מדרש אויף קהלת 4:1

Another matter: “The son of an Israelite woman…went out” – that is what is written: “I again saw all the oppressed” (Ecclesiastes 4:1). Daniel the tailor interpreted the verse regarding mamzerim. “Behold the tears of the oppressed” (Ecclesiastes 4:1) – the parents of these performed transgressions, and these miserable ones, why is it their concern?³⁷A child has the status of a mamzer because of the illicit relationship through which he was conceived. Daniel the tailor therefore interprets the “tears of the oppressed” as referring to mamzerim, who suffer due to the misdeeds of others. So, the father of this one consorted with a forbidden woman; what did this one do, and why is it his concern? “But there is no comforter for them” (Ecclesiastes 4:1).
“And power from the hand of their oppressors” (Ecclesiastes 4:1) – from the hand of the Great Sanhedrin of Israel that comes upon them by the authority of the Torah and distances them, because of: “A mamzer shall not enter into the assembly of the Lord” (Deuteronomy 23:3). “But there is no comforter for them” (Ecclesiastes 4:1) – the Holy One blessed be He says: It is incumbent upon Me to comfort them, as in this world they are tainted, but in the future, Zechariah said: I see it and it is all pure gold. That is what is written: “I saw, and behold, a candelabrum of gold in its entirety, with a gula at its top” (Zechariah 4:2). Two amora’im: One said: Exile [gola], and one said: Its redeemer [go’alah]. The one who said gola: As they were exiled to Babylon and the Divine Presence was exiled with them, as He said: “For your sake I sent to Babylon” (Isaiah 43:14). The one who said: Go’alah, its Redeemer: As it is stated: “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4). And it is written: “The one who breaches went up before them; they breached and passed the gate…their king passed before them, and the Lord is at their head” (Micah 2:13).

(Devarim 11:26) "Behold, I set before you this day blessing and curse": Because it is written (Ibid. 30:19) "The life and the death have I set before you, the blessing and the curse," lest Israel say: Since the Holy One Blessed be He has set before us two ways, the way of life and the way of death, we can choose whichever we wish; it is, therefore, written (Ibid.) "and you shall choose the life, you and your seed." An analogy: A man is sitting at the crossroads, with two paths stretching before him, one, whose beginning is level and whose end is thorns, and one whose beginning is thorns and whose end is level. He apprises the passersby: This path whose beginning you see to be level — for two or three steps you will walk on level ground, and, in the end, on thorns. And this path whose beginning you see to be thorny — for two or three steps you will walk in thorns, and in the end you will walk on level ground. Thus did Moses speak to Israel: You see the wicked prospering — For two or three days they will prosper in this world, and in the end, they will be cast away, as it is written (Proverbs 24:20) "For there is no (good) end for the wicked one," and (Koheleth 4:1) "Behold, the tears of the oppressed (in Gehinnom)." And (Ibid. 5) "The fool folds his hands together (in contentment), and, (in the end) he eats his own flesh." And it is written (Proverbs 4:19) "The way of the wicked is pitch darkness." They see the righteous suffering in this world. Their end is to rejoice, viz. (Devarim 8:16) "to benefit you in your latter end." And it is written (Koheleth 7:8) "Better the end of a thing than its beginning." And (Jeremiah 29:11) "For I (the L-rd) know the thoughts that I think concerning you … to give to you a (goodly) end and a hope." And it is written (Psalms 97:11) "Light is sown for the righteous one," and (Proverbs 4:18) "The path of the righteous is like shining light."