Chapter 4

1But I returned and saw all the oppressed who are made [so] under the sun, and behold, the tears of the oppressed, and they have no consoler, and from the hand of their oppressors there is power, but they have no consoler.   אוְשַׁ֣בְתִּֽי אֲנִ֗י וָֽאֶרְאֶה֙ אֶת־כָּל־הָ֣עֲשׁוּקִ֔ים אֲשֶׁ֥ר נַֽעֲשִׂ֖ים תַּ֣חַת הַשָּׁ֑מֶשׁ וְהִנֵּ֣ה | דִּמְעַ֣ת הָֽעֲשׁוּקִ֗ים וְאֵ֤ין לָהֶם֙ מְנַחֵ֔ם וּמִיַּ֤ד עֹֽשְׁקֵיהֶם֙ כֹּ֔חַ וְאֵ֥ין לָהֶ֖ם מְנַחֵֽם:
But I returned and saw. with the holy spirit.   וְשַׁבְתִּי אֲנִי וָאֶרְאֶה.  בְּרוּחַ הַקֹּדֶשׁ:
all the oppressed. who were made to be oppressed in Gehinnom for the deeds that are done.   אֶת־כָּל־הָעֲשֻׁקִים.  הַנַּעֲשִׂים עֲשׁוּקִים בְּגֵיהִנֹּם בַּמַּעֲשִׂים אֲשֶׁר נַעֲשִׂים:
under the sun. instead of the exchange for Torah.   תַּחַת הַשָּׁמֶשׁ.  תַּחַת חֲלִיפִים שֶׁל הַתּוֹרָה:
and behold, the tears of the oppressed. weeping for their souls, which are oppressed in the hand of the destructive and cruel angels, and so it says (Ps. 84:7): “Transgressors in the valley of weeping make it into a fountain.” These are the ones who descend to Gehinnom (Mid. Ps. 84:3). And this verse too is expounded in this manner in Sifrei (Deut. 11:26).   וְהִנֵּה דִּמְעַת הָעֲשֻׁקִים.  בּוֹכִים עַל נַפְשׁוֹתֵיהֶם הָעֲשׁוּקוֹת בְּיַד מַלְאֲכֵי מַשְׁחִית וְאַכְזָרִים, וְכֵן הוּא אוֹמֵר, "עֹבְרֵי בְּעֵמֶק הַבָּכָא מַעְיָן יְשִׁיתוּהוּ"; אֵלּוּ יוֹרְדֵי גֵיהִנֹּם. וְאַף מִקְרָא זֶה כַּךְ נִדְרָשׁ בְּסִפְרֵי:
and from the hand of their oppressors there is power. Their oppressors overpower them and attack them with force.   וּמִיַּד עשְׁקֵיהֶם כֹּחַ.  עוֹשְׁקֵיהֶם מַכְרִיחִים וְתוֹקְפִים אוֹתָם בְּכֹחַ:
2And I praise the dead who have already died, more than the living who are still alive.   בוְשַׁבֵּ֧חַ אֲנִ֛י אֶת־הַמֵּתִ֖ים שֶׁכְּבָ֣ר מֵ֑תוּ מִן־הַ֣חַיִּ֔ים אֲשֶׁ֛ר הֵ֥מָּה חַיִּ֖ים עֲדֶֽנָה:
who have already died. before the evil inclination overwhelmed them to repel them from the Holy One, blessed be He, like the early Patriarchs, for Moses was not answered except through them, and like my father David, for I was not answered with twenty-four praises until I said, (II Chron. 6:42): “Remember the kind deeds of David Your servant.”   שֶׁכְּבָר מֵתוּ.  עַד שֶׁלֹּא שָׁלַט בָּהֶם יֵצֶר הָרַע הַזֶּה לִדְחוֹתָם מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּגוֹן אָבוֹת הָרִאשׁוֹנִים, שֶׁלֹּא נַעֲנָה משֶׁה אֶלָּא עַל יְדֵיהֶן, וּכְגוֹן דָּוִד אָבִי, שֶׁלֹּא נַעֲנֵיתִי אֲנִי בְכ"ד רְנָנוֹת עַד שֶׁאָמַרְתִּי, "זָכְרָה לְחַסְדֵי דָּוִד עַבְדֶּךָ":
