Kommentar zu Kohelet 6:13

And it weighs heavily on man. It is prevalent among mankind.¹It causes distress upon mankind.

“There is an evil that I have seen under the sun, and it is prevalent among men” (Ecclesiastes 6:1).
“There is an evil that I have seen under the sun.” Rabbi Shmuel bar Ami said: This is the thought of swindlers, like one who mixes water into wine, poppy oil into [olive] oil, spring water into honey, donkey milk into balsam oil, sap into myrrh, grape leaves into valuable pollen, water dyed red into fish brine, vetch into pepper, [or one who uses] a scale beam that is long on one side and short on the other side. Regarding all these, Rabbi Yoḥanan ben Zakkai said: Woe is me if I say it, and woe is me if I do not say it. If I say it, perhaps the swindlers will learn [new techniques for swindling]. If I do not say it, the swindlers will say: The Torah scholars are not conversant in our handiwork.¹And therefore they will engage in swindling all the more. Ultimately, he said it, “for the ways of the Lord are straight, the righteous walk in them [and the transgressors stumble in them]” (Hosea 14:10).²This teaches that truth must be stated, even if it will cause sinners to commit more transgressions.

Wealth [and] possessions. Its simple explanation, is its apparent meaning.

“A man to whom God gives wealth, assets, and honor, and he lacks nothing for his soul of everything that he desires, but God does not give him power to partake of it; rather a stranger partakes of it. This is vanity, and it is a grave disease” (Ecclesiastes 6:2).
“A man to whom God gives” – Rabbi Abba bar Kahana entered a synagogue and he heard the voice of Rabbi Levi sitting and expounding this verse: “A man to whom God gives wealth” – this is one well-versed in Bible; “assets” – this is one well-versed in Mishna; “and honor” – this is one well-versed in Tosefta; “and he lacks nothing for his soul of everything that he desires” – like the mishna of Rabbi Akiva, the mishna of Rabbi Ḥiyya, of Rabbi Hoshaya, and of bar Kappara;³Each of these sages had extensive collections of organized teachings referred to here as “mishna.” “but God does not give him power to partake of it” – as it is prohibited to issue halakhic rulings on their basis; “rather a stranger partakes of it” – this is one well-versed in Talmud, who impurifies and purifies, prohibits and permits. Rabbi Abba bar Kahana rose and kissed him on his head. He said to him: ‘Had I entered only to hear this homily from you, it would have sufficed.’ Rabbi Yishmael says: “The wealthy is wise in his eyes” (Proverbs 28:11), this is one well-versed in Talmud; “and the impoverished one who understands will examine him” (Proverbs 28:11), this is one well-versed in aggada.

Yet God does not give him the power to eat thereof. That he should be happy with his portion to find satisfaction in his wealth, for he strives to oppress and to accumulate much wealth, as the matter is stated, “and he is like death and is never satisfied,”²Chavakuk 2:5. and also He does not give him the power to perform charity, from which to eat in the future, but a stranger will take that money and perform charity and he will benefit from it.³According to Targum, the verse is dealing with a person who dies on account of his sins without leaving heirs. His wife marries a stranger who enjoys the estate that he left. However, the Midrash Aggadah explains it as referring to Torah study.

Wealth, possessions and honor. Scripture, Mishnah, and Aggadah.

Does not give him the power. Because he did not achieve [knowledge of] Gemara, he consequently has no benefit from his studies in any practical decision making.

For instead a stranger will enjoy them. The one who is versed in Gemara.

If a man begets a hundred [children]. Children.⁴“A hundred” is figuratively speaking, it is an expression used to denote “many.” (Ibn Ezra)

