| 1A [good] name is better than good oil, and the day of death than the day of one's birth. |
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אט֥וֹב שֵׁ֖ם מִשֶּׁ֣מֶן ט֑וֹב וְי֣וֹם הַמָּ֔וֶת מִיּ֖וֹם הִוָּֽלְדֽוֹ: |
| A [good] name is better than good oil. A good name is better for a person than good oil, and on the day of death the name is better than on the day of his birth. For this reason, a good name is compared to good oil more than to other liquids, for oil-you put water into it, and it floats and rises, and is recognizable, but other liquids-you put water into them, and they absorb it. |
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טוֹב שֵׁם מִשֶּׁמֶן טוֹב.
יָפֶה לְאָדָם שֵׁם טוֹב מִשֶּׁמֶן טוֹב. וּבְיוֹם הַמָּוֶת טוֹב הַשֵּׁם מִיּוֹם הִוָּלְדוֹ לְכַךְ הֻקַּשׁ שֵׁם טוֹב לְשֶׁמֶן יוֹתֵר מִשְּׁאָר מַשְׁקִין, שֶׁהַשֶּׁמֶן אַתָּה נוֹתֵן לְתוֹכוֹ מַיִם, וְהוּא צָף וְעוֹלֶה וְנִכָּר, אֲבָל שְׁאָר מַשְׁקִים, אַתָּה נוֹתֵן לְתוֹכָן מַיִם, וְהֵם בּוֹלְעִים.
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| A [good] name is better than good oil. Good oil runs down, as it is said: (Ps. 133:2): “As the good oil on the head runs down upon the beard.” A good name, however, goes up, as it is said: (Gen. 12:2): “and I will make your name great.” Good oil is temporary, but a good name is eternal, as it is said: (Ps. 72:17): “May his name be forever.” Good oil flows from the flask to the palace, and no more, but a good name goes to the end of the world. Said Rabbi Judah the son of Rabbi Simon: We find that those who had good oil entered the place of life and emerged burnt up. These are Nadab and Abihu, who were anointed with the anointing oil. And we find those who possessed a good name, who entered a place of death and emerged alive, viz. Hananiah, Mishael, and Azariah, who emerged from the fiery furnace. |
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טוֹב שֵׁם מִשֶּׁמֶן טוֹב.
שֶׁמֶן טוֹב יוֹרֵד לְמַטָּה, שֶׁנֶּאֱמַר: "כַּשֶּׁמֶן הַטּוֹב . . . יוֹרֵד עַל הַזָּקָן". שֵׁם טוֹב עוֹלֶה לְמַעְלָה, שֶׁנֶּאֱמַר: "וַאֲגַדְּלָה שְׁמֶךָ". שֶׁמֶן טוֹב לְשָׁעָה, וְשֵׁם טוֹב לְעוֹלָם, שֶׁנֶּאֱמַר: "יְהִי שְׁמוֹ לְעוֹלָם". שֶׁמֶן טוֹב הוֹלֵךְ מִקִּיטוֹן לִטְרַקְלִין וְלֹא יוֹתֵר, וְשֵׁם טוֹב לְסוֹף הָעוֹלָם. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן: "מָצִינוּ בַּעֲלֵי שֶׁמֶן טוֹב נִכְנְסוּ לִמְקוֹם הַחַיִּים וְיָצְאוּ שְׂרוּפִים, וְהֵם נָדָב וַאֲבִיהוּא שֶׁנִּמְשְׁחוּ בְשֶׁמֶן הַמִּשְׁחָה, וּמָצִינוּ בַּעֲלֵי שֵׁם טוֹב שֶׁנִּכְנְסוּ לִמְקוֹם הַמִּיתָה וְיָצְאוּ חַיִּים, חֲנַנְיָה, מִישָׁאֵל וַעֲזַרְיָה, שֶׁיָּצְאוּ מִכִּבְשַׁן הָאֵשׁ:
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| and the day of death than the day of one’s birth. When Miriam was born, no one knew what she was. When she died, however, the well disappeared, and so [it was with] Aaron with the pillar of cloud and Moses with the manna. |
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וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ.
נוֹלְדָה מִרְיָם, אֵין הַכֹּל יוֹדְעִין מָה הִיא. מֵתָה, נִסְתַּלְּקָה הַבְּאֵר. וְכֵן אַהֲרֹן בְּעַמּוּד עָנָן, וְכֵן משֶׁה בְמָן:
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| 2It is better to go to a house of mourning than to go to a house of feasting, for that is the end of every man, and the living shall lay it to his heart. |
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בט֞וֹב לָלֶ֣כֶת אֶל־בֵּֽית־אֵ֗בֶל מִלֶּ֨כֶת֙ אֶל־בֵּ֣ית מִשְׁתֶּ֔ה בַּֽאֲשֶׁ֕ר ה֖וּא ס֣וֹף כָּל־הָֽאָדָ֑ם וְהַחַ֖י יִתֵּ֥ן אֶל־לִבּֽוֹ: |
| It is better to go to a house of mourning. a type of conduct that serves both the living and the dead. |
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טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל.
מִדָּה הַנּוֹהֶגֶת בַּחַיִּים וּבַמֵּתִים:
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| than to go to a house of feasting. A type of conduct that serves only the living. |
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מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה.
שֶׁהִיא מִדָּה שֶׁאֵינָהּ נוֹהֶגֶת אֶלָּא בַחַיִּים:
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| for that is the end of every man. Since mourning marks the end of every man, every man will ultimately come to this. Therefore, the living should put his heart [to the fact] that whatever loving-kindness I bestow upon the dead, I will require that they bestow the same to 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 (Ecc. Rabbah, Keth. 72a). Another explanation: |
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בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם.
בִּשְׁבִיל שֶׁהָאֵבֶל הוּא סוֹף כָּל הָאָדָם. סוֹפוֹ שֶׁל כָּל אָדָם לָבֹא לִידֵי כָּךְ. לְפִיכָךְ, הַחַי יִתֵּן אֶל לִבּוֹ, כָּל מַה שֶּׁאֶגְמֹל חֶסֶד עִם הַמֵּת, אֶצְטָרֵךְ אֲנִי שֶׁיִּגְמְלוּ לִי בְמוֹתִי, דְּיִדַּל יִדְלוּנֵיהּ, דְּיִטְעַן יִטְעֲנוּנֵיהּ, דְיִסְפֹּד יִסְפְּדוּנֵיה, דִּילַוֶּה יְלַוִּנֵיהּ.
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| for that is the end of every man:. For that is the end of the whole man; for death is the end of all man’s days, and if now he does not bestow kindness upon him, he will no longer 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 there I will be with you. The joy of your children’s wedding will come to you, and there I will go.” |
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בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם.
