Kohelet Rabbah 3.11

אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ, אָמַר רַבִּי תַּנְחוּמָא בְּעוֹנָתוֹ נִבְרָא הָעוֹלָם, לֹא הָיָה רָאוּי לְהִבָּראוֹת קֹדֶם לָכֵן, אֶלָּא לִשְׁעָתוֹ נִבְרָא, שֶׁנֶּאֱמַר: אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ. אָמַר רַבִּי אַבָּהוּ מִכָּאן שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹנֶה עוֹלָמוֹת וּמַחֲרִיבָן, בּוֹרֵא עוֹלָמוֹת וּמַחֲרִיבָן, עַד שֶׁבָּרָא אֶת אֵלּוּ וְאָמַר דֵּין הַנְיָין לִי, יָתְהוֹן לָא הַנְיָין לִי. רַבִּי אֶלְעָזָר אוֹמֵר זֶה הַפֶּתַח פָּתוּחַ עַד הַתְּהוֹם, שֶׁנֶּאֱמַר (בראשית א, לא): וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד, אִלּוּ אַחֵר אָמַר אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ, הָיִיתִי אוֹמֵר זֶה שֶׁלֹא אָכַל פְּרוּסָה מִיָּמָיו הוּא אוֹמֵר אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ, אֶלָּא שְׁלֹמֹה לְפִי שֶׁכָּתוּב בּוֹ (מלכים א ה, ב): וַיְהִי לֶחֶם שְׁלֹמֹה לְיוֹם אֶחָד שְׁלשִׁים כֹּר סֹלֶת וגו', לָזֶה נָאֶה לוֹמַר: אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ. דָּבָר אַחֵר, אִלּוּ אַחֵר אָמַר הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת וגו', הָיִיתִי אוֹמֵר זֶה שֶׁלֹא קָנָה לוֹ שְׁתֵּי פְּרוּטוֹת מִיָּמָיו הוּא פִּירֵת בְּמָמוֹנוֹ שֶׁל עוֹלָם וְאוֹמֵר הֲבֵל הֲבָלִים, אֶלָּא זֶה, שְׁלֹמֹה, שֶׁכָּתוּב בּוֹ (מלכים א י, כז): וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלַיִם כָּאֲבָנִים, וְלֹא הָיוּ נִגְנָבוֹת שֶׁהָיוּ אַבְנֵי עֶשֶׂר אַמּוֹת וְאַבְנֵי שְׁמוֹנֶה אַמּוֹת, וּמִשְׁקָלוֹת שֶׁהָיוּ בִּימֵי שְׁלֹמֹה שֶׁל זָהָב הָיוּ, שֶׁנֶּאֱמַר (מלכים א י, כא): אֵין כֶּסֶף לֹא נֶחְשָׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה, לָזֶה נָאֶה לוֹמַר הֲבֵל הֲבָלִים. לָמָּה אָמַר הֲבֵל הֲבָלִים, רָאָה הָעוֹלָם וְהֶעָתִיד לִהְיוֹת בְּסוֹפוֹ. וְאִלּוּ אַחֵר אָמַר (דניאל ד, לב): וְכָל דָּיְרֵי אַרְעָא כְּלָא חֲשִׁיבִין, הָיִיתִי אוֹמֵר שֶׁמָּא זֶה שֶׁלֹא שָׁלַט עַל שְׁתֵּי זְבוּבִים מִיָּמָיו הוּא אָמַר: וְכָל דָּיְרֵי אַרְעָא כְּלָא חֲשִׁיבִין, יוֹתֵר שֶׁהָיָה נְבוּכַדְנֶצַר הָרָשָׁע שֶׁשָּׁלַט בָּעוֹלָם כֻּלּוֹ, שֶׁנֶּאֱמַר (ירמיה כח, יד): וְגַם אֶת חַיַּת הַשָֹּׂדֶה נָתַתִּי לוֹ, לְעָבְדוֹ, מִן מַה שֶּׁכָּתוּב (דניאל ב, לח): וּבְכָל דִּי דָיְרִין בְּנֵי אֲנָשָׁא חֵיוַת בָּרָא וְעוֹף שְׁמַיָא יְהַב בִּידָךְ וְהַשְׁלְטָךְ בְּכָלְּהוֹן, לָזֶה נָאֶה לוֹמַר: וְכָל דָּיְרֵי אַרְעָא כְּלָא