3And better than both of them is he who has not yet been, who has not seen the evil work that is done under the sun.   גוְטוֹב֙ מִשְּׁנֵיהֶ֔ם אֵ֥ת אֲשֶׁר־עֲדֶ֖ן לֹ֣א הָיָ֑ה אֲשֶׁ֤ר לֹֽא־רָאָה֙ אֶת־הַמַּֽעֲשֶׂ֣ה הָרָ֔ע אֲשֶׁ֥ר נַֽעֲשָׂ֖ה תַּ֥חַת הַשָּֽׁמֶשׁ:
yet. Heb. עֲדֶן, [like] עֲדַיִן.   עֲדֶן.  עֲדַיִן:
who has not seen. I saw in Midrash Koheleth (Zuta pp. 117, 125): These are the 974 generations that were decreed to be created, but were not created.   אֲשֶׁר לֹא רָאָה אֶת־הַמַּעֲשֶׂה.  רָאִיתִי בְמִדְרַשׁ קֹהֶלֶת, אֵלּוּ תתקע"ד דּוֹרוֹת שֶׁקֻּמְּטוּ לְהִבָּרְאוֹת וְלֹא נִבְרְאוּ:
4And I saw all the toil and all the excellence of work, which is a man's envy of his friend; this too is vanity and frustration.   דוְרָאִ֨יתִֽי אֲנִ֜י אֶת־כָּל־עָמָ֗ל וְאֵת֙ כָּל־כִּשְׁר֣וֹן הַֽמַּֽעֲשֶׂ֔ה כִּ֛י הִ֥יא קִנְאַת־אִ֖ישׁ מֵֽרֵעֵ֑הוּ גַּם־זֶ֥ה הֶ֖בֶל וּרְע֥וּת רֽוּחַ:
And I saw all the toil. These are the sins, which are toil in the eyes of the Holy One, blessed be He.   וְרָאִיתִי אֲנִי אֶת־כָּל־עָמָל.  הֵן הָעֲבֵרוֹת, שֶׁהֵן עָמָל בְּעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא:
and all the excellence of work. which is not for the sake of Heaven, but for one’s envy of his friend, both of which are vanity.   וְאֵת כָּל־כִּשְׁרוֹן הַמַּעֲשֶׂה.  שֶׁאֵינוּ לְשֵׁם שָׁמַיִם, אֶלָּא לְקִנְאַת אִישׁ מֵרֵעֵהוּ, שֶׁשְּׁנֵיהֶם הָבֶל:
which is a man’s envy. [as translated,] which is a man’s envy of his friend.   כִּי הִיא קִנְאַת אִישׁ.  אֲשֶׁר הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ:
5The fool folds his hands and eats his own flesh.   ההַכְּסִיל֙ חֹבֵ֣ק אֶת־יָדָ֔י ו וְאֹכֵ֖ל אֶת־בְּשָׂרֽוֹ:
The fool. The wicked man folds his hands and does not toil, and he does not eat except from robbery.   הַכְּסִיל.  הָרָשָׁע חוֹבֵק אֶת־יָדָיו וְאֵינוֹ יָגֵעַ, וְאֵינוֹ אוֹכֵל אֶלָּא מִן הַגָּזֶל:
and eats his own flesh. on the Day of Judgment, when he sees righteous men experiencing honor, while he is being judged. It is explained in this manner in Sifrei (Deut. 11:26).   וְאוֹכֵל אֶת־בְּשָׂרוֹ.  לְיוֹם הַדִּין שֶׁרוֹאֶה צַדִּיקִים בְּכָבוֹד, וְהוּא נִדּוֹן. כַּךְ נִדְרָשׁ בְּסִפְרֵי:
6Better is a handful of ease than two handfuls of toil and frustration.   וט֕וֹב מְלֹ֥א כַ֖ף נָ֑חַת מִמְּלֹ֥א חָפְנַ֛יִם עָמָ֖ל וּרְע֥וּת רֽוּחַ:
Better is a handful of ease. to acquire few possessions, but with his toil, so that his Creator should have satisfaction therefrom.   טוֹב מְלֹא כַף נָחַת.  לִהְיוֹת קוֹנֶה נְכָסִים מְעַט מִיגִיעוֹ, שֶׁיְּהֵא בָהֶן נַחַת רוּחַ לְיוֹצְרוֹ:
than two handfuls. many possessions through sin, which is toil and grief to the Omnipresent.   מִמְּלֹא חָפְנַיִם.  נְכָסִים הַרְבֵּה בַּעֲבֵרָה, שֶׁהוּא עָמָל וְעַצְבוּת רוּחַ לִפְנֵי הַמָּקוֹם:
7And I returned and saw vanity under the sun.   זוְשַׁ֧בְתִּי אֲנִ֛י וָֽאֶרְאֶ֥ה הֶ֖בֶל תַּ֥חַת הַשָּֽׁמֶשׁ:
under the sun. like, “under the heaven.”   תַּחַת הַשָּׁמֶשׁ.  כְּמוֹ "תַּחַת הַשָּׁמָיִם":
8There is one, and there is no second; yea, he has neither son nor brother, and there is no end to all his toil; neither is his eye sated from wealth. Now for whom do I toil and deprive my soul of pleasure? This too is vanity and an unhappy affair.   חיֵ֣שׁ אֶחָד֩ וְאֵ֨ין שֵׁנִ֜י גַּ֣ם בֵּ֧ן וָאָ֣ח אֵֽין־ל֗ וֹ וְאֵ֥ין קֵץ֙ לְכָל־עֲמָל֔וֹ גַּם־עֵינ֖ו (כתיב עֵינ֖יו) לֹֽא־תִשְׂבַּ֣ע עֹ֑שֶׁר וּלְמִ֣י | אֲנִ֣י עָמֵ֗ל וּמְחַסֵּ֤ר אֶת־נַפְשִׁי֙ מִטּוֹבָ֔ה גַּם־זֶ֥ה הֶ֛בֶל וְעִנְיַ֥ן רָ֖ע הֽוּא:
There is one, and there is no second. There is a man who does his work alone.   יֵשׁ אֶחָד וְאֵין שֵׁנִי.  יֵשׁ לְךָ אָדָם שֶׁעוֹשֶׂה דְבָרָיו בִּיחִידִי:
yea, he has neither son nor brother. If he is a Torah scholar, he does not acquire for himself a disciple, who is like a son, or a companion, who is like a brother. And if he is a bachelor, he does not take a wife, to be to him like a brother, and to beget a son. And if he is a merchant, he does not acquire partners for himself, but he goes out on the way alone.   גַּם בֵּן וָאָח אֵין לוֹ.  אִם תַּלְמִיד חָכָם הוּא, אֵינוֹ קוֹנֶה לוֹ תַלְמִיד שֶׁהוּא כְבֵן, וְלֹא חָבֵר שֶׁהוּא כְּאָח. וְאִם רַוָּק הוּא, אֵינוּ נוֹשֵׂא אִשָּׁה לִהְיוֹת לוֹ כְאָח לְעֵזֶר וּלְהוֹלִיד בֵּן. וְאִם סוֹחֵר הוּא, אֵינוֹ קוֹנֶה לוֹ שֻׁתָּפִים, וְיוֹצֵא לְדֶרֶךְ יְחִידִי:
and there is no end to all his toil. He toils in study, and if he is a merchant, he toils with merchandise.   וְאֵין קֵץ לְכָל־עֲמָלוֹ.  יָגֵעַ בְּגִירְסָא, וְאִם סוֹחֵר הוּא, עָמֵל בִּפְרַקְמַטְיָא:
neither is his eye sated from wealth. He will not be sated from the insights of Torah, for a person learns much Torah from his pupils, and regarding money, he constantly pursues money.   גַּם־עֵינוֹ לֹא תִשְׂבַּע עשֶׁר.  לֹא יְהֵא שָׂבֵעַ בְּטַעֲמֵי תוֹרָה, שֶׁהַרְבֵּה תוֹרָה לוֹמֵד אָדָם מִתַּלְמִידָיו. וּלְעִנְיַן הַמָּמוֹן, רוֹדֵף תָּמִיד אַחַר הַמָּמוֹן:
Now for whom do I toil. since I do not raise disciples, and I do not take a wife to beget children?   וּלְמִי אֲנִי עָמֵל.  מֵאַחַר שֶׁאֵינִי מַעֲמִיד תַּלְמִידִים, וְאֵינִי נוֹשֵׂא אִשָּׁה לְהוֹלִיד בָּנִים:
9Two are better than one, since they have good reward for their toil.   טטוֹבִ֥ים הַשְּׁנַ֖יִם מִן־הָֽאֶחָ֑ד אֲשֶׁ֧ר יֵֽשׁ־לָהֶ֛ם שָׂכָ֥ר ט֖וֹב בַּֽעֲמָלָֽם:
Two are better. in all respects.   טוֹבִים הַשְּׁנַיִם.  לְכָל־דָּבָר:
than one. Therefore, a person should acquire for himself a companion and take his wife, for they have more profit in their toil. Much work is done by two, which the individual does not begin alone.   מִן־הָאֶחָד.  לְפִיכָךְ, יִקְנֶה לוֹ אָדָם חָבֵר וְיִשָּׂא אִשָּׁה, אֲשֶׁר יֵשׁ לָהֶם יוֹתֵר רֶוַח בַּעֲמָלָם. הַרְבֵּה מְלָאכָה נַעֲשֵׂית בִּשְׁנַיִם, שֶׁאֵין הַיָּחִיד מַתְחִיל בָּהּ לְבַדּוֹ:
10For if they fall, one will lift up his friend, but woe to the one who falls and has no second one to lift him up.   יכִּ֣י אִם־יִפֹּ֔לוּ הָֽאֶחָ֖ד יָקִ֣ים אֶת־חֲבֵר֑ וֹ וְאִ֣יל֗וֹ הָֽאֶחָד֙ שֶׁיִּפֹּ֔ל וְאֵ֥ין שֵׁנִ֖י לַֽהֲקִימֽוֹ:
For if they fall. [To be explained] according to its apparent meaning. And regarding studies, if his studies were too difficult for him, his companion will restore them to him, or if he stumbles and was not exact in what he heard from his mentor, his companion will set him on the truthful course.   כִּי אִם־יִפֹּלוּ.  כְּמַשְׁמָעוֹ. וּלְעִנְיַן הַמִּשְׁנָה, אִם תָּקְפָה עָלָיו מִשְׁנָה שֶׁלּוֹ, חֲבֵרוֹ מַחֲזִירָהּ לוֹ, אוֹ אִם יִכָּשֵׁל וְלֹא דִקְדֵּק אֶת־אֲשֶׁר שָׁמַע מִפִּי רַבּוֹ, בָּא חֲבֵירוֹ וּמַעֲמִידוֹ עַל הָאֱמֶת:
but woe. Heb. וְאִילוּ, but woe is to him.   וְאִי לוֹ.  וְאוֹי לוֹ:
11Moreover, if two lie down, they will have warmth, but how will one have warmth?   יאגַּ֛ם אִם־יִשְׁכְּב֥וּ שְׁנַ֖יִם וְחַ֣ם לָהֶ֑ם וּלְאֶחָ֖ד אֵ֥יךְ יֵחָֽם:
they will have warmth. according to its apparent meaning, and regarding male and female, they are aroused by one another and reproduce.   וְחַם לָהֶם.  כְּמַשְׁמָעוֹ, וּלְעִנְיַן זָכָר וּנְקֵבָה, מִתְחַמְּמִים זֶה מִזֶּה וּמוֹלִידִים:
12And if a man prevails against the one, the two will stand against him, and a three-stranded cord will not quickly be broken.   יבוְאִֽם־יִתְקְפוֹ֙ הָֽאֶחָ֔ד הַשְּׁנַ֖יִם יַֽעַמְד֣וּ נֶגְדּ֑וֹ וְהַחוּט֙ הַֽמְשֻׁלָּ֔שׁ לֹ֥א בִמְהֵרָ֖ה יִנָּתֵֽק:
And if a man prevails against the one. If bandits came upon him to prevail against him, if they are two, they will stand against him, and surely, if they are three, for a three-stranded cord will not easily be broken. Another explanation: Whoever is a Torah scholar, as well as his son and his grandson, the Torah will never cease from his seed, and so Scripture states (Isa. 59:21): “shall not move from your mouth or from the mouth of your seed or from the mouth of your seed’s seed.” Another explanation:   וְאִם יִתְקְפוֹ הָאֶחָד.  אִם בָּאוּ לִסְטִים עָלָיו לְתָקְפּוֹ אִם שְׁנַיִם הֵם, יַעַמְדוּ לְנֶגְדוֹ, וְכָל־שֶׁכֵּן אִם ג' הֵם, וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. דָּבָר אַחֵר: מִי שֶׁהוּא תַּלְמִיד חָכָם, וּבְנוֹ וּבֶן־בְּנוֹ, שׁוּב אֵין תּוֹרָה פוֹסֶקֶת מִזַּרְעוֹ, וְכֵן הוּא אוֹמֵר, "לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ". דָּבָר אַחֵר:
and a three-stranded cord. in Bible, Mishnah, and good manners-will not quickly sin. “There is one, and there is no second,” is expounded in the Midrash in other ways, but the sequence of all these verses does not fit in with them.   חוּט הַמְשֻׁלָּשׁ.  בְּמִקְרָא וּבְמִשְׁנָה וּבְדֶרֶךְ אֶרֶץ לֹא בִמְהֵרָה הוּא חוֹטֵא. בְּפָנִים אֲחֵרִים נִדְרָשׁ בַּמִּדְרָשׁ: "יֵשׁ אֶחָד וְאֵין שֵׁנִי" לוֹ, אֲבָל אֵין סֵדֶר כָּל־הַמִּקְרָאוֹת הַלָּלוּ מִתְיַשֵּׁב עֲלֵיהֶם:
13Better a poor and wise child than an old and foolish king, who no longer knows to receive admonition.   יגט֛וֹב יֶ֥לֶד מִסְכֵּ֖ן וְחָכָ֑ם מִמֶּ֤לֶךְ זָקֵן֙ וּכְסִ֔יל אֲשֶׁ֛ר לֹֽא־יָדַ֥ע לְהִזָּהֵ֖ר עֽוֹד:
Better a poor and wise child. This is the good inclination, and why is it called a child? Because it does not enter man until thirteen years.   טוֹב יֶלֶד מִסְכֵּן וְחָכָם.  זֶה יֵצֶר טוֹב, וְלָמָּה נִקְרָא שְׁמוֹ יֶלֶד? שֶׁאֵינוֹ בָא בְאָדָם עַד י"ג שָׁנָה:
poor. because the limbs do not obey it, as [they do] the evil inclination.   מִסְכֵּן.  שֶׁאֵין הָאֵבָרִים שׁוֹמְעִים לוֹ כְּמוֹ לְיֵצֶר הָרָע:
wise. which gives a person intelligence to [follow] the good way.   חָכָם.  שֶׁמַּשְׂכִּיל אֶת־הָאָדָם לְדֶרֶךְ טוֹבָה:
than an old and foolish king. the evil inclination, which rules over all the limbs.   מִמֶּלֶךְ זָקֵן וּכְסִיל.  זֶה יֵצֶר הָרַע, שֶׁהוּא שַׁלִּיט עַל כָּל־הָאֵבָרִים:
old. for when the child is born, it is put into him, as it is said (Gen. 4:7): “sin lies at the opening.”   זָקֵן.  שֶׁמִּשָּׁעָה שֶׁנּוֹלָד הַוְּלָד, הוּא נָתוּן בּוֹ, שֶׁנֶּאֱמַר, "לַפֶּתַח חַטָּאת רֹבֵץ":
and foolish. for it misleads him in the way of evil. In this manner, it is interpreted in the Midrash (Ecc. Rabbah).   וּכְסִיל.  שֶׁמַּתְעֵהוּ בְּדֶרֶךְ רָעָה, כַּךְ נִדְרָשׁ בַּמִּדְרָשׁ:
who no longer knows to receive admonition. for he has become old and does not accept reproof.   אֲשֶׁר לֹא־יָדַע לְהִזָּהֵר עוֹד.  שֶׁהֲרֵי הִזְקִין, וְאֵינוֹ מְקַבֵּל תּוֹכֵחָה:
14For out of the prison he has come to reign, for even in his kingdom, he becomes humble.   ידכִּֽי־מִבֵּ֥ית הָֽסוּרִ֖ים יָצָ֣א לִמְלֹ֑ךְ כִּ֛י גַּ֥ם בְּמַלְכוּת֖וֹ נוֹלַ֥ד רָֽשׁ:
For out of the prison he has come to reign. Heb. הָסוּרִים; from the place of filth and stench, as we translate: (Exod. 16:29) וַיִבְאַשּׁ, (and it became putrid) as וּסְרִי.   כִּי־מִבֵּית הָסוּרִים יָצָא לִמְלֹךְ.  מִמְּקוֹם הַטִּנֹּפֶת וְסִרְחוֹן, כְּדִמְתַרְגְּמִינָן "וַיִּבְאַשׁ" וּסְרִי:
for even in his kingdom. Since he reigned over man, the poor one was born; the poor one, who was better than he, and who came out of purity, not out of the filth of the womb. So did our Rabbis interpret it in the Midrash. [See Ecc. Rabbah.] Another explanation:   כִּי גַּם בְּמַלְכוּתוֹ.  מִּשֶׁמָּלַךְ בְּאָדָם, נוֹלַד הָרָשׁ הַמִּסְכֵּן הַטּוֹב מִמֶּנּוּ, וּבָא מִתּוֹךְ טָהֳרָה וְלֹא מִתּוֹךְ טִנֹּפֶת הָרֶחֶם, כַּךְ דְּרָשׁוּהוּ בַמִּדְרָשׁ. דָבָר אַחֵר:
[13] Better a poor and wise child, etc.. according to its apparent meaning.   כִּי טוֹב יֶלֶד מִסְכֵּן וְגוֹ'.  כְּמַשְׁמָעוֹ:
who no longer knows to receive admonition. for he has already aged in his wickedness and foolishness.   אֲשֶׁר לֹא־יָדַע לְהִזָּהֵר עוֹד. שֶׁכְּבָר הִזְקִין בְּרִשְׁעוֹ וּכְסִילוּתו‍ֹ
[14] For out of the prison he has come to reign. For the poor child-it will ultimately be said about him that he came to reign from the midst of his affliction and from the place of his imprisonment, for the “sammech” of הָסוּרִים is punctuated without a “dagesh,” which is equivalent to הָאֲסוּרִים. [Some editions: like (Isa. 13:20): “and no Arab shall pitch his tent (יַהֵל) there, like יֶאֶהַל], for so we found that Joseph reigned following his being freed from prison, and so David, (II Sam. 7:8):” I took you from the sheepcote, from following the sheep."   