“I returned and saw all the oppressions that are performed under the sun; and behold the tears of the oppressed, and they have no one to comfort them; and their oppressors possess power, but they have no one to comfort them” (Ecclesiastes 4:1). “I returned and saw” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: These are the children who, due to the iniquities of their fathers, are taken during their lifetimes in this world. In the World to Come, they stand on the side of the group of the righteous, and their fathers stand on the side of the group of the wicked. They say before [God]: ‘Master of the universe, did we not die only due to the iniquities of our fathers? Let our fathers enter [the group of the righteous] on the basis of our merits.’ He says to them: ‘Your fathers sinned after you died, and their sins condemn them.’ Rabbi Yehuda ben Rabbi Ilai [said] in the name of Rabbi Yehoshua ben Levi:1The commentaries note that the words “ben Levi” appear to be out of place given that Rabbi Yehuda ben Rabbi Ilai was a tanna and preceded Rabbi Yehoshua ben Levi, a second-generation amora. It would make more sense for Rabbi Yehuda to be citing Rabbi Yehoshua ben Ḥananya, a tanna who preceded Rabbi Yehuda. Whenever classical rabbinic literature cites Rabbi Yehoshua without identifying which one, it is assumed to be Rabbi Yehoshua ben Ḥananya. At that time Elijah the prophet, may he be remembered for good, will sit and teach them a defense, and say to them: ‘Say before Him: Master of the universe, which attribute is greater, the attribute of beneficence or the attribute of punishment? Say that the attribute of beneficence is greater and the attribute of punishment is lesser. We died due to the iniquities of our fathers. If the attribute of beneficence is greater, all the more so our fathers should come to us.’ [God] will say to them: ‘You have advocated well; they will come to you,’ as it is written: “They shall live with their children and return” (Zechariah 10:9), [teaching] that they return from descending to Gehenna and they are rescued due to the merit of their children. Therefore, every person is obligated to teach his son Torah, so that he will save him from Gehenna. Rabbi Ḥanina interpreted the verse regarding those executed by the monarchy, who come to the life of the World to Come even though they do not confess.2Those wrongfully killed by ruthless governments enter the World to Come even if they are unable to confess their sins before death. Rabbi Binyamin interpreted the verse regarding those who engage in Torah disingenuously.3The reference is to those who use their falsely derived status to oppress others (Rabbi David Luria). The entire people think they are well versed in Bible, but they are not well versed in Bible; well versed in Mishna, but they are not well versed in Mishna. He is clad in his caftan with phylacteries on his head.4He strikes the pose of a righteous individual even though he is not righteous. “And behold the tears of the oppressed, and they have no one to comfort them” – the Holy One blessed be He said: It is incumbent upon Me to exact retribution from them, as it is stated: “Cursed is one who performs the labor of the Lord deceitfully” (Jeremiah 48:10). The Rabbis interpreted the verse regarding the nations of the world. “And behold the tears of the oppressed, and they have no one to comfort them” – The Holy One blessed be He said: It is incumbent upon Me to contend with them, as it is written: “Their Redeemer is strong, the Lord of hosts is His name; He will champion their cause” (Jeremiah 50:34). Daniel the tailor interpreted the verse regarding mamzerim. These [the oppressed] are the mamzerim themselves, and who is it [who oppresses him]? It is the one who engaged in relations with a woman who is forbidden to him and begot him. What sin did this one [the mamzer] commit, and what is his connection to it? Rabbi Yehuda ben Pazi said: Even the mamzer enters the World to Come, as it is written: “And behold the tears of the oppressed...” The Holy One blessed be He says: In this world they are unfit [to enter the community], but regarding the future, Zechariah said: I have seen it and they are pure gold, as it is stated: “And behold a candelabrum entirely of gold…and there are two olives upon it [with its bowl [gulah] at its top]” (Zechariah 4:2). Two amora’im [explain the latter phrase of the verse]; one says: Its exile [gola] and one says its Redeemer [go’ala]. The one who says gola, it is the exile in Babylon and the exile of the Divine Presence with them.5Thus, the phrase “its gulah at its top” means that God is with them in their exile. The one who says go’ala, it is redemption, as it is written: “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4), and it is written: “The one who breaks out will go up before them…[with the Lord at their head]” (Micah 2:13).
“I praise the dead who are already dead, more than the living who are still alive” (Ecclesiastes 4:2). “I praise the dead who are already dead” – these are the generation of Enosh and the generation of the Flood; “more than the living who are still alive” – these are the Sodomites and the Egyptians.6The generations of Enosh and the Flood were destroyed and will never come back to life. The Sodomites and Egyptians will come back to life in the World to Come, and will be punished and abhorred by all (Etz Yosef).
“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3). “Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).7God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations. Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act,8The sin of the Golden Calf Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury. Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me? If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’ Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19). He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7).9This is expounded to mean that God will arise against His angel, Wrath [af]. From where is it derived that Moses withstood one, the angel of Fury [Ḥema]? It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).10This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema]. It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.11Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me. Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1). Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree;12They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar). the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You. The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates. Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7). He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.13The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.
“The fool folds his hands and eats his flesh” (Ecclesiastes 4:5). “The fool folds his hands” – To what is this matter analogous? To two people who were toiling in Torah; one toiled and flourished, and one toiled and abandoned it. The one who had toiled and abandoned it sees the one who flourished standing on the side of a group of the righteous, and he is standing on the side of a group of the wicked. Immediately, he “folds his hands and eats his flesh.”
“A handful of tranquility is better than two handfuls of toil and herding wind” (Ecclesiastes 4:6). “A handful of tranquility is better” – one who studies halakhot and is familiar with them is better than one who studies halakhot and the hermeneutical principles but does not review them and familiarize himself with them. The parable says: One bound bird is better than one hundred that are flying. “And herding [urut] wind” – his wish [re’utei] is to be called “master of the mekhiltot.”14A reference to the midrashhalakha on the book of Exodus, largely based on hermeneutical exposition of the verses. Another matter: “A handful of tranquility is better” – one who performs minimal acts of charity with his own [funds] is better than one who steals, robs, or exploits others and performs great acts of charity from that of others. The parable says: She commits adultery for apples and distributes them to the poor. “And herding [urut] wind” – his wish [re’utei] is to be called “master of mitzvot.” Another matter: “A handful of tranquility is better” – one who has ten gold pieces and conducts business and earns a livelihood from them is better than one who takes the property of others and squanders it and loses it. The parable says: It is not enough that he loses his own, but he loses that of others, what is his and what is not his. “And herding [urut] wind” – his wish [re’utei] is to be called a merchant. Another matter: “A handful of tranquility is better” – one who rents one garden and eats its fruit is better than one who rents many gardens and leaves them fallow. The parable says: One who rents a garden will eat birds; one who rents many gardens, birds will eat them. “And herding [urut] wind” – his wish [re’utei] is to be called a property owner. Rabbi Yaakov ben Rabbi Kurshai said: “A handful of tranquility is better” in the World to Come “than two handfuls of toil and herding wind” in this world. He would say: One hour of satisfaction in the World to Come is preferable to the entire life of this world, and one hour of repentance and good deeds in this world is preferable to the entire life of the World to Come, as the World to Come comes by virtue of this world. Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better” – this is the Shabbat day; “than two handfuls of toil and herding wind” – these are the seven days of action, as Rabbi Ḥiyya bar Abba said: Israel is redeemed only thanks to Shabbat, as it is stated: “In stillness [beshuva] and quiet [vanaḥat] you will be saved” (Isaiah 30:15), with cessation from work and rest you will be saved. “And herding wind” – his wish is to be called one who works and eats. Rabbi Berekhya said: The trampling that the Holy One blessed be He trampled in the land of Egypt, as it is stated: “I will pass in the land of Egypt on that night” (Exodus 12:12), is better than two handfuls, than their two handfuls of furnace soot. Why? It is because in this one there is redemption and they were redeemed, and in this of furnace soot, they were not redeemed. Rabbi Yitzḥak interpreted the verse regarding the tribe of Gad and the tribe of Reuben who came to the Land of Israel and saw the amount of room for sowing that was in it, the amount of room for planting that was in it. They said: “A handful of tranquility is better” in the Land of Israel, “than two handfuls of toil” across the Jordan. They reconsidered and said: Did we not cause this to ourselves, did we not say: “Let this land be given to your servants” (Numbers 32:5)? Rabbi Yitzḥak said: It is written: “The cloud of incense will cover” (Leviticus 16:13). This cover, we do not know what it is, until David came and explained it, as it is stated: “You forgave the iniquity of Your people, [You covered all their sins]” (Psalms 85:3). The Holy One blessed be He, too, said: The poor person’s handful of the gift meal offering is dearer to Me than the High Priest’s two handfuls of the incense of the spices. Why? It is because this one comes for atonement and that one does not come for atonement, as it is written: “When a person [venefesh]15The connotation is that it is as though the person in sacrificing his soul [nefesh] and thereby gaining atonement. sacrifices a meal offering to the Lord” (Leviticus 2:1).
“I returned and saw vanity under the heavens” (Ecclesiastes 4:7). “I returned and saw vanity under the heavens” – this is the banner of the angel of death.
“There is one and not another, he also has no son or brother. There is no end to all his toil, and his eye is not satisfied with wealth. For whom do I toil, and prevent good from my soul? This too is vanity and a grave matter” (Ecclesiastes 4:8). “There is one and not another.” “There is one” – this is the Holy One blessed be He, in whose regard it is written: “The Lord is our God, the Lord is one” (Deuteronomy 6:4); “and not another” – He has no partner in His world. “He also has no son or brother” – if He has no “brother,”16Once it says that there is not another, it is clear that He does not have a brother. Brother in this context refers to one close to Him, and the midrash understands it in the sense of a spouse. from where would he have a son? Rather, [sons is written] because the Holy One blessed be He was fond of Israel and called them sons, as it is stated: “You are sons to the Lord your God” (Deuteronomy 14:1). And He called them brothers, as it is stated: “For the sake of my brothers and neighbors” (Psalms 122:8). “There is no end to all his toil” – to everything that He created during the six days of Creation. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? If the righteous do not stand and amass mitzvot and good deeds before Him, is it not vanity that the Holy One blessed be He created him in His world?17If one does not engage in the performance of mitzvot, there is no purpose to his existence. Another matter: “There is one and not another” – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24); “and not another” – as he has no equal. “He also has no son or brother” – he had no son or brother at the moment that he descended into the furnace.18See Bereshit Rabba 38:13. At the moment that the Holy One blessed be He said to him: “Take now your son, your only one” (Genesis (22:2), he did not see that he had a son.19His compassion for his son did not prompt him to resist God’s command. At the moment that He said to him: “Go for yourself from your land” (Genesis (12:1), he did not see that he had a brother. “There is no end to all his toil” – from mitzvot and good deeds. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? Anyone who does not act like him, “this too is vanity.” Another matter: “There is one” – this is the tribe of Levi. “He also has no son or brother” – at the moment that Moses said to them: “Pass to and fro from gate to gate […and slay every man his brother]” (Exodus 32:27), and it is written: “Who says of his father and his mother: I have not seen him, and his brothers he did not acknowledge…” (Deuteronomy 33:9). “There is no end to all his toil” – the labor of the Tabernacle. “And his eye is not satisfied with wealth” – these are the offerings. “For whom do I toil?” Is it not to cleave to His ways? It is for anyone who does not act like him; “this too is vanity and a grave matter.” Another matter: “There is one” – this is the evil inclination; “and not another” – there is no concern for a partner when performing a transgression.20When performing a transgression, one does not consider the fact that others will suffer due to his act. “He also has no son or brother” – at the moment that a person goes to perform a transgression he does not see that he has a son who will die due to his sins, and does not see that he has a brother who will be ashamed of him and will be condemned because of him. “There is no end to all his toil” – to his wicked deeds. “And his eye is not satisfied with wealth” – these are his wicked deeds. “For whom do I toil?” It is in order to avoid cleaving to his ways. One who does not do so, “this too is vanity.” Another matter: “There is one” – this is Gevini ben Ḥarson;21An extremely wealthy recluse “and not another” – he has no concern for any partner. “He also has no son or brother” – as he was his mother’s only son. “There is no end to all his toil [amalo]” – from what his father bequeathed him.22The word amalo, his toil, can also mean his wealth. Additionally, it is possible that the meaning is that it took much toil to maintain his many assets. “And his eye is not satisfied with wealth” – as he is blind in one eye. “For whom do I toil, and prevent good from my soul?” – they said: At the moment that his father died, he said to his mother, show me all the silver and gold that father bequeathed me. She went and showed him a kor of dinars; she stood on this side and he on that side and they could not see each other.23This is because the coins were piled so high in the kor vessel. On the day that Gevini ben Ḥarson died, Belshatzar the governor of Babylon was born.24Some say that Belshatzar eventually took possession of all of Gevini’s wealth (Matnot Kehuna).
