קהלת רבה א׳Kohelet Rabbah 1

Verse 1 · 1א׳

דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד מֶלֶךְ בִּירוּשָׁלִָם, זֶה שֶׁאָמַר הַכָּתוּב בְּרוּחַ הַקֹּדֶשׁ עַל יְדֵי שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל (משלי כב, כט): חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ לִפְנֵי מְלָכִים יִתְיַצָּב, מַעֲשֶׂה בְּרַבִּי חֲנִינָא בֶּן דּוֹסָא שֶׁרָאָה בְּנֵי עִירוֹ מַעֲלִין נְדָרִים וּנְדָבוֹת לִירוּשָׁלַיִם, אָמַר הַכֹּל מַעֲלִין לִירוּשָׁלַיִם נְדָרִים וּנְדָבוֹת וַאֲנִי אֵינִי מַעֲלֶה דָּבָר, מֶה עָשָׂה, יָצָא לְמִדְבָּרָהּ שֶׁל עִירוֹ וְרָאָה שָׁם אֶבֶן אַחַת, וְשִׁבְּבָהּ וְסִתְּתָהּ וּמֵרְקָהּ, וְאָמַר הֲרֵי עָלַי לְהַעֲלוֹתָהּ לִירוּשָׁלַיִם, בִּקֵּשׁ לִשְׂכֹּר לוֹ פּוֹעֲלִים, נִזְדַּמְּנוּ לוֹ חֲמִשָּׁה בְּנֵי אָדָם, אָמַר לָהֶן מַעֲלִין לִי אַתֶּם אֶבֶן זוֹ לִירוּשָׁלַיִם, אָמְרוּ לוֹ תֵּן לָנוּ חֲמִשָּׁה סְלָעִים וְאָנוּ מַעֲלִים אוֹתָהּ לִירוּשָׁלַיִם, בִּקֵּשׁ לִתֵּן לָהֶם וְלֹא נִמְצָא בְּיָדוֹ דָּבָר לְשָׁעָה, הִנִּיחוּהוּ וְהָלְכוּ לָהֶם, זִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמִשָּׁה מַלְאָכִים בִּדְמוּת בְּנֵי אָדָם, אָמַר לָהֶם אַתֶּם מַעֲלִין לִי אֶבֶן זוֹ, אָמְרוּ לוֹ תֵּן לָנוּ חֲמִשָּׁה סְלָעִים וְאָנוּ מַעֲלִין לְךָ אַבְנְךָ לִירוּשָׁלַיִם, וּבִלְבַד שֶׁתִּתֵּן יָדְךָ וְאֶצְבָּעֲךָ עִמָּנוּ, נָתַן יָדוֹ וְאֶצְבָּעוֹ עִמָּהֶם וְנִמְצְאוּ עוֹמְדִים בִּירוּשָׁלַיִם, בִּקֵּשׁ לִתֵּן לָהֶם שְׂכָרָן וְלֹא מְצָאָן, נִכְנַס לְלִשְׁכַּת הַגָּזִית וְשָׁאַל בִּשְׁבִילָם, אָמְרוּ לוֹ דּוֹמֶה שֶׁמַּלְאֲכֵי הַשָּׁרֵת הֶעֱלוּ אַבְנְךָ לִירוּשָׁלַיִם, וְקָרְאוּ עָלָיו הַמִּקְרָא הַזֶּה: חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ לִפְנֵי מְלָכִים יִתְיַצָּב, קְרֵי בֵּיהּ לִפְנֵי מַלְאָכִים יִתְיַצָּב. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא לְבַלְווֹטוֹס שֶׁהָיָה גָּדֵל בְּפָלָטִין שֶׁל מְלָכִים, אָמַר לוֹ הַמֶּלֶךְ שְׁאַל מָה אֶתֵּן לְךָ, אָמַר אוֹתוֹ בַּלְווֹטוֹס, אִם שׁוֹאֵל אֲנִי כֶּסֶף וְזָהָב אוֹ מַרְגָּלִיּוֹת טוֹבוֹת, הוּא נוֹתֵן לִי. בְּגָדִים, הוּא נוֹתֵן לִי. אֶלָּא אֲנִי שׁוֹאֵל בִּתּוֹ וְהַכֹּל יִנָּתֵן לִי בִּכְלַל בִּתּוֹ. כָּךְ בְּגִבְעוֹן נִרְאָה ה' אֶל שְׁלֹמֹה בַּחֲלוֹם הַלַּיְלָה (מלכים א ג, ה): וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן לָךְ, אָמַר שְׁלֹמֹה אִם אֲנִי שׁוֹאֵל כֶּסֶף וְזָהָב וּמַרְגָּלִיּוֹת הוּא נוֹתֵן לִי, אֲלָּא הֲרֵינִי שׁוֹאֵל אֶת הַחָכְמָה וְהַכֹּל בִּכְלָל, הֲדָא הוּא דִכְתִיב (מלכים א ג, ט): וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הַחָכְמָה שָׁאַלְתָּ וְלֹא שָׁאַלְתָּ לְךָ עשֶׁר וְכָבוֹד וְנֶפֶשׁ אוֹיְבֶיךָ, לְפִיכָךְ הַחָכְמָה וְהַמַּדָּע נָתוּן לְךָ, וְעַל יְדֵי כֵן גַּם עשֶׁר וּנְכָסִים וְכָבוֹד אֶתֶּן לְךָ, מִיָּד (מלכים א ג, טו): וַיִּקַּץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם. אָמַר רַבִּי יִצְחָק חֲלוֹם עוֹמֵד עַל כַּנּוֹ, צִפּוֹר מְצוֹיֵץ וְיוֹדֵעַ עַל מָה מְצוֹיֵץ, חֲמוֹר נוֹהֵק וְיוֹדֵעַ עַל מָה נוֹהֵק, מִיָּד (מלכים א ג, טו): וַיָּבוֹא יְרוּשָׁלָיִם וַיַּעֲמֹד לִפְנֵי [ארון ברית אדני ויעל עלות ויעש שלמים] וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו, אָמַר רַבִּי יִצְחָק מִכָּאן שֶׁעוֹשִׂין סְעוּדָה לְגָמְרָהּ שֶׁל תּוֹרָה. מִיָּד שָׁרְתָה עָלָיו רוּחַ הַקֹּדֶשׁ וְאָמַר שְׁלשָׁה סְפָרִים הַלָּלוּ: מִשְׁלֵי, וְשִׁיר הַשִּׁירִים, וְקֹהֶלֶת, הֲדָא הוּא דִכְתִיב: דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד.

“The words of Kohelet, son of David, king in Jerusalem” (Ecclesiastes 1:1). “The words of Kohelet, son of David, king in Jerusalem.” This is what the verse said, inspired by the Divine Spirit, [written] by Solomon, king of Israel: “Have you seen a man diligent in his labor? He will stand before kings” (Proverbs 22:29). There was an incident involving Rabbi Ḥanina ben Dosa, who saw the residents of his city taking up vow offerings and gift offerings to Jerusalem. He said: Everyone is taking up vow offerings and gift offerings to Jerusalem; will I not take anything up? What did he do? He went out to the wilderness [outside] of his city and noticed a certain stone there. He broke it, he chiseled it, and he polished it. He said: I take it upon myself to bring it up to Jerusalem. He sought to hire laborers, and five people came before him. He said to them: ‘Will you take up this stone to Jerusalem for me?’ They said to him: ‘Give us five sela and we will take it up to Jerusalem.’ He sought to give it to them, but he did not have anything in his possession at that time. They left him and went on their way. The Holy One blessed be He arranged for five angels [to appear] to him in the guise of men. He said to them: ‘Will you take up this stone [to Jerusalem] for me?’ They said to him: ‘Give us five sela and we will take your stone up to Jerusalem for you, provided that you join us [in carrying the stone] with your hand and finger.’ He joined them with his hand and finger, and they found themselves standing in Jerusalem. He sought to give them their payment but he did not find them. He entered the Chamber of the Hewn Stone and asked after them. They said to him: ‘It appears that ministering angels took your stone up to Jerusalem,’ and they read this verse in his regard: “Have you seen a man diligent in his labor? He will stand before kings [melakhim].” Read, in his regard: “He will stand before angels [malakhim].” Rabbi Simon said in the name of Rabbi Shimon ben Ḥalafta: This is analogous to an adviser who achieved prominence in the royal palace. The king said to him: ‘Ask for whatever [you want and] I will give it to you.’ That adviser said: If I request silver, gold, or fine gems, he will give it to me; garments, he will give me. But I will request his daughter, and everything will be given to me along with his daughter. So, “In Givon, God appeared to Solomon in a nocturnal dream. God said: Ask, what shall I give you?” (I Kings 3:5). Solomon said: If I request silver, gold, and gems, He will give them to me. But I will request wisdom, and everything will be included. That is what is written: “Grant your servant an understanding heart” (I Kings 3:9). The Holy One blessed be He said to him: ‘You requested wisdom and did not request wealth, glory, or the lives of your enemies; therefore, wisdom and knowledge are given to you, and thereby, I will grant you wealth, property, and glory as well.’ Immediately, “Solomon awoke and behold, a dream” (I Kings 3:15). Rabbi Yitzḥak said: The dream was upheld: A bird would tweet and he would know what it was tweeting about, a donkey would bray, and he would know what it was braying about. Immediately, “he came to Jerusalem and he stood before the Ark of the Covenant of the Lord, and he sacrificed burnt offerings and he prepared peace offerings and he made a feast for all his servants” (I Kings 3:15). Rabbi Yitzḥak said: From here [it is derived] that one makes a feast when completing the Torah. Immediately, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes; that is what is written: “The words of Kohelet, son of David.”

Verse 1 · 2ב׳

דָּבָר אַחֵר, דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד, שְׁלשָׁה נְבִיאִים עַל יְדֵי שֶׁהָיָה נְבוּאָתָן דִּבְרֵי קַנְתָּרִין, נִתְלֵית נְבוּאָתָן בְּעַצְמָן, וְאֵלּוּ הֵן: דִּבְרֵי קֹהֶלֶת, (עמוס א, א): דִּבְרֵי עָמוֹס; (ירמיה א, א): דִּבְרֵי יִרְמְיָהוּ. וְלָמָּה נִקְרָא שְׁמוֹ יִרְמְיָה שֶׁבְּיָמָיו נַעֲשָׂה יְרוּשָׁלַיִם אִירְמֵיאָה. עָמוֹס, לָמָּה נִקְרָא שְׁמוֹ עָמוֹס, אָמַר רַבִּי פִּנְחָס שֶׁהָיָה עָמוּס בִּלְשׁוֹנוֹ, אָמְרוּ אַנְשֵׁי דוֹרוֹ הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל בְּרִיּוֹתָיו וְלֹא הִשְׁרָה שְׁכִינָתוֹ אֶלָּא עַל הָדֵין קְטִיעַ, לִישְׁנָא פְּסִילוֹסָא. קֹהֶלֶת, לָמָּה נִקְרָא שְׁמוֹ קֹהֶלֶת, שֶׁהָיוּ דְבָרָיו נֶאֱמָרִין בְּהַקְהֵל, עַל שֵׁם שֶׁאָמַר (מלכים א ח, א): אָז יַקְהֵל שְׁלֹמֹה. רַבִּי אַחָא בְּשֵׁם רַבִּי הוּנָא מִשְׁמָר נִכְנַס וּמִשְׁמָר יוֹצֵא לִשְׁמֹעַ חָכְמַת שְׁלֹמֹה, וְהוּא שֶׁמַּלְכַּת שְׁבָא אָמְרָה לוֹ (מלכים א י, ח): אַשְׁרֵי אֲנָשֶׁיךָ וְאַשְׁרֵי עֲבָדֶיךָ אֵלֶּה, וּכְתִיב (מלכים א ה, יד): וַיָּבֹאוּ מִכָּל הָעַמִּים לִשְׁמֹעַ אֶת חָכְמַת שְׁלֹמֹה. שְׁלשָׁה שֵׁמוֹת נִקְרָא לוֹ: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר שִׁבְעָה: אָגוּר; יָקֶה; לְמוּאֵל; אִיתִיאֵל. אָמַר שְׁמוּאֵל עִקַּר אוֹתֶנְטְיָיא שֶׁלָּהֶם: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. מוֹדֶה רַבִּי שְׁמוּאֵל בְּאִלֵּין אַרְבָּעָה, אֶלָּא שֶׁנִּתְכַּנֶּה בָּהֶן שְׁלֹמֹה וְשֶׁנִּתְּנוּ לְהִדָּרֵשׁ: אָגוּר, שֶׁאָגוּר בְּדִבְרֵי תוֹרָה; יָקֶה, שֶׁהָיָה מֵקִיא בִּדְבָרָיו כַּסֵּפֶל הַזֶּה שֶׁמִּתְמַלֵּא בִּשְׁעָתוֹ וּמִתְפַּנֶּה בִּשְׁעָתוֹ, כָּךְ שְׁלֹמֹה לָמַד תּוֹרָה בִּשְׁעָתָהּ וּשְׁכֵחָהּ בִּשְׁעָתָהּ; לְמוּאֵל, שֶׁנָּם לָאֵל בְּלִבּוֹ וְאָמַר יָכוֹל אֲנִי לְהַרְבּוֹת וְלֹא לַחֲטוֹא; אִיתִיאֵל, שֶׁאָמַר אִתִּי אֵל וְאוּכַל. בֶּן דָּוִד, מֶלֶךְ בֶּן מֶלֶךְ, חָכָם בֶּן חָכָם, צַדִּיק בֶּן צַדִּיק, אַבְגִינוֹס בֶּן אַבְגִינוֹס. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי, הַשּׁוֹר הַזֶּה עַד שֶׁלֹא נֶחְתְּכוּ גִּידָיו, נִתְלֶה הוּא אֲפִלּוּ בְּגִיד אֶחָד מִשֶּׁלּוֹ, אֲבָל מִשֶּׁנֶּחְתְּכוּ גִּידָיו, כַּמָּה חֲבָלִים וְכַמָּה מַסְמְרוֹת צָרִיךְ לִתְלוֹת בָּהֶן. כָּךְ עַד שֶׁלֹא חָטָא שְׁלֹמֹה הָיָה נִתְלֶה בִּזְכוּת עַצְמוֹ, וְכֵיוָן שֶׁחָטָא תָּלוּ לוֹ בִּזְכוּת אֲבוֹתָיו, הֲדָא הוּא דִכְתִיב (ישעיה לז, לה): וּלְמַעַן דָּוִד עַבְדִּי. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַשְׁרֵי מִי שֶׁזָּכָה לִמְלֹךְ בִּמְקוֹם מַלְכוּת, לְהַלָּן כְּתִיב (דברים א, ד): אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי, בְּרַם הָכָא מֶלֶךְ בִּירוּשָׁלָיִם, בִּמְקוֹם מַלְכוּת.

Another matter, “the words of Kohelet, son of David” – three prophets, because their prophecies were matters of rebuke, their prophecy is attributed to them. These are: “The words of Kohelet”; “the words of Amos” (Amos 1:1); “the words of Jeremiah” (Jeremiah 1:1). Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14). He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase and not sin. Itiel, as he said: God is with me [iti El] and I am able. “Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman. Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.

