Midrash su Ecclesiaste 8:4

(Deut. 26:16:) “This day the Lord your God is commanding you to perform.” This text is related (to Ps. 95:6), “Come, let us bow down and bend, let us kneel before the Lord our Maker!” But is not bending included in bowing down; and bowing down in bowing? So what does the instruction mean by “let us bow down and bend and kneel down?” Moses simply foresaw that the Temple was going to be destroyed and that the firstfruits were going to cease. He arose and arranged for Israel to pray three times on every day, because prayer is more pleasing to the Holy One, blessed be He, than all of the good works and all of the sacrifices. It is so written (Ps. 141:2), “Take my prayer as an offering of incense, my upraised hands as an evening sacrifice.” And when it was decreed for Moses not to enter the land in spite of all of his good works, he began to pray, and he said (in Deut. 3:25), “Please let me cross over and see [the good land].” The Holy One, blessed be He, said to him (in vss. 26-27), “Enough from you; do not ever speak unto Me on this matter again. Go up to the top of Pisgah.” It is therefore stated (in 26:16), “[This day] the Lord your God is commanding you to perform….”¹I.e., to obey the command to go up to the top of Pisgah. Although the midrash understands the performance in reference to this one command, the simple understanding of the biblical text is that it is speaking about performing statutes and ordinances. What is written above the matter (in vs. 15)? “Look down from Your holy dwelling, [from the heavens and bless Your people].” R. Abbahu said in the name of R. Jose bar Hanina, “How spoiled and how great a pretext are given to those who perform the commandments [for doing so]: If someone has business with the empire, there are times when he gives some money, until they have him reach the king. When he does reach the king, he has doubts whether he will fulfill his request or not. The Holy One, blessed be He, however, is not like that. Rather when one goes down into his field [and] sees a [grape] cluster that has ripened early, a fig that has ripened early, a pomegranate that has ripened early, he puts it in a basket, goes to Jerusalem and enters and stands in the [Temple] courtyard; he [then] asks mercy for himself, for Israel, and for the land of Israel. Thus it is stated (in Deut. 26:15), ‘Look down from your holy dwelling, [from the heavens and bless your people].’ And not only that, but he would say, “I am not moving from here until You perform my requirements this day,’ as it is written next to it (in vs. 16), ‘This day the Lord your God is commanding you to perform.’” Resh Laqish said, “A heavenly voice (bat qol) comes forth and says, ‘You shall do it again on this day in the coming year.’ [He is] like one who gives fresh fruit to his friend, and [the friend] says to him, ‘Would that you would do this again, and give me some next year.’” R. Hiya bar Abba said, “How spoiled are those who perform the commandments in front of the Holy One, blessed be He. As the Holy One blessed be He, enacts a decree and the righteous ones annul it. As it is stated (Eccl. 8:4), ‘Inasmuch as a king’s command is authoritative, and who can say to him, “What are you doing.”’ Who is it [that can say it]? (Eccl. 8:5:) ‘One who obeys commandments will not know a bad thing,’ he can object to the Holy One, blessed be He.” And so with David, he said (II Sam. 23:3), “The God of Israel said, the Rock of Israel spoke about me, ‘He that rules over men must be righteous, ruling in the fear of God.”¹See Moed Katan 16b, where this verse is explained as saying that the righteous one rules over God. [(Deut. 26:16:) “This day the Lord your God is commanding you to perform…].” What is the meaning of this day? Had the Holy One, blessed be He, not given a command to Israel until now? And was not this the fortieth year (since they left Egypt), as stated (in Deut. 1:3), “And it came to pass in the fortieth year….” Then what is the meaning of the words, “this day?” Simply that Moses spoke to Israel as follows, “On each and every day, let the Torah be dear to you, as if you had received it this day from Mount Sinai.” Moreover, it is written in another place (i.e., in Deut. 4:9), “make them known to your children….” Then it is written (in vs. 10), “The day that you stood before the Lord [your God at Horeb].” (Deut. 26:16, cont.:) “These statutes,” these are the midrashic commentaries; “and these ordinances,” these are the court decisions. Another interpretation (of Deut. 26:16), “these statutes and these ordinances: [They are meant] to include light and heavy [commandments], inferences from analogy, and fine points of scribal exegesis. (Deut. 26:16, cont.:) “So you are to be diligent in doing them.” R. Johanan said, “When anyone performs a single commandment truthfully, Scripture ascribes it to him as if it had been given [to him] from Mount Sinai, as stated (Deut. 26:16), ‘So you are to be diligent in doing.’” Then what is the meaning of (in Lev. 25:18), “and you shall do (which can also be read as, make) them?” Rather, anyone that observes the Torah and does it truthfully, it as if he arranged it and gave it from Mount Sinai. And R. Johanan also said, “Anyone who does [what is written in] the Torah truthfully, Scripture ascribes it to him as if he had made himself; as stated (in Deut. 4:14), ‘At that time the Lord commanded me to impart [to you laws and rules to make you do].’ It does not say, ‘to do them,’ but “to make you, do them.’ From here [we learn] that Scripture ascribes it to him as if he made and created himself.” (Deut. 26:16, cont.:) “With all your heart.” Behold Scripture warns Israel and says to them, “When you pray to the Holy One, blessed be He, you shall not have two hearts, one in the presence of the Holy One, blessed be He, and one for something else.”²See Ben Sira 1:28 (25).

(Fol. 63a) R. Cahana said: "When I was about eighteen years old, I was well versed in the whole Talmud, and did not know until now that a (Biblical) passage cannot be taken out of its literal sense." What does he intend to inform us by this statement? That a man must first study the whole Torah and then reason upon it.R. Jeremiah in the name of R. Elazar said: "The Holy One, praised be He! will cause to prosper two scholars who [argue the law in order to] sharpen each other's mind in the law, as is said (Ps. 45, 45.) And thy majesty. Do not read it Vehadarcha (majesty) but read it Vechadadcha (thy sharpness). Moreover they will rise to distinction, for it is said further (Ib. ib.) Be prosperous ride long. One might say that this would be the case even if one studies the Torah, not for its own sake; therefore the passage says further (Ib. ib. 5) For the cause of truth. One might say that this would include, even those who become arrogant and proud. It says further (Ib. ib. ib.) And meekness and righteousness. And if they do so, they will be privileged to [the clear knowledge of] the Torah. which was given with the right hand [of God], as it is stated (Ib. ib. ib.) And fearful things shall thy right hand teach. R. Nachman b. Isaac said. "They will be privileged to the things which were said [to be in the possession of] the right hand of the Torah; for Raba b. Shila, and according to some, R. Joseph b. Chama in the name of R. Shesheth said: "What is meant by that which is written (Pr. 3, 16.) Length of days is in her right hand; in her left are riches and honor. Is it possible that in her right hand is only length of days and not riches and honor? But it is intended thus: for those who study the Torah in the right way (for her sake) there is longevity and as a matter of course riches and honor, but for those who study the Torah in the wrong way (for their own sake) riches and honor may be given to them but not longevity.'" R. Jeremiah in the name of R. Simon b. Lakish said: "The Holy One, praised be He, hearken to two scholars who quietly discourse an Halacha (Law) between themselves, as it is said (Mal. 3, 10.) Then conversed (nidbcru) they that feared the Lord, one with the other, etc., and Dibbur applies to a modest conversation, for it is said (Ps. (47, 4.) He will lead (Yadber) people under us." What means And for those who thought of His name (Mal. 3, 10)? R. Ami said: "When one only intended to fulfill a commandment, but was accidentally prevented and could not accomplish it, the Scripture credits him as if he had actually observed it." R. Chanina b. Ide said: "Whoever executes a divine command as it has been ordained, will not be the recipient of bad tidings, for it is said (Ecc. 8, 5.) Whose keepeth the commandments will experience no evil things." R. Assi, or, as some say, R. Chanina, said: "Even if the Holy One, praised be He! has already decreed an evil dispensation [against such a man], He will annul it; as it is said (Ib. ib. 4.) Because the words of a king are powerful, and who may say unto Him 'What doest thou do?' And after it follows: Whoso keepeth the commandment will experience no evil thing." R. Abba in the name of R. Simon b. Lakish said: "The Holy One, praised be He! hearkeneth to the voices of two scholars who patiently listen to each other in discussions of the Halacha (Law), as it is said (Songs 8, 13.) Thou that dwelleth in the gardens, thy companions listen for thy voice; Oh, let me hear it. But if they do not do so, they will cause the Shechina to depart from Israel, as it is said (Ib. ib. 14.) Flee away my friend." etc. R. Abba in name of R. Simon b. Lakish said: "Two scholars who discuss the Halacha (Law) with modesty will deserve the love of the Holy One, praised be He! as it is said (Ib. 2, 4.) And His banner of love is waving over me," Raba said: This implies only when they possess some knowledge of the law and also when there is no teacher in the town from whom to learn."'

(Lev. 13:2) “When anyone has on the skin of his flesh.” Why does it not say, “Speak unto the Children of Israel,” just as it says in all the [other] sections²²In the Pentateuch the expression is found in Exod. 14:2, 15; 25:2; 31:15; Lev. 4:2; 7:23, 29; 12:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:22; 6:2; 9:10; 15:2, 18, 38; 33:51; 35:10. [instead of, “When anyone has”]?²³The midrash points out that this commandment is universal and not only for the Children of Israel. In what follows the Holy One shows a concern for all creatures. Cf. Enoch Zundel in his commentary on Tanh., Lev. 4:7, according to whom the Holy One, not being one WHO DELIGHTS IN WICKEDNESS, did not delight in citing the Children of Israel for evil. This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” Because the verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” Whoever hears this verse, says, “Perhaps there is tyranny on high.” R. Tanhuma said, “What is the meaning of “and I will accomplish all My desire?” That he does not desire to convict any creature, as stated (in Ezek. 33:11), “That I do not desire the death of the wicked.” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness.” What is the meaning of “evil may not abide with You?” R. Johanan said, “David said to the Holy One, blessed be He, ‘Master of the world, if You desire to acquit, who will protest your authority?’” (Eccl. 8:4:)”For a king's word is supreme, and who may say to him, ‘what are you doing?’” It is customary, when a [local] ruler sits in judgement and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal²⁴Enqeliton, from the Gk.: ekkleton (“appeal”) or egkleton (“accusation”). to the imperial legate.²⁵Lat.: comes; Gk.: komes. An imperial legate is afraid of a governor;²⁶Gk.: eparchos (“governor”) or huparchus (“viceroy”). a governor is afraid of the king. But is the king afraid of anyone? And [so is it with] You; if You desire to acquit or convict, of whom are You afraid? (Ps. 5:5), “Evil may not abide (ygwr) with You”: This expression (ygwr) can only be an expression of fear. Compare what is said (in Deut. 9:19), “For I was afraid (from ygwr) of anger and rage.”