“If a man begets one hundred, and lives many years, and the days of his years are many, but his soul is not sated from the good, and he did not have a burial; I say, a stillborn is better than he” (Ecclesiastes 6:3).
“If a man begets one hundred” – this is Cain who begot one hundred sons; “and lives many years” – as [Cain] lived many years; “and the days of his years are many [but his soul is not sated from the good]” – his soul was not sated by his possessions and was not sated from the good of the world; “and he did not have a burial” – he was in abeyance, weakening, and the flood came and washed him away, as it is written: “He obliterated all the yekum” (Genesis 7:23). What is the yekum? It is existence [kiyyum]. Rabbi Bon said: The sustainers [okuminei].⁴Those who develop and sustain the world, namely people (Matnot Kehuna). Rabbi Elazar says: The yekum are the possessions that bolster the standing of their owner.⁵They help him stand [lakum]. Rabbi Shmuel says: The yekum is Cain,⁶In his regard it is written: “Cain arose [vayakom] against Abel his brother, and killed him” (Genesis 4:8). who was washed away. “The stillborn is better than he” – this is Abel, his brother.⁷Although Abel died young, comparable to a stillborn, he was better off than Cain, who suffered greatly and was not buried (Etz Yosef).
Another matter, “If a man begets one hundred” – this is Ahab, who begot one hundred sons. Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1)? Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so, too, he had seventy sons in Yizre’el,⁸Thus, he had more than a hundred sons. and each and every one of them had two palaces, one for the summer and one for the winter, as it is written: “I will smite the winter house with the summer house” (Amos 3:15). Rabbi Yehuda ben Rabbi Simon said: Two for the summer and two others for the winter, as it is stated: “and the ivory houses will perish” (Amos 3:15).⁹He interprets these houses as separate from the winter house and summer house mentioned earlier in the verse. The Rabbis say: Six, as it is stated: “And many houses will be destroyed” (Amos 3:15). “And lives many years” – as he lived many years; “but his soul is not sated from the good” – from his possessions; “and he did not have a burial” – as it is written: “In the place where the dogs licked [the blood of Navot, dogs will lick your blood as well]” (I Kings 21:19). “The stillborn is better than he” – this is the stillborn of a prostitute.¹⁰Although its burial is not particularly honorable, it is buried nonetheless.

So that the days of his years are many. (and much wealth and all goodness during the days of his life) His; וְרַב is an expression meaning “sufficient,” [i.e.,] a sufficient [=וְרַב degree of all goodness.⁵Alternatively, ורב means “and honorable” (Metsudas Dovid). Or, “the length of his life is greater [=ורב] than the average.” (Ibn Ezra)

And his soul is not sated. From that goodness, for he is not happy with his portion, to be satisfied with what is his.⁶According to the Midrash, this phrase refers to the soul which comes from Above and is not sated with physical pleasures. Rather, its needs are spiritual, e.g., studying Torah, performing mitzvos and doing good deeds.

And moreover he has no burial. Sometimes he is slain, and dogs devour him. All these happened to Achav, he begot many children, and he had great wealth, but he coveted [the property of] others and was not satisfied with his wealth, and [after he was killed] dogs devoured him.⁷According to the Midrash, only Achav’s blood was not buried, as Scripture states in I Melochim 22:38, “the dogs licked it up,” but his body was buried in Shomron [Ibid. Verse 37]. Alternatively, he did not have a proper burial, e.g., he was buried without burial shrouds (Ibn Ezra). Or, he was involved and focused on accumulating wealth to such a degree that one might think he would live forever and need “no burial.” (Ateres Shmuel)

Better off than he is the stillborn child. [The stillborn] of a woman, for the stillborn came in vanity and went, he neither saw good nor desired it; so he does not need to be distressed.

“For he comes in vanity, and departs in darkness, and in darkness his name is covered” (Ecclesiastes 6:4).
“For he comes in vanity, [and departs in darkness]” – is he without a lamp and without bathing? Rather, he is without Torah and without good deeds.¹¹This continues the previous homily and is referring to Ahab (Matnot Kehuna).

“He has also not seen the sun, and did not know there is more gratification for that than for this” (Ecclesiastes 6:5).
“He has also not seen the sun, and did not know.” This is analogous to two people who were coming on a ship. When they reached the port one of them disembarked and entered the country, and he saw there much food, much drink, and tranquility. When he returned to the ship he said to his fellow: ‘Why did you not enter the country?’ He said to him: ‘You, who disembarked and entered, what did you see there?’ He said to him: ‘I saw much food, much drink, and tranquility.’ He said to him: ‘Did you enjoy it at all?’ He said to him: ‘No.’ He said to him: ‘I, who did not enter, am better off than you, as I did not disembark and did not see.’¹²He did not see what he was missing out on. That is what is written: “There is more gratification for that than for this.”

Though he live. And if he had lived two thousand years,⁸Alternatively, one million years [אלף פעמים=1000 x1000]. (Ibn Ezra) what advantage would he have, since he did not experience any pleasure. Will he not ultimately return to the dust like all the poor people?

