Ecclesiastes 2

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Ecclesiastes 2

1 I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.

2 I said of laughter, It is mad: and of mirth, What doeth it?

3 I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.

4 I made me great works; I builded me houses; I planted me vineyards:

5 I made me gardens and orchards, and I planted trees in them of all kind of fruits:

6 I made me pools of water, to water therewith the wood that bringeth forth trees:

7 I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:

8 I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.

9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.

10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.

11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.

12 And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.

13 Then I saw that wisdom excelleth folly, as far as light excelleth darkness.

14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.

15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.

16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.

17 Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.

18 Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.

19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.

20 Therefore I went about to cause my heart to despair of all the labour which I took under the sun.

21 For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.

22 For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?

23 For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.

24 There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.

25 For who can eat, or who else can hasten hereunto, more than I?

26 For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.

Notes

Cross Reference

Concordance

Commentary

Rashi

Verse 1

<html>I said to myself. Since that is so, I will refrain from wisdom, and I will indulge in drinking. I will try. אַנַסְּכָה is an expression of mixing wine [=מֶסֶךְ to drink,¹Alternatively, אנסכה means “I will test [=נסה].” (Metsudas Tzion); or “I will govern [=נסיך].” (Sforno) as in, “she mixed her wine,”²Mishlei 9:2. the mixing of wine with water to improve it or the mixing of spices with wine for create a spiced wine. And enjoy the good life. וּרְאֵה is the same as וּרְאוֹת [=to enjoy].³I.e., וראה is not a command. (Sifsei Chachomim) And behold, this too was vanity. For I saw prophetically that much evil is caused by lighthearted frivolity, [e.g.,] Belshatzar died as a result of a banquet, [and] the people of the generation of the flood were inundated because of the abundant goodness that You bestowed upon them. </html>

Verse 2

<html>Of laughter I said it is senseless. Mixed with cries and sighs.⁴Alternatively, ‘מהולל’ means praiseworthy [=הלל], referring to the joy and delight awaiting the righteous in the World to Come, which is indeed praiseworthy. See Maseches Shabbos 30b. And of joy, what does it [accomplish]? [What] good is it if it ends in grief. </html>

Verse 3

<html>I searched in my heart. I repeatedly searched in my heart to grasp them all, partying, wisdom, and folly, and to stimulate and to pamper my body by imbibing in wine. Every luxurious banquet is referred to as wine [=יַיִּן. And my heart conducted itself with wisdom. Even if my body is imbibed with wine, my heart conducted itself with wisdom and Torah observance. And to grasp foolishness. To things that appear foolish to me, concerning which I said, “Because God is with me, I will be able,”⁵Mishlei 30:1. for example, the [prohibition against] wearing sha’atnez and having mingled species in a vineyard, which Satan and the nations of the world are critical of, and so it states, “It is best to take hold of one,”⁶Below 7:18. and also, regarding Shaul, in whose eyes it seemed foolish to kill both man and woman, infant and suckling, but it was the commandment of the Omnipresent, and he called it foolishness! </html>

Verse 4

<html>I made great works. In the days of my greatness.</html>

Verse 5

<html>Every kind of fruit tree. For Shlomo with his wisdom recognized the veins of the earth, which vein goes to Cush, and there he planted peppers [which normally does not grow in Eretz Yisroel]; which one goes to a land of carobs, and there he planted carob trees. For all the veins of the lands come to Tzion, from where the world was founded, as it is stated, “Out of Tzion, the perfect beauty.”⁷Tehillim 50:2. Therefore, it is stated, “every kind of fruit tree.” [This is found] in Midrash Tanchuma.⁸The Gemara in Maseches Bava Kamma 82b states that it is forbidden to plant gardens and orchards in Yerusholayim. Apparently that is what prompted the Targum for this verse to describe that the boundaries for these plants and orchards were from “the wall of Yerusholayim until the banks of the water of Shiloach.” (Gishmei Bracha) </html>

Verse 6

<html>Pools of water. בְּרֵכוֹת is] similar to ponds for fish, which are dug into the ground. </html>

Verse 8

<html>And treasures of kings. The treasures of the kings, gold, silver and precious stones, which the kings collect in their treasure houses. And provinces. The treasure of all merchants. Singers and musical instruments. Various types of musical instruments.⁹See Maseches Gittin 68a. According to Rashi, שׁרים ושׁרות are various types of musical instruments. Alternatively, שׁרים ושׁרות are male singers and female singers respectively. Chests and chests of them. Beautiful coaches, covered wagons, a term used in the Gemara, “a coach שִׁדָּה, a chest and a closet.”¹⁰Mishnayos Keilim 18:3. ¹¹Alternatively, שׁדה ושׁדות refers to a harem, i.e., women taken forcefully [שדד=plunder]. (Ibn Ezra) </html>

Verse 9

<html>Also my wisdom. Also,¹²Alternatively, אף means “anger” and the verse is translated as, “only the [Torah] wisdom that I acquired through exertion [אף] is what remained with me.” The Gemara in Maseches Berachos 63b and in Maseches Eiruvin 54a indicates that the study of Torah during trying times is most commendable and will result in great success and will not soon be forgotten. Or, unlike some preachers who do not practice what they preach, I, says Koheles, internalized and conducted my life [עמדה לי] according to what I preached. (Yismach Moshe) I did not forsake my wisdom because of all these affairs, and it remained with me and I did not forget it. Another explanation, it stood by me to aid me against all these. </html>

Verse 10

<html>I did not deny. I did not distance myself to separate from them, and similarly, “and He held back some of the spirit [that was upon him] and he gave it unto … the elders,”¹³Bamidbar 11:25. like a candelabrum from which many candles are kindled, and none of its light is diminished. And this was my portion [reward]. And after doing all these, I have nothing more than this. Rav and Shmuel, one says, his staff, and one says, his cup.¹⁴See Maseches Sanhedrin 20b. The Gemara in Maseches Eiruvin 21b states that Shlomo established eiruvei chatzeiros [a procedure which allows carrying in courtyards on Shabbos] and netilas yodayim [ritual washing of one’s hands before eating]. Accordingly, מקלו [=his staff] alludes to eiruvei chatzeiros and קידו [=cup] alludes to netilas yodayim. (R’ Eliyahu Greiditzer) מַקֵּידָה is an earthenware cup, from which people drink.¹⁵See Rashi in Maseches Sanhedrin 20b. Others in the Midrash Aggadah interpret the entire section as referring to study halls, students, and synagogues. The forest growing with trees. The ignorant people, for working in fields and vineyards.¹⁶This Rashi on verse 6 appears to be out of place. Some texts treat the caption as part of Rashi narrative, i.e., that “the Midrash Aggadah interprets the entire section … and synagogues, and the forest growing with trees [refers to] the ignorant people, etc.” (Sifsei Chachomim) </html>

Verse 11

<html>Then I looked. Now at all my deeds, and I see that there is no benefit in them, for from all of them I am lacking.¹⁷I.e., they do not yield the eternal benefit I had expected of them. </html>

Verse 12

<html>I [then] turned my attention to behold wisdom. I turn away from all my affairs to delve into Torah, and madness and folly, [i.e.,] the punishment for transgressions. For what value is the man who would come after the king. To supplicate him concerning a decree that they decreed upon him, and they already executed the decree and it is already in effect. It is better for him to consider at first his actions, and he would not find it necessary for him to appeal. </html>

Verse 13

<html>Over foolishness. That is wickedness.¹⁸The analogy of wisdom and foolishness to light [אור] and darkness [חשך] can be explained that אור is an all inclusive term which can mean day or night, but חשך refers to night only. See Maseches Pesachim 2a-b. Similarly, a wise person, when the situation calls for it, can act in a foolish manner [as Dovid did when he escaped from Avimelech], whereas a foolish person cannot act as a wise person. (R. Leibish Charif) </html>

Verse 14

<html>The wise man, his eyes are in his head. In the beginning [=בְּרֹאשׁוֹ of the matter, he contemplates the end results.¹⁹Note the similarity to “Who is wise? He who visualizes what the future holds,” in Maseches Tamid 32a. But I also understood. Also, I [know], who praise the wise man over the fool, I know that they both will die. </html>

Verse 15

<html>And I said to myself, etc. I.e., since they will both die, perhaps I will think in my heart from now on that as it happens to the wicked man, so will it happen to me, so why should I be more righteous? Then I said to myself. That if I will think so, that is vanity, for the remembrances of the wise man and the fool are not equal. After their deaths, both of them will not be remembered together, for this one will be remembered for good, and this one will be remembered for evil. </html>

Verse 16

<html>Since in the days to come all will be forgotten. Because I see the wicked who already lived, and who were very successful, and in the days that came after them, all their power and their success were forgotten. And how can the death of the wise man be [like the death] of the fool. I observe the righteous succeeding in their deaths and availing their children, for example, “And I will remember My covenant with Yaakov, etc.,”²⁰Vayikra 26:42. [and] “I remember for you the kindness of your youth.”²¹Yirmiyahu 2:2. </html>

Verse 17

<html>And [so] I hated life. He was prophesying about the generation of Rechovam, who were wicked [people].²²During Rechovam’s reign, ten tribes defected and joined forces with him. </html>

Verse 19

<html>This too is vanity. This too is one of the vanities that were created in the world, that the wise man labors, and the fool inherits him. </html>

Verse 20

<html>And [so] I turned my heart to despair. Neither to toil nor to labor.</html>

Verse 21

<html>For there is a man. Its interpretation is according to its plain meaning. But the Midrash Aggadah in Tanchuma interprets it as an allegorical reference to the Holy One, Blessed Is He, concerning Whom it is stated, “and upon the likeness of the throne there was a likeness like the appearance of a man.”²³Yechezkeil 1:26. Who labored with wisdom. As it is stated, “Adonoy founded the earth with wisdom … with His knowledge the depths were split,”²⁴Mishlei 3:19-20. and to the creatures who had not labored in it, He left a share in it.²⁵This can be referring to a situation where one publicly shamed his friend, that according to our Sages his friend receives his share in Gan Eiden. (Kehilas Yaakov). Or, as the Gemara Maseches Chagigah 15a states that God created for every person a portion of Gan Eiden and a portion of Gehinnom, and when a wicked person fails to earn his portion in Gan Eiden, it is given to a righteous person in addition to his own portion that he earned. This too is vanity and a great evil. And they became a generation of vanity and “the wickedness of man was great upon the earth,”²⁶Bereishis 6:5. The text in Bereishis which is referring to the generation of the flood, states “כי רבה רעת האדם” which is similar to the wording of this verse “רבה רעה” [and a great evil]. in the generation of the flood. </html>

Verse 22

<html>For what has, etc. For what advantage does man gain from all his toil and frustration he endures with [his] labor and worry, which he toils, and ultimately leaving [his possessions] to others. </html>

Verse 23

<html>His lot. His custom. This too. Is one of the vanities that prevail in the world.</html>

Verse 24

<html>Is it not beneficial for man. This is a question, “that he eat and drink and shows himself content?” i.e., “he guides his heart to perform justice and righteousness with the food and drink, and so it was stated to Yehoyakim, “Did not your father eat and drink and practice justice and righteousness and then it was well with him?”²⁷Yirmiyahu 22:15. </html>

Verse 25

<html>For who should eat, etc. Why should I not rejoice with my portion in food and drink? Who deserves to eat what I toiled for, and who will hurry to swallow it, except me? If not I. Except me. This is the trait of the wicked, who hoard [their possessions] for others. </html>

Verse 26

<html>For to the man who is good in His sight. Before God, mentioned above, “that it is from the hand of God.”²⁸Above, verse 24. He gives wisdom, knowledge and joy. A heart [i.e., intellect] to engage in Torah [study] and in [fulfilling] the commandments and to rejoice in his portion of eating, drinking, and [donning] clean clothing. But to the sinner He gives the urge. A habit and concern to hoard and gather, and to give to him who is good before God, as the matter is stated, “and Esther put Mordechai in charge of Haman’s estate.”²⁹Esther 8:2. This too. Is one of the vanities that were given to the creatures, that they labor, and someone else takes.</html>

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Table of Contents

Ecclesiastes 2

Ecclesiastes 2

Notes

Cross Reference

Concordance

Commentary

Rashi

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26