חֲשִׁיבִין וגו'. אִלּוּ אַחֵר אָמַר זֶה הַפָּסוּק מִן חַכְמֵי הָאֻמּוֹת (שמות יח, יא): עַתָּה יָדַעְתִּי כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים, הָיִיתִי אוֹמֵר זֶה שֶׁאֵינוֹ יוֹדֵעַ וַדַּאי שֶׁל עֲבוֹדַת כּוֹכָבִים אוֹמֵר: עַתָּה יָדַעְתִּי כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים, אֶלָּא זֶה יִתְרוֹ שֶׁאָמַר: עַתָּה יָדַעְתִּי כִּי גָדוֹל וגו', שֶׁעָבַד עֲבוֹדַת כּוֹכָבִים הַרְבֵּה, דְּתָנֵי רַבִּי יִשְׁמָעֵאל לֹא הִנִּיחַ רְעוּאֵל, זֶה יִתְרוֹ, עֲבוֹדַת כּוֹכָבִים בָּעוֹלָם שֶׁלֹא יַחֲזִיר עָלֶיהָ וַעֲבָדָהּ, דִּכְתִיב (שמואל א ד, ח): אוֹי לָנוּ מִי יַצִּילֵנוּ מִיַּד הָאֱלֹהִים הָאַדִּירִים הָאֵלֶּה אֵלֶּה הֵם הָאֱלֹהִים וגו', וְחָזַר וְאָמַר: מִכָּל הָאֱלֹהִים, וּלְבַסּוֹף נִתְגַּיֵּר וְהוֹדָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, לָזֶה נָאֶה לוֹמַר: עַתָּה יָדַעְתִּי כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים וגו', שָׁב בִּתְשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְקִבְּלוֹ וּקְבָעוֹ לְיִשְׂרָאֵל לְדוֹרוֹת. וְאִלּוּ עָמַד אַחֵר נָבִיא וְחָכָם לוֹמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ וגו', אֶלָּא משֶׁה רַבֵּינוּ לְפִי שֶׁכָּתוּב בּוֹ (תהלים קג, ז): יוֹדִיעַ דְּרָכָיו לְמשֶׁה לִבְנֵי יִשְׂרָאֵל עֲלִילוֹתָיו, לָזֶה נָאֶה לוֹמַר: הַצּוּר תָּמִים. אִלּוּ אָדָם אַחֵר בָּא וְהִתְוַכֵּחַ אֶת יִשְׂרָאֵל, הָיִיתִי אוֹמֵר אָדָם שֶׁאָכַל וְשָׁתָה מֵהֶן וְנֶהֱנָה מֵהֶן מוֹכִיחָן, אֶלָּא משֶׁה שֶׁכָּתוּב בּוֹ (במדבר טז, טו): לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וגו', לָזֶה נָאֶה לְהוֹכִיחָן לְיִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (דברים א, א): אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר משֶׁה אֶל כָּל יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן וגו'.

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11). “He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths, as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31). Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.” Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur. Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32), I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.” Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations. Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.” Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).

דָּבָר אַחֵר, אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ, רַבִּי בּוֹן אָמַר בָּהּ תַּרְתֵּי שִׁיטֵי, רַבִּי בּוֹן אָמַר הָיָה רָאוּי אַבְרָהָם לְהִבָּראוֹת קֹדֶם אָדָם הָרִאשׁוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֶבְרָא תְּחִלָּה אֶת אַבְרָהָם שֶׁאִם יְקַלְקֵל אֵין מִי יָבוֹא וִיתַקֵּן אַחֲרָיו, אֶלָּא הֲרֵינִי בּוֹרֵא אָדָם, וְאִם יְקַלְקֵל זֶה יָבוֹא אַבְרָהָם אַחֲרָיו וִיתַקֵּן. רַבִּי בּוֹן אָמַר חוֹרֵי כְּתִיב (יהושע יד, טו): הָאָדָם הַגָּדוֹל בַּעֲנָקִים הוּא, רָאוּי הָיָה אַבְרָהָם לְהִבָּראוֹת תְּחִלָּה, שֶׁנֶּאֱמַר: הָאָדָם הַגָּדוֹל בַּעֲנָקִים הוּא, וְלָמָּה קוֹרֵא גָּדוֹל שֶׁהָיָה רָאוּי לְהִבָּראוֹת תְּחִלָּה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ תְּחִלָּה שֶׁאִם יְקַלְקֵל אֵין מִי יָבוֹא אַחֲרָיו וִיתַקֵּן, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אָדָם הָרִאשׁוֹן תְּחִלָּה וְאִם יְקַלְקֵל יָבוֹא אַבְרָהָם וִיתַקֵּן אַחֲרָיו. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא יֵשׁ מוֹשְׁלִין מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁהָיָה לוֹ שִׁפְעַת קוּרְיָיה בְּתוֹךְ דִּירָתוֹ וּבֵיתוֹ, אֵיכָן הוּא נוֹתְנָהּ לֹא בְּאֶמְצַע הַטְרַקְלִין, כְּדֵי שֶׁתִּהְיֶה סוֹבֶלֶת קוֹרוֹת שֶׁלְּפָנֶיהָ וְקוֹרוֹת שֶׁל אַחֲרֶיהָ, כָּךְ מִפְּנֵי מָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ בָּאֶמְצַע, כְּדֵי שֶׁיִּסְבֹּל הַדּוֹרוֹת שֶׁלְּפָנָיו וְהַדּוֹרוֹת הַבָּאִים אַחֲרָיו. אָמַר רַבִּי לֵוִי מַכְנִיסִין אֶת הַמְתֻקֶּנֶת לְבֵיתָהּ שֶׁל הַמְקֻלְקֶלֶת וְאֵין מַכְנִיסִין הַמְקֻלְקֶלֶת לְבֵיתָהּ שֶׁל הַמְתֻקֶּנֶת. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁתִּנָּתֵן הַתּוֹרָה עַל יָדוֹ, שֶׁנֶּאֱמַר (בראשית ה, א): זֶה סֵפֶר תּוֹלְדֹת אָדָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם יְצִיר כַּפַּי וְאֵינִי נוֹתֵן לוֹ תּוֹרָה וִיהֵא לָעֵי בָהּ, חָזַר וְאָמַר מָה אִם שֵׁשׁ מִצְווֹת נִתְּנוּ לוֹ וְלֹא הָיָה יָכוֹל לַעֲמֹד בָּהֶן וּלְשָׁמְרָן, אִלּוּ נָתַתִּי לוֹ שֵׁשׁ מֵאוֹת וּשְׁלשׁ עֶשְׂרֵה מִצְווֹת מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה מִצְווֹת עֲשֵׂה וּשְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְחָמֵשׁ מִצְווֹת לֹא תַעֲשֶׂה, עַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹא יַעֲמֹד בָּהֶם, לְכָךְ כְּתִיב (איוב כח, כח): וַיֹּאמֶר לָאָדָם, לֹא אָדָם, לָאָדָם אֵינִי נוֹתְנָן, וּלְמִי אֲנִי נוֹתְנָן