Verse 2 · 1א׳

הֲבֵל הֲבָלִים. רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר דָּוִד אָמַר דָּבָר אֶחָד וְלֹא פֵּרְשׁוֹ, וּפֵרְשׁוֹ שְׁלֹמֹה בְּנוֹ. שְׁלֹמֹה אָמַר דָּבָר אֶחָד וְלֹא פֵּרְשׁוֹ, וּפֵרְשׁוֹ דָּוִד אָבִיו. דָּוִד אָמַר (תהלים קמד, ד): אָדָם לַהֶבֶל דָּמָה, לְאֵיזֶה הֶבֶל, אִם לְהֶבֶל שֶׁל תַּנּוּר יֵשׁ בּוֹ מַמָּשׁ, אִם לְהֶבֶל שֶׁל כִּירָה יֵשׁ בּוֹ מַמָּשׁ, בָּא שְׁלֹמֹה בְּנוֹ וּפֵרַשׁ, הֲדָא הוּא דִכְתִיב: הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת. רַבִּי שְׁמוּאֵל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, לְאָדָם שֶׁשּׁוֹפֵת שֶׁבַע קְדֵרוֹת זוֹ לְמַעְלָה מִזּוֹ וְזוֹ לְמַעְלָה מִזּוֹ, וְהֶבֶל שֶׁל עֶלְיוֹנָה אֵין בּוֹ מַמָּשׁ. שְׁלֹמֹה אָמַר (קהלת ו, יב): כִּי מִי יוֹדֵעַ מַה טּוֹב לָאָדָם בַּחַיִּים וְיַעֲשֵׂם כַּצֵּל. בְּאֵיזֶה צֵל, אִם כְּצִלּוֹ שֶׁל כֹּתֶל יֵשׁ בּוֹ מַמָּשׁ, אִם כְּצִלּוֹ שֶׁל דֶּקֶל יֵשׁ בּוֹ מַמָּשׁ, בָּא דָּוִד וּפֵרַשׁ (תהלים קמד, ד): יָמָיו כְּצֵל עוֹבֵר. רַבִּי הוּנָא בְּשֵׁם רַב אַחָא כְּהָדֵין עוֹפָא דְּעָבַר וְטוּלֵיהּ עָבַר עִמֵּיהּ. שְׁמוּאֵל אָמַר כְּצִלָּן שֶׁל דְּבוֹרִים שֶׁאֵין בּוֹ מַמָּשׁ שֶׁל כְּלוּם. רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מַתְנֵי לָהּ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, שִׁבְעָה הֲבָלִים שֶׁאָמַר קֹהֶלֶת כְּנֶגֶד שִׁבְעָה עוֹלָמוֹת שֶׁאָדָם רוֹאֶה, בֶּן שָׁנָה דּוֹמֶה לְמֶלֶךְ נָתוּן בְּאִיסְפְּקַרְפַּסְטִי וְהַכֹּל מְחַבְּקִין וּמְנַשְּׁקִין אוֹתוֹ, בֶּן שְׁתַּיִם וְשָׁלשׁ דּוֹמֶה לַחֲזִיר שֶׁפּוֹשֵׁט יָדָיו בְּבִיבִין. בֶּן עֶשֶׂר שָׁנָה קוֹפֵץ כִּגְדִי. בֶּן עֶשְׂרִים כְּסוּס נָהֵים מְשַׁפַּר גַּרְמֵיהּ וּבָעֵי אִתְּתָא. נָשָׂא אִשָּׁה הֲרֵי הוּא כַּחֲמוֹר. הוֹלִיד בָּנִים מֵעֵז פָּנָיו כְּכֶלֶב לְהָבִיא לֶחֶם [נסח אחר: להם] וּמְזוֹנוֹת. הִזְקִין, הֲרֵי הוּא כְּקוֹף. הֲדָא דְּתֵימַר בְּעַמֵּי הָאָרֶץ, אֲבָל בִּבְנֵי תוֹרָה כְּתִיב (מלכים א א, א): וְהַמֶּלֶךְ דָּוִד זָקֵן, אַף עַל פִּי שֶׁהוּא זָקֵן, מֶלֶךְ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר: שִׁבְעָה הֲבָלִים שֶׁאָמַר קֹהֶלֶת כְּנֶגֶד שִׁבְעָה יְמֵי בְרֵאשִׁית, בָּרִאשׁוֹן (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, וּכְתִיב (ישעיה נא, ו): כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וּכְתִיב (ישעיה לד, ד): וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וּכְתִיב (ישעיה יא, טו): וְהֶחֱרִים ה' אֵת לְשׁוֹן יָם מִצְרַיִם. בָּרְבִיעִי, יְהִי מְאֹרֹת, וּכְתִיב (ישעיה כד, כג): וְחָפְרָה הַלְּבָנָה, בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וּכְתִיב (צפניה א, ג): אָסֵף עוֹף הַשָּׁמַיִם. בַּשִּׁשִּׁי, נַעֲשֶׂה אָדָם, וּכְתִיב (צפניה א, ג): אָסֵף אָדָם וּבְהֵמָה, בְּשַׁבָּת מַאי אִית לָךְ לְמֵימַר (שמות לא, יד): מְחַלְּלֶיהָ מוֹת יוּמָת, הֲדָא אָמַר בְּמֵזִיד, אֲבָל בְּשׁוֹגֵג יָבִיא קָרְבָּן וְיִתְכַּפֵּר לוֹ. אָמַר רַבִּי בֶּרֶכְיָה, כֵּיוָן שֶׁרָאָה אָדָם שִׁבְחוֹ שֶׁל שַׁבָּת, שֶׁהַמֵּבִיא קָרְבָּן מִתְכַּפֵּר לוֹ, הִתְחִיל מְשׁוֹרֵר עָלֶיהָ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבַח וּמִזְמוֹר, הֲדָא הוּא דִכְתִיב (תהלים צב, א): מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, אָמַר רַבִּי לֵוִי אָדָם הָרִאשׁוֹן אֲמָרוֹ.

“Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). “Vanity of vanities [havel havalim]” – Rabbi Huna said in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance. If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim], said Kohelet.” Rabbi Shmuel bar Naḥmani taught it in the name of Rabbi Yehoshua ben Korḥa: It is comparable to a person who places seven pots on the fire one atop the other, and the heat of the upper one is insignificant. Solomon said: “For who knows what is good for man in his life, [all the days of his vain life,] that he spends like a shadow” (Ecclesiastes 6:12). What shadow? If it is like the shadow of a wall, it has substance. If it is like the shadow of a palm tree, it has substance. David came and explained: “His days are like a passing shadow” (Psalms 144:4). Rabbi Huna [said] in the name of Rav Aḥa: Like that bird that passes and its shadow passes with it. Shmuel said: Like the shadow of bees that have no substance at all. Rabbi Shmuel bar Rav Yitzḥak taught it in the name of Rabbi Shimon ben Elazar: The seven vanities [havalim] that Kohelet mentioned correspond to the seven worlds that a person sees. A one-year-old is like a king who is on a canopied litter and everyone is hugging and kissing him. A two- or three-year-old is like a pig that extends its hands into the sewers. A ten-year-old jumps like a goat. A twenty-year-old whinnies like a horse, beautifies himself and seeks a wife. When he marries a wife he is like a donkey. When he begets children, he is as audacious as a dog to bring [home] bread and food. When he grows old, he is like a monkey. That is stated regarding the common people; however, regarding Torah personalities, it is written: “King David was old” – even though he was old, he was a king. Rabbi Yehuda ben Rabbi Simon said: The seven vanities that Kohelet mentioned correspond to the seven days of Creation. On the first, “In the beginning God created the heavens and the earth” (Genesis 1:1), and it is written: “For the heavens will vanish like smoke” (Isaiah 51:6). On the second: “Let there be a firmament” (Genesis 1:6), and it is written: “The heavens will be furled like a scroll” (Isaiah 34:4). On the third: “Let the waters be gathered” (Genesis 1:9), and it is written: “The Lord will destroy the tongue of the sea of Egypt” (Isaiah 11:15). On the fourth: “Let there be lights” (Genesis 1:14), and it is written: “The moon will be disgraced” (Isaiah 24:23). On the fifth: “Let the waters swarm [with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven]” (Genesis 1:20), and it is written: “I will destroy the birds of the heavens” (Zephaniah 1:3). On the sixth: “Let us make man” (Genesis 1:26), and it is written: “I will destroy man and animal” (Zephaniah 1:3). Regarding Shabbat, what do you have to say? “One who profanes it will be put to death” (Exodus 31:14). That is stated regarding one who does so intentionally; but [one who profanes it] unwittingly, he will bring an offering and gain atonement. When Adam saw the praise of Shabbat, that one who brings an offering gains atonement, he began singing in its regard to the Holy One blessed be He, praise and psalm. That is what is written: “A psalm, a song for the day of Shabbat” (Psalms 92:1). Rabbi Levi said: This [psalm] was stated by Adam.