= Ecclesiastes 10 * Please see [[nsv:license|License]] for Copyright notice and Licensing information. * [ [[Ecclesiastes_9|Previous]] | [[Ecclesiastes_11|Next]] ] == Ecclesiastes 10 1 Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour. 2 A wise man's heart is at his right hand; but a fool's heart at his left. 3 Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool. 4 If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences. 5 There is an evil which I have seen under the sun, as an error which proceedeth from the ruler: 6 Folly is set in great dignity, and the rich sit in low place. 7 I have seen servants upon horses, and princes walking as servants upon the earth. 8 He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him. 9 Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby. 10 If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct. 11 Surely the serpent will bite without enchantment; and a babbler is no better. 12 The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself. 13 The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. 14 A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him? 15 The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. 16 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! 17 Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness! 18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. 19 A feast is made for laughter, and wine maketh merry: but money answereth all things. 20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. == Notes == Cross Reference == Concordance == Commentary == Rashi ==== Verse 1 Dead flies decay and pollute, etc. E.g., in the winter season, flies have no strength, and are near death; nevertheless, if it falls into a perfumer’s oil and becomes mingled with the perfumes, it causes it to become putrid and it assumes a foam, which is called escume in O.F., and a sort of bubbles appears in it, and this is the meaning of ‘יַבִּיעַ.’ So an insignificant thing¹I.e., a fly. spoiled a precious thing.²I.e., the perfumer’s oil. So does a little foolishness outweigh wisdom and honor, for it outweighed them all. Suppose that a man was equally divided with transgressions and merits, and he came and committed one transgression, which tipped the scale [causing him] to be guilty. The result is that this foolishness which is small, is heavy and weighs, and is heavier than all the wisdom and honor that he possessed, for behold, it outweighed them all. [Are] outweighed. An expression of weight. It is heavy and weighs more than the wisdom that he possesses. The Midrash Aggadah [states], that [Scripture] compares the evil inclination to dying flies. Decay and pollute. A good name, which is more pleasant than a perfumer’s oil. ==== Verse 2 The heart [understanding] of a wise man is at his right hand. His wisdom will turn him onto the proper path for his benefit.³Alternatively, his intellect is always at hand when he needs it. (Metsudas Dovid) But the heart of a fool is at his left. To drive him off the proper path, which is a glory and a comfort for him.⁴Alternatively, his intellect is not ready in time of need. (Metsudas Dovid) ==== Verse 3 And proclaims to all that he is a fool. By his walk and with his speech, everyone recognizes that he is a fool.⁵His actions make it so obvious, that it is as if he proclaims to all that he is a fool. (Ibn Ezra) ==== Verse 4 If the spirit [anger] of the Ruler. The Ruler of the Universe flares up against you, to scrutinize you with the Divine standard of justice. Do not leave your place. Do not set aside your virtuous trait and say to Him, “Of what avail is my righteousness?” For softness. The stringencies of the judgment with the afflictions that come upon you are a cure for your sins, and will relieve great sins for you. ==== Verse 5 Like an error emanating from the ruler. He is like a ruler who unintentionally let an error out of his mouth, and it is irrevocable. So does the Holy One, Blessed Is He, speak, and [His decrees] cannot be retracted. ==== Verse 6 Folly is set upon great heights. This is the evil that is like an error which goes forth from before the ruler, that foolishness and wickedness are placed on the loftiest heights, for the Holy One, Blessed Is He, elevated the fools and the wicked, for I see with the Holy Spirit, that they are destined to extend their hand upon His Temple and to make “their signs for signs.”⁶Tehillim 74:4. See also Maseches Gittin 56b. But the rich sit in low places. Yisroel, for despite all the greatness and honor that they have now in my days,⁷Alternatively, this verse describes the evil that Koheles observes in the previous verse. The rich who are deserving of honor are ignored, while fools and slaves are elevated to high positions that they do not deserve. (Metsudas Dovid) they are destined to sit in a low place, as it is stated, “they sit on the ground, they are silent.”⁸Eichah 2:10. ==== Verse 7 I have seen slaves on horses. These are the Chaldeans, about whom it is stated, “this nation never used to be,”⁹Yeshayahu 23:13. will be elevated [to ride] on horses, leading Yisroel’s captives, bound with neck irons. Walking on foot like slaves on the ground. Before the Chaldean chariots. ==== Verse 8 He who digs a pit. גּוּמָּץ is] a pit. Will fall into it. Sometimes he falls into it, i.e., sometimes you have a plotter of evil, and ultimately he is trapped by his own plot, for Nevuchadnetzar’s seed was destroyed through the vessels of the Beis Hamikdosh, as it is stated, “you exalted yourself against the Lord of Heaven.”¹⁰Daniyeil 5:23. The verse continues, “and the vessels of His House were brought before you, and you, your nobles, your consorts and your concubines drank wine from them, etc.” He who breaks down a fence. The fence [established] by the Sages, to transgress their ordinances.¹¹The Gemara in Maseches Avodah Zarah 27b, applies this verse to those who break down the “fences” established via Rabbinic ordinances which serve to safeguard the Torah; such individuals “will be bitten by a snake,” i.e., death at the hands of Heaven. The destruction caused by such people comes gradually without it being sensed and continuously grows. Its effect is similar to a snake’s venom which continues to spread without realization until it results in death. See Mesilas Yeshorim Chapter 6. Will be bitten by a snake. Death at the hands of Heaven, and because he spoke with an expression of breaking a fence, he mentions his recompense with an expression of the biting of a snake,¹²Alternatively, whoever breaks down a fence which acted as a barrier to protect others from being bitten, will himself be bitten. This theme is a repetition of the first phrase, “he who digs, etc,” and continues into the next verse, to stress that these occurrences happen often. (Metsudas Dovid) who nestles in the cracks and holes of the walls of dilapidated houses. ==== Verse 9 He who removes stones will be hurt by them. One who quarries stones in the mountains will be fatigued by them. Will be hurt. ‘יֵעָצֵב’ is an expression of weariness, as in, “with toil בְּעִצָּבוֹן shall you eat it,”¹³Bereishis 3:17. Alternatively, whoever scatters rocks to trip others, will himself be tripped and hurt by them. (Alshich) i.e., every man, his weariness is according to his work, so will the doer of evil reap according to what he sows. Will be endangered by them. Shall be warmed by them, as in, “and she shall be to him a warmer סֹכֶנֶת.”¹⁴I Melochim 1:2. So will one who engages in [the study of] Torah and in [the performance of] commandments ultimately benefit from them. ==== Verse 10 If the axe is blunt. Sharp swords, whose sharp edges have become dull.¹⁵The Gemara in Maseches Ta’anis 7b, applies this verse to the type of student to whom studies are hard as iron [=ברזל]. It attributes the reason for this problem is that he did not organize his studies properly [= והוא לא פנים קלקל]. His remedy is to exert more energy in his studies [=וחילים יגבר] and to spend more time in Yeshiva [=ויתרון הכשר חכמה]. And one has not sharpened its edge. And they are not sharpened and burnished,¹⁶קלקל is a double form of קלל, as in נחשת קלל [=burnished brass], in Yechezkeil 1:7. (Ibn Ezra) [as in,] “in order that they may glitter.”¹⁷Yechezkeil 21:15. The text in our editions reads למען היה לה ברק [=in order that it may glitter]. Nonetheless, it still strengthens the armies. It strengthens the mighty men of the armies in battle to be victorious. There is more profit in a skill of wisdom. Wisdom has an additional advantage over iron, for if a Torah scholar’s face is blackened by hunger, and you see him as a poor man among the rich, [realize that] many armies are strengthened by him. Do not wonder about the vav of ‘וַחֲיָלִים,’ for many vavin appear like that in the Hebrew language, as in, “If you saw a thief, you agreed וַתִּרֶץ with him,”¹⁸Tehillim 50:18. [and as in,] “The strength and the retribution of God was וַיְהִי to me a salvation,”¹⁹Shemos 15:2. Rashi there gives numerous examples of Scripture’s similar usage of the vav. and many [others] are similarly explained. ==== Verse 11 If the snake bites. A person. Before it is charmed. Because the charmer did not charm it not to bite. There is no advantage. To the wicked charmer who was accustomed to charm it, if he did not charm it. So, if the people of your city [are unaware and] stumble over prohibitions because the wise man does not preach to them or teach them the statutes of the Torah, he has no advantage with his silence, and he will not benefit.²⁰Alternatively, Koheles is comparing a slanderer to a charmer. A person who allows his tongue to slander is as guilty as a charmer whose snake killed someone because he did not prevent it from doing so. One’s slander often causes havoc and destruction, and sometimes even death. (Alshich) ²¹See the Gemara in Maseches Arachin 15b, which applies this verse to a slanderer [=בעל לשון הרע]. ==== Verse 12 The words of a wise man find favor. In the eyes of their listeners, and they listen to him, and it is good for him that he assumes greatness over them. But lips of a fool devour him. This refers to someone who misleads his fellow man from the good way [to the bad way]; e.g., Bilam, who broke the restrictions that the nations had imposed, that they restricted themselves from immorality from the time of the generation of the flood and onwards, yet, he advised them to offer their daughters for prostitution.