Reception of Kohelet

All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yohanan ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.

(6) Rabbi Shimon ben Mensya says: "Song of Songs defiles the hands, because it is written with divine spirit. And Qoheleth does not defile the hands for it is only written through the wisdom of Solomon." They said to him, "But did he write that by himself? Look, it says (I Kings 5:12) 'And he said three thousand proverbs,' and it say (Proverbs 30:6) 'Do not add to His words!'"

(1) “What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3).
“What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah. They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah.
Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9). Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well.

Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13). With regard to this verse, the Gemara asks: What is the meaning of the phrase: For this is the whole man? Rabbi Eliezer said: The entire world was only created for this person. Rabbi Abba bar Kahana said: This person is equivalent to the entire world. Shimon ben Azzai says and some say that Shimon ben Zoma says: The entire world was only created as companion to this man, so that he will not be alone. And to the essence of the matter, the Gemara asks: What is the meaning of: Its statements that contradict each other? It is written: “Vexation is better than laughter” (Ecclesiastes 7:3), and it is written: “I said of laughter: It is praiseworthy” (Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse it is written: “So I commended mirth” (Ecclesiastes 8:15), and in another verse it is written: “And of mirth: What does it accomplish?” (Ecclesiastes 2:2). The Gemara answers: This is not difficult, as the contradiction can be resolved. Vexation is better than laughter means: The vexation of the Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this world by showering them with goodness. I said of laughter: It is praiseworthy, that is the laughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come. Similarly, “So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15). Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.

(1) The words of Koheleth son of David, king in Jerusalem. (2) Utter futility!—said Koheleth—
Utter futility! All is futile!

(1) The words of prophecy which Coheleth, that is, the son of David the King, who was in Jerusalem, prophesied. (2) When Solomon the King of Israel foresaw, by the spirit of prophecy, the kingdom of Rehoboam his son, which will be divided with Jeroboam the son of Nebat, and that Jerusalem and the holy temple will be destroyed, and that the people of Israel will be led into captivity, he said by the divine word, Vanity of vanities is this world! Vanity of vanities is all which I and my father David have laboured for, all of it is vanity!

(1) And it took Solomon thirteen years to build his palace, until his whole palace was completed. (2) He built the Lebanon Forest House with four rows of cedar columns, and with hewn cedar beams above the columns. Its length was 100 cubits, its breadth 50 cubits, and its height 30 cubits.

(4) I multiplied good works in Jerusalem. I built houses, viz., the temple, to make atonement for Israel, and a royal palace, and the conclave, and the porch, and a house of judgment of hewn stones, where the wise men sit and judge; I made a throne of ivory for the sitting of royalty; I planted vineyards in Jabne, that I and the Rabbis of the Sanhedrin might drink wine, and also to make libations of wine, new and old, upon the altar;

(12) For what will the man be like who will succeed the one who is ruling over what was built up long ago? My thoughts also turned to appraising wisdom and madness and folly. (13) I found that Wisdom is superior to folly As light is superior to darkness; (14) A wise man has his eyes in his head, Whereas a fool walks in darkness. But I also realized that the same fate awaits them both.

(12) And I gave attention to consider wisdom, and the fear of the kingdom and understanding, because what use is there to a man to pray after the decree of the King, and after retribution? behold! it is then already decreed about him and executed on him. (13) And I saw by the spirit of prophecy that there is an advantage to wisdom over folly, above the advantage of the light of the day over the darkness of night. (14) The wise man reflects in the beginning what there will be at last, and prays and averts the evil decree from the world; while the fool walks in darkness; and I also know that if the wise man does not pray, and avert the evil decree from the world, when retribution shall come upon the world, the same destiny shall befall them all.

(1) A season is set for everything, a time for every experience under heaven:

(1) To every man comes a time, and to every thing an opportune season under the sun.

(24) There is nothing comely for a man but that he eat, drink, and make his soul see good before the sons of men, in order to do the commandments, to walk in the straight path before him, so that it may be well with him from his labour; also this I saw, that if a man prospers in this world, it is from the hand of the Lord, who decrees it so for him.

(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;

(12) King Solomon said by the spirit of prophecy, I know that there is nothing good among the children of men, but that they rejoice in the joy of the law, and do good in the days of their life.

(1) A good name is better than fragrant oil, and the day of death than the day of birth.

(1) Better the good name which the righteous acquire in this world, than the anointing oil which was poured upon the heads of kings and priests; and the day wherein a man dies and departs to the grave with a good name and merits, than the day wherein the wicked is born into the world.

(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;

(12) For what will the man be like who will succeed the one who is ruling over what was built up long ago? My thoughts also turned to appraising wisdom and madness and folly. (13) I found that Wisdom is superior to folly

As light is superior to darkness; (14) A wise man has his eyes in his head, Whereas a fool walks in darkness. But I also realized that the same fate awaits them both. (15) So I reflected: “The fate of the fool is also destined for me; to what advantage, then, have I been wise?” And I came to the conclusion that that too was futile, (16) because the wise man, just like the fool, is not remembered forever; for, as the succeeding days roll by, both are forgotten. Alas, the wise man dies, just like the fool!

(3) VEXATION IS BETTER THAN LAUGHTER. The philosophers have already explained that there are three souls in man.
The first is a botanical soul; that is, just as there is among the various plants, herbs, and trees a power which you may call “soul” (or whatever you wish) which causes the body of the plant to develop, to be high, and wide, so is the case with human beings. This soul grows in strength until a specific time. This soul lusts for and needs food.
The second is an animal soul. This soul possesses the five senses and the ability to move from place to place. This soul, too, is found in man.
Man alone has a third soul, called the neshamah. This soul speaks and has the ability to distinguish between truth and falsehood. It possesses wisdom.
The second soul is intermediary between the first and third soul.
God planted intelligence in man. This intelligence is referred to as the "heart." This intelligence serves to fulfill the desire of each soul in its time. It also helps a person to observe the commandments. It explains their makeup.
This commentary on the Book of Kohelet is not prepared to speak on the secret of the soul, for this secret is very profound. One who possesses understanding can only ascertain the truth after reading many books. These books are too numerous for me to mention. If it were not necessary for me to mention the [three] parts of the soul in order to explain [certain] verses, then I would not have alluded to these things in general, and certainly not mentioned its specific parts.
The major reason [that the Book of Kohelet requires interpretation] is that some of the things that Solomon said in this book appear difficult for them [the readers]. Among the difficulties that we find in this book is that in many places Solomon says a thing and its opposite. It is for this reason that the wise men of Israel, may their memories be blessed, said: The Sages wanted to hide the Book of Kohelet because his words contradict each other.
[For example, Solomon states:] Vexation is better than laughter (our verse). Solomon then says the opposite; namely, for anger resteth in the bosom of fools (v 9).
Similarly, Solomon states: For in much wisdom is much vexation (1:18). He then says its opposite; namely, Therefore remove vexation (ka'as) from thy heart (11:10).
Similarly, Solomon states: It is comely for one to eat and to drink, [and to enjoy pleasure] (5:17). He then says its opposite; namely, It is better to go to the house of mourning, [than to go to the house of feasting] (Kohelet 7:2).
Similarly, Solomon states: So I commended mirth (8:15). He then says its opposite; namely, I said of mirth: 'What doth it accomplish?’ (2:2).
Similarly, Solomon states: For what advantage hath the wise more than the fool? (6:8). He then states its opposite: Then I saw that wisdom excelleth folly (2:13).
Similarly, Solomon states: Wherefore I praised the dead (4:2). He then states its opposite: for a living dog is better than a dead lion (9:4).
Similarly, Solomon states: For there is no work, nor device, nor knowledge, nor wisdom, in the grave (9:10). He then states its opposite: [God will judge the righteous and the wicked,] for there is a time there for every purpose (3:17).
Similarly, Solomon states: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow (8:13). He then states its opposite: and there is a wicked man that prolongeth his life in his evil-doing (Kohelet 7:15).
Similarly, Solomon states: yet I know that it shall be well with them that fear God (8:12). He then states its opposite: there are wicked men, to whom it happeneth according to the work of the righteous (8:14).
One who carefully searches will find many other similar examples in this book.
We all know that the least among the wise will not compose a book in which he contradicts himself.
[As a result of the above,] one of the commentators was compelled to explain that the word Kohelet (1:1) is related to the word kehilat (congregation of) in the congregation of Jacob (Deut 33:4). This commentator says that Kohelet's students composed this book and each one expressed his own opinion in it.
However, the above is incorrect, for the book says And besides that Kohelet was wise (12:9). We thus see that “Kohelet” refers to one person. Furthermore, the book says, Kohelet sought to find out words of delight (12:10).²³ The clinching proof is: I Kohelet have been king over Israel in Jerusalem (1:12).
Now it is certain that Solomon would not contradict himself being that Scripture bears testimony that no king that will reign after him will be as wise as he (1Kings 3:12). On the contrary, all his words are all plain to him that understandeth, and right to them that find knowledge (Prov. 8:9).
I will now briefly explain them.
The three souls [that are in the human body] are called by one name [neshamah] because they are united. Hence, the neshamah is [also] called ru'ach (spirit) and nefesh (soul). I will refer to the souls by their names so that I will not have to dwell at length on each one of them.
The part of the soul which seeks eating, enjoyment and sexual lust will be referred to by the term nefesh. The term ru'ach (spirit) will apply to that aspect of the soul that seeks to dominate and to attain high status. The aspect of the soul which consists of wisdom will be referred to as neshamah.
Rabbi Saadiah Gaon of blessed memory (Sefer Ha-Emunot Ve-Hade'ot 6:3) also divided the souls into three groups.
It is known that when the nefesh grows in strength, the neshamah weakens and lacks the power to stand up to it because the body and all of its impulses help the nefesh. Therefore, a person who spends his time in eating and drinking will never become wise.
[On the other hand,] when the neshamah unites with the ru'ach, they overcome the nefesh. The eyes of the neshamah are then opened a little and it can understand the science of the bodies [that are in heaven and the earth]. However, it cannot know the "upper" sciences because of the power of the ru'ach, which seeks to rule. The ru'ach gives birth to vexation. This is the meaning of, Vexation is better than laughter.
[VEXATION IS BETTER THAN LAUGHTER; FOR BY THE SADNESS OF THE COUNTENANCE THE HEART MAY BE GLADDENED.] The meaning of be-ro'a (by the sadness of) in, For by the sadness of the countenance the heart may be gladdened is “by the worry of.” Be-ro'a is similar to ra'im (worried) in, Why are your faces worried? (Gen. 40:7).
"Heart" refers to the intellect.
After the neshamah, with the help of the ru'ach, overpowers the nefesh, the neshamah has to occupy itself with wisdom. Wisdom will help the neshamah overcome the ru'ach, so that the neshamah controls the ru'ach.
The meaning of Be not hasty in thy spirit to be angry (Kohelet 7:9) and the import of for anger resteth in the bosom of fools (Kohelet 7:9) is: Fools are always angry. It (anger) never leaves them. However, wise people are angry only when the situation calls for it.
For in much wisdom is much vexation (1:18) is similar in meaning to neither make thyself over wise (Kohelet 7:16). Its meaning is: The attainment of a great amount of wisdom causes a person to be very angry at the vanities of the world and at people. [If a person will overly focus on the vanities of the world,] he will leave society and waste away (Kohelet 7:16), and die prematurely. We thus read: [Be not righteous overmuch; neither make thyself over wise.] Why shouldest thou destroy thyself? (Kohelet 7:16).
It is therefore good for a person to weigh his words and affairs in just scales and to give to each soul what it needs in its proper time.
The meaning of Therefore remove vexation from thy heart (Kohelet 11:10) is: “Do not allow the ru'ach (spirit) to rule over you.”
Kohelet similarly states and put away evil from thy flesh (ibid).
"Evil" refers to lust, for if a person eats each and every food that he lusts for, he will bring evil upon his flesh. Similarly, if he overindulges in sexual activity he will bring illness upon his flesh. The meaning of “flesh" is body.
Therefore remove vexation from thy heart and put away evil from thy flesh (11:10) notes that a person should employ all of his might to weaken the ru'ach (spirit) which is the source of vexation, and the nefesh (soul) which is the source of lust.
The message of It is good, yea, it is comely for one to eat and to drink (5:17) is directed at the fool who toils to gather money and does not derive any pleasure from his wealth.
It is better to go to the house of mourning [than to go to the house of feasting] (v.2) speaks the truth.

The meaning of For what advantage hath the wise more than the fool? (6:8) is: “What advantage hath the wise more than the fool if he imitates the fool whose appetite is never filled?”
Then I saw that wisdom excelleth folly (2:13) speaks the truth. So too does, So I commended mirth (8:15). For those who toil in things of the world, and do not seek wisdom and are happy, are to be praised above those who [toil in things of the world and do not seek wisdom and] worry because of vanities.
I said of... mirth: 'What doth it accomplish?'(2:2) speaks the truth.
Wherefore I praised the dead (4:2) relates to those who are oppressed.
For a living dog is better than a dead lion (9:4) is what people say. The same also applies to the following later statement by Scripture: Yea also, the heart of the sons of men is full of evil, and madness is in their heart (9:3).
Likewise, for there is no work, nor device, [ nor knowledge, nor wisdom in the grave, whither thou goest] (9:10) is what people say.
[I said in my heart: 'The righteous and the wicked God will judge,] for there is a time there for every purpose and for every work (3:17) is the truth.
But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow (8:13) speaks of the majority of cases.
And there is a wicked man [that prolongeth his life in his evil-doing] (Kohelet 7:15) speaks of what is found in a few instances.
I have already mentioned at the beginning of this book that the Divine wisdom does not hold back a lot of good because of a little evil.
We find the same in the Book of Proverbs.
But he that gathereth little by little shall increase (Prov. 13:11) speaks the truth.

However, There is that scattereth, and yet increaseth (ibid. 11:24) speaks of the minority of cases.
We also find in the Book of Proverbs statements such as Answer not a fool according to his folly (Prov. 26:4) and its opposite, Answer a fool according to his folly (ibid. 26:5).
We find the same with the prophets and also in the Torah, which is the main [book of Scripture]. For example, the Torah states: Howbeit there shall be no needy among you (Deut. 15:4). It then says, For the poor shall never cease out of the land (ibid. 15:11). They are all true.

Translation taken from AlHatorah

(14) So in a time of good fortune enjoy the good fortune; and in a time of misfortune, reflect: The one no less than the other was God’s doing; consequently, man may find no fault with Him. (15) In my own brief span of life, I have seen both these things: sometimes a good man perishes in spite of his goodness, and sometimes a wicked one endures in spite of his wickedness. (16) So don’t overdo goodness and don’t act the wise man to excess, or you may be dumfounded. (17) Don’t overdo wickedness and don’t be a fool, or you may die before your time.

(19) Wisdom is more of a stronghold to a wise man than ten magnates that a city may contain.