Kommentar zu Kohelet 3:24

For everything there is a season. Let not one who accumulates possessions out of vanity rejoice, for although he possesses them now, they will ultimately pass on to the righteous, only the time has not yet arrived, for everything has a set time¹The word עת [=time] is repeated 29 times in this section, corresponding to the number of days in a lunar month. when it will be.²I.e., nothing is coincidental, rather there is a specific time for everything (Metsudas Dovid). Alternatively, one should not say that he has no time for Torah study or the performance of Mitzvos, because in reality לכל זמן, there is time for everything when, ועת לכל חפץ, if it is for an activity that he really desires [=חפץ], there is always time. (Kehilas Yaakov)

“For everything there is a season, and a time for every purpose under the heavens” (Ecclesiastes 3:1).
There was a time for Adam the first man to enter the Garden of Eden, as it is stated: “He placed him in the Garden of Eden” (Genesis 2:15). And there was a time to depart from there, as it is stated: “He banished the man…” (Genesis 3:24). There was a time for Noah to enter the ark, as it is stated: “Come…to the ark” (Genesis 7:1). And there was a time to emerge from there, as it is stated: “Emerge from the ark” (Genesis 8:16). There was a time for the [mitzva of] circumcision to be given to Abraham, as it is stated: “You shall observe My covenant” (Genesis 17:9). And there was a time for his descendants to be circumcised, [and for many] of them to be circumcised [at once. This occurred] in two places, once in Egypt and once in the wilderness, as it is stated: “All the people who departed were circumcised [and all the people born in the wilderness…were not circumcised]” (Joshua 5:5).¹Joshua saw to their circumcision.
“And a time for every purpose under the heavens” – there was a time for the Torah to be given to Israel. Rav Beivai said: It was time for a certain thing that was located above the heavens to now be given under the heavens. What is that? It is the Torah, as it is stated: “God spoke all these matters, saying” (Exodus 20:1).

For everything. For every thing [=חֵפֶץ. All things דְּבָרִים are called “חֲפָצִים” in the language of the Mishnah.

A time to be born. At nine months.

“A time to be born and a time to die; a time to plant and a time to uproot that which is planted” (Ecclesiastes 3:2).
“A time to be born, and a time to die” – Rabbi Berekhya said: Is all of Solomon’s wisdom that he said, “a time to be born, and a time to die”? What is [the meaning of this verse]? Happy is the person whose time of death is like the time of his birth; just as at the time of his birth he was clean [of sin], so, too, at the time of his death he is clean.
“A time to be born, and a time to die” – at the time when a woman sits on the birthing stool, they call her ḥaita. Why do they call her ḥaita? Because she is on the verge of dying, and she lives [ḥayya]. Why do they call her meḥabalta? It is because she is mortgaged in the hands of death, just as you say: “if you take as security [ḥavol taḥvol] your neighbor’s garment” (Exodus 22:25). Rabbi Simon in the name of Rabbi Natan of Beit Guvrin said: “The grave and the barren womb” (Proverbs 30:16) – why is the grave juxtaposed to the womb? It is to say to you: Just as one is removed from the womb with loud cries, so too, one will be removed from the grave with loud cries.²Cries of thanksgiving to God when the dead are resurrected.

And a time to die. The limit of the years of each generation.

Another matter, “a time to be born [and a time to die]” – even the angel of death becomes her prosecutor.³The reference is to a woman in childbirth. Rabbi Shmuel bar Naḥman said: For three transgressions women die during childbirth…⁴These are: Failure to observe the laws of menstruation, failure to separate ĥalla from dough, and failure to kindle the Shabbat lamp (Mishna Shabbat 2:6). During a time of danger, such as childbirth, one is more vulnerable to being punished for one’s sins. The same is true of the dangerous circumstances the midrash mentions in the next sentence. and in three circumstances men die: One who is located in a rickety house, one who sets out on the road alone, and one who sets sail in the Mediterranean Sea; the accuser becomes his prosecutor, as Rabbi Levi said: The accuser commonly prosecutes [people found] in three places: One who is located in a rickety house, one who sets out on the road alone, and one who sets sail in the Mediterranean Sea. Rabbi Shimon bar Abba, in the name of Rabbi Ḥanina: All roads are in a presumptive state of danger. When Rabbi Yannai would depart on a highway he would leave instructions for his household.⁵Instructions on what to do in case he died while on his journey. Rabbi Ḥelbo and Rabbi Shimon bar Abba said in the name of Rabbi Yehoshua ben Levi: All who are ill are in a presumptive state of danger. Rabbi Natan Kohen, brother of Rabbi Ḥiyya bar Abba, was setting out to sea. He said to his brother: ‘Pray for me.’ [His brother] said to him: ‘How can I pray for you? From when you bind your lulav, moor your ship.⁶From Sukkot until the summer, do not set sail. If you entered the synagogue and heard the voice of the congregation praying for rain, do not rely on my prayer.’⁷The prayer for rain is recited between Sukkot and Passover. Rainy weather brings with it dangerous sailing conditions.
Rabbi Yehoshua son of Rabbi Tanḥum ben Rabbi Ḥiyya, of the Agon village, was in Asia Minor. He sought to set sail between Sukkot and Hanukkah. A certain noblewoman said to him: ‘Is this the period to set sail?’ But he did not heed her words. He saw his father in a dream saying: ‘My son will be without a grave, “neither did he have a burial”’ (Ecclesiastes 6:3). He did not heed the words of this one or to the words of that one, and so it befell him.

A time to plant. A nation and a kingdom.

Another matter, “a time to be born” – from the time to be born, it is the time to die. From the moment that a person is born, it is decreed upon him how many years he will live. If he merits, he will complete his years. If not, his life will be shortened, as it is written: “The fear of the Lord will increase days, but the years of the wicked will be shortened” (Proverbs 10:27). This is the opinion of Rabbi Akiva. The Rabbis say: If he merits, his life will be extended; if not, his life will be shortened. If he merits, his life will be extended, as it is stated: “Behold, I will add fifteen years to your days” (Isaiah 38:5). He said to them: From his own it is added to him.⁸If one had his original life expectancy shortened, it will be restored. Thus, regarding the verse cited from Isaiah, the fifteen years restored Hezekiah to his original life expectancy. Know [that this is so,] as it is written: “Behold, a son is born to the house of David, Josiah is his name…” (I Kings 13:2), and Menashe⁹The order of the succession of the monarchy was Hezekiah, Menashe, Amon, Josiah. had not yet entered the world.¹⁰The prophecy about Josiah had been delivered hundreds of years earlier. When Hezekiah was granted the additional fifteen years, Menashe, his son, had not yet been born. Clearly, from the outset, Hezekiah was always supposed to have lived long enough to beget Menashe, Josiah’s grandfather. They said to him: Is it written: A son will be born to the house of David from Hezekiah? That is not stated, but rather “to the house of David,” [and it could have been] a son from a different [branch] of the royal house of David.
This supports what the Sages, our rabbis said: There was an incident involving one of the prominent men of Tzippori, who had occasion to circumcise [his son], and the residents of Ein Te’ena came up to honor him and Rabbi Shimon ben Ḥalafta came up with them. When they came to the city gates, they came across the sound of lads standing and playing before one courtyard. They saw Rabbi Shimon ben Ḥalafta, who was distinguished and handsome. They said to him: ‘You will not move from here until you dance for us a bit.’ He said to them: ‘This is inappropriate for me, as I am an elderly man.’ He reprimanded them, but they were not daunted and did not submit. He lifted his glance and saw that the courtyard [was going to be] overturned.¹¹Due to their impudence in insisting that Rabbi Shimon ben Ḥalafta dance for them, the courtyard would be destroyed. He said to them: ‘Repeat after me what I say: Go and say to this owner of this courtyard: “If you are sleeping, awaken, as the beginning of sin is sweet but its end is bitter.”’ From the sound of their words the owner of that courtyard awakened, and he emerged, and fell at [Rabbi Shimon ben Ḥalafta’s] feet. He said: ‘Rabbi, I beg of you, do not pay attention to their words, as they are young and foolish.’ [Rabbi Shimon ben Ḥalafta] said to him: ‘What can we do for you, the edict has already been issued.¹²The courtyard will be destroyed. However, I will delay it for you [so you have enough] time to take out everything that you have in the courtyard.’ When he had taken out everything that he had in the courtyard, that courtyard was lifted up and then crashed down [and was destroyed].
They went to fulfill the mitzva of circumcision, and the father of the boy was giving them aged wine to drink, and saying: ‘Drink of this fine wine, as I trust in the Master of Heaven that I will [also] give you to drink of it at his wedding.’ They answered him: ‘Just as you brought him to circumcision, so may you bring him to Torah and to the wedding canopy.’ From the sound of their words, Rabbi Shimon bar Ḥalafta emerged into the darkness,¹³He set out to return home even though it was night. he was accosted by the emissary of the people.¹⁴The angel of death. [The angel of death] said to him: ‘Is it because you rely on your good deeds that you are going out at a time that is not a time?’¹⁵For people to be outside. [Rabbi Shimon bar Ḥalafta] said to him: ‘You, who are you?’ He said to him: ‘I am the emissary of the people.’ He said to him: ‘Why do you look forlorn?’ He said: ‘It is from the sound of the harsh words that I hear from people every day.’ He said to him: ‘What are they?’ He said to him: ‘That baby that you circumcised today, I have the document of his [fate, which states] that I am to take him from here in thirty days. His father gave you to drink and said: “Drink this fine wine as I trust in the Master of Heaven that I will give you to drink of it at his wedding.” I heard and I was sad, because your prayer¹⁶The prayer the guests had said to the father: ‘Just as you brought him to circumcision, so may you bring him to Torah and to the wedding canopy.’ abrogates it.’ [Rabbi Shimon ben Ḥalafta] said to him: ‘By your life, show me my fate.’ He said to him: ‘I have no control over yours and not over your colleagues.’ He said to him: ‘Why?’ He said: ‘It is because each and every day you exert yourself in Torah and mitzvot and perform acts of righteousness, and the Holy One blessed be He adds years to your lifetimes.’ He said to him: ‘May it be the will of the Holy One blessed be He that just as you do not control our fates, so you will not have license to violate our words and our plea for mercy from Heaven.’ The baby lived.¹⁷This proves that, contrary to Rabbi Akiva’s statement, people can live beyond their predetermined life expectancy.
Rabbi Akiva said: What is [the significance of] this incident for us? I do not have an incident, but rather a verse: “I will fill the number of your days” (Exodus 23:26). Moses, how many mitzvot did he fulfill and how many acts of righteousness, and ultimately, it was stated to him: “Behold, your days are approaching to die” (Deuteronomy 31:14); that is: “A time to be born [and a time to die].”
Another matter, “a time to be born and a time to die” – when a man is born, the Holy One blessed be He waits up to twenty years for him to marry a woman. If he reached the age of twenty and did not marry a woman, the Holy One blessed be He says to him: It is “a time to be born” for you,¹⁸A time for you to have children. but you did not wish to do so; this is nothing other than “a time to die.” Some say: One waits only a bit before that which will burn him.¹⁹Since a man is liable to lose his life if he is not married by the age of twenty, he would do well not to wait until close to that age, and marry even before the age of twenty.
“A time to plant,” in peacetime; “and a time to uproot that which is planted,” in wartime.

And a time to uproot. A time will come for it to be uprooted.

A time to kill. An entire nation, when the day of its visitation comes, as it is stated, “and he will slay your remnant [with the sword].”³Yeshayahu 14:30.

“A time to kill, and a time to heal; a time to breach, and a time to build” (Ecclesiastes 3:3).
“A time to kill,” in wartime, “and a time to heal,” in peacetime; “a time to breach,” in wartime, “and a time to build,” in peacetime.

And a time to heal. Their ruin, as the matter is stated concerning Egypt, “and they will repent to Adonoy, and He will accept their prayer and heal them.”⁴Yeshayahu 19:22.

A time to wreck. The wall of the city, when it is decreed upon it, as it is stated, “and the wall of Yerusholayim is breached.”⁵Nechemyah 1:3.

And a time to build. As it is stated, “and I will build it up as in the days of old.”⁶Amos 9:11.

A time to weep. On the ninth of [Menachem] Av.

“A time to weep, and a time to laugh; a time to mourn and a time to dance (Ecclesiastes 3:4).
“A time to weep,” in a period of mourning, “and a time to laugh,” after mourning; “a time to mourn,” in a period of mourning, “and a time to dance,” after mourning.

And a time to laugh. In the time to come, as it is stated, “Then our mouth will be filled with laughter.”⁷Tehillim 126:2.

A time to mourn. In the days of mourning.

And a time to dance. With bridegrooms and brides.⁸The Gra explains the reason why this verse does not have parallel structure, i.e., why is does not state עת לספוד ועת לרקוד, i.e., with a lamed as in the beginning עת לבכות ועת לשחוק. He says that it hints to the halachah stated in Maseches Kesuvos 17a, that on two occasions one interrupts his Torah study [= למד], lamed, to attend a wedding [רקוד] or to attend a funeral [ספוד].

A time to cast away stones. The youths of Yisroel scattered during the destruction of the Beis [Hamikdosh], as it is stated, “sacred gems are scattered.”⁹Eichah 4:1.

“A time to cast stones, and a time to gather stones; a time to embrace and a time to refrain from embracing” (Ecclesiastes 3:5).
“A time to cast stones,”²⁰A euphemism for engaging in procreation. at a time when your wife is ritually pure; “and a time to gather stones,” at a time when your wife is ritually impure. “A time to embrace” – if you see a group of righteous men standing, stand and embrace, kiss, and caress them; “and a time to refrain from embracing” – if you see a group of wicked men, distance yourself from them and from those like them.

And a time to gather them from the exile, as it is stated, “And Adonoy their God will save His people like sheep on that day, for the stones of the crown will be exalted over His land.”¹⁰Zecharyah 9:16.

A time to embrace. [As it is stated,] “For, just as a belt is fastened, etc.”¹¹Yirmiyahu 13:11.

And a time to refrain from embracing. [As it is stated,] “And Adonoy will drive the people far away.”¹²Yeshayahu 6:12.

A time to seek. As the matter is stated, “I will seek the lost,”¹³Yechezkeil 34:16. concerning the scattered among Yisroel.

“A time to seek, and a time to lose; a time to keep, and a time to discard” (Ecclesiastes 3:6).
“A time to seek,” in peacetime, “and a time to lose,” in wartime; “a time to keep,” at a good time,²¹When keeping the object in question is fortuitous. “and a time to discard,” at a bad time. There was an incident involving a certain merchant who would go and set out to sea, he and his son. He would take with him two kav of dinars. [The captain] gave them a place in a dark [part of the ship]. He [the traveler] heard the navigators’ voices saying: ‘When we are out to sea, we will kill them, cast them into the sea, and take the load of dinars from them.’ What did that man do? He made himself [sound] as though he was quarreling with his son, and he took [the dinars] and cast them into the sea. When they entered the province, they went and filed a complaint to the governor of Caesarea. [The governor] sent [the conspirators] to prison and convicted them for their conspiracy and obligated them to give [the travelers] a load of dinars. They said to him: ‘On what basis do you find us guilty?’²²After all, ultimately they did not touch the dinars. He said to them: ‘On the basis of Solomon, king of Israel, as it is written: “A time to cast…”’²³There is a time when it is proper to cast away valuable goods. The man acted properly in throwing overboard his dinars due to the threat you posed, and you are therefore liable to compensate him.

“A time to seek, and a time to lose; a time to keep, and a time to discard” (Ecclesiastes 3:6).
“A time to seek,” in peacetime, “and a time to lose,” in wartime; “a time to keep,” at a good time,²¹When keeping the object in question is fortuitous. “and a time to discard,” at a bad time. There was an incident involving a certain merchant who would go and set out to sea, he and his son. He would take with him two kav of dinars. [The captain] gave them a place in a dark [part of the ship]. He [the traveler] heard the navigators’ voices saying: ‘When we are out to sea, we will kill them, cast them into the sea, and take the load of dinars from them.’ What did that man do? He made himself [sound] as though he was quarreling with his son, and he took [the dinars] and cast them into the sea. When they entered the province, they went and filed a complaint to the governor of Caesarea. [The governor] sent [the conspirators] to prison and convicted them for their conspiracy and obligated them to give [the travelers] a load of dinars. They said to him: ‘On what basis do you find us guilty?’²²After all, ultimately they did not touch the dinars. He said to them: ‘On the basis of Solomon, king of Israel, as it is written: “A time to cast…”’²³There is a time when it is proper to cast away valuable goods. The man acted properly in throwing overboard his dinars due to the threat you posed, and you are therefore liable to compensate him.

And a time to abandon. And a time when He causes them to perish in the exile, as it is stated, “And you will become lost among the nations.”¹⁴Vayikra 26:38.

A time to preserve. [As it is stated,] “May Adonoy bless you and safeguard you,”¹⁵Bamidbar 6:24. when you do His will.

And a time to discard. [As it is stated,] “And He cast them to another land.”¹⁶Devarim 29:27.

A time to rip apart. The kingship of the House of Dovid,¹⁷When Bnei Yisroel act in an evil manner. [as it is stated,] “And I tore the kingship, etc.”¹⁸I Melochim 14:8.

“A time to rend and a time to sew; a time to be silent and a time to speak” (Ecclesiastes 3:7).
“A time to rend,” in wartime, “and a time to sew,” in peacetime; “a time to be silent and a time to speak.” Rabbi Mana’s wife died in Tzippori. Rabbi Avun went up to him to appear before him.²⁴He wished to console Rabbi Mana. [Rabbi Avun] said to him: ‘Does my master not pay attention to us to say some words of Torah?’ [Rabbi Mana] said to him: ‘The time has arrived for silence from Torah, when it is honored by silence [more so than by speech].’²⁵A mourner is not permitted to study Torah except for matters pertaining to mourning. Rabbi Avun had intended to distract Rabbi Mana from his mourning, possibly by discussing aspects of Torah permitted to a mourner. Rabba Mana preferred silence (Midrash HaMevo’ar).

And a time to sew. [As it is stated,] “And they will become united in your hand;”¹⁹Yechezkeil 37:17. [and] “neither shall they be divided any longer into two kingdoms.”²⁰Ibid. Verse 22.

A time to be silent. These are the times when a person is silent and receives a reward,²¹E.g., when a person is insulted and yet remains silent. (Metsudas Dovid) as it is stated, “and Aharon was silent,”²²Vayikra 10:3. and he [therefore] merited that the Divine speech addressed him personally, as it is stated, “And Adonoy spoke to Aharon, [saying] ‘Do not drink intoxicating wine.’”²³Ibid. Verse 8.

And a time to speak. [As it is stated,] “Then Moshe sang,”²⁴Shemos 15:1. [and,] “And Devorah sang,”²⁵Shoftim 5:1. [and,] “Take words with you.”²⁶Hoshei’a 14:3.

A time to love. [As it is stated,] “And He will love you.”²⁷Devarim 7:13.

A time to love and a time to hate; a time for war and a time for peace” (Ecclesiastes 3:8).
“A time to love,” in peacetime, “and a time to hate,” in wartime; “a time for war,” in wartime, “and a time for peace,” in peacetime.

And a time to hate. [As] it is stated, “All their evil is in Gilgal; for there I hated them.”²⁸Hoshei’a 9:15.

Rabbi Yehoshua of Sikhnin interpreted the verses regarding Israel. “A time to be born and a time to die” – the Holy One blessed be He said: For a brief time I was the midwife for My children, as it is written: “As for your birth, on the day you were born” (Ezekiel 16:4).²⁶The verse quoted is followed by verses in which God describes Israel as an abandoned, bloodied baby, whom He cared for and nursed to health. This is a parable for God saving Israel from Egypt. “And a time to die,” as it is written: “In this wilderness they will expire and there they will die (Numbers 14:35). “No man was left of them, except Caleb son of Yefuneh, and Joshua son of Nun” (Numbers 26:65).
“A time to plant,” as it is stated: “I will plant them on their land” (Amos 9:15), “and a time to uproot that which is planted,” as it is written: “The Lord uprooted them from upon their land” (Deuteronomy 29:27). “A time to kill,” as it is written: “He killed all who delighted the eye” (Lamentations 2:4), “and a time to heal,” as it is written: “Behold, I am bringing it a remedy and cure” (Jeremiah 33:6). “A time to breach,” as it is written: “Each woman would depart through the breaches” (Amos 4:3), “and a time to build,” as it is written: “I will build it as in the days of old” (Amos 9:11). “A time to weep,” as it is written: “She will weep at night” (Lamentations 1:2), “and a time to laugh,” as it is written: “Then our mouths will be filled with laughter” (Psalms 126:2). “A time to mourn,” as it is written: “The Lord God of hosts declared that day for weeping and lamentation” (Isaiah 22:12), “and a time to dance,” as it is written: “The squares of the city will be filled [with boys and girls playing in its squares]” (Zechariah 8:5). “A time to cast stones,” as it is written: “The sacred stones are spilled” (Lamentations 4:1), “and a time to gather stones,” as it is written: “Behold, I am laying a stone foundation in Zion” (Isaiah 28:16). “A time to embrace,” as it is stated: “And his right hand embraces me” (Song of Songs 2:6), “and a time to refrain from embrace,” as it is stated: “The Lord will banish man” (Isaiah 6:12).
“A time to seek,” as it is written: “From there you will seek the Lord your God” (Deuteronomy 4:29), “and a time to lose,” as it is written: “Beware, lest your heart be seduced…you will be swiftly eradicated” (Deuteronomy 11:16–17). “A time to keep [lishmor],” as it is written: “Behold, the Keeper [Shomer] of Israel neither slumbers nor sleeps” (Psalms 121:4), “and a time to discard,” as it is written: “He cast them to another land” (Deuteronomy 29:27). “A time to rend,” as it is written: “The Lord has rent the kingdom of Israel” (I Samuel 15:28), “and a time to sew,” as it is written: “They will become one in your hand” (Ezekiel 37:17). “A time to be silent,” as it is written: “I have kept silent for a long time” (Isaiah 42:14), “and a time to speak,” as it is written: “Speak to the heart of Jerusalem” (Isaiah 40:2). “A time to love,” as it is written: “I have loved you, said the Lord” (Malachi 1:2), “and a time to hate,” as it is written: “She raised her voice against me; therefore I hated her” (Jeremiah 12:8). “A time for war,” as it is written: “He was transformed into their enemy” (Isaiah 63:10), “and a time for peace,” as it is written: “Behold, I will extend peace to her like a river” (Isaiah 66:12).

What benefit [then] has the worker. What is the benefit of the one who does evil, in all that he labors? He too, his time will come, and all [his ill gotten gains] will be lost.

“What is the advantage of one who works, in that he toils?” (Ecclesiastes 3:9).
“What is the advantage of one who works…” – Solomon said: Since there are appointed times for everything, to what avail is his craft for the craftsman, and uprightness for the upright?²⁷One is subject to good or bad fortune regardless of one’s efforts in this world, or one’s uprightness. Alternatively, “what is the advantage”? Each and every person is situated only with those whose actions are like his.²⁸People whose degree of righteousness is similar receive a similar portion in the World to Come. Rabbi Yitzḥak ben Rabbi Maryon said: “The righteous one will live by his faith” (Habakkuk 2:4), even the eternal Righteous One is sustained by His faithfulness. The Holy One blessed be He said: ‘Initially, I killed the Egyptian firstborn, as it is stated: “It was at midnight, and the Lord smote…” (Exodus 12:29); so, too, every firstborn that will be born to you, you shall consecrate to me, as it is stated: “Consecrate to me each firstborn” (Exodus 13:2); you shall consecrate the firstborn to me due to My faithfulness’ – that is: “The righteous one will live by his faith.”
Rabbi Pinḥas [said] in the name of Rabbi Reuven: To what is this matter comparable? [It is comparable] to a king who prepared a feast and invited guests to join him. The king issued an edict and said: ‘Each and every person shall bring with him something on which to recline.’ Some brought rugs, some brought mats, some brought blankets, some brought pillows, some brought chairs, some brought logs, and some brought stones. The king viewed them and said: ‘Each and every person shall recline on what he brought.’ Those who were sitting on the logs and the stones were aggrieved at the king, and said: ‘Is this befitting the honor of a king, that we should be sitting on logs and stones?’ When the king heard [this], he said to them: ‘Is it not enough that you tarnished the palace with [your] logs and stones, which cost me significant [cleaning] expenditures, but you are also impudent to me, and direct accusations against me? Your “honor” was achieved only by you, yourselves.’ So too, in the future, the wicked will be sentenced to Gehenna, and they will be aggrieved at the Holy One blessed be He: ‘We were anticipating the salvation of the Holy One blessed be He, and this befell us?’ The Holy One blessed be He will say to them: ‘When you were [alive] in the world, were you not quarrelsome, slanderers, and evildoers? Were you not men of disputes and men of violence?’ That is what is written: “Behold, all you who kindle a fire, who gird yourselves with firebrands” (Isaiah 50:11) – therefore, “go in the flame of your fire, and among the firebrands that you kindled” (Isaiah 50:11). Lest you say: “From My hand this was to you” (Isaiah 50:11): no, you did this to yourselves; therefore, “you shall lie in sorrow” (Isaiah 50:11), you did this to yourselves.
Rabbi Shimon ben Lakish was toiling in Torah study to the fullest extent in the forest of Tiberias. There was a potter there who would prepare him a vessel of drinking water each day. [Rabbi Shimon ben Lakish] would enter²⁹A cave, where the potter would leave water for him (Etz Yosef). very tired, and take it and drink it. One time, [the potter] entered and sat with him and fanned him lightly. He said to him: ‘Rabbi, do you remember that you and I would go to the synagogue³⁰When they were children, to study Torah. together? You merited and this man³¹The potter said this about himself. did not merit. Pray for me that my portion will be with you in the World to Come.’ He said to him: ‘What will I pray for you that you should have it? You will come with people whose actions are like yours. Each and every person is situated only with those whose actions are like his.’

The matter. The behavior.

“I have seen the matters that God has given to the sons of men, in which to engage” (Ecclesiastes 3:10).
“I have seen the matters” – this is the pursuit of property, as Rabbi Yudan said in the name of Rabbi Aivu: A person does not leave the world having achieved even half of his desire; rather, if he has one hundred, he wishes to turn them into two hundred. If he has two hundred, he wishes to turn them into four [hundred]. “In which to engage” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: If a person was privileged and used his property for mitzvot, [when] he prays he will be answered [na’aneh]. That is what is said: “My righteousness [tzidkati] will bear witness [ve’anta] for me” (Genesis 30:33).³²My charity [tzedaka] will lead to my prayers being answered. If not, it will bear witness against him and prosecute him, as it is written: “To testify [la’anot] maliciously against him” (Deuteronomy 19:16).
Rabbi Yoḥanan said: This is the pursuit of robbery, as Rabbi Shimon ben Lakish said in the name of Rabbi Yoḥanan: This is analogous to a se’a measure filled with iniquities; which is the first of them to prosecute? It is robbery, as Rabbi Yudan said in the name of Rabbi Yoḥanan: “And shatter [uvtza’am]³³This evokes the word betza, which means ill-gotten gain. the head of them all” (Amos 9:1). Rabbi Pinḥas [said] in the name of Rabbi Yoḥanan: Although they were involved with idol worship, forbidden sexual relations, and bloodshed, the most severe of them all is nothing other than robbery. Rabbi Yaakov [said] in the name of Rabbi Yoḥanan: Ezekiel enumerated twenty-four sins, and he concluded with none other than robbery; that is what is written: “I have struck My hand because of the ill-gotten gain that you acquired…” (Ezekiel 22:13).
Rabbi Ḥunya interpreted the verse regarding the Prophets and Writings,³⁴Meaning, the ‘matters’ that are the subject of this verse, which God gave man to engage in, were the books of the Prophets and Writings. as had Israel merited, they would read only the five books of the Torah, just five books. The books of the Prophets and Writings were given to them only so they would exert themselves in their study and in the Torah, and perform mitzvot and acts of righteousness, in order to receive a proper reward. The Rabbis say: Even so, “in which to engage,” – they receive reward for them, as they do for the five books of the Torah.
Rabbi Abbahu said: This is the pursuit of Torah, for a person studies Torah and forgets it. The Rabbis there, in the name of Rabbi Yitzḥak from here,³⁵The Rabbis of Babylonia said in the name of Rabbi Yitzḥak from the land of Israel. and Rabbi Tovya in the name of Rabbi Yitzḥak: It is for his own good that a person studies Torah and forgets, as were a person to study Torah and not forget it, one would engage in Torah study two or three years and would return to engage in his labor and never pay attention to it [again] for the rest of his life. Rather, because a person studies Torah and forgets it, he does not move or remove himself from matters of Torah.
The Rabbis say: This is the pursuit of robbery. Know that it is so, as the earlier generations, because they were engaged and steeped in robbery, as it is stated: “They trespass, and flocks they steal and graze” (Job 24:2) – see that they were eliminated from the world through water. But the tribes of Reuben and Gad, who distanced themselves from robbery; therefore, the Holy One blessed be He gave them their inheritance in a place where there is no robbery, as it is stated: Behold, the place is a place of livestock…” (Numbers 32:1). Likewise, from Mahir, where there was sixteen mil by sixteen mil.³⁶An area large enough for animals to graze without approaching the fields of others.

To be afflicted. To behave.

Beautiful in its time. In its proper time, it is beautiful that reward be given for good deeds, but at the time of evil, it is appropriate for meting out punishment for evil deeds.²⁹Alternatively, “beautiful in its time,” refers to God’s provision of sustenance to all in a timely fashion (Sforno). Or, everything He made is “beautiful when used in its designated time.” (Metsudas Dovid) Even [a sense of] the external world

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).
“He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,³⁷The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).
Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”³⁸Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.
Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur.
Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),³⁹This was stated by Nebuchadnezzar in praise of God. I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.”
Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).⁴⁰This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.
Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”
Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).⁴¹All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

He has set in their heart, etc. Also the wisdom of the world that He instilled into the hearts of mankind, He did not instill it all into each one’s heart, rather a little to this one and a little to that one, in order that man should not fully grasp the workings of the Holy One, Blessed Is He, to know it; [and thereby] he will not know the day of his visitation [death] and on what he will stumble, in order that he put his heart to repent, so that he will be concerned and say [to himself], “Today or tomorrow I will die.” Therefore, ‘הָעֹלָם’ is written here defectively [i.e., without a ‘vav’], an expression of “hidden,” for if man knew that the day of his death was near, he would neither build a house nor plant a vineyard.³⁰Alternatively, “העלם” means eternity and the verse is translated as “even a sense of eternity [העלם] He has set in their heart, etc.” and therefore they act as if they will live forever. (Ibn Ezra) Therefore, he says that, “He has made everything beautiful in its time.” The fact that there is a time for death is a beautiful thing, for a person optimistically says [to himself], “Perhaps my death is far off,” and he builds a house and plants a vineyard; and it is beautiful that it is concealed from people.³¹Alternatively, העלם is referring to forgetfulness.

Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends.⁴²This is based on the verse: “He made everything beautiful in its time.” Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15).⁴³This is interpreted as a reference to Abraham. Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him.
Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife.⁴⁴Similarly, Abraham was created after Adam in order to have a positive impact on the world that Adam had previously tarnished. Had Abraham been created first, Adam would have negated the positive impact that Abraham made on the world.
Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1).⁴⁵The midrash interprets the “book” in the verse as a reference to the Torah. The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants.
Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous.
Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month.
Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings.
Rabbi says: Even for matters of transgression it is “beautiful in its time.”⁴⁶“He made everything beautiful in its time” alludes to the fact that even the effect of a transgression is influenced by its timing.

Another matter, “He made everything beautiful in its time” – Rabbi Berekhya said that Rabbi Abbahu said in the name of Rabbi Elazar: The schism that was between Reḥavam and Yerovam was fitting to have been between David and Sheva ben Bikhri, but the Holy One blessed be He said: The Temple has not yet been constructed and I am introducing a schism in the kingdom of the House of David? Rather, let the Temple be constructed and then, what will ultimately happen, will happen.
Rabbi Binyamin said in the name of Rabbi Levi: “The world, too, He has placed in their heart” (Ecclesiastes 3:11) – He placed in their heart love of the world. Rabbi Yonatan said: He has placed in their heart fear of the angel of death. Neḥemya, son of Rabbi Shmuel bar Naḥman, said: “And behold it was very good” (Genesis 1:31). “And behold it was...good,” this is man; “and behold it was…good,” this is the good inclination, “very,” this is the evil inclination. Is the evil inclination “very good”? It is to teach you that were it not for the evil inclination, man would not build a house, would not marry a wife, and would not beget children, as Solomon says: “[I saw all toil and all skilled action;] that it is man’s envy of his neighbor” (Ecclesiastes 4:4).
Rabbi Berekhya and Rabbi Abbahu said in the name of Rabbi Yoḥanan: “The world, too, He has placed in their heart” – He placed in their heart love of the world, He placed in their heart love of young children. To what is this matter analogous? [It is analogous] to a king who had two sons, one big and one small. The big one cleans and the small one sullies; nevertheless, he loves the small one more than the big one.
Rabbi Aḥva son of Rabbi Zeira said: “The world [ha’olam],” the ineffable name was concealed [ho’olam] from them.⁴⁷The word ha’olam is written in the verse without the vav such that it can be read ho’olam. This is analogous to a king who made a feast [and] invited guests. Once they ate and drank, they said to him: ‘Give us swords and spears and we will play with them.’ He gave them myrtle branches and they struck each other and wounded each other. The king said to them: ‘If, when I gave you myrtle branches, this is what you did, had I given you swords and spears, all the more so.’ So too, the Holy One blessed be He said: ‘If, at a time when I concealed the ineffable name from them, they killed with appellations,⁴⁸By invoking names of God in cursing other people. had I given and revealed to them the ineffable name, all the more so.’ There was a Persian woman who cursed her son with one element of the ineffable name. Shmuel heard her and said: ‘Go prepare a shroud for him.’
Rabbi Ḥanina had knowledge of the ineffable name. When his death approached, he said: ‘Is there a person here to whom I can entrust it?’ They said: ‘Eneini bar Naḥshon is here.’ He sent for him and he came, and his own son entered and hid under the bed. When he was about to transmit it, that child sneezed. His father [Rabbi Ḥanina] said: ‘Go out of here. You are not worthy to hear it, and this one is not worthy to receive it.’⁴⁹Rabbi Ḥanina said to his son that he must leave because he is not worthy to hear it, and he also took this as a sign that he should not reveal the name to Eneini (Etz Yosef).
One doctor in Tzippori had knowledge of the ineffable name. When his death approached, he said: ‘Is there a person here to whom I can entrust it?’ They said: ‘Pinḥas bar Ḥama is here.’ He sent for him and he came. [The doctor] asked him [a question] and said to him: ‘Have you ever taken anything from a Jew?’ He said to him: ‘I have taken first tithe.’ [The doctor] resolved not to entrust it to him, saying: ‘Perhaps he will demand something from a person and he will not give it to him, and he will become angry with him and kill him.’ It is taught, one does not entrust the name to just any person, and not to one who has lived half his life, but rather, to one who has lived most of his life. In addition, one entrusts it only standing, and one entrusts it only in a place of purity, and near water. Initially, they would entrust it to any person. When the sinners became more prevalent, they instituted that it should be entrusted only to the modest among the priests, and the modest among the priests would obscure it in the melody of the priests.
Rabbi Tarfon said: One time I ascended to the platform with Samson, my mother’s brother, and I cocked my ear in the direction of the High Priest, but he obscured it in the melody of the priests. And Rabbi Tarfon said: One time I heard it and I fell on my face. Those nearby, when they hear it, fall on their faces and say: “Blessed be the name of His glorious kingdom for ever and ever.” These and those⁵⁰Those nearby and those farther away would not move from there until the time when it was forgotten [shenitalem] from them, as it is stated: “This is My name forever [le’olam]” (Exodus 3:15), le’elem is written.⁵¹It is written without a vav, such that it can be read le’elem, meaning for concealment. To what purpose? “But so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).⁵²This is to prevent people from discovering the secrets of Creation.

I know. Now, since the time of visitation [death] is concealed, that there is nothing better for man than to rejoice with his portion and to do that which is good in his Creator’s eyes, while he is yet alive.

I know (because) I have studied the ways of the world and what is beneficial, that there is no person that is better or more praiseworthy among people than one whose way is to be happy and to do good, kindness and Tzedaka while he is alive.

“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, every man who eats and drinks, and sees good in all his toil; this, too, is a gift of God” (Ecclesiastes 3:12–13).
“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, that every man who eats and drinks…” Rabbi Tanḥuma said that Rabbi Naḥman son of Rav Shmuel bar Naḥman said, and Rabbi Menaḥama, and some say, Rabbi Yirmeya and Rabbi Meyasha [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: Every instance in which eating and drinking is stated in this scroll, the verse is referring to Torah and good deeds. Rabbi Yona said: The paradigm for all of them is as it is stated: “[There is nothing better for a man under the sun than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo] […during the days of his life…]” (Ecclesiastes 8:15). In his world [be’olamo] – in this world.⁵³The midrash interprets the word ba’amalo as though it read be’olamo, in his world, which is a reference to man’s life on earth. “During the days of his life” – to the grave. Is there food and drink in the grave, that it accompanies a person to his grave? Rather, these are Torah and good deeds.

“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, every man who eats and drinks, and sees good in all his toil; this, too, is a gift of God” (Ecclesiastes 3:12–13).
“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, that every man who eats and drinks…” Rabbi Tanḥuma said that Rabbi Naḥman son of Rav Shmuel bar Naḥman said, and Rabbi Menaḥama, and some say, Rabbi Yirmeya and Rabbi Meyasha [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: Every instance in which eating and drinking is stated in this scroll, the verse is referring to Torah and good deeds. Rabbi Yona said: The paradigm for all of them is as it is stated: “[There is nothing better for a man under the sun than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo] […during the days of his life…]” (Ecclesiastes 8:15). In his world [be’olamo] – in this world.⁵³The midrash interprets the word ba’amalo as though it read be’olamo, in his world, which is a reference to man’s life on earth. “During the days of his life” – to the grave. Is there food and drink in the grave, that it accompanies a person to his grave? Rather, these are Torah and good deeds.

And enjoys the good. The Torah and the commandments.

I know that whatever [God] does. The Holy One, Blessed Is He, in the Creation, is fit to be eternal, and it cannot be changed, either by adding or by subtracting, and when it is changed, [it is because] God commanded and caused it to be changed, in order that they should fear Him. The ocean broke through its boundary in the generation of Enosh and inundated a third of the world, and God did this so that they would fear Him. Seven days, the course of the sun was changed in the generation of the flood, to rise in the west and set in the east, in order that they fear Him. [Also,] the sun went back ten degrees in the days of Chizkiyahu; and in the days of Achaz his father, the day was shortened and the night was lengthened on the day of his death, so that he should not be eulogized. All this was so that they would fear Him.³²See the Gemara in Maseches Shabbos 31b which states that God created His world only that men should fear Him, i.e., that they should have awe and reverence for Him. Therefore, there is nothing better for a man to occupy himself with than with [fulfilling] His commandments and to fear Him.

“I know that everything that God does, it will be forever, one cannot add to it, nor can one subtract from it; God did so, so they would fear before Him” (Ecclesiastes 3:14).
“I know that everything that God does, it will be forever…” Rabbi Yehuda ben Rabbi Simon said: It would have been fitting for Adam, the first man, to have lived and endured forever.⁵⁴As the verse states that “everything God does, it will be forever,” and God created Adam. Why was death imposed upon him? “God did so, so they would fear before Him.”
Rabbi Elazar said: From the beginning of the creation of the world it is stated: “Let the waters under the heavens be gathered” (Genesis 1:9). To what purpose? “And let the dry land appear” (Genesis 1:9). Why, then, is it written: “He calls upon the waters of the sea and pours them on the face of the earth; the Lord is His name” (Amos 9:6)? [He did so] twice, once in the generation of the flood and once in the generation of the dispersion, because “God did so, so they would fear before Him.”
Reish Lakish said: It is written: “This entire matter that I command you, you shall take care to perform, do not add to it and do not subtract from it” (Deuteronomy 13:1). But the righteous add to it and do not subtract from it. Rabbi Yosei ben Rabbi Ḥanina said: From here [it may be derived] that an altar outside the Temple can be permitted only by a prophet, and Elijah stood and sacrificed at the peak of the Carmel.⁵⁵Once the Temple was constructed it became prohibited to offer a sacrifice in any other place. However, Elijah the prophet did so on Mount Carmel in a confrontation with idolatrous priests, in order to demonstrate to the people the truth of God and the falsehood of idolatry. See I Kings chapter 18. Rabbi Samlai of Broyera said: [Elijah] said to Him: “It was by Your word that I performed all these matters” (I Kings 18:36).
Rabbi Ḥanina said: It is written: “Your house and your kingdom will remain steadfast” (II Samuel 7:16). When? “If your descendants observe My covenant…” (Psalms 132:12). If not, “I will exact retribution for their transgression with a rod” (Psalms 89:33). Rabbi Yudan said: Great is fear [of God], as the heavens and the earth were created only due to fear; that is what is written: “God did so, so they would fear before Him.” Rabbi Yirmeya said: Great is fear, as Solomon concluded two books that he wrote with nothing other than fear. That is what is written in the book of Proverbs: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). In this book, it is written: “The end of the matter, all having been heard: fear God [and keep His commandments, for this is all of man]” (Ecclesiastes 12:13).
Rabbi Shimon ben Lakish was ascending from Ḥamat Gader, and Rabbi Yonatan encountered him. [R’ Yonatan] said to him: ‘How does my master interpret these verses?’ [Reish Lakish] transmitted the matter to him and this is how these verses are read.⁵⁶The reference is to the verses the midrash will now quote. The common theme is that the natural world is meant to maintain its basic structure, as indicated by the verse: “I know that everything that God does, it will be forever.” The Holy One blessed be He decreed that the heavenly shall be the heavenly and the earthly shall be the earthly. Moses rose and transformed the heavenly into the earthly and the earthly into the heavenly. That is what is written: “Moses ascended to God” (Exodus 19:3); “The Lord descended on Mount Sinai” (Exodus 19:20).
Likewise, the Holy One blessed be He decreed that the earthly shall eat and drink and that the heavenly shall not eat and shall not drink. Abraham rose and made the heavenly eat and drink; that is what is written: “He stood over them under the tree and they ate” (Genesis 18:8).⁵⁷The midrash assumes that Abraham’s guests, whom he had given to eat, were angels. Were they eating? Rabbi Natan said: They appeared to be eating; each bit would disappear in turn. Moses rose and made the earthly not eat and drink; that is what is written: “He was there with the Lord forty days and forty nights, he did not eat bread and he did not drink water” (Exodus 34:28).
Likewise, the Holy One blessed be He decreed that sea shall be sea and that dry land shall be dry land. Moses rose and transformed sea into dry land. That is what is written: “The children of Israel came into the midst of the sea on dry land” (Exodus 14:16). Elisha, the disciple of his disciple, transformed dry land into sea. That is what is written: “Make this valley full of trenches…[that valley will be filled with water]” (II Kings 3:16–17).
Likewise, the Holy One blessed be He decreed that the heavens shall laud him, as it is stated: “The heavens relate the glory of God” (Psalms 19:2). Moses rose and silenced them, as it is stated: “Listen heavens, and I will speak” (Deuteronomy 32:1). Likewise, the Holy One blessed be He decreed that the sun and the moon shall laud him, as it is stated: “From the rising of the sun until its setting, the name of God is praised [mehulal]” (Psalms 113:3); it is written mehalel [praises].⁵⁸The word praised [mehulal] is written without a vav, such that it can be vocalized mehalel [praises]. Thus, instead of the verse stating “the name God is praised,” the verse can be read “the name of God it praises.” Joshua, [Moses’s] disciple, rose and silenced them, as it is stated: “Sun, stand still in Givon; and Moon, in the valley of Ayalon” (Joshua 10:12).
Likewise, the Holy One blessed be He decreed that summer shall be summer and that winter shall be winter. Samuel rose and transformed summer into winter, as it is stated: “Is it not wheat harvest today? [I will call to the Lord and He will send thunder and rain]” (I Samuel 12:17).⁵⁹In the land of Israel, it generally rains only during the winter. The wheat harvest occurs in late spring. Elijah rose and transformed winter into summer, as it is stated: “There shall not be dew or rain these years, except by my word” (I Kings 17:1).
Likewise, the Holy One blessed be He decreed that day shall be day and night shall be night. Jacob, our patriarch, rose and transformed day into night, as it is stated: “He encountered the place, and stayed the night there, because the sun had set [ki va]” (Genesis 28:11); in fact, He extinguished [kava] the sun.⁶⁰God made the sun set early so that Jacob would spend the night in that location. The Rabbis say: The Holy One blessed be He set the sun prematurely and spoke with him in private. This is analogous to a friend of the king who would visit him infrequently. The king would attend to all the residents of the province on his request, and he would say: ‘Extinguish the torches and lamps so I can speak with my friend in private.’ So too, the Holy One blessed be He concealed the sun prematurely and spoke with Jacob in private. Deborah and Barak rose and transformed night into day. That is what is written: “Deborah and Barak ben Avinoam sang…on that day” (Judges 5:1). Rabbi Pinḥas and Rabbi Ḥilkiyya [said] in the name of Rabbi Simon: Six miracles were performed on that day: On that day they came,⁶¹The people came to Deborah to ask for help in the war against the Canaanites. on that day they sent for him⁶²She sent for Barak. and he sent.⁶³Barak sent messengers to marshal the forces. On that day they waged war. On that day Sisera was killed. On that day they distributed the spoils. On that day they recited a song, as it is stated: “Deborah and Barak ben Avinoam sang…on that day.”⁶⁴These events, some of which individually took longer than the average length of a day, all took place on the same miraculously lengthy day.

That which already was. That which was before us, was already done, and we either saw it or heard it from others who saw it, and we can attest to it, for we saw that the Holy One, Blessed Is He, seeks the pursued. Yaakov was pursued, Eisav was a pursuer, [and Scripture states,] “And I loved Yaakov. But I hated Eisav.”³³Malachi 1:1-2. The Egyptians pursued Yisroel; the Egyptians drowned in the sea, and [Bnei] Yisroel were victorious.

“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15).
“What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water?⁶⁵God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans? Say to him: ‘It “already is.”’ The ocean is entirely water in water.⁶⁶Even though it is full of water, rivers stream into it and it does not overflow.
“And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’ Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16).
If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’ Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel.
Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world. It is I⁶⁷This phrase, and the coming phrases, are stated from the perspective of God. who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1).⁶⁸God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu). It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17).
“And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.” God seeks the pursued in any circumstance.
Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers.⁶⁹He holds the pursuers accountable for their actions, and He grants favor to the pursued. Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28). Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6).
Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6). Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).

And that which is. Destined to be at the end is a model of what already was. As it was in the beginning, so will it be at the end. The Holy One, Blessed Is He, does not change His standards [by which He sustains] the world.

And God seeks the pursued. To punish the pursuer. Therefore, what benefit is derived by one who does evil in what he labors? Ultimately he will have to pay [for it].

In the place of justice, etc. I saw with the Holy Spirit, the place of the Chamber of Hewn Stone in Yerusholayim, which was, “full of justice,”³⁴Yeshayahu 1:21. there they judge wickedly, as it is stated, “Her leaders judge for bribes,”³⁵Michah 3:11. and I saw their punishment.

“Moreover, I have seen, under the sun, in the place of judgment there is wickedness, and in the place of justice there is wickedness” (Ecclesiastes 3:16).
“Moreover, I have seen, under the sun, in the place of judgment…” – Rabbi Elazar and Rabbi Yehoshua ben Levi say: “In the place of judgment there is wickedness” – in the place where the Great Sanhedrin convenes and determine rulings for Israel, “there is wickedness,” as it is stated: “All the princes of the king of Babylon came and sat at the Middle Gate” (Jeremiah 39:3) – the place where the halakhot are determined.⁷⁰The word for Middle Gate [hatavekh] is similar to the term for determine [ḥotekh]. “There is wickedness,” there sat “Nergal Saretzer, Samgar Nevo, Sarsekhim the chief official; Nergal Saretzer the chief magician, and all the rest of the princes of the king of Babylon” (Jeremiah 39:3). The parable says: Where the master hung his weapon, the insolent shepherd hangs his jug.⁷¹The place formerly used for a glorious purpose has now been appropriated for an inglorious one. The Divine Spirit is screaming: “And in the place of justice, there is wickedness” – the place in whose regard it is stated: “Justice would lodge in it, but now murderers” (Isaiah 1:21), they commit murders. There they killed Zekharya and Uriya.⁷²Because Israel committed atrocities in the place that should have been set aside for justice, the members of the Great Sanhedrin were replaced in that location by conquering Babylonian officers.
Rabbi Yonatan raised a dilemma before Rabbi Aḥa: In which place did they kill Zekharya, in the Israelite courtyard or in the women’s courtyard? He said to him: Neither in the women’s courtyard nor in the Israelite courtyard, but rather in the priests’ courtyard. They did not treat his blood like the blood of a gazelle or like the blood of a deer. Regarding the blood of a deer and a gazelle it is written in the Torah: “He shall spill its blood and cover it with dirt” (Leviticus 17:13). But the righteous Zekharya, they did not treat his blood like the blood of a deer and a gazelle; rather they spilled it on the stones, as it is written: “For its blood was in its midst; it placed it upon a bare rock. [It did not pour it on the ground to cover it with dirt]” (Ezekiel 24:7). To what purpose? It was “to arouse fury to take vengeance, [I placed its blood upon the bare rock so it would not be covered]” (Ezekiel 24:8),⁷³God brought it about that Zekharya’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites. and in that regard it is written: “Remember your Creator in the days of your youth” (Ecclesiastes 12:1).
You find that when Nevuzaradan ascended to destroy Jerusalem, the Holy One blessed be He had indicated to that blood that it should seethe and rise for two hundred and fifty-two years, from [the time of] Yoash to [the time of] Zedekiah. What did they do? They swept all possible dirt and formed every possible pile [upon it], but it would not rest; the blood was seething and boiling. The Holy One blessed be He said to the blood: ‘This is the time that you will collect your debt.’ When Nevuzaradan ascended and saw it, he said to them: ‘What is the nature of this blood that seethes in this way?’ They said to him: ‘It is the blood of bulls, rams, and sheep that they were slaughtering and sacrificing.’ He brought bulls, rams, and sheep and slaughtered them onto it, but it did not quiet, did not rest, and did not stop. He immediately took them and hanged them on a pole. He said to them: ‘Tell me what is the nature of this blood, and if not, I will comb you with a comb of iron.’ They said to him: ‘Since the Holy One blessed be He wishes to demand [vengeance for] His blood from us, we will reveal it to you.’ They said to him: ‘He was a priest, a prophet, and a judge, who would prophesy about us all these actions that you are performing against us. But we did not believe him and we rose against him and killed him for rebuking us.’
Immediately [Nevuzaradan] brought eighty thousand young priests and slaughtered them onto [the blood], but it did not rest. The blood emerged until it reached Zekharya’s grave. [Nevuzaradan] then brought the Great Sanhedrin and the lesser Sanhedrin and slaughtered them onto it, but it did not rest. At that moment, that wicked one [Nevuzaradan] came and shouted at the blood, and said to it: ‘What good are you, and in what way is your blood superior to the blood of these? Do you wish to eliminate your entire nation because of you?’ At that moment, the Holy One blessed be He became filled with mercy for them, and He said: ‘If this cruel wicked one, son of a wicked one, who ascended to destroy My house, became filled with mercy for them, I, of whom it is written: “The Lord, the Lord, God, merciful and gracious” (Exodus 34:6), and it is written in My regard: “The Lord is good to all, and His mercy is upon all His creations” (Psalms 145:9), all the more so.’ At that moment, the Holy One blessed be He intimated to that blood, and it was absorbed in its place.
Rabbi Yudan said: The Israelites performed seven transgressions at that moment:⁷⁴When they killed Zekharya. They killed a priest, a prophet, and a judge, they spilled innocent blood, they [brought] impurity to the [Temple] courtyard, and it was Shabbat and Yom Kippur.
Rabbi Yehoshua interpreted the verse regarding the sin of the Golden Calf. “In the place of judgment there is wickedness” – in the place where Moses implemented the attribute of justice, as it is stated: “Go to and fro from gate to gate in the camp [and each man kill his brother]” (Exodus 32:27). “There is wickedness,” as it is stated: “The Lord afflicted the people…” (Exodus 32:35). The Divine Spirit was shouting: “In the place of justice there is wickedness” – in the place where I treated them as righteous ones and called them divine, as it is stated: “I said: You are divine and all of you are sons of the celestial” (Psalms 82:6). “There is wickedness” – there they were corrupted and crafted the [Golden] Calf. As it is stated: “They prostrated themselves to it” (Exodus 32:8).
Rabbi Yuda interpreted the verse regarding Shitim. “In the place of judgment there is wickedness” – in the place where the attribute of justice acted in Shitim, as it is stated: “Take all the leaders of the people and hang them before the Lord against the sun” (Numbers 25:4). “There is wickedness,” as it stated: “The dead in the plague were twenty-four thousand” (Numbers 25:9). The Divine Spirit was shouting and saying: “And in the place of justice there is wickedness” – in the place where I treated them as righteous regarding the curses of Bilam, and I transformed them into blessings, as it is stated: “The Lord your God turned the curse into a blessing for you” (Deuteronomy 23:6), “there is wickedness,” there they corrupted and sinned, as it is stated: “Israel resided in Shitim [and the people began to engage in licentiousness]” (Numbers 25:1).
Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said two matters [are stated in verses] regarding the hand [of God], and two matters regarding the right hand [of God]. Two matters regarding the hand [of God], as it is written: “In whose hand is the life of every living being…” (Job 12:10), and it is written: “And My hand grasps judgment” (Deuteronomy 32:41). And two matters regarding the right hand [of God], as it is stated: “From His right hand, a fiery law to them” (Deuteronomy 33:2), and it is written: “Your right hand is filled with righteousness” (Psalms 48:11). Rabbi Yitzḥak said: The Holy One blessed be He said to the soul: Soul, I strengthened you very much and commanded you, and said: “Just be strong not to eat the blood [because the blood is the soul]” (Deuteronomy 12:23), and [nonetheless the soul] goes out, violently robs, sins, and subjects itself to the attribute of justice, and emerges from the attribute of justice and sins,⁷⁵It sins again after receiving punishment for its previous sins. as it is stated: “Speak to the children of Israel saying: ‘If a soul sins unwittingly…’” (Leviticus 4:2).⁷⁶The verse assigns responsibility for even unwitting sins to the soul (Midrash HaMevo’ar). Alternatively, the verse may also be understood as a rhetorical question, as though to say: After all this, can a soul yet sin, even unwittingly? (Etz Yosef).

And in the place of righteousness. The middle gate, which was the place where laws were established.

There was wickedness. There sat Sarsachim, the chief captain, Nergal Saretzer, the chief officer, and Nevuchadnetzar and his armies,³⁶See Yirmiyahu 39:3. and they judged Yisroel with harsh tortures and death sentences.

There was wickedness. The accent mark is above [i.e., before the last syllable], indicating that it is a noun like [the preceding] ‘הָרֶשַׁע [wickedness].’³⁷Alternatively, הרשע is “the wicked person.” (Targum) (It should have been vowelized with a segol under the resh, but since it is at the end of the verse, it is changed to be vowelized with a kamatz gadol, although we do not find another instance [of this word]³⁸But we do find instances of other words that change, as in Shemos 21:24, it states “פצע תחת פצע [=a wound for a wound],” the pei of the first “פצע” is vowelized with a segol, and the pei of the second פצע is vowelized with a kamatz because of the esnachta. (Sifsei Chachomim) where it changes in the case of an esnachta or a sof pasuk).

I said in my heart, etc. Therefore, I say everything is judged by the Holy One, Blessed Is He, in due time, and even though the matter [appears] delayed, it will eventually reach its time, for there is a time for everything, even for retribution and for the visitation of judgement there is a time that comes.

“I said in my heart: The righteous and the wicked, God will judge, as there is a time for every purpose and for every action there” (Ecclesiastes 3:17).
“I said in my heart: The righteous and the wicked, God will judge.” Rabbi Ḥanina bar Pappa said: God will judge the righteous like the wicked; a robber goes up to the gallows and Rabbi Akiva goes up to the gallows. Rabbi [Yehuda HaNasi] said: God judges the righteous via the wicked. The wicked Turnusrofus judged Rabbi Akiva, and when Trajan killed Luleyanus and his brother Pappos in Laodicea, he said to them: ‘Are you not from the people of Ḥananya, Mishael, and Azarya, and I am from the grandchildren of Nebuchadnezzar? Let the God of Ḥananya, Mishael, and Azarya come and rescue you from my hands.’ They said to him: ‘Ḥananya, Mishael, and Azarya were upright, and King Nebuchadnezzar was a decent king, and he was worthy for a miracle to be performed through him. But we are people who are liable [to punishment] by the Omnipresent and you are a king who is liable [to punishment], and you are unworthy for a miracle to be performed through you. We are liable to be executed [due to our sins]. If you kill us, fine, and if not, the Omnipresent has many lions, bears, snakes, and scorpions through which people are killed. If you kill us, you are considered as nothing more than one of them; however, the Holy One blessed be He is destined to avenge our blood from your hands.’ It is said that they did not manage to move from there,⁷⁷After he executed them. before a pair of emissaries arrived from Rome and removed his [Turnusrofus’s] brain with wooden clubs.
“As there is a time for every purpose and for every action there” – for every purpose there is a time, and for every time there is a purpose. “And for every action there” – in this world, what a person wishes, he does; however, he is held to account there.⁷⁸In the World to Come.

And for every deed that man did, they will judge him there when the time of the visitation arrives; there at that time, a time is given for every deed, to be judged for it. At the gate of the fold there are words, but in the stall are there is strict accounting.³⁹See Maseches Shabbos 32a. The shepherd waits until the goats are by the gate of the fold, and then he rebukes and punishes them.

I said to myself. When I observed all this.

