Midrasch zu Kohelet 11:78

Raba said again: "A young scholar is like a seed lying under a hard clod which, when it has once sprouted, grows fat." Raba also said: "If a young scholar gets angry, it is the [zeal for the] Torah that excites him, for it is said (Jer. 23, 29) Is not thus my word like the fire saith the Lord?" R. Ashi said: "A scholar who is not as firm as iron cannot be considered a scholar; for the end of that passage reads: And like a hammer that shivereth the rock. What you derive from that passage." remarked R. Abba unto R. Ashi, "we infer from the passage here: It is written (Deut. 8, 9) A land whose stones are iron. Do not read it, Ab'neha (its stones), but read it, Boneha (its builders)." "Even so," remarked Rabina, "a man should train himself to speak calmly without anger, as it is said (Ecc. 15, 10) And remove anger from thy heart."

“What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3).
“What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah. They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah.
Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9). Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well.
Rabbi Huna and Rabbi Aḥa [said] in the name of Rabbi Ḥilfai: His toil is under the sun, but there is a treasure for him above the sun. Rabbi Yudan said: Under the sun he does not have [profit], but above the sun he does have [profit].¹⁰For physical toil there is no profit, but for spiritual toil there is profit. Rabbi Levi and the Rabbis, Rabbi Levi said: What benefit do people who amass mitzvot and good deeds have? It is sufficient for them that I shine light upon them.¹¹In the phrase “under [taḥat] the sun,” Rabbi Levi and the Rabbis interpret taḥat in the sense of “in exchange for.” The Rabbis say: What benefit do the righteous who amass mitzvot and good deeds have? It is sufficient for them that I am destined to renew their faces [and cause them to shine] like the sun, as it is written: “But those who love Him are like the sun emerging in its might” (Judges 5:31).
Rabbi Yannai said: The way of the world is that when a person takes a litra¹²480 grams. of meat, how much trouble must he undergo and how much effort must he expend until he has cooked it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants and ripen them, set a table before each and every one, give each and every person all his needs, and each and every body what it lacks, and all you bring Me is the omer. Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much trouble must he undergo and how much effort must he expend until he dries it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants, wash them, ripen them and dry them, and set a table before each and every one, give each and every person all his needs and each and every body what it lacks, and all you bring Me is the omer. Rabbi Berekhya said: I am your chef, and you do not allow Me to taste the dish that I cooked to know what it needs. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: I am your guard and you do not give me from what I guarded.
Rabbi Elazar said: It is written: “They do not say in their heart: Let us now fear the Lord [our God, who gives the early rain and the late rain in due season]” (Jeremiah 5:24). Oh, wicked ones, do you no longer need Me?¹³Once the rain has come. The verse states: “Who preserves for us the appointed weeks of the harvest” (Jeremiah 5:24) – He protects us from heatwaves, He protects us from harmful dews. That is what David says: “A bounteous [nedava] rain You will bring, God” (Psalms 68:10). If it requires rain, it is “a gift [nedava],” if it requires dew, “You will bring, God.”¹⁴Dew is ubiquitous and is therefore not called a gift.
Rabbi Ḥiyya taught: It is written: “It shall be seven complete weeks” (Leviticus 23:15) -– when? It is when Yeshua and Shekhanya are not among them.¹⁵When the first day of Nisan falls on Shabbat, the first day of Passover is on Shabbat and Shavuot is on Sunday. Then, the period of the omer is seven complete weeks, and then, the priestly watches of Yeshua and Shekhanya, the ninth and tenth of the twenty-four watches, would not serve during the omer. If the first of Nisan and the first day of Passover are in the middle of the week, Shavuot is in the middle of the week. In that case, because some of the earlier watches would serve only half a week, as on the festivals all the priests would participate in the Temple service, the watches of Yeshua and Shekhanya would serve during the omer period.
