Ecclesiastes 4:6
Better is a handful of quietness, Than both the hands full of labour and striving after wind. (OJPS)
Better is a handful of gratification Than two fistfuls of labor which is pursuit of wind. (NJPS)
Better a palmful of ease than two handfuls of toil and herding the wind. (Robert Alter)
Better is a handful [earned] in contentment; than two handfuls [earned] in labor and vexation of spirit. (Metsudah)
But better a handful gained peacefully, than two hands full of labor and courting the wind. (New Koren)
ט֕וֹב מְלֹ֥א כַ֖ף נָ֑חַת מִמְּלֹ֥א חׇפְנַ֛יִם עָמָ֖ל וּרְע֥וּת רֽוּחַ׃
What questions can you ask about this verse?
With what do the translations struggle?
Is the lesson of this verse obvious?
(ד) וְרָאִ֨יתִֽי אֲנִ֜י אֶת־כׇּל־עָמָ֗ל וְאֵת֙ כׇּל־כִּשְׁר֣וֹן הַֽמַּעֲשֶׂ֔ה כִּ֛י הִ֥יא קִנְאַת־אִ֖ישׁ מֵרֵעֵ֑הוּ גַּם־זֶ֥ה הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃ (ה) הַכְּסִיל֙ חֹבֵ֣ק אֶת־יָדָ֔יו וְאֹכֵ֖ל אֶת־בְּשָׂרֽוֹ׃ (ו) ט֕וֹב מְלֹ֥א כַ֖ף נָ֑חַת מִמְּלֹ֥א חׇפְנַ֛יִם עָמָ֖ל וּרְע֥וּת רֽוּחַ׃ (ז) וְשַׁ֧בְתִּי אֲנִ֛י וָאֶרְאֶ֥ה הֶ֖בֶל תַּ֥חַת הַשָּֽׁמֶשׁ׃ (ח) יֵ֣שׁ אֶחָד֩ וְאֵ֨ין שֵׁנִ֜י גַּ֣ם בֵּ֧ן וָאָ֣ח אֵֽין־ל֗וֹ וְאֵ֥ין קֵץ֙ לְכׇל־עֲמָל֔וֹ גַּם־[עֵינ֖וֹ] (עיניו) לֹא־תִשְׂבַּ֣ע עֹ֑שֶׁר וּלְמִ֣י ׀ אֲנִ֣י עָמֵ֗ל וּמְחַסֵּ֤ר אֶת־נַפְשִׁי֙ מִטּוֹבָ֔ה גַּם־זֶ֥ה הֶ֛בֶל וְעִנְיַ֥ן רָ֖ע הֽוּא׃ (ט) טוֹבִ֥ים הַשְּׁנַ֖יִם מִן־הָאֶחָ֑ד אֲשֶׁ֧ר יֵשׁ־לָהֶ֛ם שָׂכָ֥ר ט֖וֹב בַּעֲמָלָֽם׃ (י) כִּ֣י אִם־יִפֹּ֔לוּ הָאֶחָ֖ד יָקִ֣ים אֶת־חֲבֵר֑וֹ וְאִ֣יל֗וֹ הָֽאֶחָד֙ שֶׁיִּפּ֔וֹל וְאֵ֥ין שֵׁנִ֖י לַהֲקִימֽוֹ׃ (יא) גַּ֛ם אִם־יִשְׁכְּב֥וּ שְׁנַ֖יִם וְחַ֣ם לָהֶ֑ם וּלְאֶחָ֖ד אֵ֥יךְ יֵחָֽם׃ (יב) וְאִֽם־יִתְקְפוֹ֙ הָאֶחָ֔ד הַשְּׁנַ֖יִם יַעַמְד֣וּ נֶגְדּ֑וֹ וְהַחוּט֙ הַֽמְשֻׁלָּ֔שׁ לֹ֥א בִמְהֵרָ֖ה יִנָּתֵֽק׃ (יג) ט֛וֹב יֶ֥לֶד מִסְכֵּ֖ן וְחָכָ֑ם מִמֶּ֤לֶךְ זָקֵן֙ וּכְסִ֔יל אֲשֶׁ֛ר לֹא־יָדַ֥ע לְהִזָּהֵ֖ר עֽוֹד׃ (יד) כִּֽי־מִבֵּ֥ית הָסוּרִ֖ים יָצָ֣א לִמְלֹ֑ךְ כִּ֛י גַּ֥ם בְּמַלְכוּת֖וֹ נוֹלַ֥ד רָֽשׁ׃
