Ecclesiastes (“Kohelet”) is one of the five megillot (scrolls), part of the section of the Hebrew Bible called Writings, and is often read publicly on the holiday of Sukkot.
(א) דִּבְרֵי֙ קֹהֶ֣לֶת בֶּן־דָּוִ֔ד מֶ֖לֶךְ בִּירוּשָׁלָֽ͏ִם׃ (ב) הֲבֵ֤ל הֲבָלִים֙ אָמַ֣ר קֹהֶ֔לֶת הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל׃ (ג) מַה־יִּתְר֖וֹן לָֽאָדָ֑ם בְּכׇ֨ל־עֲמָל֔וֹ שֶֽׁיַּעֲמֹ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃ (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) כׇּל־הַנְּחָלִים֙ הֹלְכִ֣ים אֶל־הַיָּ֔ם וְהַיָּ֖ם אֵינֶ֣נּוּ מָלֵ֑א אֶל־מְק֗וֹם שֶׁ֤הַנְּחָלִים֙ הֹֽלְכִ֔ים שָׁ֛ם הֵ֥ם שָׁבִ֖ים לָלָֽכֶת׃ (ח) כׇּל־הַדְּבָרִ֣ים יְגֵעִ֔ים לֹא־יוּכַ֥ל אִ֖ישׁ לְדַבֵּ֑ר לֹא־תִשְׂבַּ֥ע עַ֙יִן֙ לִרְא֔וֹת וְלֹא־תִמָּלֵ֥א אֹ֖זֶן מִשְּׁמֹֽעַ׃ (ט) מַה־שֶּֽׁהָיָה֙ ה֣וּא שֶׁיִּהְיֶ֔ה וּמַה־שֶּׁנַּֽעֲשָׂ֔ה ה֖וּא שֶׁיֵּעָשֶׂ֑ה וְאֵ֥ין כׇּל־חָדָ֖שׁ תַּ֥חַת הַשָּֽׁמֶשׁ׃ (י) יֵ֥שׁ דָּבָ֛ר שֶׁיֹּאמַ֥ר רְאֵה־זֶ֖ה חָדָ֣שׁ ה֑וּא כְּבָר֙ הָיָ֣ה לְעֹֽלָמִ֔ים אֲשֶׁ֥ר הָיָ֖ה מִלְּפָנֵֽנוּ׃ (יא) אֵ֥ין זִכְר֖וֹן לָרִאשֹׁנִ֑ים וְגַ֨ם לָאַחֲרֹנִ֜ים שֶׁיִּהְי֗וּ לֹֽא־יִהְיֶ֤ה לָהֶם֙ זִכָּר֔וֹן עִ֥ם שֶׁיִּהְי֖וּ לָאַחֲרֹנָֽה׃ {פ}
(יב) אֲנִ֣י קֹהֶ֗לֶת הָיִ֥יתִי מֶ֛לֶךְ עַל־יִשְׂרָאֵ֖ל בִּירוּשָׁלָֽ͏ִם׃ (יג) וְנָתַ֣תִּי אֶת־לִבִּ֗י לִדְר֤וֹשׁ וְלָתוּר֙ בַּֽחׇכְמָ֔ה עַ֛ל כׇּל־אֲשֶׁ֥ר נַעֲשָׂ֖ה תַּ֣חַת הַשָּׁמָ֑יִם ה֣וּא ׀ עִנְיַ֣ן רָ֗ע נָתַ֧ן אֱלֹהִ֛ים לִבְנֵ֥י הָאָדָ֖ם לַעֲנ֥וֹת בּֽוֹ׃ (יד) רָאִ֙יתִי֙ אֶת־כׇּל־הַֽמַּעֲשִׂ֔ים שֶֽׁנַּעֲשׂ֖וּ תַּ֣חַת הַשָּׁ֑מֶשׁ וְהִנֵּ֥ה הַכֹּ֛ל הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃ (טו) מְעֻוָּ֖ת לֹא־יוּכַ֣ל לִתְקֹ֑ן וְחֶסְר֖וֹן לֹא־יוּכַ֥ל לְהִמָּנֽוֹת׃ (טז) דִּבַּ֨רְתִּי אֲנִ֤י עִם־לִבִּי֙ לֵאמֹ֔ר אֲנִ֗י הִנֵּ֨ה הִגְדַּ֤לְתִּי וְהוֹסַ֙פְתִּי֙ חׇכְמָ֔ה עַ֛ל כׇּל־אֲשֶׁר־הָיָ֥ה לְפָנַ֖י עַל־יְרוּשָׁלָ֑͏ִם וְלִבִּ֛י רָאָ֥ה הַרְבֵּ֖ה חׇכְמָ֥ה וָדָֽעַת׃ (יז) וָאֶתְּנָ֤ה לִבִּי֙ לָדַ֣עַת חׇכְמָ֔ה וְדַ֥עַת הוֹלֵלֹ֖ת וְשִׂכְל֑וּת יָדַ֕עְתִּי שֶׁגַּם־זֶ֥ה ה֖וּא רַעְי֥וֹן רֽוּחַ׃ (יח) כִּ֛י בְּרֹ֥ב חׇכְמָ֖ה רׇב־כָּ֑עַס וְיוֹסִ֥יף דַּ֖עַת יוֹסִ֥יף מַכְאֽוֹב׃
(יב) אֲנִ֣י קֹהֶ֗לֶת הָיִ֥יתִי מֶ֛לֶךְ עַל־יִשְׂרָאֵ֖ל בִּירוּשָׁלָֽ͏ִם׃ (יג) וְנָתַ֣תִּי אֶת־לִבִּ֗י לִדְר֤וֹשׁ וְלָתוּר֙ בַּֽחׇכְמָ֔ה עַ֛ל כׇּל־אֲשֶׁ֥ר נַעֲשָׂ֖ה תַּ֣חַת הַשָּׁמָ֑יִם ה֣וּא ׀ עִנְיַ֣ן רָ֗ע נָתַ֧ן אֱלֹהִ֛ים לִבְנֵ֥י הָאָדָ֖ם לַעֲנ֥וֹת בּֽוֹ׃ (יד) רָאִ֙יתִי֙ אֶת־כׇּל־הַֽמַּעֲשִׂ֔ים שֶֽׁנַּעֲשׂ֖וּ תַּ֣חַת הַשָּׁ֑מֶשׁ וְהִנֵּ֥ה הַכֹּ֛ל הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃ (טו) מְעֻוָּ֖ת לֹא־יוּכַ֣ל לִתְקֹ֑ן וְחֶסְר֖וֹן לֹא־יוּכַ֥ל לְהִמָּנֽוֹת׃ (טז) דִּבַּ֨רְתִּי אֲנִ֤י עִם־לִבִּי֙ לֵאמֹ֔ר אֲנִ֗י הִנֵּ֨ה הִגְדַּ֤לְתִּי וְהוֹסַ֙פְתִּי֙ חׇכְמָ֔ה עַ֛ל כׇּל־אֲשֶׁר־הָיָ֥ה לְפָנַ֖י עַל־יְרוּשָׁלָ֑͏ִם וְלִבִּ֛י רָאָ֥ה הַרְבֵּ֖ה חׇכְמָ֥ה וָדָֽעַת׃ (יז) וָאֶתְּנָ֤ה לִבִּי֙ לָדַ֣עַת חׇכְמָ֔ה וְדַ֥עַת הוֹלֵלֹ֖ת וְשִׂכְל֑וּת יָדַ֕עְתִּי שֶׁגַּם־זֶ֥ה ה֖וּא רַעְי֥וֹן רֽוּחַ׃ (יח) כִּ֛י בְּרֹ֥ב חׇכְמָ֖ה רׇב־כָּ֑עַס וְיוֹסִ֥יף דַּ֖עַת יוֹסִ֥יף מַכְאֽוֹב׃
(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 man
In all the gains he makes beneath the sun? (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 man can ever state them;
The eye never has enough of seeing,
Nor the ear enough of hearing. (9) Only that shall happen
Which has happened,
Only that occur
Which has occurred;
There is nothing new
Beneath the sun!
(10) Sometimes there is a phenomenon of which they say, “Look, this one is new!”—it occurred long since, in ages that went by before us. (11) The earlier ones are not remembered; so too those that will occur later will no more be remembered than-e those that will occur at the very end.
