Kommentar zu Kohelet 7:30

Better a good name than precious oil. A fine reputation for a person is better than precious oil,¹The Mishnah in Avos 4:13 states that there are three crowns, the crown of Torah, the crown of Kehunah and the crown of royalty, but the crown of a good name [כתר שם טוב], i.e., fine reputation, surpasses them all. and on the day of [his] death that reputation is better than [it was] on the day he was born. For this reason, a good name is compared to oil in preference to other liquids, for [if] you put water into oil, it rises and floats, and is distinguishable, but other liquids, [if] you put water into them, it becomes absorbed.

“A good name is better than fine oil, and the day of death than the day of one's birth” (Ecclesiastes 7:1).
“A good name is better than fine oil.” Fine oil descends,¹See Psalms 133:2. a good name ascends.²See Genesis 12:2. Fine oil is temporary, a good name is eternal. Fine oil is finite, a good name is infinite. Fine oil costs money, a good name is free. Fine oil is for the living, a good name is for the living and for the dead. Fine oil is for the wealthy, a good name is for the poor and the wealthy. Fine oil wafts from the inner chamber to the banquet hall, a good name carries from one end of the world to the other end. Fine oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and ferment blended oil” (Ecclesiastes 10:1). A good name falls on the dead and does not putrefy, as it is stated: “He went up and stretched himself upon the boy […and the lad opened his eyes]” (II Kings 4:35).³Elisha’s righteousness, which earned him a good name, allowed him to revive the dead. Fine oil falls on water and disperses, a good name falls on water and does not disperse, as it is stated: “The Lord said to Jonah and it spewed Jonah out” (Jonah 2:11). Fine oil falls onto fire and burns, a good name falls on fire and does not burn, as it is written: “Then…they emerged [from within the fire]” (Daniel 3:26).⁴The reference is to Ḥananya, Mishael, and Azarya.
Rabbi Yehuda ben Rabbi Simon said: We have found those with fine oil who entered a place of life and emerged burned, and those with a good name who entered a place of death and emerged alive. Nadav and Avihu⁵They had been anointed with the anointing oil. entered a place of life and died.⁶Nadav and Avihu, who had been anointed to the priesthood with the anointing oil, entered the Tabernacle and were killed (see Leviticus 10:1–2). Ḥananya, Mishael, and Azarya entered a fiery furnace and emerged alive. Therefore, it is stated: “A good name is better than fine oil…”

“A good name is better than fine oil, and the day of death than the day of one's birth” (Ecclesiastes 7:1).
“A good name is better than fine oil.” Fine oil descends,¹See Psalms 133:2. a good name ascends.²See Genesis 12:2. Fine oil is temporary, a good name is eternal. Fine oil is finite, a good name is infinite. Fine oil costs money, a good name is free. Fine oil is for the living, a good name is for the living and for the dead. Fine oil is for the wealthy, a good name is for the poor and the wealthy. Fine oil wafts from the inner chamber to the banquet hall, a good name carries from one end of the world to the other end. Fine oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and ferment blended oil” (Ecclesiastes 10:1). A good name falls on the dead and does not putrefy, as it is stated: “He went up and stretched himself upon the boy […and the lad opened his eyes]” (II Kings 4:35).³Elisha’s righteousness, which earned him a good name, allowed him to revive the dead. Fine oil falls on water and disperses, a good name falls on water and does not disperse, as it is stated: “The Lord said to Jonah and it spewed Jonah out” (Jonah 2:11). Fine oil falls onto fire and burns, a good name falls on fire and does not burn, as it is written: “Then…they emerged [from within the fire]” (Daniel 3:26).⁴The reference is to Ḥananya, Mishael, and Azarya.
Rabbi Yehuda ben Rabbi Simon said: We have found those with fine oil who entered a place of life and emerged burned, and those with a good name who entered a place of death and emerged alive. Nadav and Avihu⁵They had been anointed with the anointing oil. entered a place of life and died.⁶Nadav and Avihu, who had been anointed to the priesthood with the anointing oil, entered the Tabernacle and were killed (see Leviticus 10:1–2). Ḥananya, Mishael, and Azarya entered a fiery furnace and emerged alive. Therefore, it is stated: “A good name is better than fine oil…”

Better a good name than precious oil. Precious oil runs down, as it is stated, “as the precious oil (on the head) runs down upon the beard.”²Tehillim 133:2. But a good name rises to the top, as it is stated, “and I will make your name great.”³Bereishis 12:2. Precious oil is temporary, but a fine reputation is forever, as it is stated, “may his name endure forever.”⁴Tehillim 72:17. Precious oil [at best] flows from the flask to the palace, and no further, but a fine reputation [spreads] throughout the world.⁵The fragrance of good oil dissipates but a good name grows constantly stronger. (Metsudas Dovid) Rabbi Yehudah the son of Rabbi Simon said, that we find that those who had good oil entered the place of life and emerged burnt up. These are Nadav and Avihu, who were anointed with the anointing oil. And we find those who possessed a fine reputation, who entered a place of death and emerged alive, [these are] Chananyah, Mishaeil, and Azaryah, who emerged [unscathed] from the fiery furnace.

The Rabbis say: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother’ – that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his heart, as it is written: “Aaron will bear the names…[of the children of Israel…upon his heart]” (Exodus 28:29). The Holy One blessed be He said: ‘The names of the tribes are dearer to me than the anointing oil with which priests and kings are anointed.’
Rabbi Neḥemya said: The Holy One blessed be He said to Moses: ‘Go and appoint a High Priest for Me.’ [Moses] said before Him: ‘Master of the universe, from which tribe?’ He said to him: ‘From the tribe of Levi.’ [Moses asked:] ‘With what will I anoint him?’ He said to him: ‘With the anointing oil.’ At that moment, Moses was joyful; he said: ‘My tribe is so beloved before the Holy One blessed be He.’ The Holy One blessed be He said to him: ‘By your life, it is not your tribe, but it is your brother; that is what is written: “And you, bring [Aaron your brother] near to you” (Exodus 28:1). His anointing with the anointing oil, from where is it derived? It is as it is stated: “You shall take the anointing oil […and anoint him]” (Exodus 29:7). However, his service is not service and he has liability unless the names of the tribes are engraved on his two shoulders, as it is written: “Aaron shall bear their names before the Lord upon his two shoulders as a remembrance” (Exodus 28:12). “Six of their names [on one stone and the names of the six that remain on the other stone]” (Exodus 28:10). Rav Beivai said: Had they been missing one letter they would not have served their purpose. Rabbi Oshaya taught: Even one dot.
Rabbi Shimon ben Yoḥai taught: There are three crowns; the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of priesthood, Aaron merited it and took it. The crown of kingship, David merited it and took it. The crown of Torah is available for [all] generations. Anyone who acquires Torah it is as though he acquired [all] three of them. Anyone who did not acquire Torah, it is as though he did not acquire any of them.
Rabbi Bon said in the name of Rabbi Shmuel bar Naḥmani: We found that the Holy One blessed be He went a distance that takes five hundred years to traverse to make a name for Himself, as it is written: “[Who is like Your people, like Israel…] whom God went to redeem to Himself for a people and to make a name for Himself […nations and their gods]” (II Samuel 7:23). Rabbi Yosei HaGelili said: A nation and its gods.⁷He interprets the end of the verse to mean that God redeemed Israel despite the fact that there were idolaters among them who took their gods with them. Rabbi Akiva said to him: You have rendered the sacred profane. The Israelites said before the Holy One blessed be He: ‘You redeemed Yourself, as it were, as it is stated: “Whom You redeemed for Yourself from Egypt, nations and their God”’ (II Samuel 7:23).⁸According to Rabbi Yosei HaGelili, this would be translated as “their gods.” It is written: “Whom God went [halakh] [to redeem] for Himself [a people]” (I Chronicles 17:21), and later it says: “Whom God went [halekhu] [to redeem for Himself for a people]” (II Samuel 7:23). Halakh, this is the Holy One blessed be He; halekhu, this is Moses and Aaron.⁹The term halekhu is plural, and therefore the midrash interprets it as referring to Moses and Aaron. Thus, the verse means that Moses and Aaron were emissaries God sent to accomplish this objective.

And the day of death than the day birth. When Miriam was born, no one knew what she was. But when she died, the well ceased to exist, and similarly with Aharon with the pillar of cloud, and Moshe with the manna.⁶Alternatively, a fine reputation is better on the day of death than on the day of birth, because so long as one lives, his reputation is subject to possible future deterioration, whereas on the day of death there are no uncertainties. This thought is found in the Mishnah in Avos 2:4 wherein Hillel said, “do not believe in yourself until the day you die.” (Sforno) Or, it is good for one to consider his death [יום המות], beginning from the time that he is born [יום הולדו], and by doing so he will refrain from sinning. (Khilos Yaakov)

Rabbi Shimon ben Yoḥai said: A good name is more beloved than the Ark of the Covenant, as the Ark of the Covenant went only three days, as it is stated: “And the Ark of the Covenant of the Lord traveled before them [three days’ journey to seek out a resting place for them]” (Numbers 10:33), and a good name goes from one end of the world to the other end. From where do we derive it? It is from David, as it is stated: “The name of David went out to all the lands; and the Lord imposed fear of him upon all the nations” (I Chronicles 14:17). A good name is more beloved than priesthood and kingdom, as priesthood and kingdom lapsed, and a good name does not lapse.
The disciples of Rabbi Abba and Abba Tzidoni said in the name of Rabbi Shmuel bar Naḥman: The tribes are more beloved in their death than in their lifetimes, as during their lives, it was not stated: “Six of their names,” while after their deaths, it is stated: “Six of their names” (Exodus 28:10).¹⁰It was only after their deaths that remembrance of their names became a source of merit for their descendants.
Rabbi Yehuda said: Miriam and Yokheved were the midwives of the Israelites. As it is written: “The name of one was Shifra and the name of the second was Pu’a” (Exodus 1:15). Shifra, this is Yokheved, who would tend to [mishaperet] the children. Alternatively, it is because she procreated [shepara verava].¹¹She gave birth to Moses at the age of one hundred and thirty. Alternatively, it is because the Israelites procreated due to her. Alternatively, it is because they bettered [shiperu] [the Israelite women] with mitzvot and good deeds. Alternatively, Shifra [is the name given her] as praise [of her character], as it is stated: “With His breath the heavens were calmed [shifra]” (Job 26:13).
Pu’a, this is Miriam, as she would make a comforting sound [po’a] to the woman, and the child would emerge. Alternatively, Pu’a, as she would cry [po’a] and weep over her brother Moses who was cast into the Nile, as it is stated: “His sister stood at a distance” (Exodus 2:4). Alternatively, Pu’a, as she revealed [hofia] the actions of her brother.¹²She prophesied about him before he was born (Etz Yosef). Alternatively, as she stood boldly [pa’at] before Pharaoh and said to him: ‘Woe to you on the Day of Judgment.’
It is taught: A man is called by three names; one that his father and his mother called him, one that others called him, and one that he is called in the book of his lineage.¹³The book that the Holy One blessed be He wrote, which spans the time from Creation until the culmination of all the generations. One’s name in that book expresses the purpose for which one was created (Midrash HaMevo’ar).