“I said in my heart: It is by the speech of the sons of man that God has differentiated them, and that they may see that they themselves are but as animals” (Ecclesiastes 3:18).
“I said in my heart: It is by the speech of the sons of man” – by the matters of which the wicked speak in this world, for they curse and blaspheme in this world, and the Holy One blessed be He bestows tranquility upon them. To what purpose? “That God has differentiated [levaram] them,” to designate [levarer] the attribute of justice for the wicked.⁷⁹In the World to Come. “And that they may see that they themselves are but as animals,” to see and to show the world that the wicked are likened to animals, just as the animal is condemned to be killed and does not come to life in the World to Come, so too, the wicked, like the animals, are condemned to be killed and do not come to life in the World to Come.
Another matter, “it is by the speech of the sons of man” – by the matters of which the righteous speak in this world regarding asceticism, fasts, and suffering. To what purpose? “That God has differentiated [levaram] them,” to designate [levarer] for them [reward for] the measure of their righteousness. “And that they may see that they themselves are but as animals,” to see and to show the world how Israel is drawn after Him like animals, as it is stated: “Now, you are My sheep, the sheep of My pasture, you are Man” (Ezekiel 34:31). And just as this animal extends its neck for slaughter, so, too, the righteous, as it is stated: “For we are killed all day long for You…” (Psalms 44:23). Let this tradition be in your hand, anyone who performs a mitzva just before his death, it is as though his measure of righteousness was lacking only that mitzva, and he completed it. And one who performs a transgression just before his death, it is as though his measure of wickedness was lacking only that transgression, and he completed it. Both these and those go whole; these whole in the measure of their righteousness and those whole in the measure of their wickedness.
Rabbi Bon and Rabbi Yitzḥak, Rabbi Bon said: Is it not, just as I established prophets from Israel who are called man, as it is stated: “You are Man” (Ezekiel 34:31), did I not establish prophets for the idolaters who are called animals, as it is stated: “[Should I not have pity on Nineveh, that great city, in which there are more than one hundred and twenty thousand people…] and many animals” (Jonah 4:11).⁸⁰The midrash assumes that the term people in this verse refers to those who were not overly wicked, and the term animals refers to the wicked people of Nineveh. Rabbi Yitzḥak said:⁸¹Rabbi Yitzḥak’s statement opens the next section.

Concerning the state of man. Who adopted the trait of haughtiness, to exert rulership and superiority over those smaller than they.

[God] has set them apart. (Other texts: [God] should clarify for them.) The Holy One, Blessed Is He, to notify them that their rulership is nought, and to show them and also the princes and the kings —

They themselves are as beast. Like other beasts and animals they are to themselves.

For the fate of men, etc. This is the reason for the matter, that the Holy One, Blessed Is He, gave a fate and a mishap to mankind, and there is a fate and a mishap to the beasts, and He gave one fate to them both, for just as this one dies, so does that one die.

“For the fate of the sons of man and the fate of the animal, there is one fate for them; like the death of this one, so is the death of that one, and there is one spirit for all. The superiority of man over animal is non-existent, as everything is vanity” (Ecclesiastes 3:19).
“For the fate of the sons of man and the fate of the animal” – is it not just like the fate of man, so is the fate of the animal? The Holy One blessed be He said: Is it not so that just as I decreed and said regarding man: “On the eighth day, you shall circumcise the flesh of his foreskin” (Leviticus 12:3), I decreed so regarding the animal, as it is stated: “From the eighth day onward it shall be accepted as a fire offering to the Lord” (Leviticus 22:27)?
“The superiority of man over animal is non-existent [ayin], as everything is vanity.” What is ayin? Rav Naḥman ben Rabbi Yitzḥak said: He made an embellishment for his [man’s] bottom,⁸²The flesh is shaped such that the anal opening is not visible. so that he would not be debased like an animal. Rabbi Yannai and Rabbi Yudan, one said: He made for him a lock and a stool on it so he would not be debased like an animal.⁸³The references to a lock and stool refer to two functions of the buttocks: They obscure the anal opening and allow a person to sit comfortably. And one said: He made padding for his bottom so he would not experience discomfort while sitting.
Rabbi Levi and Rabbi Ami, one said: He arranged burial for him, and one said: He arranged a coffin for him, and one said: He arranged a coffin and a shroud for him.⁸⁴God arranged for people to think to bury others in a respectable manner, which differentiates them from animals. In Bereshit Rabba (17:6) the text is: “One said: He arranged burial for him, and one said: He arranged a shroud for him.” This text better reflects the fact that only two Sages are cited (Etz Yosef).

And the superiority of man over beast is nil. And the superiority and the success of man over beast is not apparent after he dies, for everything is converted to nothingness by returning to the dust.⁴⁰This is true when a person spends his life only in the accumulation of wealth. (Metsudas Dovid)

“Everything goes to one place; everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20).
“Everything goes to one place…” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that the Holy One blessed be He created in the heavens, their origins are from the heavens, and everything that the Holy One blessed be He created on the earth, their origins are from the earth. What is the reason [for Rabbi Eliezer’s opinion]? [It is based on the verses:] “Praise the Lord from the heavens, praise Him in the heights, praise Him all his angels” (Psalms 148:1–2) until: “Praise the Lord from the earth, sea creatures and all depths, fire and hail, snow and vapor” (Psalms 148:7–8), until the end of the psalm. Rabbi Yehoshua says: Everything that the Holy One blessed be He created in the heavens and on the earth, their origins are from the heavens. Snow, even though it is written in its regard: “For He said to the snow, be on earth” (Job 37:6), its origins are only from the heavens, as it is stated: “Because, just as the rain and the snow fall from the heavens…” (Isaiah 55:10).
Rabbi Ḥiyya bar Yosef said: Everything that is in the heavens and on the earth, their origins are from the earth. Rain, even though it is written in its regard: “Because, just as the rain and the snow fall from the heavens…” – its origins are only from the earth. What is the reason? “A mist ascended from the earth [and watered the whole surface of the ground]” (Genesis 2:6). Rabbi Yudan cites it from here: “Everything goes to one place; [everything was from the dust].” Rabbi Naḥman said: Even the orb of the sun was created only from the earth, as it is stated: “Who says to the sun [ḥeres]⁸⁵Ḥeres, the term used in this verse for sun, typically means earthenware. not to shine…” (Job 9:7).

Who knows. As in, “Whoever knows, let him repent,”⁴¹Yoel 2:14. [i.e., he] who understands, knows that “the spirit of man” ascends on high and stands in judgment, “and the spirit of the beast” descends to the earth, and does not have to give a justification and reckoning.⁴²However, there are a very few who understand and know this distinction which differentiates the spirit of man from beast. (Metsudas Dovid) [Therefore,] one must not behave like a beast which does not [have to] care about its deeds.

“Who knows the spirit of the sons of man? Does it go upward? And the spirit of the animal, does it go downward to the earth?” (Ecclesiastes 3:21).
“Who knows the spirit of the sons of man…?” It is taught: Both the soul of the righteous and the soul of the wicked, all of them ascend on High; however, the souls of the righteous are placed in the treasury, while the souls of the wicked are cast down to the earth, as Avigayil said to David, with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked? The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).
A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘What is this that is written: “Who knows the spirit of the sons of man? Does it go upward?”’ He said to her: ‘These are the souls of the righteous that are placed in the treasury, as Avigayil said to David with divine inspiration: “May the soul of my lord be bound in the bond of life” (I Samuel 25:29). Could it be so even for the wicked? The verse states: “And may He cast the souls of your enemies as from the hollow of a slingshot” (I Samuel 25:29).’ She said to him: ‘And what is this that is written: “And the spirit of the animal, does it go downward to the earth?”’ He said to her: ‘These are the souls of the wicked, who descend to Gehenna below, as it is stated: “On the day of his descent to the netherworld I caused mourning, I covered the depths because of him” (Ezekiel 31:15).’

I perceived. In all of these.

“I saw that there is nothing better than that a man should rejoice in his actions, as that is his portion; for who will bring him to see that which will be after him?” (Ecclesiastes 3:22).
“I saw that there is nothing better…for who will bring him to see?” Who will bring David to see what Solomon did? Who will bring Solomon to see what will be after him, what Reḥavam did?

That there is nothing better. For man.

That man should rejoice in his work. He should rejoice and eat in the toil of his hands, but not to widen his desire like the grave, to covet riches, to accumulate that which is not rightfully his.

For that is his lot. The toil of his hands, that is the portion given him from Heaven, and with it he should rejoice.

For who will bring him to see. After he dies, what his children will have; if they, too, will be successful with the wealth that he accumulated and left over for them, or whether they will not prosper.⁴³Alternatively, for who will bring him to see the reward and punishment after death.