## Rashi on Ecclesiastes Chapter 7

###### Rashi on Ecclesiastes 7:1:1
[Rashi on Ecclesiastes 7:1:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:1:1)

**טוֹב שֵׁם מִשֶּׁמֶן טוֹב.** יָפֶה לְאָדָם שֵׁם טוֹב מִשֶּׁמֶן טוֹב. וּבְיוֹם הַמָּוֶת טוֹב הַשֵּׁם מִיּוֹם הִוָּלְדוֹ לְכַךְ הֻקַּשׁ שֵׁם טוֹב לְשֶׁמֶן יוֹתֵר מִשְּׁאָר מַשְׁקִין, שֶׁהַשֶּׁמֶן אַתָּה נוֹתֵן לְתוֹכוֹ מַיִם, וְהוּא צָף וְעוֹלֶה וְנִכָּר, אֲבָל שְׁאָר מַשְׁקִים, אַתָּה נוֹתֵן לְתוֹכָן מַיִם, וְהֵם בּוֹלְעִים.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Better a good name than precious oil.** A fine reputation for a person is better than precious oil,¹ and on the day of [his] death that reputation is better than [it was] on the day he was born. For this reason, a good name is compared to oil in preference to other liquids, for [if] you put water into oil, it rises and floats, and is distinguishable, but other liquids, [if] you put water into them, it becomes absorbed.

footnotes:
¹ The Mishnah in Avos 4:13 states that there are three crowns, the crown of Torah, the crown of Kehunah and the crown of royalty, but the crown of a good name [כתר שם טוב], i.e., fine reputation, surpasses them all.


###### Rashi on Ecclesiastes 7:1:2
[Rashi on Ecclesiastes 7:1:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:1:2)

**טוֹב שֵׁם מִשֶּׁמֶן טוֹב.** שֶׁמֶן טוֹב יוֹרֵד לְמַטָּה, שֶׁנֶּאֱמַר: "כַּשֶּׁמֶן הַטּוֹב . . . יוֹרֵד עַל הַזָּקָן". שֵׁם טוֹב עוֹלֶה לְמַעְלָה, שֶׁנֶּאֱמַר: "וַאֲגַדְּלָה שְׁמֶךָ". שֶׁמֶן טוֹב לְשָׁעָה, וְשֵׁם טוֹב לְעוֹלָם, שֶׁנֶּאֱמַר: "יְהִי שְׁמוֹ לְעוֹלָם". שֶׁמֶן טוֹב הוֹלֵךְ מִקִּיטוֹן לִטְרַקְלִין וְלֹא יוֹתֵר, וְשֵׁם טוֹב לְסוֹף הָעוֹלָם. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן: "מָצִינוּ בַּעֲלֵי שֶׁמֶן טוֹב נִכְנְסוּ לִמְקוֹם הַחַיִּים וְיָצְאוּ שְׂרוּפִים, וְהֵם נָדָב וַאֲבִיהוּא שֶׁנִּמְשְׁחוּ בְשֶׁמֶן הַמִּשְׁחָה, וּמָצִינוּ בַּעֲלֵי שֵׁם טוֹב שֶׁנִּכְנְסוּ לִמְקוֹם הַמִּיתָה וְיָצְאוּ חַיִּים, חֲנַנְיָה, מִישָׁאֵל וַעֲזַרְיָה, שֶׁיָּצְאוּ מִכִּבְשַׁן הָאֵשׁ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Better a good name than precious oil.** Precious oil runs down, as it is stated, “as the precious oil (on the head) runs down upon the beard.”² But a good name rises to the top, as it is stated, “and I will make your name great.”³ Precious oil is temporary, but a fine reputation is forever, as it is stated, “may his name endure forever.”⁴ Precious oil [at best] flows from the flask to the palace, and no further, but a fine reputation [spreads] throughout the world.⁵ Rabbi Yehudah the son of Rabbi Simon said, that we find that those who had good oil entered the place of life and emerged burnt up. These are Nadav and Avihu, who were anointed with the anointing oil. And we find those who possessed a fine reputation, who entered a place of death and emerged alive, [these are] Chananyah, Mishaeil, and Azaryah, who emerged [unscathed] from the fiery furnace.

footnotes:
² Tehillim 133:2.
³ Bereishis 12:2.
⁴ Tehillim 72:17.
⁵ The fragrance of good oil dissipates but a good name grows constantly stronger. (Metsudas Dovid)


###### Rashi on Ecclesiastes 7:1:3
[Rashi on Ecclesiastes 7:1:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:1:3)

**וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ.** נוֹלְדָה מִרְיָם, אֵין הַכֹּל יוֹדְעִין מָה הִיא. מֵתָה, נִסְתַּלְּקָה הַבְּאֵר. וְכֵן אַהֲרֹן בְּעַמּוּד עָנָן, וְכֵן משֶׁה בְמָן:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And the day of death than the day birth.** When Miriam was born, no one knew what she was. But when she died, the well ceased to exist, and similarly with Aharon with the pillar of cloud, and Moshe with the manna.⁶

footnotes:
⁶ Alternatively, a fine reputation is better on the day of death than on the day of birth, because so long as one lives, his reputation is subject to possible future deterioration, whereas on the day of death there are no uncertainties. This thought is found in the Mishnah in Avos 2:4 wherein Hillel said, “do not believe in yourself until the day you die.” (Sforno) Or, it is good for one to consider his death [יום המות], beginning from the time that he is born [יום הולדו], and by doing so he will refrain from sinning. (Khilos Yaakov)


###### Rashi on Ecclesiastes 7:2:1
[Rashi on Ecclesiastes 7:2:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:2:1)

**טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל.** מִדָּה הַנּוֹהֶגֶת בַּחַיִּים וּבַמֵּתִים:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Better to go to a house of mourning.** [Where] the type of conduct serves both the living and the dead.


###### Rashi on Ecclesiastes 7:2:2
[Rashi on Ecclesiastes 7:2:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:2:2)

**מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה.** שֶׁהִיא מִדָּה שֶׁאֵינָהּ נוֹהֶגֶת אֶלָּא בַחַיִּים:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Than to go to a house of feasting.** [Where] the type of conduct serves only the living.⁷ ⁸

footnotes:
⁷ Upon going to a house of mourning a person realizes that he too will be mourned when his time comes. This will cause him to be humbled and make him aware of sin. (Metsudas Dovid) Alternatively, the kindness done for the dead is absolute and the level of kindness [חסד של אמת], for the provider does anticipate any payback because that is “the end of all men.” However, when going to a house of feasting, e.g., a wedding, the newly married couple “take to heart” to remember that act of kindness so that they can return the kindness. The latter type of kindness is somewhat inferior to the former, and therefore Koheles says, “it is better to go to a house of mourning than to a house of feasting, etc. (Binah La’itim)
⁸ Frequenting the company of those who pursue honor and vanity arouses one’s lust and desire for those things, and that is the intent of this verse. (Mesilas Yeshorim)


###### Rashi on Ecclesiastes 7:2:3
[Rashi on Ecclesiastes 7:2:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:2:3)

**בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם.** בִּשְׁבִיל שֶׁהָאֵבֶל הוּא סוֹף כָּל הָאָדָם. סוֹפוֹ שֶׁל כָּל אָדָם לָבֹא לִידֵי כָּךְ. לְפִיכָךְ, הַחַי יִתֵּן אֶל לִבּוֹ, כָּל מַה שֶּׁאֶגְמֹל חֶסֶד עִם הַמֵּת, אֶצְטָרֵךְ אֲנִי שֶׁיִּגְמְלוּ לִי בְמוֹתִי, דְּיִדַּל יִדְלוּנֵיהּ, דְּיִטְעַן יִטְעֲנוּנֵיהּ, דְיִסְפֹּד יִסְפְּדוּנֵיה, דִּילַוֶּה יְלַוִּנֵיהּ.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For that is the end of all men.** Because mourning marks the end of every person. Every person will ultimately come to this. Therefore, “the living should take it to heart,” [to the fact that] whatever kindness I bestow upon the dead, I will need that they bestow [the same] upon me upon my death. He who raises his voice in lamentation, they will raise their voices in lamentation for him; he who bears the dead, they will bear him; he who eulogizes, they will eulogize him; he who escorts the dead, they will escort him.


###### Rashi on Ecclesiastes 7:2:4
[Rashi on Ecclesiastes 7:2:4](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:2:4)

דָּבָר אַחֵר: **בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם.** שֶׁהַמִּיתָה הִיא סוֹף כָּל יְמֵי הָאָדָם, וְאִם לֹא עַכְשָׁיו גּוֹמֵל לוֹ חֶסֶד, לֹא יִגְמֹל לוֹ עוֹד, אֲבָל בֵּית הַמִּשְׁתֶּה, זִמְּנוֹ וְלֹא הָלַךְ, יוּכַל לוֹמַר לוֹ: "סוֹפָךְ שֶׁיִּוָּלֵד לְךָ בֵן, וְשָׁם אֶהְיֶה עִמָּךְ, תָּבֹא לָךְ שִׂמְחַת חֲתוּנַת בִּנְךָ וְשָׁם אֵלֵךְ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
Another explanation: **For that is the end of all men.** For death is the end of all man’s days, and if he does not bestow kindness upon him now, he will no longer [be able to] bestow it upon him, but [if] he invited him to a house of feasting and he did not go, he can say to him, “a son will ultimately be born to you, and I will be there with you, the joy of your child’s wedding will come to you, and I will go there.”


###### Rashi on Ecclesiastes 7:2:5
[Rashi on Ecclesiastes 7:2:5](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:2:5)

**וְהַחַי יִתֵּן אֶל לִבּוֹ.** הַדָּבָר הַזֶּה, שֶׁאִם לֹא עַכְשָׁיו יִגְמֹל לוֹ חֶסֶד, לֹא יִגְמֹל לוֹ עוֹד:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And the living should take it to heart.** This matter, that if he does not bestow kindness now, he will no longer [be able to] bestow it upon him.⁹

footnotes:
⁹ Alternatively, if a person who is planning to do evil visits a house of mourning, he will surely “take it to heart” the matters dealing with death, and will thus abandon his plans and repent before God. (Targum)


