= Ecclesiastes 7
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== Ecclesiastes 7
1 A good name is better than precious ointment; and the day of death than the day of one's birth.
2 It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.
3 Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.
4 The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
5 It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
6 For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
7 Surely oppression maketh a wise man mad; and a gift destroyeth the heart.
8 Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.
9 Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
10 Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.
11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
12 For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
13 Consider the work of God: for who can make that straight, which he hath made crooked?
14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.
15 All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself ?
17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
18 It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.
19 Wisdom strengtheneth the wise more than ten mighty men which are in the city.
20 For there is not a just man upon earth, that doeth good, and sinneth not.
21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
23 All this have I proved by wisdom: I said, I will be wise; but it was far from me.
24 That which is far off, and exceeding deep, who can find it out?
25 I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:
26 And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
27 Behold, this have I found, saith the preacher, counting one by one, to find out the account:
28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.
29 Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
== Notes
== Cross Reference
== Concordance
== Commentary
== Rashi
==== Verse 1
Better a good name than precious oil. A fine reputation for a person is better than precious oil,1 and on the day of [his] death that reputation is better than [it was] on the day he was born. For this reason, a good name is compared to oil in preference to other liquids, for [if] you put water into oil, it rises and floats, and is distinguishable, but other liquids, [if] you put water into them, it becomes absorbed.
Better a good name than precious oil. Precious oil runs down, as it is stated, “as the precious oil (on the head) runs down upon the beard.”2 But a good name rises to the top, as it is stated, “and I will make your name great.”3 Precious oil is temporary, but a fine reputation is forever, as it is stated, “may his name endure forever.”4 Precious oil [at best] flows from the flask to the palace, and no further, but a fine reputation [spreads] throughout the world.5 Rabbi Yehudah the son of Rabbi Simon said, that we find that those who had good oil entered the place of life and emerged burnt up. These are Nadav and Avihu, who were anointed with the anointing oil. And we find those who possessed a fine reputation, who entered a place of death and emerged alive, [these are] Chananyah, Mishaeil, and Azaryah, who emerged [unscathed] from the fiery furnace.
And the day of death than the day birth. When Miriam was born, no one knew what she was. But when she died, the well ceased to exist, and similarly with Aharon with the pillar of cloud, and Moshe with the manna.6
==== Verse 2
Better to go to a house of mourning. [Where] the type of conduct serves both the living and the dead.
Than to go to a house of feasting. [Where] the type of conduct serves only the living.7 8
For that is the end of all men. Because mourning marks the end of every person. Every person will ultimately come to this. Therefore, “the living should take it to heart,” [to the fact that] whatever kindness I bestow upon the dead, I will need that they bestow [the same] upon me upon my death. He who raises his voice in lamentation, they will raise their voices in lamentation for him; he who bears the dead, they will bear him; he who eulogizes, they will eulogize him; he who escorts the dead, they will escort him.
Another explanation: For that is the end of all men. For death is the end of all man’s days, and if he does not bestow kindness upon him now, he will no longer [be able to] bestow it upon him, but [if] he invited him to a house of feasting and he did not go, he can say to him, “a son will ultimately be born to you, and I will be there with you, the joy of your child’s wedding will come to you, and I will go there.”
And the living should take it to heart. This matter, that if he does not bestow kindness now, he will no longer [be able to] bestow it upon him.9
==== Verse 3
Better vexation than levity. If one is pursued by the [Divine] standard of justice, he should not be depressed.10 It would have been better for the generation of the flood if the Holy One, Blessed Is He, had showed them an angry countenance because of their sins, rather than the laughter that He laughed with them, for had He shown them a slight expression of displeasure, they would have returned to [do] good.11 It would have been better for Adoniyahu had his father caused him grief for every sin that he committed, rather than the laughter that he showed him, and for which he was ultimately killed.
The heart is made better. It will reverse man’s heart and cause him to improve his ways.12
==== Verse 4
The heart of the wise [will reflect on] the house of mourning. Their thoughts13 are [focused] on the day of death.14 15
But the heart of the fools [are attracted] to the house of feasting. They do not fear the[ir] day of death, and their heart is as sound as a palace.16 17
==== Verse 6
For like the crackling of thorns. Thorn wood, espines in O.F.
Under a pot. Under a copper pot turned over a fire of thorns, and they rattle into it.18 Rabbi Yehoshua the son of Leivi said, that all [other] woods when they are kindled, their sound does not travel [far], but when thorns are kindled, their sound travels [far], as if to say, “We, too, are of wood”. They publicize, “We too are wood, and we are needed.” So do fools speak excessively, [as if] to say, “We, too, are important.”
This too is vanity. And it is labor, which the Holy One, Blessed Is He, gave the people to toil in and to be vexed with.
==== Verse 7
For quarreling makes the wise foolish. When the fool provokes the wise person, he confuses his thoughts, and he too, stumbles. Dasan and Aviram taunted Moshe, by saying, “may Adonoy look down upon you and judge, etc.,”19 and they confused him and caused his wisdom to depart and to speak in anger20 against the Holy One, Blessed Is He, and he said, “and You did not save Your people,”21 and he was punished for this matter, when He replied to him, “now you will see,”22 but you will not see the war of the thirty-one kings.
And a gift [corrupts] the heart. The heart of wisdom, which is a gift to man,23 as it is stated, “For Adonoy gives wisdom.”24
Quarreling. An expression of conflict and provocation. There are other interpretations, but they separate the verses one from the other, but “כִּי” [=for] which is stated at the beginning of the verse proves that it is connected to the preceding verse.
==== Verse 8
Better is the end of a matter than its beginning. [To be interpreted] according to its apparent meaning, [i.e.,] at the beginning of a matter, we do not know what will be its outcome,25 but when the outcome is good, it ends well.
Another explanation: Better is the end of a matter than its beginning. When it is good from its beginning, [i.e.,] that they had good intentions when they started it.26 Rabbi Meir stood and expounded the entire matter as referring to Elisha the son of Avuyah,27 in Midrash Koheles.
Patience. One who is slow to anger and is not easily provoked.28
==== Verse 9
Do not quicken. Do not rush.
==== Verse 10
Do not say, was it that the former days, etc. Do not wonder about the goodness that was bestowed upon the righteous men of yore, such as the generation of the wilderness, the generation of Yehoshua and the generation of Dovid.
For it is not out of wisdom that you ask. For everything depends upon the merit of the generations.29
==== Verse 11
It is good to have wisdom, etc. Their wisdom stood for them together with the heritage of the merit of their forefathers, for wisdom is good.30
And [such wisdom] benefits those who see the sun. Wisdom is a benefit for all mankind.
Those who see the sun. This refers to all mankind, as it was taught in the Mishnah,31 “He who vows not to benefit from those who see the sun, is also forbidden [to benefit] from the blind.” The intention [of this phrase] is to [include] anyone who benefits from the sun.
==== Verse 12
For wisdom shelters [as well] as money shelters. Whoever is in the shade of wisdom is in the shade of money, for wisdom causes eventual wealth.32
But the advantage of knowledge is that wisdom preserves the life of him who possesses it. And moreover, wisdom has an advantage over money, because wisdom preserves the life of its possessors.33
==== Verse 13
Consider the deeds of God. How everything is prepared according to man’s actions, the Garden of Eden for the righteous and Gehinnom for the wicked. Consider to which you should cling.
For who [else] can straighten. After death that which he made crooked during his life?34
==== Verse 14
On a day of goodness [prosperity], be in good spirits. On a day in which you have the ability to do good,35 be among those who do good.
And on a day of adversity reflect. When evil comes upon the wicked, be among the observers,36 as it is stated, “And they will go out and see the corpses of the people, etc.,”37 and you will not be among those who are seen, “and they will be a sight for all mankind.”38
The one was set up against the other. The good and the reward for its performance, in contrast to the evil and the ensuing punishment for doing it.39
That man should not find anything after him. To be critical of the Holy One, Blessed Is He.
==== Verse 15
There is a righteous man who perishes [despite] his righteousness. Although he is perishing, he is nonetheless steadfast in his righteousness.40 There was an incident concerning Yoseif the son of Pinchas the kohen who had an ulcerating sore on his leg. They called the physician to amputate his leg. He said to him, “when you are about to reach the last remaining hairbreadth [of completing the amputation], let me know,” and he did so. He then called his son Chunya and said to him, “My son , until now, you were obligated to care for me. But, from now on, you are no longer obligated to care for me, because a kohen may not become ritually impure from a limb cut off from his father while he was alive.”
==== Verse 16
Be not exceedingly righteous. Like Shaul, who tried to display his righteousness and [misdirected] his mercy on the wicked.
Nor overly wise. To deduce from a foolish inference from a minor case to a major case, [namely,] that for [the murder] of one person, said the Torah, bring a decapitated heifer, etc.41
==== Verse 17
Be not excessively wicked. Even if you have been somewhat wicked, do not continue to act wickedly.
Why should you die before your time. As Shaul did, as it is stated, “and Shaul died for his transgressions that he committed [against Adonoy],”42 in the case of Nov, the city of kohanim,43 and in the case of Amoleik.44
==== Verse 18
It is best to take hold of one, etc. Grasp both, righteousness and wickedness. If the righteous prophet told you something that appears to you as being evil, e.g., what Shmuel said to Shaul, let it not be taken lightly by you to doubt it.
Will discharge his duty to both. Both of them, to preserve the righteousness and the wickedness according to their rule.
==== Verse 19
Wisdom gives [more] strength to the wise. Since it stated, “be not excessively wicked,”45 if you have been somewhat wicked, do not add to it, rather examine your deeds and regret the sin. He states, “wisdom gives [more] strength to the wise,” because it leads him to repentance.46
Than ten rulers. We find regarding Yoshiyahu, that Scripture testified about him, “the likes of him there had never been a king before him, etc.”47 Therefore, his wisdom remained with him, and he examined his actions, and it was better for him than “ten rulers” who acted wickedly and did not repent.48
Of the city. In Yerusholayim. [The ten were,] Rechovam, Aviyah, Achazyah, Yo’ash, after the death of Yehoyada,49 Amatzyah, Achaz, Menashe, Amon, Yehoyakim, and Tzidkiyahu.
==== Verse 20
For there is not a righteous man on earth. Therefore, he must examine his actions.50
==== Verse 21
Furthermore, of all the words, etc. Because he is speaking of Shaul, who accepted slander regarding Nov the city of kohanim, and concerning him it is stated, “ Be not excessively wicked,”51 he says, “Furthermore of all the words that are spoken,” to you by talebearers, “take them not to heart,” to accept them.
Lest you hear your own servant curse you. It is not good that you incline your ear to hear your servant cursing you.52
Another explanation: Than ten rulers. These are the ten things that condemn a person. His two eyes show him sinful things, his two ears which enable him to hear idle talk, his two hands with which he robs and plunders, his two feet which lead him to sinful things, and his mouth and his heart.
Another explanation: Wisdom gives [more] strength to the wise. This is No’ach. Than ten rulers. More than the ten generations that were before him.
Another explanation: To the wise. This is Avrohom. Than ten rulers. More than the ten generations that were before him.
Another explanation: To the wise. This is Yoseif. Than ten rulers. These are his brothers.
Another explanation: To the wise. This is Moshe. Than ten rulers. [The] ten organs that minister to food ingested by the body. From his mouth to the esophagus, from the esophagus to the stomach, etc., as it is [stated] in Midrash Koheles, but Moshe’s wisdom stood for him so that he did not need food for forty days and forty nights. All these interpretations are in the Midrash, but I am unable to reconcile them with the verse following, “For there is not a righteous man on earth.”53
==== Verse 23
“All this I have probed with wisdom,”54 refers to the verses below (other texts: and not) and [to the verses] above.
I have probed with wisdom. With the [wisdom of the] Torah.
I said I will be wise. To know the wisdom [of Torah].55
But [it proved to be] far beyond me. And what is this?56
==== Verse 24
That which was is far beyond me. The distant things that were in the Creation.
And so very deep it is; who can find it, for I am not permitted to delve into them, what is above and what is below, what is before and what is after.57 Furthermore—
==== Verse 25
So I turned about. To know and to search out and to seek the wisdom [=meaning] of the section dealing with the Red Heifer58 59 and the computation of the End [of exile] for Redemption.
And to know that wickedness is folly. To foresee the ultimate end of heresy, and “foolishness is madness,” [i.e.,] the confusion and madness therein.
==== Verse 26
And I find more bitter than death. Which is the severest of the ten harsh things that were created in the world, as it is [stated] in [Maseches] Bava Basra, in [the chapter entitled] “The Partners.”60 “And I find more bitter” and severe than it, “the woman,” this refers to heresy.
Whose her heart is full of [traps and] nets. An expression of a net, as in, “he catches them in his net and gathers them in his trawl.”61
Her hands as chains. Once she seizes a man, he is as though bound with thick ropes.
Chains. אֲסוּרִים is] a noun meaning “bonds,” as in, “and his bonds אֱסוּרָיו melted,”62 meaning his bonds, and so did Menachem explain it.
==== Verse 27
See, this is what I have found, says Koheles, adding one to another to find an accounting. All the commandments that the righteous perform, and the transgressions that the wicked commit, are counted before the Holy One, Blessed Is He, one [is placed next] to the other, and they combine to a large amount. So did our Rabbis explain it in Maseches Sotah.63
Says Koheles. Said the collection of wisdom, [i.e.,] said his intellectual soul which collects [his] wisdom.
Koheles. This קֹהֶלֶת is a feminine noun, and when it is used in the masculine form, it refers to the one who gathers it, i.e., Shlomo. We find in the Midrash, Rabbi Yirmiyah the son of Elazar said, that the Holy Spirit sometimes speaks in the masculine gender and sometimes it speaks in the feminine gender. One verse states, “you are my help עֶזְרִי and my rescuer,”64 and another verse states, “you are my help עֶזְרָתִי and my rescuer.”65 [Also,] one verse states, “a herald מְבַשֵּׂר proclaiming peace,”66 and another verse states, (the voice of)67 “the herald מְבַשֶּׂרֶת of Tzion.”68
==== Verse 28
For which yet my soul searches. In addition to those [quests] mentioned above, which I sought and did not find, my soul sought a proper one among women, but I did not find one, because they are all lightheaded. One [worthy] man among a thousand
I have found. It is customary in the world, [that out of] a thousand who enter [a school] to [learn] Scripture, emerge from them— successful and capable of [the study of] Mishnah— only one hundred. And of those hundred who enter [to study] Mishnah, only ten of them emerge for [the study of] Gemara, and of those ten who enter to [study] Gemara, only one emerges who is capable of rendering decisions [pertaining to religious matters], the result being one out of a thousand.
But a [worthy] woman among all of them. Even in a thousand; therefore, you must be cautious regarding her.
==== Verse 29
See, this only have I found. And which brought to the world a stumbling block through her.
That [God] made. The Holy One, Blessed Is He [created] Adam perfectly upright.69
But they. When his wife Chavah was paired up with him,70 and they became two and were called “they.”
Sought out many stratagems. Plans and designs of sin. So is it expounded in the Midrash.