ציטירנדיקער פּירוש אויף קהלת 7:18

And to grasp foolishness. To things that appear foolish to me, concerning which I said, “Because God is with me, I will be able,”⁵Mishlei 30:1. for example, the [prohibition against] wearing sha’atnez and having mingled species in a vineyard, which Satan and the nations of the world are critical of, and so it states, “It is best to take hold of one,”⁶Below 7:18. and also, regarding Shaul, in whose eyes it seemed foolish to kill both man and woman, infant and suckling, but it was the commandment of the Omnipresent, and he called it foolishness!

ואספת דגנך ותירושך, “you will gather in your corn harvest and your grape harvest.” The sages (Berachot 35) ask how it is possible to reconcile the commandment that “the Torah should never be absent from your mouth” (Joshua 1,8), with these instructions to pursue an agricultural career, ploughing, sowing harvesting, etc.? They answer that there are times set aside for both of these activities. This is also what Kohelet 7,18 had in mind when he said: “it is best that you grasp the one without letting go of the other.”

Another explanation, as concluded in the Gemara (Rosh Hashanah 16a): Rabbi Akiva said: Why did the Torah command to bring the omer offering on Passover? So that your grain in the field would be blessed. And through the two loaves [offering on Shavuot], the fruits of the trees would be blessed. And through the water libation on the festival [of Sukkot], the rains of the year would be blessed. And so that a person would not harbor a wicked thought in their heart, saying: “Since by virtue of the omer, the two loaves, and the water libation the produce of the year is blessed, why then should I give gifts to the poor so that God will bless me?” Therefore, Scripture states, When you reap [the harvest of your land, you shall not completely reap the corner of your field, etc.]. For it is good to hold onto this and also not let go of that (Ecclesiastes 7:18), as both of these cause [blessing]. However, according to Rashi’s explanation, it is difficult to understand what connection sacrificial offerings have with gifts to the poor, although it appears there is some similarity between them, as most of the sacrifices are also eaten by the priests as a form of charity. And the Ramban explained that this is a hint that the omer harvest does not override the obligation of leaving gleanings and the corner of the field [for the poor].