Commentaire sur L’Ecclésiaste 2:27

I said to myself. Since that is so, I will refrain from wisdom, and I will indulge in drinking.

“I said in my heart: Come now, I will experiment in joy, and see goodness; and, behold, it too is vanity” (Ecclesiastes 2:1).
“I said in my heart: Come now, I will experiment in joy” – Rabbi Pinḥas and Rabbi Ḥizkiyya in the name of Rabbi Simon bar Zavdi: Rabbi Pinḥas said: “I will experiment [anasekha]” and I will experiment;¹The midrash is interpreting the word anasekha to mean anaseh ko, I will experiment with this, and when experimenting one generally investigates different options (Matnot Kehuna). I will try matters of Torah and I will try matters of heresy. I will flee [anusa] from matters of heresy to matters of Torah, “and see goodness,” the goodness of Torah. “And, behold, it too is vanity” – the verse should have said only: “And behold, it too is joy,”²As the verse states “I will experiment in joy.” and you say: “And, behold, it too is vanity”? Rabbi Ḥizkiyya said in the name of Rabbi Simon bar Zavdi: All the Torah that you study in this world is vanity relative to the Torah in the World to Come, as in this world, a person studies Torah and forgets. But, regarding the World to Come, what is written there? “I placed My Torah in their midst” (Jeremiah 31:32).
And the Rabbis say: The evil inclination will melt before the good inclination.³They interpret the word anasekha to mean “will melt” [yinatekh] (Matnot Kehuna). “And see goodness” – the goodness of the World to Come. Rabbi Yona in the name of Rabbi Simon bar Zevid: Any serenity that a person sees in this world is vanity relative to the serenity of the World to Come, as in this world, a person dies and bequeaths his serenity⁴His prosperity, which facilitates his serenity in this world. to another, but regarding the World to Come it is written: “They will not build and another inhabit” (Isaiah 65:22).

I will try. אַנַסְּכָה is an expression of mixing wine [=מֶסֶךְ to drink,¹Alternatively, אנסכה means “I will test [=נסה].” (Metsudas Tzion); or “I will govern [=נסיך].” (Sforno) as in, “she mixed her wine,”²Mishlei 9:2. the mixing of wine with water to improve it or the mixing of spices with wine for create a spiced wine.

And enjoy the good life. וּרְאֵה is the same as וּרְאוֹת [=to enjoy].³I.e., וראה is not a command. (Sifsei Chachomim)

And behold, this too was vanity. For I saw prophetically that much evil is caused by lighthearted frivolity, [e.g.,] Belshatzar died as a result of a banquet, [and] the people of the generation of the flood were inundated because of the abundant goodness that You bestowed upon them.

Of laughter I said it is senseless. Mixed with cries and sighs.⁴Alternatively, ‘מהולל’ means praiseworthy [=הלל], referring to the joy and delight awaiting the righteous in the World to Come, which is indeed praiseworthy. See Maseches Shabbos 30b.

“Of laughter, I said it is confounded; and of joy, what does it accomplish?” (Ecclesiastes 2:2).
“Of laughter, I said it is confounded” – Rabbi Abba bar Kahana said: How confounded is the laughter of the nations of the world in their circuses and theaters. “And of joy, what does it accomplish?” Why would a Torah scholar enter these [places]?
Another matter: How confounded is the laughter that the attribute of justice laughed at the generation of the flood; that is what is written: “Their houses are peaceful, without fear…” (Job 21:9). “Their descendants are well placed before them…” (Job 21:8). “His bull breeds and does not fail…” (Job 21:10). “They send out their young like a flock” (Job 21:11). “They sing to the timbrel and harp…” (Job 21:12). “They spend their days in prosperity” (Job 21:13). What is written there? “They said to God: Depart from us” (Job 21:14). Once they said: “What is the Almighty that we should serve Him?” (Job 21:15), the Holy One blessed be He said to them: “And of joy, what does it accomplish?” By your lives, I will obliterate you from the world. That is what is written: “He obliterated all existence” (Genesis 7:23).
Another matter: “Of laughter, I said it is confounded” – how confounded is the laughter that the attribute of justice laughed at the people of Sodom, as it is stated: “A land from which bread emerges…” (Job 28:5); “a place whose stones are sapphires…” (Job 28:6); “a path that birds of prey do not know…” (Job 28:7). When they said: We will do away with the policy of passersby from our midst,⁵They wanted to ensure that outsiders would not pass through their territory. that is what is written: “He breached a shaft from the residents, forgotten from all passersby” (Job 28:4). The Holy One blessed be He said to them: By your life, I will eliminate your memory from the world, as it is stated: “The Lord rained upon Sodom [and upon Gomorrah brimstone and fire]” (Genesis 19:24).

And of joy, what does it [accomplish]? [What] good is it if it ends in grief.

Another matter: “Of laughter, I said it is confounded” – how confounded is the laughter that the attribute of justice laughed at Elisheva bat Aminadav. Elisheva bat Aminadav experienced four celebrations on one day: Moses, her brother-in-law, was king; Naḥshon, her brother, was the prince who was head of all the princes; Aaron, her husband, was the [High] Priest wearing the ephod stones; and her two sons were deputy High Priests. But when they entered [the Tabernacle] to burn incense without permission, they were burned and her celebration was transformed to mourning. That is, “and of joy, what does it accomplish,” as it is stated: “After the death of the two sons of Aaron…” (Leviticus 16:1).

Another matter: “Of laughter, I said it is confounded” – how confounding is laughter, as Rabbi Aḥa said that Shmuel said: Three are the matters with which the attribute of justice challenged [Solomon], and ultimately confounded and confused him. It is written: “He shall not have many wives” (Deuteronomy 17:17), and it is written [of Solomon]: “He had seven hundred wives, princesses, and three hundred concubines” (I Kings 11:3). It is written: “He shall not have many horses” (Deuteronomy 17:16), and it is written: “Solomon had forty thousand stables of horses” (I Kings 5:6). It is written: “And gold and silver he shall not amass greatly” (Deuteronomy 17:17), and it is written: “The king made the silver and the gold in Jerusalem as stones” (II Chronicles 1:2). Would they not have been stolen? Rabbi Yosei ben Rabbi Ḥanina said: There were ten-cubit stones and eight-cubit stones.⁶Thus, they were far too large to be moved without an apparatus operated by many people working together. It is taught in the name of Rabbi Shimon ben Yoḥai: Even the weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21). The Holy One blessed be He said: ‘“And of joy, what does it accomplish?”⁷Solomon thought he could violate these proscriptions without sinning, but he eventually did sin (see I Kings, chap. 11). Consequently, God deprived him of his wealth and status. What is this crown doing in your hands? Descend from My throne.’ At that moment, an angel descended in the image of Solomon and sat on his throne. [Solomon] would circulate among the synagogues, the study halls, and the homes of the prominent leaders of Israel and say: “I am Kohelet, I was king [over Israel in Jerusalem]” (Ecclesiastes 1:12). They would strike him with a reed and place before him a bowl of grits.⁸They believed that the “real” Solomon was sitting on his throne and that this individual had lost his mind. At that moment he wept and said: “This was my portion from all my exertion” (Ecclesiastes 2:10).

Another matter: “Of laughter, I said it is confounded” – Rabbi Pinḥas said: If the laughter is confounded, what does joy accomplish? There was an incident involving a man who was among the prominent leaders in Babylonia, whose son married a woman on a Wednesday.⁹In accordance with the rabbinic ordinance that one marrying a virgin should do so on a Wednesday; see Mishna Ketubot 1:1. He made a feast for the Sages. He said to his son: ‘Go up to the attic and bring us fine wine from such and such barrel.’ He went to bring aged wine from the attic; a snake bit him and he died. [The father] waited for him to descend, and he did not descend. He said: ‘I will go up and see what is keeping my son.’ He went up and found that a snake had bitten him and he was dead, cast among the barrels. That pious man waited until the guests had eaten and drunk their entire meal and concluded reciting the blessing. He said to them: ‘My rabbis, did you not come to that man’s¹⁰To my house. house to recite the groom’s blessing, to bless his son? Now recite the mourner’s blessing on his behalf for his son. Did you not come to bring him to the wedding canopy? Place him into the grave.’ Rabbi Zakai entered and concluded his [eulogy with the verse]: “Of laughter, I said it is confounded; and of joy, what does it accomplish?”

I searched in my heart. I repeatedly searched in my heart to grasp them all, partying, wisdom, and folly, and to stimulate and to pamper my body by imbibing in wine. Every luxurious banquet is referred to as wine [=יַיִּן.

“I searched in my heart to tempt my flesh with wine, and, my heart conducting itself with wisdom, to grasp folly, until I will see which is best for the sons of man that they should perform under the heaven during the limited days of their lives” (Ecclesiastes 2:3).
“I searched in my heart to tempt [my flesh] with wine” – Solomon said: “I searched in my heart to tempt [my flesh] with wine,” to tempt my flesh with the wine of Torah; “and my heart, conducting itself with wisdom,” with the wisdom of Torah. “To grasp folly” – Rabbi Yudan raised a question before Rabbi Aḥa: What is this that is written: “To grasp folly [sikhlut]”? He said: To grasp with wisdom [sukhlenuta].¹¹He interprets sikhlut to mean wisdom, as in the word sukhlenuta; this is the opposite of the common translation of sikhlut.

And my heart conducted itself with wisdom. Even if my body is imbibed with wine, my heart conducted itself with wisdom and Torah observance.

And to grasp foolishness. To things that appear foolish to me, concerning which I said, “Because God is with me, I will be able,”⁵Mishlei 30:1. for example, the [prohibition against] wearing sha’atnez and having mingled species in a vineyard, which Satan and the nations of the world are critical of, and so it states, “It is best to take hold of one,”⁶Below 7:18. and also, regarding Shaul, in whose eyes it seemed foolish to kill both man and woman, infant and suckling, but it was the commandment of the Omnipresent, and he called it foolishness!

I made great works. In the days of my greatness.

“I increased my actions; I built myself houses, I planted myself vineyards” (Ecclesiastes 2:4).
“I increased my actions” – Solomon said: I have made my actions greater than the actions of my ancestors. “I increased my actions” – that is what is written: “The king crafted a great ivory throne…” (I Kings 10:18). “I built myself houses” – that is what is written: “It was at the end of twenty years, when Solomon had built the two houses” (I Kings 9:10). “I planted myself vineyards,” as it is stated: “Solomon had a vineyard in Baal Hamon” (Song of Songs 8:11).

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

“I made myself gardens and orchards, and I planted in them trees of every fruit” (Ecclesiastes 2:5).
“I made myself gardens and orchards” – in its plain sense. “And I planted in them trees of every fruit” – even peppers.¹²Peppercorn trees are indigenous to foreign countries; he would import them with their soil and plant them in the Land of Israel. Rabbi Abba bar Kahana said: Solomon would use the demons; he would send them to India and they would bring him water from there,¹³This was so the plants would grow in the soil and be irrigated with the water to which they were accustomed to grow. and he would water [the pepper trees] here and they would bear fruit. Rabbi Yannai son of Rabbi Shimon said to him: If you say so, you are merely exhausting [Solomon].¹⁴Doing so did not require wisdom, just hard work. Rather, Solomon, in his wisdom, ascertained the foundation of the land, and determined which foundation was directed to there.¹⁵He determined the place in Jerusalem that was the foundation of the peppers’ country of origin. He planted it on the foundation of its land, and in that way it bore fruit.

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

“I made myself pools of water to irrigate from them a forest which grows trees” (Ecclesiastes 2:6).
“I made myself pools of water” – an irrigation system; “to irrigate from them a forest which grows trees” – this is the Land of Israel, as it is stated: “[Three hundred shields of gold…] The king placed them in the house of the forest of Lebanon” (II Chronicles 9:16).¹⁶The shields were kept in the Land of Israel; hence, the Land of Israel is referred to as a forest.

“I purchased myself slaves and maidservants and I had stewards. I also had great possession of herds and flocks, beyond all who preceded me in Jerusalem” (Ecclesiastes 2:7).
“I purchased myself slaves and maidservants,” as it is written: “All the Netinim and the children of Solomon’s slaves were three hundred and ninety-two” (Nehemiah 7:60). “And I had stewards,” as it is stated: “Those officials provided for King [Solomon]…they lacked nothing” (I Kings 5:7). What is, “they lacked nothing”? Rabbi Ḥama bar Ḥanina said: Solomon’s table never lacked [anything], neither a rose¹⁷There is a variant reading, with beets [tered] rather than rose [vered]. in the summer nor cucumbers in the rainy season; rather, they would taste them throughout the year.
“I also had great possession of herds and flocks” – and it says: “And fattened fowl” (I Kings 5:3). What are “fattened fowl [barburim]”? They are species of fowl grown in cages [birberayya]. Rabbi Berekhya [said] in the name of Rabbi Yehuda: It was a large bird, which was outstanding, and exceptional, and it would ascend and perch on his table each and every day. From where would it come? Each day, it would come from Barbary.

And treasures of kings. The treasures of the kings, gold, silver and precious stones, which the kings collect in their treasure houses.

