קהלת רבה י׳Kohelet Rabbah 10

Chapter 10 of 12 in Kohelet Rabbah — 20 sections

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This book follows the megillah's own verses: each section is numbered by its verse and its place there, so “Verse 2 · 4” is the fourth midrash on verse 2.

Verse 1 · 1א׳

זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ, בֶּן עַזַּאי וְרַבִּי עֲקִיבָא, בֶּן עַזַּאי אָמַר זְבוּב אֶחָד שֶׁמֵּת אֵינוֹ מַבְאִישׁ וּמַבִּיעַ שֶׁמֶן רוֹקֵחַ, אֶלָּא בְּחֵטְא יְחִידִי שֶׁחָטָא אִבֵּד מִמֶּנּוּ טוֹבָה הַרְבֵּה. דָּרַשׁ רַבִּי עֲקִיבָא (ישעיה ה, יד): לָכֵן הִרְחִיבָה שְׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִּיהָ לִבְלִי חֹק, חֻקִּים אֵין כְּתִיב כָּאן, אֶלָּא לִבְלִי חֹק, מִי שֶׁאֵין לוֹ מִצְווֹת שֶׁתַּכְרִיעַ לוֹ עַל זְכֻיּוֹתָיו. דּוֹרְשֵׁי רְשׁוּמוֹת אוֹמְרִים, הָאָדָם נִדּוֹן אַחַר רֻבּוֹ, וּלְעוֹלָם יָמֹד אָדָם עַצְמוֹ חֶצְיוֹ זַכַּאי וְחֶצְיוֹ חַיָּב, עָשָׂה מִצְוָה אַחַת אַשְׁרָיו שֶׁהִכְרִיעַ אֶת עַצְמוֹ לְכַף זְכוּת, עָבַר עֲבֵרָה אַחַת אוֹי לוֹ שֶׁהִכְרִיעַ אֶת עַצְמוֹ לְכַף חוֹבָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, לְפִי שֶׁהַיָּחִיד נִדּוֹן אַחַר רֻבּוֹ, וְהָעוֹלָם נִדּוֹן אַחַר רֻבּוֹ, בְּחֵטְא יְחִידִי שֶׁחָטָא זֶה אִבֵּד מִמֶּנּוּ וּמִן הָעוֹלָם טוֹבָה הַרְבֵּה.

“Dead flies spoil and froth a perfumer’s oil; a little folly is weightier than wisdom, than honor” (Ecclesiastes 10:1). “Dead flies spoil and froth a perfumer’s oil” – ben Azai and Rabbi Akiva: ben Azai said: Does one fly that dies not spoil and froth a perfumer’s oil? So too does a single sin that one performs will cause a person to lose much good. Rabbi Akiva expounded: “Therefore, the netherworld has expanded itself, and opened its mouth without limit [ḥok]” (Isaiah 5:14). It is not written ḥukim, but rather “without ḥok,” one who does not have mitzvot to tip the scales in favor of his virtues. Those who engage in allegorical interpretations of the Torah say: A person is judged on the basis of the majority of his [deeds]. A person should always assess himself as though he is half virtuous and half guilty; if he performs one mitzva, happy is he, as he tipped his scales in favor of virtue, if he performs one transgression, woe is he, as he tipped his scales in favor of guilt. Rabbi Shimon ben Elazar said: Because the individual is judged on the basis of the majority of his [deeds], and the world is judged on the basis of its majority, with the single transgression that this one [individual] performs, he causes himself and the world to lose much good.

