Kohelet 1:12-3:1

Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi

1:12

אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל־יִשְׂרָאֵל בִּירוּשָׁלָֽ͏ִם׃

I, Koheles, have been king over Israel in Jerusalem.

Rashi

אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ. עַל־כָּל־הָעוֹלָם, וְלִבְסוֹף עַל יִשְׂרָאֵל, וְלִבְסוֹף עַל יְרוּשָׁלַיִם לְבַדָּהּ, וְלִבְסוֹף עַל מַקְלִי, שֶׁהֲרֵי נֶאֱמַר: "הָיִיתִי מֶלֶךְ בִּירוּשָׁלָיִם". אֲבָל עַכְשָׁיו אֵינִי מֶלֶךְ:

I, Koheles, have been king. Over the whole world, and later, over Yisroel, and then, over Yerusholayim alone, and finally, over my staff,³⁹See Maseches Sanhedrin 20b. for it says, “[I] have been king ... in Yerusholayim,” but now, I am no longer king.⁴⁰Koheles exemplifies the absurdity of being proud, regardless of one’s position in society. For time gives rise to many changes; Koheles went from reigning over the whole world to being dethroned.

1:13

וְנָתַתִּי אֶת־לִבִּי לִדְרוֹשׁ וְלָתוּר בַּֽחׇכְמָה עַל כׇּל־אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמָיִם הוּא ׀ עִנְיַן רָע נָתַן אֱלֹהִים לִבְנֵי הָאָדָם לַעֲנוֹת בּֽוֹ׃

And I applied my heart to search and explore with wisdom, concerning all that happens beneath the heavens; it is an evil thing that God has given to mankind to be afflicted with.

Rashi

וְנָתַתִּי אֶת־לִבִּי לִדְרוֹשׁ. בַּתּוֹרָה, הִיא הַחָכְמָה, וּלְהִתְבּוֹנֵן בָּהּ עַל כָּל־הַמַּעֲשֶׂה הָרַע הָאָמוּר לְמַעְלָה הַנַּעֲשֶׂה תַּחַת הַשֶּׁמֶשׁ, וּבִינוֹתִי בָהּ שֶׁהוּא הָעִנְיָן הָרָע אֲשֶׁר נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לִפְנֵי בְנֵי הָאָדָם "אֶת־הַחַיִים וְאֶת־הַטּוֹב וְאֶת הָמָּוֶת וְאֶת־הָרָע":

And I applied my heart to search. In the Torah, which is wisdom, and to ponder over it concerning all the evil deeds mentioned above, which are committed under the sun, and I pondered over it that it is a sore task that the Holy One, Blessed Is He, set before mankind. “The life and the good, and the death and the evil.”⁴¹Devarim 30:15.

עִנְיָן רָע. מִנְהָג רַע לָהֶם:

An evil thing. They have evil behavior.

לַעֲנוֹת בּוֹ. לְהִתְנַהֵג בּוֹ. "עִנְיָן" יֵשׁ לְפָתְרוֹ לְשׁוֹן מָעוֹן וְדִירָה, וְיֵשׁ לְפָתְרוֹ לְשׁוֹן עִיּוּן וּמַחֲשָׁבָה, וְכֵן "לַעֲנוֹת בּוֹ":

To be afflicted with. To behave with it. “עִנְיָן” may be interpreted as an expression of an abode [=מָעוֹן and a dwelling, and it may also be interpreted as an expression of study [=עִיּוּן and thought, and the same applies [for the interpretation of] ‘לַעֲנוֹת בּוֹ.’⁴²Alternatively ‘לענות בו’ means “to be afflicted with.” (Metsudas Tzion)

נָתַן אֱלֹהִים. הֵנִיחַ לִפְנֵיהֶם:

God has given. Has placed before them.⁴³And they have been given the freedom to choose [=בחירה].

1:14

רָאִיתִי אֶת־כׇּל־הַֽמַּעֲשִׂים שֶֽׁנַּעֲשׂוּ תַּחַת הַשָּׁמֶשׁ וְהִנֵּה הַכֹּל הֶבֶל וּרְעוּת רֽוּחַ׃

I have seen all the deeds that were done under the sun; and, behold, all is vanity and vexation of spirit.

Rashi

וּרְעוּת רוּחַ. שֶׁבֶר רוּחַ, כְּמוֹ "רֹעוּ עַמִּים וָחֹתּוּ". רוּחַ טלנ"ט. סוֹף הַמַּעֲשֶׂה בָא לִידֵי כְאֵב לֵב:

And vexation of spirit. The breaking [=וּרְעוּת of the spirit,⁴⁴Alternatively, ורעות רוח means, “and a grasping [from רעה] after wind,” i.e., man’s effort is as hopeless as trying to catch the wind. as in, “Shatter רֹעוּ, O peoples, and be devastated.”⁴⁵Yeshayahu 8:9. “רוּחַ” is talent in O.F. At the end of the deed it becomes heartache.

1:15

מְעֻוָּת לֹא־יוּכַל לִתְקֹן וְחֶסְרוֹן לֹא־יוּכַל לְהִמָּנֽוֹת׃

That which is crooked, cannot be made straight; and that which is wanting, cannot be counted.

Rashi

מְעֻוָּת. בְּחַיָּיו לֹא יוּכַל לִתְקֹן מִשֶּׁמֵּת. מִי שֶׁטָּרַח בְּעֶרֶב שַׁבָּת יֹאכַל בְּשַׁבָּת. וְרַבּוֹתֵינוּ פֵרְשׁוּ עַל הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מַמְזֵר, אוֹ עַל תַּלְמִיד חָכָם הַפּוֹרֵשׁ מִן הַתּוֹרָה, שֶׁהָיָה יָשָׁר מִתְּחִלָּתֹוֹ וְנִתְעַוֵּת:

That which is crooked. During his lifetime, will not be able to be straightened after he dies. Whoever toiled on the eve of Shabbos will eat on Shabbos.⁴⁶See Maseches Avodah Zarah 3a. And our Sages explained this as referring to one who had illicit relations with a woman and begot a mamzer, or to a Torah scholar who abandoned the Torah, [i.e.,] he was originally straight, and became crooked.⁴⁷See Mishnayos Chagigah 1:7. Another application of this verse is in reference to a person who failed to recite Shema or Tefillah in their respective required time periods; in Maseches Berachos 26a.

וְחֶסְרוֹן לֹא־יוּכַל לְהִמָּנוֹת. זֶה שֶׁחִסֵּר עַצְמוֹ מִמִּנְיַן הַכְּשֵׁרִים, לֹא יוּכַל לְהִמָּנוֹת עִמָּהֶם בְּקִבּוּל שְׂכָרָם:

And that which is wanting cannot be counted. The one who excluded himself from the group,⁴⁸I.e., that was formed to perform a mitzvah; see Maseches Berachos 26a. cannot be counted with them to share their reward.

1:16

דִּבַּרְתִּי אֲנִי עִם־לִבִּי לֵאמֹר אֲנִי הִנֵּה הִגְדַּלְתִּי וְהוֹסַפְתִּי חׇכְמָה עַל כׇּל־אֲשֶׁר־הָיָה לְפָנַי עַל־יְרוּשָׁלָ͏ִם וְלִבִּי רָאָה הַרְבֵּה חׇכְמָה וָדָֽעַת׃

I said to myself: “Behold, I have grown and increased in wisdom over all who were before me in Jerusalem; and my heart has perceived much wisdom and knowledge.”

Rashi

דִּבַּרְתִּי אֲנִי עִם־לִבִּי. עַכְשָׂיו שֶׁיָּרַדְתִּי מִגְּדֻלָּתִי, אֲנִי נוֹתֵן לִבִּי לֵאמֹר: "מִי יֹאמַר עָלַי שֶׁאָבֹא לִידֵי מִדָּה זוּ"?: אֲנִי הִנֵּה הִגְדַּלְתִּי וְגוֹ':

I said to myself. Now that I have sunk from my greatness, I speak to myself, saying, “Who would have said about me that I would come to such a state?” Behold, I have grown, etc.

1:17

וָאֶתְּנָה לִבִּי לָדַעַת חׇכְמָה וְדַעַת הוֹלֵלֹת וְשִׂכְלוּת יָדַעְתִּי שֶׁגַּם־זֶה הוּא רַעְיוֹן רֽוּחַ׃

And I applied my heart to know wisdom, and to know madness and folly; I understand that this, too, was vexation of the spirit.

Rashi

וָאֶתְּנָה עַכְשָׁיו אֶת־לִבִּי לָדַעַת אֶת־טִיב הַחָכְמָה מַה סּוֹפָהּ, וְאֶת־טִיב הַהוֹלֵלוֹת וְהַסִּכְלוּת:

And I applied my heart, now, to know the nature of wisdom, what its end is, and the nature of madness and folly.

הֹלֵלוֹת. שִׁעֲמוּם וְטֵרוּף הַדַּעַת, לְשׁוֹן עִרְבּוּב, כְּמוֹ "מָהוּל בַּמָּיִם":

Madness. Dullness and confusion of thoughts, an expression of mixing, as in, “diluted מָהוּל with water.”⁴⁹Yeshayahu 1:22.

וְשִׂכְלוּת. שְׁטוּת:

And folly. Foolishness.⁵⁰שׂכלות has the same meaning as if it were spelled סכלות [=foolishness], as in, “and to grasp foolishness [סכלות]” in 2:3 and as in, “and madness and foolishness [סכלות]” in 2:12 below.

יָדַעְתִּי עַתָּה, שֶׁגַּם הַחָכְמָה יֵשׁ בּוֹ שֶׁבֶר רוּחַ, כִּי בְּרֹב הַחָכְמָה, אָדָם סוֹמֵךְ עַל רֹב חָכְמָתוֹ, וְאֵינוֹ מִתְרַחֵק מִן הָאִסּוּר, וּבָא רָב־כָּעַס לְהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲנִי אָמַרְתִּי: "אַרְבֶּה סוּסִים, וְלֹא אָשִׁיב אֶת־הָעָם מִצְרָיְמָה", וּבַסּוֹף הֲשִׁיבוֹתִי. אֲנִי אָמַרְתִּי: "אַרְבֶּה נָשִׁים וְלֹא יָסוּר לְבָבִי", וַהֲרֵי נִכְתַּב עָלַי "נָשָׁיו הִטּוּ אֶת־לְבָבוֹ". וְכֵן הוּא אוֹמֵר שֶׁעַל רֹב חָכְמָתוֹ הוּא סָמַךְ, וְעָשָׂה כַמָּה דְבָרִים, שֶׁנֶּאֱמַר "נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָל":

I understand now, that also wisdom has frustration in it, for in great wisdom, a person relies on his great wisdom and does not distance himself from the prohibition, and much vexation comes to the Holy One, Blessed Is He. I said, “I will get many horses, but I will not return the people to Egypt,” but ultimately, I returned. I said, “I will take many wives, but they will not turn my heart away,” but it is written about me, “his wives swayed his heart.”⁵¹I Melachim 11:4. And similarly it states that he relied on his great wisdom and did many things, as it is stated, “the words of this man to Isieil, because God is with me, I will be able.”⁵²Mishlei 30:1.

1:18

כִּי בְּרֹב חׇכְמָה רׇב־כָּעַס וְיוֹסִיף דַּעַת יוֹסִיף מַכְאֽוֹב׃

For with much wisdom, there is much vexation; and he who increases knowledge increases pain.

2:1

אָמַרְתִּֽי אֲנִי בְּלִבִּי לְכָה־נָּא אֲנַסְּכָה בְשִׂמְחָה וּרְאֵה בְטוֹב וְהִנֵּה גַם־הוּא הָֽבֶל׃

I said to myself, “Come now, I will try [the life of] joy, and enjoy the good life”; and behold, this too was vanity.

Rashi

אָמַרְתִּי אֲנִי בְּלִבִּי. הוֹאִיל וְכֵן הוּא, אֶחְדַל לִי מִן הַחָכְמָה, וְאֶעֱסֹק בְּמִשְׁתֶּה תָמִיד:

I said to myself. Since that is so, I will refrain from wisdom, and I will indulge in drinking.

אַנַסְּכָה. לְשׁוֹן מֶסֶךְ יַיִן לִשְׁתּוֹת, כְּמוֹ, "מָסְכָה יֵינָהּ". עֵרוּב יַיִן בְּמַיִם לְתַקְּנוֹ אוֹ עֵרוּב בְּשָׂמִים בְּיַיִן לְקוֹנְדִיטוֹן:

I will try. אַנַסְּכָה is an expression of mixing wine [=מֶסֶךְ to drink,¹Alternatively, אנסכה means “I will test [=נסה].” (Metsudas Tzion); or “I will govern [=נסיך].” (Sforno) as in, “she mixed her wine,”²Mishlei 9:2. the mixing of wine with water to improve it or the mixing of spices with wine for create a spiced wine.