###### Rashi on Ecclesiastes 7:3:1
[Rashi on Ecclesiastes 7:3:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:3:1)

**טוֹב כַּעַס מִשְּׂחוֹק.** מִי שֶׁרוֹדֶפֶת מִדַּת הַדִּין אַחֲרָיו, אַל יִצְטַעֵר. טוֹב הָיָה לָהֶם לְדוֹר הַמַּבּוּל אִם הֶרְאָם הַקָּדוֹשׁ בָּרוּךְ הוּא פָּנִים זְעוּמוֹת עַל עֲבֵרוֹת שֶׁבְּיָדָם, מִשְּׂחוֹק שֶׁשָּׂחַק עִמָּהֶם, שֶׁאִלּוּ הֶרְאָה לָהֶם קִימְעָא רוֹעַ פָּנִים, הָיוּ חוֹזְרִים לְמוּטָב. טוֹב הָיָה לַאֲדוֹנִיָּהוּ אִם עֲצָבוֹ אָבִיו עַל כָּל עֲבֵרָה שֶׁהָיָה עוֹשֶׂה, מִשְּׂחוֹק שֶׁהֶרְאָה לוֹ וּבְסוֹף נֶהֱרַג עָלָיו:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Better vexation than levity.** If one is pursued by the [Divine] standard of justice, he should not be depressed.¹⁰ It would have been better for the generation of the flood if the Holy One, Blessed Is He, had showed them an angry countenance because of their sins, rather than the laughter that He laughed with them, for had He shown them a slight expression of displeasure, they would have returned to [do] good.¹¹ It would have been better for Adoniyahu had his father caused him grief for every sin that he committed, rather than the laughter that he showed him, and for which he was ultimately killed.

footnotes:
¹⁰ Alternatively, “better vexation stemming from levity,” i.e., when a situation calls for vexation [e.g., a teacher with his student], it should be only an appearance on the outside of anger, but not an emotional, true feeling, of anger. In the words of the Mesilas Yeshorim [Chapter 11] “any anger shown should be anger of the face and not anger of the heart.”
¹¹ See Maseches Shabbos 30b.


###### Rashi on Ecclesiastes 7:3:2
[Rashi on Ecclesiastes 7:3:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:3:2)

**יִיטַב לֵב.** יַהֲפֹךְ לֵב הָאָדָם לְהֵיטִיב דְּרָכָיו:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**The heart is made better.** It will reverse man’s heart and cause him to improve his ways.¹²

footnotes:
¹² Alternatively, as a result of the drought and retribution inflicted upon the world, the righteous will pray to God for mercy. (Targum)


###### Rashi on Ecclesiastes 7:4:1
[Rashi on Ecclesiastes 7:4:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:4:1)

**לֵב חֲכָמִים בְּבֵית אֵבֶל.** מַחֲשַׁבְתָּם עַל יוֹם הַמִּיתָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**The heart of the wise [will reflect on] the house of mourning.** Their thoughts¹³) are [focused] on the day of death.¹⁴ ¹⁵

footnotes:
¹³ The literal translation is somewhat difficult because the heart of the wise is located in the same place as everyone else, therefore Rashi explains that it refers to their thoughts. (Sifsei Chachomim
¹⁴ These are their thoughts even when they are not visiting a house of mourning. As a result they subordinate their desires and avoid sin. (Metsudas Dovid)
¹⁵ Alternatively, the heart of the wise mourns over the destruction of the Beis Hamikdosh and grieve over Yisroel’s exile. (Targum)


###### Rashi on Ecclesiastes 7:4:2
[Rashi on Ecclesiastes 7:4:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:4:2)

**וְלֵב כְּסִילִים בְּבֵית שִׂמְחָה.** אֵין חֲרֵדִים מִיּוֹם הַמִּיתָה וְלִבָּם בָּרִיא כְאוּלָם:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**But the heart of the fools [are attracted] to the house of feasting.** They do not fear the[ir] day of death, and their heart is as sound as a palace.¹⁶ ¹⁷

footnotes:
¹⁶ They are always thinking about joy and levity which brings a person to sin. (Metsudas Dovid)
¹⁷ Alternatively, the heart of fools is involved in mockery, in eating, drinking and seeking enjoyment, and they have no concern over the suffering of their brethren. (Targum)


###### Rashi on Ecclesiastes 7:6:1
[Rashi on Ecclesiastes 7:6:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:6:1)

**כִּי כְקוֹל הַסִּירִים.** עֲצֵי קוֹצִים, אשפינ"ט בְּלַעַ"ז:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For like the crackling of thorns.** Thorn wood, *espines* in O.F.


###### Rashi on Ecclesiastes 7:6:2
[Rashi on Ecclesiastes 7:6:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:6:2)

**תַּחַת הַסִּיר.** תַּחַת סִיר נְחשֶׁת הַכָּפוּי עַל תַּבְעֵרַת קוֹצִים, וְהֵם מְקַשְׁקְשִׁים לְתוֹכָהּ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כָּל קִיסַיָּא, כַּד אִינוּן דָּלְקִין, לֵית קָלְהוֹן אָזִיל. בְּרַם, הָלֵין סִירַיָּתָא, קָלְהוֹן אָזִיל, לְמֵימָר, אַף אֲנָן מִן קִיסַיָּא. מוֹדִיעִים שֶׁאַף אָנוּ מִן הָעֵצִים, וְיֵשׁ צוֹרֶךְ בָּנוּ. אַף הַכְּסִילִים מַרְבִּים דְּבָרִים, לוֹמַר: "גַּם אָנוּ מִן הַחֲשׁוּבִים":

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Under a pot.** Under a copper pot turned over a fire of thorns, and they rattle into it.¹⁸ Rabbi Yehoshua the son of Leivi said, that all [other] woods when they are kindled, their sound does not travel [far], but when thorns are kindled, their sound travels [far], as if to say, “We, too, are of wood”. They publicize, “We too are wood, and we are needed.” So do fools speak excessively, [as if] to say, “We, too, are important.”

footnotes:
¹⁸ The crackling of thorns in the fire lasts only a brief moment and then is gone. So, too, the laughter of the fool has no useful purpose or lasting value. Or, the verse conveys the thought that the wise grieve because they are fearful that they are lacking in their service to God, whereas fools are generally satisfied and happy because they feel they have totally fulfilled their obligation in their service to God.


###### Rashi on Ecclesiastes 7:6:3
[Rashi on Ecclesiastes 7:6:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:6:3)

**וְגַּם זֶה הָבֶל.** וְעָמָל הוּא, שֶׁמָּסַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַבְּרִיּוֹת לִהְיוֹת יְגֵעִים וּמְקַנְתְּרִים בָּהֶם:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**This too is vanity.** And it is labor, which the Holy One, Blessed Is He, gave the people to toil in and to be vexed with.


###### Rashi on Ecclesiastes 7:7:1
[Rashi on Ecclesiastes 7:7:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:7:1)

**כִּי הָעשֶׁק יְהוֹלֵל חָכָם.** כְּשֶׁהַכְּסִיל מְקַנְתֵּר אֶת הֶחָכָם, מְעַרְבֵּב דַּעְתּוֹ, וְגַם הוּא נִכְשָׁל. דָּתָן וַאֲבִירָם קִנְתְּרוּ אֶת משֶׁה, לוֹמַר: "יֵרֶא ה' עֲלֵיכֶם וְיִשְׁפֹּט וְגוֹ'", וִיְעִרְבְּבוּהוּ וְאִבְּדוּ אֶת לִבּוֹ, וְגָרְמוּ לוֹ שֶׁהִקְפִּיד כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָמַר, "וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ", וְנֶעֱנַשׁ בַּדָּבָר, שֶׁהֱשִׁיבוֹ, "עַתָּה תִרְאֶה", וְלֹא תִרְאֶה בְמִלְחֶמֶת ל"א מְלָכִים:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For quarreling makes the wise foolish.** When the fool provokes the wise person, he confuses his thoughts, and he too, stumbles. Dasan and Aviram taunted Moshe, by saying, “may Adonoy look down upon you and judge, etc.,”¹⁹ and they confused him and caused his wisdom to depart and to speak in anger²⁰ against the Holy One, Blessed Is He, and he said, “and You did not save Your people,”²¹ and he was punished for this matter, when He replied to him, “now you will see,”²² but you will not see the war of the thirty-one kings.

footnotes:
¹⁹ Shemos 5:21.
²⁰ A wise person should distance himself from being involved in discussion with fools because it will cause his own wisdom to suffer. (Metsudas Dovid)
²¹ Ibid. Verse 23.
²² Ibid. 6:1.


###### Rashi on Ecclesiastes 7:7:2
[Rashi on Ecclesiastes 7:7:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:7:2)

**לֵב מַתָּנָה.** לֵב חָכְמָה, שֶׁהִיא מַתָּנָה לְאָדָם, שֶׁנֶּאֱמַר, "כִּי ה' יִתֵּן חָכְמָה":

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And a gift [corrupts] the heart.** The heart of wisdom, which is a gift to man,²³ as it is stated, “For Adonoy gives wisdom.”²⁴

footnotes:
²³ I.e., the provocation by the wicked, causes the wise to forfeit their wisdom, which is God‘s gift to man.
²⁴ Mishlei 2:6.


###### Rashi on Ecclesiastes 7:7:3
[Rashi on Ecclesiastes 7:7:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:7:3)

**עשֶׁק.** לְשׁוֹן רִיב וְקִנְתּוּרִין. יֵשׁ פָּנִים אֲחֵרִים מַפְרִידִין הַמִּקְרָאוֹת זוּ מִזּוּ וְ"כִי" הָאָמוּר בְּרֹאשׁ הַמִּקְרָא מוֹכִיחַ שֶׁמְּחֻבָּר לַמִּקְרָא שֶׁלְּפָנָיו:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Quarreling.** An expression of conflict and provocation. There are other interpretations, but they separate the verses one from the other, but “כִּי” [=for] which is stated at the beginning of the verse proves that it is connected to the preceding verse.


###### Rashi on Ecclesiastes 7:8:1
[Rashi on Ecclesiastes 7:8:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:8:1)

**טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ.** כְּמַשְׁמָעוֹ, בְּרֵאשִׁית הַדָּבָר, אֵין אָנוּ יוֹדְעִים מַה יְּהֵא בְסוֹפוֹ, אֲבָל כְּשֶׁאַחֲרִית טוֹב, נִגְמַר בְּטוֹב.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Better is the end of a matter than its beginning.** [To be interpreted] according to its apparent meaning, [i.e.,] at the beginning of a matter, we do not know what will be its outcome,²⁵ but when the outcome is good, it ends well.

footnotes:
²⁵ And we are therefore unable to evaluate it properly.