Rabbi Pinḥas said: Man is beloved by his name, but I would not know which of them. Solomon came and explained: “A good name is better than fine oil, and the day of death than the day of one's birth.”¹⁴It is his name at the end of his life, when he dies, that is most important. When a person is born, one counts to his death. When he dies, one counts his life. When he is born everyone is joyous; when he dies, everyone weeps. But that should not be so; rather, when a person is born no one should be joyous, as they do not know the challenges and actions that will confront him, and whether he will be righteous or wicked, good or bad. When he dies, they should rejoice that he passed away with a good name and departed from the world in peace. This is analogous to two ships at sail in the Mediterranean Sea; one was leaving the port and one was entering the port. Regarding the one leaving the port, everyone rejoiced, and regarding the one leaving the port, they did not rejoice. There was one clever person there. He said to them: ‘I see matters to the contrary. Regarding the one leaving the port, they should not rejoice with it, because they do not know what challenges will confront it, how many days it will be challenged, how many storms it will encounter. When it enters the port, everyone should rejoice that in entered in peace.’ Similarly, when a person dies, everyone should rejoice, and praise him that he passed away in peace from the world with a good name. That is what Solomon said: “And the day of death than the day of one's birth.”
You find that when the righteous are born no one is aware of it, and when they die, everyone is aware of it. When Miriam was born, no one was aware of it and when she died, the spring vanished, and everyone was aware. The spring publicized her death.¹⁵A spring of water miraculously accompanied Israel through the wilderness, on Miriam’s account. When she died, the spring disappeared and the people thirsted for water (Ta’anit 9a). When Aaron the High Priest was born, no one was aware of it, and when he died, the clouds of glory vanished, and everyone was aware. The cloud publicized his death. When Moses our master was born, no one was aware of it, and when he died, everyone was aware. The manna publicized his death. When Joshua was born, no one was aware of it, and when he died, everyone was aware, as it is stated: “They buried him on the border [of his inheritance]…north of Mount Gaash” (Joshua 24:30). The Rabbis say: We reviewed the entire Bible and we did not find a place named Mount Gaash. Rather, what is Mount Gaash? [It is a reference to the fact that] because they were preoccupied [nitga’ashu]¹⁶They were involved in settling the land. and were negligent in performing acts of kindness to Joshua,¹⁷They did not express their respects for him when he died. the Holy One blessed be He sought to quake and spew [lehagish] lava upon them in order to destroy them. [They were preoccupied] because the Land of Israel had been distributed and its distribution was too dear to them; this one was involved in his field, that one was involved in his vineyard, this one was involved in his olive grove, that one was involved in his charcoal. They were all involved in their labor, and that is why the Holy One blessed be He sought to quake the world upon them. Therefore, everyone was aware of it, and his death was publicized.
When David was born, no one was aware of it, but when he died everyone was aware of it, as it is stated: “When Hadad heard in Egypt that David lay with his fathers, [and that Yoav, commander of the army, had died]” (I Kings 11:21). Rabbi Pinḥas said: Is laying not death?¹⁸Why does the verse use two different expressions for death with regard to David and Yoav? Rather, for David, who was king, [the term] lying is written;¹⁹This is a less direct and therefore more respectful term than the term death. for Yoav, who was commander of the army, [the term] death is written. Alternatively, is laying not death? Rather, for David, who was anointed with the anointing oil, [the term] lying is written; for Yoav, who was not anointed with the anointing oil, [the term] death is written. Alternatively, is laying not death? Rather, for David, who died in his bed, [the term] lying is written; for Yoav, who was killed, [the term] death is written. Alternatively, is laying not death? Rather, for David, whose sons inherited his position, [the term] lying is written; for Yoav, whose sons did not inherit his position, [the term] death is written. Therefore, everyone was aware of it when David died, as Solomon publicized his death.²⁰By inheriting David’s position.
When Samuel was born, no one was aware of it, but when he died everyone was aware of it, as it is stated: “Samuel died and…all Israel eulogized him” (I Samuel 25:1). Rabbi Yehoshua ben Levi said: The parable says: One who is bitten by a snake, a rope frightens him.²¹Since the people had almost been destroyed due to the insufficient honor they accorded Joshua upon his death, they were very careful to pay the proper respects when Samuel died (Matnot Kehuna). Rabbi Shmuel bar Naḥman said: They gave him his due, as it is stated: “He went each and every year and circulated in Beit El, [Gilgal, and Mitzpa, and he judged Israel in all those places]” (I Samuel 7:16).²²Since he made himself available to the people in so many different places, they all accorded him respect. One verse says: “Samuel died” (I Samuel 25:1), and one verse says: “Samuel had died” (I Samuel 28:3).²³Whey does the book of Samuel report Samuel’s death in two separate locations? Rabbi Asi said: “Samuel had died,” certainly [informs of his] death. “Samuel died,” the matters are stated only with regard to Naval, as it is stated: “Samuel died…there was a man in Maon” (I Samuel 25:1–2).²⁴In chapter 28, the book of Samuel reports the death of Samuel as its own event, and recounts the people’s eulogies for him. In chapter 25, the book mentions Samuel’s death in passing in order to provide context for the incident involving Naval, who threw a celebration at this time and was stingy toward David. Rabbi Shmuel bar Naḥman said: Everyone was mourning and clapping hands [in grief] over the death of the righteous one, and this wicked one [Naval] was making drinking parties. Rabbi Yehuda said: This is to teach you that anyone who repudiates acts of kindness, it is as though he repudiates the fundamental doctrine.²⁵The reference is to the doctrine of belief in God. Naval refused to bestow kindness on David, and of him it is said: “The scoundrel [naval] says in his heart: There is no God” (Psalms 14:1) (Matnot Kehuna). But King David, may he rest in peace, what would he do? He would perform acts of kindness for everyone. He would say thus: Even a killer, or one who was killed, even a pursuer, or one who is pursued, I perform acts of kindness for him as I do for the righteous. That is what is written: “But I, in Your mercy I trust; my heart will rejoice in Your salvation, I will sing to the Lord, because He has been kind to me [gamal alai]” (Psalms 13:6).²⁶Because I have accepted the responsibility of performing acts of kindness [ole gemilat ḥesed], I will merit to rejoice in God’s salvation (Matnot Kehuna).

Better to go to a house of mourning. [Where] the type of conduct serves both the living and the dead.

“It is better to go to a house of mourning than to go to a house of feasting; for that is the end of all men, and the living will take it to heart” (Ecclesiastes 7:2).
“It is better to go to a house of mourning than to go to a house of feasting.” Why? It is because “the heart of the wise is in a house of mourning” (Ecclesiastes 7:4), as anyone who mourns, the Holy One blessed be He brings him joy, as it is stated: “The humble will increase their joy in the Lord” (Isaiah 29:19).
Another matter, “it is better to go to a house of mourning than to go to a house of feasting” – it is better to adopt a mode of conduct for which there is a recompense, than a mode of conduct for which there is no recompense.²⁷Just as one pays respects to the dead, others will pay their respects to him when he dies. But regarding feasting, it is not clear that he who attends a feast will himself conduct a feast. It is better to adopt a mode of conduct that serves the living and the dead, than a mode of conduct that serves only the living. It is better to adopt a mode of conduct that serves both the wealthy and the poor, than a mode of conduct that serves only the wealthy. It is better to adopt a mode of conduct that involves consolation, than a mode of conduct that does not involve consolation.

Than to go to a house of feasting. [Where] the type of conduct serves only the living.⁷Upon going to a house of mourning a person realizes that he too will be mourned when his time comes. This will cause him to be humbled and make him aware of sin. (Metsudas Dovid) Alternatively, the kindness done for the dead is absolute and the level of kindness [חסד של אמת], for the provider does anticipate any payback because that is “the end of all men.” However, when going to a house of feasting, e.g., a wedding, the newly married couple “take to heart” to remember that act of kindness so that they can return the kindness. The latter type of kindness is somewhat inferior to the former, and therefore Koheles says, “it is better to go to a house of mourning than to a house of feasting, etc. (Binah La’itim) ⁸Frequenting the company of those who pursue honor and vanity arouses one’s lust and desire for those things, and that is the intent of this verse. (Mesilas Yeshorim)

Rabbi Berekhya said: Performing acts of kindness is in the Torah at its beginning, in its middle, and at its end. It is at its beginning, as it is written: “The Lord God built the rib [that he took from the man, into a woman, and He brought her to the man]” (Genesis 2:22). [This verse] teaches that the Holy One Blessed be He braided Eve’s hair, and brought her to Adam, and he became the groomsman for them; as in the coastal towns, they call braiding, building. It is in its middle, as it is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1), teaching that He visited him.²⁸God visited Abraham, who was recovering from his circumcision. “God blessed Isaac his son” (Genesis 25:11), this is the blessing of the mourners.²⁹He came to console Isaac upon the death of Abraham. At its end, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).³⁰God buried Moses.
Rabbi Ḥanin said: What is the measure of recompense [for acts of kindness]? Jacob died in the land of Egypt. For whom was it fitting to tend to him? Is it not the Holy One blessed be He, who said to him: “I will descend with you to Egypt [and I will also take you up]” (Genesis 46:4)? Joseph came and snatched the mitzva for himself, as it is written: “Joseph ascended to bury his father” (Genesis 50:7). Joseph died in Egypt. For whom was it fitting to tend to him? Is it not the tribes, to whom he administered an oath, as it is stated: “Joseph administered an oath [to the sons of Israel, saying: God will surely remember you, and you shall carry up my bones from here]” (Genesis 50:25). Moses came and snatched the mitzva for himself, as it is stated: “Moses took Joseph’s bones” (Exodus 13:19). Moses died, and the Holy One blessed be He, in His glory, repaid him, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).

For that is the end of all men. Because mourning marks the end of every person. Every person will ultimately come to this. Therefore, “the living should take it to heart,” [to the fact that] whatever kindness I bestow upon the dead, I will need that they bestow [the same] upon me upon my death. He who raises his voice in lamentation, they will raise their voices in lamentation for him; he who bears the dead, they will bear him; he who eulogizes, they will eulogize him; he who escorts the dead, they will escort him.

It is written: “The Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). We have found that the Holy One blessed be He performs acts of kindness: He adorns brides, blesses grooms, visits the ill, buries the dead, and comforts the mourners. He adorns brides, as it is written: “The Lord God built [the rib that he took from the man into a woman, and He brought her to the man]” (Genesis 2:22). Rabbi Yoḥanan says: He built her, adorned her, and showed her to him [Adam]. Rabbi Abbahu said: Perhaps you will say that He showed her to him from behind a carob tree or from behind a sycamore tree; rather, He adorned her with twenty-four types of jewelry and then He showed her to him, as it is stated: “And He brought her to the man” (Genesis 2:22).³¹Although she was made from his rib, and would naturally have been right next to him, the verse states that God brought her to him. This implies that He took her to another location to adorn her and then brought her to Adam (Midrash HaMevo’ar). He blesses grooms, as it is stated: “God blessed them” (Genesis 1:28). He visits the ill, as it is stated: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1). He buries the dead, as it is written: “He buried him in the valley” (Deuteronomy 34:6). He comforts the mourners, as it is written: “He called its name Alon Bakhut” (Genesis 35:8). Rabbi Shmuel bar Naḥman said: What is Alon Bakhut? While he was observing the mourning for Deborah, his nursemaid, tidings reached him that his mother Rebecca had died, and he wept two weepings [bekhiyot]; that is why it is stated [that Jacob called that place] Alon Bakhut. And [the verse] states regarding Jacob: “[And God appeared to Jacob again…] and blessed [him]” (Genesis 35:9) – He blessed him with the blessing of the mourners.

Another explanation: For that is the end of all men. For death is the end of all man’s days, and if he does not bestow kindness upon him now, he will no longer [be able to] bestow it upon him, but [if] he invited him to a house of feasting and he did not go, he can say to him, “a son will ultimately be born to you, and I will be there with you, the joy of your child’s wedding will come to you, and I will go there.”

Rabbi Simon said: We have found that [people] went to a house of feasting and their names were not specified, [and people went] to a house of mourning and their names were specified. Og went to Abraham’s feast and his name was not specified. Job’s three comrades went to the house of mourning and their names were specified.
We have found that [people] went to a house of feasting and they were not spared from Gehenna, and [people] went to a house of mourning and they were spared from Gehenna. Og was at Abraham’s feast and he was not spared from Gehenna. Those who went to the house of mourning were spared from Gehenna. Rabbi Yissakhar of Kefar Mandi said: It is the way of the wicked to be consigned to the lowest level of Gehenna, as it is stated: “He strikes them in the place of the wicked” (Job 34:26). Job’s three comrades went to the house of mourning and they were spared from Gehenna, as it is written: “Each man came from his place” (Job 2:11). Each from his home, each from his city, each from his land, is not written here, but rather, “each from his place” – from the place that was established for them in Gehenna. They were spared and rescued from it.
We have found that [people] went to a house of feasting and the Divine Spirit did not rest upon them; this is Og. Job’s three comrades went to a house of mourning and the Divine Spirit rested upon them. That is what is written: “Elifaz answered” (Job 4:1), “Bildad answered” (Job 8:1). It is taught in the name of Rabbi Meir: Any place where answering [aniya], saying [amira], and so [ko, kakha] are stated, these statements were made in the sacred tongue and with [the inspiration of] the Divine Spirit.

And the living should take it to heart. This matter, that if he does not bestow kindness now, he will no longer [be able to] bestow it upon him.⁹Alternatively, if a person who is planning to do evil visits a house of mourning, he will surely “take it to heart” the matters dealing with death, and will thus abandon his plans and repent before God. (Targum)

Why does the verse state: “And the living will take it to heart”? Perform an act of kindness so they will perform it for you: Accompany [the dead] so they will accompany you; eulogize, so they will eulogize you; bury, so they will bury you; perform kindness, so kindness will be performed for you. Rabbi Mana said: “And the living will take it to heart” – these are the righteous who position their death opposite their heart.³²They are always cognizant of their own mortality. Why do they pound their hearts?³³When something bad occurs (Matnot Kehuna), or when they confess their sins (Maharzu). It is to say that everything is there.³⁴The heart is the source of their decisions and actions. This is understood from the verse, “and the living will take it to heart.”
Another matter, “and the living will take it to heart” – this is He who lives eternally, who rewards a person for each and every step [he takes] in performing acts of kindness, as Rabbi Yona said: One may not inquire regarding halakhot before the bier of a dead person.³⁵This is because doing so mocks the one who is dead, who is no longer capable of engaging in Torah study. But did Rabbi Yoḥanan not ask Rabbi Yannai before the bier of Rabbi Shimon ben Yehotzadak: ‘If one consecrated his burnt offering for Temple maintenance, is one liable in its regard for misuse of consecrated property?’³⁶If one consecrates an animal as a burnt-offering and then consecrates its hide to the Temple treasury, does that second consecration take effect? If so, and the animal is sacrificed without first being redeemed from the Temple treasury, one who derives benefit from the hide would surely be liable for misuse of consecrated property. He answered him: ‘Since the priests can delay the slaughter, he is liable for misuse.’ It is said that [Rabbi Yannai] answered him when he was at a distance [of more than four cubits from the bier].
It is taught: It is prohibited for the pallbearers to wear shoes, due to the concern that the shoe of one of them will rip and he will be delayed in performance of the mitzva. Rabbi Zeira fell to the ground while speaking. They came to stand him up, and they found that he was afflicted in his speaking.³⁷He had become very weak while delivering a eulogy and was unable to continue (Etz Yosef). They said to him: ‘Why did this [occur]?’ He said to them: ‘[I began to contemplate] the world to which we are going [after death].’ That is what is written: “And the living will take it to heart.”