כִּי מִבֵּית הָאֲסוּרִים יָצָא לִמְלֹךְ. כִּי הַיֶּלֶד הַמִּסְכֵּן, סוֹפוֹ שֶׁיֹּאמְרוּ עָלָיו שֶׁיָּצָא לִמְלֹךְ מִתּוֹךְ עָנְיוֹ וּמִבֵּית אֲסוּרָיו, שֶׁהֲרֵי סַמֶּ"ךְ שֶׁל הָסוּרִים נָקוּד רָפֵי, וַהֲרֵי הוּא כְּמוֹ "הָאֲסוּרִים". (סְפָרִים אֲחֵרִים: כְּמוֹ, "וְלֹא־יַהֵל שָׁם עֲרָבִי", כְּמוֹ יַאֲהֵל) שֶׁכֵּן מָצִינוּ בְיוֹסֵף, שֶׁמָּלַךְ מִתּוֹךְ יְצִיאַת בֵּית הָאֲסוּרִים. וְכֵן דָּוִד, "אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן"
for even in his kingdom he becomes humble. For it is fitting and proper that he should reign, because even in his kingdom, he changed from the custom of the ruling class and he humbled himself to the sages, like the custom of the poor. And so (Job 11:12): “and [from] a wild donkey a man will be born (יִוָלֵד),” that he will be changed and converted from what he was, resembling a wild donkey, and he will become a man. נוֹלַד means “becomes,” and it is in the present tense.   כִּי גַּם בְּמַלְכוּתוֹ נוֹלַד רָשׁ.  כִּי כָשֵׁר וְהָגוּן הוּא שֶׁיִּמְלֹךְ, כִּי גַּם בְּמַלְכוּתוֹ הוּא נֶהְפַּךְ מִמִּנְהַג הַשְּׂרָרָה וּמַקְטִין עַצְמוֹ אֵצֶל הַחֲכָמִים כְּמִדַּת הָרָשִׁים, וְכֵן, "וְעַיִר פֶּרֶא אָדָם יִוָּלֵד", שֶׁיֵּהָפֵךְ וְיִשְׁתַּנֶּה לוֹ מִמַּה שֶׁהָיָה כְעַיִר פֶּרֶא, וְיֵעָשֶׂה אָדָם נוֹלַד נַעֲשָׂה, וּלְשׁוֹן הֹוֶה הוּא:
15I saw all the living who walk under the sun, with the second child who will rise in his stead.   טורָאִ֨יתִי֙ אֶת־כָּל־הַ֣חַיִּ֔ים הַֽמְהַלְּכִ֖ים תַּ֣חַת הַשָּׁ֑מֶשׁ עִ֤ם הַיֶּ֣לֶד הַשֵּׁנִ֔י אֲשֶׁ֥ר יַֽעֲמֹ֖ד תַּחְתָּֽיו:
I saw all the living, etc.. I found in the Midrash of this Book (Ecc. Zuta): This refers to the Generation of the Flood, about which it says (Gen. 6:19): “And of every living thing.”   רָאִיתִי אֶת־כָּל־הַחַיִּים וְגוֹ'.  מָצָאתִי בְמִדְרַשׁ הַסֵּפֶר הַזֶּה: "זֶה דוֹר הַמַּבּוּל, שֶׁנֶּאֱמַר בָּהֶם, ,וּמִכָּל־הָחַי'":
with the second child. who will exist instead of that generation, who were Noah and his sons.   עִם הַיֶּלֶד הַשֵּׁנִי.  אֲשֶׁר יִתְקַיֵּם תַּחַת אוֹתוֹ הַדּוֹר, שֶׁהֵם נֹחַ וּבָנָיו:
16There is no end to all the people, to all that were before them; also the last ones will not rejoice with him, for this too is vanity and frustration.   טזאֵֽין־קֵ֣ץ לְכָל־הָעָ֗ם לְכֹ֤ל אֲשֶׁר־הָיָה֙ לִפְנֵיהֶ֔ם גַּ֥ם הָאַֽחֲרוֹנִ֖ים לֹ֣א יִשְׂמְחוּ־ב֑וֹ כִּֽי־גַם־זֶ֥ה הֶ֖בֶל וְרַעְי֥וֹן רֽוּחַ:
There is no end to all the people. They were fruitful and multiplied too much, as it is said (Job 21:8): “Their children are well established in their sight.” A woman would conceive and bear in three days; (ibid. verse 11): “They send forth their infants like sheep.”   אֵין־קֵץ לְכָל־הָעָם.  פָּרִים וְרָבִים הָיוּ יוֹתֵר מִדַּאי, כְּמוֹ שֶׁנֶּאֱמַר, "זַרְעָם נָכוֹן לִפְנֵיהֶם". אִשָּׁה מִתְעַבֶּרֶת וְיוֹלֶדֶת לִשְׁלשָׁה יָמִים. "יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם":
to all that were before them. There was no end to all the good that was before them, but all was lost, and in a moment descended to the grave.   לְכֹל אֲשֶׁר־הָיָה לִפְנֵיהֶם.  אֵין קֵץ לְכָל־טוֹב שֶׁהָיָה לִפְנֵיהֶם, וְהַכֹּל אָבַד, וּבְרֶגַע שְׁאוֹל יֵחַתּוּ:
also the last ones. the Generation of the Dispersion.   גַּם הָאַחֲרוֹנִים.  דּוֹר הַפְלָגָה:
will not rejoice. with the good that was given into their hands.   לֹא יִשְׂמְחוּ.  גַּם הֵם בַּטּוֹב הַנִּתָּן בְּיָדָם:
for this too. Its end is that of vanity and frustration, when one follows his evil inclination.   כִּי־גַּם־זֶה.  סוֹפוֹ שֶׁל הֶבֶל וְרַעְיוֹן רוּחַ כַּאֲשֶׁר אָדָם מְהַלֵּךְ אַחַר יִצְרוֹ:
17Watch your feet when you go to the House of God, and be ready to obey rather than fools should give sacrifice, for they know not that they do evil.   יזשְׁמ֣וֹר רַגְלְךָ֗ (כתיב רגליך) כַּֽאֲשֶׁ֤ר תֵּלֵךְ֙ אֶל־בֵּ֣ית הָֽאֱלֹהִ֔ים וְקָר֣וֹב לִשְׁמֹ֔עַ מִתֵּ֥ת הַכְּסִילִ֖ים זָ֑בַח כִּֽי־אֵינָ֥ם יֽוֹדְעִ֖ים לַֽעֲשׂ֥וֹת רָֽע:
Watch your feet when you go the House of God. [Watch] how you go: if you bring a thanksgiving offering or a voluntary peace offering, that is good, but watch yourself that you should not have to bring sin offerings or guilt offerings.   שְׁמֹר רַגְלְךָ כַּאֲשֶׁר תֵּלֵךְ אֶל־בֵּית הָאֱלֹהִים.  הֵיאַךְ תֵּלֵךְ. אִם תָּבִיא תוֹדָה וְנִדְבַת שְׁלָמִים, הוּא הַטּוֹב, וּשְׁמֹר עַצְמְךָ, שֶׁלֹּא תִצְטָרֵךְ לֵילֵךְ בַּהֲבָאַת חַטָּאוֹת וַאֲשָׁמוֹת:
and be ready. Be ready to obey the words of the Holy One, blessed be He.   וְקָרוֹב.  הֱוֵי לִשְׁמֹעַ דִּבְרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וֶהֱוֵי טוֹב וְקָרוֹב לְהַקָּדוֹשׁ בָּרוּךְ הוּא:
rather than fools should give sacrifice. that he should sin and bring a sacrifice.   מִתֵּת הַכְּסִילִים זָבַח.  שֶׁיֶּחֱטָא וְיָבִיא קָרְבָּן:
for they know not that they do evil. The fool does not realize that he is doing harm to himself.   כִּי־אֵינָם יוֹדְעִים לַעֲשׂוֹת רָע.  אֵין הַכְּסִיל מֵבִין שֶׁהוּא עוֹשֶׂה רַע לְעַצְמוֹ: