Midrash su Ecclesiaste 8:14

R. Nachman b. R. Chisda lectured: "What is the meaning of the passage (Ecc. 8, 14) There is a vanity which is done upon the earth; that there are righteous men unto whom it happeneth according to the work of the wicked, etc.? This means: "Happy are the righteous whose fate in this world is like that of the wicked in the world to come; and woe is to the wicked whose fate in this world is like that of the righteous in the world to come." Raba raised the following objection: "Is it then impossible that the righteous be rewarded in both this and the world to come?" Therefore said Raba: "Happy are the righteous whose punishment for their wrongdoings in this world is like the reward which Heaven grandteth the wicked for their good deeds in this world, and woe to the wicked whose fate of reward in this world is like the fate of punishment of the righteous for their bad deeds in this world." R. Papa and R. Huna b. R. Joshua came to Raba and the latter questioned them: "Have ye learned thoroughly this and that treatise of the Talmud?" To which they responded: "Yea." "Have ye become a little rich [so that ye have time to study uninterruptedly]?" They said: "Yea, we have bought little parcels of land." He then applied to them the above, Happy are the righteous whose fate in this world, is like the fate of the wicked in this world. Rabba b. b. Chana said in the name of R. Jochanan: "What is the meaning of the passage (Hos. 14, 10) For righteous are the ways of the Lord," etc. This may be likened unto two men who, etc. [as fully explained in Vol. 3, page 139].

(Numb. 20:12:) “But the Lord said to Moses and Aaron, ‘Because you did not trust in Me.’” Why was Aaron punished?⁹⁷Numb. R. 19:9, end. The matter is comparable to a creditor who came to take the threshing floor of the borrower [as repayment, and] takes his and his neighbor’s. The borrower says to him, “If I am in debt, what is my poor neighbor’s sin?” So too did Moses say to the Holy One, blessed be He, “Master of the world, “I got angry, [but] what is Aaron’s sin?” Therefore the verse lauds⁹⁸Rt.: QLS; cf. Gk.: kalos. [Aaron] (in Deuteronomy 33:8), “And of Levi he said, ‘Let Your thummim and urim be with Your faithful one [whom you tested at Massah, with whom you contended at the waters of Meribah].’” (Numb. 20:12:) “Because you did not trust in Me.” Did not Moses say something worse than this?⁹⁹Numb. R. 19:10. As he said (in Numb. 11:22), “Are there [enough] flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” There also trust was lacking, and [that lack of trust] was greater than this one. So why did the Holy One, blessed be He, not decree death for him there? The matter is comparable to a king who had a friend. Now when in private he displayed arrogance towards the king with harsh words, the king did not become angry with him. [When, however,] he arose one day and was arrogant in front of the legions,¹⁰⁰Lat.: legiones. he decreed death for him. So also did the Holy One, blessed be He, say to Moses, “When you acted privately with Me, I did not become angry, but now [that you have acted] in public, it is impossible [to overlook your action].” Thus it is stated (in Numb. 20:12), “to sanctify Me in the sight of the Children of Israel.” This text is related (to Ecclesiastes 8:14), “Here is a vanity that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel.” You find that when the Holy One, blessed be He, cursed the serpent and said to him (in Genesis 3:14), “You are cursed,” He did not allow him to make any claim. As the serpent could have said in front of the Holy One, blessed be He, “You said to Adam, ‘Do not eat,’ and I said to him, ‘Eat.’ Who does one listen to, the words of the master or the words of the student? [So] why do You curse me?” And he did not allow [Moses] to make any claim [either]. As [Moses] could have said, “I did not transgress Your words. Why should I die?” (Numb. 20:12:) “Because you did not trust in Me, therefore you shall not lead this congregation.” The matter is comparable to two woman that were lashed in court. One had been corrupted (was unfaithful) and the other ate unripe fruit of the sabbatical year. The one that ate the unripe fruit of the sabbatical year said to them, “I plead with you to make known to the creatures why I am being lashed, so that they do not say, that I was also corrupted. [So] they brought the unripe fruit that was in her possession and suspended them upon her and announced and said, “This one was corrupted and was lashed, and that one ate unripe fruit from the sabbatical year and was lashed.” So too Moses said to the Holy One, blessed be He, “Master of the world,¹⁰¹Numb. R. 19:12. see, You have decreed for me to die in the desert along with this wicked generation who angered You,” as stated (in Ps. 78:40), “How often did they defy Him in the desert and grieve Him in the wilderness.” “Now the [future] generations will say I was like them. Let it be written about me why I came to be punished.” It is therefore written (in Numb. 20:12), “because you did not trust in Me to sanctify Me, therefore you will not bring.” The Holy One, blessed be He, said to Moses, “With what countenance do you want to enter the land?"¹⁰²Numb. R. 19:13. The situation is comparable to a shepherd who went out to feed the king's flock, and the flock was carried off. [When] the shepherd wanted to come into the king's palace,¹⁰³Lat. palatium; Gk.: palation. the king said to him, “They will say that you caused the flock to be carried off.” Here also the Holy One, blessed be He, said to Moses, “[Would it be] your glory that you are the one who led sixty myriads out [of bondage] and buried them in the desert and are bringing another generation into [the land]. Now they will say, ‘The generation of the wilderness has no share in the world to come.’ Rather be by their side, and come along with them [in the future].” Thus it is stated (in Deut. 33:21), “[for there is an honored lawgiver's portion,] where he came at the head of the people....” Therefore it is stated (in Numb. 20:12), “therefore you shall not lead this congregation,” that came out with you.

11 This text is related (to Eccl. 8:14), “Here is a vanity that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel.” You find that when the Holy One, blessed be He, cursed the serpent and said to him (in Gen. 3:14), “You are cursed,” He did not allow him to make any claim. As the serpent could have said in front of the Holy One, blessed be He, “You said to Adam, ‘Do not eat,’ and I said to him, ‘Eat.’ Who does one listen to, the words of the master or the words of the student? [So] why do You curse me?” He did not allow him to make any claim. And Aaron could have said, “I did not transgress Your words. Why should I die?”