Better vexation than levity. If one is pursued by the [Divine] standard of justice, he should not be depressed.¹⁰Alternatively, “better vexation stemming from levity,” i.e., when a situation calls for vexation [e.g., a teacher with his student], it should be only an appearance on the outside of anger, but not an emotional, true feeling, of anger. In the words of the Mesilas Yeshorim [Chapter 11] “any anger shown should be anger of the face and not anger of the heart.” It would have been better for the generation of the flood if the Holy One, Blessed Is He, had showed them an angry countenance because of their sins, rather than the laughter that He laughed with them, for had He shown them a slight expression of displeasure, they would have returned to [do] good.¹¹See Maseches Shabbos 30b. It would have been better for Adoniyahu had his father caused him grief for every sin that he committed, rather than the laughter that he showed him, and for which he was ultimately killed.

“Anger is better than laughter, as with a cross countenance the heart will be bettered” (Ecclesiastes 7:3).
“Anger is better than laughter.” Solomon said: Had [my] father been a little angry at Adoniya, it would have been better for him than the laughter with which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Had he shown him a cross countenance, he would have caused him to better his ways. Instead, “his father had never aggrieved him” (I Kings 1:6).³⁸Ultimately, this lead to Adoniya’s attempt to sieze power, and his eventual death. See I Kings chapters 1–2. Likewise regarding Amnon, had David his father been a little angry with him, it would have been better for him than the laughter which which the attribute of justice mocked him. Why? It is because “with a cross countenance the heart will be bettered.” Instead, “Amnon alone is dead” (II Samuel 13:32).
Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the generation of the Flood, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their offspring are established before them” (Job 21:8).³⁹Had the Holy One blessed be He shown them anger, they would have improved their ways, and died in peace with their offspring surrounding them. Another matter, “anger is better than laughter” – had the Holy One blessed be He been angry at the Sodomites, it would have been better than the laughter with which the attribute of justice mocked them, as it is stated: “Their houses are safe, without fear” (Job 21:9).⁴⁰That would have been their plight.

Vexation is better than revelry: Medical men have already indicated that man possesses three souls. One is the vegetative soul; that is to say, just as in the vegetative kingdom (as in grass, plants, and trees) there is a power we call soul, responsible for growth and reproduction, so man possesses a similar power. This soul grows in strength for a specified time. Its main attribute is corporeal desire and it requires the intake of food for its realization. The second soul is the animal soul. It uses the faculties of the five senses and is responsible for the power of motion, moving animal and man from place to place. The third soul, which only man possesses, is referred to as neshamah. This is the faculty of reason that distinguishes between truth and falsehood. The second soul is midway between the other two souls.

The heart is made better. It will reverse man’s heart and cause him to improve his ways.¹²Alternatively, as a result of the drought and retribution inflicted upon the world, the righteous will pray to God for mercy. (Targum)

God endowed man with a rational faculty, which is also referred to as lev in order to actualize every soul's potential in due time. God also provided him with mitzvot to make it possible to maintain everything in proper proportion... Now although the three souls are alluded to by one all-embracing name, we shall distinguish the three different powers of the soul by three specific names: neshamah, ruach, nefesh. This will avoid undue elaboration on the various qualities associated with each of the three souls. Thus the term nefesh refers to man's desire to eat, to be merry, and indulge in sexual pleasures. The name ruach alludes to our sensations that stir feelings for mastery and self-glorification. Neshamah denotes our rational faculties. Saadia made a similar classification of the three souls. It is, moreover, apparent that when the nefesh increases in power, the neshamah becomes weaker and has no strength to resist the power of the nefesh, reintroduced as it is by all the other organs of the body. Hence one who overindulges in food and drink can never acquire wisdom. And when neshamah and ruach get together they overpower nefesh and pave the way for a partial opening of the "eyes" of the neshamah to comprehend the physical but not yet the metaphysical disciplines. The reason for this limitation is due to the power of ruach which strives for mastery and gives rise to the sensation of anger. This is then the implication of the verse: "Vexation is better than revelry, for though the face may be sad, the heart may be glad." (Ecclesiastes 7:3) Sadness of the face refers to vexations, and the "heart" alludes to our rational faculty. Subsequently, when neshamah finally prevails over nefesh with the help of ruach, it becomes necessary for neshamah to be preoccupied exclusively with wisdom in order that with the help of the latter, neshamah will be able to overcome ruach and render her subservient to neshamah. This is the meaning of the verse, "Don’t let your spirit be quickly vexed, for vexation abides in the breasts of fools." (Ecclesiastes 7:9) "For as wisdom grows, vexation grows." (Ecclesiastes 1:18) "Don’t act the wise man to excess." (Ecclesiastes 7:16) For much wisdom increases indignation over the petty vanities of the world and its inhabitants...Thus the apparent contradictions that appear in the Book of Ecclesiastes where the author seems to say one thing in one instance and its opposite another time are only on the surface. The same applies to the Book of Proverbs where the author says: "Do not answer a dullard in accord with his folly" (Proverbs 26:4) and in the following verse: "Answer a dullard in accord with his folly." (Proverbs 26:5) In the Prophets and the Torah, our principal source book, we find similar contradictions, e.g. "There shall be no needy among you" (Deuteronomy 15:4) and later, "For there will never cease to be needy ones in your land." (Deuteronomy 15:11) In reality they are similar provided we apply to them the proper philosophic notions.

The heart of the wise [will reflect on] the house of mourning. Their thoughts¹³The literal translation is somewhat difficult because the heart of the wise is located in the same place as everyone else, therefore Rashi explains that it refers to their thoughts. (Sifsei Chachomim) are [focused] on the day of death.¹⁴These are their thoughts even when they are not visiting a house of mourning. As a result they subordinate their desires and avoid sin. (Metsudas Dovid) ¹⁵Alternatively, the heart of the wise mourns over the destruction of the Beis Hamikdosh and grieve over Yisroel’s exile. (Targum)

“The heart of the wise is in a house of mourning, and the heart of fools in the house of rejoicing” (Ecclesiastes 7:4).
“The heart of the wise is in a house of mourning.” Rabbi Yitzḥak said: This is analogous to one who said to his servant: ‘Go out and bring me a fine object.’ He said to him: ‘Where do I find a fine object?’ He said to him: ‘Where you find a multitude of people going, there is a fine object.’

But the heart of the fools [are attracted] to the house of feasting. They do not fear the[ir] day of death, and their heart is as sound as a palace.¹⁶They are always thinking about joy and levity which brings a person to sin. (Metsudas Dovid) ¹⁷Alternatively, the heart of fools is involved in mockery, in eating, drinking and seeking enjoyment, and they have no concern over the suffering of their brethren. (Targum)

“It is better to hear the rebuke of a wise man, than for a man to hear the song of fools” (Ecclesiastes 7:5).
“It is better to hear the rebuke of a wise man,” these are the deliverers of homilies. “Than for a man to hear the song of fools,” these are the disseminators, who raise their voices in song so the people will hear.⁴¹When the Sages of talmudic times would deliver public lectures, they would state a teaching in a low voice to disseminators, who would then repeat it loudly for the assembled crowd. Alternatively, “it is better to hear the rebuke of a wise man” – these are the rebukes delivered by Moses. “Than for a man to hear the song of fools” – these are the blessings of the wicked Bilam, through which their hearts⁴²The hearts of the Israelites. became haughty, and they had their downfall at Shitim.

For like the crackling of thorns. Thorn wood, espines in O.F.

“For like the crackling of brambles under the pot, so is the laughter of the fool; this, too, is vanity” (Ecclesiastes 7:6).
“For like the crackling of brambles under the pot” – Rabbi Levi son of Rabbi Ze’eira would state a request of permission:⁴³He would do so at the beginning of his addresses, requesting the audience’s permission. All the trees, when they are ignited, their sound does not carry; however, these brambles when they are ignited, their sound carries. They are saying: We, too, are trees.⁴⁴He was saying, in his humility: Even those who are not wise want to have their voices heard. Therefore, please grant me permission to speak.

Under a pot. Under a copper pot turned over a fire of thorns, and they rattle into it.¹⁸The crackling of thorns in the fire lasts only a brief moment and then is gone. So, too, the laughter of the fool has no useful purpose or lasting value. Or, the verse conveys the thought that the wise grieve because they are fearful that they are lacking in their service to God, whereas fools are generally satisfied and happy because they feel they have totally fulfilled their obligation in their service to God. Rabbi Yehoshua the son of Leivi said, that all [other] woods when they are kindled, their sound does not travel [far], but when thorns are kindled, their sound travels [far], as if to say, “We, too, are of wood”. They publicize, “We too are wood, and we are needed.” So do fools speak excessively, [as if] to say, “We, too, are important.”

This too is vanity. And it is labor, which the Holy One, Blessed Is He, gave the people to toil in and to be vexed with.

For quarreling makes the wise foolish. When the fool provokes the wise person, he confuses his thoughts, and he too, stumbles. Dasan and Aviram taunted Moshe, by saying, “may Adonoy look down upon you and judge, etc.,”¹⁹Shemos 5:21. and they confused him and caused his wisdom to depart and to speak in anger²⁰A wise person should distance himself from being involved in discussion with fools because it will cause his own wisdom to suffer. (Metsudas Dovid) against the Holy One, Blessed Is He, and he said, “and You did not save Your people,”²¹Ibid. Verse 23. and he was punished for this matter, when He replied to him, “now you will see,”²²Ibid. 6:1. but you will not see the war of the thirty-one kings.

“For exploitation disconcerts a wise man, and destroys the gift of understanding” (Ecclesiastes 7:7).
“For exploitation [haoshek] disconcerts a wise man” – disputes [esek] in which Torah scholars are engaged, with each other, “disconcerts a wise man” – it confuses one’s wisdom.
“And destroys the gift of understanding” – Rabbi Yehoshua ben Levi said: I learned eighty halakhot from Yehuda Ben Pedaya regarding the plowing of a grave, but because I was engaged [asuk] in the needs of the masses, I forgot them. Who is a Torah scholar? Rabbi Abbahu [said] in the name of Rabbi Yoḥanan: Anyone who cancels his engagements for the sake of his studies. It is taught: Anyone whom, when they ask him about a halakha from his studies, he provides an answer.

And a gift [corrupts] the heart. The heart of wisdom, which is a gift to man,²³I.e., the provocation by the wicked, causes the wise to forfeit their wisdom, which is God‘s gift to man. as it is stated, “For Adonoy gives wisdom.”²⁴Mishlei 2:6.