Rabbi Abba said: Come and see how much trouble is experienced and how much effort must be expended until they bring the omer, as we learn: How would they perform it? Emissaries of the court would emerge on the eve of the festival [of Passover] and fashion sheaves while [the grain was still] attached to the ground, so that it would be convenient to harvest. All the adjacent towns would assemble there, so that it would be harvested with great fanfare (Menaḥot 65a). Rabbi Levi said: The Holy One blessed be He said to you: ‘Man, you have plowed, sowed, reaped, gathered, and made several piles; if I do not produce for you a little wind, could you winnow? Yet even the fee for that wind you do not give Me.’ That is, “what is the advantage for He who toils for the wind?” (Ecclesiastes 5:15).
Rabbi [Yehuda HaNasi] made a wedding feast for his son. Rabbi invited all the Rabbis but forgot to invite bar Kappara. [Bar Kappara] went and wrote on the gate of [Rabbi’s] house: After all your rejoicing there is death; and what is the profit in your rejoicing? [Rabbi] said: ‘Who did this to us?’ They said: ‘It was bar Kappara whom, alone, you forgot to invite, and he is disgraced.’ He went and made another feast and he invited all the rabbis and he invited bar Kappara. For each and every dish that [the waiter] would place before them, [bar Kappara] would recite three hundred parables about the fox. [The parables] were very pleasant for them, and the dishes grew cold and they did not taste them. Rabbi would say to his servants: ‘Why are the dishes going in and going out and they are not tasting anything?’ They said to him: ‘Because one of the elders who is sitting there, when the dish is taken in, he says three hundred parables regarding the fox. That is why the dishes are growing cold and they are not eating anything.’ He came to [bar Kappara] and said: ‘Why are you doing this? Let the diners eat.’ [Bar Kappara] said to him: ‘It is so you do not think that I came here because of your feast, but rather, it is because you did not invite me here with my colleagues.’ Is this not what Solomon said: “What profit is there for man [in all his toil that he toils under the sun]” (Ecclesiastes 1:3), since “one generation passes and one generation comes” (Ecclesiastes 1:4).¹⁶As bar Kappara wrote on the gate: What is the profit in all your rejoicing? After they placated each other, they were reconciled. Abba bar Kappara said to Rabbi: ‘If, in this world, which is not yours, the Holy One blessed be He granted you serenity, in the World to Come, which is entirely yours, all the more so.’
Rabbi Bena’a said, the Holy One blessed be He said to Israel: ‘My children, know what is the difference between Me and you.’ What is written?¹⁷With regard to the manna that God provided for the children of Israel. “An omer for a person; according to the number of your people…” (Exodus 16:16). But all of you give one omer, and not an omer of wheat, but rather of barley. Nevertheless, be vigilant to bring it at its appointed time; therefore, Moses cautions the children of Israel and says to them: “You shall bring the omer…” (Leviticus 23:10).

R Samuel b. Nachmeni said in the name of R. Jonathan: "For a man who becomes excited, all kinds of Genhenna are assigned, as it is said (Ecc. 11, 10) And remove vexation from thy heart and cause evil to pass away from thy body. Evil, refers to the Gehenna, as it is said (Pr. 16, 4) Everything hath the Lord wrought for its destined end; Ye, even the wicked for the day of evil. Moreover even abdominal troubles will overtake him, as it is said (Deut. 28, 65) and the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul. What is the thing that causes a failing of the eyes and the faintness of the soul? This refers to abdominal troubles." When he went to the land of Israel, Ulla was accompanied by two inhabitants of Chuzzai. While on the road, one arose and slaughtered (killed) his associate. He then said to Ulla: "Have I not done well?" Whereupon the latter replied: "Yes, indeed, go and uncover his throat" [that he may die sooner.] When he came before R. Jochanan he said: "Gor forbid I may have perhaps strengthened the hands of transgressors, [by not protesting his action."] Whereupon R. Jochanan answered him: "Why thou hast only saved thyself." R. Jochanan was then wondering: "Does not the passage. And the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul, refer only to Babylon [and why did the above incident happen in the land of Israel?" Whereupon Ulla said to him: "At that time (Ib. b) we had not yet crossed the Jordan."