שֶׁהַמִּיתָה הִיא סוֹף כָּל יְמֵי הָאָדָם, וְאִם לֹא עַכְשָׁיו גּוֹמֵל לוֹ חֶסֶד, לֹא יִגְמֹל לוֹ עוֹד, אֲבָל בֵּית הַמִּשְׁתֶּה, זִמְּנוֹ וְלֹא הָלַךְ, יוּכַל לוֹמַר לוֹ: "סוֹפָךְ שֶׁיִּוָּלֵד לְךָ בֵן, וְשָׁם אֶהְיֶה עִמָּךְ, תָּבֹא לָךְ שִׂמְחַת חֲתוּנַת בִּנְךָ וְשָׁם אֵלֵךְ:
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| and the living shall lay it to his heart. this matter, that if he does not bestow kindness now, he will no longer [have the opportunity to] bestow it upon him. |
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וְהַחַי יִתֵּן אֶל לִבּוֹ.
הַדָּבָר הַזֶּה, שֶׁאִם לֹא עַכְשָׁיו יִגְמֹל לוֹ חֶסֶד, לֹא יִגְמֹל לוֹ עוֹד:
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| 3Vexation is better than laughter, for with a stern countenance the heart will rejoice. |
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גט֥וֹב כַּ֖עַס מִשְּׂח֑וֹק כִּֽי־בְרֹ֥עַ פָּנִ֖ים יִ֥יטַב לֵֽב: |
| Vexation is better than laughter. If one is pursued by the Divine Standard of Justice, let him not be distressed. It would have been better for the Generation of the Flood if the Holy One, blessed be He, had shown them an angry countenance because of the sins in their hands, 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 (Ecc. Rabbah). It would have been better for Adonijah 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 slain (Ecc. Zuta). |
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טוֹב כַּעַס מִשְּׂחוֹק.
מִי שֶׁרוֹדֶפֶת מִדַּת הַדִּין אַחֲרָיו, אַל יִצְטַעֵר. טוֹב הָיָה לָהֶם לְדוֹר הַמַּבּוּל אִם הֶרְאָם הַקָּדוֹשׁ בָּרוּךְ הוּא פָּנִים זְעוּמוֹת עַל עֲבֵרוֹת שֶׁבְּיָדָם, מִשְּׂחוֹק שֶׁשָּׂחַק עִמָּהֶם, שֶׁאִלּוּ הֶרְאָה לָהֶם קִימְעָא רוֹעַ פָּנִים, הָיוּ חוֹזְרִים לְמוּטָב. טוֹב הָיָה לַאֲדוֹנִיָּהוּ אִם עֲצָבוֹ אָבִיו עַל כָּל עֲבֵרָה שֶׁהָיָה עוֹשֶׂה, מִשְּׂחוֹק שֶׁהֶרְאָה לוֹ וּבְסוֹף נֶהֱרַג עָלָיו:
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| the heart will rejoice. It will turn over the heart of man to improve his ways. |
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יִיטַב לֵב.
יַהֲפֹךְ לֵב הָאָדָם לְהֵיטִיב דְּרָכָיו:
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| 4The heart of the wise is in a house of mourning, whereas the heart of the fools is in a house of joy. |
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דלֵ֤ב חֲכָמִים֙ בְּבֵ֣ית אֵ֔בֶל וְלֵ֥ב כְּסִילִ֖ים בְּבֵ֥ית שִׂמְחָֽה: |
| The heart of the wise is in a house of mourning. Their thought is about the day of death. |
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לֵב חֲכָמִים בְּבֵית אֵבֶל.
מַחֲשַׁבְתָּם עַל יוֹם הַמִּיתָה:
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| whereas the heart of the fools is in a house of joy. They do not quake because of the day of death, and their hearts are as sound as a palace. |
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וְלֵב כְּסִילִים בְּבֵית שִׂמְחָה.
אֵין חֲרֵדִים מִיּוֹם הַמִּיתָה וְלִבָּם בָּרִיא כְאוּלָם:
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| 5It is better to hear the rebuke of a wise man than for a man to hear the song of the fools. |
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הט֕וֹב לִשְׁמ֖וֹעַ גַּֽעֲרַ֣ת חָכָ֑ם מֵאִ֕ישׁ שֹׁמֵ֖עַ שִׁ֥יר כְּסִילִֽים: |
| 6For as the sound of the thorns under the pot, so is the laughter of the fool, and this too is vanity. |
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וכִּ֣י כְק֤וֹל הַסִּירִים֙ תַּ֣חַת הַסִּ֔יר כֵּ֖ן שְׂחֹ֣ק הַכְּסִ֑יל וְגַם־זֶ֖ה הָֽבֶל: |
| For as the sound of the thorns. the wood of the thorns, pines in French. |
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כִּי כְקוֹל הַסִּירִים.
עֲצֵי קוֹצִים, אשפינ"ט בְּלַעַ"ז:
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| under the pot. under a copper pot turned over a fire of thorns, and they rattle in it (sic). Said Rabbi Joshua the son of Levi: When all other woods are kindled, their sound does not travel far, but when thorns are kindled, their sound travels far, as if to say, “We too are wood.” They let people know, “We too are wood, and we are needed.” So are the fools very talkative, saying, “We, too, are important!” |
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תַּחַת הַסִּיר.
תַּחַת סִיר נְחשֶׁת הַכָּפוּי עַל תַּבְעֵרַת קוֹצִים, וְהֵם מְקַשְׁקְשִׁים לְתוֹכָהּ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כָּל קִיסַיָּא, כַּד אִינוּן דָּלְקִין, לֵית קָלְהוֹן אָזִיל. בְּרַם, הָלֵין סִירַיָּתָא, קָלְהוֹן אָזִיל, לְמֵימָר, אַף אֲנָן מִן קִיסַיָּא. מוֹדִיעִים שֶׁאַף אָנוּ מִן הָעֵצִים, וְיֵשׁ צוֹרֶךְ בָּנוּ. אַף הַכְּסִילִים מַרְבִּים דְּבָרִים, לוֹמַר: "גַּם אָנוּ מִן הַחֲשׁוּבִים":
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| this too is vanity. And it is labor, which the Holy One, blessed be He, gave the people to toil and be vexed with them. |
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וְגַּם זֶה הָבֶל.
וְעָמָל הוּא, שֶׁמָּסַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַבְּרִיּוֹת לִהְיוֹת יְגֵעִים וּמְקַנְתְּרִים בָּהֶם:
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| 7For the taunt makes the wise foolish, and it destroys the understanding, which is a gift. |
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זכִּ֥י הָעֹ֖שֶׁק יְהוֹלֵ֣ל חָכָ֑ם וִֽיאַבֵּ֥ד אֶת־לֵ֖ב מַתָּנָֽה: |
| For the taunt makes the wise foolish. When the fool taunts the wise man, he confuses his thoughts, and he too stumbles. Dathan and Abiram taunted Moses, saying, (Exod 5:21): “May the Lord look down upon you and judge, etc.,” and they confused him and destroyed his understanding and caused him to speak in anger against the Holy One, blessed be He, and he said, “and You did not save Your people,” and he was punished for this matter, when He replied to him, “Now you will see,” but you will not see the war of the thirty-one kings. |
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כִּי הָעשֶׁק יְהוֹלֵל חָכָם.
כְּשֶׁהַכְּסִיל מְקַנְתֵּר אֶת הֶחָכָם, מְעַרְבֵּב דַּעְתּוֹ, וְגַם הוּא נִכְשָׁל. דָּתָן וַאֲבִירָם קִנְתְּרוּ אֶת משֶׁה, לוֹמַר: "יֵרֶא ה' עֲלֵיכֶם וְיִשְׁפֹּט וְגוֹ'", וִיְעִרְבְּבוּהוּ וְאִבְּדוּ אֶת לִבּוֹ, וְגָרְמוּ לוֹ שֶׁהִקְפִּיד כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָמַר, "וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ", וְנֶעֱנַשׁ בַּדָּבָר, שֶׁהֱשִׁיבוֹ, "עַתָּה תִרְאֶה", וְלֹא תִרְאֶה בְמִלְחֶמֶת ל"א מְלָכִים:
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| the understanding, which is a gift. the heart of wisdom, which is a gift to man, as it is said (Prov. 2:6): “For the Lord gives wisdom.” |
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לֵב מַתָּנָה.
לֵב חָכְמָה, שֶׁהִיא מַתָּנָה לְאָדָם, שֶׁנֶּאֱמַר, "כִּי ה' יִתֵּן חָכְמָה":
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| the taunt. Heb. עֹשֶּׂק, an expression of conflict and taunts. There are other ways of interpretation; however, they separate the verses one from the other, but כִּי stated at the beginning of the verse proves that it is connected to the preceding verse. |
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עשֶׁק.
לְשׁוֹן רִיב וְקִנְתּוּרִין. יֵשׁ פָּנִים אֲחֵרִים מַפְרִידִין הַמִּקְרָאוֹת זוּ מִזּוּ וְ"כִי" הָאָמוּר בְּרֹאשׁ הַמִּקְרָא מוֹכִיחַ שֶׁמְּחֻבָּר לַמִּקְרָא שֶׁלְּפָנָיו:
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| 8The end of a thing is better than its beginning; better the patient in spirit than the haughty in spirit. |
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חט֛וֹב אַֽחֲרִ֥ית דָּבָ֖ר מֵרֵֽאשִׁית֑וֹ ט֥וֹב אֶֽרֶךְ־ר֖וּחַ מִגְּבַ֥הּ־רֽוּחַ: |
| The end of a thing is better than its beginning. [This is to be interpreted] according to its apparent meaning. At the beginning of a matter, we do not know what will be at its end, but when the end is good, it ends well. Another explanation: The end of a thing is good from its beginning: when it is good from its beginning, i.e., that they had good intentions when they started it. Rabbi Meir stood and expounded the entire matter as referring to Elisha the son of Abuyah, in Midrash Koheleth (Ecc. Rabbah). |
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טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ.
כְּמַשְׁמָעוֹ, בְּרֵאשִׁית הַדָּבָר, אֵין אָנוּ יוֹדְעִים מַה יְּהֵא בְסוֹפוֹ, אֲבָל כְּשֶׁאַחֲרִית טוֹב, נִגְמַר בְּטוֹב. טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ בִּזְמַן שֶׁהוּא מֵרֵאשִׁיתוֹ טוֹב, שֶׁנִּתְכַּוְּנוּ לְטוֹבָה כְּשֶׁהִתְתִילוּ בּוֹ. רַבִּי מֵאִיר הֲוָה קָאִים וְדָרִישׁ כּוּלֵיהּ מִלְתָא בֶּאֱלִישָׁע בֶּן אֲבוּיָה בְּמִדְרַשׁ קֹהֶלֶת:
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| a patient one. one who is slow to anger and does not hasten to quarrel. |
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אֶרֶךְ רוּחַ.
הַמַּאֲרִיךְ רָגְזוֹ, וְאֵינוֹ מְמַהֵר לָרִיב:
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| 9Be not hasty with your spirit to become wroth, for wrath lies in the bosom of fools. |
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טאַל־תְּבַהֵ֥ל בְּרֽוּחֲךָ֖ לִכְע֑וֹס כִּ֣י כַ֔עַס בְּחֵ֥יק כְּסִילִ֖ים יָנֽוּחַ: |
| Be not hasty. Heb. אַל תְּבַהֵל. Do not hasten. |
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אַל תְּבַהֵל.
אַל תְּמַהֵר:
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| 10Do not say, "How was it that the former days were better than these?" For not out of wisdom have you asked concerning this. |
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יאַל־תֹּאמַר֙ מֶ֣ה הָיָ֔ה שֶׁ֤הַיָּמִים֙ הָרִ֣אשֹׁנִ֔ים הָי֥וּ טוֹבִ֖ים מֵאֵ֑לֶּה כִּ֛י לֹ֥א מֵֽחָכְמָ֖ה שָׁאַ֥לְתָּ עַל־זֶֽה: |
| Do not say, How was it that the former days, etc.. Do not wonder about the good that came to the early righteous men, such as the generation of the desert and the generation of Joshua and the generation of David. |
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אַל תֹּאמַר מֶה הָיָה שֶׁהַיָּמִים וְגוֹ'.
אַל תִּתְמַהּ עַל הַטּוֹבָה שֶׁהָיְתָה בָאָה עַל הַצַּדִּיקִים הָרִאשׁוֹנִים, כְּדוֹר הַמִּדְבָּר וְדוֹרוֹ שֶׁל יְהוֹשֻׁעַ וְדוֹרוֹ שֶׁל דָּוִד:
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| For not out of wisdom have you asked concerning this. For everything is according to the merit of the generations. |
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כִּי לֹא מֵחָכְמָה שָׁאַלְתָּ.
שֶׁהַכֹּל לְפִי זְכוּת הַדּוֹרוֹת:
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| 11Wisdom is good with a heritage, and it is a profit to those who see the sun. |
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יאטוֹבָ֥ה חָכְמָ֖ה עִֽם־נַֽחֲלָ֑ה וְיֹתֵ֖ר לְרֹאֵ֥י הַשָּֽׁמֶשׁ: |
| Wisdom is good, etc.. Their wisdom stood them in good stead with the heritage of the merit of their forefathers, for wisdom is good. |
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טוֹבָה חָכְמָה וְגוֹ'.
חָכְמָתָם עָמְדָה לָהֶם עִם נַחֲלַת זְכוּת אֲבוֹתָם, כִּי טוֹבָה הִיא הַחָכְמָה:
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| and it is a profit to those who see the sun. The wisdom is a profit for all mankind. |
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וְיֹתֵר לְרֹאֵי הַשָּׁמֶשׁ.