²²Alternatively, Targum renders, “the words of a wise man find favor,” i.e., by his prayer he finds favor before God, Who removes the retribution destined to befall the world; “but the lips of a fool,” are words of reproach and bring destruction to the world. ==== Verse 13 The beginning of his words is foolishness. When the Holy One, Blessed Is He, said to him [Bilam], “Who are these men with you?”²³Bamidbar 22:9. he should have replied, “Adonoy, You know,” but [instead] he said, “Balak son of Tzippor, king of Mo’av sent them to me,”²⁴Ibid., verse 10. i.e., though I may be despised in Your eyes, I am esteemed in the eyes of the earthly kings. And the end of talk is [evil] madness. Madness and confusion [by advising], “Come I will counsel you” with foolish lewdness.²⁵Alternatively, from beginning [=תחלת] to end [=ואחרית], a fool’s statements are folly and madness. (Metsudas Dovid) ==== Verse 14 The fool multiplies words. For he [Bilam] was boasting that he, “knows the knowledge of the Most High.”²⁶Bamidbar 24:16. Man knows not what will be. To him in the future, for he went to take his pay in Midyan, but he did not know that he would be killed by the sword. But according to its simple meaning: The fool multiplies words. He declares and says, “Tomorrow I will do this to so-and-so,” without knowing what will be tomorrow.²⁷Alternatively, although the fool multiplies his words, the listener nonetheless knows neither their meaning nor his intention. (Metsudas Dovid) And what will be after him who can tell him. I.e., not only does he not know what will be after a time, but even what is presently now behind him, but is not in front of his eyes, only behind his back at a distance, he needs someone to tell him. ==== Verse 15 The labor of the fools exhausts them. Their foolishness causes them labor,²⁸Fools busy themselves to understand profound and mysterious matters, when they lack comprehension of even simple matters. They are compared to those who wish to enter a city but do not know the way. They stumble and grow weary without achieving their goal. (Ibn Ezra) which wearies them, because they did not learn the ways of the approaches to the city, and he becomes weary by entering by way of pits and marshes, and he is wearied by his feet sinking into the mire; i.e., the laziness of those who abandon the Torah causes them wearying labor in Gehinnom. For he does not know the way. To the path of truth, to part from transgression,²⁹Alternatively, this phrase refers to an ignorant person who does not go to the city and learn from its wise people. (Targum) because he did not study Torah, as it is stated, “Your word is a lamp for my feet.”³⁰Tehillim 119:105. ==== Verse 16 Woe to you, O land if your king. When your king and your judges behave childishly. ==== Verse 17 In strength and not in drunkenness. They engage in the power of wisdom and understanding and not in drinking wine. ==== Verse 18 Where there is slothfulness the ceiling sags. When a person is lazy and does not repair a small breach in the ceiling of the house. The ceiling sags. The structure and beams of the house will sag— and its covering. Leaks. The dripping rain leaks, i.e., when [Bnei] Yisroel are lazy with [observance of] the Torah,³¹See Maseches Ta’anis 7b. they melt away, and the Beis [Hamikdosh], the pride of their strength, becomes destroyed and impoverished. ==== Verse 19 A feast is made for laughter. For the joy of the musical entertainment at a wedding, we make a feast, and an ordinary large feast is called ‘לֶחֶם,’ as it is stated, “King Belshatzar made a great feast לֶחֶם.”³²Daniyeil 5:1. And wine. They give to drink at the feast, that which makes life joyful. And money answers all things. Without money, there is no feast; therefore, a person should not neglect work, so that he will have what to spend.³³Alternatively, “money afflicts [=יענה] all,” i.e., either the abundance or lack of money causes affliction to mankind. Or, “money makes everyone respond [=יענה],” i.e., money causes people to readily listen and to obey. ==== Verse 20 Even in your thoughts [do not curse] the king. Even in your thoughts, without speech. “גַּם” means “even.” Do not curse the king. Do not provoke the King of the Universe. Another explanation: According to its apparent meaning, this is a mortal king. A bird of the skies. The soul, which is placed within you, which will ultimately fly up to the heaven. And that which has wings. The angel who escorts you, as the matter is stated, “For He will command His angels on your behalf,”³⁴Tehillim 91:11. and according to its apparent meaning, “those who go back and forth;” [i.e.,] you should worry about every person, perhaps there are listeners, who will tell [the matter] to others.³⁵The Gemara in Maseches Bava Basra 4a states, that when Bava the son of Butta met with Hordos he applied this verse.