Rabbi Yoḥanan ben Zakkai had five disciples.⁴⁵They are listed in Avot (2:8): Rabbi Eliezer ben Horkanos, Rabbi Yehoshua ben Ḥananya, Rabbi Yosei HaKohen, Rabbi Shimon ben Netanel ,and Rabbi Elazar ben Arakh. As long as he was alive, they would sit before him. When he died, they went to Yavne, but Rabbi Elazar ben Arakh went to his wife in Emmaus, a place with good water and a beautiful view. He waited for them to come to him, but they did not come. When they did not come, he sought to go to them, but his wife did not allow him to do so. She said: ‘Who is in need of whom?’ He said to her: ‘They are in need of me.’ She said to him: ‘A leather container [of food] and mice, which typically goes to which; the mice to the container, or the container to the mice?’ He heeded her and remained until he forgot his learning. Sometime later they came to him and asked him: ‘A wheat loaf or a barley loaf, which can be eaten faster with a relish?’⁴⁶The garments of one who enters a leprous house become ritually impure only if he remains in the house long enough to recline and eat half a loaf of wheat bread, not barley bread, with a relish. They asked Rabbi Elazar ben Arakh: When the Sages clarified that this halakha is determined by the time it takes to eat wheat bread, is that a leniency because it takes longer to eat wheat bread than it takes to eat barley bread, or is it a stringency because it takes less time to eat wheat bread than barley bread? He did not know how to respond to them, or the meaning of “with relish [liftan].” Rabbi Eliezer and Rabbi Yosei say: It is two food items joined [lefutin] together.⁴⁷When one eats bread with another food, the food accompanying the bread is referred to as liftan.
Rabbi [Yehuda HaNasi] would appoint two appointees each year.⁴⁸One served as head of the yeshiva and one as president of the court (Matnot Kehuna). If they were worthy, they would endure; if not, they would die. As Rabbi’s death neared, he said to his son: ‘Do not do so, but rather, appoint them all at once,⁴⁹Appoint the two new appointees, as well as the order of who will take over for them upon their passing (Matnot Kehuna). and appoint Rabbi Ḥanina as leader [of them all].’ Why had [Rabbi Yehuda HaNasi himself] not appointed him? Rabbi Yosei bar Zevid said: It is because the residents of Tzippori denounced him. Did [Rabbi Yehuda HaNasi decide how to] act based on their denunciations? They denounce many in this way; if we heed them in his regard, we must heed them regarding others as well. Rabbi Bon said:⁵⁰Some commentaries add detail that appears to be missing from the midrash here, but is mentioned in the Jerusalem Talmud (Ta’anit 4:2): Rabbi Yehuda HaNasi was delivering a public lecture and cited a verse in Ezekiel (7:15), and Rabbi Ḥanina corrected his pronunciation of the Hebrew word homot, which Rabbi Yehuda HaNasi had pronounced homiyot. This caused public embarrassment to Rabbi Yehuda HaNasi (Matnot Kehuna). [Rabbi Yehuda HaNasi] said to [Rabbi Ḥanina]: ‘Before whom did you learn that reading?’ He said to him: ‘Before Rav Hamnuna, the Bible expert of Babylon.’ He said to him: ‘When you go there, tell him that I appointed you to serve as an elder.’ [Rabbi Ḥanina] knew that he would not be appointed in [Rabbi Yehuda HaNasi’s] days. When [Rabbi Yehuda HaNasi] died, his son sought to appoint [Rabbi Ḥanina], but he did not accept it upon himself. He said: ‘I do not accept, but rather defer to Rabbi Afes of the south.’ There was one elder there who said: ‘If Rabbi Ḥanina is first, I am second. If Rabbi Afes is first, I am second.’ Rabbi Ḥanina accepted upon himself to be appointed third, and he was privileged to live a very long life. He said: ‘I do not know why I was privileged to live a very long life, whether it was because of this matter,⁵¹That I deferred to Rabbi Afes and to the other elder. or whether it was because when I would ascend from Tiberias to Tzippori I would take a detour to visit Rabbi Shimon ben Ḥalafta. I do not know which of these two [is the reason.]’
Another matter: “For exploitation disconcerts a wise man” – the exploitation of Datan and Aviram, exploiting Moses their master, caused his wisdom to be lost from him. “And destroys the gift of [matana] understanding” – [the word matana] is written [in such a way that it can also be vocalized] metuna, patience. Had Moses been patient, he would have been spared. However, because they provoked him and caused him to become upset, and they said to him: “May the Lord look upon you [and judge, for you have made us loathsome in the eyes of Pharaoh]” (Exodus 5:21), he could not tolerate it, and, as a result, he became upset in his anger and said [to God]: “Since I came [to Pharaoh to speak in Your name…You have not rescued Your people]” (Exodus 5:23). The Holy One blessed be He said to him: ‘I wrote about you that you are wise, and you become upset and say this to me? By your life, you should know and inform others that the ultimate fate of My children will be better than the beginning that I provided them in Egypt,’ as it is written: “Now you will see [what I will do to Pharaoh, as with a strong hand he will send them out, and with a strong hand he will drive them from his land]” (Exodus 5:24). At that moment, the Holy One blessed be He said: ‘Woe for those who are lost and cannot be found. I lost Abraham, Isaac, and Jacob, who never doubted Me, and I have not found anyone who is their equal.’ At that moment, the attribute of justice sought to harm [Moses], as it is stated: “God [Elohim] spoke [to Moses]” (Exodus 6:2), and Elohim [indicates] nothing other than the attribute of justice. And it is stated: “And He said to him: I am the Lord” (Exodus 6:2).⁵²This second half of the verse refers to God as the Lord [Y-H-V-H], which indicates the attribute of mercy. This indicates that after considering harming Moses, God acted mercifully toward him. He said to [Moses]: ‘You are flesh and blood and unable to bear them.⁵³You are unable to bear their suffering, and that is why you criticized Me. I am the Lord, merciful, the Master of mercy, with My attributes, I will have mercy,’ as it is stated: “I have made and I will bear” (Isaiah 46:4).

Quarreling. An expression of conflict and provocation. There are other interpretations, but they separate the verses one from the other, but “כִּי” [=for] which is stated at the beginning of the verse proves that it is connected to the preceding verse.

Better is the end of a matter than its beginning. [To be interpreted] according to its apparent meaning, [i.e.,] at the beginning of a matter, we do not know what will be its outcome,²⁵And we are therefore unable to evaluate it properly. but when the outcome is good, it ends well.

“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8).
“The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’ He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’
[Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit. Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.”
‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’ They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’ Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it.
[Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
From where did he have this?⁵⁴What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’ But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come].
And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so. He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,⁵⁵She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.⁵⁶Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’⁵⁷The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”⁵⁸It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).⁵⁹Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive. When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided.
They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,⁶⁰Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’⁶¹Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah.
Ultimately, his daughters came and demanded charity from Rabbeinu.⁶²Rabbi Yehuda HaNasi. He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,⁶³Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’
“One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’ He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’ He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’ He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard. Had he not done so, the Persian would have returned to his corruption.⁶⁴Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.”
Moreover, Aquila the proselyte⁶⁵He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’ He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’
[Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood. “Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’⁶⁶Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation. Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:⁶⁷Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);⁶⁸This statement is attributed in Proverbs to wisdom, which is personified and offers a speech. The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’⁶⁹Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard. Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”

Another explanation: Better is the end of a matter than its beginning. When it is good from its beginning, [i.e.,] that they had good intentions when they started it.²⁶Alternatively, immediately at the beginning of a matter, a person should reflect on its repercussions, and by doing so he will constantly improve himself, as the Gemara in Maseches Tamid 32a states, “Who is wise? He who discerns what is about to come to pass.” (Ksav Sofer) Rabbi Meir stood and expounded the entire matter as referring to Elisha the son of Avuyah,²⁷Rashi should not be translated literally, that Rabbi Meir expounded this matter etc., rather Rabbi Meir was in the midst of expounding when Elisha clarified to Rabbi Meir what Rabbi Akiva expounded pertaining to this verse. (Sifsei Chachomim) in Midrash Koheles.

Patience. One who is slow to anger and is not easily provoked.²⁸See Mishnayos Avos 5:11.

Do not quicken. Do not rush.

“Do not be hasty in your spirit, to become angry, as anger rests in the bosom of fools” (Ecclesiastes 7:9).
“Do not be hasty in your spirit, to become angry.” Rabbi Yudan said: As the spinner spins [thread] on his spindle, so it comes to him; from his spindle, he takes.⁷⁰Consequently, if he is hasty and does a bad job, the final product will be inferior. When the kettle overflows, it spills on him. When one spits upward, it falls on his face.⁷¹All of these statements mean that someone who acts in an irresponsible manner will suffer the consequences. So too, those who grow angry in haste will often act in ways that are harmful to themselves.

Do not say, was it that the former days, etc. Do not wonder about the goodness that was bestowed upon the righteous men of yore, such as the generation of the wilderness, the generation of Yehoshua and the generation of Dovid.

For it is not out of wisdom that you ask. For everything depends upon the merit of the generations.²⁹Alternatively, the answer to this question is beyond human comprehension. (Metsudas Dovid)

For it is not out of wisdom that you ask. For everything depends upon the merit of the generations.²⁹Alternatively, the answer to this question is beyond human comprehension. (Metsudas Dovid)

It is good to have wisdom, etc. Their wisdom stood for them together with the heritage of the merit of their forefathers, for wisdom is good.³⁰Alternatively, נחלה refers to a monetary inheritance or a skill that is handed down from father to son (Ibn Ezra). Thereby, one is able to immerse himself in his studies without having the burden of financial worries (Alshich). See Mishnayos Avos 2:2 which states that the study of Torah is good when combined with an occupation, for the exertion of them both makes sin forgotten. Or, wisdom is good as an accompaniment to an inheritance, for without wisdom, the wealth he came into will not endure. (Metsudas Dovid)

