Commento su Ecclesiaste 8:19

Who is like the wise person. Who in the world is as important as a wise man?

“Who is like the wise man, and who knows the meaning of a matter? The wisdom of a man illuminates his face, and the boldness of his face is changed” (Ecclesiastes 8:1).
“Who is like the wise man” – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart, mighty in strength” (Job 9:4). “And who knows the meaning of a matter” – for He explained the Torah to Moses. “The wisdom of a man illuminates his face” – Rabbi Shimon said: Great is the ability of the prophets, as they compare the [human] form to its maker,¹By portraying God in human terms. as it is written: “I heard the voice of a man between the banks of Ulai” (Daniel 8:16). Rabbi Yudan said: We have a verse that is clearer than that, as it is written: “And upon the likeness of the throne there was a likeness like the appearance of a man upon it, from above” (Ezekiel 1:26). “And the boldness of his face is changed” – He changes from the attribute of justice to the attribute of mercy regarding Israel.

And who knows how to interpret things. [I.e.,] the solution פִּשְׁרוֹן of things,¹Alternatively, and “who is like the one who knows how to interpret things.” (Metsudas Dovid) as we find regarding Daniyeil, because of his wisdom, for he was wise in the fear of Heaven, secret solutions פִּשְׁרוֹן were revealed to him. Who is like Moshe, who brought about compromises between Yisroel and their Father in Heaven?

Another matter, “who is like the wise man” – this is Adam the first man, as it is written in his regard: “You are the culmination of perfection” (Ezekiel 28:12). “And who knows the meaning of a matter” – who delineated names for all. “The wisdom of a man illuminates his face” – his beauty illuminates his face. Rabbi Levi said: The curve of the heel of Adam the first man outshone the sun. Do not be astonished, as it is the way of the world that when a person crafts for himself two excellent trays, one for him and one for a member of his household, whose will he craft more beautifully? Will it not be his? So too, Adam the first man was created for the service of the Holy One blessed be He, and the sun was created for the service of man. Is it not right that the curve of the heel of man will outshine the sun? This is so regarding the curve of his heel, all the more so regarding his face.
Rabbi Levi [said] in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He tied thirteen canopies for them²Adam and Eve. in the Garden of Eden. That is what is written: “You were in Eden, the garden of God; [every precious stone was your canopy: ruby, topaz and clear quartz, beryl, onyx, and chalcedony, sapphire, carbuncle, emerald and gold]” (Ezekiel 28:13). Reish Lakish said: Eleven. The Rabbis say: Ten. They do not disagree.³They do not disagree about the fact that the verse in Ezekiel, which lists ten precious stones, is the source of the number of canopies that God tied for Adam and Eve. The one who said thirteen interpreted [the phrase] “every precious stone was your canopy,” as three [additional materials]. The one who said eleven interpreted it as one. The one who said ten did not interpret it as any. Yet, after all this praise, [God said to Adam:] “as you are dust” (Genesis 3:19). “And the boldness of his face is changed” – when the Holy One blessed be He said to him: “Did you [eat] from the tree?” (Genesis 3:12),⁴To which Adam responded by blaming God for giving him Eve, who had given him to eat from the tree. the Holy One blessed be He, too, changed the glory of his countenance, and expelled him from the Garden of Eden.

And the boldness of his face is changed. From that of other people, to the extent that they feared “to approach him” [Moshe], “because the skin of his face was radiant.”²Shemos 34:29, 30. ³Alternatively, wisdom begets humility and does away with anger and arrogance (Ibn Ezra). Or, because of his wisdom, everyone admires and obeys him, giving him a jubilant countenance. (Metsudas Dovid)

Another matter, “who is like the wise man” – this is Israel, in whose regard it is written: “It is a particularly wise and understanding people” (Deuteronomy 4:6). “And who knows the meaning of a matter” – as they knew how to expound the Torah, forty-nine interpretations for ritual purity and a corresponding number for ritual impurity.⁵They could analyze from all angles a question regarding ritual purity, such that they could provide forty-nine rationales for each side of the argument. You find that when the Israelites stood at Mount Sinai and said: “We will perform and we will hearken” (Exodus 24:7), the aura of the supernal Divine Presence was placed upon them. When they sinned,⁶With the sin of the Golden Calf. they became the enemies of the Holy One blessed be He, as it is written: “And the boldness of his face is changed.”⁷The word changed [yeshuneh] is interpreted here to mean hated [yesuneh]. The Holy One blessed be He, too, changed matters for them, as it is written: “Indeed, you will die like man” (Psalms 82:7).⁸By contrast to the status they had before the sin: “I had said: You are divine, like celestial beings, all of you” (Psalms 82:6), but now they will die.