Verse 1 · 2ב׳

דָּבָר אַחֵר, זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ, מְדַבֵּר בַּעֲדַת קֹרַח, אֶתְמוֹל מַבְאִישִׁין כְּנֶגֶד משֶׁה וְאוֹמְרִין לֹא משֶׁה נָבִיא אֱמֶת, וְלֹא אַהֲרֹן כֹּהֵן גָּדוֹל, וְלֹא תוֹרָה מִן הַשָּׁמַיִם, וְהַיּוֹם מַבִּיעִים דְּבָרִים לִפְנֵי משֶׁה וְאוֹמְרִים: משֶׁה נָבִיא אֱמֶת, וְאַהֲרֹן כֹּהֵן גָּדוֹל, וְתוֹרָה מִן הַשָּׁמַיִם. יָקָר מֵחָכְמָה מִכָּבוֹד, זוֹ הַנְּבוּאָה. סִכְלוּת מְעָט, זוֹ גְּזֵרָתוֹ שֶׁל משֶׁה, שֶׁאָמַר (במדבר טז, ל): וְאִם בְּרִיאָה יִבְרָא ה'. דָּבָר אַחֵר, זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ וגו', מְדַבֵּר בְּדוֹאֵג וּבַאֲחִיתֹפֶל, אֶתְמוֹל מַבְאִישִׁין דְּבָרִים כְּנֶגֶד דָּוִד, וְאוֹמְרִים פְּסוּל מִשְׁפָּחָה הוּא, לֹא מֵרוּת הַמּוֹאֲבִיָּה הוּא. וְהַיּוֹם מַבִּיעִין דְּבָרִים וּמִתְבַּיְשִׁין. יָקָר מֵחָכְמָה מִכָּבוֹד, זוֹ נְבוּאָתוֹ שֶׁל דָּוִד. סִכְלוּת מְעָט (תהלים נה, כד): וְאַתָּה אֱלֹהִים תּוֹרִדֵם לִבְאֵר שַׁחַת וגו'. דָּבָר אַחֵר, זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ וגו', מְדַבֵּר בְּדוֹרוֹ שֶׁל אֵלִיָּהוּ, אֶתְמוֹל מַבְאִישִׁין דְּבָרִים כְּנֶגְדּוֹ, וְאוֹמְרִין (מלכים א יח, כו): הַבַּעַל עֲנֵנוּ, וְהַיּוֹם מַבִּיעִין דְּבָרִים, וְאוֹמְרִים: ה' הוּא הָאֱלֹהִים ה' הוּא הָאֱלֹהִים. יָקָר מֵחָכְמָה מִכָּבוֹד, מֵחָכְמָה זוֹ תּוֹרָה, מִכָּבוֹד זוֹ נְבוּאָתוֹ שֶׁל אֵלִיָּהוּ. סִכְלוּת מְעָט (מלכים א יח, מ): וַיּוֹרִדֵם אֵלִיָּהוּ אֶל נַחַל קִישׁוֹן וַיִּשְׁחָטֵם.

Another matter: “Dead flies spoil [yavish] and froth [yabia] a perfumer’s oil” refers to the congregation of Koraḥ. Yesterday they were vilifying [mavishin] Moses and saying: Moses is not a true prophet, Aaron is not the High Priest, and Torah is not from Heaven, and today they are expressing [mabi’im] matters before Moses and saying: Moses is a true prophet, Aaron is the High Priest, and Torah is from Heaven. “Weightier than wisdom, than honor” – this is prophecy; “a little folly” – this is the decree of Moses, who said: “But if the Lord will create a creation [and the ground will open its mouth and swallow them up…then you will know that these men have despised the Lord]” (Numbers 16:30). Another matter: “Dead flies spoil and froth a perfumer’s oil…” refers to Do’eg and Aḥitofel. Yesterday, they were vilifying David with their words and saying: His lineage is flawed; does he not descend from Ruth the Moavite? Today they are expressing matters and are ashamed. “Weightier than wisdom, than honor” – this is the prophecy of David. “A little folly” – “You, God, bring them down to the pit of destruction…” (Psalms 55:24). Another matter: “Dead flies spoil and froth a perfumer’s oil…” is speaking of the generation of Elijah, who would vilify him with their words and say: “Baal, answer us” (I Kings 18:26). Today they are expressing matters and saying: “The Lord, He is God; the Lord, He is God” (I Kings 18:39). “Weightier than wisdom, than honor” – this is prophecy, this is the prophecy of Elijah. “A little folly” – “Elijah took them down to the Kishon Stream and slaughtered them” (I Kings 18:40).