“Were he to live one thousand years twice, but did not see good, does everything not go to one place? All the toil of man is for his mouth, but the soul, too, is not filled” (Ecclesiastes 6:6–7).
“Were he to live one thousand years…all the toil of man is for his mouth.” Rabbi Shmuel said: All a person’s toil to amass mitzvot and good deeds in this world does not suffice for the breath that emerges from his mouth.¹³All this toil is still insufficient to repay God for the ability He bestows on us to simply inhale and exhale. Alternatively, all this toil is insufficient to make up for the sin of even a single instance of improper speech (Rabbi David Luria). “But the soul, too, is not filled” – even its removal does not fill the hole.¹⁴Even the pain experienced at the time of death does not repair the damage caused by one’s sins (Midrash HaMevo’ar). How is the soul removed? Rabbi Yoḥanan said: It is like a rope [pulled] through a small hole.¹⁵Literally, like a rope pulled through the esophagus. Rabbi Ḥanina said: It is like a knotted rope [pulled] through a small hole. Rabbi Shmuel ben Rabbi said: It is like a moist, inverted thorn [pulled] from the esophagus.
Rabbi Ḥanina ben Yitzḥak said: All a person’s toil [to amass] mitzvot and good deeds, it is for his mouth, and not for the mouth of his son and not for the mouth of his daughter.¹⁶One’s spiritual merit can benefit one’s descendants in this world, but not in the World to Come (Etz Yosef). “But the soul, too, is not filled” – as the soul knows that in everything that it toils, it toils for itself; therefore, it is never sated with Torah and good deeds. This is analogous to a villager who married a princess. Were he to bring her everything in the world, it would still be worthless to her. Why? It is because she is the king’s daughter.¹⁷Nothing the villager can bring her meets the standard she is used to as a princess. So, too, the soul, [even] if you were to bring it all the delicacies of the world, it is nothing to it. Why? Because it is from the heavens.
There are three who do not feel a sense of gratitude to their keepers: the soul, the earth, and the woman. From where is this derived [regarding] the soul? It is as it is stated: “But the soul, too, is not filled.”¹⁸It is never sated in this world from its desire for physical pleasure, or, in accordance with the homily above, from its desire for spiritual attainment (Midrash HaMevo’ar). Land, as it is written: “The earth that is not satisfied with water” (Proverbs 30:16). Woman, as it is stated: “She eats and wipes her mouth” (Proverbs 30:20).¹⁹She wants more. Three give bountifully and take bountifully, and they are: the sea,²⁰The sea takes water from rivers which then evaporates and provides water for the clouds. the earth,²¹The earth takes rainwater and gives produce. and also the kingdom.²²The kingdom takes taxes and gives services. Rabbi Yehoshua of Sikhnin said: “Soul” is written in it six times,²³The word soul [nefesh] is written six times in the Torah portion of Vayikra regarding sin (Leviticus 4:2, 4:27, 5:1, 5:15, 5:17, 5:21). corresponding to the six days of Creation. The Holy One blessed be He said to the soul: Everything that I created during the six days of Creation, I created for you, yet you rob, sin, and commit acts of violence.

All man’s labor. Is for his mouth, that he should benefit and eat in this world and in the next, but this one had no benefit in his life.

Yet his appetite is never filled. This is a question; i.e., but this one, did he not even gratify his desire with a small pleasure? This is similar to, “I will satisfy תִּמְלָאֵמוֹ my lust with them,”⁹Shemos 15:9. an expression of attaining a desire. And since this is so —

What advantage. [What advantage does he have] with his wisdom, over what he would have if he were a fool.

“For what advantage does the wise have over the fool, and how can the knowledgeable poor man walk before the living?” (Ecclesiastes 6:8).
“For what advantage does the wise have over the fool, and how can the knowledgeable poor man walk before the living?” Rather, what should he do? He should go to one who is greater than he in Torah, and he will explain his learning to him.²⁴How can one who knows about Torah and the World to Come in a general sense earn eternal life? He should go to a scholar and study Torah extensively (Matnot Kehuna). Another matter, “how can the knowledgeable poor man” – why should one who is poor in possessions go to the wealthy?²⁵According to this interpretation, “the living” refers to the wealthy, who have assets that can sustain them (Maharzu). The wealthy individual will not want to enter into a partnership with someone of limited means (Etz Yosef). What should he do? He should go and engage in commerce. Another matter, “how can the knowledgeable poor man” – how can he engage in business?²⁶This is referring to one who is so poor that he does not have the funds necessary to begin to engage in commerce (Etz Yosef). What should he do, sit idle? Let him learn a craft and the Holy One blessed be He will support him and he will live.