“I also gathered for myself silver and gold, and the treasure of kings and countries; I acquired for myself songsters and songstresses, and chests and wagons of the pleasures of people” (Ecclesiastes 2:8).
“I also gathered for myself silver and gold” – that is what is written: “The king made the silver in Jerusalem as stones” (I Kings 10:27). Is it possible that [silver was placed] as stones on paths and in courtyards and was not stolen? It is because they were large, ten-cubit stones and eight-cubit stones. It is taught: Even the weights during the reign of Solomon were made of gold, and they would use weights of gold, [even the weight of] a kanterin.¹⁸A talent; a very large measure. Each and every weight, large and small, was of gold.
“And the treasure of kings” – as it is stated: “All the kings of the earth sought the presence of Solomon” (II Chronicles 9:23). “And countries [vehamedinot]” – this is the queen of Sheba, who would challenge [medayyenet] him with her wisdom and her questions, but was unable to overcome him, as it is stated: “She came to challenge him with riddles” (I Kings 10:1). “King Solomon gave the Queen of Sheba all her desires that she requested” (I Kings 10:13).¹⁹The Hebrew verse cited does not correspond exactly to the actual verse. “I acquired for myself songsters and songstresses” – male singers and female singers; “the pleasures of people” – pools of flowing water and bathhouses; “chests [shidda] and wagons [veshiddot]” – demons [sheida] and demonesses [vesheideta], who would heat them.
Rabbi Ḥiyya bar Neḥemya said: Does the verse come to teach us only of Solomon’s wealth? It is speaking only regarding matters of Torah. “I increased my actions [maasai]” – this is what is written: “The tablets were the work [maaseh] of God” (Exodus 32:16). “I built myself houses” – these are synagogues and study halls. “I planted myself vineyards” – these are the rows of Torah scholars who sit in rows like a vineyard, as it is taught in a mishna: This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne.²⁰Mishna Ketubot 4:6. Was it in fact a vineyard? Rather, these are Torah scholars who sit in rows like a vineyard.
“I made myself gardens and orchards” (Ecclesiastes 2:5) – these are the great compendia of baraitot like the compendium of Rabbi Ḥiyya the Great, and the compendium of Rabbi Hoshaya the Great, and the compendium of bar Kappara. “And I planted in them trees of every fruit” (Ecclesiastes 2:5) – this is the Talmud that is included in them.²¹The great compendia of baraitot include expositions typical of the Talmud. “I made myself pools of water” (Ecclesiastes 2:6) – Rabbi Ḥiyya the Great said: These are the expositions. “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – these are the children who study. Rabbi Naḥman said: This is the Talmud. “To irrigate from them a forest which grows trees” – these are the Torah scholars who study.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – these are the nations, as it is stated: “Upon the slaves and upon the maidservants, too, in those days I will pour out My spirit” (Joel 3:2). as it is written in Isaiah: “Strangers will stand and graze your flocks…” (Isaiah 61:5). “And I had stewards[benei bayit]” (Ecclesiastes 2:7) – this is the Divine Spirit.²²The term benei bayit literally means “household members.” Thus, the midrash is stating that the Divine Spirit was regularly present in Solomon’s home. “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – these are offerings; this is what is written: “From the herds and the flocks you shall sacrifice” (Leviticus 1:2). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “More desirable than gold” (Psalms 19:11). “And the treasure of kings,” as it is stated: “Through me kings reign.… through me princes rule” (Proverbs 8:15–16).²³Torah scholars rule the world. “And countries [medinot]” – these are the Torah scholars, who deliberate [medainin] in halakha. “I acquired for myself songsters and songstresses” – these are the Tosefta.²⁴The men recite and memorize the halakhot relevant to them, and the women recite and memorize the halakhot relevant to them. “And the pleasures” – these are the aggadot, which are the pleasures of the biblical text; “chests [shidda] and wagons [shiddot]” – male judges and female judges.

“I also gathered for myself silver and gold, and the treasure of kings and countries; I acquired for myself songsters and songstresses, and chests and wagons of the pleasures of people” (Ecclesiastes 2:8).
“I also gathered for myself silver and gold” – that is what is written: “The king made the silver in Jerusalem as stones” (I Kings 10:27). Is it possible that [silver was placed] as stones on paths and in courtyards and was not stolen? It is because they were large, ten-cubit stones and eight-cubit stones. It is taught: Even the weights during the reign of Solomon were made of gold, and they would use weights of gold, [even the weight of] a kanterin.¹⁸A talent; a very large measure. Each and every weight, large and small, was of gold.
“And the treasure of kings” – as it is stated: “All the kings of the earth sought the presence of Solomon” (II Chronicles 9:23). “And countries [vehamedinot]” – this is the queen of Sheba, who would challenge [medayyenet] him with her wisdom and her questions, but was unable to overcome him, as it is stated: “She came to challenge him with riddles” (I Kings 10:1). “King Solomon gave the Queen of Sheba all her desires that she requested” (I Kings 10:13).¹⁹The Hebrew verse cited does not correspond exactly to the actual verse. “I acquired for myself songsters and songstresses” – male singers and female singers; “the pleasures of people” – pools of flowing water and bathhouses; “chests [shidda] and wagons [veshiddot]” – demons [sheida] and demonesses [vesheideta], who would heat them.
Rabbi Ḥiyya bar Neḥemya said: Does the verse come to teach us only of Solomon’s wealth? It is speaking only regarding matters of Torah. “I increased my actions [maasai]” – this is what is written: “The tablets were the work [maaseh] of God” (Exodus 32:16). “I built myself houses” – these are synagogues and study halls. “I planted myself vineyards” – these are the rows of Torah scholars who sit in rows like a vineyard, as it is taught in a mishna: This exposition was expounded by Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne.²⁰Mishna Ketubot 4:6. Was it in fact a vineyard? Rather, these are Torah scholars who sit in rows like a vineyard.
“I made myself gardens and orchards” (Ecclesiastes 2:5) – these are the great compendia of baraitot like the compendium of Rabbi Ḥiyya the Great, and the compendium of Rabbi Hoshaya the Great, and the compendium of bar Kappara. “And I planted in them trees of every fruit” (Ecclesiastes 2:5) – this is the Talmud that is included in them.²¹The great compendia of baraitot include expositions typical of the Talmud. “I made myself pools of water” (Ecclesiastes 2:6) – Rabbi Ḥiyya the Great said: These are the expositions. “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – these are the children who study. Rabbi Naḥman said: This is the Talmud. “To irrigate from them a forest which grows trees” – these are the Torah scholars who study.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – these are the nations, as it is stated: “Upon the slaves and upon the maidservants, too, in those days I will pour out My spirit” (Joel 3:2). as it is written in Isaiah: “Strangers will stand and graze your flocks…” (Isaiah 61:5). “And I had stewards[benei bayit]” (Ecclesiastes 2:7) – this is the Divine Spirit.²²The term benei bayit literally means “household members.” Thus, the midrash is stating that the Divine Spirit was regularly present in Solomon’s home. “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – these are offerings; this is what is written: “From the herds and the flocks you shall sacrifice” (Leviticus 1:2). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “More desirable than gold” (Psalms 19:11). “And the treasure of kings,” as it is stated: “Through me kings reign.… through me princes rule” (Proverbs 8:15–16).²³Torah scholars rule the world. “And countries [medinot]” – these are the Torah scholars, who deliberate [medainin] in halakha. “I acquired for myself songsters and songstresses” – these are the Tosefta.²⁴The men recite and memorize the halakhot relevant to them, and the women recite and memorize the halakhot relevant to them. “And the pleasures” – these are the aggadot, which are the pleasures of the biblical text; “chests [shidda] and wagons [shiddot]” – male judges and female judges.

