Ecclesiastes 1

Ecclesiastes 1

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Ecclesiastes 1

1 The words of the Preacher, the son of David, king in Jerusalem.

2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.

3 What profit hath a man of all his labour which he taketh under the sun?

4 One generation passeth away, and another generation cometh: but the earth abideth for ever.

5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.

6 The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.

7 All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.

8 All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

9 The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.

10 Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.

11 There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.

12 I the Preacher was king over Israel in Jerusalem.

13 And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.

14 I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.

15 That which is crooked cannot be made straight: and that which is wanting cannot be numbered.

16 I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.

17 And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.

18 For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.

Notes

Cross Reference

Concordance

Commentary

Rashi

Verse 1

<html>The words of Koheles. Wherever it is stated, “the words of דִּבְרֵי,” it introduces words or reproof. [For example,] “These are the words הַדְּבָרִים that Moshe spoke,”¹Devarim 1:1. [followed by,] “And Yeshurun became fat [and kicked].”²Ibid. 32:15. [Also,] “The words דִּבְרֵי of Amos,”³Amos 1:1. [followed by,] “Hear this word, you cows of Bashan.”⁴Ibid. 4:1. [Also,] “The words דִּבְרֵי of Yirmiyahu,”⁵Yirmiyahu 1:1. [followed by,] “Ask now and see whether a male gives birth, etc.”⁶Ibid. 30:6. [And finally,] “And these are the words דִּבְרֵי of Dovid,”⁷II Shmuel 23:1. [followed by,] “But the wicked are all like thorns thrust away.”⁸Ibid. 23:6. “The words דִּבְרֵי of Koheles” [is followed by,] “The sun rises … All the rivers flow into the sea.”⁹Below, verse 5. He refers to the wicked as the “sun,” the “moon,”¹⁰Below, verse 7. and the “sea,” which earn no reward. So it was taught in Sifre. I learned from there that the section deals with the wicked and he compares them to the rising sun, which ultimately sets. Addendum: Another explanation, “All the rivers flow into the sea.” What is the meaning of this? This is stated concerning idolaters, the fools who prostrate themselves to the water thinking that it has substance because they see the Great Sea, into which all the rivers flow and it is not full, but they have no understanding that to the place where the rivers flow, they repeatedly go, for the water of the rivers that flow into the sea are the very same waters that already flowed; they flow from under the deep and flow above the surface until the sea and then flow again. Therefore, the rivers do not stop, and the sea is not full, and not because they have substance. End of addendum. Koheles. [He was called Koheles] because he gathered [=קִהֵל much wisdom,¹¹The term קהלת meaning gathering is in Devarim 33:4 where it states, “the gathering [קהלת] of Yaakov.” (Metsudas Tzion) and similarly, elsewhere [Scripture] calls him, “Agur Bin Yokeh,”¹²Mishlei 30:1. This is a reference to Shlomo, meaning the gatherer [אגור] of wisdom [בן] spewed out [יקה] the prophecy [המשא]. because he gathered אָגַר all the wisdom and spewed וַהֲקִיאָהּ it out, and some say that he would say all his words in public assembly [=בְּהַקְהֵל.¹³Alternatively, he gathered together and clarified many conflicting views. (Metsudas Tzion) King in Yerusholayim. The city of wisdom.¹⁴Shlomo is known by three titles. In Shir Hashirim 3:11 he is called King Shlomo, in Mishlei 1:1 he is called “King of Yisroel,” and here he is called “King in Yerusholayim.” The Gemara in Maseches Sanhedrin 20b, comments that his kingdom was diminished by the virtue of sin. He was first recognized universally as King Shlomo, after his sin he was King of Yisroel only, and then King of Yerusholayim alone. Alternatively, Sefer Koheles is replete with wisdom, therefore it states that its author reigned in “the city of wisdom,” thus he was exposed to much wisdom and his conclusions are worthy of great regard. </html>

Verse 2

<html>Vanity of vanities, said Koheles. Koheles complains about the entire seven days of creation, that it is all a vanity¹⁵Vanity is something empty of substance, it is zero. However, when combined with something of substance, such as Torah study, it adds value to it, in the same manner that a zero that is placed next to a number adds value to it. (Mashal Umlitzah) of vanities. Vanity of. הֲבֵל¹⁶The numerical value [gematria] of ‘הבל’ is 37, corresponding to the 37 years of Shlomo’s reign, considering his exile of three years. (Gra) is punctuated with a chataph patach, because it is in the construct state; i.e., the vanity of the vanities. Seven vanities [are mentioned],¹⁷הבל is one, הבלים [plural] are two, הבל is one, הבלים are two, and הבל is one, making a total of seven. corresponding to the seven days of creation. </html>

Verse 3

<html>What profit. [What] reward or gain.¹⁸Ordinarily, יתרון connotes “greater,” as when comparing two parts or objects, one to another. (Sifsei Chachomim) Beneath the sun. Instead [=תַּחַת¹⁹Ordinarily, תחת means “under,” but in this verse that definition would be difficult. Therefore, Rashi interprets תחת as “instead,” as we find in Bereishis 30:15, “in exchange [תחת] for your son’s duda’im.” The Gemara in Maseches Shabbos 30b renders תחת as “after,” and interprets the verse, that for his labor “after the sun” he realizes no profit, but for his labor “before the sun,” i.e., in Torah, which existed before God created the world, there is profit. (Sifsei Chachomim) of the Torah, which is called light,²⁰Mishlei 6:23. as it is stated, “and the Torah is light.”²¹“For all his labor” should not be misconstrued to include even engaging in Torah study, because otherwise Scripture should have stated בכל עמל [=all labor], however it states בכל עמלו [=his labor], referring to his own personal physical labor. Thus, one should labor in the study of Torah. All the labor which he does instead of engaging in Torah study, what reward does it yield? </html>

Verse 4

<html>A generation passes away and [another] generation comes. As much as the wicked man toils and labors to oppress and to rob, he does not outlive his activities, for the generation passes on and another generation comes and takes away everything from his sons, as the matter is stated, “His children must appease the poor.”²²Iyov 20:10. And the earth abides forever. But who are the ones who [cause the earth to] endure? The humble and low, who bring themselves down to the ground, as the matter is stated, “But the humble shall inherit the earth.”²³Tehillim 37:11. ²⁴Alternatively, unlike generations, that when one passes by, another one comes, the earth does not change. But Midrash Tanchuma states, that all the righteous of Yisroel are called earth [=אֶרֶץ, as it is stated, “for you will be a desirable land.”²⁵Malachi 3:12. </html>

Verse 5

<html>The sun rises, etc. A generation passes on and a generation comes, as the sun rises in the morning and sets in the evening,²⁶The connective vav in ‘וזרח’ demonstrates the connection with the previous verse of generations passing by. and it goes throughout the night, yearning to return to the place from where it rose yesterday, that it will rise from there also today. </html>

Verse 6

<html>The wind. The sun’s desire,²⁷Ordinarily רוח means wind, but because the “sun” is the subject of this verse, Rashi defines רוח as “desire” or “will,” i.e., the sun’s desire. (Sifsei Chachomim) talent in O.F., as in, “toward wherever there was the will הָרוּחַ to go.”²⁸Yechezkeil 1:12. And upon its circuits [the wind] returns. Also tomorrow, the entire circuit and encircling that it went around yesterday, it encircles and goes around today.²⁹The expression הולך [goes] is used for moving toward the south [symbolic of wisdom] and סובב [goes round, circles] is used for moving toward the north [symbolic of wealth]. הולך denotes going without purpose whereas סובב implies a determined action. Koheles hints that man pursues wisdom with indifference, whereas his pursuit of wealth he does with great effort and determination. (Toldos Aharon) It [the wind] goes toward the south. Always by day. And it turns about toward the north. Always by night. Round and round goes [the wind]. To the eastern and western sides, which it sometimes goes through by day, and sometimes circles at night. In Tammuz it goes through them, and in Teves it circles around them. Also the wicked, no matter how much their sun rises, they will ultimately set. No matter how much they gain power, they will ultimately return to their stench. From filth they came, and to filth they will return. And so — </html>

Verse 7

<html>All the rivers flow into the sea, yet the sea is not full. Because they do not remain therein, for the ocean is higher than the entire world, as it is stated, “He summons the waters of the sea and pours them, etc.”³⁰Amos 5:8. Now from where does a person pour? From above downward, and the rivers flow in the tunnels under the mountains from the ocean and flow repeatedly,³¹They continue this cycle perpetually. and this is [the meaning of], “to the place where the rivers flow, there they continue [to flow].” Also, the wicked man, wherever he came from, so he will go. </html>

Verse 8

<html>All things lead to weariness, etc., the eye is not satisfied [with seeing], nor the ear filled [with hearing]. This refers back to, “What profit [does man have],”³²Above, verse 3. if he exchanges the study of Torah to engage in idle talk? They are wearying, and he will not be able to acquire them all, and if he comes to indulge himself visually, his eyes will not be satisfied, and if he seeks aural satisfaction, his ears will not be gratified.³³Rashi translates דברים as “words.” Alternatively, דברים means “things,” i.e., “all things lead to weariness.” (Metsudas Dovid) </html>

Verse 9

<html>That which has been is what will be, etc. In whatever he learns, in a matter that is an exchange for the sun, there is nothing new. He will see only that which already was, which was created in the six days of creation.³⁴It is interesting to note that the Tiferes Yehonasan explains the verse dealing with the generation of separation in Bereishis 11:3, “ונלבנה לבנים [let us make bricks],” that the people attempted to build rocket ships [moon=לבנה] and venture into outer space. But one who engages in the study of Torah constantly finds new insights therein, as the matter is stated, “her breasts will satisfy you at all times.”³⁵Mishlei 5:19. Just as this breast, whenever the infant feels it, he finds a taste in it, so are the words of Torah, and likewise we find in Maseches Chagigah,³⁶See Maseches Eiruvin 54b where the foregoing is discussed. However, the account of Rabbi Eliezer son of Horkenos does not appear in Maseches Chagigah. that Rabbi Eliezer son of Horkenos said things that the ear had not heard, concerning the account of the “Celestial Chariot.” </html>

Verse 10

<html>Sometimes there is a thing. That comes to your hand under the sun about which the speaker will tell you, “See, this is a new thing!” But it is not new, for it has already been so for ages that have passed before us, only “there is no remembrance of earlier generations.”³⁷Below, verse 11. Therefore, it appears to be new. </html>

Verse 11

<html>Also of the later generations that are to come. After us, will have no recollection in the generations that will be after them. And the Midrash Aggadah expounds this as referring to the obliteration of Amaleik’s remembrance, [whose remembrance] will ultimately be obliterated, as it is stated, “and the house of Eisav will have no survivor.”³⁸Ovadyah 1:18. </html>

Verse 12

<html>I, Koheles, have been king. Over the whole world, and later, over Yisroel, and then, over Yerusholayim alone, and finally, over my staff,³⁹See Maseches Sanhedrin 20b. for it says, “[I] have been king … in Yerusholayim,” but now, I am no longer king.⁴⁰Koheles exemplifies the absurdity of being proud, regardless of one’s position in society. For time gives rise to many changes; Koheles went from reigning over the whole world to being dethroned. </html>

Verse 13

<html>And I applied my heart to search. In the Torah, which is wisdom, and to ponder over it concerning all the evil deeds mentioned above, which are committed under the sun, and I pondered over it that it is a sore task that the Holy One, Blessed Is He, set before mankind. “The life and the good, and the death and the evil.”⁴¹Devarim 30:15. An evil thing. They have evil behavior. To be afflicted with. To behave with it. “עִנְיָן” may be interpreted as an expression of an abode [=מָעוֹן and a dwelling, and it may also be interpreted as an expression of study [=עִיּוּן and thought, and the same applies [for the interpretation of] ‘לַעֲנוֹת בּוֹ.’⁴²Alternatively ‘לענות בו’ means “to be afflicted with.” (Metsudas Tzion) God has given. Has placed before them.⁴³And they have been given the freedom to choose [=בחירה]. </html>

Verse 14

<html>And vexation of spirit. The breaking [=וּרְעוּת of the spirit,⁴⁴Alternatively, ורעות רוח means, “and a grasping [from רעה] after wind,” i.e., man’s effort is as hopeless as trying to catch the wind. as in, “Shatter רֹעוּ, O peoples, and be devastated.”⁴⁵Yeshayahu 8:9. “רוּחַ” is talent in O.F. At the end of the deed it becomes heartache. </html>

Verse 15

<html>That which is crooked. During his lifetime, will not be able to be straightened after he dies. Whoever toiled on the eve of Shabbos will eat on Shabbos.⁴⁶See Maseches Avodah Zarah 3a. And our Sages explained this as referring to one who had illicit relations with a woman and begot a mamzer, or to a Torah scholar who abandoned the Torah, [i.e.,] he was originally straight, and became crooked.⁴⁷See Mishnayos Chagigah 1:7. Another application of this verse is in reference to a person who failed to recite Shema or Tefillah in their respective required time periods; in Maseches Berachos 26a. And that which is wanting cannot be counted. The one who excluded himself from the group,⁴⁸I.e., that was formed to perform a mitzvah; see Maseches Berachos 26a. cannot be counted with them to share their reward. </html>

Verse 16

<html>I said to myself. Now that I have sunk from my greatness, I speak to myself, saying, “Who would have said about me that I would come to such a state?” Behold, I have grown, etc. </html>

Verse 17

<html>And I applied my heart, now, to know the nature of wisdom, what its end is, and the nature of madness and folly. Madness. Dullness and confusion of thoughts, an expression of mixing, as in, “diluted מָהוּל with water.”⁴⁹Yeshayahu 1:22. And folly. Foolishness.⁵⁰שׂכלות has the same meaning as if it were spelled סכלות [=foolishness], as in, “and to grasp foolishness [סכלות]” in 2:3 and as in, “and madness and foolishness [סכלות]” in 2:12 below. I understand now, that also wisdom has frustration in it, for in great wisdom, a person relies on his great wisdom and does not distance himself from the prohibition, and much vexation comes to the Holy One, Blessed Is He. I said, “I will get many horses, but I will not return the people to Egypt,” but ultimately, I returned. I said, “I will take many wives, but they will not turn my heart away,” but it is written about me, “his wives swayed his heart.”⁵¹I Melachim 11:4. And similarly it states that he relied on his great wisdom and did many things, as it is stated, “the words of this man to Isieil, because God is with me, I will be able.”⁵²Mishlei 30:1.</html>

Table of Contents

Ecclesiastes 1

Ecclesiastes 1

Notes

Cross Reference

Concordance

Commentary

Rashi

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17