Midrash su Ecclesiaste 1:9

The sages wanted to suppress (declare uncanonical) the Book of Proverbs also, because of its contradictions. Why did they not suppress it then? They said: "Have we not scrutinized the Book of Ecclesiastes and found explanations of the contradictions? Let us search the Book of Proverbs also, until we find explanations." Which are its contradictory words? It is written (Pr. 26, 4.) Do not answer a fool according to his folly, and it is also written (Ib.) Answer a fool according to his folly. [After a study they came to the conclusion that] there is no contradiction; the latter refers to matters of the Torah and the former refers to secular matters. In what respect can the subject of the Torah be explained? In the following way: Rabban Gamaliel was once sitting and lecturing: "In the future women will give birth to children every day, as it is written (Jer. 31, 7.) The pregnant woman and she that travaileth with child together." A certain disciple sneered at him and said: There is nothing new under the sun (Ecc. 1, 9). Whereupon Rabban Gamaliel said to him: 'Come, I will show thee the like thereof in this world." He went and showed him a hen. Again Rabban Gamaliel lectured: "In the future the trees will bring forth fruit every day, for it is said (Ezek. 17. 23.) And it shall produce boughs, and bear fruit, i.e., just as boughs are produced every day so also will fruit be brought forth every day."' Again that disciple sneered at him and said: There is nothing new under the sun (Ecc. 1, 9). "Come," said Rabban Gamaliel to him, "I will show thee the like thereof in this world." Whereupon he went and showed him a Caper-bush. Upon another occasion Rabban Gamaliel was sitting and lecturing: "In the future Palestine will produce ready-made cakes and fine woolen garments, as it is said (Ps. 72, 16.) There shall be an abundance of corn in the land." The disciple again sneered at him and said: There is nothing new under the sun. "Come," said Rabban Gamaliel, "I will show thee the like thereof in this world." Whereupon R. Gamaliel took him and showed him mushrooms and as to [something corresponding to] garments, as it said (Ps. 72, 16.) There shall be palm-shoot [which is covered in the form of garment].

