Kohelet 5: Second person
ואמר רבי שמואל בר נחמני אמר רבי יונתן מאי דכתיב שמור רגלך כאשר תלך אל בית האלהים שמור עצמך שלא תחטא ואם תחטא הבא קרבן לפני וקרוב לשמע דברי חכמים אמר רבא הוי קרוב לשמוע דברי חכמים שאם חוטאים מביאים קרבן ועושים תשובה מתת הכסילים זבח אל תהי ככסילים שחוטאים ומביאים קרבן ואין עושים תשובה
In this context, the Gemara cites an additional statement, which Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which is written: “Guard your foot when you go to the house of God, and prepare to listen; it is better than when fools offer sacrifices, as they know not to do evil” (Ecclesiastes 4:17)? It means: When you enter the house of the Lord, guard yourself from transgression, and if you commit a transgression, bring a sacrifice before Me in atonement. The verse continues: “And draw near and listen to the words of the wise.” Rava said: Be prepared to hearken to the words of the wise, who, if they commit a transgression, they bring a sacrifice and repent. He interprets the next part of the verse: “It is better than when fools give sacrifices,” that one should not act like the fools who commit a transgression and bring a sacrifice but do not repent.
ואמר רב הונא אמר רב משום רבי מאיר לעולם יהיו דבריו של אדם מועטין לפני הקדוש ברוך הוא שנאמר אל תבהל על פיך ולבך אל ימהר להוציא דבר לפני האלהים כי האלהים בשמים ואתה על הארץ על כן יהיו דבריך מעטים:
And Rav Huna said that Rav said in the name of Rabbi Meir: One’s words should always be few before the Holy One, Blessed be He, as it is stated: “Be not rash with your mouth and let not your heart be hasty to utter a word before God; for God is in heaven, and you upon earth. Therefore, let your words be few” (Ecclesiastes 5:1).

Higher Ground:

כִּי הָאֱלֹהִים בָּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ. וַאֲפִלּוּ חַלָּשׁ מִלְּמַעְלָה וְגִבּוֹר מִלְּמַטָּה, אֵימַת חַלָּשׁ עַל הַגִּבּוֹר, וְכָל־שֶׁכֵּן גִּבּוֹר לְמַעְלָה וְחַלָּשׁ לְמַטָּה:
For God is in heaven and you are on earth. And even if the weak one is above, and the strong one below, the fear of the weak one is upon the strong one, how much more so when it is the strong one [=God] Who is above and the weak one who is below.
וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ. שָׁלִיחַ הַבָּא לְתָבְעֲךָ צְדָקָה שֶׁפָּסַקְתָּ בְּרַבִּים:
Nor say before the angel. The representative who comes to demand of you the charity that you publicly pledged.4Alternatively, “an angel of God” who keeps and records all of man’s utterances (Ibn Ezra); or מלאך refers to “a Torah scholar” who is called upon to annul vows. (Sforno)

זֶה שֶׁאָמַר הַכָּתוּב (קהלת ה, ה): אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ, רַבָּנָן אָמְרֵי הַמִּקְרָא הַזֶּה מְדַבֵּר בְּבַעֲלֵי לָשׁוֹן הָרָע, כֵּיצַד, אַל תִּתֵּן אֶת פִּיךָ, מַהוּ כֵן, כֵּיוָן שֶׁהַפֶּה אוֹמֵר לָשׁוֹן הָרָע הוּא חוֹטֵא עַל הַגּוּף שֶׁגּוֹרֵם לוֹ לִלְקוֹת, הֲרֵי לַחְטִיא אֶת בְּשָׂרֶךָ, שֶׁהַפֶּה חוֹטֵא עַל הַבָּשָׂר, מַהוּ (קהלת ה, ה): וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא, שֶׁלֹא תֹאמַר הֲרֵינִי הוֹלֵךְ וְאוֹמֵר לָשׁוֹן הָרָע וְאֵין בְּרִיָּה יוֹדַעַת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֱוֵי יוֹדֵעַ שֶׁאֲנִי שׁוֹלֵחַ מַלְאָךְ וְהוּא עוֹמֵד אֶצְלְךָ וְכוֹתֵב כָּל מַה שֶּׁאַתָּה מְדַבֵּר עַל חֲבֵרְךָ, מִנַּיִן, שֶׁנֶּאֱמַר (קהלת י, כ): גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל...