And provinces. The treasure of all merchants.

Rabbi Yehoshua ben Levi interpreted the verse regarding Israel upon their entry into the land. “I increased my actions [maasai]” (Ecclesiastes 2:4) – “When you will come to the land of your dwellings.… you will perform [vaasitem] a fire offering to the Lord” (Numbers 15:2–3). “I built myself houses” (Ecclesiastes 2:4) – “houses filled with everything good” (Deuteronomy 6:11). “I planted myself vineyards” (Ecclesiastes 2:4) – “vineyards and olive trees that you did not plant” (Deuteronomy 6:11). “I made myself gardens and orchards” (Ecclesiastes 2:5) – Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya: ‘It is written in the Torah: “A land in which without poverty [you will eat bread; you will not lack anything there]” (Deuteronomy 8:9). Can you bring me three things that I request?’ He said to him: ‘What are they?’ He said to him: ‘Peppers, pheasants, and silk fabrics.’ [Rabbi Yehoshua ben Ḥananya] brought him peppers from Nitzḥana, pheasants from Tzaidan, and some say from Akhberin, and silk fabric from Gush Ḥalav. “I made myself pools of water” (Ecclesiastes 2:6) – as it is written: “A land of streams of water” (Deuteronomy 8:7). “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – even wood for the shafts of arrows was not lacking in the Land of Israel.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – “a mixed multitude [left with them]” (Exodus 12:38). “And I had stewards” (Ecclesiastes 2:7) – these are the Givonites, whom Joshua tasked as hewers of wood and drawers of water, as it is stated: “Joshua made them that day hewers of wood and drawers of water” (Joshua 9:27). “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – “[the children of Gad and the children of Reuben had a very great] multitude of livestock…” (Numbers 32:1). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “He took them out with silver and gold” (Psalms 105:37). “And the treasure of kings and countries” – these are the spoils of Og and the spoils of Midyan.²⁵See Numbers 21:35 and 31:9. “I acquired for myself songsters and songstresses” – male singers and women singers. “And the pleasures of people” – these are the pleasures of the children of Israel; “chests [shidda] and wagons [shiddot]” – indulgences and luxuries.

Singers and musical instruments. Various types of musical instruments.⁹See Maseches Gittin 68a. According to Rashi, שׁרים ושׁרות are various types of musical instruments. Alternatively, שׁרים ושׁרות are male singers and female singers respectively.

Singers and musical instruments. Various types of musical instruments.⁹See Maseches Gittin 68a. According to Rashi, שׁרים ושׁרות are various types of musical instruments. Alternatively, שׁרים ושׁרות are male singers and female singers respectively.

Chests and chests of them. Beautiful coaches, covered wagons, a term used in the Gemara, “a coach שִׁדָּה, a chest and a closet.”¹⁰Mishnayos Keilim 18:3. ¹¹Alternatively, שׁדה ושׁדות refers to a harem, i.e., women taken forcefully [שדד=plunder]. (Ibn Ezra)

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

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

“I grew great, and increased more than all who were before me in Jerusalem; my wisdom, too, was sustained in me” (Ecclesiastes 2:9).
“I grew great, and increased more than all who were before me in Jerusalem” – who was before him in Jerusalem? Was it not David his father? Four were called a maneh son of a half-maneh:²⁶A maneh is one hundred dinars. This is a metaphor for a great person whose father was unremarkable. On, son of Pelet; the son of Tzipor;²⁷Balak the son of Beor;²⁸Bilam and Hezekiah.²⁹Son of Aḥaz Two were a maneh son of a maneh: Son of Ikesh³⁰Ira, one of David’s warriors and Solomon. “My wisdom, too, was sustained in me” – Rabbi Aḥa said that Solomon said: All the Torah that I studied in my adulthood dissipated; [the Torah that I studied] in my youth was sustained in me.

I did not deny. I did not distance myself to separate from them, and similarly, “and He held back some of the spirit [that was upon him] and he gave it unto ... the elders,”¹³Bamidbar 11:25. like a candelabrum from which many candles are kindled, and none of its light is diminished.

“Everything that my eyes sought I did not keep from them; I did not withhold my heart from any joy, as my heart was joyful from all my toil, and this was my portion from all my toil” (Ecclesiastes 2:10).
“Everything that my eyes sought…I did not withhold my heart from any joy” – this is the joy of wealth. “As my heart was joyful from all my toil, and this was my portion from all my toil” – there is one who says [this is referring to] his plate, and one who says [it is referring to] his belt.³¹This is when Solomon was banished from the throne and had no access to any of his wealth, as discussed above (section 2:3). Poor wanderers would commonly have a plate with which to collect food, and all travelers would wear a belt in which they could tuck their robes so they could walk comfortably. Alternatively, “Everything that my eyes sought,” among women, “I did not keep from them.” “I did not withhold my heart from any joy” – this is joy from women. “As my heart was joyful from all my toil” – there is one who says: This is the separation of ḥalla, and there is one who says: This is the separation of libations.³²These mitzvot are performed after many stages of toil in preparing bread or wine.

And this was my portion [reward]. And after doing all these, I have nothing more than this. Rav and Shmuel, one says, his staff, and one says, his cup.¹⁴See Maseches Sanhedrin 20b. The Gemara in Maseches Eiruvin 21b states that Shlomo established eiruvei chatzeiros [a procedure which allows carrying in courtyards on Shabbos] and netilas yodayim [ritual washing of one’s hands before eating]. Accordingly, מקלו [=his staff] alludes to eiruvei chatzeiros and קידו [=cup] alludes to netilas yodayim. (R’ Eliyahu Greiditzer) מַקֵּידָה is an earthenware cup, from which people drink.¹⁵See Rashi in Maseches Sanhedrin 20b. Others in the Midrash Aggadah interpret the entire section as referring to study halls, students, and synagogues.