Another matter, “who is like the wise man” – this is the Torah scholar. “And who knows the meaning of a matter” – as he knows how to interpret his learning.⁹He knows how to arrive at halakhic conclusions. “The wisdom of a man [illuminates his face]” – when he is asked a question and responds; “and the boldness of his face is changed” – when he is asked a question and does not know how to respond.
Rabbi Ḥiyya was sitting and teaching: From where is it derived that one cannot substitute for a firstborn?¹⁰A firstborn kosher animal has sanctity and must be given to a priest (see Deuteronomy 15:19–23). If one attempts to transfer the sanctity to a different animal, both animals are considered sacred. However, once the firstborn animal is given to the priest, if one attempts to transfer the sanctity to a different animal, the attempt is meaningless, and the second animal is not considered sacred. This is the teaching that Rabbi Ḥiyya was explicating. The face of bar Pedaya glowed. [Rabbi Ḥiyya] said: This one knows what I am sitting and teaching.
A certain gentile saw Rabbi Yehuda ben Rabbi Ilai; he saw that his face glowed. He said: ‘This man is one of three things; either he is intoxicated with wine, lends with interest, or raises pigs.’ Rabbi Yehuda ben Rabbi Ilai said: ‘Let despair come upon that man, as I do not have even one of the three. I am not a lender with interest, as it is stated: “Do not lend to your brother with interest” (Deuteronomy 23:20). I am not a raiser of pigs, as it is prohibited for an Israelite to raise pigs, as it is taught there: It is prohibited for a person to raise pigs anywhere.¹¹Mishna Bava Kama 7:7. And I am not intoxicated with wine, as even the four cups of wine that I drink on Passover eve cause my head to ache from Passover until Shavuot.’¹²Rabbi Yehuda bar Rabbi Ilai did not like wine and would not drink it unless absolutely necessary. [The gentile] said to him: ‘Why does your face glow?’ He said to him: ‘It is my Torah that causes my face to glow, as it is written: “The wisdom of a man illuminates his face…”’
Rabbi Abbahu went to Caesarea and he came from there and his face was glowing. His students saw him and ascended and told Rabbi Yoḥanan: ‘This Rabbi Abbahu found a treasure.’ He said to them: ‘Why [do you say so]?’ They said to him: ‘Because his face is glowing.’ He said to them: ‘Perhaps he heard some new Torah.’ They ascended to him and they said to him: ‘What new Torah did the Master hear?’ He said to them: ‘An ancient Tosefta was cited.’ They recited a verse in his regard: “The wisdom of a man…”

Another matter, “who is like the wise man” – this is Moses, in whose regard it is written: “A wise man ascended against the city of the mighty” (Proverbs 21:22).¹³This is an allusion to Moses ascending
heavenward to the stronghold of the angels to receive the Torah. “And who knows the meaning of a matter” – as he explained the Torah to Israel. Rabbi Mana of Shaab said in the name of Rabbi Yehoshua ben Levi: For each and every matter that the Holy One blessed be He would say to Moses, He would tell him its ritual impurity and purity.¹⁴For each form of ritual impurity He taught Moses, God would also teach him how to return to a state of ritual purity. When he reached the portion of: “Say to the priests” (Leviticus 21:1),¹⁵This is the prohibition against priests subjecting themselves to the impurity imparted by a corpse. [Moses] said before Him: ‘Master of the universe, but if they do become impure, in what manner is their purification?’ He did not respond to him. At that moment, Moses’s face changed. When they reached the portion of the red heifer,¹⁶Numbers chap. 19. Being sprinkled with the ashes of the red heifer in a specific ritual removes the ritual impurity imparted by a corpse. the Holy One blessed be He said to Moses: ‘That statement that I said to you: “Say to the priests,” and you said to Me: ‘In what manner is their purification,’ and I did not respond to you; this is their purification: “They shall take for the impure from the ashes of the burning of the purification” (Numbers 19:17).’ [Moses] said to Him: ‘Master of the universe, is that purification?’¹⁷How can sprinkling ashes remove impurity imparted by a corpse? The Holy One blessed be He said to him: ‘It is a statute, and I issued a decree, and no creature can comprehend My decree,’ as it is written: “This is the statute of the Torah” (Numbers 19:2).

Another matter, “who is like the wise man” – this is Moses, in whose regard it is written: “A wise man ascended against the city of the mighty” (Proverbs 21:22).¹³This is an allusion to Moses ascending
heavenward to the stronghold of the angels to receive the Torah. “And who knows the meaning of a matter” – as he explained the Torah to Israel. Rabbi Mana of Shaab said in the name of Rabbi Yehoshua ben Levi: For each and every matter that the Holy One blessed be He would say to Moses, He would tell him its ritual impurity and purity.¹⁴For each form of ritual impurity He taught Moses, God would also teach him how to return to a state of ritual purity. When he reached the portion of: “Say to the priests” (Leviticus 21:1),¹⁵This is the prohibition against priests subjecting themselves to the impurity imparted by a corpse. [Moses] said before Him: ‘Master of the universe, but if they do become impure, in what manner is their purification?’ He did not respond to him. At that moment, Moses’s face changed. When they reached the portion of the red heifer,¹⁶Numbers chap. 19. Being sprinkled with the ashes of the red heifer in a specific ritual removes the ritual impurity imparted by a corpse. the Holy One blessed be He said to Moses: ‘That statement that I said to you: “Say to the priests,” and you said to Me: ‘In what manner is their purification,’ and I did not respond to you; this is their purification: “They shall take for the impure from the ashes of the burning of the purification” (Numbers 19:17).’ [Moses] said to Him: ‘Master of the universe, is that purification?’¹⁷How can sprinkling ashes remove impurity imparted by a corpse? The Holy One blessed be He said to him: ‘It is a statute, and I issued a decree, and no creature can comprehend My decree,’ as it is written: “This is the statute of the Torah” (Numbers 19:2).

My [advice to you is] keep the King’s command. Therefore, I need to and I am prepared to observe the commandment of the King of the Universe, which is the best of them all.

“I observe the king’s command, and the word of an oath to God” (Ecclesiastes 8:2).
“I observe the king’s command.” Rabbi Levi said: I will observe the word of the King of kings, the Holy One blessed be He, the mouth which said: “I am the Lord your God” (Exodus 20:2); “and the word” – “you shall not have [another god before Me]” (Exodus 20:3); “of an oath” – “You shall not take the name of the Lord your God in vain” (Exodus 20:7).

And do so because of the oath to God. Which we swore to Him at Choreiv, to keep His commandments.

Another explanation: I am prepared to observe the command of the kings of the nations who rule over us with head taxes and property taxes. And do so because of the oath to God. Provided that they do not cause us to violate the oath [of allegiance] that we swore to the Omnipresent.

And do so because of [the oath]. And alongside the oath of God, I will keep the command of the kings.⁴I.e., I will obey the command of kings as long as it does not conflict with the oath of allegiance that we swore to God. And similarly we find with Chananyah, Mishaeil, and Azaryah, who said to Nevuchadnetzar, “they said, ‘O King Nevuchadnetzar, we are not worried about replying to you about this matter.’”⁵Daniyeil 3:16. If he was king why [call him] “Nevuchadnetzar,” and if Nevuchadnetzar, why [call him] “king”? But, this is what they said to him, “We say to you that you are our ‘king’ regarding work and the head taxes, but regarding your ordering us to worship idols, you are ‘Nevuchadnetzar,’ and not king.”

Do not hasten to leave His Presence. Do not be hasty and say that you intend to flee from His Presence to a place where He does not reign, for He reigns everywhere.

“Do not be hasty to leave his presence; do not stand before him in an evil matter, as he does whatever pleases him” (Ecclesiastes 8:3).
“Do not be hasty to leave his presence.” Rabbi Ḥiyya bar Gamda began: “My son, do not despise the admonition of the Lord” (Proverbs 3:11). It is taught: The one who begins, begins with a positive matter, and the one who concludes, concludes with a positive matter.¹⁸The reference is to the beginning and end of each of the aliyot in the Torah reading. It is taught: In the blessings, one reads and stops, in the curses, one does not stop; rather one person reads them all.¹⁹The reference is to the blessings and curses in Leviticus chap. 26 and in Deuteronomy chap. 28. “Do not despise the admonition of the Lord…”²⁰Rather than interrupting the portions of curses, as though one despises them, one person should read the entire portion. Due to: “I am with him in times of trouble” (Psalms 91:15), the Holy One blessed be He said: ‘My children are cursed; am I to be blessed?’²¹Consequently, the blessings for the end of one aliya and the beginning of the next are not to be recited in the middle of the reading of the curses. “And do not loathe His rebuke” (Proverbs 3:11) – do not turn the rebuke of the Holy One blessed be He into multiple fragments. Rabbi Levi ben Panti read the curses before Rabbi Huna and he stammered in [reading] them. [Rabbi Huna] said to him: ‘Sound your voice, as these are not curses, these are rebukes; “do not despise the admonition of the Lord and do not loathe His rebuke.”’

