| 1Everything has an appointed season, and there is a time for every matter under the heaven. |
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אלַכֹּ֖ל זְמָ֑ן וְעֵ֥ת לְכָל־חֵ֖פֶץ תַּ֥חַת הַשָּׁמָֽיִם: |
| Everything has an appointed season. Let not the gatherer of wealth from vanity rejoice, for even though it is in his hand now, the righteous will yet inherit it; only the time has not yet arrived, for everything has an appointed season when it will be. |
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לַכֹּל זְמָן.
אַל יִשְׂמַח הָאוֹסֵף בְּהוֹן מֵהֶבֶל, כִּי אִם עַכְשָׁיו הוּא בְיָדוֹ, עוֹד יִירָשׁוּהוּ צַדִּיקִים, אֶלָּא שֶׁעֲדַיִן לֹא הִגִּיעַ הַזְּמַן, כִּי לְכָל־דָּבָר יֵשׁ זְמַן קָבוּעַ מָתַי יִהְיֶה:
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| for every matter. Heb. חֵפֶץ, for every thing. All things are called חֲפָצִים in the language of the Mishnah. |
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לְכָל־חֵפֶץ.
לְכָל־דָּבָר. כָּל־הַדְּבָרִים קְרוּיִם חֲפָצִים בִּלְשׁוֹן מִשְׁנָה:
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| 2A time to give birth and a time to die; a time to plant and a time to uproot that which is planted. |
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בעֵ֥ת לָלֶ֖דֶת וְעֵ֣ת לָמ֑וּת עֵ֣ת לָטַ֔עַת וְעֵ֖ת לַֽעֲק֥וֹר נָטֽוּעַ: |
| A time to give birth. at nine months. |
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עֵת לָלֶדֶת.
לְתִשְׁעָה חֳדָשִׁים:
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| and a time to die. the limit of the years of every generation. |
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וְעֵת לָמוּת.
קֶצֶב שָׁנוֹת שֶׁל כָּל־דוֹר וָדוֹר:
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| a time to plant. a nation and a kingdom. |
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עֵת לָטַעַת.
גּוֹי וּמַמְלָכָה:
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| and a time to uproot. A time will come for it to be uprooted. |
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וְעֵת לַעֲקוֹר.
עֵת יָבֹא לְהֵעָקֵר:
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| 3A time to kill and a time to heal; a time to break and a time to build. |
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געֵ֤ת לַֽהֲרוֹג֙ וְעֵ֣ת לִרְפּ֔וֹא עֵ֥ת לִפְר֖וֹץ וְעֵ֥ת לִבְנֽוֹת: |
| A time to kill. an entire nation, when the day of its visitation arrives, as it is said (Isa. 14:30): “and he shall slay your remnant with the sword (sic).” |
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עֵת לַהֲרוֹג.
אוּמָּה שְׁלֵמָה, כְּשֶׁמַּגִיעַ יוֹם פְּקֻדָּתָהּ, כְּמוֹ שֶׁנֶּאֱמַר, וּשְׁאֵרִיתֵךְ יַהֲרֹג:
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| and a time to heal. their ruin, as it is written concerning Egypt (ibid. 19:22): “and they shall return to the Lord, and He shall accept their prayer and heal them.” |
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וְעֵת לִרְפּוֹא.
שִׁבְרָם, כְּעִנְיָן שֶׁנֶּאֱמַר בְּמִצְרַיִם, "וְשָׁבוּ עַד־ה' וְנֶעְתַּר לָהֶם וּרְפָאָם":
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| a time to break. the wall of the city, when it is decreed upon it, as it is said (Neh. 1:3): “and the wall of Jerusalem is breached.” |
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עֵת לִפְרוֹץ.
חוֹמַת הָעִיר כְּשֶׁנִּגְזַר עָלֶיהָ, שֶׁנֶאֱמַר, וְחוֹמַת יְרוּשָׁלַיִם מְפֹרָצֶת:
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| and a time to build. as it is said (Amos 9:11): “and build it up as in the days of yore.” |
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וְעֵת לִבְנוֹת.
שֶׁנֶּאֱמַר, וּבְנִיתִיהָ כִּימֵי עוֹלָם:
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| 4A time to weep and a time to laugh; a time of wailing and a time of dancing. |
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דעֵ֤ת לִבְכּוֹת֙ וְעֵ֣ת לִשְׂח֔וֹק עֵ֥ת סְפ֖וֹד וְעֵ֥ת רְקֽוֹד: |
| A time to weep. on the ninth of Av. |
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עֵת לִבְכּוֹת.
בְּתִשְׁעָה בְאָב:
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| and a time to laugh. in the future, as it is said (Ps. 126:2): “Then our mouths will be filled with laughter.” |
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וְעֵת לִשְׂחוֹק.
לֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר, "אָז יִמָּלֵא שְׂחוֹק פִּינוּ":
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| a time of wailing. in the days of mourning. |
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עֵת סְפוֹד.
בִּימֵי אֵבֶל:
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| and a time of dancing. with bridegrooms and brides. |
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וְעֵת רְקוֹד.
בַּחֲתָנִים וְכַלּוֹת:
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| 5A time to cast stones and a time to gather stones; a time to embrace and a time to refrain from embracing. |
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העֵת לְהַשְׁלִ֣יךְ אֲבָנִ֔ים וְעֵ֖ת כְּנ֣וֹס אֲבָנִ֑ים עֵ֣ת לַֽחֲב֔וֹק וְעֵ֖ת לִרְחֹ֥ק מֵֽחַבֵּֽק: |
| A time to cast stones. The youths of Israel scattered during the destruction of the Temple: (Lam. 4:1): “The holy stones are scattered.” |
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עֵת לְהַשְׁלִיךְ אֲבָנִים.
בַּחוּרֵי יִשְׂרָאֵל מֻשְׁלָכִים בְּחֻרְבַּן הַבַּיִת, "תִּשְׁתַּפֵּכְנָה אַבְנֵי־קֹדֶשׁ:"
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| and a time to gather. them from the exile, as it is written (Zech. 9:16): “And the Lord God (sic) shall save them on that day like the flocks of his people, for crown stones are exalted on His land.” |
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וְעֵת כְּנוֹס.
אוֹתָם מִן הַגּוֹלָה, "וְהוֹשִׁיעָם ה' אֱלֹהֵיהֶם בַּיּוֹם הַהוּא כְּצֹאן עַמּוֹ כִּי אַבְנֵי־נֵזֶר מִתְנוֹסְסוֹת עַל־אַדְמָתוֹ:
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| a time to embrace. (Jer. 13:11): “For, just as a girdle clings etc.” |
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עֵת לַחֲבוֹק.
"כִּי כַּאֲשֶׁר יִדְבַּק הָאֵזוֹר וְגוֹ'":
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| and a time to refrain from embracing. (Isa. 6:12): “And the Lord removes the people far away.” |
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וְעֵת לִרְחֹק מְחַבֵּק.
"וְרִחַק ה' אֶת־הָאָדָם":
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| 6A time to seek and a time to lose; a time to keep and a time to cast away. |
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ועֵ֤ת לְבַקֵּשׁ֙ וְעֵ֣ת לְאַבֵּ֔ד עֵ֥ת לִשְׁמ֖וֹר וְעֵ֥ת לְהַשְׁלִֽיךְ: |
| A time to seek. As it is stated (Ezek. 34:16): “I will seek the lost,” concerning those of Israel gone astray. |
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עֵת לְבַקֵּשׁ.
כְּעִנְיָן שֶׁנֶּאֱמַר, אֶת־הָאֹבֶדֶת אֲבַקֵּשׁ. לְעִנְיַן נִדְחֵי יִשְׂרָאֵל:
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| and a time to lose. and a time when He lost them in exile, as it is said (Lev. 26: 38): “And you will become lost among the nations.” |
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וְעֵת לְאַבֵּד.
וְעֵת שֶׁאִבְּדָם בַּגּוֹלָה, שֶׁנֶּאֱמַר, "וַאֲבַדְתֶּם בַּגּוֹיִם".
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| a time to keep. (Num. 6:24): “May the Lord bless you and keep you,” when you do His will. |
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עֵת לִשְׁמוֹר.
"יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ", כְּשֶׁאַתֶּם עוֹשִׂים רְצוֹנוֹ:
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| and a time to cast away. (Deut. 29:27): “and cast them into another land.” |
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וְעֵת לְהַשְׁלִיךְ.
"וַיַּשְׁלִכֵם אֶל־אֶרֶץ אַחֶרֶת":
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| 7A time to rend and a time to sew; a time to be silent and a time to speak. |
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זעֵ֤ת לִקְר֨וֹעַ֙ וְעֵ֣ת לִתְפּ֔וֹר עֵ֥ת לַֽחֲשׁ֖וֹת וְעֵ֥ת לְדַבֵּֽר: |
| A time to rend. the kingdom of the House of David, as it is said (I Kings 14:8): “And I tore the kingdom, etc.” |
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עֵת לִקְרוֹעַ.
מַלְכוּת בֵּית דָּוִד, "וָאֶקְרַע אֶת־הַמַמְלָכָה וְגוֹ'":
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| and a time to sew. (Ezek. 37:17): “and they shall be one in your hand;” (ibid. verse 22): “neither shall they any longer be divided into two kingdoms.” |
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וְעֵת לִתְפוֹר.
"וְהָיוּ לַאֲחָדִים בְּיָדֶךָ. . . וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת":
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| a time to be silent. Sometimes a person is silent and receives a reward, as it is said (Lev. 10:3): “and Aaron was silent,” and he merited that the Divine speech be especially addressed to him, as it is said (ibid. verse 8): “And the Lord spoke to Aaron: Drink neither wine nor strong drink.” |
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עֵת לַחֲשׁוֹת.
פְּעָמִים שֶׁאָדָם שׁוֹתֵק וּמְקַבֵּל שָׂכָר, שֶׁנֶּאֱמַר, "וַיִּדֹּם אַהֲרֹן", וְזָכָה שֶׁנִּתְיַחֵד הַדִּבּוּר עִמּוֹ, שֶׁנֶּאֱמַר, "וַיְדַבֵּר ה' אֶל־אַהֲרֹן. . . יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ":
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| and a time to speak. (Exod. 15:1): “Then Moses… sang;” (Jud. 5:1): “Now Deborah… sang;” (Hos. 14:3): “Take words with you.” |
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וְעֵת לְדַבֵּר.
"אָז יָשִׁיר משֶׁה"; "וַתָּשַׁר דְּבוֹרָה"; "קְחוּ עִמָּכֶם דְּבָרִים":
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| 8A time to love and a time to hate; a time for war and a time for peace. |
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חעֵ֤ת לֶֽאֱהֹב֙ וְעֵ֣ת לִשְׂנֹ֔א עֵ֥ת מִלְחָמָ֖ה וְעֵ֥ת שָׁלֽוֹם: |
| A time to love. (Deut. 7:13): “and He will love you.” |
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עֵת לֶאֱהֹב.
"וַאֲהֵבְךָ:"
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| and a time to hate. (Hos. 9:15): “All their evil is in Gilgal; therefore (sic) I hated them.” |
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וְעֵת לִשְׂנֹא.
שֶׁנֶּאֱמַר, "כָּל־רָעָתָם בַּגִּלְגָּל כִּי־שָׁם שְׂנֵאתִים":
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| 9What profit has the one who works in that which he toils? |
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טמַה־יִּתְרוֹן֙ הָֽעוֹשֶׂ֔ה בַּֽאֲשֶׁ֖ר ה֥וּא עָמֵֽל: |
| What profit has the one who works. What is the profit of the one who does evil in all that he toils? He too-his time will come, and all will be lost. |
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מַה־יִּתְרוֹן הָעוֹשֶׂה.
מַה־יִּתְרוֹן שֶׁל עוֹשֶׂה רַע בְּכָל־שֶׁהוּא עָמֵל? גַּם הוּא עִתּוֹ יָבֹא וְהַכֹּל אָבַד:
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| 10I have seen the occupation that God gave to the sons of men with which to occupy themselves. |
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ירָאִ֣יתִי אֶת־הָֽעִנְיָ֗ן אֲשֶׁ֨ר נָתַ֧ן אֱלֹהִ֛ים לִבְנֵ֥י הָֽאָדָ֖ם לַֽעֲנ֥וֹת בּֽוֹ: |
| the occupation. Heb. הָעִנְיָן, the behavior. |
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הָעִנְיָן.
הַמִּנְהָג:
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| to occupy themselves. Heb. לַעֲנוֹת, to behave. |
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לַעֲנוֹת.
לְהִתְנַהֵג:
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| 11He has made everything beautiful in its time; also the [wisdom of] the world He put into their hearts, save that man should not find the deed which God did, from beginning to end. |
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יאאֶת־הַכֹּ֥ל עָשָׂ֖ה יָפֶ֣ה בְעִתּ֑וֹ גַּ֤ם אֶת־הָֽעֹלָם֙ נָתַ֣ן בְּלִבָּ֔ם מִבְּלִ֞י אֲשֶׁ֧ר לֹֽא־יִמְצָ֣א הָֽאָדָ֗ם אֶת־הַֽמַּֽעֲשֶׂ֛ה אֲשֶׁר־עָשָׂ֥ה הָֽאֱלֹהִ֖ים מֵרֹ֥אשׁ וְעַד־סֽוֹף: |
| everything beautiful in its time. At the time of good, it is beautiful that the reward be given for good deeds, and at the time of evil, it is fitting for the recompense for evil deeds. |
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יָפֶה בְעִתּוֹ.
בְּעֵת הַטּוֹבָה, יָפֶה הוּא לָבֹא תַשְׁלוּם שְׂכַר מַעֲשֵׂה הַטּוֹב, וּבְעֵת הָרָעָה, רְאוּיָה הִיא לְתַשְׁלוּם מַעֲשֵׂה הָרָע: גַּם אֶת־הָעֹלָם
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| also the world He put in their hearts, etc.. Also the wisdom of the world that He put into the hearts of the creatures-He did not put it all into the heart of everyone, but [He gave] a little to this one and a little to that one, in order that man should not comprehend the entire deed of the Holy One, blessed be He, to know it; and he will not know the day of his visitation [i.e., the day of his death] and on what he will stumble, in order that he put his heart to repent, so that he will be concerned and say, “Today or tomorrow I will die.” Therefore, הָעֹלָם is written here defectively, an expression of concealment (הַעֲלָמָה), for if man would know that the day of his death was near, he would neither build a house nor plant a vineyard. Therefore, he says that He made everything beautiful in its time. The fact that there is a time for death is a beautiful thing, for a person relies and says, “Perhaps the time of my death is far off,” and he builds a house and plants a vineyard, and it is [therefore] beautiful that it is concealed from people. |
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נָתַן בְּלִבָּם וְגוֹ'.
גַּם אֶת־חָכְמַת הָעוֹלָם אֲשֶׁר נָתַן בְּלֵב הַבְּרִיּוֹת, לֹא נָתַן הַכֹּל בְּלֵב כָּל־אֶחָד וְאֶחָד, אֶלָּא זֶה קְצַת וְזֶה קְצַת, כְּדֵי שֶׁלֹּא יִמְצָא הָאָדָם אֶת־כָּל־מַעֲשֵׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לָדַעַת אוֹתוֹ, וְלֹא יֵדַע אֶת־עֵת פְּקֻדָּתוֹ, וּבַמֶּה יִכָּשֵׁל, כְּדֵי שֶׁיִּתֵּן לֵב לָשׁוּב, שֶׁיִּדְאַג וְיֹאמַר: "הַיּוֹם אוֹ מָחָר אָמוּת". וּלְכַךְ, כָּתוּב כַּאן "הָעֹלָם" חָסֵר, לְשׁוֹן הָעֲלָמָה, שֶׁאִם יֵדַע הָאָדָם יוֹם מִיתָתוֹ קְרוֹבָה, לֹא יִבְנֶה בַיִת וְלֹא יִטַּע כֶּרֶם. לְכַךְ הוּא אוֹמֵר שֶׁהַכֹּל עָשָׂה יָפֶה בְעִתּוֹ; זֶה שֶׁיֵּשׁ עֵת לְמִיתָה, דָּבָר יָפֶה הוּא, שֶׁסּוֹמֵךְ הָאָדָם לוֹמַר: "שֶׁמָּא עֲדַיִן עֵת מִיתָתִי רָחוֹק", וּבוֹנֶה בַיִת וְנוֹטֵעַ כֶּרֶם, וְזוּ יָפָה, שֶׁנֶּעְלַם מִן הַבְּרִיּוֹת:
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| 12I knew that there is nothing better for them but to rejoice and to do good during his lifetime. |
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יביָדַ֕עְתִּי כִּ֛י אֵ֥ין ט֖וֹב בָּ֑ם כִּ֣י אִם־לִשְׂמ֔וֹחַ וְלַֽעֲשׂ֥וֹת ט֖וֹב בְּחַיָּֽיו: |
| I knew. now, since the time of visitation is concealed, that there is no [other] good for man but to rejoice with his portion and to do that which is good in the sight of his Creator, as long as he lives. |
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יָדַעְתִּי.
עַתָּה, הוֹאִיל וְנֶעְלַם עֵת הַפְּקֻדָּה, כִּי אֵין טוֹב בַּבְּרִיּוֹת כִּי אִם לִשְׂמוֹחַ בְּחֶלְקוֹ וְלַעֲשׂוֹת הַטּוֹב בְּעֵינֵי בוֹרְאוֹ בְּעוֹד שֶׁהוּא חָי:
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| 13And also, every man who eats and drinks and enjoys what is good in all his toil, it is a gift of God. |
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יגוְגַ֤ם כָּל־הָֽאָדָם֙ שֶׁיֹּאכַ֣ל וְשָׁתָ֔ה וְרָאָ֥ה ט֖וֹב בְּכָל־עֲמָל֑וֹ מַתַּ֥ת אֱלֹהִ֖ים הִֽיא: |
| and enjoys what is good. The Torah and the commandments. |
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וְרָאָה טוֹב.
תּוֹרָה וּמִצְוֹת:
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| 14I knew that everything that God made, that will be forever; we cannot add to it, nor can we subtract from it; and God made it so that they fear Him. |
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ידיָדַ֗עְתִּי כִּ֠י כָּל־אֲשֶׁ֨ר יַֽעֲשֶׂ֤ה הָֽאֱלֹהִים֙ ה֚וּא יִֽהְיֶ֣ה לְעוֹלָ֔ם עָלָיו֙ אֵ֣ין לְהוֹסִ֔יף וּמִמֶּ֖נּוּ אֵ֣ין לִגְר֑וֹעַ וְהָֽאֱלֹהִ֣ים עָשָׂ֔ה שֶׁיִּֽרְא֖וּ מִלְּפָנָֽיו: |
| I knew that everything that God made. [i.e.,] that the Holy One, blessed be He, [made] in the Creation, is fit to exist forever, and it cannot be changed, either by adding or by diminishing, and when it is changed, God commanded and caused it to be changed, in order that they should fear Him. The ocean broke through its boundary in the generation of Enosh and inundated a third of the world, and God did this so that they would fear Him. For seven days, the course of the sun was changed in the Generation of the Flood, to rise in the west and set in the east, in order that they fear Him. The sun went back ten steps in the days of Hezekiah, and in the days of Ahaz his father, the day was shortened and the night was lengthened on the day of his death, so that he should not be eulogized. All this was so that they would fear Him. Therefore, there is nothing better for a man to occupy himself with than with His commandments and to fear Him. |
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יָדַעְתִּי כִּי כָּל־אֲשֶׁר יַעֲשֶׂה.
הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה בְרֵאשִׁית, הוּא רָאוּי לִהְיוֹת לְעוֹלָם, וְאֵין לְשַׁנּוֹתוֹ, לֹא בְתוֹסֶפֶת וְלֹא בְגֵרָעוֹן, וּכְשֶׁנִּשְׁתַּנָּה, הָאֱלֹהִים צִוָּה וְעָשָׂה שֶׁיִּשְׁתַּנֶּה, כְּדֵי שֶׁיִּירְאוּ מִלְּפָנָיו. אוֹקְיָנוֹס פָּרַץ גְּבוּלוֹ בְּדוֹר אֱנוֹשׁ וְהֵצִיף שְׁלִישׁוֹ שֶׁל עוֹלָם, וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו. שִׁבְעַת יָמִים נִשְׁתַּנָּה הִלּוּךְ הַחַמָּה בְּדוֹר הַמַּבּוּל, לִזְרוֹחַ בְּמַעֲרָב וְלִשְׁקוֹעַ בְּמִזְרָח, כְּדֵי שֶׁיִּרְאוּ מִלְּפָנָיו. חַמָּה חָזְרָה לַאֲחוֹרֶיהָ עֶשֶׂר מַעֲלוֹת בִּימֵי חִזְקִיָּהוּ, וּבִימֵי אָחָז אָבִיו, נִתְקַצֵּר הַיּוֹם וְנִתְרַבָּה הַלַּיְלָה בְיוֹם מוֹתוֹ, כְּדֵי שֶׁלֹּא יְהֵא נִסְפָּד. כָּל־זֶה כְּדֵי שֶׁיִרְאוּ מִלְּפָנָיו. לְפִיכָךְ, אֵין טוֹב לָאָדָם לַעֲסוֹק אֶלָּא בְמִצְוָתוֹ וְלִירָא מִלְּפָנָיו:
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| 15That which was is already [done], and that which is [destined] to be, already was, and God seeks the pursued. |
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טומַה־שֶּֽׁהָיָה֙ כְּבָ֣ר ה֔וּא וַֽאֲשֶׁ֥ר לִֽהְי֖וֹת כְּבָ֣ר הָיָ֑ה וְהָֽאֱלֹהִ֖ים יְבַקֵּ֥שׁ אֶת־נִרְדָּֽף: |
| That which was is already. That which was before us, was already done, and we saw it or heard it from others who saw it, and we can attest to it, for we saw that the Holy One, blessed be He, seeks the pursued. Jacob was pursued, [and] Esau was a pursuer, (Mal. 1:2f): “And I loved Jacob. And I hated Esau.” The Egyptians pursued Israel. The Egyptians drowned in the sea, and Israel went forth with a high hand. |
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מַה־שֶּׁהָיָה כְּבָר הוּא.
מַה־שֶׁהָיָה מִלְּפָנֵינוּ, כְּבָר הוּא עָשׂוּי וּרְאִינוּהוּ אוֹ שְׁמַעְנוּהוּ מֵאֲחֵרִים שֶׁרָאוּהוּ, וְיֵשׁ לָנוּ לְהָעִיד עָלָיו שֶׁרָאִינוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ אֶת־הַנִּרְדָּפִים. יַעֲקֹב נִרְדָּף, עֵשָׂו רוֹדֵף. "וָאֹהַב אֶת־יַעֲקֹב וְאֶת־עֵשָׂו שָׂנֵאתִי". מִצְרַיִם רוֹדְפִים אֶת־יִשְׂרָאֵל; מִצְרַיִם טֻבְּעוּ בַיָּם, וְיִשְׂרָאֵל הָלְכוּ בְיָד רָמָה:
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| and that which. is destined to be at the end is a model of what already was. As it was in the beginning, so will it be at the end. The Holy One, blessed be He, does not change His standards in the world. |
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וַאֲשֶׁר.
עָתִיד לִהְיוֹת עוֹד בָּאַחֲרוֹנָה, הוּא דֻגְמַת מַה שֶׁכְּבָר הָיָה. כַּאֲשֶׁר בָּרִאשׁוֹנָה, כֵּן בָּאַחֲרוֹנָה. אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁנֶּה מִדּוֹתָיו בָּעוֹלָם:
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| and God seeks the pursued. to punish the pursuer. Therefore, what is the profit of one who does evil in what he toils? He is destined to be called to account. |
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וְהָאֱלֹהִים יְבַקֵּשׁ אֶת־נִרְדָּף.
לִפָּרַע מִן הָרוֹדֵף, לְפִיכָךְ, מַה־יִּתְרוֹנוֹ שֶׁל עוֹשֵׂה הָרָעָה בַּאֲשֶׁר הוּא עָמֵל? הֲרֵי סוֹפוֹ לְהִשְׁתַּלֵּם:
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| 16And moreover, I saw under the sun, [in] the place of justice, there is wickedness, and [in] the place of righteousness, there is wickedness. |
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טזוְע֥וֹד רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ מְק֤וֹם הַמִּשְׁפָּט֙ שָׁ֣מָּה הָרֶ֔שַׁע וּמְק֥וֹם הַצֶּ֖דֶק שָׁ֥מָּה הָרָֽשַׁע: |
| the place of justice, etc.. I saw with the holy spirit the place of the Chamber of Hewn Stone in Jerusalem, which was (Isa. 1:21): “full of justice;” there they will judge wickedly, as it is said (Micah 3:11): “Its heads judge for bribes,” and I saw their punishment. |
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מְקוֹם הַמִּשְׁפָּט וְגוֹ'.
רָאִיתִי בְרוּחַ הַקֹּדֶשׁ מְקוֹם לִשְׁכַּת הַגָּזִית בִּיְרוּשָׁלַיִם שֶׁהָיְתָה "מְלֵאֲתִי מִשְׁפָּט". שָׁמָּה יִשְׁפְּטוּ רֶשַׁע, כְּמוֹ שֶׁנֶּאֱמַר, "רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ", וְרָאִיתִי פֻרְעֲנוּתָם:
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| and the place of righteousness. the middle gate, which was the place of deciding the laws. |
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מְקוֹם הַצֶּדֶק.
שַׁעַר הַתָּוֶךְ, שֶׁהָיָה מְקוֹם חִתּוּךְ הֲלָכוֹת:
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| there is wickedness. there sat Sarsachim, Rab-Saris, Nergal- Sarezer, Rab-Mag (Jer. 39:3), and Nebuchadnezzar and his hosts, and they judged Israel with harsh tortures and death sentences. |
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שָׁמָה הָרֶשַׁע.
שָׁם יֵשְׁבוּ שַׂרְסְכִים, רַב־סָרִיס, נֵרְגַל שַׂרְאֶצֶר, רַב־מָג, וּנְבוּכַדְנֶצַּר וְחֵילוֹתָיו, וְדָנִין אֶת־יִשְׂרָאֵל בְּיִסּוּרִים קָשִׁים וּמִשְׁפְּטֵי מָוֶת:
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| there is wickedness. Heb. הָרָשַׁע. The accent mark is before the last syllable, indicating that it is a noun like הָרֶשַּׁע, but since it is the end of the verse, it is changed to be vowelized with a “kamatz,” although we do not find another instance of this word that changes in the case of an ethnachta or a sof pasuk. |
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שָׁמָּה הָרָשַׁע.
טַעֲמוֹ לְמַעֲלָה, לוֹמַר שֶׁהוּא שֵׁם דָּבָר כְּמוֹ הָרֶשַׁע (וְהָיָה רָאוּי לִנָּקֵד בְּסֶגּוֹ"ל הָרֵי"שׁ, אֶלָּא לְפִי שֶׁהוּא סוֹף פָּסוּק, נֶהְפַּךְ לִנָּקֵד קָמַ"ץ גָּדוֹל, וְאַף־עַל־פִּי שֶׁבְּכָל־מָקוֹם לֹא מָצִינוּ לוֹ עוֹד שֶׁמִּתְהַפֵּךְ בְּאֶתְנַחְתָּא וְסוֹף פָּסוּק):
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| 17I said to myself, "God will judge the righteous and the wicked, for there is a time for every matter and for every deed there." |
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יזאָמַ֤רְתִּֽי אֲנִי֙ בְּלִבִּ֔י אֶת־הַצַּדִּיק֙ וְאֶת־הָ֣רָשָׁ֔ע יִשְׁפֹּ֖ט הָֽאֱלֹהִ֑ים כִּי־עֵ֣ת לְכָל־חֵ֔פֶץ וְעַ֥ל כָּל־הַֽמַּֽעֲשֶׂ֖ה שָֽׁם: |
| I said to myself, etc.. Therefore, I say: The Holy One, blessed be He, judges everyone after a time, and even though the matter is delayed, it will ultimately reach its time, for there is a time for every matter, even for retribution, and there is a time for the visitation of judgment. |
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אָמַרְתִּי אֲנִי בְּלִבִּי וְגוֹ'.
לְפִיכָךְ אֲנִי אוֹמֵר, אֶת־הַכֹּל שׁוֹפֵט הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַחַר זְמַן; וְאַף־עַל־פִּי שֶׁמִּתְעַכֵּב הַדָּבָר, סוֹפוֹ לָבֹא אֶל שַׁעְתּוֹ. כִּי שָׁעָה יֵשׁ לְכָל־חֵפֶץ, אַף לְפֻרְעָנוּת. וְלִפְקֻדַּת הַדִּין יֵשׁ עֵת מָתַי יָבֹא:
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| and for every deed. that man did, they will judge him there when the time of the visitation arrives; there at that time, a time is given for every deed, to be judged for it. [The Rabbis say:] At the gate of the fold there are words (of bargaining), but in the stall (where the sheep are delivered) there is strict accounting (Shab. 32a). |
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וְעַל כָּל־הַמַּעֲשֶׂה שֶׂעָשָׂה הָאָדָם, שָׁם יִשְׁפְּטוּהוּ בְּבֹא עֵת הַפְּקֻדָּה.
שָׁם בְּאוֹתוֹ הָעֵת נִתָּן זְמַן לְכָל־הַמַּעֲשֶׂה לְהִשָּׁפֵט עָלָיו. אַבַּב חוּטְרֵי מִילֵי וְאַבֵּי דָרֵי חוּשְׁבְּנָא:
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| 18I said to myself, [that this is] because of the children of men, so that God should clarify for them, so that they may see that they are [like] beasts to themselves. |
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יחאָמַ֤רְתִּֽי אֲנִי֙ בְּלִבִּ֔י עַל־דִּבְרַת֙ בְּנֵ֣י הָֽאָדָ֔ם לְבָרָ֖ם הָֽאֱלֹהִ֑ים וְלִרְא֕וֹת שְׁהֶם־בְּהֵמָ֥ה הֵ֖מָּה לָהֶֽם: |
| I said to myself. when I saw all this. |
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אָמַרְתִּי אֲנִי בְּלִבִּי.
בִּרְאוֹתִי כָל־זֹאת:
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| [that this is] because of the children of men. who adopted the trait of haughtiness, to exert rulership and superiority over those smaller than they. |
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עַל־דִּבְרַת בְּנֵי הָאָדָם.
שֶׁאָחֲזוּ לָהֶם מִדַּת גַּאֲוָה לִנְהוֹג שְׂרָרָה וְרַבָּנוּת בִּקְטַנִּים מֵהֶם:
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| [so that God] should clarify for them. The Holy One, blessed be He [judges them], to let them know that their rulership is naught, and to show them and also the princes and the kings. |
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לְבָרָם.
(סְפָרִים אֲחֵרִים: לְבָרְרָם) הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹדִיעָם שֶׁאֵין שְׂרָרוֹתָם כְּלוּם, וּלְהַרְאוֹתָם שֶׁהֵם, וְאַף הַשָּׂרִים וְהַמְּלָכִים:
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| that they are like beasts to themselves. like other cattle and beasts they are to themselves. |
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בְּהֵמָה הֵמָּה לָהֶם.
כִּשְׁאָר בְּהֵמָה וְחַיָּה הֵמָּה לְעַצְמָם:
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| 19For there is a happening for the children of men, and there is a happening for the beasts-and they have one happening-like the death of this one is the death of that one, and all have one spirit, and the superiority of man over beast is nought, for all is vanity. |
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יטכִּי֩ מִקְרֶ֨ה בְֽנֵי־הָֽאָדָ֜ם וּמִקְרֶ֣ה הַבְּהֵמָ֗ה וּמִקְרֶ֤ה אֶחָד֙ לָהֶ֔ם כְּמ֥וֹת זֶה֙ כֵּ֣ן מ֣וֹת זֶ֔ה וְר֥וּחַ אֶחָ֖ד לַכֹּ֑ל וּמוֹתַ֨ר הָֽאָדָ֤ם מִן־הַבְּהֵמָה֙ אָ֔יִן כִּ֥י הַכֹּ֖ל הָֽבֶל: |
| For the happening of the children of men, etc.. This is the reason for the matter, that the Holy One, blessed be He, gave a fate and a mishap to the children of men, and there is a fate and a mishap to the beasts, and He gave one fate to them both, for just as this one dies, so does that one die. |
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כִּי מִקְרֶה בְנֵי־הָאָדָם וְגוֹ'.
הוּא טַעַם הַדָּבָר, אֲשֶׁר נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא מִקְרֶה וּפֶגַע לִבְנֵי אָדָם, וְיֵשׁ מִקְרֶה וּפֶגַע לִבְהֵמָה, וּמִקְרֶה אֶחָד לִשְׁנֵיהֶם נָתַן, כִּי, כְּשֵׁם שֶׁזֶּה מֵת, כַּךְ זֶה מֵת:
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| and the superiority of man over beast. And the superiority and success of man over the beasts is not apparent after he dies, for everything is converted to become vanity, to return to the dust. |
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וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן.
וְיִתְרוֹנוֹ וְהַצְּלָחָתוֹ שֶׁל אָדָם יוֹתֵר מִן הַבְּהֵמָה אֵינוֹ נִרְאֶה מִשֶׁמֵּת, כִּי הַכֹּל נֶהְפָּךְ לִהְיוֹת הֶבֶל לָשׁוּב אֶל הֶעָפָר:
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| 20All go to one place; all came from the dust, and all return to the dust. |
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כהַכֹּ֥ל הוֹלֵ֖ךְ אֶל־מָק֣וֹם אֶחָ֑ד הַכֹּל֙ הָיָ֣ה מִן־הֶֽעָפָ֔ר וְהַכֹּ֖ל שָׁ֥ב אֶל־הֶֽעָפָֽר: |
| 21Who knows that the spirit of the children of men is that which ascends on high and the spirit of the beast is that which descends below to the Earth? |
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כאמִ֣י יוֹדֵ֗עַ ר֚וּחַ בְּנֵ֣י הָֽאָדָ֔ם הָֽעֹלָ֥ה הִ֖יא לְמָ֑עְלָה וְר֨וּחַ֙ הַבְּהֵמָ֔ה הַיֹּרֶ֥דֶת הִ֖יא לְמַ֥טָּה לָאָֽרֶץ: |
| Who knows. Like (Joel 2:14): “Whoever knows shall repent.” Who is it who understands and puts his heart to [the fact] that the spirit of the children of men ascends above and stands in judgment, and the spirit of the beast descends below to the Earth, and does not have to give an accounting. Therefore, one must not behave like a beast, which does not care about its deeds. |
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מִי יוֹדֵעַ.
כְּמוֹ, "מִי יוֹדֵעַ יָשׁוּב". מִי הוּא אֲשֶׁר מֵבִין וְנוֹתֵן לֵב שֶׁרוּחַ בְּנֵי אָדָם הִיא הָעוֹלָה לְמַעְלָה וְעוֹמֶדֶת בְּדִין, וְרוּחַ הַבְּהֵמָה הִיא הַיּוֹרֶדֶת לְמַטָּה לָאָרֶץ, וְאֵין לָהּ לִתֵּן דִּין וְחֶשְׁבּוֹן, וְצָרִיךְ שֶׁלֹּא לְהִתְנַהֵג כִּבְהֵמָה שֶׁאֵינָהּ מַקְפֶּדֶת עַל מַעֲשֶׂיהָ:
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| 22And I saw that there is nothing better than that man rejoice in his deeds, for that is his portion, for who will bring him to see what will be after him? |
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כבוְרָאִ֗יתִי כִּ֣י אֵ֥ין טוֹב֙ מֵֽאֲשֶׁ֨ר יִשְׂמַ֤ח הָֽאָדָם֙ בְּֽמַֽעֲשָׂ֔יו כִּי־ה֖וּא חֶלְק֑וֹ כִּ֣י מִ֤י יְבִיאֶ֨נּוּ֙ לִרְא֔וֹת בְּמֶ֖ה שֶׁיִּֽהְיֶ֥ה אַֽחֲרָֽיו: |
| And I saw. in all of these. |
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וְרָאִיתִי.
בְכָל־אֵלֶּה:
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| that there is nothing better. for man. |
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כִּי אֵין טוֹב.
לָאָדָם:
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| than that man rejoice in his deeds. in the toil of his hands he should rejoice and eat, but not to widen his desire like the grave, to covet riches, to accumulate that which is not his. |
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מֵאֲשֶׁר יִשְׂמַח הָאָדָם בְּמַעֲשָׂיו.
מִיְגִיעַ כַּפָּיו יִשְׂמַח וְיֹאכַל, וְלֹא לְהַרְחִיב כִּשְׁאוֹל נַפְשׁוֹ לַחֲמוֹד לְהִתְעַשֵּׁר, לְהַרְבּוֹת לֹא לוֹ:
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| for that is his portion. The toil of his hands-that is his portion given him from Heaven, and with it he will rejoice. |
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כִּי הוּא חֶלְקוֹ.
יְגִיעַ כַּפָּיו הוּא הַחֵלֶק הַנִּתָּן לוֹ מִשָּׁמַיִם, וּבוֹ יִשְׂמַח:
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| for who will bring him to see. after he dies, what his sons will have; if they too will prosper with the riches that he gathered and left over for them or whether they will not prosper. |
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כִּי מִי יְבִיאֶנּוּ לִרְאוֹת.
לְאַחַר שֶׁמֵּת, בְּמֶה שֶׁיִּהְיֶה לְבָנָיו, אִם יַצְלִיחוּ גַם הֵם בָּעשֶׁר שֶׁאָסַף הוּא וְהֵנִיחַ לָהֶם, אוֹ לֹא יַצְלִיחוּ:
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