(4) I have also noted that all labor and skillful enterprise come from men’s envy of each other—another futility and pursuit of wind! (5) [True,] The fool folds his hands together And has to eat his own flesh. (6) [But no less truly,] Better is a handful of gratification Than two fistfuls of labor which is pursuit of wind. (7) And I have noted this further futility under the sun: (8) the case of the man who is alone, with no companion, who has neither son nor brother; yet he amasses wealth without limit, and his eye is never sated with riches. For whom, now, is he amassing it while denying himself enjoyment? That too is a futility and an unhappy business. (9) Two are better off than one, in that they have greater benefit from their earnings. (10) For should they fall, one can raise the other; but woe betide him who is alone and falls with no companion to raise him! (11) Further, when two lie together they are warm; but how can he who is alone get warm? (12) Also, if one attacks, two can stand up to him. A threefold cord is not readily broken! (13) Better a poor but wise youth than an old but foolish king who no longer has the sense to heed warnings. (14) For the former can emerge from a dungeon to become king; while the latter, even if born to kingship, can become a pauper.
Does the context help explain the verse?
טוֹב מְלֹא כַף נָחַת, טוֹב מִי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וְרָגִיל בָּהֶם, מִמִּי שֶׁהוּא שׁוֹנֶה הֲלָכוֹת וּמִדּוֹת וְאֵינוֹ חוֹזֵר וְרָגִיל בָּהֶם. מַתְלָא אֲמַר טָבָא חֲדָא צִיפָּרָא כְּפוּתָא מִן מְאָה פָּרְחֲיָין. וּרְעוּת רוּחַ, רְעוּתֵיהּ דִּיהֱוֵה מִיתְקְרֵי מָרֵי מְכִילָאן. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, טוֹב מִי שֶׁהוּא עוֹשֶׂה צְדָקָה מְעוּטָה מִשֶּׁלּוֹ, מִמִּי שֶׁהוּא גוֹזֵל וְחוֹמֵס וְעוֹשֵׁק, וְעוֹשֶׂה צְדָקוֹת גְּדוֹלוֹת מִשֶּׁל אֲחֵרִים. מַתְלָא אֲמַר גָּיְיפָה בְּחַזּוּרִין וּמְפַלְגָא לְבִישַׁיָּיא [פרוש נואפת בתפוחים שלוקחת בשכרה ומחלקתן לחולים]. וּרְעוּת רוּחַ, רְעוּתֵיהּ מִיתְקְרֵי בַּר מִצְוָותָא. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, טוֹב מִי שֶׁיֵּשׁ לוֹ עֲשָׂרָה זְהוּבִים וְנוֹשֵׂא וְנוֹתֵן וּמִתְפַּרְנֵס בָּהֶם, מִמִּי שֶׁהוּא נוֹטֵל מָמוֹן שֶׁל אֲחֵרִים וּמַפְסִידוֹ וּמְאַבְּדוֹ. מַתְלָא אֲמַר לָא מִיסְתְּיֵיהּ מוֹבֵד דִּידֵיהּ אֶלָּא דְּאַחֲרוֹנִין מוֹבֵד דִּידֵיהּ וּדְלָא דִּידֵיהּ. וּרְעוּת רוּחַ, רְעוּתֵיהּ דִּי יֶהֱוֵי מִיתְקְרֵי פְּרַגְמַטְיוּטָא. דָּבָר אַחֵר, טוֹב מְלֹא כַף נָחַת, מִי שֶׁהוּא שׂוֹכֵר גִּנָּה וְאוֹכֵל פֵּרוֹתֶיהָ, מִמִּי שֶׁהוּא שׂוֹכֵר גִּנּוֹת הַרְבֵּה וְהוּא מְבַיְירָן [פרוש מבטלן ומאבדן]. מַתְלָא אֲמַר דְּאָגֵיר גַּנָּא