###### Rashi on Ecclesiastes 7:8:2
[Rashi on Ecclesiastes 7:8:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:8:2)

דָּבָר אַחֵר: **טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ.** בִּזְמַן שֶׁהוּא מֵרֵאשִׁיתוֹ טוֹב, שֶׁנִּתְכַּוְּנוּ לְטוֹבָה כְּשֶׁהִתְתִילוּ בּוֹ. רַבִּי מֵאִיר הֲוָה קָאִים וְדָרִישׁ כּוּלֵיהּ מִלְתָא בֶּאֱלִישָׁע בֶּן אֲבוּיָה בְּמִדְרַשׁ קֹהֶלֶת:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
Another explanation: **Better is the end of a matter than its beginning.** When it is good from its beginning, [i.e.,] that they had good intentions when they started it.²⁶ Rabbi Meir stood and expounded the entire matter as referring to Elisha the son of Avuyah,²⁷) in Midrash Koheles.

footnotes:
²⁶ Alternatively, immediately at the beginning of a matter, a person should reflect on its repercussions, and by doing so he will constantly improve himself, as the Gemara in Maseches Tamid 32a states, “Who is wise? He who discerns what is about to come to pass.” (Ksav Sofer)
²⁷ Rashi should not be translated literally, that Rabbi Meir expounded this matter etc., rather Rabbi Meir was in the midst of expounding when Elisha clarified to Rabbi Meir what Rabbi Akiva expounded pertaining to this verse. (Sifsei Chachomim


###### Rashi on Ecclesiastes 7:8:3
[Rashi on Ecclesiastes 7:8:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:8:3)

**אֶרֶךְ רוּחַ.** הַמַּאֲרִיךְ רָגְזוֹ, וְאֵינוֹ מְמַהֵר לָרִיב:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Patience.** One who is slow to anger and is not easily provoked.²⁸

footnotes:
²⁸ See Mishnayos Avos 5:11.


###### Rashi on Ecclesiastes 7:9:1
[Rashi on Ecclesiastes 7:9:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:9:1)

**אַל תְּבַהֵל.** אַל תְּמַהֵר:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Do not quicken.** Do not rush.


###### Rashi on Ecclesiastes 7:10:1
[Rashi on Ecclesiastes 7:10:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:10:1)

**אַל תֹּאמַר מֶה הָיָה שֶׁהַיָּמִים וְגוֹ'.** אַל תִּתְמַהּ עַל הַטּוֹבָה שֶׁהָיְתָה בָאָה עַל הַצַּדִּיקִים הָרִאשׁוֹנִים, כְּדוֹר הַמִּדְבָּר וְדוֹרוֹ שֶׁל יְהוֹשֻׁעַ וְדוֹרוֹ שֶׁל דָּוִד:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Do not say, was it that the former days, etc.** Do not wonder about the goodness that was bestowed upon the righteous men of yore, such as the generation of the wilderness, the generation of Yehoshua and the generation of Dovid.


###### Rashi on Ecclesiastes 7:10:2
[Rashi on Ecclesiastes 7:10:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:10:2)

**כִּי לֹא מֵחָכְמָה שָׁאַלְתָּ.** שֶׁהַכֹּל לְפִי זְכוּת הַדּוֹרוֹת:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For it is not out of wisdom that you ask.** For everything depends upon the merit of the generations.²⁹

footnotes:
²⁹ Alternatively, the answer to this question is beyond human comprehension. (Metsudas Dovid)


###### Rashi on Ecclesiastes 7:11:1
[Rashi on Ecclesiastes 7:11:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:11:1)

**טוֹבָה חָכְמָה וְגוֹ'.** חָכְמָתָם עָמְדָה לָהֶם עִם נַחֲלַת זְכוּת אֲבוֹתָם, כִּי טוֹבָה הִיא הַחָכְמָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**It is good to have wisdom, etc.** Their wisdom stood for them together with the heritage of the merit of their forefathers, for wisdom is good.³⁰

footnotes:
³⁰ Alternatively, נחלה refers to a monetary inheritance or a skill that is handed down from father to son (Ibn Ezra). Thereby, one is able to immerse himself in his studies without having the burden of financial worries (Alshich). See Mishnayos Avos 2:2 which states that the study of Torah is good when combined with an occupation, for the exertion of them both makes sin forgotten. Or, wisdom is good as an accompaniment to an inheritance, for without wisdom, the wealth he came into will not endure. (Metsudas Dovid)


###### Rashi on Ecclesiastes 7:11:2
[Rashi on Ecclesiastes 7:11:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:11:2)

**וְיֹתֵר לְרֹאֵי הַשָּׁמֶשׁ.** יִתְרוֹן הִיא הַחָכְמָה לְכָל הַבְּרִיּוֹת:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And [such wisdom] benefits those who see the sun.** Wisdom is a benefit for all mankind.


###### Rashi on Ecclesiastes 7:11:3
[Rashi on Ecclesiastes 7:11:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:11:3)

**לְרֹאֵי הַשָּׁמֶשׁ.** הֵן כָּל הַבְּרִיּוֹת, כְּדִתְנַן: "הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה אָסוּר אַף בְּסוּמִין. לֹא נִתְכַּוֵּן זֶה אֶלָּא בְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Those who see the sun.** This refers to all mankind, as it was taught in the Mishnah,³¹ “He who vows not to benefit from those who see the sun, is also forbidden [to benefit] from the blind.” The intention [of this phrase] is to [include] anyone who benefits from the sun.

footnotes:
³¹ Mishnayos Nedarim 3:7.


###### Rashi on Ecclesiastes 7:12:1
[Rashi on Ecclesiastes 7:12:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:12:1)

**כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף.** כָּל מִי שֶׁיֶּשְׁנוֹ בְצֵל הַחָכְמָה יֶשְׁנוֹ בְצֵל הַכָּסֶף, שֶׁהַחָכְמָה גוֹרֶמֶת לְעשֶׁר שֶׁיָּבֹא:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For wisdom shelters [as well] as money shelters.** Whoever is in the shade of wisdom is in the shade of money, for wisdom causes eventual wealth.³²

footnotes:
³² Alternatively, just as wisdom of the Torah gives life [i.e., shelters] in the World of Come, so does money that is given to charity provide life [i.e., shelters] in the World to Come. (Targum)


###### Rashi on Ecclesiastes 7:12:2
[Rashi on Ecclesiastes 7:12:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:12:2)

**וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ.** וְעוֹד הַחָכְמָה יְתֵרָה עַל הַכֶּסֶף, שֶׁהַחָכְמָה תְּחַיֶּה בְעָלֶיהָ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**But the advantage of knowledge is that wisdom preserves the life of him who possesses it.** And moreover, wisdom has an advantage over money, because wisdom preserves the life of its possessors.³³

footnotes:
³³ Wisdom is not subject to death or consumption. The idea that “wisdom preserves the life of him who possesses it,” may be in reference to the Gemara in Maseches Yevamos 97a, which states that the lips of a deceased scholar in whose name a traditional statement is reported in this world, move gently in the grave. (Reb Tzvi Charif)


###### Rashi on Ecclesiastes 7:13:1
[Rashi on Ecclesiastes 7:13:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:13:1)

**רְאֵה אֶת מַעֲשֵׂה הָאֱלֹהִים.** הֵיאַךְ הוּא מְתֻקָּן, הַכֹּל לְפִי הַפְּעֻלָּה שֶׁל אָדָם: גַּן עֵדֶן לַצַּדִּיקִים, גֵיהִנֹּם לָרְשָׁעִים. רְאֵה לְךָ בְּאֵיזֶה תִדְבָּק:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Consider the deeds of God.** How everything is prepared according to man’s actions, the Garden of Eden for the righteous and Gehinnom for the wicked. Consider to which you should cling.


###### Rashi on Ecclesiastes 7:13:2
[Rashi on Ecclesiastes 7:13:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:13:2)

**כִּי מִי יוּכַל לְתַקֵּן.** לְאַחַר מִיתָה אֶת הַדָּבָר אֲשֶׁר עִוְּתוֹ בְחַיָּיו:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For who [else] can straighten.** After death that which he made crooked during his life?³⁴

footnotes:
³⁴ Alternatively, only God can straighten what He made crooked on account of the inequity of the generation, e.g., the Gemara in Maseches Rosh Hashanah 17b states, that if little rain had been decreed on account of the inequities of the generation and afterwards the people improved their ways, God will rectify what He made crooked and cause the rain to fall in its proper time and place without the loss of a drop. (Metsudas Dovid)


###### Rashi on Ecclesiastes 7:14:1
[Rashi on Ecclesiastes 7:14:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:14:1)

**בְּיוֹם טוֹבָה הֱיֵה בְטוֹב.** בְּיוֹם שֶׁיֵּשׁ בְּיָדְךָ לַעֲשׂוֹת טוֹבָה, הֱיֵה בְעוֹשֵׂי הַטּוֹבָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**On a day of goodness [prosperity], be in good spirits.** On a day in which you have the ability to do good,³⁵ be among those who do good.

footnotes:
³⁵ Alternatively, on a day of good fortune be happy and enjoy it. (Metsudas Dovid)


###### Rashi on Ecclesiastes 7:14:2
[Rashi on Ecclesiastes 7:14:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:14:2)

**וּבְיוֹם רָעָה רְאֵה.** כְּשֶׁתָּבוֹא הָרָעָה עַל הָרְשָׁעִים, אַתָּה תִהְיֶה מִן הָרוֹאִים, שֶׁנֶּאֱמַר, "וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים וְגוֹ'", וְלֹא תִהְיֶה מִן הַנִּרְאִים: "וְהָיוּ דֵרָאוֹן לְכָל בָּשָׂר":

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And on a day of adversity reflect.** When evil comes upon the wicked, be among the observers,³⁶ as it is stated, “And they will go out and see the corpses of the people, etc.,”³⁷ and you will not be among those who are seen, “and they will be a sight for all mankind.”³⁸

footnotes:
³⁶ Adversity is caused by being sinful. Therefore, examine your deeds and remove any sins by repenting (Sforno). Alternatively, on a day of adversity, reflect and be hopeful for a day of goodness to come. (Likutei Yehudah)
³⁷ Yeshayahu 66:24.
³⁸ Ibid.


###### Rashi on Ecclesiastes 7:14:3
[Rashi on Ecclesiastes 7:14:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:14:3)

**גַּם אֶת זֶה לְעֻמַּת זֶה.** הַטּוֹבָה וּשְׂכַר פְּעֻלָּתָהּ לְעֻמַּת הָרָעָה וּשְׂכַר פְּעֻלָּתָהּ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**The one was set up against the other.** The good and the reward for its performance, in contrast to the evil and the ensuing punishment for doing it.³⁹

footnotes:
³⁹ Alternatively, “one set up against the other,” refers to the punishment that was set up against the evil deeds, i.e., the concept of מדה כנגד מדה, that is, the manner of punishment corresponds to the sin, and it is never meted out in a greater amount than warranted.


###### Rashi on Ecclesiastes 7:14:4
[Rashi on Ecclesiastes 7:14:4](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:14:4)

**שֶׁלֹּא יִמְצָא הָאָדָם אַחֲרָיו מְאוּמָה.** לְהַרְהֵר אַחֲרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**That man should not find anything after him.** To be critical of the Holy One, Blessed Is He.


###### Rashi on Ecclesiastes 7:15:1
[Rashi on Ecclesiastes 7:15:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:15:1)

**יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ.** אַף עַל פִּי שֶׁהוּא אוֹבֵד, עוֹדֶנּוּ עוֹמֵד בְּצִדְקוֹ. מַעֲשֵׂה בְּיוֹסֵף בֶּן פִּנְחָס הַכֹּהֵן שֶׁעָלְתָה נִימָא בְרַגְלוֹ. קָרְאוּ לְרוֹפֵא לַחֲתּוֹךְ רַגְלוֹ. אָמַר לֵיהּ: "כְּשֶׁאַתָּה מַגִּיעַ לְחוּט הַשַּׂעֲרָה, הוֹדִיעֵנִי". וְכֵן עָשָׂה, קָרָא לְחוּנְיָא בְּנוֹ, אָמַר לוֹ: "בְּנִי, עַד כַּאן הָיִיתָ חַיָּב לִטַּפֵּל בִּי. מִכַּאן וְאֵילֵךְ אֵין אַתָּה חַיָּב לִטַּפֵּל בִּי, שֶׁאֵין כֹּהֵן מִטַּמֵּא לְאֵבֶר מִן הַחַי מֵאָבִיו:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**There is a righteous man who perishes [despite] his righteousness.** Although he is perishing, he is nonetheless steadfast in his righteousness.⁴⁰ There was an incident concerning Yoseif the son of Pinchas the *kohen* who had an ulcerating sore on his leg. They called the physician to amputate his leg. He said to him, “when you are about to reach the last remaining hairbreadth [of completing the amputation], let me know,” and he did so. He then called his son Chunya and said to him, “My son , until now, you were obligated to care for me. But, from now on, you are no longer obligated to care for me, because a *kohen* may not become ritually impure from a limb cut off from his father while he was alive.”

footnotes:
⁴⁰ Alternatively, “there is a righteous man who perishes because of his righteousness,” i.e., were he not righteous, he might not have been punished at all. God is more demanding with the righteous, as stated in Maseches Yevamos 121b (Metsudas Dovid and Alshich). Avrohom, Yaakov, Yoseif, Dovid, Michal and Chizkiyah are examples of righteous people who did not escape judgement because of a slight indiscretion on their part. (Mesilas Yeshorim)


###### Rashi on Ecclesiastes 7:16:1
[Rashi on Ecclesiastes 7:16:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:16:1)

**אַל תְּהִי צַדִּיק הַרְבֵּה.** כְּשָׁאוּל, שֶׁדִּמָּה לִהְיוֹת צַדִּיק וְרִחֵם עַל הָרְשָׁעִים:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Be not exceedingly righteous.** Like Shaul, who tried to display his righteousness and [misdirected] his mercy on the wicked.


###### Rashi on Ecclesiastes 7:16:2
[Rashi on Ecclesiastes 7:16:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:16:2)

**וְאַל תִּתְחַכַּם יוֹתֵר.** לָדוּן קַל וָחֹמֶר שֶׁל שְׁטוּת, וּמַה עַל נֶפֶשׁ אַחַת אָמְרָה תוֹרָה, הָבֵא עֶגְלָה עֲרוּפָה, וְכוּ':

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Nor overly wise.** To deduce from a foolish inference from a minor case to a major case, [namely,] that for [the murder] of one person, said the Torah, bring a decapitated heifer, etc.⁴¹

footnotes:
⁴¹ This Rashi refers back to the preceding one and explains the misdirected logic which led Shaul to spare Amoleik.


###### Rashi on Ecclesiastes 7:17:1
[Rashi on Ecclesiastes 7:17:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:17:1)

**אַל תִּרְשַׁע הַרְבֵּה.** אֲפִלּוּ רָשַׁעְתָּ מְעַט, אַל תּוֹסִיף לְהַרְשִׁיעַ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Be not excessively wicked.** Even if you have been somewhat wicked, do not continue to act wickedly.


###### Rashi on Ecclesiastes 7:17:2
[Rashi on Ecclesiastes 7:17:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:17:2)

**לָמָּה תָמוּת בְּלֹא עִתֶּךָ.** כְּשָׁאוּל, שֶׁנֶּאֱמַר: "וַיָּמָת שָׁאוּל בְּמַעֲלוֹ אֲשֶׁר מָעַל" בְּנֹב עִיר הַכֹּהֲנִים וּבַעֲמָלֵק:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Why should you die before your time.** As Shaul did, as it is stated, “and Shaul died for his transgressions that he committed [against Adonoy],”⁴² in the case of Nov, the city of *kohanim*,⁴³ and in the case of Amoleik.⁴⁴

footnotes:
⁴² I Divrei Hayomim 10:13.
⁴³ See I Shmuel 22:16-19.
⁴⁴ See I Shmuel 15:8-15.


###### Rashi on Ecclesiastes 7:18:1
[Rashi on Ecclesiastes 7:18:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:18:1)

**טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה וְגוֹ'.** אֱחוֹז בְּצֶדֶק וּבְרֶשַׁע. אִם אָמַר הַנָּבִיא הַצַּדִיק דָּבָר שֶׁהוּא דוֹמֶה לְךָ לְרֶשַׁע, כְּגוֹן שֶׁאָמַר שְׁמוּאֵל לְשָׁאוּל, אַל יֵקַל בְּעֵינֶיךָ לְפַקְפֵק בּוֹ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**It is best to take hold of one, etc.** Grasp both, righteousness and wickedness. If the righteous prophet told you something that appears to you as being evil, e.g., what Shmuel said to Shaul, let it not be taken lightly by you to doubt it.


###### Rashi on Ecclesiastes 7:18:2
[Rashi on Ecclesiastes 7:18:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:18:2)

**יֵצֵא אֶת כֻּלָּם.** יְדֵי שְׁנֵיהֶם, יְקַיֵּם הַצֶּדֶק וְהָרֶשַׁע כְּהִלְכָתָן:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Will discharge his duty to both.** Both of them, to preserve the righteousness and the wickedness according to their rule.


###### Rashi on Ecclesiastes 7:19:1
[Rashi on Ecclesiastes 7:19:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:19:1)

**הַחָכְמָה תָּעֹז לֶחָכָם.** לְפִי שֶׁאָמַר, "אַל תִּרְשַׁע הַרְבֵּה", אִם רָשַׁעְתָּ מְעַט, אַל תּוֹסִיף עָלָיו, אֶלָּא פַּשְׁפֵּשׁ בְּמַעֲשֶׂיךָ וּתְהֵא תוֹהֵא עַל הַחֵטְא, אָמַר, "הַחָכְמָה תָּעֹז לֶחָכָם", שֶׁהִיא יוֹעַצְתּוֹ לָשׁוּב בִּתְשׁוּבָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Wisdom gives [more] strength to the wise.** Since it stated, “be not excessively wicked,”⁴⁵ if you have been somewhat wicked, do not add to it, rather examine your deeds and regret the sin. He states, “wisdom gives [more] strength to the wise,” because it leads him to repentance.⁴⁶)

footnotes:
⁴⁵ Above, verse 17.
⁴⁶ Rashi explains the juxtaposition of verse 17 with this verse is to teach that in the event a person sinned slightly, his wisdom will encourage him to repent his way. (Sifsei Chachomim


###### Rashi on Ecclesiastes 7:19:2
[Rashi on Ecclesiastes 7:19:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:19:2)

**מֵעֲשָׂרָה שַׁלִּיטִים.** מָצִינוּ בְיֹאשִׁיָּהוּ שֶׁהֵעִיד עָלָיו הַכָּתוּב, "וְכָמֹהוּ לֹא הָיָה לְפָנָיו מֶלֶךְ וְגוֹ'". הֲרֵי עָמְדָה לוֹ חָכְמָתוֹ, שֶׁפִּשְׁפֵּשׁ בְמַעֲשָׂיו וְטוֹב לוֹ מֵעֲשָׂרָה מְלָכִים שֶׁהִרְשִׁיעוּ וְלֹא שָׁבוּ מִדַּרְכָּם:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Than ten rulers.** We find regarding Yoshiyahu, that Scripture testified about him, “the likes of him there had never been a king before him, etc.”⁴⁷ Therefore, his wisdom remained with him, and he examined his actions, and it was better for him than “ten rulers” who acted wickedly and did not repent.⁴⁸

footnotes:
⁴⁷ II Melochim 23:25.
⁴⁸ Alternatively, the חכם refers to Yoseif, and the ten rulers refer to Yoseif’s brothers. (Targum)


###### Rashi on Ecclesiastes 7:19:3
[Rashi on Ecclesiastes 7:19:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:19:3)

**אֲשֶׁר הָיוּ בָּעִיר.** בִּיְרוּשָׁלַיִם: רְחַבְעָם, אֲבִיָּה, אֲחַזְיָה, יוֹאָשׁ אַחֲרֵי מוֹת יְהוֹיָדָע, אֲמַצְיָה, אָחָז, מְנַשֶּׁה, אָמוֹן, יְהוֹיָקִים, צִדְקִיָּהוּ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Of the city.** In Yerusholayim. [The ten were,] Rechovam, Aviyah, Achazyah, Yo’ash, after the death of Yehoyada,⁴⁹) Amatzyah, Achaz, Menashe, Amon, Yehoyakim, and Tzidkiyahu.

footnotes:
⁴⁹ For as long as Yehoyada was alive, Yo’ash was completely righteous. (Sifsei Chachomim


###### Rashi on Ecclesiastes 7:20:1
[Rashi on Ecclesiastes 7:20:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:20:1)

**כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ.** לְפִיכָךְ, צָרִיךְ לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For there is not a righteous man on earth.** Therefore, he must examine his actions.⁵⁰

footnotes:
⁵⁰ Rashi is explaining the previous verse [Above 7:19], where one could question that instead of stating that wisdom encourages a person to repent, would not wisdom deter one from sinning altogether. Therefore Scripture declares that “there is not a righteous man...who...never sins.”


###### Rashi on Ecclesiastes 7:21:1
[Rashi on Ecclesiastes 7:21:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:21:1)

**גַּם לְכָל הַדְּבָרִים וְגוֹ'.** לְפִי שֶׁמְּדַבