Kommentar zu Kohelet 11:12

Cast you your bread upon the waters. Do goodness and kindness to a person about whom your heart tells you that you will never see him again,¹Do kindness without anticipating reciprocity from the receiver. (Sforno) Or, when giving charity, needy Torah scholars should be given priority. The Gemara in Maseches Bava Kamma 17a states that Torah is symbolized by water. Thus, when you “cast your bread,” cast it first to the needy Torah Scholars. (Derech Hachayim) like a person who casts his food upon the water’s surface.²Alternatively, also give charity to people you do not know. (Ibn Ezra)

“Cast your bread on the surface of the water, for after many days you will find it (Ecclesiastes 11:1).
“Cast your bread on the surface of the water” – Rabbi Beivai said: If you sought to perform charity, perform it with those who toil in Torah study, as water stated here is nothing other than words of Torah, as it is stated: “Anyone thirsty, go to water” (Isaiah 55:1).¹This verse is interpreted as using the term water to refer to Torah, as implied by the continuation: “Incline your ear and come to Me, hear and your soul shall live” (Isaiah 55:3). Rabbi Akiva said: When I was coming by sea, I saw a ship that sank in the sea, and I was very sorry about a certain Torah scholar who was on it and [must have] drowned. When I arrived at the province of Kapotkeya, I saw him, that he was sitting before me and asking questions. I said to him: ‘My son, how did you ascend from the sea?’ He said: ‘Rabbi, due to your prayer, each wave cast me to another, and another to another until they caused me to reach dry land.’ I said to him: ‘My son, what deeds do you have to your credit?’ He said: ‘When I boarded the ship, a certain unfortunate man encountered me. He said to me: Perform charity for me, and I gave him a loaf. He said to me: Just as you gave me my life with your gift, so may your life be given to you.’ I read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain large ship that set sail in the Mediterranean Sea. The wind took hold of it and brought it to a place where there was no flowing water.²The water currents in that location swirled in such a way that the ship was unable to progress. When they realized that they were in serious trouble, they said: Let us share our supplies. If we die, all of us will die. If we live, all of us will live. The Omnipresent enlightened their eyes and they took a goat, roasted it, and suspended it on the west side of the ship. A great beast came after its aroma and began dragging [the ship] until it cast it into flowing water and they traveled on. When they arrived and entered Rome, they recounted the incident to Rabbi Eliezer and Rabbi Yehoshua. They read in their regard: “Cast your bread on the surface of the water.”
Bar Kappara was digging³Some commentaries contend that the text should read: Bar Kappara was strolling (Matnot Kehuna; Etz Yosef). on the coast at Caesarea. He saw a ship that had sunk in the sea and a governor ascending from it unclothed. When [bar Kappara] saw him, he approached him, inquired after his welfare, and gave him two sela. What [else] did he do? He took him into his house, fed him, gave him to drink, and gave him an additional three sela. He said to him: ‘A prominent man like you will [need to] spend an additional three sela.’ Sometime later, Jews were incarcerated in Safefasa. They said: ‘Who will go and appease [the authorities] on our behalf?’ They said to each other: ‘Bar Kappara, as he is esteemed by the government.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are five hundred dinars here; take them and appease them on our behalf.’ He took five hundred dinars and ascended to the governmental authorities. When the governor saw him, [the governor] stood on his feet and inquired after his welfare. [The governor] said to him: ‘Why did the Rabbi trouble himself to come here?’ [Bar Kappara] said to him: ‘I am requesting from you that you have mercy on these Jews.’ [The governor] said to him: ‘You know that this kingdom does nothing for free.’ [Bar Kappara] said to him: ‘I have with me five hundred dinars. Take them and be appeased in our regard.’ [The governor] said to him: ‘Let these dinars be payment to you for the five sela that you gave me, and [the members of] your nation will be freed in exchange for the food and the drink that you fed me and gave me to drink in your house, and go you in peace, with great honor.’ They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Shamua was strolling on the coast of the Mediterranean Sea. He saw a ship that was being tossed in the sea, and in an instant, it sank along with everything that was on it. He saw one man who was sitting on one of the planks of the ship. [His plank was tossed] from one wave to another; he ascended to dry land when he was naked, and he hid on the seacoast. It was the season when Jews ascend to Jerusalem for the pilgrimage festival. He said to them: ‘I am from the descendants of Esau your brother. Give me some minimal garments, and I will cover my nakedness, as the sea stripped me bare and I was left with nothing.’ They said to him: ‘May your entire nation be stripped bare in this manner.’ He lifted his eyes and saw Rabbi Elazar ben Shamua strolling among them. He said: ‘I see that you are an elderly and respected man in your nation, and you are wise in the ways of the dignity of people. Perform charity for me and give me a covering, for the sea stripped me bare.’ Rabbi Elazar ben Shamua had on him seven cloaks. He removed one and gave it to him. He led him to his house, fed him, gave him to drink, gave him two hundred dinars, transported him fourteen parasangs, and accorded him great honor until he brought him into his [own] house.
Sometime later, the evil emperor died, and they appointed a king in his place. He decreed on that province that all the men were to be executed and all the women to be plundered.⁴The new king was the man who had been saved from the ship. He issued the decree because the Jews of that province had treated him so poorly in his time of need. They said to Rabbi Elazar ben Shamua: ‘Go and appease them on our behalf.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are four thousand dinars here; take them and appease them on our behalf.’ He took them and ascended, and stood at the gate of the royal palace.
He said to them: ‘Go and say to the king: One Jewish man is standing at the gate and he wishes to ask after the welfare of the king.’ [The king] said: ‘Bring him in.’ When the king saw him, he threw himself off his throne and fell on his face. He said: ‘What business does my master have here, and why did my master trouble himself to come here?’ [Rabbi Elazar ben Shamua] said: ‘It is so you will have mercy on that province and abrogate that decree.’ He said to him: ‘Is there any untruth written in the Torah?’ He said to him: ‘No.’ He said to him: ‘Is it not written in your Torah: “An Amonite and a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4)? Why? “Because they did not greet you with bread and with water” (Deuteronomy 23:5). And it is written: “Do not despise an Edomite, as he is your brother” (Deuteronomy 23:8). Am I not a descendant of Esau your brother?⁵The Edomites were descendants of Esau. This man was Roman, and the Sages identified Rome as descendants of the Edomites. But they did not treat me with kindness. One who violates the Torah incurs liability to be executed.’
Rabbi Elazar ben Shamua said to him: ‘Even though they have incurred liability toward you, pardon them and have mercy on them.’ He said to him: ‘You know that this kingdom does nothing for free.’ He said to him: ‘I have with me four thousand dinars. Take them and have mercy on them.’ He said to him: ‘Let these four thousand be given to you in exchange for the two hundred that you gave me, and the entire province will be pardoned because of you, in exchange for the food and the drink that you fed me and gave me to drink. Go into my treasury and take for yourself seven cloaks of garments in exchange for the cloak that you gave to me. Go in peace to your people, and I will pardon them because of you.’ They read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain man who each day would take one loaf and cast it into the Mediterranean Sea. One day he went and purchased a fish. He cut it open and found a jewel in it. They said to him: This is the man who received a return for his loaves. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Yitzḥak said: There was an incident involving a merchant who was walking along the way along with a certain soldier. As they were walking together they developed a fondness for one another. When they entered the city, [the merchant] brought him in with him, fed him, and gave him to drink. Sometime later this merchant was arrested for selling garments stained with blood.⁶The suspicion was that he had attacked travelers and stolen their garments. That soldier heard, and he came to him. He said to [the merchant]: ‘What are you doing here?’ [The merchant] recounted the incident to him. [The soldier] said to him: ‘When you go out to be tried, say to them that so-and-so knows to speak in my favor.’ When he went out to be tried, he said: ‘So-and-so knows to speak in my favor.’ They said to [the soldier]: ‘What favorable [considerations] do you know about this [individual]?’ He said to them: ‘The brother of someone who was killed owed me [money], but he did not have anything to give. He gave me his⁷The garments of his dead brother. garments, and I gave them to this one to sell them for me.’ They said: ‘A trustworthy one received it from a trustworthy one,’ and he was freed. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Rabbi Simai interpreted it regarding Abraham our patriarch. The Holy One blessed be He said to him: You said: “I will take a loaf of bread [and you shall sustain your heart]” (Genesis 18:5); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Behold I will rain bread down to you from the heavens” (Exodus 16:4). In the settlement, as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). And in the future as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16).
You said: “And wash your feet” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “I will wash you in water…” (Ezekiel 16:9).⁸The verse means that God cleansed them of the impurity of Egypt. In the settlement, as it is stated: “Wash and be purified” (Isaiah 1:16). And in the future as it is stated: “When the Lord will have washed away the excrement of the daughters of Zion” (Isaiah 4:4).
You said: “Please let a little water be taken” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Arise, well, [give voice for it]” (Numbers 21:17).⁹Israel recited this expression of praise and gratitude for the miraculous well that provided water for them in the wilderness. In the settlement, as it is stated: “A land of streams of water…” (Deuteronomy 8:7). And in the future as it is stated: “It will be on that day, the mountains will drip nectar and the hills will flow with milk; all the streams of Judah will flow with water…” (Joel 4:18).
You said: “Recline under the tree” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “He spread a cloud for a screen” (Psalms 105:39). In the settlement, as it is stated: “You shall dwell in booths seven days; every native in Israel shall dwell in booths” (Leviticus 23:42). And in the future as it is stated: “It will be a shelter for shade by day…” (Isaiah 4:6).