Verse 2 · 1א׳

לֵב חָכָם לִימִינוֹ וגו', אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא לִשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ לָהֶם שְׁנֵי כּוֹרִין אֶחָד שֶׁל חִטִּים וְאֶחָד שֶׁל שְׂעוֹרִים, אָמַר אֶחָד מֵהֶן לַחֲבֵרוֹ אִם אַתְּ שֶׁל שְׂעוֹרִים אֲנִי שֶׁל חִטִּים, אִם אֲנִי שֶׁל חִטִּים אַתְּ שֶׁל שְׂעוֹרִים, כָּל עִקָּר אֲנִי נוֹטֵל שֶׁל חִטִּים. כָּךְ אָמַר אַבְרָהָם לְלוֹט (בראשית יג, ט): אִם הַשְֹּׂמֹאל וְאֵימִנָה וְאִם הַיָּמִין וְאַשְׂמְאִילָה, אָמַר רַבִּי חֲנִינָא בְּרַבִּי יִצְחָק אֶשְׂמֹאלָה אֵין כְּתִיב כָּאן אֶלָּא אַשְׂמְאִילָה, אֲפִלּוּ אַתְּ מַחְצַף אֲנָא מַשְׂמְאִיל לָךְ. רַבִּי כַּד הֲוָה סָלֵיק בַּר נָשׁ לְדִינָא קֳדָמוֹהִי אִין הֲוָה שָׁמַע לְדִינָא הֲוָה טָבָאוּת, וְאִי לָא, הֲוָה אָמַר לְבַר בֵּיתֵיהּ אַשְׂמִיל לֵיהּ, וַהֲוָה מְכַוֵּין וּמַחֲמֵי לֵיהּ קְטִיף מִן הָדֵין גִּיסָא. דָּבָר אַחֵר, לֵב חָכָם לִימִינוֹ, זֶה יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית לא, יז): וַיָּקָם יַעֲקֹב וַיִּשָֹּׂא אֶת בָּנָיו וְאֶת נָשָׁיו וגו'. וְלֵב כְּסִיל לִשְׂמֹאלוֹ, זֶה עֵשָׂו הָרָשָׁע, שֶׁנֶּאֱמַר (בראשית לו, ו): וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו.

“The heart of the wise is to his right, and the heart of a fool is to his left” (Ecclesiastes 10:2). “The heart of the wise is to his right…” – Rabbi Ḥanina bar Pappa said: [This is analogous] to two people who had two kor, one of wheat and one of barley. One of them said to the other: ‘If yours is of barley mine is of wheat, and if mine is of wheat yours is of barley. In any case, I am taking the one of wheat.’ So, Abraham said to Lot: “If to the left, I will go to the right, and if to the right, I will go to the left [asme’ila]” (Genesis 13:9). Rabbi Ḥanina ben Rabbi Yitzḥak said: It is not written here “esmola,” but rather “asme’ila.” Even if you are impertinent, I will cause you to go to the left. Rabbi [Yehuda HaNasi], when a person would enter for judgment before him, if [the party that lost the case] would obey the ruling that would be fine, and if not, [Rabbi Yehuda HaNasi] would say to a member of his household: ‘Cause him to go left’; and he would signal and show him that he should strike him from the other side. Another matter: “The heart of the wise is to his right” – this is Jacob, as it is stated: “Jacob arose and placed his sons and his wives [upon the camels]” (Genesis 31:17). “And the heart of a fool is to his left” – this is the wicked Esau, as it is stated: “Esau took his wives, his sons, [and his daughters]” (Genesis 36:6).

Verse 3 · 1א׳

וְגַם בַּדֶּרֶךְ כְּשֶׁהַסָּכָל הוֹלֵךְ וגו', טִפְּשָׁא סָבַר דְּכָל עַמָּא טִפְּשִׁין כְּוָותֵיהּ, וְהוּא לָא יָדַע דְּהוּא טִפְּשָׁא וְכָל עַמָּא חַכִּימִין.

“Even when a fool walks on the way his heart is lacking; and he says to everyone that he is a fool” (Ecclesiastes 10:3). “Even when a fool walks on the way…” – a fool believes that all the people are fools like him, but he does not know that he is a fool and all the people are wise.

Verse 4 · 1א׳

אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ מְקוֹמְךָ אַל תַּנַּח. כִּי בָּאתָה לְךָ מֶמְשָׁלָה אַל תַּנַּח מִדַּת עִנְוְתָנוּתְךָ, לְלַמֶּדְךָ שֶׁכָּל הַמֵּנִיחַ עִנְוְתָנוּתוֹ גּוֹרֵם מִיתָה לְעוֹלָמוֹ וְחַטָּאת לְדוֹרוֹ, וּמִמִּי אַתְּ לָמֵד מִזְּכַרְיָה, שֶׁנֶּאֱמַר (דברי הימים ב כד, כ): וְרוּחַ אֱלֹהִים לָבְשָׁה אֶת זְכַרְיָה וגו' וַיַּעֲמֹד מֵעַל לָעָם, וְכִי מֵעַל רָאשֵׁי הָעָם הָיָה הוֹלֵךְ, אֶלָּא שֶׁרָאָה עַצְמוֹ גָּדוֹל מִכָּל הָעָם, חֲתַן הַמֶּלֶךְ, וְכֹהֵן, וְנָבִיא, וְדַיָּן, הִתְחִיל מְדַבֵּר גְּדוֹלוֹת וְאוֹמֵר לָהֶם (דברי הימים ב כד, כ): לָמָּה אַתֶּם עֹבְרִים אֶת מִצְוֹת ה' וְלֹא תַצְלִיחוּ וגו', מִיָּד (דברי הימים ב כד, כא): וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמוּ אוֹתוֹ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ. רַבִּי יוּדָן שָׁאַל אֶת רַבִּי אַחָא הֵיכָן הָרְגוּ אֶת זְכַרְיָה בְּעֶזְרַת יִשְׂרָאֵל אוֹ בְּעֶזְרַת נָשִׁים, אָמַר לוֹ לֹא בְּעֶזְרַת יִשְׂרָאֵל וְלֹא בְּעֶזְרַת נָשִׁים אֶלָּא בְּעֶזְרַת כֹּהֲנִים, וְלֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל, כְּתִיב בְּדַם אַיָּל וּצְבִי שֶׁנִּשְׁפַּךְ דָּמוֹ (ויקרא יז, יג): וְשָׁפַךְ אֶת דָּמוֹ וְכִסָּהוּ בֶּעָפָר, אֲבָל צַדִּיק זֶה לֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל. וְכָל כָּךְ לָמָּה (יחזקאל כד, ח): לְהַעֲלוֹת חֵמָה וְלִנְקֹם נָקָם. אַתְּ מוֹצֵא כְּשֶׁעָלָה נְבוּזַרְאֲדָן לְהַחֲרִיב אֶת יְרוּשָׁלַיִם, רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַדָּם וְהִתְחִיל תּוֹסֵס, אֲמַר לֵיהּ הָא עָנְתָה דְתִיגְבֵי דַיָיתִיקֵי דִידָךְ, אֲמַר לְהוֹן אִמְרוּ לִי מַה טִּיבוֹ שֶׁל דָּם זֶה, אָמְרוּ לוֹ זֶה דַּם פָּרִים וְאֵילִים וּכְבָשִׂים שֶׁהָיִינוּ מַקְרִיבִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, מִיָּד הֵבִיא פָּרִים וְאֵילִים וּכְבָשִׂים וְשָׁחַט עָלָיו הַרְבֵּה וְלֹא עָמַד. אֲמַר לְהוֹן אִי אַמְרִיתּוּ לִי מוּטָב, וְאִי לָא אֲנָא מְסָרֵיקְנָא לְבִישְׂרָא דְהַנָּךְ אֵינָשֵׁי בְּמַסְרֵיקִין דְּפַרְזְלָא, וְלֹא אָמְרוּ, וְהַשְׁתָּא דַּאֲמַר לְהוּ לֵית הָכֵי, אָמְרוּ לֵיהּ מַאי נִיכַסֵּי מִינָךְ, נְבִיָּיא כַּהֲנָא הֲוָה לָן, וַהֲוָה מוֹכַח לָן לְשׁוּם שְׁמַיָּא קַבִּילוּ וְלָא קַבְּלִינַן מִינֵיהּ אֶלָּא קָאֵימְנַן עִילָוֵהּ וְקַטְלִינַן לֵיהּ. אֲמַר לְהוֹן אֲנָא מְפַיַּיסְנָא לֵיהּ, אַיְיתֵי סַנְהֶדְּרֵי גְדוֹלָה שָׁחַט עִילָוֵהּ וְלָא נָח, שָׁחַט סַנְהֶדְּרֵי