Who were the Kenites? They were the descendants of Jethro, the father-in-law of Moses. It is said concerning them: Cast thy bread upon the waters, for thou shalt find it after many days (Eccles. 11:1). In reward for (his invitation to Moses): Call him that he may eat bread (Exod. 2:20). (This alludes to the bread. Regarding water) it is said concerning Moses (mosheh): Because I drew (meshah) him (out of the water (ibid., v. 10). Therefore the descendants of Jethro merited sitting in the chamber of hewn stone.⁸Thus Jethro cast his bread upon the waters of Moses’ Torah, and his descendants were suitably rewarded.

(Ib. b) We are taught that R. Joshua says: "Although a man took a wife while he was young, he should nevertheless marry again [if he remains alone] when he becomes old; although one has children from his early years, he should nevertheless try to have children even at advanced age, as it is said (Ecc. 11, 6) In the morning (early years) sow thy seed, and in the evening let not thy hand rest; for thou knowest not which will succeed, whether this or that, or whether both of them will be alike good." R. Akiba says: "Even if one studied the Torah in his youth, he should nevertheless continue to study it when in his advanced age; although one had disciples in his early years, he should nevertheless acquire disciples in his advanced age, as it is said (Ib.) In the morning," etc. It was said that R. Akiba had twelve thousand pairs of disciples who came from all over the country between Gabbath and Antipatris, and all of them died in one season because [of the sin that] they did not treat each other with sufficient respect; and the [Jewish] world was demoralized until R. Akiba came to our southern Rabbis and taught unto R. Maier, R. Juda, R. Jossi, R. Simon and R. Elazar b. Shamua, and it was they who preserved the Torah in that [grave] hour. We are taught [in a Baraitha] that all the disciples died between Passover and the Feast of Weeks. R. Chana b. Abba, and others say R. Chiya b. Abin, said: "All died a horrible death." What was it? Said R. Nachman: "It was the croup."

And Abraham took another wife. Scripture says in reference to this verse: In the morning sow thy seed; and in the evening withhold not thy hand (Eccles. 11:6).

R. Akiba said: In the morning sow thy seed (Eccles. 11:6) means that if you have trained disciples in your youth, you should not cease to do so in your old age. It is related that R. Akiba had three hundred disciples during his earlier years, but that all of them died. Had he not raised seven disciples in his old age, no one would have survived to speak in his name. Another explanation of In the morning, sow thy seed: R. Yosé held that this means: If you marry in your youth and your wife bears a child and then dies, you must remarry in your later years, for you have no way of knowing which offspring will be the worthiest. From whom do you learn this? From Abraham, for during his earlier years he had only two sons, but in his old age he had twelve more.

Another interpretation (of Gen. 25:1): THEN ABRAHAM TOOK ANOTHER WIFE. This text is related (to Eccl. 11:6): SOW YOUR SEED IN THE MORNING, < AND DO NOT WITHHOLD YOUR HAND IN THE EVENING >, because you do not know which of them {will protect you} [will be made to succeed for you].³³See Tanh., Gen. 5:6; Gen. R. 61:3; Eccl. R. 11:6:1. If you have learned a lot of Torah in your youth, do not become idle in your old age. Why? (Ibid., cont.:) BECAUSE YOU DO NOT [KNOW WHICH WILL SUCCEED]. R. Joshua says: If a religious obligation presents itself to you in the morning, SOW YOUR SEED. Do not say no. And if [a religious obligation] presents itself to you in the evening, DO NOT WITHHOLD YOUR HAND IN THE EVENING, BECAUSE YOU DO NOT KNOW WHICH of them will endure for you, whether that of the morning, that of the evening, (ibid., cont.): OR WHETHER THEY BOTH [ARE EQUALLY GOOD]. R. Aqiva says: SOW YOUR SEED IN THE MORNING. If you have raised up disciples in your youth, do not become idle in raising others up in your old age.³⁴Yev. 62b. < There is > a story about R. Aqiva, who had three hundred disciples in his youth, and all of them died. If he had not raised < others > up in his old age, he would not have had a single disciple. But he had applied < Eccl. 11:6 > to himself: SOW YOUR SEED IN THE MORNING < … >.

And he shall wave the sheaf before the Lord. How did he wave it? R. Hama b.Ukba in the name of R.Joshua b. Hanania said: He moved it forward and backward, upward and downward; forward and backward to symbolize that the act was in honor of Him to whom the whole world belongs; upward and downward to symbols that the act was in honor of Him to whom belong the regions on high and the regions below. R. Simon son of R. Joshua said: The movements forward and backward were to counteract the effects of injurious winds; and the movements upward and downwards were to counteract the effect of injurious dews.

(Bamidbar 15:37-38) "And the L-rd spoke to Moses, saying … and they shall make for themselves tzitzith": Women, too, are included (in the mitzvah of tzitzith.) R. Shimon exempts women from tzitzith, it being a time-based (only in the daytime) positive commandment, from which women are exempt, this being the principle: R. Shimon said: Women are exempt from all time-based positive commandments. R. Yehudah b. Bava said: Of a certainty, the sages exempted a woman's veil from tzitzith, and they are required in a wrap only because sometimes her husband covers himself with it. "tzitzith": "tzitzith" is something which "protrudes" ("yotzeh") somewhat. And the elders of Beth Shammai and those of Beth Hillel have already entered the upper chamber of Yonathan b. Betheira and declared: Tzitzith have no prescribed size. And they declared, similarly: A lulav has no prescribed size. "and they shall make for themselves tzitzith." I might think that one string suffices; it is, therefore, written (Devarim 22:12) "Fringes (shall you make for yourself.") How many fringes? Not fewer than three. These are the words of Beth Hillel. Beth Shammai say: Three of wool and the fourth of tcheleth (blue linen). And the halachah is in accordance with Beth Shammai. When is this so (that a minimum size is required)? In the beginning (of its attachment). But for what is left over or lopped off any size (is sufficient). (Bamidbar, Ibid.) "and they shall make for themselves tzitzith." I might think that all of it shall be tzitzith; it is, therefore, written "fringes." If "fringes," I might think all of it shall be fringes. It is, therefore, written "tzitzith." How is this (to be implemented)? That its fringes protrude from the corner (of the garment), and tzitzith from the fringes. "in the corners of their garments": I might think, even garments that are three-cornered, five-cornered, six-cornered, seven-cornered, and eight-cornered; it is, therefore, written (Devarim, Ibid.) "on the four corners of your garment," to exclude the aforementioned. And whence is it derived that pillows and covers are (also) excluded (from tzitzith)? From (Ibid.) "wherewith you cover yourself." If from there, I would think that night-clothes are also included (as requiring tzitzith). It is, therefore, written (Bamidbar, Ibid. 39) "and you shall see it" — in the daytime and not at night. And if it were intended both for day and night, it requires tzitzith. I might think that this excludes both the above and the garment of a blind man; it is, therefore, written (Bamidbar, Ibid. 39) "And it shall be for you for tzitzith" — in any event (i.e., to include a blind man). (Ibid. 38) "and they shall place on the tzitzith (on) the corner a strand of tcheleth": spun and doubled. This tells me only of the tcheleth, that it is to be spun and doubled. Whence do I derive (the same for) the white (i.e., the wool)? You derive it by induction, viz.: Since the Torah said: "place" tcheleth and "place" white, just as tcheleth is spun and doubled, so, white is spun and doubled. "and they shall place": on the place of the weaving (i.e., the corner of the garment), and not on the place of the "growing" (i.e., the strands at the corner of the garment). If he did place it on the site of the "growing," it is (nonetheless) kasher. R. Eliezer b. Yaakov includes it both on the "growing" and on the very edge of the garment, it being written "on the corners of their garments." "and they shall place on the tzitzith (on) the corner": What is the intent of this? From "and they shall make for themselves tzitzith, I might think that he should weave it (the tzitzith) together with it (the garment; it is, therefore, written "and they shall place." How so? He ties it (the tzitzith) together with it (the garment). (Ibid. 39) "And it shall be to you for tzitzith": The four tzitzith are mutually inclusive (i.e., in