אָכֵיל צִיפָּרִין, דְּאָגֵיר גַּנְיָיאן אָכְלִין לֵיהּ צִיפָּרִין. וּרְעוּת רוּחַ, רְעוּתֵיהּ מִיתְקְרֵי מָרֵי אוּסְיָיאן. אָמַר רַבִּי יַעֲקֹב בְּרַבִּי קוּרְשָׁאי, טוֹב מְלֹא כַף נָחַת לָעוֹלָם הַבָּא, מִמְלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ בָּעוֹלָם הַזֶּה. הוּא הָיָה אוֹמֵר יָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא מִכָּל חַיֵּי הָעוֹלָם הַזֶּה, וְיָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא, שֶׁהָעוֹלָם הַבָּא אֵינוֹ בָּא אֶלָּא מִכֹּחַ הָעוֹלָם הַזֶּה. אָמַר רַבִּי חִיָּא בַּר אַבָּא, טוֹב מְלֹא כַף נָחַת, זֶה יוֹם הַשַּׁבָּת, מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ, אֵלּוּ שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, דְּאָמַר רַבִּי חִיָּא בַּר אַבָּא אֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּזְכוּת שַׁבָּת, שֶׁנֶּאֱמַר (ישעיה ל, טו): בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן, בְּשׁוּבָה וּנְיָיח תִּוָּשְׁעוּן. וּרְעוּת רוּחַ, רְעוּתֵיהּ דְּמִיתְקְרֵי לָעֵי וְנָגֵיס. אָמַר רַבִּי בֶּרֶכְיָה, טוֹבָה דְּרִיסָה שֶׁדָּרַס הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאֶרֶץ מִצְרַיִם, שֶׁנֶּאֱמַר (שמות יב, יב): וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה. מִמְּלֹא חָפְנַיִם, מִמְּלֹא חָפְנֵיהֶם פִּיחַ כִּבְשָׁן, לָמָּה שֶׁבָּזוֹ הָיְתָה גְאֻלָּה וְנִגְאֲלוּ, וּבָזוֹ שֶׁל פִּיחַ הַכִּבְשָׁן לֹא נִגְאֲלוּ. רַבִּי יִצְחָק פָּתַר קְרָיָיא בְּשֵׁבֶט גָּד וְשֵׁבֶט רְאוּבֵן שֶׁבָּאוּ לְאֶרֶץ יִשְׂרָאֵל וְרָאוּ כַּמָּה בֵּית זֶרַע יֵשׁ בָּהּ, כַּמָּה בֵּית נֶטַע יֵשׁ בָּהּ, אָמְרוּ: טוֹב מְלֹא כַף נָחַת בְּאֶרֶץ יִשְׂרָאֵל, מִמְּלֹא חָפְנַיִם עָמָל בְּעֵבֶר הַיַּרְדֵּן. וְחָזְרוּ וְאָמְרוּ מַה לָא אֲנַן גָּרְמִינַן לָן, לָא אָמְרִין אֲנַן (במדבר לב, ה): יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ. אָמַר רַבִּי יִצְחָק, כְּתִיב (ויקרא טז, יג): וְכִסָּה עֲנַן הַקְּטֹרֶת, הַכִּסּוּי הַזֶּה אֵין אֲנַן יוֹדְעִין מַהוּ, עַד שֶׁבָּא דָּוִד וּפֵרְשׁוֹ, שֶׁנֶּאֱמַר (תהלים פה, ג): נָשָׂאת עֲוֹן עַמֶּךָ וגו'. וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר חָבִיב עָלַי מְלֹא קֻמְצוֹ שֶׁל עָנִי מִנְחַת נְדָבָה, מִמְּלֹא חָפְנַיִם שֶׁל כֹּהֵן גָּדוֹל קְטֹרֶת הַסַּמִּים, לָמָּה, שֶׁזּוֹ בָּאָה כַּפָּרָה, וְזוֹ אֵינָה בָּאָה כַּפָּרָה, דִּכְתִיב (ויקרא ב, א): וְנֶפֶשׁ כִּי תַקְרִיב קָרְבַּן מִנְחָה לַה׳.