וּרְאֵה בְטוֹב. כְּמוֹ "וּרְאוֹת בְּטוֹב":

And enjoy the good life. וּרְאֵה is the same as וּרְאוֹת [=to enjoy].³I.e., וראה is not a command. (Sifsei Chachomim)

וְהִנֵּה גַם־הוּא הָבֶל. שֶׁהֲרֵי רָאִיתִי בִנְבוּאָה שֶׁהַרְבֵּה קִלְקוּלִים בָּאִים מִתּוֹךְ שְׂחוֹק. בֵּלְשַׁצַּר מֵת מִתּוֹךְ מִשְׁתֶּה, אַנְשֵׁי דוֹר הַמַּבּוּל נִשְׁטְפוּ מִתּוֹךְ רֹב טוֹבָה שֶׁהִשְׁפַּעְתָּ לָהֶם:

And behold, this too was vanity. For I saw prophetically that much evil is caused by lighthearted frivolity, [e.g.,] Belshatzar died as a result of a banquet, [and] the people of the generation of the flood were inundated because of the abundant goodness that You bestowed upon them.

2:2

לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל וּלְשִׂמְחָה מַה־זֹּה עֹשָֽׂה׃

Of laughter, I said, it is senseless; and of joy—what does it accomplish.

Rashi

לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל. מְעֹרֶבֶת בִּבְכִי וַאֲנָחָה:

Of laughter I said it is senseless. Mixed with cries and sighs.⁴Alternatively, ‘מהולל’ means praiseworthy [=הלל], referring to the joy and delight awaiting the righteous in the World to Come, which is indeed praiseworthy. See Maseches Shabbos 30b.

וּלְשִׂמְחָה מַה־זֹה. טוֹבָה עֹשָׂה? הֲרֵי סוֹפָהּ תּוּגָה:

And of joy, what does it [accomplish]? [What] good is it if it ends in grief.

2:3

תַּרְתִּי בְלִבִּי לִמְשׁוֹךְ בַּיַּיִן אֶת־בְּשָׂרִי וְלִבִּי נֹהֵג בַּֽחׇכְמָה וְלֶאֱחֹז בְּסִכְלוּת עַד אֲשֶׁר־אֶרְאֶה אֵי־זֶה טוֹב לִבְנֵי הָאָדָם אֲשֶׁר יַעֲשׂוּ תַּחַת הַשָּׁמַיִם מִסְפַּר יְמֵי חַיֵּיהֶֽם׃

I searched in my heart [for a way] to pamper my flesh with wine; while my heart conducted itself with wisdom, and to grasp foolishness, until I could see which was best for men to do under the heavens during the brief span of their lives.

Rashi

תַּרְתִּי בְלִבִּי. חָזַרְתִּי לָתוּר בְּלִבִּי לְהַחֲזִיק בְּכֻלָּן, בְּמִשְׁתֶּה, בְּחָכְמָה, וּבְסִכְלוּת, וְלִמְשֹׁךְ וּלְעַדֵּן בְּמִשְׁתֵּה הַיַּיִן אֶת־בְּשָׂרִי. כָּל־סְעֻדַּת עֹנֶג קְרוּיָה עַל שֵׁם הַיָּיִן:

I searched in my heart. I repeatedly searched in my heart to grasp them all, partying, wisdom, and folly, and to stimulate and to pamper my body by imbibing in wine. Every luxurious banquet is referred to as wine [=יַיִּן.

וְלִבִּי נֹהֵג בַּחָכְמָה. אַף אִם בְּשָׂרִי נִמְשָׁךְ בַּיַּיִן, לִבִּי מִתְגַּלְגַּל בַּחָכְמָה, לְהַחֲזִיק בַּתּוֹרָה:

And my heart conducted itself with wisdom. Even if my body is imbibed with wine, my heart conducted itself with wisdom and Torah observance.

וְלֶאֱחֹז בְּסִכְלוּת. בִּדְבָרִים הַדּוֹמִים לִי לְסִכְלוּת, שֶׁאָמַרְתִּי עֲלֵיהֶם, "לְאִיתִיאֵל וְאֻכָל", וּכְגוֹן לְבִישַׁת שַׁעַטְנֵז וְכִלְאֵי הַכֶּרֶם, שֶׁהַשָּׂטָן וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, וְכֵן הוּא אוֹמֵר, "טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה". וְגַם עַל שָׁאוּל שֶׁנִּדְמָה בְעֵינָיו סִכְלוּת לַהֲרוֹג מֵאִישׁ וְעַד אִשָּׁה, מֵעוֹלֵל וְעַד יוֹנֵק, וְהִיא מִצְוַת הַמָּקוֹם, וְקוֹרֵא אוֹתָהּ סִכְלוּת:

And to grasp foolishness. To things that appear foolish to me, concerning which I said, “Because God is with me, I will be able,”⁵Mishlei 30:1. for example, the [prohibition against] wearing sha’atnez and having mingled species in a vineyard, which Satan and the nations of the world are critical of, and so it states, “It is best to take hold of one,”⁶Below 7:18. and also, regarding Shaul, in whose eyes it seemed foolish to kill both man and woman, infant and suckling, but it was the commandment of the Omnipresent, and he called it foolishness!

2:4

הִגְדַּלְתִּי מַעֲשָׂי בָּנִיתִי לִי בָּתִּים נָטַעְתִּי לִי כְּרָמִֽים׃

I made great works; I built houses for myself, I planted vineyards for myself.

Rashi

הִגְדַּלְתִּי מַעֲשָׂי. בִּימֵי גְדֻלָּתִי:

I made great works. In the days of my greatness.

2:5

עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים וְנָטַעְתִּי בָהֶם עֵץ כׇּל־פֶּֽרִי׃

I made gardens and orchards for myself; and planted in them, every kind of fruit tree.