the absence of one there is no mitzvah), the four being one mitzvah. R. Yishmael says: They are four mitzvoth. R. Elazar b. R. Shimon says: Why is it called "tcheleth"? Because the Egyptians were "bereaved" ("nitkelu" [like "tcheleth"]) of their first-born, viz. (Shemot 12:29) "And it was in the middle of the night, that the L-rd smote every first-born, etc." Variantly: Because the Egyptians were "destroyed" ("kalu") in the Red Sea. Why is it called "tzitzith"? Because the L-rd "looked" ("hetzith") over our fathers' houses in Egypt, as it is written (Song of Songs 2:9) "The voice of My Beloved, behold, it is coming … My Beloved is like a gazelle or a young hart … Behold, He stands behind our wall, looking through the windows, peering through the lattices." R. Chanina b. Antignos says: One who fulfills the mitzvah of tzitzith, what is said of him? (Zechariah 8:23) "In these days it will happen that ten men, of all the languages of the nations will take hold of the corner (i.e., of the tzitzith) of a Jewish man, saying 'Let us go with you, for we have heard that G-d is with you!'" And one who nullifies the mitzvah of "the corner," what is said of him? (Iyyov 38:13) "to take hold of the corners of the earth and to shake the wicked from it!" R. Meir says: It is not written (Bamidbar, Ibid. 39) "And you shall see them" (the tzitzith), but "And you shall see Him." Scripture hereby apprises us that if one fulfills the mitzvah of tzitzith, it is reckoned unto him as if he beheld the face of the Shechinah. For tcheleth is reminiscent of (the color of) the sea; the sea, of the firmament; and the firmament, of the Throne of Glory, as it is written (Ezekiel 1:26) "And above the firmament that was over their heads … (28) the appearance of the likeness of the glory of the L-rd." (Bamidbar, Ibid.) "and you shall see and you shall remember": See this mitzvah and remember another mitzvah, (which is contingent upon it.) Which is that? The recitation of the Shema — But perhaps (the reference is to) one of all the other mitzvoth of the Torah. It is, therefore, written (in the section of tzitzith, Ibid. 41) "I am the L-rd your G-d," which you find to be written only in (the section of) the recitation of the Shema. "and you shall remember": Remember (i.e., recite) the section with your mouth. I might think that the section "vehaya im shamoa" (Devarim 11:13-21) should precede all of the sections. — Would you say that? The section of Shema (Devarim 6:4-9), which contains acceptance of the yoke of the kingdom of Heaven should precede "vehaya im shamoa," which contains acceptance of the yoke of mitzvoth, and "vehaya im shamoa," which obtains both in the daytime and at night, should precede the section of tzitzith ("vayomer" [Bamidbar 15:37-41]), which obtains only in the daytime. And perhaps he should recite three (sections) in the evening as he does in the daytime. It is, therefore, written (of tzitzith [Bamidbar 15:39]) "and you shall see it" — in the daytime and not at night. R. Shimon b. Yochai says: The section of Shema, which contains (the mitzvah of) learning (Torah), should precede "vehaya im shamoa," which speaks only of teaching. And "vehaya im shamoa" should precede the section of tzitzith, which is only to do (i.e., the final stage). For thus was Torah given: to learn and to teach, to keep and to do: "And you shall see it, and you shall remember (all the mitzvoth of the L-rd, and you shall do them."): Now does this not follow a fortiori, viz.: If one who fulfills the mitzvah of tzitzith, (which is only a sign and a remembrance towards the doing of mitzvoth,) is accounted as one who has fulfilled all of the mitzvoth, how much more so (is this true of) one who (actively) performs (any one of) all the mitzvoth of the Torah! "And you shall not go astray after your hearts": This is heresy, as it is written (Koheleth 7:26) "And I find more bitter than death 'the woman' (heresy), whose heart is snares and nets. Her hands are bonds. The good before G-d shall escape her." "and after your eyes": This is harlotry, as it is written (Judges 14:3) "Take her for me, for she is just in my eyes." "after which you go astray": This is idolatry, as it is written (Ibid. 8:33) "and they went astray after the ba'alim." R. Nathan says: that one not "drink" in this "cup" (i.e., his own wife), and cast his gaze at the "cup" of another. Variantly: "And you shall not go astray after your hearts and after your eyes": This teaches us that the eyes follow the heart. — But perhaps the heart follows the eyes! Would you say that? Are there not blind men who commit all the abominations in the world? What, then, is the intent of "And you shall not go astray after your hearts, etc."