“A handful of tranquility is better than two handfuls of toil and herding wind” (Ecclesiastes 4:6).“A handful of tranquility is better” – one who studies halakhot (Jewish law) and is familiar with them is better than one who studies halakhot and the hermeneutical principles but does not review them and familiarize themselves with them. The parable says: One bound bird is better than one hundred that are flying. “And herding [urut] wind” – their wish [re’utei] is to be called “master of the [hermeneutic] principles.”
Another matter: “A handful of tranquility is better” – one who performs minimal acts of charity with one's own [funds] is better than one who steals, robs, or exploits others and performs great acts of charity from that of others. The parable says: She prostitutes herself for apples and distributes them to the sick. “And herding [urut] wind” – their wish [re’utei] is to be called “master of mitzvot.”
Another matter: “A handful of tranquility is better” – one who has ten gold pieces and conducts business and earns a livelihood from them is better than one who takes the property of others and squanders it and loses it. The parable says: It is not enough that one loses one's own, but one loses that of others, what is one's and what is not one's. “And herding [urut] wind” – their wish [re’utei] is to be called a merchant.
Another matter: “A handful of tranquility is better” – one who rents one garden and eats its fruit is better than one who rents many gardens and leaves them fallow. The parable says: One who rents a garden will eat birds; one who rents many gardens, birds will eat them. “And herding [urut] wind” – their wish [re’utei] is to be called a property owner.
Rabbi Yaakov ben Rabbi Kurshai said: “A handful of tranquility is better” in the World to Come “than two handfuls of toil and herding wind” in this world....
Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better” – this is the Shabbat day; “than two handfuls of toil and herding wind” – these are the seven days of action, as Rabbi Ḥiyya bar Abba said: Israel is redeemed only thanks to Shabbat, as it is stated: “In stillness [beshuva] and quiet [vanaḥat] you will be saved” (Isaiah 30:15), with cessation from work and rest you will be saved. “And herding wind” – their wish is to be called "one who works and eats."
Rabbi Berekhya said: The trampling that the Holy Blessed One trampled in the land of Egypt, as it is stated: “I will pass in the land of Egypt on that night” (Exodus 12:12), is better than two handfuls, than their two handfuls of furnace soot. Why? It is because in this one there is redemption and they were redeemed, and in this of furnace soot, they were not redeemed.
Rabbi Yitzḥak interpreted the verse regarding the tribe of Gad and the tribe of Reuben who came to the Land of Israel and saw the amount of room for sowing that was in it, the amount of room for planting that was in it. They said: “A handful of tranquility is better” in the Land of Israel, “than two handfuls of toil” across the Jordan. They reconsidered and said: Did we not cause this to ourselves, did we not say: “Let this land be given to your servants” (Numbers 32:5)?
....
The Holy Blessed One said: The poor person’s handful of the gift meal offering is dearer to Me than the High Priest’s two handfuls of the incense of the spices. Why? It is because this one comes for atonement and that one does not come for atonement, as it is written: “When a person [venefesh] sacrifices a meal offering to the Lord” (Leviticus 2:1).
Why do you think the midrash offers so many different interpretations of this verse? Are any more compelling than others?
מיוחס לרשב"ם קהלת ד':ו'
טוב מלא כף נחת – נוח ומוטב לו לאדם שיהיה לו מלא כף ממון בנחת כדי שיתפרנס בכבוד, ממלא חפנים עמל – שטוב לו ממון מועט מממון גדול בעמל שלא יתפרנס בו בכבוד.
Attributed to Rashbam on Ecclesiastes 4:6:
"It is better to have a handful of tranquility"—it is more pleasant and better for a person to have a small amount of money, earned with ease and peace, so they can sustain themselves with dignity—than "two handfuls of toil"—meaning it is better to have a small amount of money than a large amount acquired with great toil, which does not allow them to sustain themselves with dignity.
What's the lesson in this for us today?
ר' יוסף קרא קהלת ד':ו'
אלא כיצד יעשה? יעמול כדי פרנסת אנשי ביתו בנחת, ואל יתייגע יותר מדאי כדי למצוא נכסים מרובים. כמו שמפרש: טוב מלא כף נחת ממלא חפנים עמל ורעות רוח – פתרונו: טוב לו לאדם שכר מועט שיבא לו בנחת, משכר מרובה שיבא לו בעמל וביגיעה יותר מדאי.