Rashi

עֵץ כָּל־פֶּרִי. שֶׁהָיָה שְׁלֹמֹה מַכִּיר בְּחָכְמָתוֹ אֶת־גִּידֵי הָאָרֶץ, אֵיזֶה גִיד הוֹלֵךְ אֶל כּוּשׁ וְנָטַע בּוֹ פִּלְפֻּלִין, אֵיזֶה הוֹלֵךְ לְאֶרֶץ חֲרוּבִין וְנָטַע בּוֹ חֲרוּבִין, שֶׁכָּל־גִּידֵי הָאֲרָצוֹת בָּאִים לְצִיּוֹן, שֶׁמִּשָּׁם מַשְׁתִּיתוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר, "מִצִּיּוֹן מִכְלַל־יֹפִי". לְכַךְ נֶאֱמַר: "עֵץ כָּל־פֶּרִי", בְּמִדְרַשׁ תַּנְחוּמָא:

Every kind of fruit tree. For Shlomo with his wisdom recognized the veins of the earth, which vein goes to Cush, and there he planted peppers [which normally does not grow in Eretz Yisroel]; which one goes to a land of carobs, and there he planted carob trees. For all the veins of the lands come to Tzion, from where the world was founded, as it is stated, “Out of Tzion, the perfect beauty.”⁷Tehillim 50:2. Therefore, it is stated, “every kind of fruit tree.” [This is found] in Midrash Tanchuma.⁸The Gemara in Maseches Bava Kamma 82b states that it is forbidden to plant gardens and orchards in Yerusholayim. Apparently that is what prompted the Targum for this verse to describe that the boundaries for these plants and orchards were from “the wall of Yerusholayim until the banks of the water of Shiloach.” (Gishmei Bracha)

2:6

עָשִׂיתִי לִי בְּרֵכוֹת מָיִם לְהַשְׁקוֹת מֵהֶם יַעַר צוֹמֵחַ עֵצִֽים׃

I made pools of water from which to irrigate the forest, growing with trees.

Rashi

בְּרֵכוֹת מָיִם. כְּמִין בִּיבָרִים שֶׁל דָּגִים שֶׁחוֹפְרִין בְּקַרְקַע:

Pools of water. בְּרֵכוֹת is] similar to ponds for fish, which are dug into the ground.

2:7

קָנִיתִי עֲבָדִים וּשְׁפָחוֹת וּבְנֵי־בַיִת הָיָה לִי גַּם מִקְנֶה בָקָר וָצֹאן הַרְבֵּה הָיָה לִי מִכֹּל שֶֽׁהָיוּ לְפָנַי בִּירוּשָׁלָֽ͏ִם׃

I acquired men-servants and maid-servants, and had servants born in my house; also herds of cattle and sheep I possessed in greater quantity than anyone who preceded me in Jerusalem.

2:8

כָּנַסְתִּי לִי גַּם־כֶּסֶף וְזָהָב וּסְגֻלַּת מְלָכִים וְהַמְּדִינוֹת עָשִׂיתִי לִי שָׁרִים וְשָׁרוֹת וְתַעֲנֻגוֹת בְּנֵי הָאָדָם שִׁדָּה וְשִׁדּֽוֹת׃

I also amassed silver and gold, and treasures of kings and provinces; I obtained singers and musical instruments, and things that delight the people, chests and chests of them.

Rashi

וּסְגֻלַּת מְלָכִים. גִּנְזֵי מְלָכִים, זָהָב וְכֶסֶף וְאֶבֶן יְקָרָה שֶׁהַמְּלָכִים מְסַגְּלִים בְּגִנְזֵיהֶם:

And treasures of kings. The treasures of the kings, gold, silver and precious stones, which the kings collect in their treasure houses.

וְהַמְּדִינוֹת. סְגֻלַּת כָּל־סוֹחֲרִים:

And provinces. The treasure of all merchants.

שָׁרִים וְשָׁרוֹת. מִינֵי כְלֵי זֶמֶר:

Singers and musical instruments. Various types of musical instruments.⁹See Maseches Gittin 68a. According to Rashi, שׁרים ושׁרות are various types of musical instruments. Alternatively, שׁרים ושׁרות are male singers and female singers respectively.

שִׁדָּה וְשִׁדּוֹת. מַרְכְּבוֹת נוֹי, עֶגְלוֹת צָב, וּבִלְשׁוֹן גְּמָרָא יֵשׁ: שִׁדָּה, תֵּיבָה וּמִגְדָּל:

Chests and chests of them. Beautiful coaches, covered wagons, a term used in the Gemara, “a coach שִׁדָּה, a chest and a closet.”¹⁰Mishnayos Keilim 18:3. ¹¹Alternatively, שׁדה ושׁדות refers to a harem, i.e., women taken forcefully [שדד=plunder]. (Ibn Ezra)

2:9

וְגָדַלְתִּי וְהוֹסַפְתִּי מִכֹּל שֶׁהָיָה לְפָנַי בִּירוּשָׁלָ͏ִם אַף חׇכְמָתִי עָמְדָה לִּֽי׃

I was great [in wealth], and surpassed all who preceded me in Jerusalem; also my wisdom remained with me.

Rashi

אַף חָכְמָתִי. גַּם חָכְמָתִי לֹא הִנַּחְתִּי בִשְׁבִיל כָּל־הַמַּעֲשִׂים הָאֵלֶּה, וְעָמְדָה לִי וְלֹא שְׁכַחְתִּיהָ. דָּבָר אַחֵר: עָמְדָה לִי לְעֶזְרָה מִכָּל־אֵלֶּה:

Also my wisdom. Also,¹²Alternatively, אף means “anger” and the verse is translated as, “only the [Torah] wisdom that I acquired through exertion [אף] is what remained with me.” The Gemara in Maseches Berachos 63b and in Maseches Eiruvin 54a indicates that the study of Torah during trying times is most commendable and will result in great success and will not soon be forgotten. Or, unlike some preachers who do not practice what they preach, I, says Koheles, internalized and conducted my life [עמדה לי] according to what I preached. (Yismach Moshe) I did not forsake my wisdom because of all these affairs, and it remained with me and I did not forget it. Another explanation, it stood by me to aid me against all these.

2:10

וְכֹל אֲשֶׁר שָֽׁאֲלוּ עֵינַי לֹא אָצַלְתִּי מֵהֶם לֹֽא־מָנַעְתִּי אֶת־לִבִּי מִכׇּל־שִׂמְחָה כִּֽי־לִבִּי שָׂמֵחַ מִכׇּל־עֲמָלִי וְזֶֽה־הָיָה חֶלְקִי מִכׇּל־עֲמָלִֽי׃

And whatever my eyes desired, I did not deny them; I withheld not my heart from any joy, for my heart rejoiced in all my labor; and this was my portion [reward] from all my labor.

