְתָּן שֶׁל לוּחוֹת. אָמַר רַבִּי חָנִין מַחְצָב שֶׁל סַנְפְּרִינוֹן גִּלָּה בְּתוֹךְ אָהֳלוֹ וּמִשָּׁם הֶעֱשִׁיר משֶׁה, שֶׁנֶּאֱמַר (שמות לד, א): פְּסָל לְךָ שְׁנֵי לֻחֹת אֲבָנִים וגו', פְּסִילָתָן תְּהֵא לְךָ.

“Even in your thought do not curse a king, and in your bedrooms do not curse the wealthy, as a bird of the heavens will carry the sound, and a winged one will tell the matter” (Ecclesiastes 10:20).
“Even in your thought do not curse a king” – Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He says to a person: Because I have given you intellect beyond that of the animal, the beast, and the birds, you curse and blaspheme before me? I gave you eyes and [the animal] eyes, you have ears and it has ears, you have hands and it has hands, you have feet and it has feet, you have a mouth and it has a mouth, he is like the beasts that perish [nidma].⁸⁶This is an adaptation in the singular of Psalms 49:21. The verse compares people to beasts, but the midrash reads it as implying a difference between people and animals, that animals cannot speak. Nidma means nothing other than silence; I have silenced it before you.⁸⁷Unlike people, animals cannot speak. See the honor that I have afforded you. But you do not understand all this goodness, “man does not understand the honor” (Psalms 49:21).
Another matter: “Even in your thought do not curse a king” that is in your generation, “and in your bedrooms do not curse the wealthy” – do not curse the wealthy of your generation. “As a bird of the heavens” – Rabbi Yirmeya ben Elazar said: This is the raven, by means of bird divination.⁸⁸The king or wealthy people might find out what you said from the ravens, by means of bird divination. “And a winged one will tell the matter” – because the wall has ears.
Another matter: “Even in your thought do not curse a king” – the King of the world; “and in your bedrooms do not curse the wealthy” – the wealthy One of the world. “As a bird of the heavens will carry the sound” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: There are some sounds that are for good and there are some sounds that are for evil. [There are] sounds for good, as it is stated: “The Lord heard the sound of your words…they have done well in everything that they spoke” (Deuteronomy 5:24). Ḥiyya bar Ada and bar Kappara: Ḥiyya bar Abba said: For good [hatava], as in the preparation of [hatavat] the incense. Bar Kappara said: For good, as in the cleaning of [hatavat] the lamps. [There are] sounds for evil, as it is stated: “The Lord heard the sound of your words, and He was enraged and took an oath…” (Deuteronomy 1:34).
Rabbi Abbahu [said] in the name of Rabbi Taḥalifa his father in law: It is written: “As I took an oath in My wrath” (Psalms 95:11) – the Holy One blessed be He said: I took an oath in My wrath, but then I recanted; “that they⁸⁹The generation of the wilderness, which left Egypt. will not enter My place of rest” (Psalms 95:11) – they will not enter this resting place,⁹⁰The Land of Israel but they will enter another resting place.⁹¹The World to Come Rabbi Beivai said in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a king who was angry at his son and expelled him from his palace and took an oath that he would not allow his son to enter the palace. What did he do [once he reconsidered]? It was [already] built; he dismantled it and rebuilt it, and brought his son into it. He thereby brings his son in and [still] fulfills his vow. So too, the Holy One blessed be He said: I took an oath in My wrath and recanted. They will not enter this resting place, but they will enter another resting place.
“And a winged one will tell the matter” – Rabbi Bon said: When a person sleeps, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, and the cherub to the winged one. Who is that? It is the seraph. The seraph will bring the matter and tell it before He who spoke and the world came into being.
Another matter: “Even in your thought do not curse a king” – do not curse a king who is before you. “And in your bedrooms do not curse the wealthy” – a prominent person in your locale. “As a bird of the heavens will carry the sound” – the Holy One blessed be He said to David: Would you not say: “All my enemies shall be ashamed and frightened” (Psalms 6:11)? Who were your enemies? Was it not Saul? Would you not say: “On the day that the Lord rescued him from the hand of all his enemies and from the hand of Saul” (Psalms 18:1)?⁹²Thus, you cursed the king I appointed over Israel. David said: Master of the universe: Do You calculate them for me as intentional transgressions? Consider them as unwitting transgressions [shegagot] for me. That is what is written: “A meditation [shigayon] by David, a song that he sang to the Lord concerning the words of Kush the Benjamite (Psalms 7:1).⁹³Kush the Benjamite is a reference to Saul (see Moed Katan 16b).
Another matter: “Even in your thought do not curse a king” – this is Moses, as it is stated: “There was a king in Yeshurun” (Deuteronomy 33:5). “And in your bedrooms do not curse the wealth” – this is Moses. From where did Moses become wealthy? It was from the residue of the tablets. Rabbi Ḥanin said: He discovered a quarry of sapphires in his tent, and from that Moses became wealthy, as it is stated: “Carve for you two tablets of stone…” (Exodus 34:1), its carvings will be for you.