For after many days you will find it. Days will yet come, and you will receive your recompense.³Alternatively, for you will find its reward in the World to Come. (Targum) Look what is stated about Yisro, “Call him and let him eat bread,”⁴Shemos 2:20. and he thought that he [Moshe] was an Egyptian and that he would never see him again. What was the end? He became his son-in-law and reigned over Yisroel and [Moshe] brought him under the wings of the Divine Presence, and his sons and grandsons merited to sit in the Chamber of Hewn Stone.

Contribute to seven and even eight. If you shared your food and your drink with seven who need kindness,⁵Alternatively, when giving charity, give priority to the needy who are Shabbos observers [=לשבעה], symbolized by the seventh day of the week, Shabbos, over the needy who do not observe Shabbos; and give priority to Jews [=לשבעה], symbolized by the eighth day of circumcision], over non-Jews. (Derech Hachayim) share further with eight more who come after them, and do not say, “Enough.”⁶The Rambam lists eight levels of charity, each higher than the other. The seventh [i.e., next to the highest level] is a person who gives charity to one whose identity he does not know, nor does the recipient know the identity of the donor. The highest [i.e., eighth] level, is supporting one by means of a gift, loan, partnership of providing work to an impoverished Jew. Alternatively, the verse means, “contribute on the seventh and eighth level [as prescribed by the Rambam].” (Alshich)

“Distribute a portion to seven, and also to eight, as you do not know what evil will be upon the earth” (Ecclesiastes 11:2).
“Distribute a portion to seven, and also to eight” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: “Distribute a portion to seven” – these are the seven days of the week, as it is stated: “It was on the seventh” (I Kings 18:44), on the day of Shabbat. “And also to eight” – these are the eight days of circumcision, as it is stated: “He put his face between his knees…” (I Kings 18:42).¹⁰These verses describe the prophet Elijah praying for an end to a protracted drought in the Land of Israel. Why between his knees? He said before the Holy One blessed be He: ‘Master of the universe, even if your descendants have only these two mitzvot to their credit, Shabbat and circumcision, it is fitting that You should have mercy on them.’
Rabbi Yehoshua says: “Distribute a portion to seven” – these are the seven days of Passover; “and also to eight” – these are the eight days of the festival.¹¹Sukkot From where do I derive to include Shavuot, Rosh Hashanah, and Yom Kippur? The verse states: “Also” – “and also” [and these are two] inclusions.¹²The term “also” is considered an inclusionary term, and the “and” preceding “also” is superfluous and therefore implies an additional inclusion. Therefore, the verse is understood to be adding Shavuot and the Days of Awe, i.e., Rosh HaShana and Yom Kippur. These days too are considered festivals, and the blessing of Sheheḥeyanu is recited, as on other festivals (Rabbi David Luria).
Rabbi Azarya says: “Distribute a portion to seven” – this is the generation that Moses circumcised after seven;¹³Seven generations after Abraham circumcised the members of his household. “and also to eight” – this is the generation that Joshua circumcised after eight, as it is written: “At that time, the Lord said to Joshua…circumcise the children of Israel a second time.” (Joshua 5:2). By inference, [this indicates] that [Moses] had circumcised them in the first instance. “Joshua made [flint knives] for himself [and circumcised the children of Israel at the Hill of the Foreskins]” (Joshua 5:3) – [the name of this place indicates] that they made it a hill with [all their] foreskins.
Rabbi Neḥemya interpreted the verse regarding the princes: “Distribute a portion to seven” – as it is written: “On the seventh day the prince of the children of Ephraim” (Numbers 7:48). “And also to eight” – as it is written: “On the eighth day the prince of the children of Manasseh (Numbers 7:54).¹⁴The reference is to the offerings of the princes of the tribes during the days of the inauguration of the Tabernacle. Rabbi Neḥemya is interpreting the verse as an allusion to the fact that Ephraim and Manasseh were counted as separate tribes and that their princes donated their offerings on separate days, despite the fact that they were both from Joseph (Etz Yosef).
Rabbi Yehuda interpreted the verse regarding the inauguration. “Distribute a portion to seven” – these are the seven days of inauguration, as it is stated: “For seven days He will inaugurate you” (Leviticus 8:33). “And also to eight” – as it is written: “It was on the eighth day (Leviticus 9:1).¹⁵The reference is thus to the special offerings that were given on the seven days of inauguration, as well as to the special offerings of the eighth day, when the Tabernacle began to function with its full level of sanctity. Both sets of offerings brought Israel atonement (Midrash HaMevo’ar).
Rabbi Huna said: “Distribute a portion to seven” – these are the seven days of menstruation;¹⁶See Leviticus 15:19. “and also to eight” – these are the eight days of circumcision, as it is stated: “And on the eighth day [the flesh of his foreskin] shall be circumcised” (Leviticus 12:3).¹⁷The connection between these two sets of laws is that if a couple observes the laws concerning the impurity imparted by menstruation they will merit to have children and fulfill the mitzva of circumcision (Etz Yosef).
Rabbi Levi said: “Distribute a portion to seven” – these are the seven days of the booth;¹⁸The mitzva to dwell in a booth [sukka] for the seven days of Sukkot. “and also to eight” – as it is stated: “On the eighth day [you shall have] an assembly” (Numbers 29:35).
Rabbi Elazar ben Rabbi Shimon grew weak and his arm was uncovered. His wife saw him, and she smiled, cried, and said: ‘Happy am I with what was my lot in this world. Happy am I that I cleaved to the body of this righteous one.’ She cried and said: ‘Woe is me that the body of this righteous one is going into the ground.’ As he was dying, he said to her: ‘I am dying; however, maggots will have no power over me, other than one worm that is destined to bore a hole behind my ear, for one time I was entering [a place] and I heard the voice of a certain person who was cursing,¹⁹He was demeaning Torah scholars. and although I had the ability to punish him, I did not do so.’ When he died he was buried in Gush Ḥalav. Rabbi Shimon would appear to the residents of Meron,²⁰In a dream and he would say to them: ‘One right eye that I had,²¹My son, who was as dear to me as my right eye. and you do not bury him alongside me?’ The residents of Meron would go and seek to bring him, and the residents of Gush Ḥalav would emerge against them with clubs and spears. One time, with the approach of the great fast,²²Yom Kippur [the residents of Meron] said: This time we will bring him, while they are preoccupied.²³While they are preoccupied with preparations for Yom Kippur. They went and sought to bring him, and two snakes of fire emerged and went before them. They said: ‘This is the time that we will bring him.’²⁴They interpreted the appearance of the fiery snakes as a sign that they would receive divine assistance. Once they reached the cave, the two snakes stood to the side. They said: ‘Who will enter and bring him?’ She²⁵Rabbi Elazar’s wife said: ‘I will enter and bring him, as I know an distinguishing mark in him.’ She entered and found that worm that was sitting and boring a hole behind his ear. She sought to remove it. She heard a Divine Voice saying: ‘Leave the creditor to collect its debt.’ They brought him and placed him alongside his father. From that moment on, Rabbi Shimon did not appear to the residents of Meron.
When Rabbi Elazar ben Rabbi Shimon would enter the study hall, the face of Rabbi [Yehuda HaNasi] would become gloomy.²⁶This was because Rabbi Elazar would prevail over Rabbi Yehuda HaNasi in their halakhic disputes. His father²⁷Rabban Shimon ben Gamliel would say to him: ‘My son, it is proper [that he prevails], as he is a lion, son of a lion, and you are a lion, son of a fox.’ When he died, he sent and proposed to his wife.²⁸After Rabbi Elazar died, Rabbi Yehuda HaNasi proposed marriage to Rabbi Elazar’s wife, who was a righteous woman in her own right. She sent and said to him: ‘Shall a vessel that was used by the sacred be used by the profane?’ He said to her: ‘What did he do that I do not do like him?’ She said to him: ‘When he would sit and devote himself to Torah study, he would completely devote himself. He would say: May all the suffering of Israel come upon me, and it would come [upon him]. But when it came time to engage [in Torah study], he would say: Each and every one should go to its place.’²⁹He demanded that the suffering leave him so that he could study Torah with a clear mind. He said to her: ‘I, too, will do so.’ He called upon them to come, and they came. He sought for them to leave, but they did not leave. Some say, for thirteen years to the day he suffered from toothaches. He sent and told her.³⁰Rabbi Yehuda HaNasi sent a message to Rabbi Elazar’s widow that since he had now experienced so much suffering, she should marry him. She said to him: ‘I have heard that one elevates in matters of sanctity and one does not downgrade.’³¹Therefore, she would not marry him. “And also to eight” – as it is stated: “On the eighth day [you shall have] an assembly.”³²This implies that one is meant to always elevate in matters of sanctity, just as the seven days of Sukkot are followed by the Day of Assembly, Shemini Atzeret.

For you never know what calamity will come. Perhaps days will yet come and you will need [support from] them all. Then you will be saved from the evil by this charity, and if not now, when?

Our Rabbis, however, said—Contribute to, etc. These are the seven days of creation. Give one of them as a portion to your Creator, by resting on Shabbos. And even to eight. These are the eight days preceding circumcision.

Another explanation: Contribute to seven. The communal sacrifices of the seven days of Pesach. And even to eight. The eight days of the Festival [=Succos].

For you never know what calamity will come. If the Beis [Hamikdosh] will be destroyed, and you will no longer bring sacrifices, and the first sacrifices will avail to annul the evil decree.

Another explanation: For you never know what [calamity] will come. You do not know what has been decreed on the Festival regarding the rains, and the sacrifices will avail to annul evil decrees.

When the clouds are filled with rain. If you have seen clouds full of rain, you know that they will ultimately empty their rains upon the earth. In the place where the benefit grows and is discernible, there it is destined [for the rains] to come to rest. Likewise, you should know that “if a tree falls, etc.,” [i.e.,] if a wise and righteous man⁷In Bamidbar 13:20, Rashi explains that a tree [עץ] is symbolizes a righteous man. See also the last Rashi on this verse below. resides in a city or in a province, the place where he resides, there his deeds will be discernible after his death, and his words of wisdom, exemplary traits and bestowal of goodness upon the inhabitants of that place by his good custom that he guided them on a straight road.⁸Alternatively, this verse is connected to the previous verse, i.e., a person blessed with wealth must share his fortune with the less fortunate in the same manner as clouds that are full of rain do not keep it for themselves but empty their rains upon the earth. (Metsudas Dovid)

“If the clouds are full of rain, they empty themselves upon the land, and if the tree falls in the south, or in the north, in the place where the tree falls, there it shall be. One who awaits the wind will not sow; and one who gazes at the clouds will not reap” (Ecclesiastes 11:3–4).
“If the clouds are full of rain, they empty themselves upon the land…” – if Torah scholars become filled with Torah, they will empty themselves upon Israel, who are called land, as it is stated: “As you will be a land of delight” (Malachi 3:12). “If the tree falls in the south, or in the north” – if the time has come for a Torah scholar to issue rulings, whether in the south or in the north, all of Israel assembles there and venerates his wisdom, hears from him, and learns from him.
Another matter: “If the clouds are full of rain” – if the prophets will be full of prophecy; “they empty themselves upon the land” – they will prophesy to Israel, who are called land, as it is stated: “As you will be a land of delight” (Malachi 3:12). Aquila the proselyte interpreted [the verse]: “I will command the clouds not to pour rain upon it” (Isaiah 5:6) [as follows]: I will command the prophets that they should not deliver prophecy to you. “If the tree falls in the south, or in the north” – if the time has come for a prophet to prophesy, whether in the south or in the north, all of Israel assembles, hears his prophecy, and learns from him.
Rabbi Yitzḥak said: If you see troubles that are approaching and coming upon the land, it is due to Israel, who are called land, as it is stated: “As you will be a land of delight” (Malachi 3:12). If the time has come for a Torah scholar to leave the world, like Rabbi Mona in Tzippori and Rabbi Bon in Tiberias, “in the south, or in the north, in the place where the tree falls, there it shall be,” there all Israel will perform acts of kindness with him.³³They will accord him honor and bury and eulogize him appropriately. “One who awaits the wind [ruaḥ] will not sow” – if one awaits the spirit [ruaḥ] of the kingdoms, he will not sow mitzvot and good deeds; “and one who gazes at the clouds” of the kingdoms “will not reap” [the reward for] mitzvot and good deeds.³⁴If one is preoccupied with the decrees of the kingdom and whether they are going to be somewhat more or less supportive of Jewish observance, he will be too distracted to do his best in performing good deeds.

Falls. Will reside, as in, “over all his brothers did he reside נָפָל.”⁹Bereishis 25:18.

A tree. [Symbolic of] a Torah scholar, who with his merit protects like a tree, which serves as a covering over the earth.

He who watches [waits] for the wind. He who waits and looks forward for the wind to come.¹⁰שמר הרוח cannot means “watching” a wind, Rashi therefore explains that שומר הרוח means “waiting” for the wind. שומר is used in the same context in Bereishis 37:11, which states, “his father waited [שומר]” to see when Yoseif’s dream would be fulfilled. (Sifsei Chachomim)

Will never sow. Sometimes he waits [for the wind], but it does not come.¹¹According to Rashi, the farmer is waiting for the wind to come in order to sow his field, because he wants the wind to scatter his seeds. Alternatively, the farmer is afraid of the wind and does not sow because the wind will blow the seeds away. (Sforno)

And he who looks to the clouds. He observes the clouds, and when he sees them darkening, he is afraid to harvest on account of the rains; he will never harvest because he is always fearful [of the rains].

