Quotation к Кохелет 3:26

Our sages stated on the verse "And Joseph came home to do his work" - that is to fulfill his [sexual] needs [with her], but [instead] he saw the image of his father in the window. For at first blush the statement of the Sages of blessed memory is confusing that "Joseph obligates the wicked" - inasmuch as he did not sin. [But] he did not [in fact] prevent himself from the sin, rather on account of his seeing the image of his father [was he saved from sin] - perhaps if all the wicked were to see such a thing they'd prevent from sin [as well]! However the matter is understood in the statement of the Sages of blessed memory: "The clothing which she wore in the morning, [and which] she did not wear in the evening]" in order to beautify herself for Joseph to find favor in his eyes. And this is per the manner of the beauty of physicality: The way by which the Evil Inclinations constantly tempts man while he wrestles him - and when [the Evil Inclination] sees that he is unable [to cause him to stumble] this way, then he garbs himself in a different idea, and if his traps to not entrap him in this way he will garb himself in another manner, [on and on] all ways he can find [in order] to cause him to stumble - through happiness or sadness or fear. And through this is the idea of a man's service of his Creator all the days of his life: For not all times are equal - [there is] "a time to love and a time to hate". For this every

This beautiful passage highlights the importance of circumstances as a fundamental element of human perception. A figure is only apprehended when it is distinguished from a background. Perception does not grasp anything without a context. Every rule must be applied in certain circumstances, and if the circumstances change, the rule itself takes on a different meaning. For example, I might say that it is better to heal than to kill. Yet in the case of a severely wounded animal, the appropriate thing may be to kill.

God is the ultimate being; all space, time, objects, desires and perception are only reflections of God's existence. God's purpose controls all of existence, and everything is in accordance with God's will. Yet man is also free. The two facts can only co-exist if human perception and God's perception are fundamentally different.

God does not seek novelty or change in behavior for its own sake. In general, the point is not for us to change what we are doing. The focus instead is on transforming the way in which we apprehend our world so that it enhances our capacity for wonder, reverence and awe for the magnificence of reality. God does not seek something which is not already attractive, rather we are asked to elevate our relationship with the desires and projects which already concern us so that we come close to God through them. Hence, "God seeks what is pursued." However, this is no doctrine of passivity. Our projects and our tasks constantly require us to make choices. The situations which require active intervention on our part are as much part of our condition as the more static elements of our nature. God encourages us in our pursuit, not merely in our being.

The power to influence things inherently attracts corruption. The arena for abuse or taking advantage is precisely the place where trust has been established. The place of fertility is particularly vulnerable to infection.

The power to influence things inherently attracts corruption. The arena for abuse or taking advantage is precisely the place where trust has been established. The place of fertility is particularly vulnerable to infection.

The distinction between what is worthwhile and what is destructive is often not apparent until long after the event. The outcome of our deeds is often not what we intend or anticipate; after all, the author of this book is the offspring of the union of David and Bat Sheva.

The Hebrew word behema refers to domesticated animals which serve man, not to wild beasts which would use the word chaya. The service of these beasts of nourishment and burden is an example for mankind, not an image of being dangerous to each other.

The distinction between what is worthwhile and what is destructive is often not apparent until long after the event. The outcome of our deeds is often not what we intend or anticipate; after all, the author of this book is the offspring of the union of David and Bat Sheva.

This is the challenge which distinguishes man, whether he can perceive his world in a way which apprehends the unique difference between our life of consciousness, of imagination, of fully developed language, and the life of the other species who are so much like us. The challenge of Kohelet is to overcome the tendency to see the world only from the perspective of what is under the sun. God does not seek novelty or change in behavior for its own sake. In general, the point is not for us to change what we are doing. The focus instead is on transforming the way in which we apprehend our world so that it enhances our capacity for wonder. God does not seek something which is not already attractive, rather we are asked to elevate our relationship with the desires and projects which already concern us so that we come close to God through them. Hence, "God seeks what is pursued." However, this is no doctrine of passivity. Our projects and our tasks constantly require us to make choices. The situations which require active intervention on our part are as much part of our condition as the more static elements of our nature. God encourages us in our pursuit, not merely in our being.