“Wisdom is good with inheritance, and more so for viewers of the sun. For in the shadow of wisdom, in the shadow of money; the advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:11–12).
“Wisdom is good with inheritance” – “wisdom is good” when it is an inheritance. Alternatively, “wisdom is good” when it is accompanied by inheritance, as we learned there in Avot (2:2): Torah study is best with a worldly occupation, etc. Alternatively, “wisdom is good” – the wisdom of Moses is good, as it is stated: “A wise man ascended against the city of the mighty” (Proverbs 21:22);⁷²This is a reference to Moses ascending heavenward to the stronghold of the angels to receive the Torah. “with inheritance” – as he bequeathed the Torah to Israel.
Another matter, “wisdom is good” – this is the wisdom of Betzalel, who bequeathed the Ark to Israel. When Moses said to him: ‘Craft an Ark, vessels, and the Tabernacle,’ Betzalel said to him: ‘Moses our master, does one bring the vessels and position them exposed to the air? Let the Tabernacle be crafted first and the Ark be crafted afterward.’ Moses said to him: ‘Were you, perhaps, sitting in the shadow of God and you knew? First, “they shall craft the Ark” (Exodus 25:10) and then, “the Tabernacle you shall craft” (Exodus 26:1)’ – that is, “wisdom is good with inheritance,” the wisdom of Betzalel is good, “with inheritance,” as he bequeathed the Ark to Israel.
Another matter, the wisdom of Joshua is good “with inheritance,” as he bequeathed the land; “and more so for viewers of the sun.”⁷³This is a reference to the miracle performed for Joshua in which the sun’s orbit was delayed; see Joshua 10:12–13. Alternatively, “wisdom is good” when it is accompanied by the merit of the forefathers. Happy is one for whom the merit of his forefathers stands and illuminates for him.
Rabbi Aḥa [said] in the name of Rabbi Tanḥum: If a person studied, taught, observed, and performed [the Torah’s commandments], and he had the wherewithal to support,⁷⁴He was able to facilitate Torah study or the performance of mitzvot by others. but he did not support, he is in the category of: “Cursed is one who will not uphold the matters of this Torah” (Deuteronomy 27:26). If a person studied, did not teach, did not observe, and did not perform, and he did not have the wherewithal to support, but he [nonetheless] supported, he is in the category of: “Blessed is one who will uphold,” as every “cursed” indicates “blessed.”⁷⁵Although the Torah mentions only the curses for those who sin or fail to perform those mitzvot, by inference, all those who refrain from sin or perform those mitzvot are blessed. Rabbi Huna said: The Holy One blessed be He is destined to provide shade and a canopy⁷⁶The supporters of Torah study will be rewarded and accorded honor together with the Torah scholars. for those who have [performed] mitzvot with those who have [studied] Torah. What is the reason? “For in the shadow of wisdom, in the shadow of money.”
Three hundred nazirites ascended⁷⁷To Jerusalem. to sacrifice nine hundred offerings⁷⁸A nazirite is obligated to bring three offerings at the conclusion of his term as a nazirite: a burnt offering, a sin offering, and a peace offering. However, these nazirites did not have the means to pay for their offerings. during the days of Shimon ben Shetaḥ. For one hundred and fifty [of the nazirites], he found an extenuation,⁷⁹A flaw in their initial vow which enabled him to nullify their vows of naziriteship; they therefore were not obligated to bring the three offerings. and for one hundred and fifty he did not find an extenuation. Shimon ben Shetaḥ went up to King Yannai [and] said to him: ‘Three hundred nazirites ascended and they need to sacrifice nine hundred offerings, but they do not have [the means to purchase] them. You give half from yours and I will give half from mine, and they will go and sacrifice.’ Yannai gave them half [the required sum] and they went and sacrificed. Someone went and spoke slander to King Yannai about Shimon ben Shetaḥ. He said to King Yannai: ‘You should know that everything that they sacrificed was from yours, but Shimon ben Shetaḥ did not give anything from his.’ [King Yannai] heard [this] and became angry at Shimon ben Shetaḥ, and Shimon ben Shetaḥ heard [that King Yannai was angry] and he fled.
Some time later, there were important personages there from the kingdom of Persia, who were sitting at the table of King Yannai. After they ate, they said to Yannai, ‘My lord the king, we recall that there was an elder here who would say words of Torah to us.’ [Yannai] said to Salome, [Shimon ben Shetaḥ’s] sister, [who was] King Yannai’s wife: ‘Send [for him] and bring him.’ She said to him: ‘Give me your word⁸⁰That you will not harm him. and send him your ring⁸¹As a sign of good faith. and he will come.’ He gave her his word and [Shimon ben Shetaḥ] came. When he came, he sat between the king and the queen. [Yannai] said to him: ‘Why did you flee?’ He said to [Yannai]: ‘I heard you were angry at me, and I was afraid of you. I fled so you would not execute me. I fulfilled this verse: “Hide for a brief moment until the wrath has passed”’ (Isaiah 26:20). [Yannai] said to him: ‘Why did you deceive me?’ He said to [Yannai]: ‘God forbid, I did not deceive you; rather, you [gave] from your property and I [gave] from my Torah,⁸²Shimon ben Shetaḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of money.”’ [Yannai] said to him: ‘Why did you sit between the king and the queen?’ He said to [Yannai]: ‘It is because it is written in the book of Ben Sira: “Extol it and it will exalt you, and it will seat you between leaders.” [Yannai] said to him: ‘Do you see that I honor you more than anyone?’ He said to [Yannai]: ‘It is not you who honor me, but rather my Torah honors me, as it is written: “Extol it and it will exalt you” (Proverbs 4:8).’ [Yannai] said to them:⁸³To his servants ‘Pour him a cup [of wine] so he can recite Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What will I recite? Shall I say: Blessed is He from whose [food] Yannai has eaten?’⁸⁴Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shetaḥ had not actually eaten. [Yannai said:] ‘You remain in your stubbornness; I have never heard Yannai in the Grace after Meals.’ [Shimon ben Shetaḥ] said: ‘What, then, shall I say: Blessed that we ate? I have not eaten.’ [Yannai] said to them: ‘Bring him [food] so he will eat.’ [After having eaten, Shimon ben Shetaḥ recited the Grace after Meals] and said: ‘From whose [food] we have eaten.’
Rabbi Yoḥanan said: The colleagues of Shimon ben Shetaḥ disagree with him. Rabbi Avin said: Regarding the second.⁸⁵Shimon ben Shetaḥ had not actually eaten bread. His colleagues held that one cannot recite Grace after Meals on behalf of those who ate bread if one did not himself eat bread. Rabbi Yirmeya said: Regarding the first.⁸⁶The nazirites had come from outside of the Land of Israel to sacrifice offerings. His colleagues maintained that it is impossible to complete the period of naziriteship there in ritual purity. They reversed the opinion of Rabbi Yirmeya, as there it is clear for him, while here it requires [resolution].⁸⁷There, regarding the incident with Shimon ben Shetaḥ, it was clearly stated that his colleagues disagreed with him, whereas regarding the laws of Grace after Meals, Rabbi Yirmeya was not sure about the halakha. [Alternatively,] there, it is clear for him, in accordance with the opinion of Rabban Shimon ben Gamliel,⁸⁸It is clear to Rabbi Yirmeya that Rabban Shimon ben Gamliel disagreed with Shimon ben Shetaḥ. while here it requires [resolution], according to the Rabbis,⁸⁹When Rabbi Yirmeya sought clarification, it was about the opinion of the Rabbis. as it is taught in this regard: If one reclined and dipped with them, even though he did not eat with them an olive-bulk of grain, they include him in their zimmun; [this is] the statement of the Rabbis.⁹⁰Rabbi Yirmeya was unsure whether the individual who did not eat grain could be counted for the zimmun, which requires three men, or whether he could even recite the zimmun and Grace after Meals on behalf of the others. Rabbi Yaakov bar Aḥa said in the name of Rabbi Isi: Actually, one does not include him in the zimun unless he eats an olive-bulk of grain. It is taught: Two who ate grain and one who ate something other than grain join together.⁹¹The implication of this phrase is that they may join together for the zimmun but the individual who did not eat grain may not be the one to recite the zimmun and the Grace after Meals. In accordance with whose opinion is this taught? It is in accordance with [the opinion of] Rabban Shimon ben Gamliel.
There were three prominent wealthy leaders in Jerusalem:⁹²This was during the Roman siege on Jerusalem. Ben Tzitzit HaKesat, Nakdimon ben Guryon, and ben Kalba Savua. Each and every one of them was capable of providing for and sustaining the country for ten years. There was [a warrior] there [named] ben-Batiaḥ, the son of Rabbi Yoḥanan ben Zakkai’s sister, who was the official in charge of the storehouses, and the leader of the rebels in Jerusalem. He arose and burned the storehouses. Rabbi Yoḥanan ben Zakkai heard and said: ‘Alas.’ They went and told ben-Batiaḥ that his uncle had said: ‘Alas, alas.’ He sent and had him brought [and] said to him: ‘Why did you say alas?’ [Rabbi Yoḥanan] said to him: ‘I did not say alas [vai], but I said hurrah [vah], for as long as the full storehouses are intact, they will not give their lives to wage war.’ By the difference between vai and vah, Rabbi Yoḥanan was spared. They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
There was an incident involving Rabbi Yoḥanan, who was overcome with bulmus,⁹³This results from great hunger and its symptoms include trembling and a loss of eyesight. and he went to Emmaus. He sat to the east of a fig tree⁹⁴He ate figs from the tree. and was cured. They said to him: ‘From where did you know [that figs could cure you of this condition]?’ He said to them: ‘From David, as it is written: “They gave him a slice of pressed figs”’ (I Samuel 30:12). They read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Yosei bar Yasin was traveling on a ship coming from Tarshish. His lad said to him: ‘I need to descend.’⁹⁵He needed to immerse in the sea due to the ritual impurity of a seminal emission. [Rabbi Yosei] said to him: ‘Do not descend into the sea, as the sea is dangerous.’ [The lad] said to him: ‘I must recite shema.’⁹⁶It was prohibited for one who experienced a seminal emission to recite shema or blessings (see Berakhot 20b). He said to [the lad]: ‘Recite it.’ [The lad] said to him: ‘I need to eat.’⁹⁷This involves reciting the blessings over food. He said to [the lad]: ‘Eat.’ When they came to port, he said to [the lad]: It is prohibited for you until you immerse.⁹⁸He permitted reciting shema and reciting the blessings without immersion only at sea, due to the danger. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Meir was wanted by the government, and he fled. He passed an Aramean inn and found them sitting and partaking of “that species.”⁹⁹Pig meat. They saw him [and] said: ‘It is him, it is not him.’¹⁰⁰Roman officials saw him but were not absolutely sure it was him. They said: ‘[To see] if it is him, let us invite him [and see] if he comes to eat with us.’ [Rabbi Meir] dipped one of his fingers into the pig’s blood and put a different finger into his mouth; he dipped this one and sucked that one. [The Romans thought he had eaten the pig blood and] said to each other: ‘Were he Rabbi Meir, he would not have done so.’ They let him be, and he fled. It was read in his regard: “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi [Yehuda HaNasi] was dying in Tzippori, and the residents of Tzippori said: ‘Anyone who comes and says that Rabbi died, we will kill him.’ Bar Kappara¹⁰¹He was one of Rabbi Yehuda HaNasi’s disciples and was with him as he died. went to the window and looked outside, and his head was covered and his garments were rent. He said: ‘Our brethren, descendants of Yedaya,¹⁰²Beginning in the Second Temple period, the members of the priestly watch of Yedaya resided in the city of Tzippori. hear me, hear me. Angels and righteous people grasped the Tablets of the covenant. Angels overcame the righteous, and they snatched the Tablets.’¹⁰³This was his way of saying that Rabbi Yehuda HaNasi’s soul had ascended to heaven. They said to him: ‘Has Rabbi died?’ He said to them: ‘You said so, I did not say so.’ Why did he not say? Because it is written: “One who utters a negative report is a fool” (Proverbs 10:18). They rent their garments until the sound of the rending reached Gufteta, at a distance of three mil. It was read in his regard:¹⁰⁴Regarding bar Kappara. “The advantage of knowledge is that wisdom preserves the life of its possessors.”
Rabbi Neḥemya [said] in the name of Rabbi Mana: Miraculous acts were performed on that day. It was Friday and all the cities gathered for Rabbi’s eulogy. They stopped his [burial procession to eulogize him] at eighteen synagogues, and took him to Beit She’arim,¹⁰⁵That was Rabbi’s home. Several years earlier he had taken ill and he moved to Tzippori. and the day lasted until each and every one of the people of Israel reached home and kindled a lamp for himself, roasted a fish for himself, and filled a barrel of water for himself, until the last of them did so; [then] the sun set and the rooster crowed.¹⁰⁶The rooster crowed signifying daybreak, which came just after sunset because sunset had been miraculously delayed for so long. [The people] began to become agitated and said: ‘Alas, we have desecrated Shabbat!’ A Divine Voice called out and said: ‘Anyone who was not indolent in the eulogy of Rabbi is destined for life in the World to Come except for the launderer, who was there, but did not come.’¹⁰⁷He was in the town but did not come to the funeral. When [the launderer] heard [this], he ascended and cast himself from the roof, and he fell and died. A Divine Voice called out and said: ‘Even the launderer [who was on] the roof is destined for life in the World to Come.’

And [such wisdom] benefits those who see the sun. Wisdom is a benefit for all mankind.

Those who see the sun. This refers to all mankind, as it was taught in the Mishnah,³¹Mishnayos Nedarim 3:7. “He who vows not to benefit from those who see the sun, is also forbidden [to benefit] from the blind.” The intention [of this phrase] is to [include] anyone who benefits from the sun.

For wisdom shelters [as well] as money shelters. Whoever is in the shade of wisdom is in the shade of money, for wisdom causes eventual wealth.³²Alternatively, just as wisdom of the Torah gives life [i.e., shelters] in the World of Come, so does money that is given to charity provide life [i.e., shelters] in the World to Come. (Targum)

But the advantage of knowledge is that wisdom preserves the life of him who possesses it. And moreover, wisdom has an advantage over money, because wisdom preserves the life of its possessors.³³Wisdom is not subject to death or consumption. The idea that “wisdom preserves the life of him who possesses it,” may be in reference to the Gemara in Maseches Yevamos 97a, which states that the lips of a deceased scholar in whose name a traditional statement is reported in this world, move gently in the grave. (Reb Tzvi Charif)

Consider the deeds of God. How everything is prepared according to man’s actions, the Garden of Eden for the righteous and Gehinnom for the wicked. Consider to which you should cling.

For who [else] can straighten. After death that which he made crooked during his life?³⁴Alternatively, only God can straighten what He made crooked on account of the inequity of the generation, e.g., the Gemara in Maseches Rosh Hashanah 17b states, that if little rain had been decreed on account of the inequities of the generation and afterwards the people improved their ways, God will rectify what He made crooked and cause the rain to fall in its proper time and place without the loss of a drop. (Metsudas Dovid)

On a day of goodness [prosperity], be in good spirits. On a day in which you have the ability to do good,³⁵Alternatively, on a day of good fortune be happy and enjoy it. (Metsudas Dovid) be among those who do good.

“On a day of good fortune, enjoy, and on a day of misfortune, see: God made this as well as that; consequently, man cannot find out anything about it” (Ecclesiastes 7:14).
“On a day of good fortune, enjoy” – if a good day befalls you, act upon it immediately.¹¹⁰Thank God with a thanksgiving offering or a thanksgiving banquet. “And on a day of misfortune, see” – see how to repent and be spared from the punishment of Gehenna. Rabbi Yudan [said] in the name of Rabbi Elazar: Three matters nullify evil decrees: Prayer, charity [tzedaka], and repentance, and the three of them are in one verse; that is what is written: “If My people upon whom My name is called humble themselves, and pray, and seek My presence, and repent their evil ways, then I will hear from the heavens, and will forgive their sin, and will heal their land” (II Chronicles 7:14). “And pray,” this is prayer; “seek My presence,” this is charity, as it is said: “I with righteousness [betzedek]¹¹¹The word tzedek, which means righteousness or justice, is from the same root as the word tzedaka, charity. will behold Your presence” (Psalms 17:15); “and repent their evil ways,” this is repentance; “then I will hear from the heavens.” Rabbi Mana said: Fast, as well, as it is written: The Lord will answer you on a day of affliction” (Psalms 20:2).

And on a day of adversity reflect. When evil comes upon the wicked, be among the observers,³⁶Adversity is caused by being sinful. Therefore, examine your deeds and remove any sins by repenting (Sforno). Alternatively, on a day of adversity, reflect and be hopeful for a day of goodness to come. (Likutei Yehudah) as it is stated, “And they will go out and see the corpses of the people, etc.,”³⁷Yeshayahu 66:24. and you will not be among those who are seen, “and they will be a sight for all mankind.”³⁸Ibid.

Rabbi Tanḥum bar Ḥiyya interpreted the verse regarding the indigent and the wealthy. On the day of another’s good fortune, rejoice with him. “On a day of misfortune, see,” see how [ you can] support the indigent, such that you will receive reward due to them. This is what Rabbi Tanḥum would do: If he was accustomed to purchase a litra of meat, he would purchase two, one for his portion and one for the indigent; [similarly, he would purchase] two bunches of vegetables, one for him and one for the indigent. “[God made] this as well as that,” these are the wealthy and the indigent, so that each will benefit from the other.¹¹²The indigent benefit from charity in this world, and the wealthy in the World to come.

The one was set up against the other. The good and the reward for its performance, in contrast to the evil and the ensuing punishment for doing it.³⁹Alternatively, “one set up against the other,” refers to the punishment that was set up against the evil deeds, i.e., the concept of מדה כנגד מדה, that is, the manner of punishment corresponds to the sin, and it is never meted out in a greater amount than warranted.

Rabbi Aḥa interpreted the verse regarding Torah. In its joy, rejoice. “And on a day of misfortune, see” – you will be among the onlookers, in whose regard it is written: “They will emerge and see the carcasses of the people” (Isaiah 66:24), and not among those who are seen, in whose regard it is written: “Their worm will not die” (Isaiah 66:24). “This as well as that,” these are Gehenna and the Garden of Eden. How much separates them? It is one handbreadth. Rabbi Yoḥanan said: A wall. The Rabbis say: They are adjacent, so they can peek at one another.
Rabbi Levi interpreted the verse [as follows]: On the festivals that I gave you, rejoice and bring joy to the Holy One blessed be He with offerings. If a year comes without a drought, go out to your vineyard, look and rejoice, look at your olive trees and rejoice. The Holy One blessed be He said: ‘I did not create as good an advocate for rain as the day of Shemini Atzeret.’ That is what is written: “On the eighth day, an assembly [it shall be for you]” (Numbers 29:35).¹¹³It is on your behalf.

That man should not find anything after him. To be critical of the Holy One, Blessed Is He.

That man should not find anything after him. To be critical of the Holy One, Blessed Is He.

There is a righteous man who perishes [despite] his righteousness. Although he is perishing, he is nonetheless steadfast in his righteousness.⁴⁰Alternatively, “there is a righteous man who perishes because of his righteousness,” i.e., were he not righteous, he might not have been punished at all. God is more demanding with the righteous, as stated in Maseches Yevamos 121b (Metsudas Dovid and Alshich). Avrohom, Yaakov, Yoseif, Dovid, Michal and Chizkiyah are examples of righteous people who did not escape judgement because of a slight indiscretion on their part. (Mesilas Yeshorim) There was an incident concerning Yoseif the son of Pinchas the kohen who had an ulcerating sore on his leg. They called the physician to amputate his leg. He said to him, “when you are about to reach the last remaining hairbreadth [of completing the amputation], let me know,” and he did so. He then called his son Chunya and said to him, “My son , until now, you were obligated to care for me. But, from now on, you are no longer obligated to care for me, because a kohen may not become ritually impure from a limb cut off from his father while he was alive.”

“I have seen everything in the days of my vanity; there is a righteous person who perishes in his righteousness, and there is a wicked person who endures in his wickedness” (Ecclesiastes 7:15).
“I have seen everything in the days of my vanity.” They asked Shmuel HaKatan, what is the meaning of what is written: “There is a righteous person who perishes in his righteousness”? He said to them: ‘It is revealed and known before the One Who spoke and the world came into being that this righteous person is destined to be corrupted. The Holy One blessed be He says: I will remove him [from the world] while he is still in his state of righteousness, as it is stated: “There is a righteous person who perishes in his righteousness.”’
“And there is a wicked person who endures in his wickedness.” As long as a person is alive, the Holy One blessed be He anticipates his repentance; once he dies the hope for his [repentance] is lost, as it is stated: “When a wicked person dies, hope is lost” (Proverbs 11:7). [This is analogous] to a group of robbers who were incarcerated in prison. One of them dug a tunnel and they all fled. One of them remained there and did not flee. When the jailer came, he began striking him with a stick. He said to him: ‘Luckless and unfortunate one, you had a tunnel before you and you did not flee?’ So too, in the future, the Holy One blessed be He will say to the wicked: ‘You had [the opportunity for] repentance before you, and you did not repent?’ Consequently, “the eyes of the wicked will fail” (Job 11:20).
Due to three matters, Rabbi Yoshiya said that the Holy One blessed be He is patient with the wicked in this world: Perhaps they will repent, or perform mitzvot for which the Holy One blessed be He will reward them in this world, or perhaps righteous children will emerge from them. We see that He was patient with Aḥaz, and Hezekiah emerged from him; with Amon, [and] Josiah emerged from him; [with] Shimi, [and] Mordekhai emerged from him.

Be not exceedingly righteous. Like Shaul, who tried to display his righteousness and [misdirected] his mercy on the wicked.

“Do not be overly righteous, and do not be exceedingly wise; why should you be be destroyed?” (Ecclesiastes 7:16)
“Do not be overly righteous, and do not be exceedingly wise.” “Do not be overly righteous” – more [righteous] than your Creator; this is a reference to Saul, as it is written: “Saul came to the city of Amalek [and lay in wait [vayarev] in the valley]” (I Samuel 15:5). Rabbi Huna and Rabbi Benaya say: He began deliberating against his Creator.¹¹⁴The word vayarev, generally translated as lay in wait, can also mean to argue or deliberate. He said: So said the Holy One blessed be He: “Go and smite Amalek…[put to death both men and women, infant and suckling babes, ox and sheep, camel and donkey” (I Samuel 15:3); if the men sinned, what sin did the women commit? What sin did the children commit? What sin did the cattle, the ox, and the donkey commit? A Divine Voice emerged and said: “Do not be overly righteous;” [do not be] more [righteous] than your Creator.
The Rabbis say: He began to deliberate regarding the beheaded calf and say: The verse said: “They shall behead the calf there in the valley” (Deuteronomy 21:4); he kills and it is beheaded?¹¹⁵The ritual of the beheaded calf is performed when a person is found dead between two cities and the killer is unknown. The elders of the nearest city perform this ritual, in which a calf is beheaded. Saul was uncomfortable with this ritual, arguing that a calf should not be killed because one person killed another. If a person sinned, what sin did the animal commit? A Divine Voice emerged and said: “Do not be overly righteous.”
Rabbi Shimon ben Lakish says: Anyone who becomes compassionate when he should be cruel will ultimately become cruel when he should be compassionate, as it is stated: “And Nov, the city of priests, he smote by sword” (I Samuel 22:19).¹¹⁶This was carried out at Saul’s command. Should Nov not be like descendants of Amalek? The Rabbis say: Anyone who becomes compassionate when he should be cruel, ultimately, the attribute of justice will harm him, as it is stated: “Saul and his three sons died” (I Samuel 31:6).

Nor overly wise. To deduce from a foolish inference from a minor case to a major case, [namely,] that for [the murder] of one person, said the Torah, bring a decapitated heifer, etc.⁴¹This Rashi refers back to the preceding one and explains the misdirected logic which led Shaul to spare Amoleik.

Be not excessively wicked. Even if you have been somewhat wicked, do not continue to act wickedly.

“Do not be overly wicked and do not be foolish; why should you die before your time?” (Ecclesiastes 7:17)
“Do not be overly wicked.” Rabbi Berekhya said: But a little bit is permitted? Rather, do not say: Because this is with rage, everything is with rage.¹¹⁷If God is already angry at him, it does not matter if he continues to sin.

Why should you die before your time. As Shaul did, as it is stated, “and Shaul died for his transgressions that he committed [against Adonoy],”⁴²I Divrei Hayomim 10:13. in the case of Nov, the city of kohanim,⁴³See I Shmuel 22:16-19. and in the case of Amoleik.⁴⁴See I Shmuel 15:8-15.

It is best to take hold of one, etc. Grasp both, righteousness and wickedness. If the righteous prophet told you something that appears to you as being evil, e.g., what Shmuel said to Shaul, let it not be taken lightly by you to doubt it.

“It is good that you grasp this, and from that, too, do not withdraw your hand, for one who fears God will fulfill them all” (Ecclesiastes 7:18).
“It is good that you grasp this,” this is Bible, “and from that, too, do not withdraw your hand,” this is Mishna; “for one who fears God will fulfill them all,” like Rabbi Abbahu of Caesarea.

Will discharge his duty to both. Both of them, to preserve the righteousness and the wickedness according to their rule.

Wisdom gives [more] strength to the wise. Since it stated, “be not excessively wicked,”⁴⁵Above, verse 17. if you have been somewhat wicked, do not add to it, rather examine your deeds and regret the sin. He states, “wisdom gives [more] strength to the wise,” because it leads him to repentance.⁴⁶Rashi explains the juxtaposition of verse 17 with this verse is to teach that in the event a person sinned slightly, his wisdom will encourage him to repent his way. (Sifsei Chachomim)

“Wisdom will bolster the wise more than ten rulers who are in a city” (Ecclesiastes 7:19).
“Wisdom will bolster the wise” – this is the Holy One blessed be He, as it is stated: “Wise of heart, mighty of strength” (Job 9:4); “more than ten rulers who are in a city” – than the ten statements with which the world was created.¹¹⁸People will be quicker to recognize God through Torah than by appreciating the miracle of His creation of the world (Maharzu).
Another matter, “wisdom will bolster the wise” – this is Adam the first man, as it is written: “You are the culmination of perfection, [full of wisdom]” (Ezekiel 28:12); “more than ten rulers who are in a city” – these are the ten organs that serve the soul: esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains,¹¹⁹It drains harmful fluids. stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.¹²⁰The tongue expresses a person’s thoughts. The midrash is saying that wisdom is better than one’s bodily functions and emotions.

Than ten rulers. We find regarding Yoshiyahu, that Scripture testified about him, “the likes of him there had never been a king before him, etc.”⁴⁷II Melochim 23:25. Therefore, his wisdom remained with him, and he examined his actions, and it was better for him than “ten rulers” who acted wickedly and did not repent.⁴⁸Alternatively, the חכם refers to Yoseif, and the ten rulers refer to Yoseif’s brothers. (Targum)

Another matter, “wisdom will bolster the wise” – this is Noah; “more than ten rulers who are in a city” – more than the ten generations from Adam until Noah, as from all of them, He spoke only with him [Noah]. Alternatively, “wisdom will bolster the wise” – this is Abraham; “more than ten rulers” – more than the ten generations from Noah until Abraham, as the Holy One blessed be He chose from all of them and made a covenant only with him [Abraham], as it is stated: “On that day the Lord made a covenant with Abram” (Genesis 15:18). Alternatively, “wisdom will bolster the wise” – this is Jacob; “more than ten rulers” – [Jacob had] more [wisdom] than the ten tribes that descended to Egypt and ascended [back to Canaan], and they did not know that Joseph was alive, but Jacob knew, as it is stated: “Jacob saw that there were provisions [shever] in Egypt” (Genesis 42:1), he knew that his hope [shivro] was in Egypt.

Of the city. In Yerusholayim. [The ten were,] Rechovam, Aviyah, Achazyah, Yo’ash, after the death of Yehoyada,⁴⁹For as long as Yehoyada was alive, Yo’ash was completely righteous. (Sifsei Chachomim) Amatzyah, Achaz, Menashe, Amon, Yehoyakim, and Tzidkiyahu.

Another matter, “wisdom will bolster the wise” – this is Moses; “more than ten rulers” – more than the ten organs that serve the body, [and] which Moses subdued: [Food is generally brought] from the mouth to the esophagus, from the esophagus to the maw, from the maw to the stomach, from the stomach to the lower stomach, from the lower stomach to the duodenum, from the duodenum to the jejunum, from the jejunum to the ileum, from the ileum to the large intestine, from the large intestine to the colon, from the colon to the rectum, from the rectum to the anus, and from the anus outside. Moses did not need any of them, not to ingest and not to egest, as it is stated: “He was there with the Lord forty days…bread he did not eat and water he did not drink” (Exodus 34:28).

Another matter, “wisdom will bolster the wise” – this is Israel, as it is stated: “It is a particularly wise and understanding people” (Deuteronomy 4:6); “more than ten rulers” – more than the ten matters that serve the soul: Esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains, stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.
Another matter, “wisdom will bolster the wise” – this is David; “more than ten rulers” – more than the ten elders who spoke in the book of Psalms, and they are: Adam the first man, Abraham, Moses, David, and Solomon. Regarding these five there is no dispute; who are the other five? Rav and Rabbi Yoḥanan, Rav said: Asaf, Heman, Yedutun, the three sons of Koraḥ, who are [considered] one, and Ezra. Rabbi Yoḥanan said: Asaf here is Asaf there,¹²¹Aviasaf, one of the sons of Koraḥ. but, because he was a learned man, he was privileged to recite songs with his brother and he was privileged to recite songs on his own. According to Rav, it was a different Asaf, as it is stated: “Under the hand of Asaf, who prophesied according to the direction of the king” (I Chronicles 25:2).
Rav and Rabbi Yoḥanan, Rav said: Literally “for Yedutun” (Psalms 39:1).¹²²When the verse states: “For the leader, for Yedutun, a psalm of David” (Psalms 39:1), it actually means that it was authored by Yedutun. Rabbi Yoḥanan said: “For Yedutun” [means that the psalmist] prophesied regarding the edicts [datin] and the punishments that befell him and Israel. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people spoke in the book of Psalms, it is not attributed to them, but to David king of Israel. They stated a parable, to what is the matter analogous? To a group of people who seek to recite a hymn to the king. The king said to them: ‘You are all fine, you are all pious, you are all worthy of reciting a hymn before me; but so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet.’ So too, when the ten righteous men sought to recite the book of Psalms, the Holy One blessed be He said to them: ‘You are all fine, pious, and worthy to recite a hymn before Me, but David will recite it on behalf of all of you. Why? Because his voice is sweet.’ That is what is written: “The sweet singer of Israel” (II Samuel 23:1).

Another matter, “wisdom will bolster the wise” – this is Israel, as it is stated: “It is a particularly wise and understanding people” (Deuteronomy 4:6); “more than ten rulers” – more than the ten matters that serve the soul: Esophagus for food, trachea for voice, liver for wrath, gall bladder for envy, the lung drains, stomach to grind, spleen to crush, kidneys advise, heart understands, tongue concludes.
Another matter, “wisdom will bolster the wise” – this is David; “more than ten rulers” – more than the ten elders who spoke in the book of Psalms, and they are: Adam the first man, Abraham, Moses, David, and Solomon. Regarding these five there is no dispute; who are the other five? Rav and Rabbi Yoḥanan, Rav said: Asaf, Heman, Yedutun, the three sons of Koraḥ, who are [considered] one, and Ezra. Rabbi Yoḥanan said: Asaf here is Asaf there,¹²¹Aviasaf, one of the sons of Koraḥ. but, because he was a learned man, he was privileged to recite songs with his brother and he was privileged to recite songs on his own. According to Rav, it was a different Asaf, as it is stated: “Under the hand of Asaf, who prophesied according to the direction of the king” (I Chronicles 25:2).
Rav and Rabbi Yoḥanan, Rav said: Literally “for Yedutun” (Psalms 39:1).¹²²When the verse states: “For the leader, for Yedutun, a psalm of David” (Psalms 39:1), it actually means that it was authored by Yedutun. Rabbi Yoḥanan said: “For Yedutun” [means that the psalmist] prophesied regarding the edicts [datin] and the punishments that befell him and Israel. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people spoke in the book of Psalms, it is not attributed to them, but to David king of Israel. They stated a parable, to what is the matter analogous? To a group of people who seek to recite a hymn to the king. The king said to them: ‘You are all fine, you are all pious, you are all worthy of reciting a hymn before me; but so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet.’ So too, when the ten righteous men sought to recite the book of Psalms, the Holy One blessed be He said to them: ‘You are all fine, pious, and worthy to recite a hymn before Me, but David will recite it on behalf of all of you. Why? Because his voice is sweet.’ That is what is written: “The sweet singer of Israel” (II Samuel 23:1).

For there is not a righteous man on earth. Therefore, he must examine his actions.⁵⁰Rashi is explaining the previous verse [Above 7:19], where one could question that instead of stating that wisdom encourages a person to repent, would not wisdom deter one from sinning altogether. Therefore Scripture declares that “there is not a righteous man...who...never sins.”

“For there is not a righteous man upon the earth, who does good, and does not sin” (Ecclesiastes 7:20).
“For there is not a righteous man upon the earth who does good, and does not sin.” Rabbi Yudan said: Is there a righteous man who sins? These are the charity collectors and the charity distributors; [they give to [those who are deserving what should be given to] the undeserving, and they give to the undeserving [what should be given to] the deserving. “And does not sin [yeḥta],” just as you say: “Each one could sling stones at a hair, and not miss [yaḥti]” (Judges 20:16).¹²³The term “sin” here should not be interpreted to mean a spiritual failing, as there is no way to always determine who is most deserving. It is used in the sense of one who aims at a target and misses. Therefore, one should not refrain from charity due to the concern that one may distribute it to those who are not most deserving.

Furthermore, of all the words, etc. Because he is speaking of Shaul, who accepted slander regarding Nov the city of kohanim, and concerning him it is stated, “ Be not excessively wicked,”⁵¹Above, verse 17. he says, “Furthermore of all the words that are spoken,” to you by talebearers, “take them not to heart,” to accept them.

Lest you hear your own servant curse you. It is not good that you incline your ear to hear your servant cursing you.⁵²As Dovid did with Shimi the son of Geira. See II Shmuel 16:5-13. (Sifsei Chachomim)

Another explanation: Than ten rulers. These are the ten things that condemn a person. His two eyes show him sinful things, his two ears which enable him to hear idle talk, his two hands with which he robs and plunders, his two feet which lead him to sinful things, and his mouth and his heart.

Another explanation: Wisdom gives [more] strength to the wise. This is No’ach. Than ten rulers. More than the ten generations that were before him.

Another explanation: To the wise. This is Avrohom. Than ten rulers. More than the ten generations that were before him.

Another explanation: To the wise. This is Moshe. Than ten rulers. [The] ten organs that minister to food ingested by the body. From his mouth to the esophagus, from the esophagus to the stomach, etc., as it is [stated] in Midrash Koheles, but Moshe’s wisdom stood for him so that he did not need food for forty days and forty nights. All these interpretations are in the Midrash, but I am unable to reconcile them with the verse following, “For there is not a righteous man on earth.”⁵³Above, verse 20.

Another explanation: To the wise. This is Yoseif. Than ten rulers. These are his brothers.

“All this I have probed with wisdom,”⁵⁴Below, verse 23. refers to the verses below (other texts: and not) and [to the verses] above.

“All this I attempted with wisdom; I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).
“All this I attempted with wisdom.” It is written: “God granted wisdom to Solomon, [great discernment, and breadth of understanding like the sand on the seashore]” (I Kings 5:9). The Rabbis and Rabbi Levi, the Rabbis say: “Like the sand” – what is “like the sand”? He was granted wisdom corresponding to all of Israel.¹²⁴Israel is compared to the sand on the seashore; see Genesis 22:17. Rabbi Levi said: Just as this sand is a boundary for the sea, so, too, wisdom was a boundary for Solomon.¹²⁵It prevented him from sinning. The parable says: If you lack knowledge, what have you acquired? If you have acquired wisdom, what are you lacking?
It is written: “Solomon's wisdom surpassed the wisdom of all the people of the East and all the wisdom of Egypt” (I Kings 5:10). What was the wisdom of the people of the East? They were well-versed in astronomy, performed sorcery with birds, and were expert in augury. Rabban Shimon ben Gamliel said: Regarding three matters I praise the people of the East: They do not kiss on the mouth, but rather on the hand; they do not bite [pieces of food from a larger piece] with their mouth but cut with a knife; and they seek counsel only in a spacious area, as they consult only in the field.¹²⁶This is to ensure that there are no eavesdroppers.
What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho and said: ‘Send me craftsmen [and I will pay] their wage, as I seek to build the Temple.’ What did he [Pharaoh] do? He assembled all his astrologers, and they envisioned people who were destined to die during that year and he sent them to him. When they came to Solomon, he envisioned with the divine spirit that they were destined to die during that year. He gave them shrouds and sent them [back] to [Pharaoh Nekho], and said to him: ‘If you did not have shrouds for the needs of your dead, here they are with their shrouds; arise and bury them.’
“He was wiser than any man [ha’adam]” (I Kings 5:11) – than Adam the first man. What was the wisdom of Adam the first man? You find that when the Holy One blessed be He sought to create Adam the first man, He consulted with the ministering angels, and He said to them: “Let us make man” (Genesis 1:26). They said to him: ‘Master of the universe, “what is man that You remember him?”’ (Psalms 8:5). He said to them: ‘The man I seek to create, his wisdom is greater than yours.’ What did He do? He gathered all the animals, beasts, and birds, and stood them before them [the angels], and said to them: ‘Give them names.’ They remained [silent] and did not know [what to say]. He went to Adam and said to him: ‘What [should] the names of these [creatures be]?’ [Adam] said: ‘Master of the universe, it is fitting to call this one ox, this one lion, this one horse, this one camel, this one eagle,’ and so forth for all of them. [God] said to him: ‘What is your name?’ He said before Him: ‘Adam, because I was created from the ground [adama].’ [God said:] ‘And I, what is My name?’ He said before Him: ‘You are my Lord [adonai], because You are the Lord [adon] over all Your creations’ – that is what is written: “I am the Lord, it is My name” (Isaiah 42:8), it is My name that I was called by Adam the first man. It is My name that I stipulated between Me and Myself. It is My name that I stipulated between Myself and My creations and My ministering angels.
“[For he was wiser than all men: than Eitan the Ezrahite, and Heman, and Kalkol, and Darda, the sons of Maḥol]” (I Kings 5:11). “Than Eitan the Ezrahite,” this is Abraham, as it is written: “A contemplation of Eitan the Ezrahite” (Psalms 89:1).¹²⁷Rabbinic tradition identifies Eitan the Ezrahite of Psalms as Abraham; see Bava Batra 15a. “And Heman,” this is Moses, as it is stated: “In all My house he is trusted [ne’eman]” (Numbers 12:7). “And Kalkol,” this is Joseph, as it is written: “Joseph provided [vaykhalkel]” (Genesis 47:12). The Egyptians said: ‘Is this slave not king over us due only to his wisdom?’ They took seventy notes¹²⁸Each note was written in a different language. and cast them before him and he would read each of them in its language. Moreover, he would speak in the sacred tongue, which they did not know, with which they were not familiar, and which they could not understand. So, it says: “He established it as a precept for Joseph [when he went out over Egypt; I learned a language I had not known]” (Psalms 81:6). “And Darda,” (I Kings 5:11), this is the generation [dor] of the wilderness, which was entirely knowledge [de’a]. “Sons of Maḥol,” (I Kings 5:11), these are the Israelites, whom the Holy One blessed be He forgave [maḥal] for the sin of the [Golden] Calf.

I have probed with wisdom. With the [wisdom of the] Torah.

“He spoke three thousand proverbs” (I Kings 5:12). Rabbi Shmuel bar Naḥmani said: We reviewed the Bible in its entirety, and we found that Solomon composed only approximately eight hundred verses [of proverbs], and you say three thousand? Rather, it teaches that each and every verse that Solomon composed has two or three meanings. The Rabbis say: On each and every verse there are three thousand parables, and there are one thousand and five meanings for each and every parable, as it is written: “And his poems [shiro] were [one thousand and five]” (I Kings 5:12), the remainder [shiyuro] for each parable¹²⁹Layers of meaning that were not explicitly stated. was one thousand and five.

I said I will be wise. To know the wisdom [of Torah].⁵⁵Alternatively, if I consider myself a wise person [=אמרתי אחכמה], then it is beyond doubt that wisdom is very distant from me [=והיא רחוקה ממני]. (Rabbi of Kotzk)

“He spoke of the trees, [from the cedar which is in Lebanon to the hyssop that emerges from the wall; he spoke of the animal, of the bird, of the creeping creatures, and of the fish]” (I Kings 5:13). Is it possible for a person to speak of the trees? It is rather that Solomon said: ‘Why is the leper purified by the tallest of the tall and the lowest of the low, with a cedar tree and a hyssop? It is because when a person elevates himself like a cedar, he is afflicted with leprosy, and when he lowers himself and demeans himself like the hyssop, which is low, he will ultimately be healed.’
Likewise, why is it that an animal is permitted with two signs¹³⁰When an animal is slaughtered, the knife must penetrate the majority of both the gullet and the windpipe. and a bird is permitted with one sign?¹³¹When a bird is slaughtered, the knife must penetrate the majority of either the gullet or the windpipe. It is because the animal is created from the dry land, and the bird from the sea, as bar Kappara said: The bird was created from the mud.¹³²Mud is a combination of dry land and water. Thus, a bird’s status is between that of an animal, which was created from the earth, and a fish, created from water. Similarly, its slaughter requires the middle ground between that of an animal, which requires the penetration of two passageways, and that of a fish, which does not require ritual slaughter at all. Rabbi Avin said in the name of Rabbi Shmuel Kapodkiya, that the legs of a chicken are similar to the scales of a fish.
“And of the creeping creatures,” he said: Why is one who traps or wounds [one of the] eight swarming creatures [mentioned] in the Torah on Shabbat liable,¹³³Liable for desecrating the Shabbat, which carries with it the death penalty or karet for intentional violation, and a sin-offering for unwitting violation. while for all the rest of the swarming creatures, repugnant creatures and creeping creatures, one is exempt? It is because they have skins. “And of the fish,” he said: Why is it that all animals, beasts, and birds require slaughter, and fish do not require slaughter? It is from this verse: “Will flocks and herds be slaughtered?” (Numbers 11:22), while regarding fish, only gathering is written.¹³⁴The entire verse states: “Will flocks and herds be slaughtered for them and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?”
Yaakov, from the village of Nevurya, issued a ruling in Tyre that fish require slaughtering. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “Let the water swarm with swarms of the living and let birds fly” (Genesis 1:20). Just as a bird requires slaughter, so too, fish require slaughter.’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ [Yaakov] said: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said to him: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: “From where [do you derive this]?’ [Rabbi Ḥagai] said to him: ‘From here: “Will flocks and herds be slaughtered for them [and suffice for them? If all the fish of the sea would be gathered for them, would it suffice for them?]” (Numbers 11:22) – these with slaughter and these with gathering.’ [Yaakov] said: ‘Flog your floggings, as it is good for internalization.’

But [it proved to be] far beyond me. And what is this?⁵⁶Alternatively, the reason why the Torah proved to be far, i.e., I am unable to comprehend it, is because of me [=ממני] and not, God forbid, that the Torah is lacking. (Amtachas Binyomin)

Yaakov, from the village of Nevurya, issued a ruling in Tyre, that the son of a gentile woman is circumcised on Shabbat. Rabbi Ḥagai heard and he sent to bring him. [Rabbi Ḥagai] said to him: ‘From where did you [derive] your ruling?’ He said to [Rabbi Ḥagai]: ‘From here, as it is written: “They declared their lineage [vayityaldu] after their families” (Numbers 1:18), and it is written: “[He that is eight days old shall be circumcised among you…] he that is born [yelid] in the house and purchased with money [from any foreigner” (Genesis 17:12).’ [Rabbi Ḥagai] said: ‘Let him be flogged forty times.’ He said to [Rabbi Ḥagai]: ‘Shall a person who states a matter from the Torah be flogged?’ [Rabbi Ḥagai] said: ‘You did not issue a correct ruling.’ He said to [Rabbi Ḥagai]: ‘From where [do you derive this]?’ [Rabbi Ḥagai said:] ‘Bend over¹³⁵Bend over the flogging pole. and listen.’ He [continued and] said to him: ‘If a son of gentiles comes to you and says: ‘I wish to become a Jew,’ provided that he will be circumcised on the day of Shabbat or on the day of Yom Kippur, does one desecrate Shabbat on his behalf or not? You must say: One does not desecrate, because one desecrates Shabbat and Yom Kippur only on behalf of the son of an Israelite man and an Israelite woman.’ He said to [Rabbi Ḥagai]: ‘From where [is this derived]?’ [Rabbi Ḥagai] said to him: ‘Bend over, [it is derived from the following verse:] “To send away all the wives and those born from them”’ (Ezra 10:3). He said to [Rabbi Ḥagai]: ‘Are you flogging me based on a verse in Writings?’ [Rabbi Ḥagai] said to him: ‘It is as it is written: “And let it be done in accordance with the Torah”’ (Ezra 10:3). He said to [Rabbi Ḥagai]: ‘From what [source in the] Torah?’ [Rabbi Ḥagai said:] ‘It is as it says: “You shall not marry them” (Deuteronomy 7:3). Why? “For they will cause your child to turn away” (Deuteronomy 7:4) – a son who emerges from an Israelite woman is called your son, but a son who emerges from a gentile woman or from a maidservant is not called your son, but rather, her son.’ He said to him:¹³⁶Yaakov of Nevurya said this to Rabbi Ḥagai. Alternatively, Rabbi Ḥagai said this to the individual whose job it was to administer the flogging. ‘Flog your floggings, as it is good for internalization.’
Solomon said: On all these I stood and examined, but the portion of the red heifer I analyzed. When I was toiling in it and expounding and investigating it: “I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).

That which was is far beyond me. The distant things that were in the Creation.

And so very deep it is; who can find it, for I am not permitted to delve into them, what is above and what is below, what is before and what is after.⁵⁷See Maseches Chagigah 11b. Furthermore—

So I turned about. To know and to search out and to seek the wisdom [=meaning] of the section dealing with the Red Heifer⁵⁸The numerical value [gematria] of “והיא רחוקה” equals 341, the same as “פרה אדומה.” ⁵⁹The Gemara in Maseches Yoma 14a states, that verse 7:23 above “I said, ‘I will be wise but it proved far beyond [והיא רחוקה] me,’” is referring to the Red Heifer, whose ashes render ritually clean one who has become contaminated by contact with a corpse, and yet these same ashes contaminate one who is ritually clean. and the computation of the End [of exile] for Redemption.

And to know that wickedness is folly. To foresee the ultimate end of heresy, and “foolishness is madness,” [i.e.,] the confusion and madness therein.

And I find more bitter than death. Which is the severest of the ten harsh things that were created in the world, as it is [stated] in [Maseches] Bava Basra, in [the chapter entitled] “The Partners.”⁶⁰10a. “And I find more bitter” and severe than it, “the woman,” this refers to heresy.

“I find more bitter than death, the woman whose heart is snares and nets, her hands, shackles. One who is good before God will escape from her, but a sinner will be captured by her” (Ecclesiastes 7:26).
“I find more bitter than death, the woman…” The Rabbis say: Because she demands from him things that he is unable to live up to, ultimately, she causes him to die a bitter death. There was an incident involving a certain person who had a neighbor who was a robber, who would go out and attack at night, and sustain his sons and daughters during the day. The wife of that person said to him: ‘How unfortunate is that woman who has adhered to you.’¹³⁷She said this about herself. She said to him: ‘Do you see the children of our neighbor, how they eat and drink?’¹³⁸They are so much better off than we are. He said to her: ‘Do you want me to do what he does?’ She said to him: ‘What is wrong with that?’ He said to her: ‘Come with me to convince him [to let] me go with him.’ They went and convinced him, and he took him with him. They went out that night, and another robber went out and set an ambush after them. This one,¹³⁹The experienced robber. who was familiar with the roads, fled and was spared, and that one,¹⁴⁰The neighbor who went out to rob for the first time. who was not familiar with the paths, was captured and hanged. They proclaimed in his regard: ‘Last of the robbers, first of the hanged.’

Whose her heart is full of [traps and] nets. An expression of a net, as in, “he catches them in his net and gathers them in his trawl.”⁶¹Chavakuk 1:15.

There are three matters that are harmful to the body: An affliction of the heart is harmful to the body; an affliction due to intestinal illness is more harmful to the body than affliction of the heart; and poverty is more harmful than any of them. Rabbi Yehuda said: There are fourteen things, one more powerful than the next, and each one dominates the next. The depths are powerful, but the earth dominates it because it is flattened over it. The earth is powerful, but the powerful mountains dominate it. The mountain is powerful, but iron dominates and shatters it. Iron is powerful, but fire melts it. Fire is powerful, but water dominates it and douses it. Water is powerful, but the clouds carry it. Clouds are powerful, but the wind scatters them. The wind is powerful, but the wall dominates and withstands it. A wall is powerful, but a person dominates and demolishes it. A person is powerful, but trouble frightens him. Trouble is powerful, but wine dominates and causes it to be forgotten. Wine is powerful, but sleep abates it. Sleep is powerful, but illness dominates and interrupts it. Illness is powerful, but the angel of death dominates it and takes his life. And an evil woman is more powerful than all of them.

Her hands as chains. Once she seizes a man, he is as though bound with thick ropes.

“Whose [heart] is snares and nets” – as she traps in the sea and on dry land. “Her hands, shackles,” Rabbi Elazar said: Had he not written in her regard: “Her hands, shackles,” she would seize a man in the marketplace and say: ‘Have relations with me.’¹⁴¹The midrash interprets the verse to mean that the woman’s hands are shackled, meaning that she is too inhibited to demand relations outright. Instead, her “heart is snares and nets” – in her heart she desires relations, and she finds ways to entice men. This is analogous to a biting dog whose owner holds it on a chain; even though it is tied, it would grasp onto a person in the marketplace by his clothes. So, had he not written in her regard: “Her hands, shackles,” she would abduct a person in the marketplace. See what is written: “She seized him by his garments, saying: Lie with me” (Genesis 39:12). “One who is good before God will escape from her” – this is Joseph; “but the sinner will be captured by her” – this is Potifar. Alternatively, “good” – this is Pinḥas, “but the sinner” – this is Zimri. Alternatively, “good” – this is Palti, “but the sinner” – this is Amnon.
Rabbi Isi of Caesarea interpreted the verse regarding heresy. “Good” – this is Rabbi Elazar, “but a sinner” – this is Yaakov of the village of Nevurya.¹⁴²He was a heretic. Alternatively, “good” – this is Elazar ben Dama, “but a sinner” – this is Yaakov of the village of Sama.¹⁴³See Kohelet Rabba 1:8 for a story pertaining to Elazar ben Dama and Yaakov of Sikhanya, who some commentaries equate with the Yaakov of Sama mentioned here. The midrash there also mentions the other individuals identified here as good or as heretics. Alternatively, “good” – this is Ḥananya, son of Rabbi Yehoshua’s brother, “but a sinner” – these are the residents of the village of Naḥum.¹⁴⁴These heretics employed sorcery to apprehend Ḥananya, but Rabbi Yehoshua rescued him; see Kohelet Rabba 1:8. Alternatively, “good” – this is Yehuda ben Nekosa, “but a sinner” – these are the heretics. Alternatively, “good” – this is Rabbi Natan, “but a sinner” – this is his disciple.¹⁴⁵He went and joined the heretics. Alternatively, “good” – this is Rabbi Eliezer and Rabbi Yehoshua, “but a sinner” – this is Elisha.¹⁴⁶Elisha ben Avuya, who ultimately adopted a sinful path.

“Whose [heart] is snares and nets” – as she traps in the sea and on dry land. “Her hands, shackles,” Rabbi Elazar said: Had he not written in her regard: “Her hands, shackles,” she would seize a man in the marketplace and say: ‘Have relations with me.’¹⁴¹The midrash interprets the verse to mean that the woman’s hands are shackled, meaning that she is too inhibited to demand relations outright. Instead, her “heart is snares and nets” – in her heart she desires relations, and she finds ways to entice men. This is analogous to a biting dog whose owner holds it on a chain; even though it is tied, it would grasp onto a person in the marketplace by his clothes. So, had he not written in her regard: “Her hands, shackles,” she would abduct a person in the marketplace. See what is written: “She seized him by his garments, saying: Lie with me” (Genesis 39:12). “One who is good before God will escape from her” – this is Joseph; “but the sinner will be captured by her” – this is Potifar. Alternatively, “good” – this is Pinḥas, “but the sinner” – this is Zimri. Alternatively, “good” – this is Palti, “but the sinner” – this is Amnon.
Rabbi Isi of Caesarea interpreted the verse regarding heresy. “Good” – this is Rabbi Elazar, “but a sinner” – this is Yaakov of the village of Nevurya.¹⁴²He was a heretic. Alternatively, “good” – this is Elazar ben Dama, “but a sinner” – this is Yaakov of the village of Sama.¹⁴³See Kohelet Rabba 1:8 for a story pertaining to Elazar ben Dama and Yaakov of Sikhanya, who some commentaries equate with the Yaakov of Sama mentioned here. The midrash there also mentions the other individuals identified here as good or as heretics. Alternatively, “good” – this is Ḥananya, son of Rabbi Yehoshua’s brother, “but a sinner” – these are the residents of the village of Naḥum.¹⁴⁴These heretics employed sorcery to apprehend Ḥananya, but Rabbi Yehoshua rescued him; see Kohelet Rabba 1:8. Alternatively, “good” – this is Yehuda ben Nekosa, “but a sinner” – these are the heretics. Alternatively, “good” – this is Rabbi Natan, “but a sinner” – this is his disciple.¹⁴⁵He went and joined the heretics. Alternatively, “good” – this is Rabbi Eliezer and Rabbi Yehoshua, “but a sinner” – this is Elisha.¹⁴⁶Elisha ben Avuya, who ultimately adopted a sinful path.

Chains. אֲסוּרִים is] a noun meaning “bonds,” as in, “and his bonds אֱסוּרָיו melted,”⁶²Shoftim 15:14. meaning his bonds, and so did Menachem explain it.

See, this is what I have found, says Koheles, adding one to another to find an accounting. All the commandments that the righteous perform, and the transgressions that the wicked commit, are counted before the Holy One, Blessed Is He, one [is placed next] to the other, and they combine to a large amount. So did our Rabbis explain it in Maseches Sotah.⁶³8b.

“See, this I have found, said Kohelet, adding one to another to find the account” (Ecclesiastes 7:27).
“See, this I have found, said [amera] Kohelet,” and elsewhere it says: “Said [amar] Kohelet” (Ecclesiastes 1:2; 12:8). Rabbi Yirmeya said: This is the Divine Spirit, which at times speaks in the masculine and at times speaks in the feminine.¹⁴⁷Amera is a feminine term and amar is a masculine term.
“Adding one to another to find the account,” Rabbi Yitzḥak said: According to the way of the world, if a person falters and commits a sin for which he is liable to receive death at the hand of Heaven, how does he gain atonement? His ox dies, his chicken is lost, his bowl breaks, he bumps his little finger and a drop of blood falls; part of the soul corresponds to the entire soul, as it is stated: “Adding one to another to find the account” – one combines with another one and the account is complete.¹⁴⁸All the small travails and sufferings together are punishment for his sin. To what extent is the account exacted? Rabbi Pinḥas said: [One is punished] for every single [transgression].

Says Koheles. Said the collection of wisdom, [i.e.,] said his intellectual soul which collects [his] wisdom.

Koheles. This קֹהֶלֶת is a feminine noun, and when it is used in the masculine form, it refers to the one who gathers it, i.e., Shlomo. We find in the Midrash, Rabbi Yirmiyah the son of Elazar said, that the Holy Spirit sometimes speaks in the masculine gender and sometimes it speaks in the feminine gender. One verse states, “you are my help עֶזְרִי and my rescuer,”⁶⁴Tehillim 70:6. and another verse states, “you are my help עֶזְרָתִי and my rescuer.”⁶⁵Ibid. 40:18. [Also,] one verse states, “a herald מְבַשֵּׂר proclaiming peace,”⁶⁶Nachum 2:1. and another verse states, (the voice of)⁶⁷The text in the parenthesis is not part of the verse. “the herald מְבַשֶּׂרֶת of Tzion.”⁶⁸Yeshayahu 40:9.

For which yet my soul searches. In addition to those [quests] mentioned above, which I sought and did not find, my soul sought a proper one among women, but I did not find one, because they are all lightheaded. One [worthy] man among a thousand

“What my soul sought further, I did not find; one man from one thousand I have found; but a woman among all these I did not find” (Ecclesiastes 7:28).
“What my soul sought further, I did not find; one man from one thousand I have found.” According to the way of the world, one thousand people enter to study Bible, one hundred of them emerge to study Mishna, ten of them emerge to study Talmud, and one of them emerges to issue rulings; that is what is written: “One man from one thousand I have found.”
Another matter, “man” – this is Abraham, “but a woman among all these I did not find” – this is Sarah. Alternatively, “man” – this is Amram, “but a woman” – this is Yokheved. “Man” – this is Moses, “but a woman” – these are the women of the wilderness.¹⁴⁹Although Sarah, Yokheved, and the Israelite women in the generation of Moses were righteous, they were not equal to the men with whom they are contrasted. Alternatively, “man” – this is Moses, who came after one thousand generations; that is what is written: “He commanded the matter for one thousand generations” (Psalms 105:8). This teaches that the Holy One blessed be He looked at all the jugs and did not find a jug as lined with pitch as Moses, who extended his hand and received the Torah.

I have found. It is customary in the world, [that out of] a thousand who enter [a school] to [learn] Scripture, emerge from them— successful and capable of [the study of] Mishnah— only one hundred. And of those hundred who enter [to study] Mishnah, only ten of them emerge for [the study of] Gemara, and of those ten who enter to [study] Gemara, only one emerges who is capable of rendering decisions [pertaining to religious matters], the result being one out of a thousand.

But a [worthy] woman among all of them. Even in a thousand; therefore, you must be cautious regarding her.

See, this only have I found. And which brought to the world a stumbling block through her.

“But, see, this I have found: God made man upright, but they have sought many schemes” (Ecclesiastes 7:29).
“But, see, this I have found: God made man upright” – he was upright, as it is stated: “God made man upright,” and it is written: “Behold, man has become like one of us” (Genesis 3:22) – like one of the ministering angels. When they became two, “but they have sought many schemes.”

That [God] made. The Holy One, Blessed Is He [created] Adam perfectly upright.⁶⁹As God stated in Bereishis 3:22 regarding Adam, “Behold, the man has become like one of us to know [what is] good and [what is] evil.”

But they. When his wife Chavah was paired up with him,⁷⁰Rashi is explaining the reason for the change to plural [“they”] when the subject is singular [“man”]. and they became two and were called “they.”

Sought out many stratagems. Plans and designs of sin. So is it expounded in the Midrash.