Do not persist in doing evil. Do not persist to engage in evil matters.⁶Alternatively, “do not pause at a bad thing,” i.e., an inauspicious verse. When reading from the Torah, the reader should begin and/or end at a good matter, e.g., he may stop in the middle of section dealing with blessings. However, he may not stop in the middle of the section dealing with curses, but he must read them all without interruption. (Midrash)

For whatever pleases Him. To mete retribution upon you, He has the authority and ability to do so.

For the King’s word is all powerful. Because the word of the Holy One, Blessed Is He is the Ruler, and who will say to Him, “What are You doing?” But if you “preserve the commandment,”⁷Below, verse 5. you will know no evil and it will not befall you.⁸Alternatively, verses 3-4 refer to a mortal king and are translated accordingly. (Metsudas Dovid)

“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4).
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.²²A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’²³Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”

And [the significance of] time and judgment is known by the wise man. The wise person perceives that there is a predetermined time for the visitation of punishment upon the wicked, and there are judgments before the Holy One, Blessed Is He, with which He will exact justice from them. Judgment is justice in O.F., and it refers to the punishment.

“One who follows a command will not know an evil matter, and a wise man's heart will know the time of judgment” (Ecclesiastes 8:5).
“One who follows a command will not know an evil matter,” this is Esther, who was engaged in the mitzva of removing leavened bread.²⁴On the thirteenth of Nisan, although she was in the palace, she was unaware of Haman’s evil decree that had been issued that day, and she was engaged in preparing for Passover. “And a wise man's heart will know the time of judgment,” this is Mordekhai, as it is written: “Mordekhai knew everything that had been done” (Esther 4:1).

For every matter. When a person satisfies his desire and transgresses the law, a time to exact retribution [is cast], and justice and punishment are ready.

“For every desire there is a time of judgment, as the evil of man overcomes him” (Ecclesiastes 8:6).
“For every desire there is a time,” and for every time there is a desire. How so? What a person desires to do in this world, he does, but there, [in the World to Come,] there is judgment and accounting.

When the evil of man overwhelms him. When man’s evil becomes exceedingly overwhelming and his measure overflows, then his punishment arrives; ‘וְכִי’ is used as an expression of “when,” as in, “When כִּי they have a concern, it comes to me.”⁹Shemos 18:16.

For he knows not what will be. When the wicked man sins, he does not give thought that the Holy One, Blessed Is He, is destined to bring him to judgment, and woe is to him because of this.¹⁰Alternatively, man is unable to foresee specific future events. Ibn Ezra

For when it comes to pass. The punishment, “who will tell him,” [i.e.,] to discuss [the matter] with him and to take advice and to ask permission, for it will suddenly befall him.¹¹Alternatively, when a person is about to sin, who will forewarn him of the consequences so that he will be more cautious. (Sforno)

Man has no power over the spirit. [I.e., over] the spirit and inclination of the emissary¹²I.e., the angel of death. We find the term רוח [=spirit] referring to angels in Tehillim 104:4, “He makes the רוחות His messengers.” of the Omnipresent, to retain and withhold from him the spirit in his body, so that the angel of death should not take it.

“There is no man who rules the spirit to retain the spirit, and there is no rule over the day of death. There is no release in war, and wickedness will not rescue its owner” (Ecclesiastes 8:8).
“There is no man who rules the spirit.” The Rabbis say: “There is no man who rules the spirit” of the angel of death, to prevent him from taking him. From where is it derived that angels are called spirits? As it is stated: “He makes his angels spirits” (Psalms 104:4). “And there is no rule over the day of death,” a person cannot say to the angel of death: ‘Wait for me until I make my accounting, and then I will come.’ “There is no release in war,” a person cannot say: ‘My son, my servant, or a member of my household will take my place.’ “And wickedness will not rescue its owner” – one cannot commute his sentence and one cannot appeal his conviction.
Rabbi Neḥemya said: “There is no man who rules the spirit” – there is no prophet of Israel who controls the spirit of the Holy One blessed be He, to prevent Him from [conveying prophesy through] him, as it is stated: “I would say: I will not mention Him, [and I will not speak anymore in His name, but in my heart it would be as a burning fire]” (Jeremiah 20:9). “And there is no rule over the day of death,” [as it is written:] “Those who are to death, to death…” (Jeremiah 15:2).²⁵The prophet cannot refrain from conveying his prophecy even if it is a prophecy of death and destruction. “There is no release in war,” [as it is written:] “Send them from My presence and let them go” (Jeremiah 15:1). “And wickedness will not rescue its owner.” Rabbi Ḥagai in the name of Rabbi Yitzḥak: The cynics of that generation were muttering with their mouths, pointing with their fingers, and were saying: “The vision that he is foretelling [is for many days to come]” (Ezekiel 12:27). The prophet said to them: “For it is in your days, defiant house” (Ezekiel 12:25).
Rabbi Eliezer ben Yaakov says: There is no man who rules the spirit of the kingdoms, to prevent their [rule] over him. “And there is no rule over the day of death,” as it is stated: “Snares of death confronted me” (Psalms 18:6). “There is no release [mishlaḥat] in war,” as it is written: “A band [mishlaḥat] of destroying animals” (Psalms 78:49).²⁶One cannot escape the retribution of God by waging war against those He sends against Israel (Midrash HaMevoar). “And wickedness will not rescue its owner” – but had they repented, they would have mitigated it.²⁷Attempting to emulate the wicked nations will not spare them; repentance will.
The Rabbis say: There is no man who rules his own spirit to bring about its termination from him. Rabbi Ḥanina said: It is written: “And fashions [veyotzer] the spirit of man within him” (Zechariah 12:1) – [God] bound [tzar] the spirit of man within him, as were it not so, when trouble would come, he would take it and cast it from within him. Rabbi Levi said: Approximately fifty-two times “King David” is written; when he was close to death, it is written: “The days of David drew near to die” (I Kings 2:1) because “there is no rule over the day of death.” Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The two trumpets that were [used] in the days of Moses were interred. One verse says: “They shall sound them…and they shall congregate to you” (Numbers 10:3), and one verse says: “Assemble to me all the elders of your tribe” (Deuteronomy 31:28); where were the trumpets?²⁸Moses asked the Levites to assemble the people for him instead of blowing the trumpets himself and thereby calling them to assembly. Say that they had already been interred in the days of Moses. The Holy One blessed be He said: Why should it be that he will die and his sons will be sounding the trumpets?²⁹As a sign of honor for him upon his death, as is done for kings. No, because “there is no rule over the day of death.” Rabbi Elazar in the name of Rabbi Simon: The Holy One blessed be He accorded great honor to Moses, as He said to him: “Craft for you two trumpets” (Numbers 10:2), but not for Joshua.³⁰The phrase “for you” is understood to mean that the trumpets were to be used only by Moses.

He has no power. [The power] of any king [is not] discernable on the day of his death.¹³Alternatively, all the power of the ruler is thwarted on the day of his death, i.e., to save himself from death. Everywhere [in Scripture] you find [that Dovid is referred to as], “King Dovid,” but on the day of his death [it states], “And the days of Dovid drew near that he should die,”¹⁴I Melochim 2:1. and no kingship is mentioned here.¹⁵Though in Shemos 2:23 it states “the king of Egypt died,” that is speaking of a historic event that happened in the past, however, when Scripture speaks of the event as it is occurring, kingship is not mentioned. (Likutei Yehudah)

Nor dispatch in battle. [In] this [battle by] saying, “I will send my son or my servant instead of me.”¹⁶Rashi interprets משחת as dispatch or send [שלוח]. Alternatively, משחת means weaponry, as in II Divrei Hayomim 32:5 and Nechemyah 4:11. Accordingly, this phrase means that weaponry [prepared for war] is of no avail to save one who is destined to die.

All this I have seen. What is mentioned above.

All this I have seen. What is mentioned above.

“All this I have seen and taken to my heart, for every action that is performed beneath the sun, when man had authority over man, it was to his detriment” (Ecclesiastes 8:9).
“All this I have seen…when man had authority over man, it was to his detriment” – there are times when it is to the detriment of the ruler, and there are times when it is to the detriment of the ruled. Rabbi Elazar said: You have one incur liability by means of another only if he is a person of the same stature, as it is stated: “When man had authority [over man].”³¹The ruler persecutes another person, and is subsequently punished for his misdeeds. God arranges it such that the person he persecutes was himself deserving of punishment.
Rabbi Yonatan said: Even a rod and even a strap incur liability by means of that person, as it is stated: “For the yoke of its burden…like the day of Midian” (Isaiah 9:3); like the day of judgment [din].³²Although these are inanimate objects, if they are used to make a person suffer they will eventually be destroyed (Etz Yosef). Rabbi Ḥama bar Guryon said: , even non-fruit trees, are destined to give an account and a reckoning. The Rabbis derive it from this [verse]: “For is the tree of a field a man?” (Deuteronomy 20:19) – just as a man is destined to give an account and a reckoning, so too, non-fruit trees are destined to give an account and a reckoning.³³Although the simple reading of the verse is that this phrase is a rhetorical question, it can also be translated as a statement: “For the tree of a field is a man.” Thus, the midrash views the verse as alluding to a similarity between a tree and a man.