Rashi

לֹא אָצַלְתִּי. לֹא רִחַקְתִּי לְהַבְדִּיל מֵהֶם, וְכֵן, "וַיָּאצֶל מִן־הָרוּחַ. . . "וַיִּתֵּן עַל . . . הַזְּקֵנִים", כִּמְנוֹרָה שֶׁמַּדְלִיקִין מִמֶּנָּה נֵרוֹת הַרְבֵּה וְאֵין אוֹרָהּ חָסֵר כְּלוּם:

I did not deny. I did not distance myself to separate from them, and similarly, “and He held back some of the spirit [that was upon him] and he gave it unto ... the elders,”¹³Bamidbar 11:25. like a candelabrum from which many candles are kindled, and none of its light is diminished.

וְזֶה־הָיָה חֶלְקִי. וְאַחֲרֵי עֲשׂוֹתִי כָל־אֵלֶּה, אֵין לִי מִכֻּלָּם אֶלָּא זֶה. רַב וּשְׁמוּאֵל, חַד אָמַר מַקְלוֹ, וְחַד אָמַר קִידוֹ. מַקֵּידָה שֶׁל חֶרֶס שֶׁשּׁוֹתִין בָּה, וְיֵשׁ פּוֹתְרִים בְּמִדְרַשׁ אַגָּדָה כָּל־הָעִנְיָן בְּבָתֵּי מִדְרָשׁוֹת וְתַלְמִידִים וּבְבָתֵּי כְנֵסִיּוֹת:

And this was my portion [reward]. And after doing all these, I have nothing more than this. Rav and Shmuel, one says, his staff, and one says, his cup.¹⁴See Maseches Sanhedrin 20b. The Gemara in Maseches Eiruvin 21b states that Shlomo established eiruvei chatzeiros [a procedure which allows carrying in courtyards on Shabbos] and netilas yodayim [ritual washing of one’s hands before eating]. Accordingly, מקלו [=his staff] alludes to eiruvei chatzeiros and קידו [=cup] alludes to netilas yodayim. (R’ Eliyahu Greiditzer) מַקֵּידָה is an earthenware cup, from which people drink.¹⁵See Rashi in Maseches Sanhedrin 20b. Others in the Midrash Aggadah interpret the entire section as referring to study halls, students, and synagogues.

יַעַר צוֹמֵחַ עֵצִים. עַמֵּי הָאָרֶץ לִמְלֶאכֶת שָׂדוֹת וּכְרָמִים:

The forest growing with trees. The ignorant people, for working in fields and vineyards.¹⁶This Rashi on verse 6 appears to be out of place. Some texts treat the caption as part of Rashi narrative, i.e., that “the Midrash Aggadah interprets the entire section ... and synagogues, and the forest growing with trees [refers to] the ignorant people, etc.” (Sifsei Chachomim)

2:11

וּפָנִיתִֽי אֲנִי בְּכׇל־מַעֲשַׂי שֶֽׁעָשׂוּ יָדַי וּבֶֽעָמָל שֶׁעָמַלְתִּי לַעֲשׂוֹת וְהִנֵּה הַכֹּל הֶבֶל וּרְעוּת רוּחַ וְאֵין יִתְרוֹן תַּחַת הַשָּֽׁמֶשׁ׃

Then I looked upon all my works that my hands had done, and on the labor I had performed; and behold—all was vanity and vexation of spirit and there is no profit under the sun.

Rashi

וּפָנִיתִי. עַתָּה בְּכָל־מַעֲשַׂי, וְרוֹאֶה אֲנִי שֶׁאֵין יִתְרוֹן בָּהֶם, כִּי מִכֻּלָּם אֲנִי חָסֵר:

Then I looked. Now at all my deeds, and I see that there is no benefit in them, for from all of them I am lacking.¹⁷I.e., they do not yield the eternal benefit I had expected of them.

2:12

וּפָנִיתִֽי אֲנִי לִרְאוֹת חׇכְמָה וְהוֹלֵלוֹת וְסִכְלוּת כִּי ׀ מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ אֵת אֲשֶׁר־כְּבָר עָשֽׂוּהוּ׃

I [then] turned my attention to behold wisdom, and madness and foolishness; for of what value is the man who would come after the king [to repeat] that which has already been done [by him].

Rashi

וּפָנִיתִי אֲנִי לִרְאוֹת חָכְמָה. פּוֹנֶה אֲנִי מִכָּל־עֲסָקַי לְהִתְבּוֹנֵן בַּתּוֹרָה וְהוֹלֵלוֹת וְסִכְלוּת, עֹנֶשׁ עֲבֵרוֹת:

I [then] turned my attention to behold wisdom. I turn away from all my affairs to delve into Torah, and madness and folly, [i.e.,] the punishment for transgressions.

כִּי מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ. לְהִתְחַנֵּן לוֹ עַל גְּזֵרָה שֶׁגָּזְרוּ עָלָיו וּכְבָר עֲשָׂאוּהוּ לְמַעֲשֵׂה הַגְּזֵרָה לְגָזְרָה, טוֹב לוֹ לְהִתְבּוֹנֵן תְּחִלָּה בְמַעֲשָׂיו וְלֹא יִצְטָרֵךְ לְבַקֵּשׁ:

For what value is the man who would come after the king. To supplicate him concerning a decree that they decreed upon him, and they already executed the decree and it is already in effect. It is better for him to consider at first his actions, and he would not find it necessary for him to appeal.

2:13

וְרָאִיתִי אָנִי שֶׁיֵּשׁ יִתְרוֹן לַֽחׇכְמָה מִן־הַסִּכְלוּת כִּֽיתְרוֹן הָאוֹר מִן־הַחֹֽשֶׁךְ׃

Then I perceived that the advantage of wisdom over foolishness, was like that of light over darkness.

Rashi

מִן־הַסִּכְלוּת. הוּא הָרֶשַׁע:

Over foolishness. That is wickedness.¹⁸The analogy of wisdom and foolishness to light [אור] and darkness [חשך] can be explained that אור is an all inclusive term which can mean day or night, but חשך refers to night only. See Maseches Pesachim 2a-b. Similarly, a wise person, when the situation calls for it, can act in a foolish manner [as Dovid did when he escaped from Avimelech], whereas a foolish person cannot act as a wise person. (R. Leibish Charif)

2:14

הֶֽחָכָם עֵינָיו בְּרֹאשׁוֹ וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ וְיָדַעְתִּי גַם־אָנִי שֶׁמִּקְרֶה אֶחָד יִקְרֶה אֶת־כֻּלָּֽם׃

The wise man, his eyes are in his head, but the fool walks in darkness; but I also understood that the same fate befalls both of them.

Rashi

הֶחָכָם עֵינָיו בְּרֹאשׁוֹ. בִּתְחִלַּת הַדָּבָר, מִסְתַּכֵּל מַה־יְהֵא בְסוֹפָהּ:

The wise man, his eyes are in his head. In the beginning [=בְּרֹאשׁוֹ of the matter, he contemplates the end results.¹⁹Note the similarity to “Who is wise? He who visualizes what the future holds,” in Maseches Tamid 32a.

וְיָדַעְתִּי גַם־אָנִי. גַּם אֲנִי, אֲשֶׁר מְשַׁבֵּחַ אֶת־הֶחָכָם מִן הַכְּסִיל, יוֹדֵעַ שֶׁשְּׁנֵיהֶם יָמוּתוּ:

But I also understood. Also, I [know], who praise the wise man over the fool, I know that they both will die.

2:15

וְאָמַרְתִּֽי אֲנִי בְּלִבִּי כְּמִקְרֵה הַכְּסִיל גַּם־אֲנִי יִקְרֵנִי וְלָמָּה חָכַמְתִּי אֲנִי אָז יֹתֵר וְדִבַּרְתִּי בְלִבִּי שֶׁגַּם־זֶה הָֽבֶל׃

And I said to myself: “Since the fate of the fool will also be my fate, why do I seek to become wiser?” Then I said to myself: “This too is vanity.”

Rashi

וְאָמַרְתִּי . . . בְּלִבִּי וְגוֹ'. כְּלוֹמַר: לְפִי שֶׁשְּׁנֵיהֶם מֵתִים, שֶׁמָּא אֲהַרְהֵר בְּלִבִּי מֵעַתָּה, כְּמִקְרֵה הָרָשָׁע גַּם אֲנִי יִקְרֵנֵי, וְלָמָּה אֶהְיֶה צַדִּיק אָז יוֹתֵר?:

And I said to myself, etc. I.e., since they will both die, perhaps I will think in my heart from now on that as it happens to the wicked man, so will it happen to me, so why should I be more righteous?

וְדִבַּרְתִּי בְלִבִּי. שֶׁאִם אֲהַרְהֵר כֵּן, הֶבֶל הוּא, כִּי אֵין זִכְרוֹן הֶחָכָם וְהַכְּסִיל שָׁוִין; אַחֲרֵי מוֹתָן לֹא יִזָּכְרוּ שְׁנֵיהֶם יַחַד, שֶׁזֶּה זִכְרוֹנוֹ לְטוֹבָה, וְזֶה זִכְרוֹנוֹ לְרָעָה:

Then I said to myself. That if I will think so, that is vanity, for the remembrances of the wise man and the fool are not equal. After their deaths, both of them will not be remembered together, for this one will be remembered for good, and this one will be remembered for evil.

2:16

כִּי אֵין זִכְרוֹן לֶחָכָם עִֽם־הַכְּסִיל לְעוֹלָם בְּשֶׁכְּבָר הַיָּמִים הַבָּאִים הַכֹּל נִשְׁכָּח וְאֵיךְ יָמוּת הֶחָכָם עִֽם־הַכְּסִֽיל׃

For there is no remembrance of either the wise man or the fool, forever; since in the days to come all will be forgotten; and how can the death of the wise man be like [the death of] the fool?

Rashi

בְּשֶׁכְּבָר הַיָּמִים הַבָּאִים הַכֹּל נִשְׁכָּח. בִּשְׁבִיל אֲשֶׁר אֲנִי רוֹאֶה אֶת־הָרְשָׁעִים אֲשֶׁר הָיוּ כְבָר וְהִצְלִיחוּ מְאֹד, וּבַיָּמִים הַבָּאִים אַחֲרֵיהֶם נִשְׁכְּחָה כָל־גְּבוּרָתָם וְהַצְלָחָתָם:

Since in the days to come all will be forgotten. Because I see the wicked who already lived, and who were very successful, and in the days that came after them, all their power and their success were forgotten.

וְאֵיךְ יָמוּת הֶחָכָם עִם־הַכְּסִיל. אֲנִי רוֹאֶה הַצַּדִּיקִים מַצְלִיחִים בְּמִיתָתָם וּמוֹעִילִים לִבְנֵיהֶם, כְּגוֹן, "וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְגוֹ'"; "זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ":

And how can the death of the wise man be [like the death] of the fool. I observe the righteous succeeding in their deaths and availing their children, for example, “And I will remember My covenant with Yaakov, etc.,”²⁰Vayikra 26:42. [and] “I remember for you the kindness of your youth.”²¹Yirmiyahu 2:2.

2:17

וְשָׂנֵאתִי אֶת־הַחַיִּים כִּי רַע עָלַי הַֽמַּעֲשֶׂה שֶׁנַּעֲשָׂה תַּחַת הַשָּׁמֶשׁ כִּֽי־הַכֹּל הֶבֶל וּרְעוּת רֽוּחַ׃

And [so] I hated life, for I was sorely grieved, by all that was done under the sun; for all is vanity and vexation of spirit.

Rashi

וְשָׂנֵאתִי אֶת־הַחַיִּים. שֶׁהָיָה מִתְנַבֵּא עַל דּוֹרוֹ שֶׁל רְחַבְעָם שֶׁהָיוּ רְשָׁעִים:

And [so] I hated life. He was prophesying about the generation of Rechovam, who were wicked [people].²²During Rechovam’s reign, ten tribes defected and joined forces with him.

2:18

וְשָׂנֵאתִֽי אֲנִי אֶת־כׇּל־עֲמָלִי שֶׁאֲנִי עָמֵל תַּחַת הַשָּׁמֶשׁ שֶׁאַנִּיחֶנּוּ לָאָדָם שֶׁיִּהְיֶה אַחֲרָֽי׃

And I hated all my labor in which I labored under the sun; for I must leave it to the man who will succeed me.

