מַה־יִּתְר֖וֹן לָֽאָדָ֑ם בְּכָל־עֲמָל֔וֹ שֶֽׁיַּעֲמֹ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃
Какая польза человеку от всего его труда, в котором он трудится под солнцем?
Haamek Davar
Moving in the Garden at the breeze/to the direction of the day: It is like the explanation of Rashi, to the side of the sun. The explanation is that the sun is called, day - like the language of the Gemara, Pesachim 12, "the sixth hour, the day, stands at the meridian." And Rashi explained, [day, as] the sun. And that is Scripture's explantion in I Chronicles 26:17, "north of the day, four" - meaning north of the rising of the sun. And see what I wrote in the Book of Numbers 28:3, according to the Sages, may their memory blessed - that it is to the side of the sun. And the movement of the Divine Presence was exactly towards the direction of the day, to teach him knowledge. Not like the man was until then, as Adam's practices in the world were above the governance of the sun, like those of Moshe and Israel in the wilderness. But now he was under the sun, and like the language of Scripture in Ecclesiastes 1:3, "What profit has a man of all his toil wherein he toils under the sun." However the providence of the Holy One, blessed be He, is nevertheless over nature itself, that it should be according to the acts of people - as I wrote earlier concerning the making of the firmament on the second day. And that is why it is written, "moving" (mithalech), and not, "going" (holech). It is in fact because the acts of people direct the providence of God over the day, which is the governance over nature. And this is referred to with the mitpael [verb structure], as it is written in Parashat Bechukotai (Leviticus 26:12), "And I will move (hithalachti) among you" - and it is explained there. And in the Book of Samuel (I Samuel 12:2) the explanation of, "behold, the king moves (mithalech) before you," is also that the knowledge of the people is what draws the king to walk in front of them to the place that they are [moving].
Rashbam
and he would die in battle, seeing that G’d made him worry that he might not live to consecrate his new home, wed his bride, or eat from the fruit of his vineyard, he had assumed that if he was now required to participate in this war it was apparently ordained to prevent him for realising his objectives on earth.
The Torah selected three examples of what would inspire such fear, concern over one’s house, one’s wife, and one’s vineyard. Having first named these specific concerns and declared them as legitimate under the circumstances, the Torah proceeds to include all other kinds of concerns which inspire fear for his impending death in the heart of a person. (verse 8). This pattern is not as unusual as it strikes us at first glance, seeing that Solomon employs it in Kohelet 1,3-9. He begins by listing examples of things he considers futile in this life, such as 1) a generation goes, another takes its place, a constant change, nothing remaining whereas the “dead” earth remains forever.
2) The sun rises and the suns sets; 3) the rivers all end up in the ocean but the ocean never flows over. Solomon tires of listing all the phenomena that recur constantly since the days of creation, all except man, because no new generation is exactly like the generation preceding it. The result is that the generation that has died is not remembered as it has never been replaced. This is why Solomon considers death the most futile phenomenon, seeing it wipes out what there was without replacing it. By the time Solomon reaches verse 9 he comes to the conclusion that seeing that there is nothing new in this life on earth which has not happened before, everything is remembered by reason of that very fact. However, just because one generation is not at all like a previous generation, man’s existence is apt to be forgotten, precisely because there is no one around anymore to duplicate what previous generations have done. There is therefore nothing by which to remember the existence of previous generations. (verse 11 there)
The Torah selected three examples of what would inspire such fear, concern over one’s house, one’s wife, and one’s vineyard. Having first named these specific concerns and declared them as legitimate under the circumstances, the Torah proceeds to include all other kinds of concerns which inspire fear for his impending death in the heart of a person. (verse 8). This pattern is not as unusual as it strikes us at first glance, seeing that Solomon employs it in Kohelet 1,3-9. He begins by listing examples of things he considers futile in this life, such as 1) a generation goes, another takes its place, a constant change, nothing remaining whereas the “dead” earth remains forever.
2) The sun rises and the suns sets; 3) the rivers all end up in the ocean but the ocean never flows over. Solomon tires of listing all the phenomena that recur constantly since the days of creation, all except man, because no new generation is exactly like the generation preceding it. The result is that the generation that has died is not remembered as it has never been replaced. This is why Solomon considers death the most futile phenomenon, seeing it wipes out what there was without replacing it. By the time Solomon reaches verse 9 he comes to the conclusion that seeing that there is nothing new in this life on earth which has not happened before, everything is remembered by reason of that very fact. However, just because one generation is not at all like a previous generation, man’s existence is apt to be forgotten, precisely because there is no one around anymore to duplicate what previous generations have done. There is therefore nothing by which to remember the existence of previous generations. (verse 11 there)
Rashbam
and he would die in battle, seeing that G’d made him worry that he might not live to consecrate his new home, wed his bride, or eat from the fruit of his vineyard, he had assumed that if he was now required to participate in this war it was apparently ordained to prevent him for realising his objectives on earth.
The Torah selected three examples of what would inspire such fear, concern over one’s house, one’s wife, and one’s vineyard. Having first named these specific concerns and declared them as legitimate under the circumstances, the Torah proceeds to include all other kinds of concerns which inspire fear for his impending death in the heart of a person. (verse 8). This pattern is not as unusual as it strikes us at first glance, seeing that Solomon employs it in Kohelet 1,3-9. He begins by listing examples of things he considers futile in this life, such as 1) a generation goes, another takes its place, a constant change, nothing remaining whereas the “dead” earth remains forever.
2) The sun rises and the suns sets; 3) the rivers all end up in the ocean but the ocean never flows over. Solomon tires of listing all the phenomena that recur constantly since the days of creation, all except man, because no new generation is exactly like the generation preceding it. The result is that the generation that has died is not remembered as it has never been replaced. This is why Solomon considers death the most futile phenomenon, seeing it wipes out what there was without replacing it. By the time Solomon reaches verse 9 he comes to the conclusion that seeing that there is nothing new in this life on earth which has not happened before, everything is remembered by reason of that very fact. However, just because one generation is not at all like a previous generation, man’s existence is apt to be forgotten, precisely because there is no one around anymore to duplicate what previous generations have done. There is therefore nothing by which to remember the existence of previous generations. (verse 11 there)
The Torah selected three examples of what would inspire such fear, concern over one’s house, one’s wife, and one’s vineyard. Having first named these specific concerns and declared them as legitimate under the circumstances, the Torah proceeds to include all other kinds of concerns which inspire fear for his impending death in the heart of a person. (verse 8). This pattern is not as unusual as it strikes us at first glance, seeing that Solomon employs it in Kohelet 1,3-9. He begins by listing examples of things he considers futile in this life, such as 1) a generation goes, another takes its place, a constant change, nothing remaining whereas the “dead” earth remains forever.
2) The sun rises and the suns sets; 3) the rivers all end up in the ocean but the ocean never flows over. Solomon tires of listing all the phenomena that recur constantly since the days of creation, all except man, because no new generation is exactly like the generation preceding it. The result is that the generation that has died is not remembered as it has never been replaced. This is why Solomon considers death the most futile phenomenon, seeing it wipes out what there was without replacing it. By the time Solomon reaches verse 9 he comes to the conclusion that seeing that there is nothing new in this life on earth which has not happened before, everything is remembered by reason of that very fact. However, just because one generation is not at all like a previous generation, man’s existence is apt to be forgotten, precisely because there is no one around anymore to duplicate what previous generations have done. There is therefore nothing by which to remember the existence of previous generations. (verse 11 there)