יִתְרוֹן הִיא הַחָכְמָה לְכָל הַבְּרִיּוֹת:
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| to those who see the sun. This refers to all the creatures, as it was taught in the Mishnah (Ned. 3: 7): He who vows not to derive benefit from those who see the sun, is also prohibited from benefiting from the blind. The intention is to anyone whom the sun looks down upon. |
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לְרֹאֵי הַשָּׁמֶשׁ.
הֵן כָּל הַבְּרִיּוֹת, כְּדִתְנַן: "הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה אָסוּר אַף בְּסוּמִין. לֹא נִתְכַּוֵּן זֶה אֶלָּא בְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ:
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| 12For whoever is in the shade of wisdom is in the shade of money, and the advantage of knowledge is that wisdom gives life to its possessor. |
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יבכִּ֛י בְּצֵ֥ל הַֽחָכְמָ֖ה בְּצֵ֣ל הַכָּ֑סֶף וְיִתְר֣וֹן דַּ֔עַת הַֽחָכְמָ֖ה תְּחַיֶּ֥ה בְעָלֶֽיהָ: |
| For whoever is in the shade of wisdom. Whoever is in the shade of wisdom is in the shade of money, for wisdom causes riches to come. |
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כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף.
כָּל מִי שֶׁיֶּשְׁנוֹ בְצֵל הַחָכְמָה יֶשְׁנוֹ בְצֵל הַכָּסֶף, שֶׁהַחָכְמָה גוֹרֶמֶת לְעשֶׁר שֶׁיָּבֹא:
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| and the advantage of knowledge is that wisdom gives life to its possessor. And moreover, wisdom has an advantage over money insofar as wisdom gives life to its possessor. |
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וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ.
וְעוֹד הַחָכְמָה יְתֵרָה עַל הַכֶּסֶף, שֶׁהַחָכְמָה תְּחַיֶּה בְעָלֶיהָ:
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| 13See God's work, for who can straighten out what He made crooked? |
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יגרְאֵ֖ה אֶת־מַֽעֲשֵׂ֣ה הָֽאֱלֹהִ֑ים כִּ֣י מִ֤י יוּכַל֙ לְתַקֵּ֔ן אֵ֖ת אֲשֶׁ֥ר עִוְּתֽוֹ: |
| See God’s work. how straight it is, everything according to man’s deed: Paradise for the righteous and Gehinnom for the wicked. See for yourself to which one you will cleave. |
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רְאֵה אֶת מַעֲשֵׂה הָאֱלֹהִים.
הֵיאַךְ הוּא מְתֻקָּן, הַכֹּל לְפִי הַפְּעֻלָּה שֶׁל אָדָם: גַּן עֵדֶן לַצַּדִּיקִים, גֵיהִנֹּם לָרְשָׁעִים. רְאֵה לְךָ בְּאֵיזֶה תִדְבָּק:
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| for who can straighten out. after death that which he made crooked during his lifetime? |
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כִּי מִי יוּכַל לְתַקֵּן.
לְאַחַר מִיתָה אֶת הַדָּבָר אֲשֶׁר עִוְּתוֹ בְחַיָּיו:
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| 14On a day of good, be among the good, and on a day of adversity, ponder; God has made one corresponding to the other, to the end that man will find nothing after Him. |
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ידבְּי֤וֹם טוֹבָה֙ הֱיֵ֣ה בְט֔וֹב וּבְי֥וֹם רָעָ֖ה רְאֵ֑ה גַּ֣ם אֶת־זֶ֤ה לְעֻמַּת־זֶה֙ עָשָׂ֣ה הָֽאֱלֹהִ֔ים עַל־דִּבְרַ֗ת שֶׁלֹּ֨א יִמְצָ֧א הָֽאָדָ֛ם אַֽחֲרָ֖יו מְאֽוּמָה: |
| On a day of good, be among the good. On a day in which you have the ability to do good, be among those who do good. |
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בְּיוֹם טוֹבָה הֱיֵה בְטוֹב.
בְּיוֹם שֶׁיֵּשׁ בְּיָדְךָ לַעֲשׂוֹת טוֹבָה, הֱיֵה בְעוֹשֵׂי הַטּוֹבָה:
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| and on a day of adversity, ponder. When evil comes upon the wicked, you will be among those who see it, as it is said (Isa. 66:24): “And they shall go out and see the corpses of the people, etc.,” and you will not be among those who are seen, [i.e., the dead], “and they shall be a sight for all flesh.” |
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וּבְיוֹם רָעָה רְאֵה.
כְּשֶׁתָּבוֹא הָרָעָה עַל הָרְשָׁעִים, אַתָּה תִהְיֶה מִן הָרוֹאִים, שֶׁנֶּאֱמַר, "וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים וְגוֹ'", וְלֹא תִהְיֶה מִן הַנִּרְאִים: "וְהָיוּ דֵרָאוֹן לְכָל בָּשָׂר":
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| God has made one corresponding to the other. the good and the reward for doing it, in contrast to the evil and the recompense for its being perpetrated. |
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גַּם אֶת זֶה לְעֻמַּת זֶה.
הַטּוֹבָה וּשְׂכַר פְּעֻלָּתָהּ לְעֻמַּת הָרָעָה וּשְׂכַר פְּעֻלָּתָהּ:
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| that man will find nothing after Him. to complain about the Holy One, blessed be He. |
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שֶׁלֹּא יִמְצָא הָאָדָם אַחֲרָיו מְאוּמָה.
לְהַרְהֵר אַחֲרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא:
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| 15I have seen everything in the days of my vanity; there is a righteous man who perishes in his righteousness, and there is a wicked man who lives long in his wickedness. |
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טואֶת־הַכֹּ֥ל רָאִ֖יתִי בִּימֵ֣י הֶבְלִ֑ י יֵ֤שׁ צַדִּיק֙ אֹבֵ֣ד בְּצִדְק֔וֹ וְיֵ֣שׁ רָשָׁ֔ע מַֽאֲרִ֖יךְ בְּרָֽעָתֽוֹ: |
| there is a righteous man who perishes in his righteousness. Even though he is perishing, he still persists in his righteousness. There was an incident concerning Joseph the son of Phinehas the priest who had an ulcerating sore on his foot. They called the physician to amputate his foot. He said to him, “When you reach [the last remaining] hairbreadth, let me know.” He did so, and he called his son Hunia. He said to him, “My son, until now, you were obligated to care for me. From now on, you are not obligated to care for me, because a kohen may not become unclean from a limb cut off from his father during his lifetime.” |
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יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ.
אַף עַל פִּי שֶׁהוּא אוֹבֵד, עוֹדֶנּוּ עוֹמֵד בְּצִדְקוֹ. מַעֲשֵׂה בְּיוֹסֵף בֶּן פִּנְחָס הַכֹּהֵן שֶׁעָלְתָה נִימָא בְרַגְלוֹ. קָרְאוּ לְרוֹפֵא לַחֲתּוֹךְ רַגְלוֹ. אָמַר לֵיהּ: "כְּשֶׁאַתָּה מַגִּיעַ לְחוּט הַשַּׂעֲרָה, הוֹדִיעֵנִי". וְכֵן עָשָׂה, קָרָא לְחוּנְיָא בְּנוֹ, אָמַר לוֹ: "בְּנִי, עַד כַּאן הָיִיתָ חַיָּב לִטַּפֵּל בִּי. מִכַּאן וְאֵילֵךְ אֵין אַתָּה חַיָּב לִטַּפֵּל בִּי, שֶׁאֵין כֹּהֵן מִטַּמֵּא לְאֵבֶר מִן הַחַי מֵאָבִיו:
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| 16Be not overly righteous, and be not overly wise; why should you bring desolation upon yourself? |
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טזאַל־תְּהִ֤י צַדִּיק֙ הַרְבֵּ֔ה וְאַל־תִּתְחַכַּ֖ם יוֹתֵ֑ר לָ֖מָּה תִּשּׁוֹמֵֽם: |
| Be not overly righteous. like Saul, who thought to be righteous and had mercy on the wicked. |
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אַל תְּהִי צַדִּיק הַרְבֵּה.
כְּשָׁאוּל, שֶׁדִּמָּה לִהְיוֹת צַדִּיק וְרִחֵם עַל הָרְשָׁעִים:
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| and be not overly wise. to deduce from a foolish inference from a minor case to a major case, namely that if the Torah said that for [the murder of] one person, bring a decapitated heifer, [surely we must not be allowed to slay an entire nation, i.e., this refers to Saul’s erroneous concern about killing Amalek]. |
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וְאַל תִּתְחַכַּם יוֹתֵר.
לָדוּן קַל וָחֹמֶר שֶׁל שְׁטוּת, וּמַה עַל נֶפֶשׁ אַחַת אָמְרָה תוֹרָה, הָבֵא עֶגְלָה עֲרוּפָה, וְכוּ':
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| 17Be not overly wicked, and be not a fool; why should you die before your time? |
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יזאַל־תִּרְשַׁ֥ע הַרְבֵּ֖ה וְאַל־תְּהִ֣י סָכָ֑ל לָ֥מָּה תָמ֖וּת בְּלֹ֥א עִתֶּֽךָ: |
| Be not overly wicked. Even if you have dealt wickedly in a small degree, do not continue to deal wickedly. |
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אַל תִּרְשַׁע הַרְבֵּה.
אֲפִלּוּ רָשַׁעְתָּ מְעַט, אַל תּוֹסִיף לְהַרְשִׁיעַ:
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| why should you die before your time. like Saul, as it is said: (I Chron. 10:13): “And Saul died because of the treachery that he had committed” in the case of Nob the priestly city and in the case of Amalek. |
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לָמָּה תָמוּת בְּלֹא עִתֶּךָ.
כְּשָׁאוּל, שֶׁנֶּאֱמַר: "וַיָּמָת שָׁאוּל בְּמַעֲלוֹ אֲשֶׁר מָעַל" בְּנֹב עִיר הַכֹּהֲנִים וּבַעֲמָלֵק:
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| 18It is good that you should take hold of this, and also from this you shall not withdraw your hand, for he who fears God will discharge himself of them all. |
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יחטוֹב אֲשֶׁ֣ר תֶּֽאֱחֹ֣ז בָּזֶ֔ה וְגַם־מִזֶּ֖ה אַל־תַּנַּ֣ח אֶת־יָדֶ֑ךָ כִּֽי־יְרֵ֥א אֱלֹהִ֖ים יֵצֵ֥א אֶת־כֻּלָּֽם: |
| It is good that you should take hold of this, etc.. Take hold of both righteousness and wickedness. If the righteous prophet told you something that appears to you as wickedness, e.g., what Samuel said to Saul, let it not be light in your eyes to doubt it. |
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טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה וְגוֹ'.
אֱחוֹז בְּצֶדֶק וּבְרֶשַׁע. אִם אָמַר הַנָּבִיא הַצַּדִיק דָּבָר שֶׁהוּא דוֹמֶה לְךָ לְרֶשַׁע, כְּגוֹן שֶׁאָמַר שְׁמוּאֵל לְשָׁאוּל, אַל יֵקַל בְּעֵינֶיךָ לְפַקְפֵק בּוֹ:
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| will discharge himself of them all. both of them, to preserve the righteousness and the wickedness according to their rule. |
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יֵצֵא אֶת כֻּלָּם.
יְדֵי שְׁנֵיהֶם, יְקַיֵּם הַצֶּדֶק וְהָרֶשַׁע כְּהִלְכָתָן:
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| 19Wisdom affords strength to the wise more than ten rulers who were in the city. |
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יטהַֽחָכְמָ֖ה תָּעֹ֣ז לֶֽחָכָ֑ם מֵֽעֲשָׂרָה֙ שַׁלִּיטִ֔ים אֲשֶׁ֥ר הָי֖וּ בָּעִֽיר: |
| Wisdom affords strength to the wise. Since he said: Be not overly wicked-if you have dealt wickedly in a small degree, do not add to it, but search your deeds and regret the sin-he says: Wisdom affords strength to the wise, for it counsels him to return in repentance. |
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הַחָכְמָה תָּעֹז לֶחָכָם.
לְפִי שֶׁאָמַר, "אַל תִּרְשַׁע הַרְבֵּה", אִם רָשַׁעְתָּ מְעַט, אַל תּוֹסִיף עָלָיו, אֶלָּא פַּשְׁפֵּשׁ בְּמַעֲשֶׂיךָ וּתְהֵא תוֹהֵא עַל הַחֵטְא, אָמַר, "הַחָכְמָה תָּעֹז לֶחָכָם", שֶׁהִיא יוֹעַצְתּוֹ לָשׁוּב בִּתְשׁוּבָה:
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| more than ten rulers. We find regarding Josiah, that Scripture testified about him (II Kings 23:25): “Now before him there was no king like him, etc.” Hence, his wisdom stood him in good stead, and he searched his deeds, and it was better for him than the ten kings who behaved wickedly and did not repent of their ways. |
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מֵעֲשָׂרָה שַׁלִּיטִים.
מָצִינוּ בְיֹאשִׁיָּהוּ שֶׁהֵעִיד עָלָיו הַכָּתוּב, "וְכָמֹהוּ לֹא הָיָה לְפָנָיו מֶלֶךְ וְגוֹ'". הֲרֵי עָמְדָה לוֹ חָכְמָתוֹ, שֶׁפִּשְׁפֵּשׁ בְמַעֲשָׂיו וְטוֹב לוֹ מֵעֲשָׂרָה מְלָכִים שֶׁהִרְשִׁיעוּ וְלֹא שָׁבוּ מִדַּרְכָּם:
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| who were in the city. in Jerusalem, viz. Rehoboam, Abijah, Ahaziah, Joash after the death of Jehoiada, Amaziah, Ahaz, Manasseh, Amon, Jehoiakim, and Zedekiah. |
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אֲשֶׁר הָיוּ בָּעִיר.