Just as you do not know, etc., nor the nature of that which is hidden in the womb of her that is with child. Things closed in and confined in the womb which is full, and even though it protrudes outward, “just as you do not know [the way of the wind].” This is a transposed verse, expounded from its end to its beginning. “Just as you do not know the way of the wind,” i.e., the knowledge of both these things is equal, neither is one revealed to you, nor is the other revealed to you, for sometimes you think that you know by the clouds that the wind will come, and it does not come here, but it passes and goes away to another land. This expression is similar to, “like the garden of Adonoy, like the land of Egypt,”¹²Bereishis 13:10. [and] “as with the maidservant, so with her mistress,”¹³Yeshayahu 24:2. [and] “as with the buyer so with the seller.”¹⁴Ibid. Sometimes it [Scripture] compares the former to the latter, and sometimes it compares the latter to the former. Here too, it teaches the knowledge of the wind from the knowledge of the womb, i.e., you should not await the wind by looking at the clouds. (Gloss: This matter is transposed in Rashi’s words, and it is in the opposite order. We must therefore, emend it as it is in exact editions, and then it will be understood well, and the following is the authentic version:

“Just as you do not know the path of the wind, or how the bones grow in the womb of one who is pregnant; so you will not know the work of God, who does everything” (Ecclesiastes 11:5).
“Just as you do not know” – there are seven matters obscured from people, and they are the day of death, the day of consolation, the profundity of judgment, how one profits, what is in the heart of another, what is in a woman’s pregnancy, and this kingdom of Edom, when it will fall. The day of death, from where is it derived? It is as it is stated: “Man [also] does not know his time” (Ecclesiastes 9:12). The day of consolation, from where is it derived? It is as it is stated: “I am the Lord; at its time I will hasten it” (Isaiah 60:22). The profundity of judgment, from where is it derived? It is as it is stated: “For judgment is God’s” (Deuteronomy 1:17). How one profits, from where is it derived? It is as it is stated: “This is the gift of God” (Ecclesiastes 5:18). What is in the heart of another, from where is it derived? It is as it is stated: “I am the Lord, who probes the heart” (Jeremiah 17:10). What is in a woman’s pregnancy, from where is it derived? It is as it is stated: “Or how the bones grow in the womb of one who is pregnant.” And this kingdom of Edom, when it will fall, from where is it derived? It is as it is stated: “For it is a day of vengeance in My heart” (Isaiah 63:4).

Just as you do not know. This is a transposed verse, explained from its end to its beginning: Just as you do not know the skeletal structure that is enclosed in the full womb, things that are closed and confined in the full womb, and even though it protrudes outward, you cannot fathom what is in her womb,¹⁵Just as you do not know whether the fetus is male or female until it emerges, so do you not know the working of God Who does everything with wisdom. (Targum) so do you not know the way of the wind, i.e., the knowledge of both these things is equal, etc. From the book Sifsei Chachomim.)

Nor the nature of that which is hidden. Enclosiede in O.F., as in, “and closes וְעוֹצֵם his eyes.”¹⁶Yeshayahu 33:15.

So you will never know, etc. Also the decrees of the Omnipresent in dealing with poverty and wealth are hidden from you, and you should not refrain from [doing] kindness because you are worried, “perhaps my wealth will diminish and I will become impoverished; I will [therefore] not engage in Torah [study] and neglect my work and become poor; I will not wed and have children, because I will have to spend money to support them.”

Therefore in the morning sow your seed, etc. If¹⁷See Maseches Yevamos 62a. your learned Torah in your youth, learn Torah in your old age.¹⁸Sow your field at all times and do not wait for the wind, “for you do not know which will prosper, and therefore if you learned etc.” (Metsudas Dovid) If you had students in your youth, you should have students in your old age. If you married a childbearing woman in your youth, you should marry a childbearing woman in your old age. If you performed charitable acts in your youth, perform charitable acts in your old age.

“In the morning, sow your seed, and in the evening do not rest your hand, as you do not know which will succeed, whether this or that, or whether they both alike will be good” (Ecclesiastes 11:6).
“In the morning, sow your seed” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: If you sowed early in the season, sow [another field] late in the season, as you do not know which will endure for you, the early or the late. “As you do not know which will succeed, whether this or that.”
Rabbi Yehoshua says: If you married a woman in your youth and she died, marry in your old age. If you had children in your youth, you should have children in your old age, as it is stated: “In the morning, sow your seed, and in the evening do not rest your hand, as you do not know which will succeed, whether this or that.”
Rabbi Yishmael and Rabbi Akiva: Rabbi Yishmael says: If you studied Torah in your youth, study in your old age, as you do not know which Torah will endure, that of your youth or that of your old age, “or whether they both alike will be good.” Rabbi Akiva says: I had twelve thousand students from Gevat to Antipatris, and they all died during my lifetime, between Passover and Shavuot. Ultimately, seven promulgated my [Torah],³⁵Seven students whom I taught in my old age were responsible for dissemination of my Torah. and these are they: Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Eliezer son of Rabbi Yosei HaGelili, and Rabbi Yoḥanan the cobbler. He said to them: The first ones died only because they were begrudging to each other regarding their Torah. Do not be like that. They quickly rose and filled all of the Land of Israel with Torah.
Rabbi Natan interpreted the verse regarding a woman. If you married a woman in your youth, marry in your old age. Why? It is because you do not know which children will endure for you, whether it is those of your youth or of your old age, or “whether both alike will be good.”

For you do not know which will prosper. Whether the students and children of your youth will survive you, or perhaps only those of your old age will survive. We find¹⁹See Maseches Yevamos 62b. that Rabbi Akiva had twenty-four thousand students from Gabas to Antiparis, and they all died between Pesach and Shavuos, and he came to our Sages in the south and taught them. And concerning children, we find that Ivzan “sent thirty daughters abroad, and he brought in thirty daughters for his sons,”²⁰Shoftim 12:9. and they all died in his lifetime,²¹See Maseches Bava Basra 91a. but in his old age, he begot Oveid, who survived him.

And the light is sweet. The light of Torah is sweet.²²In Tehillim 19:11, Dovid describes the Torah as “sweeter than honey and drippings from the combs.” And it is good [pleasant] for the eyes

And the light is sweet. The light of Torah is sweet.²²In Tehillim 19:11, Dovid describes the Torah as “sweeter than honey and drippings from the combs.” And it is good [pleasant] for the eyes

“The light is sweet, and it is good for the eyes to behold the sun” (Ecclesiastes 11:7).
“The light is sweet, and it is good for the eyes” – the light of Torah is sweet and good for the eyes. Happy is he whose learning illuminates for him like the sun. Rabbi Aḥa says: The light of the World to Come is sweet. Happy is he who will merit to see that light, as it is stated: “The light of the moon will be like the light of the sun…” (Isaiah 30:26).

to behold the sun. And fortunate are the students whose eyes see a legal opinion whitened and clarified thoroughly. So is it expounded in Aggadas Tehillim.

Let him rejoice in all of them. Let him be happy with his lot, provided that he remembers the days of darkness and improve his deeds so that he be saved from them; and these are the days of eternal death, they are the days of the wicked.

“For if a man lives many years, let him rejoice in all of them, and remember the days of darkness, as they will be many. Everything that is coming is vanity” (Ecclesiastes 11:8).
“For if [a man lives] many years,” “let him rejoice” in the joy of the Torah; “and remember the days of darkness” – these are the bad days, “as they will be many.” The Torah that a person studies in this world is vanity relative to the Torah of the Messiah.

For they will be many. In those days, more than the days of life.²³I.e., the days of darkness, when he will be in his grave, will be many more than the days of his life. (Metsudas Dovid)

All that comes. Upon him will be punishment and darkness. “הֶבֶל” sometimes is an expression of punishment and troubles, as in, “for he [the stillborn child] comes with troubles הֶבֶל and departs in darkness.”²⁴Above 6:4.

Rejoice young man in your youth. As a person who says to his servant or to his child, “Persist in your sinning, but [realize] you will be punished in one blow for all [your sins].” Here too, the wise man says, “Rejoice, young man in your youth ... follow the ways of your heart,” but be assured “that for all these things,” the Judge “will bring you to judgment.”²⁵Alternatively, the Gemara in Maseches Shabbos 21b states that what is learned in the years of childhood is remembered more readily. This is the time period that one has no distractions or troubling thoughts. (Sforno)

“Rejoice, young man, in your youth. Let your heart cheer you in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these, God will bring you to judgment” (Ecclesiastes 11:9).
“Rejoice, young man, in your youth” – Rabbi Shmuel bar Rabbi Yitzḥak said: The Sages sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Is this the wisdom of Solomon, that he said: “Rejoice, young man, in your youth”? Moses said: “Do not stray after your heart” (Numbers 15:39), and Solomon said: “Walk in the ways of your heart.” Has restraint been loosened? Is there no judgment and no Judge? When he said: “For all these, God will bring you to judgment,” they said: Solomon has spoken well.
Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: [This is analogous] to one who fled from the inquisitor.³⁶An officer who would interrogate suspects, often by means of torture. He was running, and [the inquisitor] was pursuing him. They said to him: Minimize your running so you will not have to travel far to return.³⁷When they catch you, you will not have to suffer as much from their treatment as they force you to walk back. So too, “but know that for all these, God will bring you to judgment.” Rabbi Shimon ben Ḥalafta said: [This is analogous] to one who was sailing on the river. He was fleeing and they were pursuing him. They said to him: Minimize [how far] you enter [the river] so you will not have so far to exit that you will tire. So too, “but know that for all these, God will bring you to judgment.”
Rabbi Ḥanina bar Pappa said: [This is analogous] to one who would steal the tax.³⁸He would transport goods across the border without paying taxes. One time they apprehended him. They said to him: ‘Give us what you have with you.’ He said to them: ‘Take what I have with me.’ They said: ‘You think that we are going to take only what you have with you now? We are demanding from you everything that you have with you, and everything that you have stolen all these years that you have been stealing.’ So too, “but know that for all these, God will bring you to judgment.”
Rabbi Levi said: [This is analogous] to a bird that was trapped in a cage. A certain bird came and stood near it. It said to [the bird in the cage]: ‘Happy are you that your food is provided for you.’ [The caged bird] said to it: ‘Unlucky and unfortunate one. You are looking at my food, but my captivity you do not see. Tomorrow they will take me out and slaughter me.’ So too, “but know that for all these, God will bring you to judgment.”
Rabbi Tanḥum said: [This is analogous] to a wicked person who came to a storekeeper. He said to him: ‘Give me fat meat, aged wine, and various delicacies.’ He ate, drank, became intoxicated, and sought to leave. [The storekeeper] said to him: ‘Give me the payment for what you ate.’ He said: ‘The stomach of this man is before you. Cut it open.’³⁹You can take back what I ate. The storekeeper was clever. What did he do? He took a mat and wrapped him in it and placed him at the entrance to his store. To anyone who passed, he said: ‘Toss⁴⁰Toss money into the bowl. and perform charity for this dead person, so we will purchase a shroud for him.’ A certain contemptible, ill-mannered person passed. He said to [the storekeeper]: ‘This unlucky, unfortunate person is still cast here?’⁴¹This passerby was a friend of the other wicked person and understood why he was wrapped in the mat there. He was telling the storekeeper to let him go. He said to him: ‘By your life, wait until I recover my money.’ When he had recovered his money, he said to him: ‘Go to purgatory.’ So too, “but know that for all these, God will bring you to judgment.”
Another matter: “Rejoice, young man, in your youth” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: “In your youth” – in your Torah that you studied in your youth. “Let your heart cheer you in the days of your youth” – this is the Mishna. “Walk in the ways of your heart” – this is the Talmud. “But know that for all these, God will bring you to judgment” – these are the mitzvot and good deeds.
Rabbi Pinḥas says: “Rejoice, young man, in your youth” – what caused you to be chosen in your old age? It is the Torah that you studied in your youth. If you were chosen in your old age, do not get carried away with matters of Torah,⁴²Do not get carried away in promulgating novel halakhic rulings. but rather, “walk in the ways of your heart” – this is the Talmud that you learned from your teachers. “But know that for all these….” He will pay you the reward for mitzvot and good deeds.
Rabbi Shimon ben Yoḥai says: [This is analogous] to one who would reject women⁴³He would reject women as marriage partners. and was steeped in promiscuity. He would say: ‘What woman whom I would want? Is this the woman I would want?’ He grew old and sought to marry a woman. They said to him: ‘Unlucky, unfortunate one, what woman would want you now that your nose runs, you are hard of hearing, and your eyesight is dim?’ So too, “but know that for all these, God will bring you to judgment.”
[This is analogous] to one who has fields and vineyards, but he did not separate teruma and tithes. He grew old and became impoverished. He said: ‘If I had fields and vineyards, would I not separate teruma and tithes?’ They said to him: ‘What was is in the past.’ So too, “but know that for all these, God will bring you to judgment.”

Therefore banish anger. [Banish] anything that causes anger to the Omnipresent.

Therefore banish anger. [Banish] anything that causes anger to the Omnipresent.

And remove evil. The evil inclination.

From your flesh. That you should have a heart of flesh.²⁶Alternatively, if your flesh desires to indulge in anything that is evil, remove those desires from your flesh. (Metsudas Dovid)

And youth. שַׁחֲרוּת refers to] youth, because [the hair on] a person’s head is black שָׁחוֹר in his youth.²⁷Alternatively, שחר [=dawn] refers to youth which is the dawn of one’s life.