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

<html>Better a good name than precious oil. A fine reputation for a person is better than precious oil,¹The Mishnah in Avos 4:13 states that there are three crowns, the crown of Torah, the crown of Kehunah and the crown of royalty, but the crown of a good name [כתר שם טוב], i.e., fine reputation, surpasses them all. 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.”²Tehillim 133:2. But a good name rises to the top, as it is stated, “and I will make your name great.”³Bereishis 12:2. Precious oil is temporary, but a fine reputation is forever, as it is stated, “may his name endure forever.”⁴Tehillim 72:17. Precious oil [at best] flows from the flask to the palace, and no further, but a fine reputation [spreads] throughout the world.⁵The fragrance of good oil dissipates but a good name grows constantly stronger. (Metsudas Dovid) 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.⁶Alternatively, a fine reputation is better on the day of death than on the day of birth, because so long as one lives, his reputation is subject to possible future deterioration, whereas on the day of death there are no uncertainties. This thought is found in the Mishnah in Avos 2:4 wherein Hillel said, “do not believe in yourself until the day you die.” (Sforno) Or, it is good for one to consider his death [יום המות], beginning from the time that he is born [יום הולדו], and by doing so he will refrain from sinning. (Khilos Yaakov) </html>

Verse 2

<html>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.⁷Upon going to a house of mourning a person realizes that he too will be mourned when his time comes. This will cause him to be humbled and make him aware of sin. (Metsudas Dovid) Alternatively, the kindness done for the dead is absolute and the level of kindness [חסד של אמת], for the provider does anticipate any payback because that is “the end of all men.” However, when going to a house of feasting, e.g., a wedding, the newly married couple “take to heart” to remember that act of kindness so that they can return the kindness. The latter type of kindness is somewhat inferior to the former, and therefore Koheles says, “it is better to go to a house of mourning than to a house of feasting, etc. (Binah La’itim) ⁸Frequenting the company of those who pursue honor and vanity arouses one’s lust and desire for those things, and that is the intent of this verse. (Mesilas Yeshorim) 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.⁹Alternatively, if a person who is planning to do evil visits a house of mourning, he will surely “take it to heart” the matters dealing with death, and will thus abandon his plans and repent before God. (Targum) </html>

Verse 3

<html>Better vexation than levity. If one is pursued by the [Divine] standard of justice, he should not be depressed.¹⁰Alternatively, “better vexation stemming from levity,” i.e., when a situation calls for vexation [e.g., a teacher with his student], it should be only an appearance on the outside of anger, but not an emotional, true feeling, of anger. In the words of the Mesilas Yeshorim [Chapter 11] “any anger shown should be anger of the face and not anger of the heart.” 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.¹¹See Maseches Shabbos 30b. 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.¹²Alternatively, as a result of the drought and retribution inflicted upon the world, the righteous will pray to God for mercy. (Targum) </html>

Verse 4

<html>The heart of the wise [will reflect on] the house of mourning. Their thoughts¹³The literal translation is somewhat difficult because the heart of the wise is located in the same place as everyone else, therefore Rashi explains that it refers to their thoughts. (Sifsei Chachomim) are [focused] on the day of death.¹⁴These are their thoughts even when they are not visiting a house of mourning. As a result they subordinate their desires and avoid sin. (Metsudas Dovid) ¹⁵Alternatively, the heart of the wise mourns over the destruction of the Beis Hamikdosh and grieve over Yisroel’s exile. (Targum) 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.¹⁶They are always thinking about joy and levity which brings a person to sin. (Metsudas Dovid) ¹⁷Alternatively, the heart of fools is involved in mockery, in eating, drinking and seeking enjoyment, and they have no concern over the suffering of their brethren. (Targum) </html>

Verse 6

<html>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.¹⁸The crackling of thorns in the fire lasts only a brief moment and then is gone. So, too, the laughter of the fool has no useful purpose or lasting value. Or, the verse conveys the thought that the wise grieve because they are fearful that they are lacking in their service to God, whereas fools are generally satisfied and happy because they feel they have totally fulfilled their obligation in their service to God. 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. </html>

Verse 7

<html>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.,”¹⁹Shemos 5:21. and they confused him and caused his wisdom to depart and to speak in anger²⁰A wise person should distance himself from being involved in discussion with fools because it will cause his own wisdom to suffer. (Metsudas Dovid) against the Holy One, Blessed Is He, and he said, “and You did not save Your people,”²¹Ibid. Verse 23. and he was punished for this matter, when He replied to him, “now you will see,”²²Ibid. 6:1. 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,²³I.e., the provocation by the wicked, causes the wise to forfeit their wisdom, which is God‘s gift to man. as it is stated, “For Adonoy gives wisdom.”²⁴Mishlei 2:6. 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. </html>

Verse 8

<html>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,²⁵And we are therefore unable to evaluate it properly. 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.²⁶Alternatively, immediately at the beginning of a matter, a person should reflect on its repercussions, and by doing so he will constantly improve himself, as the Gemara in Maseches Tamid 32a states, “Who is wise? He who discerns what is about to come to pass.” (Ksav Sofer) Rabbi Meir stood and expounded the entire matter as referring to Elisha the son of Avuyah,²⁷Rashi should not be translated literally, that Rabbi Meir expounded this matter etc., rather Rabbi Meir was in the midst of expounding when Elisha clarified to Rabbi Meir what Rabbi Akiva expounded pertaining to this verse. (Sifsei Chachomim) in Midrash Koheles. Patience. One who is slow to anger and is not easily provoked.²⁸See Mishnayos Avos 5:11. </html>

Verse 9

<html>Do not quicken. Do not rush.</html>

Verse 10

<html>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.²⁹Alternatively, the answer to this question is beyond human comprehension. (Metsudas Dovid) </html>

Verse 11

<html>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.³⁰Alternatively, נחלה refers to a monetary inheritance or a skill that is handed down from father to son (Ibn Ezra). Thereby, one is able to immerse himself in his studies without having the burden of financial worries (Alshich). See Mishnayos Avos 2:2 which states that the study of Torah is good when combined with an occupation, for the exertion of them both makes sin forgotten. Or, wisdom is good as an accompaniment to an inheritance, for without wisdom, the wealth he came into will not endure. (Metsudas Dovid) 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,³¹Mishnayos Nedarim 3:7. “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. </html>

Verse 12

<html>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.³²Alternatively, just as wisdom of the Torah gives life [i.e., shelters] in the World of Come, so does money that is given to charity provide life [i.e., shelters] in the World to Come. (Targum) 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.³³Wisdom is not subject to death or consumption. The idea that “wisdom preserves the life of him who possesses it,” may be in reference to the Gemara in Maseches Yevamos 97a, which states that the lips of a deceased scholar in whose name a traditional statement is reported in this world, move gently in the grave. (Reb Tzvi Charif) </html>

Verse 13

<html>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?³⁴Alternatively, only God can straighten what He made crooked on account of the inequity of the generation, e.g., the Gemara in Maseches Rosh Hashanah 17b states, that if little rain had been decreed on account of the inequities of the generation and afterwards the people improved their ways, God will rectify what He made crooked and cause the rain to fall in its proper time and place without the loss of a drop. (Metsudas Dovid) </html>

Verse 14

<html>On a day of goodness [prosperity], be in good spirits. On a day in which you have the ability to do good,³⁵Alternatively, on a day of good fortune be happy and enjoy it. (Metsudas Dovid) be among those who do good. And on a day of adversity reflect. When evil comes upon the wicked, be among the observers,³⁶Adversity is caused by being sinful. Therefore, examine your deeds and remove any sins by repenting (Sforno). Alternatively, on a day of adversity, reflect and be hopeful for a day of goodness to come. (Likutei Yehudah) as it is stated, “And they will go out and see the corpses of the people, etc.,”³⁷Yeshayahu 66:24. and you will not be among those who are seen, “and they will be a sight for all mankind.”³⁸Ibid. 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.³⁹Alternatively, “one set up against the other,” refers to the punishment that was set up against the evil deeds, i.e., the concept of מדה כנגד מדה, that is, the manner of punishment corresponds to the sin, and it is never meted out in a greater amount than warranted. That man should not find anything after him. To be critical of the Holy One, Blessed Is He. </html>

Verse 15

<html>There is a righteous man who perishes [despite] his righteousness. Although he is perishing, he is nonetheless steadfast in his righteousness.⁴⁰Alternatively, “there is a righteous man who perishes because of his righteousness,” i.e., were he not righteous, he might not have been punished at all. God is more demanding with the righteous, as stated in Maseches Yevamos 121b (Metsudas Dovid and Alshich). Avrohom, Yaakov, Yoseif, Dovid, Michal and Chizkiyah are examples of righteous people who did not escape judgement because of a slight indiscretion on their part. (Mesilas Yeshorim) 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.” </html>

Verse 16

<html>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.⁴¹This Rashi refers back to the preceding one and explains the misdirected logic which led Shaul to spare Amoleik. </html>

Verse 17

<html>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],”⁴²I Divrei Hayomim 10:13. in the case of Nov, the city of kohanim,⁴³See I Shmuel 22:16-19. and in the case of Amoleik.⁴⁴See I Shmuel 15:8-15. </html>

Verse 18

<html>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. </html>

Verse 19

<html>Wisdom gives [more] strength to the wise. Since it stated, “be not excessively wicked,”⁴⁵Above, verse 17. 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.⁴⁶Rashi explains the juxtaposition of verse 17 with this verse is to teach that in the event a person sinned slightly, his wisdom will encourage him to repent his way. (Sifsei Chachomim) 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.”⁴⁷II Melochim 23:25. 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.⁴⁸Alternatively, the חכם refers to Yoseif, and the ten rulers refer to Yoseif’s brothers. (Targum) Of the city. In Yerusholayim. [The ten were,] Rechovam, Aviyah, Achazyah, Yo’ash, after the death of Yehoyada,⁴⁹For as long as Yehoyada was alive, Yo’ash was completely righteous. (Sifsei Chachomim) Amatzyah, Achaz, Menashe, Amon, Yehoyakim, and Tzidkiyahu. </html>

Verse 20

<html>For there is not a righteous man on earth. Therefore, he must examine his actions.⁵⁰Rashi is explaining the previous verse [Above 7:19], where one could question that instead of stating that wisdom encourages a person to repent, would not wisdom deter one from sinning altogether. Therefore Scripture declares that “there is not a righteous man…who…never sins.” </html>

Verse 21

<html>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,”⁵¹Above, verse 17. 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.⁵²As Dovid did with Shimi the son of Geira. See II Shmuel 16:5-13. (Sifsei Chachomim) 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.”⁵³Above, verse 20. </html>

Verse 23

<html>

“All this I have probed with wisdom,”⁵⁴Below, verse 23. 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].⁵⁵Alternatively, if I consider myself a wise person [=אמרתי אחכמה], then it is beyond doubt that wisdom is very distant from me [=והיא רחוקה ממני]. (Rabbi of Kotzk) But [it proved to be] far beyond me. And what is this?⁵⁶Alternatively, the reason why the Torah proved to be far, i.e., I am unable to comprehend it, is because of me [=ממני] and not, God forbid, that the Torah is lacking. (Amtachas Binyomin) </html>

Verse 24

<html>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.⁵⁷See Maseches Chagigah 11b. Furthermore— </html>

Verse 25

<html>So I turned about. To know and to search out and to seek the wisdom [=meaning] of the section dealing with the Red Heifer⁵⁸The numerical value [gematria] of “והיא רחוקה” equals 341, the same as “פרה אדומה.” ⁵⁹The Gemara in Maseches Yoma 14a states, that verse 7:23 above “I said, ‘I will be wise but it proved far beyond [והיא רחוקה] me,’” is referring to the Red Heifer, whose ashes render ritually clean one who has become contaminated by contact with a corpse, and yet these same ashes contaminate one who is ritually clean. 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. </html>

Verse 26

<html>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.”⁶⁰10a. “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.”⁶¹Chavakuk 1:15. 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,”⁶²Shoftim 15:14. meaning his bonds, and so did Menachem explain it. </html>

Verse 27

<html>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.⁶³8b. 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,”⁶⁴Tehillim 70:6. and another verse states, “you are my help עֶזְרָתִי and my rescuer.”⁶⁵Ibid. 40:18. [Also,] one verse states, “a herald מְבַשֵּׂר proclaiming peace,”⁶⁶Nachum 2:1. and another verse states, (the voice of)⁶⁷The text in the parenthesis is not part of the verse. “the herald מְבַשֶּׂרֶת of Tzion.”⁶⁸Yeshayahu 40:9. </html>

Verse 28

<html>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. </html>

Verse 29

<html>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.⁶⁹As God stated in Bereishis 3:22 regarding Adam, “Behold, the man has become like one of us to know [what is] good and [what is] evil.” But they. When his wife Chavah was paired up with him,⁷⁰Rashi is explaining the reason for the change to plural [“they”] when the subject is singular [“man”]. and they became two and were called “they.” Sought out many stratagems. Plans and designs of sin. So is it expounded in the Midrash.</html>

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Table of Contents

Ecclesiastes 7

Ecclesiastes 7

Notes

Cross Reference

Concordance

Commentary

Rashi

Verse 1

Verse 2

Verse 3

Verse 4

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29