בִּיְרוּשָׁלַיִם: רְחַבְעָם, אֲבִיָּה, אֲחַזְיָה, יוֹאָשׁ אַחֲרֵי מוֹת יְהוֹיָדָע, אֲמַצְיָה, אָחָז, מְנַשֶּׁה, אָמוֹן, יְהוֹיָקִים, צִדְקִיָּהוּ:
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| 20For there is no righteous man on earth who does good and sins not. |
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ככִּ֣י אָדָ֔ם אֵ֥ין צַדִּ֖יק בָּאָ֑רֶץ אֲשֶׁ֥ר יַֽעֲשֶׂה־טּ֖וֹב וְלֹ֥א יֶֽחֱטָֽא: |
| For there is no righteous man on earth. Therefore, he must examine his deeds. |
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כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ.
לְפִיכָךְ, צָרִיךְ לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו:
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| 21Also, take no heed of all the words that they speak, lest you hear your servant curse you. |
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כאגַּ֤ם לְכָל־הַדְּבָרִים֙ אֲשֶׁ֣ר יְדַבֵּ֔רוּ אַל־תִּתֵּ֖ן לִבֶּ֑ךָ אֲשֶׁ֛ר לֹֽא־תִשְׁמַ֥ע אֶֽת־עַבְדְּךָ֖ מְקַלְלֶֽךָ: |
| Also take no heed of all the words, etc.. Because he is speaking of Saul, who accepted slander about Nob the priestly city, and concerning him it was stated: “Be not overly wicked,” he says: “Also take no heed of all the words” that talebearers speak to you; do not take heed to accept them. |
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גַּם לְכָל הַדְּבָרִים וְגוֹ'.
לְפִי שֶׁמְּדַבֵּר בְּשָׁאוּל שֶׁקִּבֵּל לְשׁוֹן הָרַע עַל נוֹב עִיר הַכֹּהֲנִים, וְעָלָיו נֶאֱמַר: "אַל תִּרְשַׁע הַרְבֵּה", אָמַר: "גַּם לְכָל הַדְבָרִים וְגוֹ'", אֲשֶׁר יְדַּבְּרוּ אֵלֶיךָ הוֹלְכֵי רָכִיל, אַל תִּתֵּן לִבְּךָ לְקַבְּלָן:
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| lest you hear your servant curse you. It is not good that you bend your ear to hear your servant cursing you. Another explanation: |
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אֲשֶׁר לֹא תִשְׁמַע אֶת עַבְדְּךָ מְקַלְּלֶךָ.
אֵין טוֹב אֲשֶׁר תַּטֶּה אָזְנְךָ לִשְׁמוֹעַ אֶת עַבְדְּךָ מְקַלְּלֶךָ.
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| [19] more than ten rulers. These are the ten things that condemn a person. His two eyes [which] 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 acts, and his mouth and his heart (Ecc. Zuta). Another explanation: |
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מֵעֲשָׂרָה שַׁלִּיטִים.
אֵלּוּ עֲשָׂרָה דְבָרִים הַמְחַיְּבִים אֶת הָאָדָם: שְׁתֵּי עֵינָיו מָרְאִין אוֹתוֹ דִבְרֵי עֲבֵרָה. שְׁתֵּי אָזְנָיו מַשְׁמִיעִין אוֹתוֹ דְבָרִים בְּטֵלִים. שְׁתֵּי יָדָיו שֶׁגּוֹזֵל וְחוֹמֵס בָּהֶן. שְׁתֵּי רַגְלָיו שֶׁמוֹלִיכִין אוֹתוֹ לִדְבַר עֲבֵרָה. וּפִיו וְלִבּוֹ.
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| Wisdom affords strength to the wise. This is Noah. |
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הַחָכְמָה תָּעֹז לֶחָכָם.
זֶה נֹחַ.
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| more than ten rulers. more than the ten generations that were before him (Ecc. Rabbah). Another explanation: |
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מֵּעֲשָׂרָה שַׁלִּיטִים.
מֵעֲשָׂרָה דוֹרוֹת שֶׁלְּפָנָיו.
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| to the wise. This is Abraham. |
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לֶחָכָם.
זֶה אָבְרָהָם.
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| more than ten rulers. more than the ten generations that were before him (Ecc. Rabbah). Another explanation: |
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מֵעֲשָׂרָה שַׁלִּיטִים.
מֵעֲשָׂרָה דוֹרוֹת שֶׁלְפָנָיו.
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| to the wise. This is Joseph. |
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לֶחָכָם.
זֶה יוֹסֵף.
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| more than ten rulers. These are his brothers (Ecc. Zuta). Another explanation: |
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מֵעֲשָׂרָה שַׁלִּיטִים.
אֵלּוּ אֶחָיו.
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| to the wise. This is Moses. |
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לֶחָכָם.
זֶה משֶׁה.
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| ten rulers. the ten organs that minister to the body with food. From the mouth to the esophagus, from the esophagus to the stomach, etc., as appears in Midrash Koheleth (Ecc. Rabbah), but Moses’ wisdom stood him in good stead so that he did not require food for forty days and forty nights. All these interpretations appear in the Midrash, but I do not know how to reconcile them with the following verse: “For there is no righteous man on the earth.” |
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מֵעֲשָׂרָה שַׁלִּיטִים.
עֲשָׂרָה דְבָרִים הַמְּשַׁמְשִׁין אֶת הַגּוּף עַל יְדֵי מַאֲכָל: מִן פּוּמָא לְוֶשְׁטָא וּמִן וֶשְׁטָא לְכַרְסָא וְכוּ' כִּדְאִיתָא בְמִדְרַשׁ קֹהֶלֶת. וְחָכְמָתוֹ עָמְדָה לוֹ לְמשֶׁה שֶׁלֹּא נִצְטָרֵךְ לְמַאֲכָל אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה. כָּל הַפָּנִים הַלָּלוּ בַמִּדְרָשׁ, וְאֵינִי יָכוֹל לְיַשֵּׁב עֲלֵיהֶן מִקְרָא שֶׁלְּאַחֲרָיו: "כִּי אָדָם אֵין צַּדִּיק בָּאָרֶץ".
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| 22For your heart knows that many times you too cursed others. |
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כבכִּ֛י גַּם־פְּעָמִ֥ים רַבּ֖וֹת יָדַ֣ע לִבֶּ֑ךָ אֲשֶׁ֥ר גַּם־אַתָּ֖ה (כתיב אַתָּ֖) קִלַּ֥לְתָּ אֲחֵרִֽים: |
| 23All this I tested with wisdom; I said, "I will become wise," but it was far from me. |
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כגכָּל־זֹ֖ה נִסִּ֣יתִי בַֽחָכְמָ֑ה אָמַ֣רְתִּי אֶחְכָּ֔מָה וְהִ֖יא רְחוֹקָ֥ה מִמֶּֽנִּי: |
| All this I tested with wisdom. This refers to the verses below and (some editions: not) to the verses above. |
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כָּל זֹה נִסִּיתִי בַחָכְמָה.
מוּסָב עַל מִקְרָאוֹת שֶׁלְּמַטָּן (סְפָרִים אֲחֵרִים: וְלֹא) וְעַל שֶׁלְּמַעְלָן:
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| I tested with wisdom. with the Torah. |
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נִסִּיתִי בַחָכְמָה.
בַּתּוֹרָה:
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| I said, “I will become wise”. to know the Torah. |
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אָמַרְתִּי אֶחְכָּמָה.
לָדַעַת אֶת הַחָכְמָה:
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| but it was far from me. And what is this? |
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וְהִיא רְחוֹקָה מִמֶּנִּי.
וּמָה הִיא זוּ?:
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| 24What was is far off, and [it is] very deep, who can find it? |
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כדרָח֖וֹק מַה־שֶּֽׁהָיָ֑ה וְעָמֹ֥ק | עָמֹ֖ק מִ֥י יִמְצָאֶֽנּוּ: |
| What was is far off. the distant things that were in the Creation. |
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רָחוֹק מַה שֶׁהָיָה.
אֶת הַדְּבָרִים הָרְחוֹקִים שֶׁהָיוּ בִיצִירַת בְּרֵאשִׁית:
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| and very deep. it is; who can find it, for I have no permission to think about them, what is above and what is below, what is ahead and what is behind. |
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וְעָמֹק עָמֹק הוּא "מִי יִמְצָאֶנּוּ".
, שֶׁאֵין לִי רְשׁוּת לְהַרְהֵר בָּהֶן, מַה לְּמַעְלָה וּמַה לְּמַטָּה, מַה לְּפָנִים וּמַה לְּאָחוֹר: וְעוֹד:
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| 25I turned about with my heart to know and to search out and to seek wisdom and the reason of things, and to know the wickedness of folly and the foolishness and madness. |
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כהסַבּ֨וֹתִֽי אֲנִ֤י וְלִבִּי֙ לָדַ֣עַת וְלָת֔וּר וּבַקֵּ֥שׁ חָכְמָ֖ה וְחֶשְׁבּ֑וֹן וְלָדַ֨עַת֙ רֶ֣שַׁע כֶּ֔סֶל וְהַסִּכְל֖וּת הֽוֹלֵלֽוֹת: |
| And again, I turned about. to know and to search out and to seek the wisdom of the passage of the Red Heifer and the computation of the end of the Redemption. |
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סַּבּוֹתִי.
לָדַעַת וְלָתוּר וּלְבַקֵּשׁ חָכְמַת פָּרָשַׁת פָּרָה אֲדֻמָּה וְחֶשְׁבּוֹן קֵץ הַגְּאֻלָּה:
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| and to know the wickedness of folly. to foresee the ultimate end of heresy. וְהַסִכְלוּת הוֹלֵלוֹת, and the confusion and madness therein. |
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וְלָדַעַת רֶשַׁע כֶּסֶל.
לַעֲמֹד עַל סוֹף דַּעְתָּה שֶׁל אַפִּיקוֹרְסוּת וְסִכְלוּת הוֹלֵלוֹת, מְעֻרְבָּב וּמְשֻּׁעְמָם שֶׁבָּהּ:
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| 26And I find more bitter than death the woman whose heart is snares and nets, her hands are bonds; whoever is good in God's sight will escape from her, and a sinner will be taken by her. |
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כווּמוֹצֶ֨א אֲנִ֜י מַ֣ר מִמָּ֗וֶת אֶת־הָֽאִשָּׁה֙ אֲשֶׁר־הִ֨יא מְצוֹדִ֧ים וַֽחֲרָמִ֛ים לִבָּ֖הּ אֲסוּרִ֣ים יָדֶ֑יהָ ט֞וֹב לִפְנֵ֤י הָֽאֱלֹהִים֙ יִמָּלֵ֣ט מִמֶּ֔נָּה וְחוֹטֵ֖א יִלָּ֥כֶד בָּֽהּ: |
| And I find more bitter than death. which is the most severe of the ten severe things that were created in the world, as appears in Baba Bathra, in [the chapter entitled] “The Partners” (10a), and I find more bitter and more severe than it, the woman, i.e., apostasy. |
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וּמוֹצֶא אֲנִי מַר מִמָּוֶת.
שֶׁהִיא קָשָׁה מֵעֲשָׂרָה דְבָרִים הַקָּשִׁים שֶׁנִּבְרְאוּ בָעוֹלָם, כִּדְאִיתָא בְּבָבָא בַּתְרָא בְּ"הַשֻּׁתָּפִין". "וּמוֹצֶא אֲנִי מַר" וְקָשֶׁה מִמֶּנָּה "אֶת הָאִשָּׁה", זוּ הַמִּנוּת:
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| whose heart is snares and nets. Heb. חֲרָמִים, an expression of a net, like (Hab. 1:15): “he catches them in his net (בְּחֶרְמוֹ) and gathers them in his trawl.” |
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וַחֲרָמִים לִבָּהּ.
לְשׁוֹן מִכְמֹרֶת, כְּמוֹ, "יְגֹרֵהוּ בְחֶרְמוֹ וְיַאַסְפֵהוּ בְּמִכְמַרְתּוֹ":
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| her hands are bonds. and as soon as she seizes a man, he is as though bound in bonds of ropes. |
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אֲסוּרִים יָדֶיהָ.
וּמִשֶּׁהֶחֱזִיקָה בְאָדָם, הֲרֵי הוּא כְנִקְשַׁר בְּקִשּׁוּרֵי עֲבוֹתוֹת:
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| bonds. Heb. אֲסוּרִים, a noun meaning bonds, like (Jud. 15:14);“and his bonds (אֲסוּרָיו) melted,” and so did Menahem explain it (Machbereth p. 28). |
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אֲסוּרִים.
שֵׁם דָּבָר שֶׁל קִּשׁוּרִים, כְּמוֹ "וַיִּמַּסוּ אֱסוּרָיו", קִשּׁוּרָיו. וְכֵן פֵּרְשׁוֹ מְנַחֵם:
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| 27See, this I have found, said Koheleth, adding one to another to find out the account. |
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כזרְאֵה֙ זֶ֣ה מָצָ֔אתִי אָֽמְרָ֖ה קֹהֶ֑לֶת אַחַ֥ת לְאַחַ֖ת לִמְצֹ֥א חֶשְׁבּֽוֹן: |
| See, this I have found, said Koheleth, adding one to another to find out the account. All the commandments that the righteous perform and the transgressions that the wicked commit are counted before the Holy One, blessed be He, one to another, until they add up to a large sum. So did our Rabbis explain it in Tractate Sotah (8b). |
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רְאֵה זֶה מָצָאתִי אָמְרָה קֹהֶלֶת אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן.
כָּל הַמִּצְוֹת שֶׁהַצַּדִּיקִים עוֹשִׂים וְהָעֲבֵרוֹת שֶׁהָרְשָׁעִים עוֹבְרִים נִמְנִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אַחַת אֶל אַחַת עַד שֶׁמִּצְטָרְפוֹת לְחֶשְׁבּוֹן גָּדוֹל. כַּךְ פֵּרְשׁוּ רַבּוֹתֵינוּ בְמַסֶּכֶת סוֹטָה:
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| said Koheleth. said the collection of wisdom, and said his intellectual soul, which collects the wisdom. |
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אָמְרָה קֹהֶלֶת.
אָמְרָה קְבוּצַת הַחָכְמָה, וְאָמְרָה נַפְשׁוֹ הַמַּשְׂכֶּלֶת הַמְקַבֶּצֶת הַחָכְמָה:
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| Koheleth. This is a feminine noun, and when it is used in the masculine sense, it refers to the one who gathers it, and that is Solomon. In the Midrash (Ecc. Zuta): Said Rabbi Jeremiah the son of Eleazar: The holy spirit sometimes speaks in the masculine gender and sometimes it speaks in the feminine gender. One verse says (Ps. 70: 6): “You are my help (עֶזְרִי) and my rescuer,” and one verse says (ibid. 40:18): “You are my help (עֶזְרָתִי) and my rescuer.” One verse says: (Nahum 2:1): “a herald (מְבַשֵּׂר) announcing peace,” and one verse says (Isa. 40:9): “the voice of (sic) the herald (מְבַשֶּׂרֶת) of Zion.” |
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קֹהֶלֶת.
לְשׁוֹן נְקֵבָה הִיא, וּכְשֶׁהוּא אוֹמְרוֹ בִלְשׁוֹן זָכָר, מוּסָב עַל הַקּוֹבְצָהּ, וְהוּא שְׁלֹמֹה. וּבַמִּדְרָשׁ מָצִינוּ: אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר: רוּחַ הַקֹּדֶשׁ פְּעָמִים מְשִׂיחָה בִלְשׁוֹן זָכָר, וּפְעָמִים מְשִׂיחָה בִלְשׁוֹן נְקֵבָה. כָּתוּב אֶחָד אוֹמֵר "עֶזְרִי וּמְפַלְטִי אַתָּה", וְכָתוּב אֶחָד אוֹמֵר "עֶזְרָתִי וּמְפַלְטִי אַתָּה". כָּתוּב אֶחָד אוֹמֵר "מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם", וְכָתוּב אֶחָד אוֹמֵר "קוֹל מְבַשֶּׂרֶת צִיּוֹן":
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| 28Which my soul sought yet, but I did not find; one man out of a thousand I found, but a woman among all these I did not find. |
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כחאֲשֶׁ֛ר עֽוֹד־בִּקְשָׁ֥ה נַפְשִׁ֖י וְלֹ֣א מָצָ֑אתִי אָדָ֞ם אֶחָ֤ד מֵאֶ֨לֶף֙ מָצָ֔אתִי וְאִשָּׁ֥ה בְכָל־אֵ֖לֶּה לֹ֥א מָצָֽאתִי: |
| which my soul sought yet. In addition to those stated 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." |
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אֲשֶׁר עוֹד בִּקְשָׁה נַפְשִׁי.
לְבַד אֵלֶּה הָאֲמוּרִים לְמַעְלָה שֶׁבִּקַּשְׁתִּים וְלֹא מְצָאתִים, בִּקְשָׁה עוֹד נַפְשִׁי כְּשֵׁרָה בְנָשִׁים וְלֹא מָצָאתִי, כִּי כֻלָּן דַּעְתָּן קַלָּה עֲלֵיהֶן: אָדָם אֶחָד מֵאֶלֶף
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| one man out of a thousand I found. It is customary in the world that [out of] a thousand who enter [a school] to learn Scripture, only one hundred emerge from them to succeed to be fit for Mishnah, and [of] those hundred who enter to [learn] Mishnah, only ten emerge from them to [learn] Gemara, and of those ten who enter to [learn] Gemara, only one emerges who is capable of giving religious instruction, the result being one out of a thousand. |
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מָצָאתִי.
בְּנוֹהֵג שֶׁבָּעוֹלָם, אֶלֶף נִכְנָסִים לְמִקְרָא, אֵין יוֹצְאִים מֵהֶם לְהַצְלִיחַ שֶׁרְאוּיִם לְמִשְׁנָה אֶלָּא מֵאָה, וְאוֹתָם מֵאָה שֶׁנִּכְנְסוּ לְמִשְׁנָה, אֵין יוֹצְאִים מֵהֶם לִגְמָרָא אֶלָּא עֲשָׂרָה, וְאוֹתָן עֲשָׂרָה שֶׁנִּכְנָסִין לִגְמָרָא, אֵין מַצְלִיחַ מֵהֶם אֶלָּא אֶחָד לְהוֹרָאָה, הֲרֵי אֶחָד מֵאֶלֶף:
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| but a woman among all these. even in a thousand. Therefore, you must be cautious with her. |
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וְאִשָּׁה בְכָל אֵלֶּה.
אֲפִלּוּ בְאֶלֶף, לְכַךְ אַתָּה צָרִיךְ לְהִזָּהֵר בָּהּ:
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| 29See, only this one have I found, for God made man straight, but they sought many intrigues. |
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כטלְבַד֙ רְאֵה־זֶ֣ה מָצָ֔אתִי אֲשֶׁ֨ר עָשָׂ֧ה הָֽאֱלֹהִ֛ים אֶת־הָֽאָדָ֖ם יָשָׁ֑ר וְהֵ֥מָּה בִקְשׁ֖וּ חִשְּׁבֹנ֥וֹת רַבִּֽים: |
| See, only this one have I found. for a stumbling block came into being through her. |
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לְבַד רְאֵה זֶה מָצָאתִי.
שֶׁבָּאָה לְעוֹלָם תַּקָּלָה עַל יָדָהּ:
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| that… made. The Holy One, blessed be He [made] the first man straight. |
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אֲשֶׁר עָשָׂה.
הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם הָרִאשׁוֹן יָשָׁר:
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| but they. when his wife Eve was paired up with him, and they became two and were called “they.” |
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וְהֵמָּה.
מִּשֶּׁנִּזְדַּוְּגָה לוֹ חַוָּה אִשְׁתּוֹ וְנַעֲשׂוּ שְׁנַיִם וְנִקְרְאוּ "הֵמָּה":
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| sought many intrigues. plans and designs of sin. So is it explained in the Midrash (Ecc. Rabbah). |
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בִּקְשׁוּ חִשְּׁבֹנוֹת רַבִּים.
מְזִמּוֹת וּמַחֲשָׁבוֹת שֶׁל חֵטְא. כַּךְ נִדְרָשׁ בַּמִּדְרָשׁ:
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