And I applied my heart to [understand] all the work. And also to all mankind’s work I applied my mind, and I saw the time that a man ruled over another and overpowered him, and ultimately it turned to his own detriment.¹⁷Because, “God seeks the pursued,” see above 3:15. [E.g.,] Amoleik overpowered Yisroel, and ultimately [it states about Amoleik], “and his end will be that he will be lost forever.”¹⁸Bamidbar 24:20. And the same happened to Pharaoh, and the same with Nevuchadnetzar, and the same with Sancheiriv.

And so. And then.

“So I saw the wicked buried and come; they would go from a holy place, but would be forgotten in the city where they acted like that; this, too, is vanity” (Ecclesiastes 8:10).
“So I saw the wicked buried and come.”³⁴The midrash interprets this as referring to someone wicked who died and came back to life. Rabbi Yehuda bar Simon said: If it is regarding the dead of Ezekiel³⁵See Ezekiel chap. 37. that the verse is speaking, but is it not already stated “the wicked,” and they were nothing other than righteous? If it is regarding the son of the woman from Tzorfat,³⁶See I Kings chap. 17. but is it not already stated “buried,” and he was not buried? If it is regarding Tzidkiya ben Kenaana that the verse is speaking,³⁷The midrash is identifying Tzidkiya ben Kenaana, a false prophet, as the wicked man whose remains were thrown into the prophet Elisha’s burial cave, and touched Elisha’s remains (see II Kings 13:21). The wicked man got up on his feet and moved away so that he would not be buried with Elisha. but is it not already stated “and come”? But he did not come [fully back to life]; rather, “It was as they were burying a man…and he came to life” (II Kings 13:21) – could it be that it was forever? The verse states: “He stood on his feet” (II Kings 13:21) – this teaches that his standing was only temporary, merely to separate him from that righteous one. What is “and come [vava’u]”? Rabbi Shmuel said: Their sun set and they were purified; this is as it is stated: “The sun will set [uva] and he will be purified” (Leviticus 22:7).³⁸Rabbi Shmuel interprets the verse as referring not to the dead who come alive, but to those who are ritually impure and then become pure. Rabbi Levi said: “All the days of the wicked, he trembles [mitḥolel]” (Job 15:20) – he is dead [met] and a corpse [veḥalal], just as you say: “You are a wicked corpse [ḥalal]” (Ezekiel 21:30).
Another matter, it is referring to proselytes who come and repent. “They would go from a holy place” – because they went to a holy place, these are the synagogues and study hall. “But would be forgotten in the city” – their wicked deeds will be forgotten. “Where they acted like that” – and the good deeds that they performed in the city will be found. “This, too, is vanity.” Rabbi Yitzḥak said: This is not vanity, but it is vanity that they do not come on their own. Rabbi Bon said: The righteous went there and then they came, e.g., Joseph to Asenat, Joshua to Raḥav, Boaz to Ruth, and Moses to Ḥovav.³⁹In each case a gentile became a righteous convert, but only through direct contact with a righteous individual. Rabbi Aḥa said: It is vanity only that the people do not come and sanctify themselves under the wings of the Divine Presence.

I have seen how the wicked were buried. In this prophecy, I saw wicked men buried, who were worthy of being buried in the dust, for they were held in contempt by the nations, about whom it is stated, “this people has never been,”¹⁹Yeshayahu 23:13. and they ruled over the Beis [Hamikdosh] of the Holy One, Blessed Is He, which is a holy place. And when they went from there to their land, they boasted in their city that they did such and such in the Beis [Hamikdosh] of the Omnipresent. Do not read ‘וְיִשְׁתַּכְּחוּ’, [=and they will be forgotten,] but ‘וְיִשְׁתַּבְּחוּ’, [=and they will boast]. So did our Rabbis of blessed memory expound it.²⁰See Maseches Gittin 56b. Concerning the forgetting,²¹I.e., the wording of the written text [וישתכחו]. it is expounded as follows in the Aggadah: And ultimately, their name and their remembrance will be forgotten from that very city, that they did so therein, as it is stated, “I will gather all the nations [and I will take them down] to the Valley of Yehoshophot.”²²Yoel 4:2. In the place where they angered Him, He will mete out retribution upon them, and so it states, “O Adonoy, in the city, You will despise their form.”²³Tehillim 73:20.

This too. Is one of the vanities that were given to the world to weary mankind, for the Holy One, Blessed Is He, does not rush to mete out retribution upon evildoers, and [therefore] mankind thinks that there is neither judgment nor Judge.

Because the execution of sentence. Punishment for the evil deeds [is not done] quickly. For the Holy One, Blessed Is He, does not rush to mete out retribution upon the evildoers, and therefore, they think that there is no judgment, and they are encouraged to do evil.

“Because a sentence for an evil deed is not executed swiftly, therefore the heart of the sons of man dares to do evil” (Ecclesiastes 8:11).
“Because a sentence…is not executed” – because a person sins and the attribute of justice does not afflict him, “therefore [the heart of the sons of man] dares” – what do they say? The arrogant ones enter, the arrogant ones exit, and they pay no price.

Though a sinner, etc. Because they see that the sinner does evil a hundred thousand and myriads [of times], and the Holy One, Blessed Is He, grants him an extension without meting out retribution.²⁴As Iyov [24:12] complained, “From the city people groan, and the souls of the slain cry out; yet God does not impute it for unseemliness.” (Metsudas Dovid)

A hundred times. This is an ellipsis,²⁵I.e., the omission of a word or words necessary for complete construction but understood in the context. and it is connected to [the words] preceding it, meaning, a hundred days, a hundred years, a hundred thousand. And similarly, [what Scripture states], “and drunk וּשְׁכֻרַת,”²⁶Yeshayahu 51:21. is an ellipsis, and it is missing drunk “from wrath” but not from wine, like other drunkenness.

Nevertheless I know. For despite all this, that He does not rush to mete retribution upon the wicked to make a distinction, between the righteous and the wicked, I know that each one will ultimately receive his due, and that those who fear Him will fare well.

And it will not be well with the wicked. Because he does not fear God.²⁷Based on this verse, the Gemara in Kiddushin 33b states that any scholar who does not rise before his teacher is considered wicked, will not live long and will forget his learning.

“Good will not be for the wicked, and he will not prolong his days, like a shadow, since he does not fear before God. There is vanity performed on the earth, in that there are righteous who receive in accordance with the action of the wicked, and there are wicked who receive in accordance with the action of the righteous. I said that this, too, is vanity” (Ecclesiastes 8:13–14).
“Good will not be for the wicked…there is vanity performed on the earth” – happy are the “righteous who receive in accordance with the action of the wicked” in this world, and alas and woe to the “wicked who receive in accordance with the action of the righteous.”⁴⁰The righteous who receive punishment in this world for their few sins will enjoy only reward in the World to Come. In contrast, the wicked who receive reward in this world for their few good deeds will receive only punishment in the World to Come.

There is a vanity. Something that confounds mankind.

There are righteous men. To whom evil happens [as though] they acted wickedly, and there are wicked to whom good happens [as though] they acted righteously.²⁸Alternatively, there are righteous men who acquire a bad reputation as though they acted wickedly, is referring to a foolish righteous person who takes the practices of his piety to ridiculous levels (Sforno). Mesilas Yeshorim states that one must not decide upon the saintliness of a deed on the basis of its surface appearance alone, rather he should view the deed, including its consequence(s), from every angle of human intelligence, and then determine whether or not to perform the deed. I said that this too is one of the vanities that prevails in the world. However, our Rabbis expounded it in a different manner in Maseches Horiyos,²⁹10b. but it is not explained satisfactorily to me, according to the words that the wise man concludes by saying, “This too is vanity.”

Rejoicing. That he should be happy with in his lot³⁰Alternatively, I extolled the virtuous trait of rejoicing, i.e., the trait of being able to accept every occurrence in life with happiness and joy. (Derech Hachayim) and engage in the “upright commands,” which “cause the heart to rejoice,”³¹Tehillim 19:9. and he should not be immersed in increasing his wealth by means of usury, interest and robbery.³²The Gemara in Maseches Shabbos 30b sees an apparent contradiction between this verse which extolls the concept of rejoicing, and the verse above [2:2], which states, “and of joy, what does it accomplish.” The Gemara explains that the verse here is speaking of a celebration or rejoicing of a mitzvah, e.g., a marriage, therefore rejoicing is extolled, whereas verse 2:2 above speaks of rejoicing without purpose, and is therefore frowned upon. Whoever is not happy with his lot and is immersed in amassing wealth, eventually commits the sins of robbery, fraud, and usury. Also, one who is not happy with his lot concerning the love of his wife, is immersed in [a passionate lust for] women, and harbors sinful thoughts about married women.

“I praised joy, as there is nothing better for man under the sun than to eat, drink, and rejoice. It will accompany him in his toil during the days of his life that God has given him under the sun” (Ecclesiastes 8:15).
“I praised joy.” Rabbi Tanḥuma said that Rabbi Naḥman son of Rabbi 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…than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo]” (Ecclesiastes 8:15) – in his world [beolamo], in this world. “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 the good deeds that a person performs.

To eat and drink. From that which the Holy One, Blessed Is He, graciously granted him, and to be happy with his lot. And the Midrash Aggadah [states], that all mention of “eating and drinking” in Koheles, refers only to the study of Torah, as the matter is stated, “go, buy, and eat, etc.”³³Yeshayahu 55:1.