אמר רבי חנן אפילו בעל החלומות אומר לו לאדם למחר הוא מת אל ימנע עצמו מן הרחמים שנאמר כי ברב חלמות והבלים ודברים הרבה כי את האלהים ירא
Similarly, Rabbi Ḥanan said: Even if the master of dreams, in a true dream, an angel (Ma’ayan HaBerakhot) tells a person that tomorrow he will die, he should not prevent himself from praying for mercy, as it is stated: “For in the multitude of dreams and vanities there are many words; but fear God” (Ecclesiastes 5:6). Although the dream may seem real to him, that is not necessarily the case, and one must place his trust in God.

ויתרון. כאשר השלים לצוות על יראת אלהים שב להורות לו בדברי העולם איזו מלאכה טובה שיחיה ממנה ולא יהיה בה חטא ואמר כי יתרון עבודת הארץ בכל דבר הוא אפי׳ המלך שאין למעלה ממנו נעבד לשדה בעבור צרכו כי ממנו מחיתו:

הִנֵּה אֲשֶׁר רָאִיתִי אָנִי טוֹב אֲשֶׁר יָפֶה לֶאֱכוֹל וְלִשְׁתּוֹת. רַבִּי תַּנְחוּמָא אוֹמֵר כָּל אֲכִילָה וּשְׁתִיָּה שֶׁנֶּאֶמְרָה בַּמְגִלָּה הַזֹּאת, בַּתּוֹרָה וּבְמַעֲשִׂים טוֹבִים נֶאֶמְרָה. אָמַר רַבִּי יוֹנָה וְאָב שֶׁבְּכֻלָּן (קהלת ח, טו): וְהוּא יִלְוֶנּוּ בַעֲמָלוֹ. וְכִי יֵשׁ אֲכִילָה וּשְׁתִיָּה מְלַוִּין אֶת הָאָדָם לַקֶּבֶר, וּמַה מְּלַוֵּהוּ, תּוֹרָה וּמַעֲשִׂים טוֹבִים.

כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ, שִׁבְעָה דְבָרִים מְכֻסִּים מִבְּנֵי אָדָם, וְאֵלּוּ הֵם: יוֹם הַמִּיתָה, וְיוֹם הַנֶּחָמָה, וְעֹמֶק הַדִּין, וּבַמֶּה הוּא מִשְׂתַּכֵּר, וּמַה בְּלִבּוֹ שֶׁל חֲבֵרוֹ, וּמַה בְּעִבּוּרָהּ שֶׁל אִשָּׁה, וּמַלְכוּת זוֹ שֶׁל אֱדוֹם אֵימָתַי נוֹפֶלֶת. יוֹם הַמִּיתָה מִנַּיִן, שֶׁנֶּאֱמַר (קהלת ט, יב): לֹא יֵדַע הָאָדָם אֶת עִתּוֹ, יוֹם הַנֶּחָמָה מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ס, כב): אֲנִי ה' בְּעִתָּהּ אֲחִישֶׁנָּה. וְעֹמֶק הַדִּין מִנַּיִן, שֶׁנֶּאֱמַר (דברים א, יז): כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא. בַּמֶּה הוּא מִשְׂתַּכֵּר מִנַּיִן, שֶׁנֶּאֱמַר (קהלת ה, יח): זֹה מַתַּת אֱלֹהִים הִיא. וּמַה בְּלִבּוֹ שֶׁל חֲבֵרוֹ, שֶׁנֶּאֱמַר (ירמיה יז, י): אֲנִי ה' חֹקֵר לֵב, וּמַה בְּעִבּוּרָהּ שֶׁל אִשָּׁה, שֶׁנֶּאֱמַר: כַּעֲצָמִים בְּבֶטֶן הַמְּלֵאָה. מַלְכוּת הָרְשָׁעָה זוֹ שֶׁל אֱדוֹם אֵימָתַי נוֹפֶלֶת, שֶׁנֶּאֱמַר (ישעיה סג, ד): כִּי יוֹם נָקָם בְּלִבִּי.

Divine Justice Amiable

Cowper

Thou hast no lightnings, O thou Just!
Or I their force should know;
And, if thou strike me into dust,
My soul approves the blow.

The heart, that values less its ease
Than it adores thy ways,
In thine avenging anger sees
A subject of its praise.

Pleased I could lie, concealed and lost,
In shades of central night;
Not to avoid thy wrath, thou know'st,
But lest I grieve thy sight.

Smite me, O thou, whom I provoke!
And I will love thee still:
The well deserved and righteous stroke
Shall please me, though it kill.

Am I not worthy to sustain
The worst thou canst devise;
And dare I seek thy throne again,
And meet thy sacred eyes?

Far from afflicting, thou art kind;
And, in my saddest hours,
An unction of thy grace I find,
Pervading all my powers.

Alas! thou sparest me yet again;
And, when thy wrath should move,
Too gentle to endure my pain,
Thou soothest me with thy love.

I have no punishment to fear;
But, ah! that smile from thee
Imparts a pang far more severe
Than woe itself would be.

New Heaven and Earth

DH Lawrence

I was so weary of the world, I was so sick of it,

Everything was tainted with myself

Skies, trees, flowers, birds, water

People, houses, streets, vehicles, machines

Nations, armies, war, peace making

Work, recreation, governing, anarchy.

It was all tainted with myself.

I knew it all to start with because it was all myself

When I gathered flowers, I knew it was myself plucking my own flowering

When I went in a train, I knew it was myself traveling by my own invention

When I heard the cannon of war, I listened with my own ears to my own destruction

When I saw the torn dead, I knew it was my own torn dead body. It was all me. I had done it all in my own flesh. I shall never forge the maniacal horror of it all in the end

When everything was me, I knew it all already. I anticipated it all in my soul

Because I was the author and the result I was the God and the creation at once Creator, I looked at my creation

Created, I looked at myself, the creator

It was a maniacal horror in the end.

I was a lover, I kissed the woman I loved,
and God of horror, I was kissing also myself.
I was a father and a begetter of children,
and oh, oh horror, I was begetting and conceiving in my own body.

At last came death, sufficiency of death.

And that at least relieved me. I died

I buried my beloved. It was good. I buried myself and was gone

War came, and every hand raised to murder;
very good, very good, every hand raised to murder!
Very good, very good, I am a murderer!
It is good, I can murder and murder, and see them fall
the mutilated, horror-struck youths, a multitude
one on another, and then in clusters together
smashed, all oozing with blood, and burned in heaps
going up in a foetid smoke to get rid of them
the murdered bodies of youths and men in heaps
and heaps and heaps and horrible reeking heaps
till it is almost enough, till I am reduced perhaps;
thousands and thousands of gaping, hideous foul dead
that are youths and men and me
being burned with oil, and consumed in corrupt thick smoke, that rolls
and taints and blackens the sky, till at last it is dark, dark as night, or death, or hell
and I am dead, and trodden to nought in the smoke-sodden tomb;
dead and trodden to nought in the sour black earth
of the tomb; dead and trodden to nought, trodden to nought.

God but it was good to have died and been trodden quite out, quite out, quite out

Every vestige gone. Then I am here

Risen and setting my foot in another world

Risen, accomplishing a resurrection

Risen, not born again but risen, body the same as before

New beyond knowledge of newness. Alive beyond life

Living where life was never yet dreamed of, not hinted at

Here, in the other world, still terrestrial

Myself the same as before, yet unaccountably new

I, in the sour black tomb, trodden to absolute death

I put my hand out in the night, one night, and my hand

Touched that which was verily was not me,

Verily it was not me

Where I had been was a sudden blaze

A sudden flaring blaze. So I put my hand out further, a little further

And I felt that which was not I. It verily was not I

It was the Unknown

Ha! I was a blaze leaping up

I was a tiger bursting into sunlight

I was greedy. I was mad for the unknown

I was risen, resurrected, starved from the tomb

Starved from a life of devouring always myself

Now here was I, new awakened with my hand stretching out

And touching the unknown, the real unknown

The unknown unknown!