Reading Qohelet: Everything is Mere Breath

(א) דִּבְרֵי֙ קֹהֶ֣לֶת בֶּן־דָּוִ֔ד מֶ֖לֶךְ בִּירוּשָׁלִָֽם׃ (ב) הֲבֵ֤ל הֲבָלִים֙ אָמַ֣ר קֹהֶ֔לֶת הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל׃ (ג) מַה־יִּתְר֖וֹן לָֽאָדָ֑ם בְּכָל־עֲמָל֔וֹ שֶֽׁיַּעֲמֹ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃

Ecclesiastes 1:1-3

(1) The words of Koheleth son of David, king in Jerusalem. (2) Utter futility!—said Koheleth— Utter futility! All is futile! (3) What real value is there for a person in all the gains he makes beneath the sun?

1. Verse one seems to refer to King Solomon as Qohelet, though the vocabulary of the book indicates it is likely much later. Why would it have been ascribed to Solomon in particular -- what is he known for? And if they are referring to Solomon, why not name him? Why refer to him as "the assembler" (assembler of what)?

2. Hevel hevalim/ "utter futility" is repeated over 30 times in this short book. If we understand that hevel implies a vaporous quality - like mist or air - what do you think Qohelet getting at? How is life like air?

3. Yitron/ "real value" implies "profit." If we think about this from an accounting perspective, what specifically is it that Qohelet is saying is not available to us?

קהלת א׳:ד׳-ח׳

(ד) דּ֤וֹר הֹלֵךְ֙ וְד֣וֹר בָּ֔א וְהָאָ֖רֶץ לְעוֹלָ֥ם עֹמָֽדֶת׃ (ה) וְזָרַ֥ח הַשֶּׁ֖מֶשׁ וּבָ֣א הַשָּׁ֑מֶשׁ וְאֶ֨ל־מְקוֹמ֔וֹ שׁוֹאֵ֛ף זוֹרֵ֥חַֽ ה֖וּא שָֽׁם׃ (ו) הוֹלֵךְ֙ אֶל־דָּר֔וֹם וְסוֹבֵ֖ב אֶל־צָפ֑וֹן סוֹבֵ֤ב ׀ סֹבֵב֙ הוֹלֵ֣ךְ הָר֔וּחַ וְעַל־סְבִיבֹתָ֖יו שָׁ֥ב הָרֽוּחַ׃ (ז) כָּל־הַנְּחָלִים֙ הֹלְכִ֣ים אֶל־הַיָּ֔ם וְהַיָּ֖ם אֵינֶ֣נּוּ מָלֵ֑א אֶל־מְק֗וֹם שֶׁ֤הַנְּחָלִים֙ הֹֽלְכִ֔ים שָׁ֛ם הֵ֥ם שָׁבִ֖ים לָלָֽכֶת׃ (ח) כָּל־הַדְּבָרִ֣ים יְגֵעִ֔ים לֹא־יוּכַ֥ל אִ֖ישׁ לְדַבֵּ֑ר לֹא־תִשְׂבַּ֥ע עַ֙יִן֙ לִרְא֔וֹת וְלֹא־תִמָּלֵ֥א אֹ֖זֶן מִשְּׁמֹֽעַ׃

Ecclesiastes 1:4-8

(4) One generation goes, another comes, But the earth remains the same forever. (5) The sun rises, and the sun sets— And glides back to where it rises. (6) Southward blowing, Turning northward, Ever turning blows the wind; On its rounds the wind returns. (7) All streams flow into the sea, Yet the sea is never full; To the place [from] which they flow The streams flow back again. (8) All such things are wearisome: No person can ever state them; The eye never has enough of seeing, Nor the ear enough of hearing.