What disadvantage has the poor man. Over the rich man who has no satisfaction. He too knows how to go along with the living. Another explanation: Yet his appetite is never filled. For the World to Come, for he did not perform good deeds in his lifetime.

Better is what the eyes actually see than the imagination of the soul. It would have been better and more proper for this one to gaze upon his wealth [to enjoy] what his eyes see, than [by investing his wealth] in food and drink that nourish the soul.

“Better is the sight of the eyes than the pursuit of the desire; this, too, is vanity and herding wind” (Ecclesiastes 6:9).
“Better is the sight of the eyes than the pursuit of the desire” – better is one who explicates his learning than one who studies and gradually becomes accustomed to rote learning.

Another explanation: Better is what the eyes actually see than the imagination of the soul. It would have better and more proper for this one to follow his eyes, to rob and to oppress, rather than [being mindful of] the course of his soul, that he did not care where his soul will go when he dies.¹⁰Alternatively, it would be better for a person to actually see where the soul of the righteous goes and where the soul of the wicked goes after their death. He would realize the difference and mend his ways. (Metsudas Dovid)

This too is vanity. It is what is given to the wicked.

Whatever has been has already been named. The stature and greatness that had been established during his lifetime, “has already been named,” i.e., it already was and passed, he already had attained fame, and now it has passed, and it was made known that he was a man¹¹According to the Midrash, this refers to Adam. Note that the gematria (numerical value) of ‘מה’ [=45] is equal to ‘אדם’ [=45], man. and not god, and his end was that he died, and he was unable to strive with the angel of death, who is more powerful than he.

“What was, its name was already called, and it is known that he is man, and neither can he contend with what is mightier than he” (Ecclesiastes 6:10).
“What was, its name was already called” – this is Adam the first man, as it is stated: “The Lord God took the man” (Genesis 2:15), “and it is known that he is man.” This is analogous to a king and a minister who were in a royal carriage and the countrymen sought to say to the king, ‘Sire,’ but they did not know which one he was. What did the king do? He shoved [the minister] out of the carriage and everyone knew that he was the minister. So too, when the Holy One blessed be He created Adam, the first man, the ministering angels were mistaken and sought to say before him: ‘Holy.’²⁷As they say in praise of God (see Isaiah 6:3). What did the Holy One blessed be He do? He brought sleep upon him and they knew that he was man, and He said to him: “For you are dust and you will return to dust” (Genesis 3:19).
Another matter, “what was, its name was already called” – this is Moses, as it is stated: “The Lord called to Moses” (Leviticus 1:1), and it became known to all that this Moses was a prophet when the Holy One blessed be He said to him: “Now, go, and I will send you to Pharaoh [and take My people, the children of Israel, out of Egypt]” (Exodus 3:10). When it came to that incident,²⁸The sin of the Golden Calf. He said: “Go descend [as your people…has been corrupted]” (Exodus 32:7). [Moses] said before Him: ‘Master of the universe, when they are good they are Yours, and when they are bad they are mine? Whether they are good or bad they are Yours.’ This is analogous to a king who has a vineyard and he entrusts it to a sharecropper to toil in it. When it produces superior wine, the king says: ‘How fine is the wine of my vineyard!’ When it produces inferior wine, the king says: ‘How poor is the wine of the vineyard of my sharecropper.’ The sharecropper weeps and cries and says before him: ‘My lord the king, when it produces superior wine it is yours, and when it produces inferior wine it is mine? Whether it is good or bad it is yours.’ So too, Moses said: ‘Whether they are good or bad, they are Yours.’
“And neither can he contend with what is mightier than he.” When he said to Him: “Please, let me cross and see the good land” (Deuteronomy 3:25), the Holy One blessed be He said to him: “Let it suffice you, do not speak to Me anymore about this matter” (Deuteronomy 3:26).
Another matter, “what was” – this is Jeremiah, and it is known to all that he is a prophet, as it is stated: “Before I formed you in the womb I knew you” (Jeremiah 1:5).

For there are many things. With which he occupied himself during his lifetime, such as the games of the kings, [e.g.,] monkeys, elephants and lions. They increased vanity for him, and what remains for him after he dies.

“As there are many matters that increase vanity, what remains for the person?” (Ecclesiastes 6:11).
“As there are many matters that increase vanity,” such as breeders of monkeys, cats, porcupines, chimpanzees, and seals; what benefit do they get from them? [They will eventually give their owner] either a bite or a sting. What benefit? It is either an injury or a wound.²⁹If they escape and cause damage to others, those others will take action against the owner of the animals. Likewise, one who removes stones from his field and places them in the public domain, what benefit does he have? It [will be] either an obstacle or [cause] a scratch, and some say: A crippling injury. There was an incident involving a certain pious man³⁰This took place before he was pious. who was removing stones from his field and placing them in the public domain. There was a certain other pious man who pursued him and said to him: ‘Why are you removing stones from a place that is not yours, and placing them in a place that is yours?’³¹Private fields are sometimes sold, while the public domain belongs to everyone forever. He laughed at him. Several days later, that pious man was in need and sold his field. He was walking in the public domain and stumbled. He said: ‘It was not for naught that this pious man said to me that I am placing it in my own property.’ “What remains for the person?”³²What benefit does he get from engaging in vanity?

For who knows. For who knows good deeds and what man should do during his life, so that it will bring him goodness in the hereafter.

“For who knows what is good for man in his life, all the days of his life of vanity, that he spends like a shadow? For who can tell man what will be after him under the sun?” (Ecclesiastes 6:12).
“For who knows what is good for man in his life” – Rabbi Huna [said] in the name of Rabbi Aḥa: David made a statement and did not explain it, but his son Solomon explained it. Solomon made a statement and did not explain it, but his father David explained it. Solomon said: “For who knows what is good for man in his life… that he spends like a shadow?” How so? If you say it is the shadow of a wall, it has substance. If it is the shadow of a palm tree, it has substance. David came and explained: “His days pass like a shadow” (Psalms 144:4). David made a statement and did not explain it, but his son Solomon explained it. David said: “Man is like hevel” (Psalms 144:4); to what hevel [is man compared]? If it is to the hevel [heat] of an oven, it has significance. If it is to the hevel of a stove, it has significance. His son Solomon came and explained: “Vanity of vanities [havel havalim] said Kohelet” (Ecclesiastes 1:2).
Another matter, “for who knows what is good for man in his life” – Rabbi Pinḥas said: Since the days of man are vanity, and they are numbered, and they are like a shadow, what pleasure does one have in life? Rather, let them engage in matters of Torah, which are all life. “For who can tell man [what will be after him under the sun?]” – Solomon said, I will tell you what is better than them all: “A good name is better that fine oil” (Ecclesiastes 7:1).

In the counted days of his vanity. Which are limited in number

Which he spends. Those deeds, in the limited time that he lives, for this time is as short as the shadow of a passing bird,¹²Alternatively, “that he may do them [ויעשם] like a shadow,” i.e., while alive, a person should never rest, just as a shadow moves constantly as a result of the sun’s angle, so should a person constantly be on the move and be performing these good deeds constantly. (Metsudas Dovid) and although Shlomo said, “like a shadow,” in general, and did not specify whether the shadow of a palm tree, or the shadow of a wall, which are permanent, his father Dovid had already explained it, “his days are like a passing shadow,”¹³Tehillim 144:4. this is the shadow of a flying bird.¹⁴This is deduced in the following manner. A shadow has no permanency so when Scripture states “passing shadow,” it seems superfluous. Obviously, the “passing shadow” is a description of the object that is casting the shadow, e.g., a flying bird that passes [=flies] by. It is thus expounded in this manner in the Midrash.

Which he spends. Those deeds, in the limited time that he lives, for this time is as short as the shadow of a passing bird,¹²Alternatively, “that he may do them [ויעשם] like a shadow,” i.e., while alive, a person should never rest, just as a shadow moves constantly as a result of the sun’s angle, so should a person constantly be on the move and be performing these good deeds constantly. (Metsudas Dovid) and although Shlomo said, “like a shadow,” in general, and did not specify whether the shadow of a palm tree, or the shadow of a wall, which are permanent, his father Dovid had already explained it, “his days are like a passing shadow,”¹³Tehillim 144:4. this is the shadow of a flying bird.¹⁴This is deduced in the following manner. A shadow has no permanency so when Scripture states “passing shadow,” it seems superfluous. Obviously, the “passing shadow” is a description of the object that is casting the shadow, e.g., a flying bird that passes [=flies] by. It is thus expounded in this manner in the Midrash.

For who can tell a man. How will the wealth that he gathered from oppression remain for his children after him, under the sun.