The forest growing with trees. The ignorant people, for working in fields and vineyards.¹⁶This Rashi on verse 6 appears to be out of place. Some texts treat the caption as part of Rashi narrative, i.e., that “the Midrash Aggadah interprets the entire section ... and synagogues, and the forest growing with trees [refers to] the ignorant people, etc.” (Sifsei Chachomim)

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

“I turned to behold wisdom, debauchery, and folly, as who is the person who would come after the king, to that which they have already done” (Ecclesiastes 2:12).
“I turned [ufaniti] to behold wisdom” – [the word] ufaniti [should be read] ufiniti, I emptied, like this bowl that is filled at times and spilled at times. So, Solomon studied Torah at times, and at times forgot it.
“To behold wisdom, debauchery, and folly” – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa says: “Debauchery” – this is debauchery of the kingdom;³³This is a critique of the behavior of government officials. “folly” – this is heavy-handedness.³⁴They impose harsh taxes on the foolish masses. Rabbi Simon says: “Debauchery” – this is debauchery of heresy; “folly” – this is foolishness.
“As who is the person who would come after the king…” – if a person were to say to you: ‘I am able to ascertain the foundations of the world,’ say to him: ‘You are unable [to ascertain the considerations] of a king of flesh and blood, but [the considerations] of the King, king of kings, the Holy One blessed be He, you are able [to ascertain]?’ Rabbi Naḥman said two [parables]: This is analogous to a field of reeds into which a person is unable to enter. What did one clever person do? He cut and entered, cut and entered through the cut area and emerged through the cut area.³⁵Each wise person, in his area of expertise, paves the way for everyone else to follow. Rabbi Naḥman said [another parable]: This is analogous to a large palace with multiple entrances. Everyone who entered it would lose his way. There was one clever person who took a skein of reed grass and tied it opposite the entrance.³⁶He unraveled the skein as he continued into the palace and in that way, found his way out. Everyone entered by means of the skein and exited by means of the skein.
Rabbi Shimon ben Yoḥai said: To what is this matter analogous? It is to a king of flesh and blood who built a palace. All the passersby entered it and said: Were its columns higher, it would be beautiful. Were its walls higher, it would be beautiful. Were its ceiling higher, it would be beautiful.³⁷It is appropriate for people to critique a palace built by people. Shall a person come and say: If I had three hands, three eyes, three ears, or three feet I would be beautiful? The verse states: “[As who is the person who would come after the king,] to that which they have already done [asuhu].” It is not written here asahu,³⁸Singular but rather, asuhu.³⁹Plural It is, as it were, that the Holy One blessed be He and His court did it. They were counted on each and every one of your limbs and established you in accordance with what is best for you.⁴⁰God, as it were, consulted the members of His heavenly court and acted based on a vote of its members. If you say there are two authorities, is it not already stated: “He made you and established you” (Deuteronomy 32:6)?
Rabbi Levi bar Ḥaita said: [When] a king of flesh and blood builds a palace, if he places its drainpipe at its entrance, it is neither beautiful nor worthy, but the Holy One blessed be He created man and placed his drainpipe at his entrance. What is it? It is his nose, and it is his beauty and his worth.⁴¹The nose contributes significantly to each person’s distinctive appearance. Rabbi Yitzḥak bar Maryon said: It is written: “The Lord God formed man” (Genesis 2:7); why does the verse state: “That He formed” (Genesis 2:8)? Rather, the Rock (haTzur) is a beautiful sculptor [tzayar]. As it were, He takes pride in His world and says: See the creation that I created and the sculpture that I sculpted.
And Rabbi Yitzḥak bar Maryon said: “This is the chronology of the heavens and the earth when they were created [behibare’am]” (Genesis 2:4) – He created them [hu bera’am], He praises them; who denigrates them? If their Creator praises them, who finds fault with them? Rather, they are beautiful and praiseworthy, as it is stated: “This is the chronology of the heavens and the earth [when they were created, on the day that the Lord God made the earth and the heavens]” (Genesis 2:4). Rabbi Pinḥas said in the name of Rabbi Levi: Behibare’am, He created them with the letter heh [beheh bera’am].⁴²The letter heh is the easiest to pronounce, indicating that there was no exertion on the part of the Creator.

I [then] turned my attention to behold wisdom. I turn away from all my affairs to delve into Torah, and madness and folly, [i.e.,] the punishment for transgressions.

For what value is the man who would come after the king. To supplicate him concerning a decree that they decreed upon him, and they already executed the decree and it is already in effect. It is better for him to consider at first his actions, and he would not find it necessary for him to appeal.

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

“I have seen that there is an advantage to wisdom over folly, like the advantage of light over darkness” (Ecclesiastes 2:13).
“I have seen that there is an advantage” – it is taught in the name of Rabbi Meir: Just as there is an advantage to light over darkness, so, there is an advantage to matters of Torah over matters of vanity.

The wise man, his eyes are in his head. In the beginning [=בְּרֹאשׁוֹ of the matter, he contemplates the end results.¹⁹Note the similarity to “Who is wise? He who visualizes what the future holds,” in Maseches Tamid 32a.

“The wise man, his eyes are in his head; but the fool walks in darkness. I also know that one event will happen to them all” (Ecclesiastes 2:14).
“The wise man, his eyes are in his head…” – the wise man, his eyes are in his head, but the fool, his eyes are in his legs? Rather, when the wise man is still at the beginning of a matter, he knows what will be at its end. Rabbi Meir would call the end of a matter its beginning.⁴³Because one should begin something with the end in mind. Alternatively: “The wise man, his eyes are in his head” – this is Abraham our patriarch; “but the fool walks in darkness” – this is Nimrod; “I also know that one event will happen to them all.”⁴⁴Both the wise man and the fool eventually die.

But I also understood. Also, I [know], who praise the wise man over the fool, I know that they both will die.

But I also understood. Also, I [know], who praise the wise man over the fool, I know that they both will die.

But I also understood. Also, I [know], who praise the wise man over the fool, I know that they both will die.

And I said to myself, etc. I.e., since they will both die, perhaps I will think in my heart from now on that as it happens to the wicked man, so will it happen to me, so why should I be more righteous?

“I said in my heart: Like the fate of the fool, so will befall me; and why did I become wiser? I said in my heart, this too is vanity. For there is no remembrance of the wise man with the fool forever; with the passage of the coming days everything is forgotten. How can the wise man die like the fool?” (Ecclesiastes 2:15–16).
“I said in my heart: Like the fate of the fool, so will befall me…” – I am called king⁴⁵This is presented from the perspective of Abraham. A midrash (Bereshit Rabba 42:5) asserts that after Abraham defeated the four kings in battle (see Genesis, chap. 14), the surrounding nations referred to Abraham as their king. and the wicked Nimrod is called king. This one dies and that one dies; if so, “why did I become wiser?” Why did I sacrifice my life for the sanctification of the name of the Holy One blessed be He, and I cautioned [others] and I said: There is no god like Him in the heavens and on the earth? I then retracted and said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.”⁴⁶Solomon counters that the similar fate of the wise man and the fool will be forgotten, because the wise man will be remembered on his own, whereas the fool will not be remembered. Why? It is because when the Israelites encounter times of trouble, they say: “Remember Abraham, Isaac, and Jacob your servants…” (Exodus 32:13). Do the nations of the world say: Remember the action of Nimrod? That is what is written: “How can the wise man die like the fool?”⁴⁷It cannot be that the wise man’s death would be like that of the fool. They are not comparable, as demonstrated.