1. How would you describe the scene here?

2. How does this description fit in with the concepts of hevel and yitron above?

3. What is the role of us humans in this system?

4. In what way are these things wearisome?

קהלת ג׳:א׳-ט׳

(א) לַכֹּ֖ל זְמָ֑ן וְעֵ֥ת לְכָל־חֵ֖פֶץ תַּ֥חַת הַשָּׁמָֽיִם׃ (ס) (ב) עֵ֥ת לָלֶ֖דֶת וְעֵ֣ת לָמ֑וּת עֵ֣ת לָטַ֔עַת וְעֵ֖ת לַעֲק֥וֹר נָטֽוּעַ׃ (ג) עֵ֤ת לַהֲרוֹג֙ וְעֵ֣ת לִרְפּ֔וֹא עֵ֥ת לִפְר֖וֹץ וְעֵ֥ת לִבְנֽוֹת׃ (ד) עֵ֤ת לִבְכּוֹת֙ וְעֵ֣ת לִשְׂח֔וֹק עֵ֥ת סְפ֖וֹד וְעֵ֥ת רְקֽוֹד׃ (ה) עֵ֚ת לְהַשְׁלִ֣יךְ אֲבָנִ֔ים וְעֵ֖ת כְּנ֣וֹס אֲבָנִ֑ים עֵ֣ת לַחֲב֔וֹק וְעֵ֖ת לִרְחֹ֥ק מֵחַבֵּֽק׃ (ו) עֵ֤ת לְבַקֵּשׁ֙ וְעֵ֣ת לְאַבֵּ֔ד עֵ֥ת לִשְׁמ֖וֹר וְעֵ֥ת לְהַשְׁלִֽיךְ׃ (ז) עֵ֤ת לִקְר֙וֹעַ֙ וְעֵ֣ת לִתְפּ֔וֹר עֵ֥ת לַחֲשׁ֖וֹת וְעֵ֥ת לְדַבֵּֽר׃ (ח) עֵ֤ת לֶֽאֱהֹב֙ וְעֵ֣ת לִשְׂנֹ֔א עֵ֥ת מִלְחָמָ֖ה וְעֵ֥ת שָׁלֽוֹם׃ (ס) (ט) מַה־יִּתְרוֹן֙ הָֽעוֹשֶׂ֔ה בַּאֲשֶׁ֖ר ה֥וּא עָמֵֽל׃

Ecclesiastes 3:1-9

(1) A season is set for everything, a time for every experience under heaven: (2) A time for being born and a time for dying, A time for planting and a time for uprooting the planted; (3) A time for slaying and a time for healing, A time for tearing down and a time for building up; (4) A time for weeping and a time for laughing, A time for wailing and a time for dancing; (5) A time for throwing stones and a time for gathering stones, A time for embracing and a time for shunning embraces; (6) A time for seeking and a time for losing, A time for keeping and a time for discarding; (7) A time for ripping and a time for sewing, A time for silence and a time for speaking; (8) A time for loving and a time for hating; A time for war and a time for peace. (9) What value, then, can the person of affairs get from what he earns?

1. Qohelet presents 14 examples of "paired opposites" that might come to pass in the course of a human life. How would you describe the message(s) of this poem? What emotional resonance does it have for you?

2. In verse 9, Qohelet relates all of this, once again, to the idea of yitron. What does he mean?

קהלת ח׳:ט״ז-ט׳:ב׳

(טז) כַּאֲשֶׁ֨ר נָתַ֤תִּי אֶת־לִבִּי֙ לָדַ֣עַת חָכְמָ֔ה וְלִרְאוֹת֙ אֶת־הָ֣עִנְיָ֔ן אֲשֶׁ֥ר נַעֲשָׂ֖ה עַל־הָאָ֑רֶץ כִּ֣י גַ֤ם בַּיּוֹם֙ וּבַלַּ֔יְלָה שֵׁנָ֕ה בְּעֵינָ֖יו אֵינֶ֥נּוּ רֹאֶֽה׃ (יז) וְרָאִיתִי֮ אֶת־כָּל־מַעֲשֵׂ֣ה הָאֱלֹהִים֒ כִּי֩ לֹ֨א יוּכַ֜ל הָאָדָ֗ם לִמְצוֹא֙ אֶת־הַֽמַּעֲשֶׂה֙ אֲשֶׁ֣ר נַעֲשָׂ֣ה תַֽחַת־הַשֶּׁ֔מֶשׁ בְּ֠שֶׁל אֲשֶׁ֨ר יַעֲמֹ֧ל הָאָדָ֛ם לְבַקֵּ֖שׁ וְלֹ֣א יִמְצָ֑א וְגַ֨ם אִם־יֹאמַ֤ר הֶֽחָכָם֙ לָדַ֔עַת לֹ֥א יוּכַ֖ל לִמְצֹֽא׃ (א) כִּ֣י אֶת־כָּל־זֶ֞ה נָתַ֤תִּי אֶל־לִבִּי֙ וְלָב֣וּר אֶת־כָּל־זֶ֔ה אֲשֶׁ֨ר הַצַּדִּיקִ֧ים וְהַחֲכָמִ֛ים וַעֲבָדֵיהֶ֖ם בְּיַ֣ד הָאֱלֹהִ֑ים גַּֽם־אַהֲבָ֣ה גַם־שִׂנְאָ֗ה אֵ֤ין יוֹדֵ֙עַ֙ הָֽאָדָ֔ם הַכֹּ֖ל לִפְנֵיהֶֽם׃ (ב) הַכֹּ֞ל כַּאֲשֶׁ֣ר לַכֹּ֗ל מִקְרֶ֨ה אֶחָ֜ד לַצַּדִּ֤יק וְלָרָשָׁע֙ לַטּוֹב֙ וְלַטָּה֣וֹר וְלַטָּמֵ֔א וְלַזֹּבֵ֔חַ וְלַאֲשֶׁ֖ר אֵינֶ֣נּוּ זֹבֵ֑חַ כַּטּוֹב֙ כַּֽחֹטֶ֔א הַנִּשְׁבָּ֕ע כַּאֲשֶׁ֖ר שְׁבוּעָ֥ה יָרֵֽא׃

