“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.
“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.
“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.
“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.”
“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.
“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.
“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.
“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).
“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 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).
יֵשׁ רָעָה אֲשֶׁר רָאִיתִי תַּחַת הַשָּׁמֶשׁ, אָמַר רַבִּי שְׁמוּאֵל בַּר אַמֵּי, זוֹ מַחֲשַׁבְתָּן שֶׁל רַמָּאִין, כְּגוֹן הַמְעָרֵב מַיִם בְּיַיִן, מֵי בְּלַקְיָא בְּשֶׁמֶן, מֵי מָאִיס בִּדְבַשׁ, חֲלֵב חֲמוֹר בִּקְטָף, קוֹמוֹס בְּמוֹר, עֲלֵי גְפָנִים בְּפִלְיוֹן, סִקְרָא בְּצִיר, כַּרְשִׁנִּים בְּפִלְפְּלִין, קְנֵה מֹאזְנַיִם אָרֹךְ מִצַּד זֶה וְקָצָר מִצַּד זֶה. וְעַל כֻּלָּן אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי אוֹי לִי אִם אֹמַר אוֹי לִי אִם לֹא אֹמַר, אִם אֹמַר שֶׁמָּא יִלְמְדוּ הָרַמָּאִין, אִם לֹא אֹמַר שֶׁמָּא יֹאמְרוּ הָרַמָּאִין אֵין תַּלְמִידֵי חֲכָמִים בְּקִיאִין בְּמַעֲשֵׂה יָדֵינוּ, סוֹף סוֹף אֲמָרוֹ (הושע יד, י): כִּי יְשָׁרִים דַּרְכֵי ה' צַדִּיקִים יֵלְכוּ בָם.
“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.
אִישׁ אֲשֶׁר יִתֶּן לוֹ הָאֱלֹהִים, רַבִּי אַבָּא בַּר כַּהֲנָא עָאל לִכְנִישְׁתָּא וּשְׁמַע קָלֵיהּ דְּרַבִּי לֵוִי יְתִיב דָּרִישׁ הָדֵין פְּסוּקָא: אִישׁ אֲשֶׁר יִתֶּן לוֹ הָאֱלֹהִים, עשֶׁר זֶה בַּעַל מִקְרָא, וּנְכָסִים זֶה בַּעַל מִשְׁנָה, וְכָבוֹד זֶה בַּעַל תּוֹסֶפְתָּא, וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכֹּל אֲשֶׁר יִתְאַוֶּה אֵלּוּ מִשְׁנָיוֹת גְּדוֹלוֹת, כְּגוֹן: מִשְׁנָתוֹ שֶׁל רַבִּי עֲקִיבָא, וּמִשְׁנָתוֹ שֶׁל רַבִּי חִיָּא, וְשֶׁל רַבִּי הוֹשַׁעְיָה, וְשֶׁל בַּר קַפָּרָא, וְלֹא יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכֹל מִמֶּנּוּ, שֶׁאָסוּר לְהוֹרוֹת מֵהֶם, כִּי אִישׁ נָכְרִי יֹאכְלֶנּוּ זֶה בַּעַל תַּלְמוּד, שֶׁמְטַמֵּא וּמְטַהֵר אוֹסֵר וּמַתִּיר. עָמַד רַבִּי אַבָּא בַּר כַּהֲנָא נְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ אִלּוּ לֹא עָלִיתִי אֶלָּא לִשְׁמֹעַ מִפִּיךָ הַטַּעַם הַזֶּה דַּי. רַבִּי יִשְׁמָעֵאל אוֹמֵר (משלי כח, יא): חָכָם בְּעֵינָיו אִישׁ עָשִׁיר זֶה בַּעַל תַּלְמוּד, וְדַל מֵבִין יַחְקְרֶנּוּ זֶה בַּעַל הַגָּדָה.
“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.