Then I said to myself. That if I will think so, that is vanity, for the remembrances of the wise man and the fool are not equal. After their deaths, both of them will not be remembered together, for this one will be remembered for good, and this one will be remembered for evil.

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is Moses; “but the fool walks in darkness” (Ecclesiastes 2:14) – this is the wicked Bilam. “I also know that one event will happen to them all, I said in my heart [like the fate of the fool, so will befall me]” (Ecclesiastes 2:14–15) – this one is called prophet and that one is called prophet; if so, “why did I become wiser?” Why did I give my life for the sake of the Torah?⁴⁸This sentence is stated from the perspective of Moses. Then I said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.” Tomorrow, the Israelites encounter trouble, and say: “He remembered the days of old, Moses, his people…” (Isaiah 63:11). Do the nations of the world say: He remembered the days of old, Bilam, his people? That is what is written: “How can the wise man die like the fool?”

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is David, king of Israel; “but the fool walks in darkness” (Ecclesiastes 2:14) – this is the wicked Nebuchadnezzar. “I also know that one event will happen to them all” (Ecclesiastes 2:14), and then, “I said in my heart…for there is no remembrance of the wise man with the fool forever; with the passage of the coming days everything is forgotten.” This one [David] built the Temple⁴⁹David laid the foundations for the Temple and prepared materials for its construction (Etz Yosef). and ruled for forty years, and that one destroyed it and ruled for forty years. If so, “why did I become wiser?” Why did I devote my life to the construction of the Temple? Then I said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.” Tomorrow, Solomon will stand and build the Temple, and will say: “Remember the kindnesses of David, Your servant” (II Chronicles 6:42). Will Evil Merodakh⁵⁰Evil Merodakh was the son of Nebuchadnezzar. He is mentioned in II Kings 25:27. stand and say: Remember the kindnesses of Nebuchadnezzar, Your servant? That is what is written: “How can the wise man die like the fool?”

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is one who purchased wheat for three years; “but the fool walks in darkness” (Ecclesiastes 2:14) – this is one who purchased wheat for one year. “I also know…I said in my heart…” (Ecclesiastes 2:14–15); this one eats and that one eats. If so, “why did I become wiser?” Why did I pawn my vessels in the summer to acquire food? Then I said: “For there is no remembrance of the wise man with the fool forever…everything is forgotten.” Subsequently, a drought year may come, and this one will eat at a high price and that one will eat at a low price. That is what is written: “How can the wise man die like the fool?”

Another matter: “The wise man, his eyes are in his head” (Ecclesiastes 2:14) – this is a Torah scholar, who is expert in his studies.⁵¹“But the fool walks in darkness” – this is one who studied Torah but did not invest the time and effort to reach that level of expertise. “I also know…” (Ecclesiastes 2:14), and then, “I said in my heart…”; this one is called rabbi and that one is called rabbi. This one is wise and that one is wise. This one wraps himself in his prayer shawl and that one wraps himself in his prayer shawl.⁵²It was common for Torah scholars to spend much of the day wrapped in their prayer shawl. If so, “why did I become wiser?” Why did I give my life for my Torah? Then I said: “For there is no remembrance of the wise man with the fool.” Tomorrow, they enter the assembly or another place, and they ask each other questions. This one is asked and responds, and that one is asked and does not respond; that is what is written: “How can the wise man die like the fool?”
Rabbi Ḥiyya bar Neḥemya said: If a student would not be required to cite a lesson in the name of his teacher, tomorrow his Torah⁵³The teacher’s Torah. would be forgotten. How, then, can the teacher do anything but devote himself to his student?⁵⁴As it is the student who will perpetuate the teacher’s teachings.

Since in the days to come all will be forgotten. Because I see the wicked who already lived, and who were very successful, and in the days that came after them, all their power and their success were forgotten.

“I hated life, because the actions performed under the sun were distressing to me; as everything is vanity and herding wind” (Ecclesiastes 2:17).
“I hated life” – Imikanteron wrote to Emperor Hadrian. He said to him: If it is the circumcised that you hate, there are the Ishmaelites. If it is those who observe Shabbat that you hate, there are the Cuthites.⁵⁵The Ishmaelites would practice circumcision and the Cuthites would observe Shabbat. Rather, it is only this nation alone that you hate; its God will exact retribution against that man.⁵⁶This is a reference to Hadrian. Hadrian declared that whoever did so⁵⁷Whoever had written the letter, which apparently had not been signed. should reveal himself to the king because the king wants to give him something. One person went and revealed himself.⁵⁸There was concern that if no one identified himself as the writer of the letter, the emperor would punish the entire community. Therefore, one person identified himself as the writer of the letter even though he was not the real author (Midrash HaMevo’ar). He [Hadrian] said: ‘Behead him.’ [Hadrian then] said to him: ‘Why did you say so?’⁵⁹Why did you accuse me of baseless hatred. He said: ‘It is because you are relieving this man from three severe pains.’⁶⁰The man said this about himself, and thereby explained why he was not afraid to die. [Hadrian] said to him: ‘What are they?’ He said to him: ‘This man’s soul wants to eat with him morning and evening, and he does not have anything to give it, and likewise regarding his wife and likewise regarding his sons.’⁶¹In other words, the man said he did not have enough food to eat, for himself or for his family. Hadrian said: ‘Since he is living a bad life, let him go.’ [The man] recited about himself: “I hated life.”
There was an incident involving a certain glutton, who toiled all the six days of labor [each week] throughout the year, but on Shabbat he had nothing to eat. What did he do? One time he donned his finest garments, climbed to the roof, fell, and died. He recited about himself: “I hated life.”
They came and told Rabbi Hoshaya: Your judges are drinking wine in the marketplace, but he never saw them do so.⁶²Therefore, he did not believe the report. Once, he went out and found his judges drinking wine in the marketplace. He recited about himself: “I hated life,” and he died in peace.⁶³Once he saw his judges acting in such an improper manner, he no longer wanted to live. His wish was granted and he then died a peaceful death. Alternatively, the midrash is emphasizing that unlike the glutton in the previous story, Rabbi Hoshaya did not commit suicide despite his anguish (Rabbi David Luria). Rabbi Huna said: “Man became a living soul” (Genesis 2:7), and He rendered him a slave to himself, for if he does not toil he will not eat. This is consistent with the opinion of Rabbi Huna, as Rabbi Huna said: “The Lord delivered me into the hands of [bidei]⁶⁴This term is expounded as though it said biyadi, “into my hand,” which is spelled the same way in Hebrew. Thus, the verse is interpreted to mean that one is a slave in the sense that he must work in order to sustain himself. those against whom I am not able to stand” (Lamentations 1:14); if one does not toil during the day, he will be unable to withstand the night.