? That the eyes follow the heart. R. Yishmael says: "And you shall not go astray after your hearts": What is the intent of this? From (Koheleth 11:9) "Rejoice young man in your youth (… and walk in the ways of your heart"), (I would not know whether) in a way that is straight or in (any) way that you like; it is, therefore, written "And you shall not go astray after your hearts." (Ibid. 40) "So that you remember and you do (all of My mitzvoth): This equates remembering with doing. "and you shall be holy to your G-d": This refers to the holiness of all of the mitzvoth. You say the holiness of (all the) mitzvoth, but perhaps the holiness of tzitzith (is intended). — Would you say that? What is the (general) context? The holiness of all the mitzvoth. Rebbi says: The reference is to the holiness of tzitzith. You say the holiness of tzitzith, but perhaps the holiness of all the mitzvoth is intended. — (Vayikra 19:2) "Holy shall you be" already refers to the holiness of all the mitzvoth. How, then, am I to understand "and you shall be holy to your G-d"? As referring to the holiness of tzitzith — whence it is seen that tzitzith add holiness to Israel. (Ibid. 41) "I am the L-rd your G-d, who took you out of the land of Egypt.": Why is this mentioned here? So that one not say: I will take imitation-dyed threads (and attach them to my garment) as tcheleth, and who will know the difference? If (within the framework of) the measure of punishment, the lesser measure (of the L-rd) — if one sins in secret, He exposes him in public, (as He did in Egypt), then, (within the framework of) the measure of good, the greater measure (of the L-rd) — how much more so (does this hold true)! Variantly: Why is the exodus from Egypt mentioned in connection with every mitzvah? An analogy: The son of a king's loved one was taken captive. When he (the king) redeems him, he redeems him not as a son, but as a servant, so that if he (the son) does not accept his decree, he can say to him "You are my servant!" When they enter the province, he (the king) says to him: Put on my sandals and carry my things before me to the bath-house. The son begins to object, whereupon the king presents him with his writ (of servitude) and says to him: "You are my servant!" Thus, when the Holy One Blessed be He redeemed the seed of His loved one, He did not redeem them as "sons," but as servants, so that if they reject His decree He says to them: "You are My servants!" When they went to the desert, He began to decree upon them some "light" mitzvoth and some formidable ones, such as Shabbath, illicit relations, tzitzith, and tefillin, and Israel began to object — whereupon He said to them: "You are My servants! On that condition I redeemed you; on condition that I decree and you fulfill!" "I am the L-rd your G-d": Why is this stated again? Is it not already written (Shemot 20:2) "I am the L-rd your G-d who took you out of the land of Egypt"? Why state it again? So that Israel not say: Why did the L-rd command us (to do mitzvoth)? Is it not so that we do them and receive reward? We shall not do them and we shall not receive reward! As Israel said (Ezekiel 20:1) "There came to me (Ezekiel) men of the elders of Israel to make inquiry of the L-rd, and they sat before me." They said to him: A servant whose Master has sold him, does he not leave His domain? Ezekiel: Yes. They: Since the L-rd has sold us to the nations, we have left His domain. Ezekiel: A servant whose Master has sold him in order to return, does he leave His domain? (Ibid. 32-33) "And what enters your minds, it shall not be, your saying: We will be like the nations, like the families of the lands, to serve wood and stone. As I live, says the L-rd G-d. I swear to you that I will rule over you with a strong hand and with an outstretched arm and with outpoured wrath!" "with a strong hand": pestilence, as it is written (in that regard, Shemot 9:3) "Behold, the hand of the L-rd is in your cattle, etc." "with an outstretched arm": the sword, as it is written (I Chronicles 21:16) "with his (the angel's) sword drawn in his hand, stretched over Jerusalem." "and with outpoured wrath": famine. After I bring these three calamities upon you, one after the other, I will rule over you perforce!