קְטַנָּה עִילָוֵהּ וְלָא נָח, אַיְיתֵי פִּרְחֵי כְּהֻנָּה שָׁחַט עִילָוֵהּ וְלָא נָח, שָׁחַט תִּינוֹקוֹת שֶׁל בֵּית רַבָּן וְלָא נָח, אָמַר לוֹ זְכַרְיָה טוֹבִים שֶׁבְּעַמְּךָ אִבַּדְתִּי רְצוֹנְךָ שֶׁיֹּאבְדוּ כֻּלָּם, לְאַלְתָּר נָח. הִרְהֵר אוֹתוֹ רָשָׁע תְּשׁוּבָה בְּלִבּוֹ וְאָמַר, מִי שֶׁמְּאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כָּךְ כָּתוּב בּוֹ (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, אוֹתוֹ הָאִישׁ שֶׁאִבֵּד נְפָשׁוֹת הַרְבֵּה עַל אַחַת כַּמָּה וְכַמָּה, מִיָּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים וְרָמַז לַדָּם וְנִבְלַע בִּמְקוֹמוֹ. אָמַר רַבִּי יוּדָן שֶׁבַע עֲבֵרוֹת עָבְרוּ בְּאוֹתוֹ הַיּוֹם, הָרְגוּ כֹּהֵן, וְנָבִיא, וְדַיָּין, וְשָׁפְכוּ דָּם נָקִי, וְטִמְּאוּ אֶת הָעֲזָרָה, וְיוֹם שַׁבָּת, וְיוֹם כִּפּוּר הָיָה, אֲבָל יַחֲזִיאֵל לֹא עָשָׂה כֵן, אֶלָּא (דברי הימים ב כ, יד): וְיַחֲזִיאֵל בֶּן זְכַרְיָה בֶּן בְּנָיָה בֶּן יְעִיאֵל בֶּן מַתַּנְיָה הַלֵּוִי מִבְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ ה' בְּתוֹךְ הַקָּהָל, מַהוּ בְּתוֹךְ הַקָּהָל, שֶׁהִשְׁוָה עַצְמוֹ לַקָּהָל. דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ, מְדַבֵּר בְּנֹחַ, נִכְנַס אֶל הַתֵּבָה בִּרְשׁוּת, וְיָצָא בִּרְשׁוּת, נִכְנַס בִּרְשׁוּת מִנַּיִן (בראשית ז, א): בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה, וְיָצָא בִּרְשׁוּת מִנַּיִן (בראשית ח, טז): צֵא מִן הַתֵּבָה אַתָּה וגו'. דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל תַּעֲלֶה עָלֶיךָ, מְדַבֵּר בִּיהוֹשֻׁעַ, כְּשֵׁם שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן בִּרְשׁוּת, כָּךְ לֹא עָלוּ אֶלָּא בִּרְשׁוּת, עָבְרוּ בִּרְשׁוּת מִנַּיִן, שֶׁנֶּאֱמַר (יהושע א, יא): עִבְרוּ בְּקֶרֶב הַמַּחֲנֶה וגו', עָלוּ בִּרְשׁוּת שֶׁנֶּאֱמַר (יהושע ד, יז): וַיְצַו יְהוֹשֻׁעַ אֶת הַכֹּהֲנִים לֵאמֹר עֲלוּ מִן הַיַּרְדֵּן. דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל וגו', מְדַבֵּר בְּדָוִד, עַד שֶׁלֹא מָלַךְ (שמואל א יז, יד): וְדָוִד הוּא הַקָּטָן, וּכְשֶׁמָּלַךְ (דברי הימים א כח, ב): וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל רַגְלָיו וגו' דָּבָר אַחֵר, אִם רוּחַ הַמּוֹשֵׁל וגו', מְדַבֵּר בְּמָרְדֳּכַי, עַד שֶׁלֹא בָּאתָה לוֹ גְדֻלָּה (אסתר ב, יט): וּמָרְדֳּכַי ישֵׁב בְּשַׁעַר הַמֶּלֶךְ, וּכְשֶׁבָּאת לוֹ גְּדֻלָּה (אסתר ו, יב): וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ.

“If the spirit of the ruler comes upon you, do not forsake your place, as in its abating he will pardon great sins” (Ecclesiastes 10:4). “If the spirit of the ruler comes upon you, do not forsake your place” – when dominion comes to you, do not forsake your attribute of humility, to teach you that anyone who forsakes his humility causes death to his world and sin to his generation. From whom do you learn this? From Zekharia, as it is stated: “The spirit of God clothed Zekharia….and he stood above the people” (II Chronicles 24:20). Did he, in fact, walk above the people? It is, rather, that he considered himself greater than all the people; son-in-law of the king, priest, prophet, and judge. He began speaking arrogantly to the people, and saying to them: “Why are you violating the mitzvot of the Lord so that you will not succeed?” (II Chronicles 24:20). Immediately, “they conspired against him and stoned him with stones at the command of the king [in the courtyard of the house of the Lord]” (II Chronicles 24:21). Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the Israelite Courtyard or in the Women’s Courtyard? [Rabbi Aḥa] said to him: Neither in the Israelite Courtyard nor in the Women’s Courtyard, but rather in the Priests’ Courtyard. They did not treat his blood like the blood of a gazelle or the blood of a deer. Regarding the blood of a gazelle and a deer whose blood has been spilled, it is written: “You shall spill its blood and cover it with dirt” (Leviticus 17:13), but this righteous one [Zekharia], they did not treat his blood like the blood of a gazelle and not like the blood of a deer. Why [did God allow them to be wicked] to such an extent? It was “to arouse fury and to take vengeance” (Ezekiel 24:8). You find that when Nevuzaradan ascended to destroy Jerusalem, the Holy One blessed be He indicated to that blood that it should seethe. He said to it: This is the time that you will collect your debt. [Nevuzaradan] said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were sacrificing to the Holy One blessed be He.’ Immediately, he brought bulls, rams, and sheep and slaughtered many of them onto it, but it did not stop. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but [at first] they did not say. Once he [again] said to them that [their explanation] was not [true], they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven. [He said to us]: Accept it, but we did not accept it from him. Rather, we rose against him and killed him.’ [Nevuzaradan] said to them: ‘I will assuage it.’ He then brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to [the seething blood]: ‘Zekharia, I have eliminated the best of your people. Would you like all of them to be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6); this man who eliminated many souls, all the more so.’ At that moment, the Holy One blessed be He became filled with mercy, and He intimated to the blood, and it was absorbed in its place. Rabbi Yudan said: [The Israelites] performed seven transgressions [via one act] on that day: They killed a priest, a prophet, and a judge, they spilled innocent blood, they impurified the Temple Courtyard, and it was Shabbat and Yom Kippur. But Yaḥaziyel did not do so; rather, “Yaḥaziyel, son of Zekharia, son of Benaya, son of Yaḥaziyel, son of Matanya the Levite, from the sons of Asaf, the spirit of the Lord was upon him in the midst of the assembly” (II Chronicles 20:14). What is “in the midst of the assembly”? It is that he likened himself to the assembly. Another matter: “If the spirit of the ruler comes upon you,” is speaking of Noah. He entered the ark with permission and he emerged with permission. From where [is it derived] that he entered with permission? [It is from the verse:] “Come you and all your household to the ark” (Genesis 7:1). From where [is it derived] that he emerged with permission? [It is from the verse:] “Go out of the ark, you …” (Genesis 8:16). Another matter: “If the spirit of the ruler comes upon you,” is speaking of Joshua. Just as the Israelites crossed the Jordan with permission, so too they emerged only with permission. From where [is it derived that] they crossed with permission? As it is stated: “Pass through the midst of the camp…[in another three days you are crossing this Jordan]” (Joshua 1:11). They emerged with permission, as it is stated: “Joshua commanded the priests saying: Emerge from the Jordan” (Joshua 4:17). Another matter: “If the spirit of the ruler…” is speaking of David. Before he reigned, “David is the youngest” (I Samuel 17:14). When he reigned, “King David stood on his feet [and said: Hear me my brethren]” (I Chronicles 28:2). Another matter: “If the spirit of the ruler…” is speaking of Mordekhai. Before prominence came to him, “Mordekhai was sitting at the king’s gate” (Esther 2:19). When prominence came to him, “Mordekhai returned to the king’s gate” (Esther 6:12).

…and 15 more sections in this chapter.

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Kohelet Rabbah — Midrash Rabbah, TE edition, via Sefaria

English: The Sefaria Midrash Rabbah, 2022 — CC BY