אִם יוֹלִיד אִישׁ מֵאָה, זֶה קַיִן שֶׁהוֹלִיד מֵאָה בָנִים. וְשָׁנִים רַבּוֹת יִחְיֶה, שֶׁחָיָה שָׁנִים הַרְבֵּה. וְרַב שֶׁיִּהְיוּ יְמֵי שָׁנָיו, שֶׁלֹא שָׂבַע נַפְשׁוֹ מִמָּמוֹנוֹ וְלֹא שָׂבַע מִטּוּבוֹ שֶׁל עוֹלָם, וְגַם קְבוּרָה לֹא הָיְתָה לּוֹ, שֶׁהָיָה תָּלוּי בְּרִפְיוֹן וּבָא הַמַּבּוּל וּשְׁטָפוֹ, דִּכְתִיב (בראשית ז, כג): וַיִּמַּח אֶת כָּל הַיְקוּם, מַהוּ הַיְקוּם, קִיּוּמָא. רַבִּי בּוֹן אָמַר אוֹקוּמֵינֵי. רַבִּי אֶלְעָזָר אוֹמֵר הַיְקוּם הוּא הַמָּמוֹן שֶׁמַּעֲמִיד רַגְלָיו שֶׁל בְּעָלָיו. רַבִּי שְׁמוּאֵל אָמַר הַיְקוּם זֶה קַיִן, שֶׁנִּשְׁטַף. טוֹב מִמֶּנּוּ הַנָּפֶל, זֶה הֶבֶל אָחִיו. דָּבָר אַחֵר, אִם יוֹלִיד אִישׁ מֵאָה, זֶה אַחְאָב שֶׁהוֹלִיד מֵאָה בָּנִים. אָמַר רַבִּי אַחָא וְהָכְתִיב (מלכים ב י, א): וּלְאַחְאָב שִׁבְעִים בָּנִים בְּשֹׁמְרוֹן, אָמַר רַבִּי הוֹשַׁעְיָא כְּשֵׁם שֶׁהָיָה לוֹ שִׁבְעִים בָּנִים בְּשׁוֹמְרוֹן כָּךְ הָיָה לוֹ שִׁבְעִים בָּנִים בְּיִזְרְעֶאל, וְכָל אֶחָד וְאֶחָד מֵהֶן הָיוּ לוֹ שְׁתֵּי פַּלְטֵרִיּוֹת, אַחַת לַקַּיִץ וְאַחַת לַחֹרֶף, דִּכְתִיב (עמוס ג, טו): וְהִכֵּיתִי בֵּית הַחֹרֶף עַל בֵּית הַקָּיִץ. וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר תְּרֵי לְקַיְיטָא וְתַרְתֵּי אוֹחְרָנַיְיתָא לְסִיתְוָא, שֶׁנֶּאֱמַר (עמוס ג, טו): וְאָבְדוּ בָּתֵּי הַשֵּׁן. רַבָּנָן אָמְרֵי שִׁשָּׁה, שֶׁנֶּאֱמַר (עמוס ג, טו): וְסָפוּ בָּתִּים רַבִּים. וְשָׁנִים רַבּוֹת יִחְיֶה, שֶׁחָיָה שָׁנִים רַבּוֹת. וְנַפְשׁוֹ לֹא תִשְׂבַּע מִן הַטּוֹבָה מִמָּמוֹנוֹ. וְגַם קְבוּרָה לֹא הָיְתָה לוֹ, דִּכְתִיב (מלכים א כא, יט): בִּמְקוֹם אֲשֶׁר לָקְקוּ הַכְּלָבִים וגו'. טוֹב מִמֶּנּוּ הַנָּפֶל, זֶה נִפְלָהּ שֶׁל זוֹנָה.
“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.
כִּי בַהֶבֶל בָּא, בְּלֹא נֵר וּבְלֹא מֶרְחָץ. אֶלָּא בְּלֹא תוֹרָה וּבְלֹא מַעֲשִׂים טוֹבִים.