2:19

וּמִי יוֹדֵעַ הֶֽחָכָם יִהְיֶה אוֹ סָכָל וְיִשְׁלַט בְּכׇל־עֲמָלִי שֶֽׁעָמַלְתִּי וְשֶׁחָכַמְתִּי תַּחַת הַשָּׁמֶשׁ גַּם־זֶה הָֽבֶל׃

And who knows whether he will be a wise man or a fool? Yet he will rule over all my work in which I labored, and have shown myself to be wise under the sun; this, too, is vanity.

Rashi

גַּם־זֶה הָבֶל. גַּם זֶה אֶחָד מִן הַהֲבָלִים שֶׁנִּבְרְאוּ בָעוֹלָם, שֶׁהֶחָכָם יָגֵעַ וְהַכְּסִיל יוֹרְשׁוֹ:

This too is vanity. This too is one of the vanities that were created in the world, that the wise man labors, and the fool inherits him.

2:20

וְסַבּוֹתִֽי אֲנִי לְיַאֵשׁ אֶת־לִבִּי עַל כׇּל־הֶעָמָל שֶׁעָמַלְתִּי תַּחַת הַשָּֽׁמֶשׁ׃

And [so] I turned my heart to despair of all the labor in which I labored under the sun.

Rashi

וְסַבּוֹתִי אֲנִי לְיַאֵשׁ. שֶׁלֹּא לִיגַע וְלַעֲמֹל:

And [so] I turned my heart to despair. Neither to toil nor to labor.

2:21

כִּי־יֵשׁ אָדָם שֶׁעֲמָלוֹ בְּחׇכְמָה וּבְדַעַת וּבְכִשְׁרוֹן וּלְאָדָם שֶׁלֹּא עָֽמַל־בּוֹ יִתְּנֶנּוּ חֶלְקוֹ גַּם־זֶה הֶבֶל וְרָעָה רַבָּֽה׃

For there is a man who labored with wisdom, knowledge and skill; and [yet] to a man who has not labored, he shall leave it, as his portion; this, too, is vanity and a great evil.

Rashi

כִּי־יֵשׁ אָדָם. מַשְׁמָעוֹ כִפְשׁוּטוֹ. וּמִדְרַשׁ אַגָּדָה בְתַנְחוּמָא מְכַנֵּהוּ כְּלַפֵּי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר בּוֹ, "וְעַל־דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם":

For there is a man. Its interpretation is according to its plain meaning. But the Midrash Aggadah in Tanchuma interprets it as an allegorical reference to the Holy One, Blessed Is He, concerning Whom it is stated, “and upon the likeness of the throne there was a likeness like the appearance of a man.”²³Yechezkeil 1:26.

שֶׁעֲמָלוֹ בְּחָכְמָה. שֶׁנֶּאֱמַר, "ה' בְּחָכְמָה יָסַד אָרֶץ . . . בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ", וְלַבְּרִיּוֹת שֶׁלֹּא עָמְלוּ בוֹ נָתַן חֵלֶק בּוֹ:

Who labored with wisdom. As it is stated, “Adonoy founded the earth with wisdom ... with His knowledge the depths were split,”²⁴Mishlei 3:19-20. and to the creatures who had not labored in it, He left a share in it.²⁵This can be referring to a situation where one publicly shamed his friend, that according to our Sages his friend receives his share in Gan Eiden. (Kehilas Yaakov). Or, as the Gemara Maseches Chagigah 15a states that God created for every person a portion of Gan Eiden and a portion of Gehinnom, and when a wicked person fails to earn his portion in Gan Eiden, it is given to a righteous person in addition to his own portion that he earned.

גַּם־זֶה הֶבֶל וְרָעָה רַבָּה. וְהֵם נַעֲשׂוּ דוֹר שֶׁל הֶבֶל, וְרַבָּה רָעַת הָאָדָם בָּאָרֶץ בְּדוֹר הַמַּבּוּל:

This too is vanity and a great evil. And they became a generation of vanity and “the wickedness of man was great upon the earth,”²⁶Bereishis 6:5. The text in Bereishis which is referring to the generation of the flood, states “כי רבה רעת האדם” which is similar to the wording of this verse “רבה רעה” [and a great evil]. in the generation of the flood.

2:22

כִּי מֶֽה־הֹוֶה לָֽאָדָם בְּכׇל־עֲמָלוֹ וּבְרַעְיוֹן לִבּוֹ שְׁהוּא עָמֵל תַּחַת הַשָּֽׁמֶשׁ׃

For what has a man of all his labor, and of the ambition of his heart, for which he labors under the sun?

Rashi

כִּי מֶה־הֹוֶה וְגוֹ'. כִּי מַה מּוֹתָר הֹוֶה לָאָדָם בְּכָל־עֲמָלוֹ וְשִׁבְרוֹן לִבּוֹ בְעָמָל וּדְאָגָה שֶׁהוּא עָמֵל וּמֵנִיחַ לַאֲחֵרִים:

For what has, etc. For what advantage does man gain from all his toil and frustration he endures with [his] labor and worry, which he toils, and ultimately leaving [his possessions] to others.

2:23

כִּי כׇל־יָמָיו מַכְאֹבִים וָכַעַס עִנְיָנוֹ גַּם־בַּלַּיְלָה לֹא־שָׁכַב לִבּוֹ גַּם־זֶה הֶבֶל הֽוּא׃

For all his days are painful, and aggravation is his lot, even at night his heart has no rest; this, too, is vanity.

Rashi

עִנְיָנוֹ. מִנְהָגוֹ:

His lot. His custom.

גַּם־זֶה. אֶחָד מִן הַהֲבָלִים הַנּוֹהֲגִים בָּעוֹלָם:

This too. Is one of the vanities that prevail in the world.

2:24

אֵֽין־טוֹב בָּאָדָם שֶׁיֹּאכַל וְשָׁתָה וְהֶרְאָה אֶת־נַפְשׁוֹ טוֹב בַּעֲמָלוֹ גַּם־זֹה רָאִיתִי אָנִי כִּי מִיַּד הָאֱלֹהִים הִֽיא׃

Is it not beneficial for man that he eats and drinks, and shows himself content with his labor? —this, too, I saw, that it is from the hand of God.