לְבָנָיו. אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנָן, רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁיַּעַמְדוּ מִמֶּנּוּ שְׁנֵים עָשָׂר שְׁבָטִים, דִּכְתִיב (בראשית ה, א): זֶה סֵפֶר תּוֹלְדֹת אָדָם, ז' שִׁבְעָה, ה' חֲמִשָּׁה, שְׁנֵים עָשָׂר שְׁבָטִים הֲרֵי מִנְיַן זֶ״ה תּוֹלְדֹת אָדָם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם יְצִיר כַּפַּי וְאֵינִי נוֹתֵן לוֹ שְׁנֵים עָשָׂר שְׁבָטִים. חָזַר וְאָמַר וּמַה שְּׁנֵי בָנִים נָתַתִּי לוֹ וְעָמַד אֶחָד מֵהֶן וְהָרַג לְאָחִיו, אִלּוּ נָתַתִּי לוֹ שְׁנֵים עָשָׂר בָּנִים עַל אַחַת כַּמָּה וְכַמָּה, וּלְכָךְ כְּתִיב וַיֹּאמֶר לָאָדָם, לֹא אָדָם, אֵינִי נוֹתְנָן לְאָדָם, וּלְמִי אֲנִי נוֹתְנָן לְיַעֲקֹב הַצַּדִּיק. אָמַר רַבִּי יִצְחָק רְאוּיִין הָיוּ יִשְׂרָאֵל בְּשָׁעָה שֶׁיָּצְאוּ מִמִּצְרַיִם שֶׁתִּנָּתֵן לָהֶם תּוֹרָה מִיָּד, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, עֲדַיִן לֹא בָא זִיוָן שֶׁל בָּנַי, מִשִּׁעְבּוּד טִיט וּלְבֵנִים יָצְאוּ, וְאֵין יְכוֹלִין לְקַבֵּל תּוֹרָה מִיָּד, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁעָמַד בְּנוֹ מֵחָלְיוֹ וְאָמְרוּ לוֹ יֵלֵךְ בִּנְךָ לְאִיסְכּוֹלֵי שֶׁלּוֹ, אָמַר עֲדַיִן לֹא בָא זִיווֹ שֶׁל בְּנִי וְאַתָּה אוֹמֵר יֵלֵךְ בִּנְךָ לְאִיסְכּוֹלֵי שֶׁלּוֹ, אֶלָּא יִתְעַדֵּן בְּנִי שְׁנַיִם וּשְׁלשָׁה יְרָחִים בְּמַאֲכָל וּבְמִשְׁתֶּה וְיַבְרִיא וְאַחַר כָּךְ יֵלֵךְ לְאִיסְכּוֹלֵי שֶׁלּוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲדַיִן לֹא בָא זִיוָון שֶׁל בָּנַי, מִשִּׁעְבּוּד טִיט וּלְבֵנִים יָצְאוּ וַאֲנִי נוֹתֵן לָהֶם אֶת הַתּוֹרָה, אֶלָּא יִתְעַדְּנוּ בָּנַי שְׁנַיִם וּשְׁלשָׁה חֳדָשִׁים בַּמָּן, וּבְאֵר, וּשְׂלָו, וְאַחַר כָּךְ אֲנִי נוֹתֵן לָהֶם אֶת הַתּוֹרָה, אֵימָתַי בַּחֹדֶשׁ הַשְּׁלִישִׁי. וְאָמַר רַבִּי בֵּיבַי וְרַבִּי אַיְּבוּ וְרַבִּי הוּנָא בְּשֵׁם רַבִּי יִצְחָק בַּר מַרְיוֹן, רְאוּיִין הָיוּ יִשְׂרָאֵל בְּשָׁעָה שֶׁיָּצְאוּ מִמִצְרַיִם שֶׁיִּכָּנְסוּ לָאָרֶץ מִיָּד, אֶלָּא שֶׁהָיוּ יְשָׁנוֹת מִימֵי נֹחַ הָאִילָנוֹת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אֲנִי מַכְנִיס אֶת יִשְׂרָאֵל לְחָרְבָּה, אֶלָּא הֲרֵינִי מַקִּיפָן דֶּרֶךְ הַמִּדְבָּר אַרְבָּעִים שָׁנָה כְּדֵי שֶׁיַּעַמְדוּ הַכְּנַעֲנִים וְיָקוֹצוּ יְשָׁנוֹת וְיִטְעוּ חֲדָשׁוֹת, כְּדֵי שֶׁיִּכָּנְסוּ לָאָרֶץ וְיִמְצְאוּ אוֹתָהּ מְלֵאָה בְּרָכוֹת. רַבִּי אוֹמֵר אֲפִלּוּ לִדְבַר עֲבֵרָה יָפֶה בְעִתּוֹ.