Ecclesiastes 8:16-9:2

(16) For I have set my mind to learn wisdom and to observe the business that goes on in the world—even to the extent of going without sleep day and night— (17) and I have observed all that God brings to pass. Indeed, one cannot guess the events that occur under the sun. For one tries strenuously, but fails to guess them; and even if a sage should think to discover them he would not be able to guess them. (1) For all this I noted, and I ascertained all this: that the actions of even the righteous and the wise are determined by God. Even love! Even hate! A person knows none of these in advance— (2) none! For the same fate is in store for all: for the righteous, and for the wicked; for the good and pure, and for the impure; for the one who sacrifices, and for the one who does not; for the one who is pleasing, and for the one who is displeasing; and for the one who swears, and for the one who shuns oaths.

1. This text seems to move beyond the idea that we cannot influence the systems at play in the world. What do you hear Qohelet saying here?

2. If there is no discernable system of reward and punishment at play in the world, what does that say about how we ought to live?

קהלת ט׳:ז׳-י׳

(ז) לֵ֣ךְ אֱכֹ֤ל בְּשִׂמְחָה֙ לַחְמֶ֔ךָ וּֽשֲׁתֵ֥ה בְלֶב־ט֖וֹב יֵינֶ֑ךָ כִּ֣י כְבָ֔ר רָצָ֥ה הָאֱלֹהִ֖ים אֶֽת־מַעֲשֶֽׂיךָ׃ (ח) בְּכָל־עֵ֕ת יִהְי֥וּ בְגָדֶ֖יךָ לְבָנִ֑ים וְשֶׁ֖מֶן עַל־רֹאשְׁךָ֥ אַל־יֶחְסָֽר׃ (ט) רְאֵ֨ה חַיִּ֜ים עִם־אִשָּׁ֣ה אֲשֶׁר־אָהַ֗בְתָּ כָּל־יְמֵי֙ חַיֵּ֣י הֶבְלֶ֔ךָ אֲשֶׁ֤ר נָֽתַן־לְךָ֙ תַּ֣חַת הַשֶּׁ֔מֶשׁ כֹּ֖ל יְמֵ֣י הֶבְלֶ֑ךָ כִּ֣י ה֤וּא חֶלְקְךָ֙ בַּֽחַיִּ֔ים וּבַעֲמָ֣לְךָ֔ אֲשֶׁר־אַתָּ֥ה עָמֵ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃ (י) כֹּ֠ל אֲשֶׁ֨ר תִּמְצָ֧א יָֽדְךָ֛ לַעֲשׂ֥וֹת בְּכֹחֲךָ֖ עֲשֵׂ֑ה כִּי֩ אֵ֨ין מַעֲשֶׂ֤ה וְחֶשְׁבּוֹן֙ וְדַ֣עַת וְחָכְמָ֔ה בִּשְׁא֕וֹל אֲשֶׁ֥ר אַתָּ֖ה הֹלֵ֥ךְ שָֽׁמָּה׃ (ס)

Ecclesiastes 9:7-10

(7) Go, eat your bread in gladness, and drink your wine in joy; for your action was long ago approved by God. (8) Let your clothes always be freshly washed, and your head never lack ointment. (9) Enjoy happiness with a woman you love all the fleeting days of life that have been granted to you under the sun—all your fleeting days. For that alone is what you can get out of life and out of the means you acquire under the sun. (10) Whatever it is in your power to do, do with all your might. For there is no action, no reasoning, no learning, no wisdom in Sheol, where you are going.

1. Having effectively dismantled one set of beliefs about how we ought to live our lives - that which centers on some kind of "yitron" - Qohelet here offers another one, and introduces a new vocabulary word for it in verse 9 -- "helek". What is it? What is this helek we should be paying more attention to?

2. What do you think Qohelet means by "whatever is in your power to do, do with all your might"? How does this relate to various "life lessons" floating around American popular culture?

3. Why does this more happy, hopeful passage end with a reminder of our death?

General questions:

1. Yom Kippur requires a very different spiritual practice than what Qohelet suggests. How are they at odds? How do you see them both fitting into your own Jewish life?

2. At different moments in life, this text resonates differently. Teens educated in America are very much oriented toward creating a measurable portfolio of their lives for the purpose of college applications. The question "is this all there is?" is pervasive during the "mid-life crisis" years, often easing into a sense that if "this" is all there is, that would be okay. How is Qohelet's message aligned or in tension with your own sense of things at this moment in your life?