Midrash su Isaia 61:5

(Ib. b) R. Chanina b. Papa pointed out the following contradiction: "It is written (Hos. 2, 11.) And I shall take away my corn in its time. It is also written (Deu. 11, 14.) That thou mayest gather in thy corn and thy wine and thy oil. It is not difficult to reconcile [these two verses]. The latter refers to the time when Israel is doing the will of God, and the former refers to the time when Israel is not doing the will of God." Our Rabbis taught: That thou mayest gather in thine corn. (Ib.) Why is this commandment necessary? [Would not the people do it as a matter of course?] Because, it is written (Joshua, 1, 8.) This book of Torah shall not depart out of thy mouth. One may perhaps say that those words are meant literally [that a man must never cease studying], therefore it is written Thou shalt gather in the season, thy corn, thy wine and thy oil, conduct yourselves in regard to them as is the custom of the world." This is according to R. Ishmael; but R. Simon b. Jochai says: "How is it possible, if a man plows in the plowing season, sows in the sowing season, reaps in the harvest season, threshes in the threshing season, and winnows when there is a wind? What will become of the Torah? [For there will not remain any time to study]. "But said R. Simon b. Jochai, "when Israel is doing the will of God then their work is done through others, as is said (Is. 61, 5.) And strangers shall stand and feed your flocks. But when Israel is not performing the will of God, then their work is to be done by themselves, as it is said (Deu. 11, 14.) And thou shalt gather in thy corn in season; moreover the work of other people is done by Israel, as is said (Deu. 28, 48.) Thou shall serve thine enemies." Abaye said: "Many who conducted themselves according to the opinion of R. Ishmael succeeded, but many who conducted themselves according to the opinion of R. Simon b. Jochai were not successful." Raba [being the head of an academy] was in the habit of saying to the disciples: "I beg of you, do not come before me [to the academy] during the days of Nisan (in Spring) nor during the days of Tishrei (in Fall), in order that you may not have any trouble in supporting yourselves during the entire year." Rabba b. b. Chana in the name of R. Jochanan quotes R. Juda b. Elai: "Come and see the great difference between the former generations and the later ones; the former generations made the study of the Torah their regular engagement and their vocation a temporary profession, and both endured with them. But the later generations made the study of the Torah their temporary engagement and their vocation a regular profession and neither endured with them."

“I also gathered for myself silver and gold, and the treasure of kings and countries; I acquired for myself songsters and songstresses, and chests and wagons of the pleasures of people” (Ecclesiastes 2:8).
“I also gathered for myself silver and gold” – that is what is written: “The king made the silver in Jerusalem as stones” (I Kings 10:27). Is it possible that [silver was placed] as stones on paths and in courtyards and was not stolen? It is because they were large, ten-cubit stones and eight-cubit stones. It is taught: Even the weights during the reign of Solomon were made of gold, and they would use weights of gold, [even the weight of] a kanterin.¹⁸A talent; a very large measure. Each and every weight, large and small, was of gold.
“And the treasure of kings” – as it is stated: “All the kings of the earth sought the presence of Solomon” (II Chronicles 9:23). “And countries [vehamedinot]” – this is the queen of Sheba, who would challenge [medayyenet] him with her wisdom and her questions, but was unable to overcome him, as it is stated: “She came to challenge him with riddles” (I Kings 10:1). “King Solomon gave the Queen of Sheba all her desires that she requested” (I Kings 10:13).¹⁹The Hebrew verse cited does not correspond exactly to the actual verse. “I acquired for myself songsters and songstresses” – male singers and female singers; “the pleasures of people” – pools of flowing water and bathhouses; “chests [shidda] and wagons [veshiddot]” – demons [sheida] and demonesses [vesheideta], who would heat them.
Rabbi Ḥiyya bar Neḥemya said: Does the verse come to teach us only of Solomon’s wealth? It is speaking only regarding matters of Torah. “I increased my actions [maasai]” – this is what is written: “The tablets were the work [maaseh] of God” (Exodus 32:16). “I built myself houses” – these are synagogues and study halls. “I planted myself vineyards” – these are the rows of Torah scholars who sit in rows like a vineyard, as it is taught in a mishna: This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne.²⁰Mishna Ketubot 4:6. Was it in fact a vineyard? Rather, these are Torah scholars who sit in rows like a vineyard.
“I made myself gardens and orchards” (Ecclesiastes 2:5) – these are the great compendia of baraitot like the compendium of Rabbi Ḥiyya the Great, and the compendium of Rabbi Hoshaya the Great, and the compendium of bar Kappara. “And I planted in them trees of every fruit” (Ecclesiastes 2:5) – this is the Talmud that is included in them.²¹The great compendia of baraitot include expositions typical of the Talmud. “I made myself pools of water” (Ecclesiastes 2:6) – Rabbi Ḥiyya the Great said: These are the expositions. “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – these are the children who study. Rabbi Naḥman said: This is the Talmud. “To irrigate from them a forest which grows trees” – these are the Torah scholars who study.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – these are the nations, as it is stated: “Upon the slaves and upon the maidservants, too, in those days I will pour out My spirit” (Joel 3:2). as it is written in Isaiah: “Strangers will stand and graze your flocks…” (Isaiah 61:5). “And I had stewards[benei bayit]” (Ecclesiastes 2:7) – this is the Divine Spirit.²²The term benei bayit literally means “household members.” Thus, the midrash is stating that the Divine Spirit was regularly present in Solomon’s home. “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – these are offerings; this is what is written: “From the herds and the flocks you shall sacrifice” (Leviticus 1:2). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “More desirable than gold” (Psalms 19:11). “And the treasure of kings,” as it is stated: “Through me kings reign.… through me princes rule” (Proverbs 8:15–16).²³Torah scholars rule the world. “And countries [medinot]” – these are the Torah scholars, who deliberate [medainin] in halakha. “I acquired for myself songsters and songstresses” – these are the Tosefta.²⁴The men recite and memorize the halakhot relevant to them, and the women recite and memorize the halakhot relevant to them. “And the pleasures” – these are the aggadot, which are the pleasures of the biblical text; “chests [shidda] and wagons [shiddot]” – male judges and female judges.

Variantly: "and you shall gather in your corn": Why is this written" (i.e., Is it not obvious?) Because it is written (Joshua 1:8) "Let not this book of the Torah depart from your mouth," I might think this was to be taken literally (i.e., that one must never leave off learning); it is, therefore, written "and you shall gather in your corn" — follow the way of the land (i.e., Engage in an occupation and learn when not thus engaged.) These are the words of R. Yishmael. R. Shimon b. Yochai says: If a man harvests in harvest time and plows in plowing time and threshes in threshing time and winnows when there is wind, when will he learn Torah? But, when Israel does the L-rd's will its work is done by others, as it is written (Isaiah 61:5) "And strangers shall arise and graze your flocks"; and when they do not do the L-rd's will, they must do their own work. And, what is more, the work of others is done by them, as it is written (Devarim 28:48) "And you shall serve your foes."