(12) I, Koheleth, was king in Jerusalem over Israel. (13) I set my mind to study and to probe with wisdom all that happens under the sun.—An unhappy business, that, which God gave men to be concerned with! (14) I observed all the happenings beneath the sun, and I found that all is futile and pursuit of wind: (15) A twisted thing that cannot be made straight,
A lack that cannot be made good. (16) I said to myself: “Here I have grown richer and wiser than any that ruled before me over Jerusalem, and my mind has zealously absorbed wisdom and learning.” (17) And so I set my mind to appraise wisdom and to appraise madness and folly. And I learned—that this too was pursuit of wind: (18) For as wisdom grows, vexation grows;
To increase learning is to increase heartache.
(2) Utter futility!—said Koheleth—
Utter futility! All is futile!
(3) What real value is there for a man
In all the gains he makes beneath the sun? (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 man can ever state them;
The eye never has enough of seeing,
Nor the ear enough of hearing. (9) Only that shall happen
Which has happened,
Only that occur
Which has occurred;
There is nothing new
Beneath the sun!
(10) Sometimes there is a phenomenon of which they say, “Look, this one is new!”—it occurred long since, in ages that went by before us. (11) The earlier ones are not remembered; so too those that will occur later will no more be remembered than-e those that will occur at the very end.
(12) I, Koheleth, was king in Jerusalem over Israel. (13) I set my mind to study and to probe with wisdom all that happens under the sun.—An unhappy business, that, which God gave men to be concerned with! (14) I observed all the happenings beneath the sun, and I found that all is futile and pursuit of wind: (15) A twisted thing that cannot be made straight,
A lack that cannot be made good. (16) I said to myself: “Here I have grown richer and wiser than any that ruled before me over Jerusalem, and my mind has zealously absorbed wisdom and learning.” (17) And so I set my mind to appraise wisdom and to appraise madness and folly. And I learned—that this too was pursuit of wind: (18) For as wisdom grows, vexation grows;
To increase learning is to increase heartache.
אֵֽין־ט֤וֹב בָּאָדָם֙ שֶׁיֹּאכַ֣ל וְשָׁתָ֔ה וְהֶרְאָ֧ה אֶת־נַפְשׁ֛וֹ ט֖וֹב בַּעֲמָל֑וֹ גַּם־זֹה֙ רָאִ֣יתִי אָ֔נִי כִּ֛י מִיַּ֥ד הָאֱלֹהִ֖ים הִֽיא׃
There is nothing worthwhile for a person but to eat and drink and afford themself enjoyment with their means. And even that, I noted, comes from God.
(יב) יָדַ֕עְתִּי כִּ֛י אֵ֥ין ט֖וֹב בָּ֑ם כִּ֣י אִם־לִשְׂמ֔וֹחַ וְלַעֲשׂ֥וֹת ט֖וֹב בְּחַיָּֽיו׃ (יג) וְגַ֤ם כׇּל־הָאָדָם֙ שֶׁיֹּאכַ֣ל וְשָׁתָ֔ה וְרָאָ֥ה ט֖וֹב בְּכׇל־עֲמָל֑וֹ מַתַּ֥ת אֱלֹהִ֖ים הִֽיא׃
(12) Thus I realized that the only worthwhile thing there is for them is to enjoy themselves and do what is good in their lifetime; (13) also, that whenever a person does eat and drink and get enjoyment out of all their wealth, it is a gift of God.
הִנֵּ֞ה אֲשֶׁר־רָאִ֣יתִי אָ֗נִי ט֣וֹב אֲשֶׁר־יָפֶ֣ה לֶֽאֱכוֹל־וְ֠לִשְׁתּ֠וֹת וְלִרְא֨וֹת טוֹבָ֜ה בְּכׇל־עֲמָל֣וֹ ׀ שֶׁיַּעֲמֹ֣ל תַּֽחַת־הַשֶּׁ֗מֶשׁ מִסְפַּ֧ר יְמֵי־חַיָּ֛ו אֲשֶׁר־נָֽתַן־ל֥וֹ הָאֱלֹהִ֖ים כִּי־ה֥וּא חֶלְקֽוֹ׃
Only this, I have found, is a real good: that one should eat and drink and get pleasure with all the gains he makes under the sun, during the numbered days of life that God has given him; for that is his portion.