And how can the death of the wise man be [like the death] of the fool. I observe the righteous succeeding in their deaths and availing their children, for example, “And I will remember My covenant with Yaakov, etc.,”²⁰Vayikra 26:42. [and] “I remember for you the kindness of your youth.”²¹Yirmiyahu 2:2.

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

“I hated all my toil that I toiled under the sun, as I will leave it to the man who will be after me. Who knows whether he will be a wise man or a fool? Yet he will control everything for which I have toiled and have become wise under the sun. This, too, is vanity” (Ecclesiastes 2:18–19).
“I hated all my toil that I toiled under the sun…” – Rabbi Meir was an excellent, expert scribe, and he would earn three sela per week from his toil. He would eat and drink with one, would clothe himself with one, and with the other, he would support the Rabbis. His students said to him: ‘Rabbi, your children, what do you do for them?’⁶⁵What will be left for them as an inheritance? He said to them: ‘If they become righteous, it will be as David said: “I have not seen a righteous man forsaken and his offspring seeking bread” (Psalms 37:25). If not, should I leave what is mine to the enemies of the Omnipresent?’ Therefore, Solomon said: “Who knows whether he will be a wise man or a fool?”

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

And [so] I turned my heart to despair. Neither to toil nor to labor.

“I turned my heart to despair regarding all the toil that I toiled under the sun” (Ecclesiastes 2:20).
“I turned my heart to despair” from toiling, but I reconsidered and said: Just as others toiled on my behalf, so, I will toil on behalf of others. Hadrian, may his bones be crushed, was passing on those paths of Tiberias and saw an elderly man digging holes in rocky ground to plant trees. He said to him: ‘Old man, old man, how old are you today?’ He said: ‘I am one hundred years old.’ He said to him: ‘You, one hundred years old, are standing and digging holes in order to plant trees. Do you believe that you will eat of them?’ He said: ‘If I merit, I will eat. If not, just as my ancestors toiled on my behalf, so, I will toil on behalf of my children.’ He said to him: ‘By your life, if you merit and eat of them, let me know.’ After a period of time, it produced figs. He said: The time has come for me to inform the king. What did he do? He filled a basket with figs, ascended, and stood at the gate of the palace. They said to him: ‘What is your business [here]?’ He said to them: ‘Go and say to the king that the old Jewish man whom you passed wishes to greet you.’ They went and told the king: ‘There is an old Jewish man who wishes to greet you.’ He said to them: ‘Show him in.’ When he entered, [Hadrian] said to him: ‘What is your business [here]?’ He said to him: ‘I am the elderly man whom you passed while I was digging holes to plant trees. You said to me: If you merit and eat of them, let me know. I merited and ate of them, and these are figs from their produce.’ Hadrian said at that moment [to his servants]: ‘I command you to empty this basket and fill it with dinars.’ His servants said to him: ‘Are you going to give all this honor to this old Jewish man?’ He said to them: ‘His Creator honors him; will I not honor him?’
His neighbor’s wife was an imbecile. She said to her husband: ‘Senseless one, senseless one, see that this king loves figs and exchanges them for dinars.’ What did he do? He filled his container with figs and stood before the palace. They said to him: ‘What is your business [here]?’ He said to them: ‘I heard that the king loves figs and exchanges them for dinars.’ They entered and said to the king: ‘There is a certain old man standing at the palace gates laden with a container filled with figs. We said to him: What is your business [here]? He said to us: I heard that the king loves figs and exchanges them for dinars.’ [Hadrian] said: ‘I command you to stand him at the palace gates, and anyone who enters or exits will throw one of the figs at his face.’ Toward evening, they released him and he went home. He said to his wife: ‘I have to pay you back for all the honor [that I received at the palace].’ She said to him: ‘Go and boast to your mother that they were figs and they were not citrons, that they were ripe and were not unripe.’⁶⁶Ripe figs are softer than citrons or unripe figs.

For there is a man. Its interpretation is according to its plain meaning. But the Midrash Aggadah in Tanchuma interprets it as an allegorical reference to the Holy One, Blessed Is He, concerning Whom it is stated, “and upon the likeness of the throne there was a likeness like the appearance of a man.”²³Yechezkeil 1:26.

“For there is a man whose toil is with wisdom, and with knowledge, and with skill; yet to a man who has not toiled in it, he will leave it as his portion. This too is vanity and a great evil” (Ecclesiastes 2:21).
“For there is a man whose toil is with wisdom…” – Rabbi Yudan ben Rabbi Simon said: Great is the ability of prophets who liken the created to its Creator.⁶⁷The intent is the reverse; they portray God by means of human attributes. That is what is written: “I heard the voice of a man from the midst of the Ulai.” (Daniel 8:16). And Rabbi Yudan ben Rabbi Simon said: There is another verse that is clearer than that one: “And on the image of the throne, the image of a person” (Ezekiel 1:26). “With wisdom,”⁶⁸The midrash proceeds to cite attributes from the verse in Ecclesiastes and compare them to other verses where these attributes are attributed to God. – “the Lord founded the earth with wisdom” (Proverbs 3:19); “with knowledge” – “by His knowledge the depths were breached” (Proverbs 3:20). “And with skill” – Rabbi Berekhya [said] in the name of Rabbi Yehuda bar Rabbi Simon: Not with toil and not with exertion did the Holy One blessed be He create His world, as it is written: “With the word of God the heavens were made” (Psalms 33:6). “Yet to a man who has not toiled in it, he will leave it as his portion” – this is the generation of Enosh and the generation of the Flood. “This too is vanity and a great evil,” as it is written: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5).

Who labored with wisdom. As it is stated, “Adonoy founded the earth with wisdom ... with His knowledge the depths were split,”²⁴Mishlei 3:19-20. and to the creatures who had not labored in it, He left a share in it.²⁵This can be referring to a situation where one publicly shamed his friend, that according to our Sages his friend receives his share in Gan Eiden. (Kehilas Yaakov). Or, as the Gemara Maseches Chagigah 15a states that God created for every person a portion of Gan Eiden and a portion of Gehinnom, and when a wicked person fails to earn his portion in Gan Eiden, it is given to a righteous person in addition to his own portion that he earned.

This too is vanity and a great evil. And they became a generation of vanity and “the wickedness of man was great upon the earth,”²⁶Bereishis 6:5. The text in Bereishis which is referring to the generation of the flood, states “כי רבה רעת האדם” which is similar to the wording of this verse “רבה רעה” [and a great evil]. in the generation of the flood.