“Two are better than one; because they have a good reward for their toil. For if they fall, the one will lift the other; but if one who is alone falls, there is no other to lift him.… And if one attacks, two will stand against him, and the threefold thread will not be quickly severed” (Ecclesiastes 4:9–12). “Two are better than one” – two who labored in Torah are better than one, when this one engages alone and that one alone. “For if they fall, the one will lift the other” – if one of them forgot a halakha, the other will restore the halakha. “And the threefold thread will not be quickly severed” – this is the rabbi who corrects their error. Another matter: “Two are better than one” – two, who conduct business with merchandise, “are better than one,” this one alone and that one alone. “For if they fall” – for if one falls and endangers himself, the other will lift him. “And the threefold thread” – when they are three.25In that case, it is even better. Rabbi Meir, when he would see one going out on the highway, he would shout to him: ‘Go, peace be upon you, dead man’; two, he would shout to them: ‘Peace be with you, disputants’; three, he would shout to them: ‘Peace be with you, peaceful ones.’ Rabbi Yoḥanan said: “Two are better” – man and his wife; “than one” – this one alone and that one alone. “And the threefold thread” – this is the Holy One blessed be He, who remembers them and provides them with children. Rabbi Yoḥanan said another matter in its regard: “Two are better” – this is Amram and Yokheved, who “have a good reward for their toil” – this is Moses, who is called good, as it is stated: “She saw him that he was good [tov]” (Exodus 2:2), as his name is Toviya because he was born circumcised. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: This is David and Batsheva. “And the threefold thread,” this is Natan the prophet, who said to Batsheva: “I will come after you and I will complete your words” (I Kings 1:14). When they came to David, he agreed with them, and said: “Mount Solomon my son on the mule that is mine…” (I Kings 1:33). Rabbi Neḥemya said: “Two are better” – this is Yehoyada and Yehosheva; “than one” – this one alone and that one alone. “And the threefold thread” – this is the Sanhedrin that agreed with them;26They agreed to unseat Atalya and crown Yoash as king. that is what is written: “They took out the king’s son and placed the crown upon him…” (II Chronicles 23:11). The Rabbis say: “Two are better” – this is Mordekhai and Esther; “than one” – this one alone and that one alone. “And the threefold thread” – this is Aḥashverosh, who agreed with them, and decreed, and said: “You, write regarding the Jews…” (Esther 8:8). Rabbi Levi bar Ḥama said in the name of Rabbi Ḥanina: “Two,” whom Mordekhai and Esther hanged,27Bigtan and Teresh. “are better than one,” whom Joseph hanged,28The baker, whose dream Joseph interpreted to mean that Pharaoh would hang him. See Genesis, chap. 40. as these, miracles were performed through them on behalf of all of Israel, and this one, no miracle was performed through him. “And the threefold thread” – this is the Holy One blessed be He above them all, who toppled an enemy, as it is written: “They hanged Haman on the tree that he had prepared for Mordekhai…” (Esther 7:10). Rabbi Yitzḥak said: A portion that was stated by means of two is better than a portion that was stated by means of one. By means of two, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying: This month is for you…” (Exodus 12:1–2), than a portion said to an individual, [such as that which] is stated: “The Lord said to Moses saying” (e.g., Exodus 13:1). “And the threefold thread” – “The Lord said to Moses and to Aaron to say to them” (Leviticus 11:1) – to his sons, to Elazar and Itamar. Rabbi Ḥiyya taught: “To say to them” – to Elazar and Itamar, and for them to say to all Israel. Another matter: “Two are better” – this is Moses and Aaron; “than one” – this one alone and that one alone. You find that when Moses came and blessed Israel, the Divine Presence did not rest [on Israel] through him, but when both of them came and blessed Israel, immediately the Divine Presence rested through them, as it is written: “Moses and Aaron came to the Tent of Meeting and they emerged and blessed the people” (Leviticus 9:23), they blessed Israel, and then, “the glory of the Lord appeared,” (Leviticus 9:23), the Divine Presence rested through them. Rabbi Ze’eira said: There are various families: A family of teachers produces teachers; Torah scholars produce Torah scholars; the wealthy produce wealthy. They objected: But there are descendants of a certain family that achieved wealth and it ceased. He said to them: Is it written that it will never be severed? “It will not be quickly severed,” is written. If one poses difficulties for us,29If he does not contribute to charitable causes supporting Torah study and the needy. he will be parted from his wealth. This is what bar Kappara said: If not him, his son will come to it, and if not his son, his grandson will come to it.30Sooner or later, if one of his descendants gives charity, he will be wealthy, and if he fails to do so, he will lose the wealth.
“Better is a poor and wise child than an old and foolish king who no longer knows to receive admonition” (Ecclesiastes 4:13). “Better is a poor and wise child than an old and foolish king.” “Better is a poor and wise child” – this is the good inclination. Why is it called a child? Because it only associates with a person from the age of thirteen onward. Why is it called poor? It is because not everyone heeds it. Why is it called wise? It is because it guides people to the straight path. “Than an old and foolish king” – this is the evil inclination. Why is it called “king”? It is because everyone heeds it. Why is it called “old”? It is because it associates with him from his youth through his old age. Why is it called a “fool”? It is because it guides a person to an evil path. “Who no longer knows to receive admonition” – he31The reference is to the person who submits to the evil inclination. does not know how much pain and how much suffering will afflict him, but he is not cautious in their regard.
“For he emerged from prison to reign, as also to his kingdom he was born poor” (Ecclesiastes 4:14). “For he emerged from prison [beit hasurim] to reign” – as it [the evil inclination] entangles people as though among thorns [seriata]. “As also to his kingdom he was born poor” – with the kingship of the good inclination comes the beginning of the impoverishment of the evil inclination. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Abraham; “than an old and foolish king” (Ecclesiastes 4:13) – this is Nimrod. What is: “To the Shaveh Valley” (Genesis 14:17)? As there they all agreed [hushvu] and chopped down the cedars, and constructed a large platform, and enthroned him32Abraham above upon it; and they were lauding him and saying: “Hear us, my lord; you are a prince of God among us” (Genesis 23:6). “As also to his kingdom he was born poor” – with the kingship of Abraham comes the beginning of the impoverishment of Nimrod. Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Joseph; “and wise” (Ecclesiastes 4:13) – as his wisdom sustained the entire world during the famine. “Than an old and foolish king” (Ecclesiastes 4:13) – this is Potifar. How many miracles did he see performed through [Joseph], but he was not admonished.33He believed his wife’s false accusations against Joseph. “For he emerged from prison to reign” – from Pharaoh’s jail he emerged a king, as it is stated: “I am Pharaoh, and without you no one will lift [his hand or foot in the entire land of Egypt] ” (Genesis 41:44).
“I saw all the living that walk under the sun, with the second child, who will stand in his stead” (Ecclesiastes 4:15). “I saw all the living that walk under the sun” – these are the actions of the righteous. What caused them to be living? It is because they walk under the sun, “with the second child” – this is the good inclination.
“There is no end to all the people, to all who were before them; the latter ones, too, will not rejoice in him, as this too is vanity and herding wind” (Ecclesiastes 4:16). “There is no end to all the people, to all who were before them” – there is no end to all the generations that were eliminated by the evil inclination. “The latter ones, too, will not rejoice in him”34The evil inclination – because they heed it.
“Guard your feet when you go to the house of God, and draw near to heed. This is better than fools giving an offering, as they do not know to perform evil” (Ecclesiastes 4:17). “Guard your feet when you go to the house of God” – it is taught: A person may not enter the Temple Mount with coins bound in his shawl, with dust that is on his feet, and with his money belt girded on the outside [of his clothing], as it is stated: “Guard your feet when you go [to the house of God].” Rabbi Yosei ben Yehuda says: “He came until before the king’s gate, as none may enter the king’s gate [in sackcloth]” (Esther 4:2) – if in honor of a king of flesh and blood this may not be done, in honor of the King, king of kings, all the more so. Rabbi Ada ben Rabbi Shimon in the name of Rabbi Natan: A person must never stand in an elevated place and pray, but rather in a low place. What is the reason? “From the depths, I cried to you, Lord” (Psalms 130:1).35Thus, the phrase “guard your feet when you go to the house of God” is interpreted to mean that one must stand in prayer in a manner that demonstrates humility. Rabbi [Yehuda HaNasi] says: A person must never pray when he needs to relieve himself, as it is stated: “Prepare to meet your God, Israel” (Amos 4:12). Rabbi Alexandri said: It is written: “Guard your feet [when you go to the house of God].” Rabbi Kerutzpi said in the name of Rabbi Yoḥanan: “Guard your feet” – from the drops between your legs. “When you go to the house of God,” be ritually pure. In what case are these matters stated? It is in the case of urine; but in the case of excrement, if he can restrain himself, he may restrain himself.36This phrase may be interpreted in accordance with the Gemara (Berakhot 23a) to mean: If he can restrain himself for the time it takes to walk four parasangs (72 minutes), he may pray (Maharzu). Rabbi Abba said: “May your fount [mekoraakha] be blessed” (Proverbs 5:18) – in the house of your calling [mekoraakh], may you be blessed;37In the place where you call out to God, i.e., the synagogue, be blessed, and be not degraded by a lack of cleanliness regarding bodily functions. may your calling to the grave be blessed. Shimon Sikhena was a shrewd man, and he would dig cisterns, ditches, and caves in Jerusalem. He said to Rabbi Yoḥanan ben Zakai, ‘I am as great as you are.’ [Rabbi Yoḥanan ben Zakai] said to him: ‘Why?’ He said: ‘Because I engage in communal needs like you do.’ He said: ‘If a person comes to you for a judgment or a question, you say to him: Drink from this cistern as its water is clear and cold. Or if a woman asks you about her menstrual status, you say to her: Immerse yourself in this cistern, as its water purifies.’ He read this verse in his regard: “This is better than fools giving an offering, as they do not know to perform evil.”38Rabbi Yoḥanan ben Zakai applied this verse to the unlearned Shimon Sikhena, intimating that he did not know the difference between pure and impure such that he could even make such a statement. Huna bar Geniva said: Reciting Shema at its appointed time is dearer than one thousand burnt offerings sacrificed by the fool. Why? “As they do not know to perform evil” – the fool does not know how to distinguish between one vow and another vow. From where is it [derived]? It is [derived] from Yiftaḥ.39Yiftaḥ vowed to sacrifice the first creature that would emerge from his house; when his daughter was first to emerge, he assumed his vow remained in effect. This is viewed as an example of a foolish vow; see Judges 11:31–40 and Vayikra Rabba 37:4. Rabbi Shimon ben Ḥalafta said: One who is weak above and one who is strong below, who prevails? It is the upper one. This is true all the more so when the upper one is He who lives eternally, who is strong above and you are below. The verse has preceded you: “Because God is in the heavens and you are on earth…” (Ecclesiastes 5:1).
וְשַׁבְתִּי אֲנִי וָאֶרְאֶה. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר אֵלּוּ הַקְּטַנִּים הַנִּגְנָזִים בְּחַיֵּיהֶן בַּעֲוֹן אֲבוֹתָם בָּעוֹלָם הַזֶּה, לֶעָתִיד לָבוֹא הֵן עוֹמְדִין בְּצַד חֲבוּרָה שֶׁל צַדִּיקִים וַאֲבוֹתֵיהֶם בְּצַד חֲבוּרָה שֶׁל רְשָׁעִים, וְהֵם אוֹמְרִין לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם כְּלוּם מַתְנוּ אֶלָּא בַּעֲוֹן אֲבוֹתֵינוּ, יָבוֹאוּ אֲבוֹתֵינוּ בִּזְכֻיּוֹתֵינוּ. וְהוּא אוֹמֵר לָהֶם אֲבוֹתֵיכֶם חָטְאוּ מֵאַחֲרֵיכֶם, וְחַטֹּאתֵיהֶם מְלַמְּדִין קַטֵיגוֹר. רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּאוֹתָהּ שָׁעָה אֵלִיָּהוּ זָכוּר לַטּוֹב יוֹשֵׁב וּמְלַמֵּד סָנֵיגוֹרְיָא וְאוֹמֵר לָהֶם אִמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵי זוֹ מִדָּה מְרֻבָּה מִדַּת הַטּוֹבָה אוֹ מִדַּת הַפֻּרְעָנוּת, אֱמֹר מִדַּת הַטּוֹב מְרֻבָּה וּמִדַּת הַפֻּרְעָנוּת מְעוּטָה, וּמַתְנוּ בַּעֲוֹן אֲבוֹתֵינוּ, אִם מִדַּת הַטּוֹב מְרֻבָּה לֹא כָּל שֶׁכֵּן שֶׁיָּבוֹאוּ אֲבוֹתֵינוּ אֶצְלֵנוּ, אָמַר לָהֶם יָפֶה לִמַּדְתֶּם סָנֵיגוֹרְיָא יָבוֹאוּ אֶצְלְכֶם, דִּכְתִיב (זכריה י, ט): וְחָיוּ אֶת בְּנֵיהֶם וְשָׁבוּ, שֶׁשָּׁבוּ מִלֵּירֵד לַגֵּיהִנֹּם וְהֵם נִיצָלִין בִּזְכוּת בְּנֵיהֶם, לְפִיכָךְ חַיָּב כָּל אָדָם לְלַמֵּד אֶת בְּנוֹ תּוֹרָה שֶׁיַּצִּילֵהוּ מִגֵּיהִנֹּם. וְרַבִּי חֲנִינָא פָּתַר קְרָיָיה בַּהֲרוּגֵי מַלְכוּת, שֶׁהֵם בָּאִים לְחַיֵּי עוֹלָם הַבָּא אַף עַל פִּי שֶׁאֵינָן מִתְוַדִּין. רַבִּי בִּנְיָמִין פָּתַר קְרָיָיה בַּחֲנִיפֵי תוֹרָה, סְבוּרִים כָּל עַמָּא שֶׁהוּא קְרָיָין וְלֵית הוּא קְרָיָין, תַּנּוֹיֵי וְלֵית הוּא תַּנּוֹיֵי, עֲטֵיף גּוֹלְתֵיהּ וּתְפִלִּין בְּרֵישֵׁיהּ. וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְהִפָּרַע מֵהֶן, שֶׁנֶּאֱמַר (ירמיה מח, י): אָרוּר עֹשֶׂה מְלֶאכֶת ה' רְמִיָּה. וְרַבָּנָן פָּתְרִין קְרָיָיה בְּאֻמּוֹת הָעוֹלָם, וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים וְאֵין לָהֶם מְנַחֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְהִתְוַכֵּחַ עִמָּהֶם, דִּכְתִיב (ירמיה נ, לד): גֹּאֲלָם חָזָק ה' צְבָאוֹת שְׁמוֹ רִיב יָרִיב אֶת רִיבָם. דָּנִיֵּאל חַיָּיטָא פָּתַר קְרָיָיה בַּמַּמְזֵרִין, אֵלּוּ מַמְזֵרִין עַצְמָן, וְאֵיזֶה זֶה, זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִידוֹ, זֶה מֶה חָטָא, וְזֶה מָה אִיכְפַּת לֵיהּ. אָמַר רַבִּי יְהוּדָה בֶּן פָּזִי אֲפִלּוּ הַמַּמְזֵר בָּא לָעוֹלָם הַבָּא, דִּכְתִיב: וְהִנֵּה דִּמְעַת הָעֲשׁוּקִים וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי שֶׁבָּעוֹלָם הַזֶּה הֵם פְּסוּלִין אֲבָל לֶעָתִיד לָבוֹא אָמַר זְכַרְיָה אֲנָא חֲמִיתֵּהּ אָלוֹ כּוּרְסְיָן, שֶׁנֶּאֱמַר (זכריה ד, ב): וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וגו' וּשְׁנַיִם זֵיתִים עָלֶיהָ וגו', תְּרֵין אָמוֹרִין חַד אָמַר גּוֹלָה וְחַד אָמַר גּוֹאֲלָה, מַאן דְּאָמַר גּוֹלָה, גּוֹלָה שֶׁבְּבָבֶל וְגָלַת שְׁכִינָה עִמָּהֶם. וּמַאן דְּאָמַר גּוֹאֲלָה, הוּא פָּרוֹקָא, דִּכְתִיב (ישעיה מז, ד): גּוֹאֲלֵנוּ ה' צְבָאוֹת שְׁמוֹ, וּכְתִיב (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם וגו'.
“I returned and saw all the oppressions that are performed under the sun; and behold the tears of the oppressed, and they have no one to comfort them; and their oppressors possess power, but they have no one to comfort them” (Ecclesiastes 4:1).
“I returned and saw” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: These are the children who, due to the iniquities of their fathers, are taken during their lifetimes in this world. In the World to Come, they stand on the side of the group of the righteous, and their fathers stand on the side of the group of the wicked. They say before [God]: ‘Master of the universe, did we not die only due to the iniquities of our fathers? Let our fathers enter [the group of the righteous] on the basis of our merits.’ He says to them: ‘Your fathers sinned after you died, and their sins condemn them.’ Rabbi Yehuda ben Rabbi Ilai [said] in the name of Rabbi Yehoshua ben Levi:1The commentaries note that the words “ben Levi” appear to be out of place given that Rabbi Yehuda ben Rabbi Ilai was a tanna and preceded Rabbi Yehoshua ben Levi, a second-generation amora. It would make more sense for Rabbi Yehuda to be citing Rabbi Yehoshua ben Ḥananya, a tanna who preceded Rabbi Yehuda. Whenever classical rabbinic literature cites Rabbi Yehoshua without identifying which one, it is assumed to be Rabbi Yehoshua ben Ḥananya. At that time Elijah the prophet, may he be remembered for good, will sit and teach them a defense, and say to them: ‘Say before Him: Master of the universe, which attribute is greater, the attribute of beneficence or the attribute of punishment? Say that the attribute of beneficence is greater and the attribute of punishment is lesser. We died due to the iniquities of our fathers. If the attribute of beneficence is greater, all the more so our fathers should come to us.’ [God] will say to them: ‘You have advocated well; they will come to you,’ as it is written: “They shall live with their children and return” (Zechariah 10:9), [teaching] that they return from descending to Gehenna and they are rescued due to the merit of their children. Therefore, every person is obligated to teach his son Torah, so that he will save him from Gehenna.
Rabbi Ḥanina interpreted the verse regarding those executed by the monarchy, who come to the life of the World to Come even though they do not confess.2Those wrongfully killed by ruthless governments enter the World to Come even if they are unable to confess their sins before death. Rabbi Binyamin interpreted the verse regarding those who engage in Torah disingenuously.3The reference is to those who use their falsely derived status to oppress others (Rabbi David Luria). The entire people think they are well versed in Bible, but they are not well versed in Bible; well versed in Mishna, but they are not well versed in Mishna. He is clad in his caftan with phylacteries on his head.4He strikes the pose of a righteous individual even though he is not righteous. “And behold the tears of the oppressed, and they have no one to comfort them” – the Holy One blessed be He said: It is incumbent upon Me to exact retribution from them, as it is stated: “Cursed is one who performs the labor of the Lord deceitfully” (Jeremiah 48:10).
The Rabbis interpreted the verse regarding the nations of the world. “And behold the tears of the oppressed, and they have no one to comfort them” – The Holy One blessed be He said: It is incumbent upon Me to contend with them, as it is written: “Their Redeemer is strong, the Lord of hosts is His name; He will champion their cause” (Jeremiah 50:34).
Daniel the tailor interpreted the verse regarding mamzerim. These [the oppressed] are the mamzerim themselves, and who is it [who oppresses him]? It is the one who engaged in relations with a woman who is forbidden to him and begot him. What sin did this one [the mamzer] commit, and what is his connection to it? Rabbi Yehuda ben Pazi said: Even the mamzer enters the World to Come, as it is written: “And behold the tears of the oppressed...” The Holy One blessed be He says: In this world they are unfit [to enter the community], but regarding the future, Zechariah said: I have seen it and they are pure gold, as it is stated: “And behold a candelabrum entirely of gold…and there are two olives upon it [with its bowl [gulah] at its top]” (Zechariah 4:2). Two amora’im [explain the latter phrase of the verse]; one says: Its exile [gola] and one says its Redeemer [go’ala]. The one who says gola, it is the exile in Babylon and the exile of the Divine Presence with them.5Thus, the phrase “its gulah at its top” means that God is with them in their exile. The one who says go’ala, it is redemption, as it is written: “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4), and it is written: “The one who breaks out will go up before them…[with the Lord at their head]” (Micah 2:13).
וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ, אֵלּוּ דּוֹר אֱנוֹשׁ וְדוֹר הַמַּבּוּל. מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה. אֵלּוּ הַסְּדוֹמִיִּים וְהַמִּצְרִיִּים.
“I praise the dead who are already dead, more than the living who are still alive” (Ecclesiastes 4:2).
“I praise the dead who are already dead” – these are the generation of Enosh and the generation of the Flood; “more than the living who are still alive” – these are the Sodomites and the Egyptians.6The generations of Enosh and the Flood were destroyed and will never come back to life. The Sodomites and Egyptians will come back to life in the World to Come, and will be punished and abhorred by all (Etz Yosef).