And this will accompany him. Will join him, as the matter is stated, “and your righteousness shall go before you.”³⁴Ibid. 58:8.

[All] the days of his life which God has given him. He shall do so, and the end of the verse is connected to its beginning, and it is a transposed verse [whose meaning is], “there is nothing better for man in [all] the days of his life that God has given him than to eat and drink and be joyful, and this will accompany him in his toil.”

When I applied my heart. This “כַּאֲשֶׁר” is not used as an expression of an example, as in, “as כַּאֲשֶׁר he did, so shall it be done,”³⁵Vayikra 24:19. rather it is an expression of time, as in, “When כַּאֲשֶׁר Yoseif came,”³⁶Bereishis 37:23. [and as in,] “when כַּאֲשֶׁר they finished eating, etc.”³⁷Ibid. 43:2. This too is so, When כַּאֲשֶׁר I applied my heart “to know, to explore, etc.,”³⁸Above 7:25. then, “I saw all the works of God.”

“When I applied my heart to know wisdom, and to see the matters that are performed on the earth, as both during the day and during the night, one does not see sleep in his eyes” (Ecclesiastes 8:16).
“When I applied my heart…one does not see sleep⁴¹Sleep [shena] is expounded to mean that he does not see change [shinui] in his eyes. in his eyes.” One does not see repentance,⁴²One does not see the need for repentance, or possibly, the opportunity for repentance. and does not perform it. There are two good matters that are close to you and distant from you, distant from you and close to you. Repentance is close to you and distant from you,⁴³If you believe that repentance is easily accessible, it will be distant from you. distant from you and close to you.⁴⁴If you acknowledge how difficult it is, your repentance will be effective. Death is close to you and distant from you, distant from you and close to you.⁴⁵Awareness that death may be imminent will lead to repentance and postponing death.

[Neither] does he see sleep with his eyes. The wicked person³⁹According to Rashi, the subject of the phrase, “neither does he sleep...,” is the wicked person, who does not sleep because he is so engrossed in his activities. Alternatively, שנה [=sleep] can also be a reference to death, as in Daniyeil 12:2, “many of those who sleep [מישני] in the dusty earth [i.e., the dead] will awaken.” The wicked person never considers his death, and that ultimately, he will have to give a reckoning for his activities, and therefore he does not repent. who has a passionate lust for money and for forbidden women.⁴⁰Alternatively, the subject of this phrase is Koheles, who says that he was so engrossed in his study “to know wisdom and to observe etc.” that sleep eluded him. (Ibn Ezra)

And I saw all the works of God. That He gave over to mankind.

“I saw all the work of God, as man is unable to discover the work that is performed under the sun. Although man toils to seek, he will not find; even if a wise man will wish to know, he will not be able to find” (Ecclesiastes 8:17).
“I saw all the work of God.”⁴⁶This is understood as a reference to mitzvot. The continuation of the verse indicates that man will never understand everything about Torah and mitzvot. Rabbi Pinḥas and Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya bar Abba: Many sought to perform and fathom the Torah, but were unable to do so. What is the reason? “Although man toils to seek, he will not find.” “Even if a wise man will wish” – this is Solomon on the day that he said: I am able to amass⁴⁷Many wives. without straying.⁴⁸He did so despite it being contrary to the verse: “He shall not amass wives, and his heart will not stray” (Deuteronomy 17:17).
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: It is written: “Who renders princes into nothing” (Isaiah 40:23) – this is Moses. At the moment that he said: “The matter that is too difficult for you, [bring to me and I will hear it]” (Deuteronomy 1:17), the Holy One blessed be He said to him: ‘Moses, you judge the difficult [cases]? I will bring you a case that the disciple of your disciple can judge, and even women, but you will be unable to resolve it.’ Which [case] is that? This is the case of the daughters of Tzelofḥad. The Rabbis say: God forbid; Moses was not arrogant. Rather, this is what he said: “The matter that is too difficult for you” – if I have clear knowledge of it, “I will hear it.” If not, I will refer it to God.

That man cannot discover, etc. Mankind is unable to fathom the ways of the Holy One, Blessed Is He, what the reward is for all the work that is done under the sun, for they see wicked men prospering and righteous men declining.

And though a man labor to seek. Because I saw many [people] toiling to seek and to fathom this matter, but they are unable.

And even though a wise man declares. That he understands it, he will not be able to, for Moshe our teacher could not comprehend this matter,⁴¹Even a wise man is unable to fathom the ways of God. (Metsudas Dovid) when he said, “please make Your way known to me.”⁴²Shemos 33:13.