Ethan Dor-Shav, Azure no. 18, Ecclesiastes: Fleeting and Timeless
"The book of Ecclesiastes is a philosophical account of the attempt to find happiness by a man who has everything. ... Twelve chapters long, it is one of literature’s earliest encounters between faith and reason: The author struggles to believe that life is meaningful despite his experience of the world. The book’s inclusion in the Hebrew Bible is therefore remarkable, testifying to Judaism’s interest not only in divine revelation, but also in man’s exploration of the meaning of life and mortality. The search for meaning is an eternal one, but the use of Solomon’s voice carries special importance for the modern reader. ... As opposed to the quest of Job, Solomon’s search for wisdom did not arise from a desire to make sense of either personal misfortune or national catastrophe... Rather, Kohelet sets out on his inquiry from the perspective of a life replete with fortune and opportunity. He takes as his starting point not revelation, but man’s personal need for meaning."
"The book of Ecclesiastes is a philosophical account of the attempt to find happiness by a man who has everything. ... Twelve chapters long, it is one of literature’s earliest encounters between faith and reason: The author struggles to believe that life is meaningful despite his experience of the world. The book’s inclusion in the Hebrew Bible is therefore remarkable, testifying to Judaism’s interest not only in divine revelation, but also in man’s exploration of the meaning of life and mortality. The search for meaning is an eternal one, but the use of Solomon’s voice carries special importance for the modern reader. ... As opposed to the quest of Job, Solomon’s search for wisdom did not arise from a desire to make sense of either personal misfortune or national catastrophe... Rather, Kohelet sets out on his inquiry from the perspective of a life replete with fortune and opportunity. He takes as his starting point not revelation, but man’s personal need for meaning."
יָדַעְתִּי כִּי אֵין טוֹב בָּם כִּי אִם לִשְׂמוֹחַ וְלַעֲשׂוֹת טוֹב בְּחַיָּיו, וְגַם כָּל הָאָדָם שֶׁיֹּאכַל וְשָׁתָה וגו', רַבִּי תַּנְחוּמָא אָמַר רַבִּי נַחְמָן בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר נַחְמָן רַבִּי מְנַחֲמָא וְאַמְרֵי לֵיהּ רַבִּי יִרְמְיָה וְרַבִּי מְיָאשָׁה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק, כָּל אֲכִילָה וּשְׁתִיָּה שֶׁנֶּאֱמַר בַּמְּגִלָּה הַזֹּאת, בְּתוֹרָה וּבְמַעֲשִׂים טוֹבִים הַכָּתוּב מְדַבֵּר. אָמַר רַבִּי יוֹנָה בִּנְיַן אָב שֶׁבְּכֻלָּן שֶׁנֶּאֱמַר (קהלת ח, טו): וְהוּא יִלְוֶנּוּ בַעֲמָלוֹ, בְּעוֹלָמוֹ, בָּעוֹלָם הַזֶּה יְמֵי חַיָּיו לַקֶּבֶר, וְכִי יֵשׁ מַאֲכָל וּמִשְׁתֶּה בַּקֶּבֶר שֶׁמְּלַוִּין אֶת הָאָדָם לְקִבְרוֹ, אֶלָּא אֵלּוּ תּוֹרָה וּמַעֲשִׂים טוֹבִים שֶׁעוֹשֶׂה הָאָדָם.
“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, every man who eats and drinks, and sees good in all his toil; this, too, is a gift of God” (Ecclesiastes 3:12–13).
“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, that every man who eats and drinks…” Rabbi Tanḥuma said that Rabbi Naḥman son of Rav Shmuel bar Naḥman said, and Rabbi Menaḥama, 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 for a man under the sun than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo] […during the days of his life…]” (Ecclesiastes 8:15). In his world [be’olamo] – in this world. “During the days of his life” – 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.
“I know that there is nothing better for them, than to rejoice, and to do good during their lifetime. Also, that every man who eats and drinks…” Rabbi Tanḥuma said that Rabbi Naḥman son of Rav Shmuel bar Naḥman said, and Rabbi Menaḥama, 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 for a man under the sun than to eat, drink, and rejoice]. That will accompany him in his toil [ba’amalo] […during the days of his life…]” (Ecclesiastes 8:15). In his world [be’olamo] – in this world. “During the days of his life” – 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.
Rabbi Jonathan Sacks on the Pursuit of Joy
Thus I realized that the only worthwhile thing there is for them is to enjoy themselves and do what is good in their lifetime; (13) also, that whenever a person does eat and drink and get enjoyment out of all their wealth, it is a gift of God.Paradoxically, the biblical book most focused on joy is precisely the one often thought of as the unhappiest of all, Kohelet, Ecclesiastes. Kohelet is notoriously the man who had everything, yet describes it all as hevel, a word he uses almost forty times in the space of the book, and variously translated as “meaningless,” “pointless,” “futile,” “empty,” or as the King James Bible famously rendered it, “vanity.” In fact, though, Kohelet uses the word simcha seventeen times, that is, more than the whole of the Mosaic books together. After every one of his meditations on the pointlessness of life, Kohelet ends with an exhortation to joy: "Thus I realized that the only worthwhile thing there is for them is to enjoy themselves and do what is good in their lifetime; (13) also, that whenever a person does eat and drink and get enjoyment out of all their wealth, it is a gift of God." posit in the Koren Succot Machzor that Kohelet can only be understood if we realise that hevel does not mean “pointless,” “empty,” or “futile”. It means “a shallow breath”. Kohelet is a meditation on mortality. However long we live, we know we will one day die. Our lives are a mere microsecond in the history of the universe. The cosmos lasts forever while we living, breathing mortals are a mere fleeting breath. Kohelet eventually finds it not in happiness but in joy – because joy lives not in thoughts of tomorrow, but in the grateful acceptance and celebration of today. We are here; we are alive; we are among others who share our sense of jubilation"
Source: https://www.rabbisacks.org/covenant-conversation/ki-tavo/the-pursuit-of-joy/
Thus I realized that the only worthwhile thing there is for them is to enjoy themselves and do what is good in their lifetime; (13) also, that whenever a person does eat and drink and get enjoyment out of all their wealth, it is a gift of God.Paradoxically, the biblical book most focused on joy is precisely the one often thought of as the unhappiest of all, Kohelet, Ecclesiastes. Kohelet is notoriously the man who had everything, yet describes it all as hevel, a word he uses almost forty times in the space of the book, and variously translated as “meaningless,” “pointless,” “futile,” “empty,” or as the King James Bible famously rendered it, “vanity.” In fact, though, Kohelet uses the word simcha seventeen times, that is, more than the whole of the Mosaic books together. After every one of his meditations on the pointlessness of life, Kohelet ends with an exhortation to joy: "Thus I realized that the only worthwhile thing there is for them is to enjoy themselves and do what is good in their lifetime; (13) also, that whenever a person does eat and drink and get enjoyment out of all their wealth, it is a gift of God." posit in the Koren Succot Machzor that Kohelet can only be understood if we realise that hevel does not mean “pointless,” “empty,” or “futile”. It means “a shallow breath”. Kohelet is a meditation on mortality. However long we live, we know we will one day die. Our lives are a mere microsecond in the history of the universe. The cosmos lasts forever while we living, breathing mortals are a mere fleeting breath. Kohelet eventually finds it not in happiness but in joy – because joy lives not in thoughts of tomorrow, but in the grateful acceptance and celebration of today. We are here; we are alive; we are among others who share our sense of jubilation"
Source: https://www.rabbisacks.org/covenant-conversation/ki-tavo/the-pursuit-of-joy/
Smoke Gets in Your Eyes
From Here to Eternity: Traveling the World to Find the Good Death
(Caitlin Doughty)
“Death might appear to destroy the meaning in our lives, but in fact it is the very source of our creativity. As Kafka said, “The meaning of life is that it ends.” Death is the engine that keeps us running, giving us the motivation to achieve, learn, love, and create.”
From Here to Eternity: Traveling the World to Find the Good Death
(Caitlin Doughty)
“Death might appear to destroy the meaning in our lives, but in fact it is the very source of our creativity. As Kafka said, “The meaning of life is that it ends.” Death is the engine that keeps us running, giving us the motivation to achieve, learn, love, and create.”
A bonus article...
"Meet the Nun Who Wants You to Remember You Will Die"
https://www.nytimes.com/2021/05/14/us/memento-mori-nun.html
"Meet the Nun Who Wants You to Remember You Will Die"
https://www.nytimes.com/2021/05/14/us/memento-mori-nun.html