Rashi

אֵין טוֹב בָּאָדָם. בִּתְמִיהַּ, שֶׁיֹּאכַל וְיִשְׁתֶּה וְיַרְאֶה אֶת־נַפְשׁוֹ טוֹב, כְּלוֹמַר, יִתֵּן לִבּוֹ לַעֲשׂוֹת מִשְׁפָּט וּצְדָקָה עִם הַמַּאֲכָל וְהַמִּשְׁתֶּה, וְכֵן נֶאֱמַר לִיהוֹיָקִים, "אָבִיךָ הֲלוֹא אָכַל וְשָׁתָה וְעָשָׂה מִשְׁפָּט וּצְדָקָה אָז טוֹב לוֹ:

Is it not beneficial for man. This is a question, “that he eat and drink and shows himself content?” i.e., “he guides his heart to perform justice and righteousness with the food and drink, and so it was stated to Yehoyakim, “Did not your father eat and drink and practice justice and righteousness and then it was well with him?”²⁷Yirmiyahu 22:15.

2:25

כִּי מִי יֹאכַל וּמִי יָחוּשׁ חוּץ מִמֶּֽנִּי׃

For who should eat and who should enjoy, if not I?

Rashi

כִּי מִי יֹאכַל וְגוֹ'. לָמָּה לֹא אֶשְׂמַח בְּחֶלְקִי, בְּמַאֲכָל וּבְמִשְׁתֶּה? מִי רָאוּי לֶאֱכֹל אֶת־יְגִיעִי, וּמִי יְמַהֵר לְבָלְעָהּ מִבַּלְעָדָי?:

For who should eat, etc. Why should I not rejoice with my portion in food and drink? Who deserves to eat what I toiled for, and who will hurry to swallow it, except me?

חוּץ מִמֶּנִּי. מִבַּלְעָדָי. זוּ מִדַּת הָרְשָׁעִים הִיא, שֶׁאוֹסְפִים לְצֹרֶךְ הָאֲחֵרִים:

If not I. Except me. This is the trait of the wicked, who hoard [their possessions] for others.

2:26

כִּי לְאָדָם שֶׁטּוֹב לְפָנָיו נָתַן חׇכְמָה וְדַעַת וְשִׂמְחָה וְלַחוֹטֶא נָתַן עִנְיָן לֶאֱסֹף וְלִכְנוֹס לָתֵת לְטוֹב לִפְנֵי הָֽאֱלֹהִים גַּם־זֶה הֶבֶל וּרְעוּת רֽוּחַ׃

For to the man who is good in His sight, He gives wisdom, knowledge and joy; but to the sinner, He gives the urge to gather and accumulate—that he should [ultimately] hand it [on to him] who is good in the sight of God; this, too, is vanity and vexation of spirit.

Rashi

כִּי לְאָדָם שֶׁטּוֹב לְפָנָיו. לִפְנֵי הָאֱלֹהִים הַנִּזְכָּר לְמַעְלָה, "כִּי מִיַּד הָאֱלֹהִים הִיא":

For to the man who is good in His sight. Before God, mentioned above, “that it is from the hand of God.”²⁸Above, verse 24.

נָתַן חָכְמָה וְדַעַת וְשִׂמְחָה. לֵב לַעֲסֹק בַּתּוֹרָה וּבְמִצְוֹת וְלִשְׂמֹחַ בְּחֶלְקוֹ, בְּמַאֲכָל וּבְמִשְׁתֶּה וּכְסוּת נְקִיָּה:

He gives wisdom, knowledge and joy. A heart [i.e., intellect] to engage in Torah [study] and in [fulfilling] the commandments and to rejoice in his portion of eating, drinking, and [donning] clean clothing.

וְלַחוֹטֶא נָתַן עִנְיָן. מִנְהָג וּדְאָגָה לֶאֱסֹף וְלִכְנוֹס וְלָתֵת לְטוֹב לִפְנֵי הָאֱלֹהִים, כְּעִנְיָן שֶׁנֶּאֱמַר, "וַתָּשֶׂם אֶסְתֵּר אֶת־מָרְדְּכַי עַל־בֵּית הָמָן":

But to the sinner He gives the urge. A habit and concern to hoard and gather, and to give to him who is good before God, as the matter is stated, “and Esther put Mordechai in charge of Haman’s estate.”²⁹Esther 8:2.

גַּם־זֶה. אֶחָד מִן הַהֲבָלִים שֶׁנִּתְּנוּ לַבְּרִיּוֹת, שֶׁהֵם עֲמֵלִים וְאַחֵר נוֹטֵל:

This too. Is one of the vanities that were given to the creatures, that they labor, and someone else takes.

3:1

לַכֹּל זְמָן וְעֵת לְכׇל־חֵפֶץ תַּחַת הַשָּׁמָֽיִם׃ {ס}

For everything there is a season and there is a time for everything under the sky:

Rashi

לַכֹּל זְמָן. אַל יִשְׂמַח הָאוֹסֵף בְּהוֹן מֵהֶבֶל, כִּי אִם עַכְשָׁיו הוּא בְיָדוֹ, עוֹד יִירָשׁוּהוּ צַדִּיקִים, אֶלָּא שֶׁעֲדַיִן לֹא הִגִּיעַ הַזְּמַן, כִּי לְכָל־דָּבָר יֵשׁ זְמַן קָבוּעַ מָתַי יִהְיֶה:

For everything there is a season. Let not one who accumulates possessions out of vanity rejoice, for although he possesses them now, they will ultimately pass on to the righteous, only the time has not yet arrived, for everything has a set time¹The word עת [=time] is repeated 29 times in this section, corresponding to the number of days in a lunar month. when it will be.²I.e., nothing is coincidental, rather there is a specific time for everything (Metsudas Dovid). Alternatively, one should not say that he has no time for Torah study or the performance of Mitzvos, because in reality לכל זמן, there is time for everything when, ועת לכל חפץ, if it is for an activity that he really desires [=חפץ], there is always time. (Kehilas Yaakov)

לְכָל־חֵפֶץ. לְכָל־דָּבָר. כָּל־הַדְּבָרִים קְרוּיִם חֲפָצִים בִּלְשׁוֹן מִשְׁנָה:

For everything. For every thing [=חֵפֶץ. All things דְּבָרִים are called “חֲפָצִים” in the language of the Mishnah.