Another matter, “He made everything beautiful in its time” – Rabbi Bon stated two approaches regarding the following. Rabbi Bon said: Abraham was worthy to have been created before Adam, the first man, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come to make amends after him. Rather, I will create Adam, and if he sins, Abraham will come after him and make amends. Rabbi Bon said another [source for this idea]: It is written: “The greatest man among the giants” (Joshua 14:15). Abraham was worthy to have been created first, as it is stated: “The greatest man among the giants.” Why is he called “greatest”? It is because he was worthy to have been created first, but the Holy One blessed be He said: If I create Abraham first, if he sins, there will be no one to come after him to make amends. Rather, I will create Adam, the first man, and if he sins, Abraham will come and make amends after him. Rabbi Abba bar Kahana said: Some cite a parable; to what is this matter analogous? [It is analogous] to one who had a substantial beam in his residence, in his house. Where would he place it? Would he not place it in the middle of the great hall, so that it would be able to support the beams in front of it and the beams that are behind it? So too, why did the Holy One blessed be He create Abraham our patriarch in the middle? So that he could provide support for the generations that preceded him and the generations that succeeded him. Rabbi Levi said: One brings a proper wife into the house of an improper wife, but one does not bring an improper wife into the house of a proper wife. Rabbi Yehuda ben Rabbi Simon said: Adam the first man was worthy to have had the Torah given through him, as it is stated: “This is the book of the generations of Adam. [On the day that God created man, in the likeness of God He made him]” (Genesis 5:1). The Holy One blessed be He said: Adam is my handiwork, will I not give him the Torah so that he may toil in it? Then He said: If six mitzvot were given him and he was unable to keep them and observe them, were I to give him six hundred and thirteen mitzvot – two hundred and forty-eight positive commandments and three hundred and sixty-five prohibitions – all the more so will he not keep them. That is why it is written: “He said to Adam [la’adam]” (Job 28:28) – not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to his descendants. Rabbi Yaakov of Kefar Ḥanan said: Adam the first man was worthy of having twelve tribes emerge from him, as it is written: “This [zeh] is the book of the generations of Adam” (Genesis 5:1) – zayin – seven, heh –five, twelve tribes, this is the numerical value of “zeh is the book of the generations of Adam.” The Holy One blessed be He said: Adam is My handiwork, will I not give him twelve tribes? He then said: If I gave him two sons and one rose and killed his brother, had I given him twelve sons, all the more so. That is why it written: “He said to Adam [la’adam]” (Job 28:28), not Adam [lo adam], I will not give them to Adam. To whom will I give them? I will give them to Jacob the righteous. Rabbi Yitzḥak said: At the time when they departed from Egypt, The Israelites were worthy for the Torah to have been given to them immediately, but the Holy One blessed be He said: The radiance of My children has not yet come; they have emerged from the enslavement of mortar and bricks and cannot receive the Torah immediately. To what is this matter comparable? [It is comparable] to a king whose son arose from his illness and they said to him: ‘Let your son go to his academy.’ He said: ‘The radiance of my son has not yet come; rather, let him be indulged for two or three months with food and drink and recover, and then he will go to his academy.’ So too, the Holy One blessed be He said: ‘The radiance of my children has not yet come, they have emerged from the enslavement of mortar and bricks, and I will give them the Torah? Rather, let My children be indulged for two or three months with manna, a spring, and quails, and then I will give them the Torah.’ When? In the third month. Rabbi Beivai, Rabbi Aivu, and Rabbi Huna said in the name of Rabbi Yitzḥak bar Maryon: At the time when they departed from Egypt, the Israelites were worthy to enter the Land immediately, but the trees were ancient, from the days of Noah. The Holy One blessed be He said: Shall I bring the Israelites into a wasteland? Rather, I will take them on a circuitous path through the wilderness for forty years so that the Canaanites will rise and chop down the old ones and plant new ones, so [the Israelites] would enter the land and find it filled with blessings. Rabbi says: Even for matters of transgression it is “beautiful in its time.”

דָּבָר אַחֵר, אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ, רַבִּי בֶּרֶכְיָה אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֶלְעָזָר מַחְלֹקֶת שֶׁהָיְתָה בֵּין רְחַבְעָם וְיָרְבָעָם בֵּין דָּוִד וְשֶׁבַע בֶּן בִּכְרִי, רְאוּיָה הָיְתָה לִהְיוֹת, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲדַיִן לֹא נִבְנָה בֵּית הַמִּקְדָּשׁ וַאֲנִי מַכְנִיס מַחְלֹקֶת בְּמַלְכוּת בֵּית דָּוִד, אֶלָּא יִבָּנֶה בֵּית הַמִּקְדָּשׁ וְאַחַר כָּךְ מַה דְּהָוֵי בְּסוֹפָא הָוֵי. [רבי אומר אפלו לדבר עברה יפה בעתו]. רַבִּי בִּנְיָמִין בְּשֵׁם רַבִּי לֵוִי אָמַר: גַּם אֶת הָעֹלָם נָתַן בְּלִבָּם, אַהֲבַת עוֹלָם נָתַן בְּלִבָּם. אָמַר רַבִּי יוֹנָתָן פַּחְדָּתוֹ שֶׁל מַלְאַךְ הַמָּוֶת נָתַן בְּלִבָּם. נְחֶמְיָה בְּרֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר (בראשית א, לא): וְהִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹב, זֶה אָדָם. וְהִנֵּה טוֹב, זֶה יֵצֶר טוֹב, מְאֹד, זֶה יֵצֶר הָרָע. וְכִי יֵצֶר הָרָע טוֹב מְאֹד, אֶלָּא לְלַמֶּדְךָ שֶׁאִלּוּלֵי יֵצֶר הָרָע, לֹא בָנָה אָדָם בַּיִת, וְלֹא נָשָׂא אִשָּׁה, וְלֹא הוֹלִיד בָּנִים, שֶׁכֵּן שְׁלֹמֹה אוֹמֵר (קהלת ד, ד): כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ. רַבִּי בֶּרֶכְיָה וְרַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹנָתָן אָמַר: גַּם אֶת הָעֹלָם נָתַן בְּלִבָּם, אַהֲבַת עוֹלָם נָתַן בְּלִבָּם, אַהֲבַת תִּינוֹקוֹת נָתַן בְּלִבָּם, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי בָנִים, אֶחָד גָּדוֹל, וְאֶחָד קָטָן, הַגָּדוֹל מְכַבֵּד וְהַקָּטָן מְטַנֵּף, אַף עַל פִּי כֵן הוּא אוֹהֵב אֶת הַקָּטָן יוֹתֵר מִן הַגָּדוֹל. אָמַר רַבִּי אַחְוָה בְּרֵיהּ דְּרַבִּי זֵירָא, הָעֹלָם, הָעֳלַם מֵהֶם שֵׁם הַמְפֹרָשׁ. מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה, זִמֵּן אוֹרְחִים, מִשֶּׁאָכְלוּ וְשָׁתוּ אָמְרוּ לוֹ תֵּן לָנוּ חֲרָבוֹת וּרְמָחִים וּנְשַׂחֵק בָּהֶם, נָתַן לָהֶם שַׁבֵּישְׁתָּא דַּהֲדַס, וְהִכּוּ אֵלּוּ אֶת אֵלּוּ וּפָצְעוּ אֵלּוּ אֶת אֵלּוּ. אָמַר הַמֶּלֶךְ וּמָה אֲנִי נָתַתִּי לָכֶם שַׁבִּישׁוּתֵהּ שֶׁל הֲדַס כָּךְ עֲשִׂיתֶם, אִלּוּ נָתַתִּי לָכֶם חֲרָבוֹת וּרְמָחִים עַל אַחַת כַּמָּה וְכַמָּה. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמָה אִם שָׁעָה שֶׁהֶעֱלַמְתִּי מֵהֶם שֵׁם הַמְפֹרָשׁ הֵם הוֹרְגִים בְּכִנּוּי, אִלּוּ נָתַתִּי וְגִלִּיתִי לָהֶם שֵׁם הַמְפֹרָשׁ עַל אַחַת כַּמָּה וְכַמָּה. עוֹבָדָא הֲוָה בְּחַד אִינְתָּא פַּרְסִיָּיא דְּאַקְלַת בְּרָהּ בַּחֲדָא מִילָה מִן שְׁמָא מְפָרְשָׁא, שְׁמָעָהּ שְׁמוּאֵל, אֲמַר זִיל אַתְקֵין לֵיהּ תַּכְרִיכִין. רַבִּי חֲנִינָא הֲוָה בְּיָדוֹ שֵׁם הַמְפֹרָשׁ, כַּד אָתֵי מִידְמַךְ אֲמַר אִית הָכָא בַּר נַשׁ דְּמִימְסוֹר לֵיהּ, אָמְרִין אִית הָכָא עֵנֵינִי בַּר נַחְשׁוֹן, שְׁלַח בַּתְרֵיהּ וַאֲתָא, וַעֲלַל בְּרֵיהּ וְאִעטְמַר תְּחוֹת עַרְסָא, כַּד אָתֵי מִימְסוֹר עָטוֹשׁ הַהוּא יְנוּקָא, אֲמַר אֲבוּי פּוֹק לָךְ מִן תַּמָּן, אַתְּ לָא זְכֵית לְמִשְׁמַע וְדֵין לָא זְכָה לְמִיקַבְּלָהּ. חַד אַסְיָיא בְּצִפּוֹרִי הֲוָה בְּיָדוֹ שֵׁם הַמְפֹרָשׁ, כַּד בְּעָא לְמִידְמַךְ אֲמַר אִית הָכָא בַּר נָשׁ דְּמִימְסוֹר לֵיהּ, אָמְרִין אִית הָכָא רַבִּי פִּנְחָס בַּר חָמָא, שְׁלַח בַּתְרֵיהּ וַאֲתָא, וּשְׁאֵיל יָתֵיהּ וַאֲמַר לֵיהּ נְסִיבְתְּ מִן יְהוּדָאֵי כְּלוּם מִן יוֹמָיךְ, אֲמַר לֵיהּ נְסֵיבִית מַעֲשֵׂר, וְלָא קַבֵּל עֲלֵיהּ מִימְסַר לֵיהּ מִימְסַר, אֲמַר דִּילְמָא תָּבַע גַּבֵּי בַּר נָשׁ כְּלוּם וְלָא יָהֵיב לֵיהּ וְכָעֵס עֲלוֹי וּקְטַל לֵיהּ. תָּנָא אֵין מוֹסְרִין אֶת הַשֵּׁם לְכָל אָדָם וְלֹא לָעוֹמֵד בַּחֲצִי יָמָיו, אֶלָּא לְמִי שֶׁיָּצְאוּ רֹב שָׁנָיו. וְאֵין מוֹסְרִין אוֹתוֹ אֶלָּא מְעֻמָּד, וְאֵין מוֹסְרִין אוֹתוֹ אֶלָּא בְּמָקוֹם טָהוֹר וְעַל הַמַּיִם. בָּרִאשׁוֹנָה הָיוּ מוֹסְרִין אוֹתוֹ לְכָל אָדָם וּכְשֶׁרַבּוּ הַפּוֹשְׁעִים הִתְקִינוּ שֶׁלֹא יְהוּ מוֹסְרִין אוֹתוֹ אֶלָּא לַצְּנוּעִים שֶׁבַּכְּהֻנָּה, וְהַצְּנוּעִים שֶׁבַּכְּהֻנָּה הָיוּ מַבְלִיעִין אוֹתוֹ בְּתוֹךְ נְעִימַת הַכֹּהֲנִים. אָמַר רַבִּי טַרְפוֹן פַּעַם אַחַת עָלִיתִי עִם שִׁמְשׁוֹן אֲחִי אִמָּא עַל הַדּוּכָן וְהִטֵּיתִי אָזְנִי כְּלַפֵּי כֹּהֵן גָּדוֹל וְהִבְלִיעוֹ בְּתוֹךְ נְעִימַת הַכֹּהֲנִים. וְאָמַר רַבִּי טַרְפוֹן פַּעַם אַחַת שָׁמַעְתִּי וְנָפַלְתִּי עַל פָּנָי. הַקְּרוֹבִים שֶׁכְּשֶׁהֵם שׁוֹמְעִין אוֹתוֹ, נוֹפְלִים עַל פְּנֵיהֶם וְאוֹמְרִים בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. אֵלּוּ וָאֵלּוּ לֹא הָיוּ זָזִין מִשָּׁם עַד שָׁעָה שֶׁנִּתְעַלֵּם מֵהֶם, שֶׁנֶּאֱמַר (שמות ג, טו): זֶה שְׁמִי לְעֹלָם, לְעֶלֶם כְּתִיב. וְכָל כָּךְ לָמָּה, מִבְּלִי אֲשֶׁר לֹא יִמְצָא הָאָדָם אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹהִים מֵרֹאשׁ וְעַד סוֹף.

Another matter, “He made everything beautiful in its time” – Rabbi Berekhya said that Rabbi Abbahu said in the name of Rabbi Elazar: The schism that was between Reḥavam and Yerovam was fitting to have been between David and Sheva ben Bikhri, but the Holy One blessed be He said: The Temple has not yet been constructed and I am introducing a schism in the kingdom of the House of David? Rather, let the Temple be constructed and then, what will ultimately happen, will happen. Rabbi Binyamin said in the name of Rabbi Levi: “The world, too, He has placed in their heart” (Ecclesiastes 3:11) – He placed in their heart love of the world. Rabbi Yonatan said: He has placed in their heart fear of the angel of death. Neḥemya, son of Rabbi Shmuel bar Naḥman, said: “And behold it was very good” (Genesis 1:31). “And behold it was...good,” this is man; “and behold it was…good,” this is the good inclination, “very,” this is the evil inclination. Is the evil inclination “very good”? It is to teach you that were it not for the evil inclination, man would not build a house, would not marry a wife, and would not beget children, as Solomon says: “[I saw all toil and all skilled action;] that it is man’s envy of his neighbor” (Ecclesiastes 4:4). Rabbi Berekhya and Rabbi Abbahu said in the name of Rabbi Yoḥanan: “The world, too, He has placed in their heart” – He placed in their heart love of the world, He placed in their heart love of young children. To what is this matter analogous? [It is analogous] to a king who had two sons, one big and one small. The big one cleans and the small one sullies; nevertheless, he loves the small one more than the big one. Rabbi Aḥva son of Rabbi Zeira said: “The world [ha’olam],” the ineffable name was concealed [ho’olam] from them. This is analogous to a king who made a feast [and] invited guests. Once they ate and drank, they said to him: ‘Give us swords and spears and we will play with them.’ He gave them myrtle branches and they struck each other and wounded each other. The king said to them: ‘If, when I gave you myrtle branches, this is what you did, had I given you swords and spears, all the more so.’ So too, the Holy One blessed be He said: ‘If, at a time when I concealed the ineffable name from them, they killed with appellations, had I given and revealed to them the ineffable name, all the more so.’ There was a Persian woman who cursed her son with one element of the ineffable name. Shmuel heard her and said: ‘Go prepare a shroud for him.’ Rabbi Ḥanina had knowledge of the ineffable name. When his death approached, he said: ‘Is there a person here to whom I can entrust it?’ They said: ‘Eneini bar Naḥshon is here.’ He sent for him and he came, and his own son entered and hid under the bed. When he was about to transmit it, that child sneezed. His father [Rabbi Ḥanina] said: ‘Go out of here. You are not worthy to hear it, and this one is not worthy to receive it.’ One doctor in Tzippori had knowledge of the ineffable name. When his death approached, he said: ‘Is there a person here to whom I can entrust it?’ They said: ‘Pinḥas bar Ḥama is here.’ He sent for him and he came. [The doctor] asked him [a question] and said to him: ‘Have you ever taken anything from a Jew?’ He said to him: ‘I have taken first tithe.’ [The doctor] resolved not to entrust it to him, saying: ‘Perhaps he will demand something from a person and he will not give it to him, and he will become angry with him and kill him.’ It is taught, one does not entrust the name to just any person, and not to one who has lived half his life, but rather, to one who has lived most of his life. In addition, one entrusts it only standing, and one entrusts it only in a place of purity, and near water. Initially, they would entrust it to any person. When the sinners became more prevalent, they instituted that it should be entrusted only to the modest among the priests, and the modest among the priests would obscure it in the melody of the priests. Rabbi Tarfon said: One time I ascended to the platform with Samson, my mother’s brother, and I cocked my ear in the direction of the High Priest, but he obscured it in the melody of the priests. And Rabbi Tarfon said: One time I heard it and I fell on my face. Those nearby, when they hear it, fall on their faces and say: “Blessed be the name of His glorious kingdom for ever and ever.” These and those would not move from there until the time when it was forgotten [shenitalem] from them, as it is stated: “This is My name forever [le’olam]” (Exodus 3:15), le’elem is written. To what purpose? “But so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).