“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).
גַּם שֶׁמֶשׁ לֹא רָאָה וְלֹא יָדָע, מָשָׁל לִשְׁנֵי בְנֵי אָדָם שֶׁהָיוּ בָּאִים בַּסְּפִינָה, כְּשֶׁהִגִּיעוּ לַלִּמֵּן, יָרַד אֶחָד מֵהֶם וְנִכְנַס לַמְדִינָה וְרָאָה שָׁם כַּמָּה מַאֲכָל כַּמָּה מַשְׁקֶה וְשַׁלְוָה, כְּשֶׁחָזַר בַּסְּפִינָה אָמַר לַחֲבֵרוֹ לָמָּה לֹא עָלַלְתָּה לִמְדִינְתָּא, אָמַר לֵיהּ וְאַתְּ שֶׁיָּרַדְתָּ וְעָלַלְתָּ מָה חֲמֵית תַּמָּן, אָמַר לוֹ רָאִיתִי כַּמָּה מַאֲכָל כַּמָּה מִשְׁתֶּה וְשַׁלְוָה. אָמַר לוֹ כְּלוּם נֶהֱנֵיתָ, אָמַר לוֹ, לֹא. אָמַר לוֹ אֲנָא דְּלָא עֲלָלִית נוֹחַ לִי סַגְיָן מִינָּךְ, דְּלָא נְחָתִית וְלָא חֲמֵיתִי, הֲדָא הוּא דִכְתִיב: נַחַת לָזֶה מִזֶּה.
“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.”
וְאִלּוּ חָיָה אֶלֶף שָׁנִים וגו', כָּל עֲמַל הָאָדָם לְפִיהוּ, אָמַר רַבִּי שְׁמוּאֵל כָּל מַה שֶּׁיַּעֲמֹל אָדָם וִיסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, אֵינוֹ מַסְפִּיק לַהֶבֶל הַיּוֹצֵא מִתּוֹךְ פִּיהוּ. וְגַם הַנֶּפֶשׁ לֹא תִמָּלֵא, אֲפִלּוּ הוֹצָאָתָהּ אֵינָהּ מְמַלָּא אֶת הַגּוּמָא, כֵּיצַד הוֹצָאַת הַנֶּפֶשׁ, רַבִּי יוֹחָנָן אָמַר כַּקַּפִּיטוֹרִין מִתּוֹךְ הַוֵּשֶׁט. רַבִּי חֲנִינָא אָמַר כַּצִּיפּוֹרֶן מִתּוֹךְ הַוֵּשֶׁט. רַבִּי שְׁמוּאֵל בְּרַבִּי אָמַר כְּסִילוֹן רָטוֹב וְהָפוּךְ מִן הַוֵּשֶׁט. אָמַר רַבִּי חֲנִינָא בֶּן יִצְחָק, כָּל מַה שֶּׁיַּעֲמֹל אָדָם מִצְווֹת וּמַעֲשִׂים טוֹבִים, לְפִיו וְלֹא לְפִי בְּנוֹ וְלֹא לְפִי בִּתּוֹ. וְגַם הַנֶּפֶשׁ לֹא תִמָּלֵא, שֶׁהַנֶּפֶשׁ יוֹדַעַת כָּל מַה שֶּׁהִיא עֲמֵלָה, לְעַצְמָהּ הִיא עֲמֵלָה, לְכָךְ אֵינָהּ שְׂבֵעָה לֹא תוֹרָה וְלֹא מַעֲשִׂים טוֹבִים. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְעִירוֹנִי שֶׁנָּשָׂא בַּת מְלָכִים, אִם יָבִיא לָהּ כָּל מַה שֶּׁבָּעוֹלָם אֵינָן חֲשׁוּבִין לָהּ כְּלוּם, לָמָּה, שֶׁהִיא בַּת מֶלֶךְ. כָּךְ הַנֶּפֶשׁ אִלּוּ הֵבֵאתָ לָהּ כָּל מַעֲדַנֵּי עוֹלָם אֵינָם כְּלוּם לָהּ, לָמָּה, שֶׁהִיא מִן הָעֶלְיוֹנִים. שְׁלשָׁה אֵין מַחֲזִיקִין טוֹבָה לְבַעֲלֵיהֶן, הַנֶּפֶשׁ, וְהָאָרֶץ, וְהָאִשָּׁה. הַנֶּפֶשׁ מִנַּיִן, שֶׁנֶּאֱמַר: וְגַם הַנֶּפֶשׁ לֹא תִמָּלֵא. הָאָרֶץ, שֶׁנֶּאֱמַר (משלי ל, טז): אֶרֶץ לֹא שָׂבְעָה מַיִם. אִשָּׁה, שֶׁנֶּאֱמַר (משלי ל, כ): אָכְלָה וּמָחֲתָה פִיהָ. שְׁלשָׁה נוֹתְנִין בְּשֶׁפַע וְנוֹטְלִין בְּשֶׁפַע, וְאֵלּוּ הֵן: הַיָּם, וְהָאָרֶץ, וְגַם הַמַּלְכוּת. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין אָמַר, שִׁשָּׁה פְּעָמִים כְּתִיב בָּהּ נֶפֶשׁ, כְּנֶגֶד שֵׁשֶׁת יְמֵי בְרֵאשִׁית. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַנֶּפֶשׁ, כָּל מַה שֶּׁבָּרָאתִי בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית בִּשְׁבִילֵךְ בָּרָאתִי, וְאַתְּ גּוֹזֶלֶת וְחוֹטֵאת וְחוֹמֶסֶת.
“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.
כִּי מַה יּוֹתֵר לֶחָכָם מִן הַכְּסִיל מַה לֶּעָנִי יוֹדֵעַ לַהֲלֹךְ נֶגֶד הַחַיִּים, אֶלָּא מַה יַּעֲשֶׂה יֵלֵךְ אֵצֶל גָּדוֹל מִמֶּנּוּ בַּתּוֹרָה וִיבָאֵר לוֹ מִשְׁנָתוֹ. דָּבָר אַחֵר, מַה לֶּעָנִי יוֹדֵעַ, מַה לֶּעָנִי בִּנְכָסָיו לַהֲלֹךְ אֵצֶל הֶעָשִׁיר. מַה יַּעֲשֶׂה יֵלֵךְ וְיַעֲסֹק בִּפְרַקְמַטְיָא. דָּבָר אַחֵר, מַה לֶּעָנִי יוֹדֵעַ, מַה יַּעֲשֶׂה בְּמַשָֹּׂא וּמַתָּן, מַה יַּעֲשֶׂה יוֹשֵׁב וּבָטֵל, יִלְמַד אֻמָּנוּת וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְפַרְנְסוֹ וְיִחְיֶה.
“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.
טוֹב מַרְאֵה עֵינַיִם מֵהֲלָךְ נָפֶשׁ, טוֹב מִי שֶׁהוּא מְבָאֵר מִשְׁנָתוֹ שֶׁשּׁוֹנֶה וְרָגִיל בְּהֶרְגֵּל לָשׁוֹן וְהוֹלֵךְ.
“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.
מַה שֶּׁהָיָה כְּבָר נִקְרָא שְׁמוֹ, זֶה אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית ב, טו): וַיִּקַּח ה' אֱלֹהִים אֶת הָאָדָם, וְנוֹדָע אֲשֶׁר הוּא אָדָם, מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ נְתוּנִין בִּקְרוֹנִין, וְהָיוּ מְבַקְּשִׁין בְּנֵי הַמְּדִינָה לוֹמַר לַמֶּלֶךְ דּוֹמִינִין, וְלֹא הָיוּ יוֹדְעִין אֵי זֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקְּרוֹנִין וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ בוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו שֵׁנָה וְיָדְעוּ שֶׁהוּא אָדָם, וְאָמַר לוֹ (בראשית ג, יט): כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב. דָּבָר אַחֵר, מַה שֶּׁהָיָה כְּבָר נִקְרָא שְׁמוֹ, זֶה משֶׁה, שֶׁנֶּאֱמַר (ויקרא א, א): וַיִּקְרָא אֶל משֶׁה, וְנוֹדַע לַכֹּל כִּי זֶה משֶׁה נָבִיא הוּא, בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, י): וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה, וּכְשֶׁבָּא לְאוֹתוֹ מַעֲשֶׂה, אָמַר (שמות לב, ז): לֵךְ רֵד וגו', אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם כַּד אִינוּן טָבִין אִינוּן דִּידָךְ, וְכַד אִינוּן בִּישִׁין אִינוּן דִּידִי, בֵּין טָבִין בֵּין בִּישִׁין דִּידָךְ אִינוּן. מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ כֶּרֶם וּמְסָרוֹ לְאָרִיס לַעֲמֹל בּוֹ, כְּשֶׁעוֹשֶׂה יַיִן טוֹב אוֹמֵר הַמֶּלֶךְ כַּמָּה חַמְרֵיהּ דְּכַרְמִי טָב, וּכְשֶׁעוֹשֶׂה יַיִן רָע אוֹמֵר הַמֶּלֶךְ חַמְרֵיהּ דְּכַרְמָא דַּאֲרִיסִי בִּישׁ, וְהָאָרִיס בּוֹכֶה וְצוֹוֵחַ וְאוֹמֵר לְפָנָיו אֲדֹנִי הַמֶּלֶךְ כַּד עֲבַד חֲמַר טָב דִּידָךְ הוּא, וְכַד הֲוָה עָבֵיד בִּישׁ דִּידִי הוּא, אֶלָּא בֵּין טָב וּבֵין בִּישׁ דִּידָךְ הוּא. כָּךְ אָמַר משֶׁה בֵּין טָבִין בֵּין בִּישִׁין דִּידָךְ אִינוּן. וְלֹא יוּכַל לָדִין עִם שֶׁתַּקִּיף מִמֶּנּוּ. כְּשֶׁאָמַר לוֹ (דברים ג, כה): אֶעְבְּרָה נָא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ג, כה): רַב לָךְ אַל תּוֹסֶף דַּבֶּר אֵלַי עוֹד בַּדָּבָר הַזֶּה. דָּבָר אַחֵר, מַה שֶּׁהָיָה, זֶה יִרְמְיָהוּ, וְנוֹדַע לַכֹּל שֶׁהוּא נָבִיא, שֶׁנֶּאֱמַר (ירמיה א, ה): בְּטֶרֶם אֶצָרְךָ בַבֶּטֶן יְדַעְתִּיךָ.
“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).
כִּי יֵשׁ דְּבָרִים הַרְבֵּה מַרְבִּים הָבֶל, כְּגוֹן מְגַדְּלֵי קוֹפוֹת, וַחֲתוּלוֹת, וְחֻלְדּוֹת הַסְּנָאִין, וְאַדְנֵי שָׂדֶה, וְכֶלֶב הַיָּם, מָה אִית לְהוֹן הֲנָיָיה מִנֵּיהוֹן, אוֹ חַד אַמְכּוּתִי אוֹ חַד מַעֲקוּצִי, מָה הֲנָיָיה, אוֹ חַד פַּלְקָא אוֹ חַד פַּדְעָה. וְכֵן הַמְסַקֵּל מִתּוֹךְ שָׂדֵהוּ וְנוֹתְנוֹ לִרְשׁוּת הָרַבִּים, מָה הֲנָיָיה אִית לֵיהּ, אוֹ חַד תּוּקְלָא אוֹ חַד מַרְמוּצִי, וְיֵשׁ אוֹמְרִים מַרְצוּמִי. מַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁהָיָה מְסַקֵּל מִתּוֹךְ שָׂדֵהוּ וְנוֹתְנוֹ לִרְשׁוּת הָרַבִּים, וְהָיָה שָׁם חָסִיד אֶחָד וְהָיָה רוֹדְפוֹ וְאוֹמֵר לוֹ מִפְּנֵי מָה אַתְּ מְסַקֵּל מִתּוֹךְ שֶׁאֵינוֹ שֶׁלְּךָ וְנוֹתֵן לְתוֹךְ שֶׁלְךָ, וְהָיָה שׂוֹחֵק עָלָיו, וּלְאַחַר יָמִים נִצְרַךְ הֶחָסִיד וּמָכַר אֶת שָׂדֵהוּ וְהָיָה מְהַלֵּךְ בִּרְשׁוּת הָרַבִּים וְנִתְקַל, אָמַר, לֹא עַל חִנָּם אָמַר לִי אוֹתוֹ חָסִיד נוֹתֵן לְתוֹךְ שֶׁלְּךָ, מַה יֹּתֵר לָאָדָם.
“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?
כִּי מִי יוֹדֵעַ מַה טּוֹב לָאָדָם בַּחַיִים, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא דָּוִד אָמַר דָּבָר אֶחָד וְלֹא פֵרְשׁוֹ וּפֵרְשׁוֹ שְׁלֹמֹה בְּנוֹ, וּשְׁלֹמֹה אָמַר דָּבָר אֶחָד וְלֹא פֵרְשׁוֹ וּפֵרְשׁוֹ דָּוִד אָבִיו. שְׁלֹמֹה אָמַר: כִּי מִי יוֹדֵעַ מַה טּוֹב לָאָדָם בַּחַיִּים וְיַעֲשֵׂם כַּצֵּל, כֵּיצַד אִם תֹּאמַר לְצִלּוֹ שֶׁל כֹּתֶל יֵשׁ בּוֹ מַמָּשׁ, אִם לְצִלּוֹ שֶׁל דֶּקֶל יֵשׁ בּוֹ מַמָּשׁ, בָּא דָוִד וּפֵרַשׁ (תהלים קמד, ד): יָמָיו כְּצֵל עוֹבֵר. דָּוִד אָמַר דָּבָר אֶחָד וְלֹא פֵרְשׁוֹ וּפֵרְשׁוֹ שְׁלֹמֹה בְּנוֹ, דָּוִד אָמַר (דברים קמד, ד): אָדָם לַהֶבֶל דָּמָה, לְאֵיזֶה הֶבֶל, אִם לְהֶבֶל שֶׁל תַּנּוּר יֵשׁ בּוֹ מַמָּשׁ, אִם לְהֶבֶל שֶׁל כִּירָה יֵשׁ בּוֹ מַמָּשׁ, בָּא שְׁלֹמֹה וּפֵרַשׁ: הֲבֵל הֲבָלִים. דָּבָר אַחֵר, כִּי מִי יוֹדֵעַ מַה טּוֹב לָאָדָם בַּחַיִּים, אָמַר רַבִּי פִּנְחָס הוֹאִיל וְהֶבֶל הֵם יָמָיו שֶׁל אָדָם, וּמִסְפָּר הֵם וְכַצֵּל הֵם, מָה הֲנָאָה יֵשׁ לוֹ בַּחַיִּים אֶלָּא יִתְעַסְקוּ בְּדִבְרֵי תוֹרָה שֶׁכֻּלָּן חַיִּים. אֲשֶׁר מִי יַגִּיד לָאָדָם וגו', אָמַר שְׁלֹמֹה אֲנִי אַגִּיד לְךָ מַה טּוֹב מִכֻּלָּן: טוֹב שֵׁם מִשֶּׁמֶן טוֹב.
“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).