It is written, (Job 9:10) "Who performs great deeds which cannot be fathomed, And wondrous things without number." Come and see how great are the Holy Blessed One's deeds! Since it says, "Who performs great deeds which cannot be fathomed," why does it also say "And wondrous things without number"? And since it says "And wondrous things without number," why does it also say "Who performs great deeds which cannot be fathomed"? How have the Sages interpreted it? "Who performs great deeds which cannot be fathomed," refers to all the created beings in the world, "And wondrous things without number," refers to the three beings who were born without their parents having mortal sex. And these are they: Ben Sira, Rav Papa, and Rabbi Zeira. (The "Yuchasin" brings the matter regarding Rabbi Judah the Pious's father, see further Tzemach David Part 1 1:448) They are all completely righteous ones, and wise, and great Torah scholars. And they said about Rabbi Zeria and Rav Papa that they never once spoke of worldly matters; and never slept in the Hall of Study, neither fully sleeping nor napping; and nobody ever showed up to the Hall of Study earlier than they did; and nobody ever found them sitting quietly instead of sitting and reciting Torah; and they never missed Kiddush; and they never gave their friends nasty nicknames; and never took honor from their friends' shame; and never even cursed their friends from their beds; and never looked at the image of an evil person; and didn't accept gifts; and these two both fulfill what is said: (Proverbs 8:22) "I endow those who love me with substance; I will fill their treasuries." (The Talmud lists these qualities about other Sages, see further in Megillah 27b-28a.) And how did their mothers give birth without husbands? They said: Once they went to the bathhouse, and some seed from an Israelite entered their bellies, and they conceived and gave birth from this, without knowing who their fathers were. But Ben Sira's father was known to him! How did his mother give birth without a husband's intercourse? They said about her that she was the daughter of Yirmiyahu. Once, Yirmiyahu went to the bathhouse, and found there evildoers from the tribe of Ephraim, and he saw that they were all wasting their seed, because the whole tribe of Ephraim in that generation were evildoers, as it is written about them that they did what was wrong in God's eyes. And when he saw them, he began to rebuke them. Immediately, they rose up against him, and said, "Why are you rebuking us? We swear by the road to Bethlehem that you will not leave here until you do what we are doing." He said to them, "Leave me alone and I will swear to you that I will never reveal this situation." They said to him, "Didn't Tzidkiyahu see Nevuchadnetzar eating a live rabbit, and swear to him in God's name that he would not reveal his secret, and then nullify that oath? (Nedarim 65b, Eicha Rabbah s.v.: "they sit on the ground") You will do the same thing! But now, if you do what we are doing, good, and not, we will do the Sodomite act to you, like our ancestors did for idolatrous purposes. If they did it for idolatry, how much more so should we do it to you!" Immediately, he did it, out of great terror and fear of them. When he began leaving there, he started to curse his birthday, saying (Jeremiah 20:14) "Accursed be the day That I was born!" He left there, and fasted for this incident 248 fasts, parallel to all the organs of a man. And the drop that came from that righteous man was guarded until that righteous man's own daughter came to the bathhouse, and it entered her belly. At seven months, she gave birth to a son who had teeth and could speak, and once she gave birth, she developed shame around people, because they would say that she gave birth through promiscuity. The child opened his mouth and said to his mother, "Why are you ashamed around people? I am the son of Sira." She said, "Who is Sira?" He said, "Yirmiyahu, and the reason he is called Sira is because he is the officer (sar) over all officers, and because he will ultimately name all officers and kings, and when you calculate 'Sira' and 'Yirmiyahu' in numerical values, they are equal." She said to him, "My son, if this is true, you should have said, 'I am the son of Yirmiyahu.'" He said to her, "I would have wanted to say that, but it is a shameful thing, saying that Yirmiyahu has had sex with his daughter." She said to him, "My son, is it not written (Ecclesiastes 1:9) "Only that shall happen Which has happened," and who has ever seen a daughter have a child by her father?" He said to her, "My mother, (Ecclesiastes 1:9) 'There is nothing new Beneath the sun!' Just as Lot was a completely righteous man, my father is also a completely righteous man. Just like Lot did it under compulsion, my father also had this done under compulsion." She said to him, "I am stunned by you. How do you know these things?" He said to her, "Do not be stunned by me, because there is nothing new beneath the sun. The same thing occurred with my father Yirmiyahu when his mother was kneeling to give birth- he opened his mouth, and my father called from his mother's innards, and said, 'I will not leave until you tell me my name.' His father opened his mouth and said, 'Come out, and your name will be Avraham' and he said, 'That is not my name.' He said, 'Come out, and your name will be Yitzchak...' and then Yaakov and all the tribes, and all the men of that generation, and he kept saying, 'That is not my name.' Until Eliyahu of Blessed Memory arrived there, and said, 'Your name will be Yirmiyah, because in your days the Holy Blessed One will establish an enemy to raise (yarim) his hand against Jerusalem.' He said, 'That is my name. And you, who told me my name, let your name be my name- let me have "yahu" from your name, and call me Yirmi-yahu.' Just as he was emerged speaking, I also emerged speaking; just as he emerged with prophecy from his mother's innards, as it is said, (Jeremiah 1:5) 'Before I created you in the womb, I selected you' ; just as he wrote an alphabetical acrostic book (Eicha), I also will write an alphabetical acrostic book, so not do not but stunned by my speech." She said, "My son, do not say it, so the Evil Eye will not reign over you!" He said to her, "The Evil Eye has no permission to reign over me, so now do not keep talking to me, for I am going to do what my father did. It is about me that it is said, (Ketubot 63a) 'One ewe follows another,' and a son follows his father's deeds." She said to him, "My son, why are you stopping me from talking?" He said, "Because you know that I am hungry, and you do not let me eat anything." She said to him, "Here are breasts for you- eat your food and drink your drink." He said to her, "I have no interest in your breasts. Rather, go and sift through flour like a hen, knead fine bread and fatty meat, and old wine, and you must eat together with me." She said to him, "But how could I buy things like this?" He said to her, "Make clothes and sell them, and the verse will be upheld for you: (Proverbs 31:24) 'She makes cloth and sells it.' and if you support me, the verse (Proverbs 31:29), 'Many women have done well, But you surpass them all' will be true." She began to make clothes and sell them, and she would bring him bread and fatty meat, and old wine, and she supported him for one year. And after that year, he said to her, "Bring me to the synagogue," so she brought him to the house of one educator who had seven daughters. He sat beside him, and said to him, "Rabbi, teach me Torah!" He said to him, "You are not yet eligible to study, because you are so small, and our Sages z"l said (Pirkei Avot 5:21): 'A child of five should study Written Torah.'" Ben Sira said to him, "And have you not learned that (Pirkei Avot 2:15) 'the day is short, and the work is plentiful'? And you are telling me 'Sit and do not learn yet because you are so small,' while I see in the cemetery those smaller than me who have died, and who knows what will be, whether I will live or I will die?" The educator said to him, "What, are you my teacher? Haven't our Sages z"l said: "Anyone who teaches halacha in front of their Rabbi is liable for the death penalty'?" He said to him, "So far, you are not my Rabbi and so far, I have learned nothing from you." The educator said to Ben Sira, "Say, 'Aleph.'" He responded to him, saying:

(Fol.39b) R. Simon b. Lakish said: "Where do we find a hint in the Torah that it is a duty to visit a sick person? From the following passage (Num. 16, 29) If these men die the common death of all men, and he visited after the visitation of all men, then the Lord hath not sent me." How does he infer it from this? Said Raba, it means thus: "If these men die as old men die, that they will be sick upon their beds and people will visit them. What will then people say? 'The Lord has not sent these plagues to them.'" Raba lectured: "What is the meaning of the passage (Ib., ib.) But if the Lord create a new thing [why repeated twice the verb create?] This means: If Gehenna had been created for them, it is all right; but if not, then the Lord should create it now for them." Is this so? Have we not been taught in a Baraitha that seven things preceded the creation of the world? They are the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation we infer] from the following passage (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Pr. 90, 2) Before yet the mountains were brought forth, etc., and after it is written Thou turnest man to contrition and sayest, 'Return ye children of men! As for Paradise, it is written (Gen. 2, 3) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Topeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it' is written (Ps. 72, 17) In the presence of the sun, his name shall flourish. Hence we see from the foregoing that Gehenna was created before creation.] We must therefore say that Moses said thus: "If the opening was created here, good and well; but if not, then let the Lord create it right here." But it is written (Ecc. 1, 9) There is nothing new under the sun. We must therefore explain it that Moses said: "If the opening is not around here, then let it be moved over there."

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

Another matter, “my beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said to the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’ “My beloved is like a gazelle,” just as this gazelle appears and is then obscured, appears and is then obscured, so too, the first redeemer [Moses] appeared, was obscured, and appeared again. How long was he obscured from them? Rabbi Tanḥuma said: Three months. That is what is written: “They encountered Moses and Aaron” (Exodus 5:20).¹⁰⁵This verse, written about the Israelite foremen, implies that they had not seen Moses and Aaron for some time. This is because they were in Goshen, where most of the Israelites lived, whereas Aaron was in the Egyptian capital and Moses had returned briefly to Midian (Etz Yosef). Yehuda ben Rabbi said: [They encountered Moses] from time to time. So too, the ultimate redeemer will appear to them and will then be obscured from them. For how long will he be obscured from them? Forty-five days; that is what is written: “From the time of the abolishing of the continual offering, and the setting of the desolating detestable thing, there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). These extra days, what are they? Rabbi Yoḥanan ben Ketzarta said in the name of Rabbi Yona: These are the forty-five days that he will be obscured from them, and during those days Israel will pick saltwort and juniper roots as food. That is what is written: “Who pick saltwort from bushes, and the roots of the broom are their food” (Job 30:4).
To where will he lead them? There is one who says: To the wilderness of Judah, and one who says: To the wilderness of Siḥon and Og. The one who says to the wilderness of Judah; that is what is written: “I will yet settle you in tents as in the days of old” (Hosea 12:10). The one who says: To the wilderness of Siḥon and Og [derives it] from what is written: “Therefore, behold, I will seduce her, and I will lead her to the wilderness and I will speak to her heart. I will give her her vineyards” (Hosea 2:16–17). Anyone who believes in him, follows him, and waits; he will live, and anyone who does not believe in him, and goes to the nations of the world; ultimately, they kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, he will appear to them and cause manna to fall for them; “there is nothing new under the sun” (Ecclesiastes 1:9).

Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁵¹Numb. R. 18:20, cont.; Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if you act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them, as stated (in Hab. 3:11, cont.), “they go for the light of your darts.” He said to them, “For My honor you did not protest,⁵²I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁵³The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁵⁴The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11:) “The sons of Korah, however, did not die.” It was taught in the name of our master, “A place was set aside for them in gehinnom where they sat [and uttered hymnody].” Rabbah bar bar Hanah said, “One time it happened that we were travelling on the road, when a certain Arab merchant said to me,⁵⁵Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁵⁶Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁵⁷The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

Raba said: "What is the meaning of the passage (Haba. 3, 11) At the light of Thy arrows they walked along? Infer from this that the sun and the moon ascended to Zebul, and said: Sovereign of the Universe, if Thou wilst do justice to Ben Amram, we will go out [and shine] but if not, we will not go out.' They thereupon remained [not shining] until He shot arrows at them, saying, 'As long as My honor was concerned, you did not interfere, but when the honor of a frail man is at stake, you protest?' And since then they do not go out [to shine] until they are smitten. Raba lectured: "What is the meaning of the passage (Num. 16, 30) But if the Lord do create a new thing, and the earth open her mouth, i.e., Moses said before the Holy One, praised be He! 'If such is already created, well and good, but if not, the Lord shall create'." Shall we assume that it means that he should really create? Behold, (Eccl. 1, 9) And there is nothing new under the sun? We must therefore say that he meant to bring the opening of it near to them. (Num. 26, 11) But the sons of Korah did not die. In the name of Rabbi it was taught: "A place was prepared for them in Gehenna, in which they sat and chanted a song. Rabba b. b. Chana said: "Once I was walking in the deserts when an Arabian merchant said unto me: 'Come and I will show the place where Korah was swallowed up, etc. (as explained in Vol. 4, Book: BABA BATHRA in Chapter 5).

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

Rabba expounded what is written (in Numb. 16:30): BUT IF THE LORD CREATES SOMETHING NEW, <AND THE EARTH OPENS ITS MOUTH>. To what <does the verse refer>? If we say to an actual creation of something, then is it not written (in Eccl. 1:9): FOR THERE IS NOTHING NEW UNDER THE SUN. Rather <it refers> to bringing the opening (into Gehinnom) up close (to the surface of the earth where Korah was standing).⁶²The midrash sees the swallowing up of Korah and his companions as the first evidence for Gehinnom. See the fuller text in Tanh., Numb. 5:11; Numb. R. 18:20; Sanh. 110a. (Numb. 26:11:) THE SONS OF KORAH, HOWEVER, DID NOT DIE. It was taught in the name of our master: A place was set aside for them in Gehinnom where they sat [and uttered hymnody]. Rabbah bar bar Hanah said: One time it happened that we were travelling on the road, when a certain Arab merchant said to me:⁶³Similarly BB 74a. Come, I will show you chasms of Korah.⁶⁴Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, <and raised it over them>.⁶⁵This logical end to the sentence is found in Tanh., Numb. 5:11; Numb. R. 18:20; BB 74a; Sanh. 110ab. Then he said to me: Listen, what do you hear. I actually heard them saying: Moses and his Torah represent truth, but they (i.e., Korah and his companions) are liars. So in the world to come the Holy One is going to take them out <of Gehinnom>. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6): THE LORD BRINGS DEATH AND GIVES LIFE; HE BRINGS DOWN TO SHEOL AND RAISES UP.⁶⁶The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. below, Numb.5:4a at the end; also Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

Rabbi said: Is it not written, "There is no new thing under the sun" (Eccles. 1:9)? The (sages) said to him: The righteous and all their works will be renewed, but the wicked will not be renewed and "no new thing" shall be given to them, (even) to all who worship and trust under the sun, therefore it is said, "There is no new thing under the sun" (ibid.).

"Praise the Lord, for He is good; His steadfast love is eternal." Thus let the redeemed of the Lord say, those He redeemed from adversity" (Psalms 107:1-2). This accords with what is stated in Scripture, "For My sake, My own sake, do I act--Lest [My Name] be dishonored" (Isaiah 48:11). He does not say "for My sake" once but "for My sake, for My sake" twice. The Holy Blessed One said, 'I am doing this only so that My Name not be profaned.' Why [is it written] twice, "for My sake, for My sake"? The Holy Blessed One said, 'when you were in Egypt, I redeemed you for the sake of My name, "He saved them for the sake of His name"' (Psalms 106:8). Similarly with [the future redemption from] Edom [, that is, from the control of the Roman Empire and its Christian successors], I will act for the sake of My name. ...