וְטוֹב מִשְׁנֵיהֶם אֵת אֲשֶׁר עֲדֶן לֹא הָיָה, אֵלּוּ אֶלֶף דּוֹר שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּראוֹת, וְכַמָּה נִמְחוּ מֵהֶם, רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר תְּשַׁע מֵאוֹת וְשִׁבְעִים וְאַרְבָּעָה דוֹרוֹת, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. רַבִּי יְהוֹשֻׁעַ פָּתַר קְרָיָיה בְּיִשְׂרָאֵל, בְּשָׁעָה שֶׁעָמְדוּ לִפְנֵי הַר סִינַי, כֵּיוָן שֶׁבָּאוּ לְאוֹתוֹ מַעֲשֶׂה, לֹא הִנִּיחַ משֶׁה זָוִית בְּקַרְקַע הָהָר שֶׁלֹא נֶחְבַּט עָלֶיהָ וּמְבַקֵּשׁ תְּפִלָּה וְרַחֲמִים עַל יִשְׂרָאֵל, וְלֹא נַעֲנָה, וְנִזְדַּוְּגוּ לוֹ חֲמִשָּׁה מַלְאֲכֵי חַבָּלָה, קֶצֶף, וּמַשְׁחִית, וְהַשְׁמֵד, אַף, וְחֵמָה. מִיָּד נִתְיָרֵא משֶׁה מֵהֶן, מֶה עָשָׂה נִתְלָה בְּמַעֲשֵׂה אָבוֹת, מִיָּד הִזְכִּיר וְאָמַר (שמות לב, יג): זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, אֲבוֹת הָעוֹלָם מַה יֵּשׁ לָהֶם עָלַי אִם בָּאתִי לְדַקְדֵּק אַחֲרֵיהֶם, אֲנִי יֵשׁ לִי עֲלֵיהֶם, אַבְרָהָם יֵשׁ לִי עָלָיו שֶׁאָמַר (בראשית טו, ח): בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה. יִצְחָק יֵשׁ לִי עָלָיו, שֶׁנֶּאֱמַר (בראשית כה, כח): וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו, וַאֲנִי שְׂנֵאתִיו, שֶׁנֶּאֱמַר (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי. יַעֲקֹב יֵשׁ לִי עָלָיו, שֶׁאָמַר (ישעיה מ, כז): נִסְתְּרָה דַרְכִּי מֵה'. כֵּיוָן שֶׁאָמַר (שמות לב, יג): אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ, לְמַעַן שִׁמְךָ, בְּאוֹתָהּ שָׁעָה נִתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים, שֶׁנֶּאֱמַר (שמות לב, יג): וַיִּנָּחֶם ה' וגו', מִיָּד נִסְתַּלְּקוּ מִמֶּנּוּ שְׁלשָׁה מַלְאֲכֵי חַבָּלָה, קֶצֶף, וּמַשְׁחִית, וְהַשְּׁמֵד, וְנִשְׁתַּיְּרוּ שְׁנַיִם, אַף, וְחֵמָה, הֲדָא הוּא דִכְתִיב (דברים ט, יט): כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם יָכֵיל אֲנָא מֵיקַם בְּתַרְוֵיהוֹן, סְבוֹל אַתְּ חַד וַאֲנָא חַד, הֲדָא הוּא דִכְתִיב (תהלים ז, ז): קוּמָה ה' בְּאַפֶּךָ וגו'. וּמִנַּיִן שֶׁעָמַד משֶׁה בְּאֶחָד מַלְאַךְ חֵמָה, שֶׁנֶּאֱמַר (תהלים קו, כג): וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי משֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ מֵהַשְׁחִית. עַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר: וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים, כְּגוֹן אֲנִי וַחֲבוּרָתִי. רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַר קְרָיָיא בְּדָוִד, בְּשָׁעָה שֶׁבָּנָה שְׁלֹמֹה אֶת בֵּית הַמִּקְדָּשׁ בִּקֵּשׁ שֶׁתֵּרֵד אֵשׁ מִן הַשָּׁמַיִם וְלֹא יָרְדָה, הִקְרִיב אֶלֶף עוֹלוֹת וְלֹא יָרְדָה, הִתְפַּלֵּל עֶשְׂרִים וְאַרְבָּעָה תְּפִלּוֹת וְלֹא יָרְדָה, עַד שֶׁאָמַר (דברי הימים ב ו, מב): זָכְרָה לְחַסְדֵּי דָּוִיד עַבְדֶךָ, מִיָּד יָרְדָה, שֶׁנֶּאֱמַר (דברי הימים ב ז, א): וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה. רַבִּי יוּדָה בְּרַבִּי לְעַיי וְרַבָּנָן, רַבִּי יוּדָה בְּרַבִּי לְעַיי אָמַר חָיָה דָּוִד בְּאוֹתָהּ שָׁעָה. וְרַבָּנָן אָמְרִין אֲרוֹנוֹ הֵבִיא, וְלָא פְּלִיגִין, מַאן דְּאָמַר חָיָה דָּוִד בְּאוֹתָהּ שָׁעָה הוּא שֶׁדָּוִד אוֹמֵר בְּפִיו (תהלים ל, ד): ה' הֶעֱלִיתָ מִן שְׁאוֹל נַפְשִׁי וגו', וְכָתוּב אֶחָד אוֹמֵר (דברי הימים ב ו, מב): ה' אֱלֹהִים אַל תָּשֵׁב פְּנֵי מְשִׁיחֶךָ, דְּהוּא קַיָּם קֳדָמָךְ. וּמַאן דְּאָמַר אֲרוֹנוֹ הֵבִיא, הֲדָא הוּא דִכְתִיב; זָכְרָה לְחַסְדֵּי דָוִד עַבְדֶּךָ. וְעַל אוֹתָהּ שָׁעָה נֶאֱמַר: וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים וגו', כְּגוֹן אֲנִי וַחֲבוּרָתִי, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן פְּתַר קְרָיָיה בִּיחֶזְקֵאל בְּשָׁעָה שֶׁעָמַד עַל הַבִּקְעָה וְאָמַר (יחזקאל לז, ד): הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר ה', מִיָּד וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל עַצְמוֹ וגו', אָמַר לָהֶם בַּתְּחִלָּה אָמַרְתִּי לָכֶם (ירמיה ב, ד): שִׁמְעוּ דְּבַר ה' בֵּית יַעֲקֹב וְלֹא שְׁמַעְתֶּם, וְעַכְשָׁיו שְׁמַעְתֶּם. בְּחַיֵּיכֶם לֹא שְׁמַעְתֶּם, בְּמִיתַתְכֶם שְׁמַעְתֶּם. עַל אוֹתָהּ שָׁעָה נֶאֱמַר: וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים, כְּגוֹן אֲנִי וַחֲבוּרָתִי.
“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3).
“Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).7God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations.
Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act,8The sin of the Golden Calf Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury. Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me? If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’ Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19). He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7).9This is expounded to mean that God will arise against His angel, Wrath [af]. From where is it derived that Moses withstood one, the angel of Fury [Ḥema]? It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).10This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema]. It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.11Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me.
Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1). Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree;12They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar). the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You. The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.
Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7). He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.13The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.
הַכְּסִיל חֹבֵק אֶת יָדָיו. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לִשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ יְגֵעִין בַּתּוֹרָה אֶחָד יָגַע וְהִשְׁבִּיחַ, וְאֶחָד יָגַע וּפֵרַשׁ. זֶה שֶׁהָיָה יָגֵעַ בַּתּוֹרָה וּפֵרַשׁ רוֹאֶה אֶת זֶה שֶׁהִשְׁבִּיחַ עוֹמֵד בְּצַד חֲבוּרָה שֶׁל צַדִּיקִים, וְהוּא עוֹמֵד בְּצַד חֲבוּרָה שֶׁל רְשָׁעִים, מִיָּד חֹבֵק אֶת יָדָיו וְאֹכֵל אֶת בְּשָׂרוֹ.
“The fool folds his hands and eats his flesh” (Ecclesiastes 4:5).
“The fool folds his hands” – To what is this matter analogous? To two people who were toiling in Torah; one toiled and flourished, and one toiled and abandoned it. The one who had toiled and abandoned it sees the one who flourished standing on the side of a group of the righteous, and he is standing on the side of a group of the wicked. Immediately, he “folds his hands and eats his flesh.”
טוֹב מְלֹא כַף נָחַת, טוֹב מִי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וְרָגִיל בָּהֶם, מִמִּי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְאֵינוֹ חוֹזֵר וְרָגִיל בָּהֶם. מַתְלָא אֲמַר טָבָא חֲדָא צִיפָּרָא כְּפוּתָא מִן מְאָה פָּרְחֲיָין. וּרְעוּת רוּחַ, רְעוּתֵיהּ דִּיהֱוֵה מִיתְקְרֵי מָרֵי מְכִילָאן. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, טוֹב מִי שֶׁהוּא עוֹשֶׂה צְדָקָה מְעוּטָה מִשֶּׁלּוֹ, מִמִּי שֶׁהוּא גוֹזֵל וְחוֹמֵס וְעוֹשֵׁק, וְעוֹשֶׂה צְדָקוֹת גְּדוֹלוֹת מִשֶּׁל אֲחֵרִים. מַתְלָא אֲמַר גָּיְיפָה בְּחַזּוּרִין וּמְפַלְגָא לְבִישַׁיָּיא [פרוש נואפת בתפוחים שלוקחת בשכרה ומחלקתן לחולים]. וּרְעוּת רוּחַ, רְעוּתֵיהּ מִיתְקְרֵי בַּר מִצְוָותָא. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, טוֹב מִי שֶׁיֵּשׁ לוֹ עֲשָׂרָה זְהוּבִים וְנוֹשֵׂא וְנוֹתֵן וּמִתְפַּרְנֵס בָּהֶם, מִמִּי שֶׁהוּא נוֹטֵל מָמוֹן שֶׁל אֲחֵרִים וּמַפְסִידוֹ וּמְאַבְּדוֹ. מַתְלָא אֲמַר לָא מִיסְתְּיֵיהּ מוֹבֵד דִּידֵיהּ אֶלָּא דְּאַחֲרוֹנִין מוֹבֵד דִּידֵיהּ וּדְלָא דִּידֵיהּ. וּרְעוּת רוּחַ, רְעוּתֵיהּ דִּי יֶהֱוֵי מִיתְקְרֵי פְּרַגְמַטְיוּטָא. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, מִי שֶׁהוּא שׂוֹכֵר גִּנָּה וְאוֹכֵל פֵּרוֹתֶיהָ, מִמִּי שֶׁהוּא שׂוֹכֵר גִּנּוֹת הַרְבֵּה וְהוּא מְבַיְירָן [פרוש מבטלן ומאבדן]. מַתְלָא אֲמַר דְּאָגֵיר גַּנָּא אָכֵיל צִיפָּרִין, דְּאָגֵיר גַּנְיָיאן אָכְלִין לֵיהּ צִיפָּרִין. וּרְעוּת רוּחַ, רְעוּתֵיהּ מִיתְקְרֵי מָרֵי אוּסְיָיאן. אָמַר רַבִּי יַעֲקֹב בְּרַבִּי קוּרְשָׁאי, טוֹב מְלֹא כַף נָחַת לָעוֹלָם הַבָּא, מִמְלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ בָּעוֹלָם הַזֶּה. הוּא הָיָה אוֹמֵר יָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא מִכָּל חַיֵּי הָעוֹלָם הַזֶּה, וְיָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא, שֶׁהָעוֹלָם הַבָּא אֵינוֹ בָּא אֶלָּא מִכֹּחַ הָעוֹלָם הַזֶּה. אָמַר רַבִּי חִיָּא בַּר אַבָּא, טוֹב מְלֹא כַף נָחַת, זֶה יוֹם הַשַּׁבָּת, מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ, אֵלּוּ שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, דְּאָמַר רַבִּי חִיָּא בַּר אַבָּא אֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּזְכוּת שַׁבָּת, שֶׁנֶּאֱמַר (ישעיה ל, טו): בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן, בְּשׁוּבָה וּנְיָיח תִּוָּשְׁעוּן. וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּמִיתְקְרֵי לָעֵי וְנָגֵיס. אָמַר רַבִּי בֶּרֶכְיָה, טוֹבָה דְּרִיסָה שֶׁדָּרַס הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶרֶץ מִצְרַיִם, שֶׁנֶּאֱמַר (שמות יב, יב): וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה. מִמְּלֹא חָפְנַיִם, מִמְּלֹא חָפְנֵיהֶם פִּיחַ כִּבְשָׁן, לָמָּה שֶׁבָּזוֹ הָיְתָה גְאֻלָּה וְנִגְאֲלוּ, וּבָזוֹ שֶׁל פִּיחַ הַכִּבְשָׁן לֹא נִגְאֲלוּ. רַבִּי יִצְחָק פָּתַר קְרָיָיא בְּשֵׁבֶט גָּד וְשֵׁבֶט רְאוּבֵן שֶׁבָּאוּ לְאֶרֶץ יִשְׂרָאֵל וְרָאוּ כַּמָּה בֵּית זֶרַע יֵשׁ בָּהּ, כַּמָּה בֵּית נֶטַע יֵשׁ בָּהּ, אָמְרוּ: טוֹב מְלֹא כַף נָחַת בְּאֶרֶץ יִשְׂרָאֵל, מִמְּלֹא חָפְנַיִם עָמָל בְּעֵבֶר הַיַּרְדֵּן. וְחָזְרוּ וְאָמְרוּ מַה לָא אֲנַן גָּרְמִינַן לָן, לָא אָמְרִין אֲנַן (במדבר לב, ה): יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ. אָמַר רַבִּי יִצְחָק, כְּתִיב (ויקרא טז, יג): וְכִסָּה עֲנַן הַקְּטֹרֶת, הַכִּסּוּי הַזֶּה אֵין אֲנַן יוֹדְעִין מַהוּ, עַד שֶׁבָּא דָּוִד וּפֵרְשׁוֹ, שֶׁנֶּאֱמַר (תהלים פה, ג): נָשָׂאת עֲוֹן עַמֶּךָ וגו'. וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר חָבִיב עָלַי מְלֹא קֻמְצוֹ שֶׁל עָנִי מִנְחַת נְדָבָה, מִמְּלֹא חָפְנַיִם שֶׁל כֹּהֵן גָּדוֹל קְטֹרֶת הַסַּמִּים, לָמָּה, שֶׁזּוֹ בָּאָה כַּפָּרָה, וְזוֹ אֵינָה בָּאָה כַּפָּרָה, דִּכְתִיב (ויקרא ב, א): וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה לַה'.
“A handful of tranquility is better than two handfuls of toil and herding wind” (Ecclesiastes 4:6).
“A handful of tranquility is better” – one who studies halakhot and is familiar with them is better than one who studies halakhot and the hermeneutical principles but does not review them and familiarize himself with them. The parable says: One bound bird is better than one hundred that are flying. “And herding [urut] wind” – his wish [re’utei] is to be called “master of the mekhiltot.”14A reference to the midrash halakha on the book of Exodus, largely based on hermeneutical exposition of the verses.
Another matter: “A handful of tranquility is better” – one who performs minimal acts of charity with his own [funds] is better than one who steals, robs, or exploits others and performs great acts of charity from that of others. The parable says: She commits adultery for apples and distributes them to the poor. “And herding [urut] wind” – his wish [re’utei] is to be called “master of mitzvot.”
Another matter: “A handful of tranquility is better” – one who has ten gold pieces and conducts business and earns a livelihood from them is better than one who takes the property of others and squanders it and loses it. The parable says: It is not enough that he loses his own, but he loses that of others, what is his and what is not his. “And herding [urut] wind” – his wish [re’utei] is to be called a merchant.
Another matter: “A handful of tranquility is better” – one who rents one garden and eats its fruit is better than one who rents many gardens and leaves them fallow. The parable says: One who rents a garden will eat birds; one who rents many gardens, birds will eat them. “And herding [urut] wind” – his wish [re’utei] is to be called a property owner.
Rabbi Yaakov ben Rabbi Kurshai said: “A handful of tranquility is better” in the World to Come “than two handfuls of toil and herding wind” in this world. He would say: One hour of satisfaction in the World to Come is preferable to the entire life of this world, and one hour of repentance and good deeds in this world is preferable to the entire life of the World to Come, as the World to Come comes by virtue of this world.
Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better” – this is the Shabbat day; “than two handfuls of toil and herding wind” – these are the seven days of action, as Rabbi Ḥiyya bar Abba said: Israel is redeemed only thanks to Shabbat, as it is stated: “In stillness [beshuva] and quiet [vanaḥat] you will be saved” (Isaiah 30:15), with cessation from work and rest you will be saved. “And herding wind” – his wish is to be called one who works and eats.
Rabbi Berekhya said: The trampling that the Holy One blessed be He trampled in the land of Egypt, as it is stated: “I will pass in the land of Egypt on that night” (Exodus 12:12), is better than two handfuls, than their two handfuls of furnace soot. Why? It is because in this one there is redemption and they were redeemed, and in this of furnace soot, they were not redeemed.
Rabbi Yitzḥak interpreted the verse regarding the tribe of Gad and the tribe of Reuben who came to the Land of Israel and saw the amount of room for sowing that was in it, the amount of room for planting that was in it. They said: “A handful of tranquility is better” in the Land of Israel, “than two handfuls of toil” across the Jordan. They reconsidered and said: Did we not cause this to ourselves, did we not say: “Let this land be given to your servants” (Numbers 32:5)?
Rabbi Yitzḥak said: It is written: “The cloud of incense will cover” (Leviticus 16:13). This cover, we do not know what it is, until David came and explained it, as it is stated: “You forgave the iniquity of Your people, [You covered all their sins]” (Psalms 85:3). The Holy One blessed be He, too, said: The poor person’s handful of the gift meal offering is dearer to Me than the High Priest’s two handfuls of the incense of the spices. Why? It is because this one comes for atonement and that one does not come for atonement, as it is written: “When a person [venefesh]15The connotation is that it is as though the person in sacrificing his soul [nefesh] and thereby gaining atonement. sacrifices a meal offering to the Lord” (Leviticus 2:1).
וְשַׁבְתִּי אֲנִי וָאֶרְאֶה הֶבֶל תַּחַת הַשָּׁמֶשׁ. זוֹ אִדַּרְתּוֹ שֶׁל מַלְאַךְ הַמָּוֶת.
“I returned and saw vanity under the heavens” (Ecclesiastes 4:7).
“I returned and saw vanity under the heavens” – this is the banner of the angel of death.
יֵשׁ אֶחָד וְאֵין שֵׁנִי. יֵשׁ אֶחָד, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר בּוֹ (דברים ו, ד): ה' אֱלֹהֵינוּ ה' אֶחָד. וְאֵין שֵׁנִי, שֶׁאֵין לוֹ שֻׁתָּף בְּעוֹלָמוֹ. גַּם בֵּן וָאָח אֵין לוֹ, אָח אֵין לוֹ בֵּן מֵאַיִן יֵשׁ לוֹ, אֶלָּא שֶׁחִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל וּקְרָאָן בָּנִים, שֶׁנֶּאֱמַר (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם, וּקְרָאָם אַחִים, שֶׁנֶּאֱמַר (תהלים קכב, ח): לְמַעַן אַחַי וְרֵעָי. וְאֵין קֵץ לְכָל עֲמָלוֹ, לְכָל מַה שֶּׁעָשָׂה בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית. וּלְמִי אֲנִי עָמֵל וּמְחַסֵּר אֶת נַפְשִׁי מִטּוֹבָה, לֹא לְהִדָּבֵק בִּדְרָכָיו, אִם אֵין הַצַּדִּיקִים עוֹמְדִים וּמְסַגְּלִין מִצְווֹת וּמַעֲשִׂים טוֹבִים לְפָנָיו, אֵין זֶה הֶבֶל שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ. דָּבָר אַחֵר, יֵשׁ אֶחָד וְאֵין שֵׁנִי, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם. וְאֵין שֵׁנִי, שֶׁאֵין לוֹ בֶּן זוּג. גַּם בֵּן וְאָח אֵין לוֹ, בֵּן וְאָח לֹא הָיָה לוֹ בְּשָׁעָה שֶׁיָּרַד אֶל הַכִּבְשָׁן, וּבְשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, לֹא רָאָה שֶׁיֵּשׁ לוֹ בֵּן. בְּשָׁעָה שֶׁאָמַר לוֹ (בראשית יב, א): לֶךְ לְךָ מֵאַרְצְךָ, לֹא רָאָה שֶׁיֵּשׁ לוֹ אָח. וְאֵין קֵץ לְכָל עֲמָלוֹ, מִמִּצְווֹת וּמַעֲשִׂים טוֹבִים. וּלְמִי אֲנִי עָמֵל וּמְחַסֵּר אֶת נַפְשִׁי מִטּוֹבָה, לֹא לְהִדָּבֵק בִּדְרָכָיו, שֶׁכָּל מִי שֶׁאֵינוֹ עוֹשֶׂה כְּמוֹתוֹ, גַּם זֶה הָבֶל. דָּבָר אַחֵר, יֵשׁ אֶחָד, זֶה שֵׁבֶט לֵוִי. גַּם בֵּן וְאָח אֵין לוֹ, בְּשָׁעָה שֶׁאָמַר לוֹ משֶׁה (שמות לב, כז): עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר, וּכְתִיב (דברים לג, ט): הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת אֶחָיו לֹא הִכִּיר וגו'. וְאֵין קֵץ לְכָל עֲמָלוֹ, בִּמְלֶאכֶת הַמִּשְׁכָּן. גַּם עֵינוֹ לֹא תִשְׂבַּע עשֶׁר, אֵלּוּ הַקָּרְבָּנוֹת. וּלְמִי אֲנִי עָמֵל, לֹא לְהִדָּבֵק בִּדְרָכָיו, כָּל מִי שֶׁאֵינוֹ עוֹשֶׂה כְּמוֹתוֹ, גַּם זֶה הֶבֶל וְעִנְיַן רָע הוּא. דָּבָר אַחֵר, יֵשׁ אֶחָד, זֶה יֵצֶר הָרָע. וְאֵין שֵׁנִי, שֶׁאֵין לוֹ בֶּן זוּג בַּעֲבֵרָה. גַּם בֵּן וְאָח אֵין לוֹ, בְּשָׁעָה שֶׁהוֹלֵךְ אָדָם לַעֲבֹר עֲבֵרָה אֵינוֹ רוֹאֶה שֶׁיֵּשׁ לוֹ בֵּן שֶׁיָּמוּת בַּעֲוֹנוֹתָיו, וְאֵינוֹ רוֹאֶה שֶׁיֵּשׁ לוֹ אָח שֶׁיִּתְבַּיֵּשׁ מִמֶּנּוּ וּלְהִתְגַּנּוֹת בּוֹ. וְאֵין קֵץ לְכָל עֲמָלוֹ, בְּמַעֲשָׂיו הָרָעִים. גַּם עֵינוֹ לֹא תִשְׂבַּע עשֶׁר, אֵלּוּ מַעֲשָׂיו הָרָעִים. וּלְמִי אֲנִי עָמֵל, שֶׁלֹּא לְהִדָּבֵק בִּדְרָכָיו. וּמִי שֶׁאֵינוֹ עוֹשֶׂה כֵן, גַּם זֶה הָבֶל. דָּבָר אַחֵר, יֵשׁ אֶחָד, זֶה גְּבִינַי בֶּן חַרְסוֹן. וְאֵין שֵׁנִי, שֶׁאֵין לוֹ בֶּן זוּג. גַּם בֵּן וְאָח אֵין לוֹ, שֶׁהָיָה יָחִיד לְאִמּוֹ. וְאֵין קֵץ לְכָל עֲמָלוֹ, מִמַּה שֶּׁהִנִּיחַ לוֹ אָבִיו. גַּם עֵינוֹ לֹא תִשְׂבַּע עשֶׁר, שֶׁהָיָה סוּמָא אַחַת מֵעֵינָיו. וּלְמִי אֲנִי עָמֵל וּמְחַסֵּר אֶת נַפְשִׁי מִטּוֹבָה, אָמְרוּ בְּשָׁעָה שֶׁמֵּת אָבִיו אָמַר לְאִמּוֹ הַרְאִינִי כָּל כֶּסֶף וְזָהָב שֶׁהִנִּיחַ לִי אַבָּא, אֲזָלַת וְחַמְיַית לֵיהּ חַד כּוֹרָא דְּדִינָרֵי, וַהֲוַת קָיְימָא הִיא מִן דֵּין סִיטְרָא וְהוּא מִן דֵּין סִיטְרָא וְלָא חֲמוֹן דֵּין לְדֵין. רַבִּי לֵוִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר, יוֹם שֶׁמֵּת גְּבִינַי בֶּן חַרְסוֹן נוֹלַד בֵּלְשַׁאצַּר סֶנַטְרָא דְּבָבֶל.
“There is one and not another, he also has no son or brother. There is no end to all his toil, and his eye is not satisfied with wealth. For whom do I toil, and prevent good from my soul? This too is vanity and a grave matter” (Ecclesiastes 4:8).
“There is one and not another.” “There is one” – this is the Holy One blessed be He, in whose regard it is written: “The Lord is our God, the Lord is one” (Deuteronomy 6:4); “and not another” – He has no partner in His world. “He also has no son or brother” – if He has no “brother,”16Once it says that there is not another, it is clear that He does not have a brother. Brother in this context refers to one close to Him, and the midrash understands it in the sense of a spouse. from where would he have a son? Rather, [sons is written] because the Holy One blessed be He was fond of Israel and called them sons, as it is stated: “You are sons to the Lord your God” (Deuteronomy 14:1). And He called them brothers, as it is stated: “For the sake of my brothers and neighbors” (Psalms 122:8). “There is no end to all his toil” – to everything that He created during the six days of Creation. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? If the righteous do not stand and amass mitzvot and good deeds before Him, is it not vanity that the Holy One blessed be He created him in His world?17If one does not engage in the performance of mitzvot, there is no purpose to his existence.
Another matter: “There is one and not another” – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24); “and not another” – as he has no equal. “He also has no son or brother” – he had no son or brother at the moment that he descended into the furnace.18See Bereshit Rabba 38:13. At the moment that the Holy One blessed be He said to him: “Take now your son, your only one” (Genesis (22:2), he did not see that he had a son.19His compassion for his son did not prompt him to resist God’s command. At the moment that He said to him: “Go for yourself from your land” (Genesis (12:1), he did not see that he had a brother. “There is no end to all his toil” – from mitzvot and good deeds. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? Anyone who does not act like him, “this too is vanity.”
Another matter: “There is one” – this is the tribe of Levi. “He also has no son or brother” – at the moment that Moses said to them: “Pass to and fro from gate to gate […and slay every man his brother]” (Exodus 32:27), and it is written: “Who says of his father and his mother: I have not seen him, and his brothers he did not acknowledge…” (Deuteronomy 33:9). “There is no end to all his toil” – the labor of the Tabernacle. “And his eye is not satisfied with wealth” – these are the offerings. “For whom do I toil?” Is it not to cleave to His ways? It is for anyone who does not act like him; “this too is vanity and a grave matter.”
Another matter: “There is one” – this is the evil inclination; “and not another” – there is no concern for a partner when performing a transgression.20When performing a transgression, one does not consider the fact that others will suffer due to his act. “He also has no son or brother” – at the moment that a person goes to perform a transgression he does not see that he has a son who will die due to his sins, and does not see that he has a brother who will be ashamed of him and will be condemned because of him. “There is no end to all his toil” – to his wicked deeds. “And his eye is not satisfied with wealth” – these are his wicked deeds. “For whom do I toil?” It is in order to avoid cleaving to his ways. One who does not do so, “this too is vanity.”
Another matter: “There is one” – this is Gevini ben Ḥarson;21An extremely wealthy recluse “and not another” – he has no concern for any partner. “He also has no son or brother” – as he was his mother’s only son. “There is no end to all his toil [amalo]” – from what his father bequeathed him.22The word amalo, his toil, can also mean his wealth. Additionally, it is possible that the meaning is that it took much toil to maintain his many assets. “And his eye is not satisfied with wealth” – as he is blind in one eye. “For whom do I toil, and prevent good from my soul?” – they said: At the moment that his father died, he said to his mother, show me all the silver and gold that father bequeathed me. She went and showed him a kor of dinars; she stood on this side and he on that side and they could not see each other.23This is because the coins were piled so high in the kor vessel. On the day that Gevini ben Ḥarson died, Belshatzar the governor of Babylon was born.24Some say that Belshatzar eventually took possession of all of Gevini’s wealth (Matnot Kehuna).
טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד, טוֹבִים הַשְּׁנַיִם שֶׁהֵם יְגֵיעִין בַּתּוֹרָה, מִן הָאֶחָד, שֶׁעוֹסֵק זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. כִּי אִם יִפֹּלוּ הָאֶחָד יָקִים אֶת חֲבֵרוֹ, שֶׁאִם שָׁכַח הֲלָכָה אֶחָד מֵהֶם, חֲבֵרוֹ מַחֲזִיר הַהֲלָכָה. וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק, זֶה הָרַב שֶׁהוּא מַחֲזִיר לָהֶם טָעוּתָן. דָּבָר אַחֵר, טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד, טוֹבִים הַשְּׁנַיִם שֶׁהֵם נוֹשְׂאִין וְנוֹתְנִין בִּפְרַקְמַטְיָא. מִן הָאֶחָד, זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. כִּי אִם יִפֹּלוּ, שֶׁאִם יִפֹּל וְיִסְתַּכֵּן אֶחָד מֵהֶן, חֲבֵרוֹ מַעֲמִידוֹ. וְהַחוּט הַמְשֻׁלָּשׁ, כַּד אִינוּן תְּלַת. רַבִּי מֵאִיר כַּד הֲוָה חָמֵי חַד נָפֵיק לְאִיסְטְרַטָא הֲוָה צָוַח לֵיהּ זִיל שְׁלָם עֲלָךְ מָרֵי מִיתָה. תְּרֵין, הֲוָה צָוַח לוֹן שְׁלָם לְכוֹן מָרֵי קְטָטָה. תְּלַת, צָוַח לוֹן שְׁלָם לְכוֹן מָרֵי שְׁלָמָא. רַבִּי יוֹחָנָן אָמַר בָּהּ תַּרְתֵּין, רַבִּי יוֹחָנָן אָמַר; טוֹבִים הַשְּׁנַיִם, אִישׁ וְאִשְׁתּוֹ. מִן הָאֶחָד, זֶה לְעַצְמוֹ וְזוֹ לְעַצְמָהּ. וְהַחוּט הַמְשֻׁלָּשׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא פּוֹקְדָן בְּבָנִים. רַבִּי יוֹחָנָן אָמַר בָּהּ חוֹרֵי: טוֹבִים הַשְּׁנַיִם, זֶה עַמְרָם וְיוֹכֶבֶד. אֲשֶׁר יֵשׁ לָהֶן שָׂכָר טוֹב בַּעֲמָלָם, זֶה משֶׁה שֶׁנִּקְרָא טוֹב, שֶׁנֶּאֱמַר (שמות ב, ב): וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא, כִּי טוֹבִיָּה שְׁמוֹ, שֶׁנּוֹלַד מָהוּל. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר זֶה דָּוִד וּבַת שֶׁבַע. וְהַחוּט הַמְשֻׁלָּשׁ, זֶה נָתָן הַנָּבִיא, שֶׁאָמַר לָהּ לְבַת שֶׁבַע (מלכים א א, יד): וַאֲנִי אָבוֹא אַחֲרַיִךְ וּמִלֵּאתִי אֶת דְּבָרָיִךְ, וּכְשֶׁבָּאוּ אֵצֶל דָּוִד הִסְכִּים עִמָּהֶם, וְאָמַר (מלכים א א, יד): וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי עַל הַפִּרְדָּה אֲשֶׁר לִי וגו'. וְרַבִּי נְחֶמְיָה אָמַר: טוֹבִים הַשְּׁנַיִם, זֶה יְהוֹיָדָע וִיהוֹשֶׁבַע. מִן הָאֶחָד, זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. וְהַחוּט הַמְשֻׁלָּשׁ, זֶה סַנְהֶדְּרִין שֶׁהִסְכִּימוּ עִמָּהֶם, הֲדָא הוּא דִכְתִיב (דברי הימים ב כג, יא): וַיּוֹצִיאוּ אֶת בֶּן הַמֶּלֶךְ וַיִּתְּנוּ עָלָיו אֶת הַנֵּזֶר וגו'. וְרַבָּנָן אָמְרֵי: טוֹבִים הַשְּׁנַיִם, זֶה מָרְדְּכַי וְאֶסְתֵּר. מִן הָאֶחָד, זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. וְהַחוּט הַמְשֻׁלָּשׁ, זֶה אֲחַשְׁוֵרוֹשׁ שֶׁהִסְכִּים עִמָּהֶם וְגָזַר וְאָמַר (אסתר ח, ח): וְאַתֶּם כִּתְבוּ עַל הַיְּהוּדִים וגו'. רַבִּי לֵוִי בַּר חָמָא בְּשֵׁם רַבִּי חֲנִינָא אָמַר: טוֹבִים הַשְּׁנַיִם, שֶׁתָּלוּ מָרְדְּכַי וְאֶסְתֵּר. מִן הָאֶחָד, שֶׁתָּלָה יוֹסֵף, שֶׁאֵלּוּ נַעֲשׂוּ נִסִּים עַל יְדֵיהֶם לְכָל יִשְׂרָאֵל, וְזֶה לֹא נַעֲשׂוּ נִסִּים עַל יָדוֹ. וְהַחוּט הַמְשֻׁלָּשׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעְלָה מִכֻּלָּן, שֶׁהִפִּיל שׂוֹנֵא, דִּכְתִיב (אסתר ז, י): וַיִּתְלוּ אֶת הָמָן עַל הָעֵץ אֲשֶׁר הֵכִין לְמָרְדְּכָי וגו'. אָמַר רַבִּי יִצְחָק טוֹבָה פָּרָשָׁה שֶׁנֶּאֶמְרָה עַל פִּי שְׁנַיִם מִפָּרָשָׁה שֶׁנֶּאֶמְרָה בְּיָחִיד, בִּשְׁנַיִם, שֶׁנֶּאֱמַר (שמות יב, א): וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר הַחֹדֶשׁ הַזֶּה לָכֶם וגו', מִפָּרָשָׁה שֶׁנֶּאֶמְרָה בְּיָחִיד, שֶׁנֶּאֱמַר: וַיְדַבֵּר ה' אֶל משֶׁה לֵאמֹר. וְהַחוּט הַמְשֻׁלָּשׁ (ויקרא יא, א): וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר אֲלֵהֶם, לְבָנָיו, לְאֶלְעָזָר וּלְאִיתָמָר. תָּנֵי רַבִּי חִיָּא, לֵאמֹר אֲלֵהֶם, לְאֶלְעָזָר וּלְאִיתָמָר, וְהֵם, לֵאמֹר לְכָל יִשְׂרָאֵל. דָּבָר אַחֵר, טוֹבִים הַשְּׁנַיִם, זֶה משֶׁה וְאַהֲרֹן. מִן הָאֶחָד, זֶה לְעַצְמוֹ וְזֶה לְעַצְמוֹ. אַתְּ מוֹצֵא כְּשֶׁבָּא משֶׁה וּבֵרַךְ אֶת יִשְׂרָאֵל לֹא שָׁרְתָה שְׁכִינָה עַל יָדוֹ, וּכְשֶׁבָּאוּ שְׁנֵיהֶם וּבֵרְכוּ אֶת יִשְׂרָאֵל, מִיָּד שָׁרְתָה שְׁכִינָה עַל יְדֵיהֶם, הֲדָא הוּא דִכְתִיב (ויקרא ט, כג): וַיָּבֹא משֶׁה וְאַהֲרֹן אֶל אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְּבָרְכוּ אֶת הָעָם, בֵּרְכוּ אֶת יִשְׂרָאֵל, וְאַחַר כָּךְ, וַיֵּרָא כְבוֹד ה', שָׁרְתָה שְׁכִינָה עַל יְדֵיהֶם. אָמַר רַבִּי זְעֵירָא מִשְׁפָּחוֹת וּמִשְׁפָּחוֹת הֵם, מִשְׁפַּחַת סוֹפְרִים מַעֲמֶדֶת סוֹפְרִים, בְּנֵי תוֹרָה מַעֲמֶדֶת בְּנֵי תוֹרָה, עֲשִׁירִים מַעֲמֶדֶת עֲשִׁירִים. אֲתִיבוּן, וְהָא זַרְעִית זַרְעִיתָא פְּלוֹנִית דִּמְטַת וּפְסַקַת. אֲמַר לוֹן וּמִי כְתִיב, לֹא לְעוֹלָם יִנָּתֵק, לֹא בִמְהֵרָה יִנָּתֵק כְּתִיב, אִין אִתְקַשֵּׁי עֲלָנָא מִתְפְּסֵיק מֵעוּתְרָא, הַיְינוּ דְּאָמַר בַּר קַפָּרָא אִם לֹא הוּא, בָּא בְּנוֹ, אִם לֹא בְּנוֹ, בָּא בֶּן בְּנוֹ.
“Two are better than one; because they have a good reward for their toil. For if they fall, the one will lift the other; but if one who is alone falls, there is no other to lift him.… And if one attacks, two will stand against him, and the threefold thread will not be quickly severed” (Ecclesiastes 4:9–12).
“Two are better than one” – two who labored in Torah are better than one, when this one engages alone and that one alone. “For if they fall, the one will lift the other” – if one of them forgot a halakha, the other will restore the halakha. “And the threefold thread will not be quickly severed” – this is the rabbi who corrects their error.
Another matter: “Two are better than one” – two, who conduct business with merchandise, “are better than one,” this one alone and that one alone. “For if they fall” – for if one falls and endangers himself, the other will lift him. “And the threefold thread” – when they are three.25In that case, it is even better. Rabbi Meir, when he would see one going out on the highway, he would shout to him: ‘Go, peace be upon you, dead man’; two, he would shout to them: ‘Peace be with you, disputants’; three, he would shout to them: ‘Peace be with you, peaceful ones.’
Rabbi Yoḥanan said: “Two are better” – man and his wife; “than one” – this one alone and that one alone. “And the threefold thread” – this is the Holy One blessed be He, who remembers them and provides them with children. Rabbi Yoḥanan said another matter in its regard: “Two are better” – this is Amram and Yokheved, who “have a good reward for their toil” – this is Moses, who is called good, as it is stated: “She saw him that he was good [tov]” (Exodus 2:2), as his name is Toviya because he was born circumcised.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: This is David and Batsheva. “And the threefold thread,” this is Natan the prophet, who said to Batsheva: “I will come after you and I will complete your words” (I Kings 1:14). When they came to David, he agreed with them, and said: “Mount Solomon my son on the mule that is mine…” (I Kings 1:33). Rabbi Neḥemya said: “Two are better” – this is Yehoyada and Yehosheva; “than one” – this one alone and that one alone. “And the threefold thread” – this is the Sanhedrin that agreed with them;26They agreed to unseat Atalya and crown Yoash as king. that is what is written: “They took out the king’s son and placed the crown upon him…” (II Chronicles 23:11). The Rabbis say: “Two are better” – this is Mordekhai and Esther; “than one” – this one alone and that one alone. “And the threefold thread” – this is Aḥashverosh, who agreed with them, and decreed, and said: “You, write regarding the Jews…” (Esther 8:8).
Rabbi Levi bar Ḥama said in the name of Rabbi Ḥanina: “Two,” whom Mordekhai and Esther hanged,27Bigtan and Teresh. “are better than one,” whom Joseph hanged,28The baker, whose dream Joseph interpreted to mean that Pharaoh would hang him. See Genesis, chap. 40. as these, miracles were performed through them on behalf of all of Israel, and this one, no miracle was performed through him. “And the threefold thread” – this is the Holy One blessed be He above them all, who toppled an enemy, as it is written: “They hanged Haman on the tree that he had prepared for Mordekhai…” (Esther 7:10).
Rabbi Yitzḥak said: A portion that was stated by means of two is better than a portion that was stated by means of one. By means of two, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying: This month is for you…” (Exodus 12:1–2), than a portion said to an individual, [such as that which] is stated: “The Lord said to Moses saying” (e.g., Exodus 13:1). “And the threefold thread” – “The Lord said to Moses and to Aaron to say to them” (Leviticus 11:1) – to his sons, to Elazar and Itamar. Rabbi Ḥiyya taught: “To say to them” – to Elazar and Itamar, and for them to say to all Israel.
Another matter: “Two are better” – this is Moses and Aaron; “than one” – this one alone and that one alone. You find that when Moses came and blessed Israel, the Divine Presence did not rest [on Israel] through him, but when both of them came and blessed Israel, immediately the Divine Presence rested through them, as it is written: “Moses and Aaron came to the Tent of Meeting and they emerged and blessed the people” (Leviticus 9:23), they blessed Israel, and then, “the glory of the Lord appeared,” (Leviticus 9:23), the Divine Presence rested through them.
Rabbi Ze’eira said: There are various families: A family of teachers produces teachers; Torah scholars produce Torah scholars; the wealthy produce wealthy. They objected: But there are descendants of a certain family that achieved wealth and it ceased. He said to them: Is it written that it will never be severed? “It will not be quickly severed,” is written. If one poses difficulties for us,29If he does not contribute to charitable causes supporting Torah study and the needy. he will be parted from his wealth. This is what bar Kappara said: If not him, his son will come to it, and if not his son, his grandson will come to it.30Sooner or later, if one of his descendants gives charity, he will be wealthy, and if he fails to do so, he will lose the wealth.
טוֹב יֶלֶד מִסְכֵּן וְחָכָם מִמֶּלֶךְ זָקֵן וּכְסִיל. טוֹב יֶלֶד מִסְכֵּן וְחָכָם, זֶה יֵצֶר טוֹב, וְלָמָּה נִקְרָא שְׁמוֹ יֶלֶד, כִּי אֵין מִזְדַּוֵּג לָאָדָם אֶלָּא מִבֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה וּלְמַעְלָה, וְלָמָּה נִקְרָא שְׁמוֹ מִסְכֵּן, שֶׁאֵין הַכֹּל שׁוֹמְעִין לוֹ. וְלָמָּה נִקְרָא שְׁמוֹ חָכָם, שֶׁהוּא מְלַמֵּד אֶת הַבְּרִיּוֹת לְדֶרֶךְ יְשָׁרָה. מִמֶּלֶךְ זָקֵן וּכְסִיל, זֶה יֵצֶר הָרָע, וְלָמָּה קוֹרֵא אוֹתוֹ מֶלֶךְ, שֶׁהַכֹּל שׁוֹמְעִין לוֹ, וְלָמָּה קוֹרֵא אוֹתוֹ זָקֵן, שֶׁהוּא מִזְדַּוֵּג לוֹ מִיַּלְדוּתוֹ וְעַד זִקְנָתוֹ. וְלָמָּה קוֹרֵא אוֹתוֹ כְּסִיל, שֶׁהוּא מְלַמֵּד לְאָדָם לְדֶרֶךְ רָעָה. אֲשֶׁר לֹא יָדַע לְהִזָּהֵר עוֹד, שֶׁאֵינוֹ יוֹדֵעַ כַּמָּה צַעַר וְכַמָּה יִסּוּרִין בָּאִין עָלָיו וְהוּא אֵינוֹ נִזְהָר מֵהֶם.
“Better is a poor and wise child than an old and foolish king who no longer knows to receive admonition” (Ecclesiastes 4:13).
“Better is a poor and wise child than an old and foolish king.” “Better is a poor and wise child” – this is the good inclination. Why is it called a child? Because it only associates with a person from the age of thirteen onward. Why is it called poor? It is because not everyone heeds it. Why is it called wise? It is because it guides people to the straight path. “Than an old and foolish king” – this is the evil inclination. Why is it called “king”? It is because everyone heeds it. Why is it called “old”? It is because it associates with him from his youth through his old age. Why is it called a “fool”? It is because it guides a person to an evil path. “Who no longer knows to receive admonition” – he31The reference is to the person who submits to the evil inclination. does not know how much pain and how much suffering will afflict him, but he is not cautious in their regard.
כִּי מִבֵּית הָסוּרִים יָצָא לִמְלֹךְ, דְּהוּא מְכַשְׁכֵּשׁ לִבְרִיָיאתָה כְּמִן בֵּינֵי סְרִיאָתָה. כִּי גַּם בְּמַלְכוּתוֹ נוֹלַד רָשׁ, בְּמַלְכוּת יֵצֶר טוֹב נוֹלַד רְשׁוּתוֹ שֶׁל יֵצֶר הָרָע. דָּבָר אַחֵר, טוֹב יֶלֶד מִסְכֵּן, זֶה אַבְרָהָם. מִמֶּלֶךְ זָקֵן וּכְסִיל, זֶה נִמְרוֹד. מָה הוּא (בראשית יד, יז): אֶל עֵמֶק שָׁוֵה, שֶׁשָּׁם הֻשְּׁווּ וְקָצְצוּ אֲרָזִים וְעָשׂוּ לוֹ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּהוּ עָלֶיהָ לְמַעְלָה, וְהָיוּ מְקַלְּסִין לְפָנָיו וְאוֹמְרִים (בראשית כג, ו): שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ. כִּי גַּם בְּמַלְכוּתוֹ נוֹלַד רָשׁ, בְּמַלְכוּתוֹ שֶׁל אַבְרָהָם נוֹלַד רְשׁוּתוֹ שֶׁל נִמְרוֹד. דָּבָר אַחֵר, טוֹב יֶלֶד מִסְכֵּן, זֶה יוֹסֵף. וְחָכָם, שֶׁבְּחָכְמָתוֹ הֶחֱיָה כָּל הָעוֹלָם כֻּלּוֹ בָּרָעָב. מִמֶּלֶךְ זָקֵן וּכְסִיל, זֶה פּוֹטִיפַר, כַּמָּה נִסִּים רָאָה עַל יָדוֹ וְלֹא נִזְהָר. כִּי מִבֵּית הָסוּרִים יָצָא לִמְלֹךְ, מִבֵּית גִּירַרְתּוֹ שֶׁל פַּרְעֹה יָצָא מֶלֶךְ, שֶׁנֶּאֱמַר (בראשית מא, מד): אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא יָרִים וגו'.
“For he emerged from prison to reign, as also to his kingdom he was born poor” (Ecclesiastes 4:14).
“For he emerged from prison [beit hasurim] to reign” – as it [the evil inclination] entangles people as though among thorns [seriata]. “As also to his kingdom he was born poor” – with the kingship of the good inclination comes the beginning of the impoverishment of the evil inclination.
Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Abraham; “than an old and foolish king” (Ecclesiastes 4:13) – this is Nimrod. What is: “To the Shaveh Valley” (Genesis 14:17)? As there they all agreed [hushvu] and chopped down the cedars, and constructed a large platform, and enthroned him32Abraham above upon it; and they were lauding him and saying: “Hear us, my lord; you are a prince of God among us” (Genesis 23:6). “As also to his kingdom he was born poor” – with the kingship of Abraham comes the beginning of the impoverishment of Nimrod.
Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Joseph; “and wise” (Ecclesiastes 4:13) – as his wisdom sustained the entire world during the famine. “Than an old and foolish king” (Ecclesiastes 4:13) – this is Potifar. How many miracles did he see performed through [Joseph], but he was not admonished.33He believed his wife’s false accusations against Joseph. “For he emerged from prison to reign” – from Pharaoh’s jail he emerged a king, as it is stated: “I am Pharaoh, and without you no one will lift [his hand or foot in the entire land of Egypt] ” (Genesis 41:44).
רָאִיתִי אֶת כָּל הַחַיִּים הַמְהַלְּכִים תַּחַת הַשָּׁמֶשׁ, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, מַה גָּרַם לָהֶם לִהְיוֹת חַיִּים, שֶׁמְּהַלְּכִין תַּחַת הַשֶּׁמֶשׁ, עִם הַיֶּלֶד הַשֵּׁנִי, זֶה יֵצֶר טוֹב.
“I saw all the living that walk under the sun, with the second child, who will stand in his stead” (Ecclesiastes 4:15).
“I saw all the living that walk under the sun” – these are the actions of the righteous. What caused them to be living? It is because they walk under the sun, “with the second child” – this is the good inclination.
אֵין קֵץ לְכָל הָעָם לְכֹל אֲשֶׁר הָיָה לִפְנֵיהֶם, אֵין קֵץ לְכָל הַדּוֹרוֹת שֶׁאִבֵּד יֵצֶר הָרָע. גַּם הָאַחֲרוֹנִים לֹא יִשְׂמְחוּ בוֹ, שֶׁנִּשְׁמָעִין לוֹ.
“There is no end to all the people, to all who were before them; the latter ones, too, will not rejoice in him, as this too is vanity and herding wind” (Ecclesiastes 4:16).
“There is no end to all the people, to all who were before them” – there is no end to all the generations that were eliminated by the evil inclination. “The latter ones, too, will not rejoice in him”34The evil inclination – because they heed it.
שְׁמוֹר רַגְלְךָ כַּאֲשֶׁר תֵּלֵךְ אֶל בֵּית הָאֱלֹהִים, תָּנֵי לֹא יִכָּנֵס אָדָם לְהַר הַבַּיִת בְּמָעוֹת צְרוּרוֹת בִּסְדִינוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וּבְפוּנְדָתוֹ הַחֲגוּרָה לוֹ מִבַּחוּץ, הֵיאַךְ מָה דְאַתְּ אָמַר: שְׁמוֹר רַגְלְךָ כַּאֲשֶׁר תֵּלֵךְ. רַבִּי יוֹסֵי בֶּן יְהוּדָה אוֹמֵר (אסתר ד, ב): וַיָּבוֹא עַד לִפְנֵי שַׁעַר הַמֶּלֶךְ כִּי אֵין לָבוֹא אֶל שַׁעַר הַמֶּלֶךְ וגו', וּמַה לִּכְבוֹד מֶלֶךְ בָּשָׂר וָדָם לֹא יֵעָשֶׂה כֵן לִכְבוֹד מֶלֶךְ מַלְכֵי הַמְּלָכִים עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי אַדָא בְּרַבִּי שִׁמְעוֹן בְּשֵׁם רַבִּי נָתָן לְעוֹלָם לֹא יַעֲמֹד אָדָם בְּמָקוֹם גָּבוֹהַּ וְיִתְפַּלֵּל אֶלָּא בְּמָקוֹם נָמוּךְ, מַאי טַעְמָא (תהלים קל, א): מִמַּעֲמַקִּים קְרָאתִיךָ ה'. רַבִּי אוֹמֵר לְעוֹלָם אַל יִתְפַּלֵּל אָדָם וְצָרִיךְ לִנְקָבָיו, שֶׁנֶּאֱמַר (עמוס ד, יב): הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי, כְּתִיב שְׁמוֹר רַגְלְךָ, רַבִּי קְרוּצְפִּי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר שְׁמוֹר רַגְלְךָ מִן הַטִּפִּין שֶׁבֵּין רַגְלֶיךָ. כַּאֲשֶׁר תֵּלֵךְ אֶל בֵּית הָאֱלֹהִים, תִּהְיֶה טָהוֹר, בַּמֶּה דְבָרִים אֲמוּרִים בַּדַּקִּין, אֲבָל בַּגַּסִּין אִם יָכוֹל לִסְבֹּל יִסְבֹּל. אָמַר רַבִּי אַבָּא (משלי ה, יח): יְהִי מְקוֹרְךָ בָרוּךְ, בְּבֵית מְקוֹרָאָךְ תִּהְיֶה בָּרוּךְ, יִהְיֶה מִקְרָאֲךָ לַקֶּבֶר בָּרוּךְ. שִׁמְעוֹן סִיכְנָא אִישׁ עֵצָה הָיָה חוֹפֵר בּוֹרוֹת שִׁיחִין וּמְעָרוֹת בִּירוּשָׁלַיִם, אָמַר לְרַבִּי יוֹחָנָן בֶּן זַכַּאי, אֲנִי גָּדוֹל כָּמוֹךָ. אָמַר לוֹ לָמָּה, אָמַר לוֹ שֶׁאֲנִי עוֹסֵק בְּצָרְכֵי רַבִּים כָּמוֹךָ. אָמַר, אִם אָדָם בָּא לְיָדְךָ לְדִין אוֹ לִשְׁאֵלָה, אַתָּה אוֹמֵר לוֹ שְׁתֵה מִן הַבּוֹר הַזֶּה שֶׁמֵּימָיו זַכִּין וְצוֹנִין, אוֹ אִם שָׁאֲלָה לְךָ אִשָּׁה עַל נִדּוּתָהּ, אַתָּה אוֹמֵר לָהּ טִבְלִי בַּבּוֹר הַזֶּה שֶׁמֵּימָיו מְטַהֲרִין, וְקָרָא עָלָיו פָּסוּק זֶה: וְקָרוֹב לִשְׁמֹעַ מִתֵּת הַכְּסִילִים זָבַח כִּי אֵינָם יוֹדְעִים לַעֲשׂוֹת רָע. הוּנָא בַּר גְּנִיבָא אָמַר, חֲבִיבָה קְרִיַת שְׁמַע בְּעוֹנָתָהּ מֵאֶלֶף עוֹלוֹת שֶׁהַכְּסִיל זוֹבֵחַ, לָמָּה, כִּי אֵינָם יוֹדְעִים לַעֲשׂוֹת רָע, הַכְּסִיל אֵינוֹ יוֹדֵעַ לְהַפְרִישׁ בֵּין נֶדֶר לְנֶדֶר, מִנַּיִן מִיִּפְתָּח. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא אָמַר, חַלָּשׁ לְמַעְלָה וְגִבּוֹר לְמַטָּה, מִי נוֹצֵחַ, הָעֶלְיוֹן. כָּל שֶׁכֵּן שֶׁהָעֶלְיוֹן חֵי הָעוֹלָמִים, שֶׁהוּא הַגִּבּוֹר לְמַעְלָן וְאַתָּה לְמַטָּן, וְקִדְמְךָ הַכָּתוּב, כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל הָאָרֶץ וגו'.
“Guard your feet when you go to the house of God, and draw near to heed. This is better than fools giving an offering, as they do not know to perform evil” (Ecclesiastes 4:17).
“Guard your feet when you go to the house of God” – it is taught: A person may not enter the Temple Mount with coins bound in his shawl, with dust that is on his feet, and with his money belt girded on the outside [of his clothing], as it is stated: “Guard your feet when you go [to the house of God].” Rabbi Yosei ben Yehuda says: “He came until before the king’s gate, as none may enter the king’s gate [in sackcloth]” (Esther 4:2) – if in honor of a king of flesh and blood this may not be done, in honor of the King, king of kings, all the more so.
Rabbi Ada ben Rabbi Shimon in the name of Rabbi Natan: A person must never stand in an elevated place and pray, but rather in a low place. What is the reason? “From the depths, I cried to you, Lord” (Psalms 130:1).35Thus, the phrase “guard your feet when you go to the house of God” is interpreted to mean that one must stand in prayer in a manner that demonstrates humility.
Rabbi [Yehuda HaNasi] says: A person must never pray when he needs to relieve himself, as it is stated: “Prepare to meet your God, Israel” (Amos 4:12). Rabbi Alexandri said: It is written: “Guard your feet [when you go to the house of God].” Rabbi Kerutzpi said in the name of Rabbi Yoḥanan: “Guard your feet” – from the drops between your legs. “When you go to the house of God,” be ritually pure. In what case are these matters stated? It is in the case of urine; but in the case of excrement, if he can restrain himself, he may restrain himself.36This phrase may be interpreted in accordance with the Gemara (Berakhot 23a) to mean: If he can restrain himself for the time it takes to walk four parasangs (72 minutes), he may pray (Maharzu).
Rabbi Abba said: “May your fount [mekoraakha] be blessed” (Proverbs 5:18) – in the house of your calling [mekoraakh], may you be blessed;37In the place where you call out to God, i.e., the synagogue, be blessed, and be not degraded by a lack of cleanliness regarding bodily functions. may your calling to the grave be blessed.
Shimon Sikhena was a shrewd man, and he would dig cisterns, ditches, and caves in Jerusalem. He said to Rabbi Yoḥanan ben Zakai, ‘I am as great as you are.’ [Rabbi Yoḥanan ben Zakai] said to him: ‘Why?’ He said: ‘Because I engage in communal needs like you do.’ He said: ‘If a person comes to you for a judgment or a question, you say to him: Drink from this cistern as its water is clear and cold. Or if a woman asks you about her menstrual status, you say to her: Immerse yourself in this cistern, as its water purifies.’ He read this verse in his regard: “This is better than fools giving an offering, as they do not know to perform evil.”38Rabbi Yoḥanan ben Zakai applied this verse to the unlearned Shimon Sikhena, intimating that he did not know the difference between pure and impure such that he could even make such a statement.
Huna bar Geniva said: Reciting Shema at its appointed time is dearer than one thousand burnt offerings sacrificed by the fool. Why? “As they do not know to perform evil” – the fool does not know how to distinguish between one vow and another vow. From where is it [derived]? It is [derived] from Yiftaḥ.39Yiftaḥ vowed to sacrifice the first creature that would emerge from his house; when his daughter was first to emerge, he assumed his vow remained in effect. This is viewed as an example of a foolish vow; see Judges 11:31–40 and Vayikra Rabba 37:4.
Rabbi Shimon ben Ḥalafta said: One who is weak above and one who is strong below, who prevails? It is the upper one. This is true all the more so when the upper one is He who lives eternally, who is strong above and you are below. The verse has preceded you: “Because God is in the heavens and you are on earth…” (Ecclesiastes 5:1).