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

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

His lot. His custom.

“For all his days are pains, and his occupation is anger; even at night his heart does not rest. This, too, is vanity” (Ecclesiastes 2:23).
“For all his days are pains” – this is the generation of the Flood, who pained the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they anger the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” from sins. From where is it derived that [this is true] even during the day? It is as it is stated: “And every inclination of his heart’s thoughts was only bad all day long” (Genesis 6:5). The Holy One blessed be He, too, brought punishment upon them during the day and at night, as it is stated: “The rain was upon the earth forty days and forty nights” (Genesis 7:12). Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them by day and by night, as it is stated: “He obliterated all existence” (Genesis 7:23).
Another matter: “For all his days are pains” – these are the Sodomites, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – [this is God, who decided] to bring punishment upon them during the day and at night, as it is stated: “The Lord rained upon Sodom and upon Gomorrah…” (Genesis 19:24).⁶⁹He did so at the end of the night into the morning.
Another matter: “For all his days are pains” – these are the Egyptians, who would pain the Holy One blessed be He with their wicked deeds. “And his occupation is anger” – as they angered the Holy One blessed be He with their handiwork. “Even at night his heart does not rest” – when one of the Israelites would complete his labor, the Egyptian would say to him: ‘Hoe me two furrows, chop me two logs.’ Alternatively: “Even at night his heart does not rest” – this is the Holy One blessed be He, who decided in His heart to bring punishment upon them during the day and punishment upon them at night, as it is stated: “It was at midnight [that the Lord smote all the firstborn in the land of Egypt” (Exodus 12:29).⁷⁰And the Exodus took place during the day.

This too. Is one of the vanities that prevail in the world.

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

“There is nothing better for a man than for him to eat and drink, and indulge his soul through his toil. This too, I saw, that it is from the hand of God” (Ecclesiastes 2:24).
“There is nothing better for a man than for him to eat and drink.” Rabbi Tanḥuma said [that] Rabbi Naḥman son of Rabbi Shmuel bar Naḥman and Rabbi Menaḥama [said], and some say: Rabbi Yirmeya and Rabbi Meyasha [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: Every instance in which eating and drinking is stated in this scroll, the verse is referring to Torah and good deeds. Rabbi Yona said: The paradigm for all of them is as it is stated: “[There is nothing better…than to eat, drink, and rejoice]. That will accompany him in his toil [baamalo]” (Ecclesiastes 8:15) – in his world [beolamo], in this world. “During the days of his life” (Ecclesiastes 8:15) – to the grave. Is there food and drink in the grave that it accompanies a person to his grave? Rather, these are Torah and good deeds.

For who should eat, etc. Why should I not rejoice with my portion in food and drink? Who deserves to eat what I toiled for, and who will hurry to swallow it, except me?

“For who will eat, or who will enjoy, other than I?” (Ecclesiastes 2:25).
“For who will eat, or who will enjoy?” – Solomon said: Who has eaten as I have eaten? Who has drunk as I have drunk? Who has done as I have done?⁷¹In terms of enjoying the pleasures of life. Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: Solomon had a great eagle, and he would ride upon it and go to Tadmor in the wilderness and return in one day. That is what is written: “He built Tadmor in the wilderness” (II Chronicles 8:4).⁷²The midrash is interpreting the phrase “who will enjoy [yaḥush]” to mean “who has traveled quickly [yaḥish]” (Etz Yosef).

If not I. Except me. This is the trait of the wicked, who hoard [their possessions] for others.

For to the man who is good in His sight. Before God, mentioned above, “that it is from the hand of God.”²⁸Above, verse 24.

“For to the man who is good before Him, He gave wisdom, knowledge, and joy; but to the sinner He gave the task to gather and to amass, to give to one who is good before God. This, too, is vanity and herding wind” (Ecclesiastes 2:26).
“For to the man who is good before Him…”: “For to the man who is good before Him” – this is Abraham our patriarch, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Nimrod. And of whom is it stated: “To give to one who is good before God”? This is Abraham, as it is stated: “The Lord blessed Abraham with everything” (Genesis 24:1).
Another matter: “For to the man who is good before Him” – this is Isaac, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Avimelekh. And of whom is it stated: “To give to one who is good before God”? This is Isaac, as it is stated: “Isaac sowed in that land [and found in that year a hundredfold; and the Lord blessed him]” (Genesis 26:12).
Another matter: “For to the man who is good before Him” – this is Jacob, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Laban. And of whom is it stated: “To give to one who is good before God”? This is Jacob, as it is stated: “Because I saw everything that Laban has done to you” (Genesis 31:12).⁷³The preceding verses described how a large number of Laban’s livestock were diverted to Jacob via divine intervention. See especially Genesis 30:43 and 31:9.
Another matter: “For to the man who is good before Him” – these are the Israelites who were in Egypt, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – these are the Canaanites. Rabbi Levi said: None of them would add even a drop of oil to his beans, and even if his egg would break, he would not taste it, but rather, he would sell it and turn it into money, so that the Israelites would enter the land and find it filled with blessings.⁷⁴Instead of consuming their resources, the Canaanites would sell them to outsiders and amass treasure, which the Israelites then took possession of when they entered the land. And of whom is it stated: “To give to one who is good before God”? These are the Israelites, as it is stated: “To these you shall distribute the land” (Numbers 26:53).
Another matter: “For to the man who is good before Him” – this is Hezekiah, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Sennacherib. And of whom is it stated: “To give to one who is good before God”? This is Hezekiah, as it is stated: “He was exalted in the eyes of all of the nations” (II Chronicles 32:23).
Another matter: “For to the man who is good before Him” – this is Mordekhai, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Haman. And of whom is it stated: “To give to one who is good before God”? This is Mordekhai, as it is stated: “On that day, King Aḥashverosh gave to Queen Esther the house of Haman…[ And the king took off his ring, which he had taken from Haman, and gave it to Mordekhai. And Esther set Mordekhai over the house of Haman]” (Esther 8:1–2).

He gives wisdom, knowledge and joy. A heart [i.e., intellect] to engage in Torah [study] and in [fulfilling] the commandments and to rejoice in his portion of eating, drinking, and [donning] clean clothing.

He gives wisdom, knowledge and joy. A heart [i.e., intellect] to engage in Torah [study] and in [fulfilling] the commandments and to rejoice in his portion of eating, drinking, and [donning] clean clothing.

But to the sinner He gives the urge. A habit and concern to hoard and gather, and to give to him who is good before God, as the matter is stated, “and Esther put Mordechai in charge of Haman’s estate.”²⁹Esther 8:2.

This too. Is one of the vanities that were given to the creatures, that they labor, and someone else takes.