R. Yosef Kara on Ecclesiastes 4:6
What should a person do? They should labor just enough to provide for their household with tranquility, and should not overexert themselves in pursuit of great wealth. As it is explained: "It is better to have a handful of tranquility than two handfuls of toil and chasing after the wind" (Ecclesiastes 4:6). The explanation is: It is better for a person to receive a small income with peace, than a large income that comes with excessive toil and effort.
How is this the same as the previous comment? How is it different?
ספורנו קהלת ד':ה׳
(ה-ו) [באיזה אופן ראוי לעסוק בהשתדלות קניין נכסים]:
הכסיל חובק את ידיו. ולא בשביל זה אשבח לסור מהשתדלות הקנין, כי אמנם 'הכסיל חובק את ידיו' ונמנע מלהשתדל להשיג ההכרחי, ואוכל את בשרו מתוך צער מִסְכֵּנוּת וחסרון ההכרחי לחיי שעה: אמנם טוב מלא כף נחת. מה שיושג בהשתדלות ממוצע משיג ההכרחי באופן שיהיה איזה עת הכושר לעיון ולמעשה: ממלוא חפנים עמל. להשיג מותרות: ורעות רוח. ב'כשרון המעשה' לקנאה:
Seforno on Ecclesiastes 4:5-6
(Verses 5-6) [In what manner is it appropriate to engage in the effort to acquire possessions?]:
"The fool folds their hands" (Ecclesiastes 4:5). I do not praise avoiding the effort to acquire necessities, for indeed, 'the fool folds their hands' and refrains from striving to attain what is necessary. As a result, they 'eat their own flesh,' suffering from poverty and lacking even the essentials for immediate survival. However, 'it is better to have a handful of tranquility' (Ecclesiastes 4:6)—what is gained through moderate effort, acquiring what is necessary in such a way that there is still time for contemplation and meaningful action—than 'two handfuls of toil' (Ecclesiastes 4:6) to achieve luxuries, which leads to 'vexation of spirit' (Ecclesiastes 4:6), driven by jealousy through one's 'skill in work' (Ecclesiastes 4:4).
What question does Seforno answer? What is his answer, in one word?
(5) [True,] The fool folds his hands together And has to eat his own flesh. (6) [But no less truly,] Better is a handful of gratification Than two fistfuls of labor which is pursuit of wind. (NJPS)
Michael V. Fox, JPS Bible Commentary: Ecclesiastes on Eccl. 4:6
The words in brackets are supplied by NJPS for clarity. Two proverbs, in juxtaposition, teach that moderate labor is better than either idleness (v. 5) or excessive exertions (v. 6b) (Sforno).
טוב. דברי הכסיל הוא האומר די לי מלא כפי לחם בנחת מן מלא חפנים בעמל ורעות רוח שיחשוב אדם לדבר עתיד מה יאכל מחר והוא לא ידע מה ילד יום:
BETTER. The verse contains the words of the fool who says: "I am more satisfied with a handful of quietness, than with both hands full of labor and striving after wind." [The fool says:] "People are concerned with the future. They ask themselves, what shall we eat tomorrow? However, they do not know what this day shall bring forth.
What question does Ibn Ezra answer?
What is is his answer?
Robert Gordis, Koheleth--The Man and His World
Translation: Some men teach, 'The fool folds his hands and thus destroys himself.' But I declare: 'Better a handful acquired with ease than two hands full gained through toil and chasing after wind.'
וי"ל עוד בעסוק הנ"ל כי כף נחת בשבת בא ג"כ ממלא חפנים עמל בחול. כי בימות החול מכינים לשבת. וכפי היגיעה בימי המעשה למצוא אור הגנוז ומוסתר בעשי'. זוכין לקבל הארת שבת כדאיתא מי שטרח בערב שבת כו'.
The 'handful of tranquility' on Shabbat comes as a result of the 'double handfuls of toil' during the weekdays. For during the weekdays, one prepares for Shabbat. And according to the effort in the days of work to find the hidden and concealed light within action, one merits receiving the illumination of Shabbat. As it is taught: 'Whoever labors on the eve of Shabbat will eat on Shabbat' (Avodah Zarah 3a).
How does the Sefat Emet creatively read this verse?
Could you expand his reading beyond Shabbat/weekdays?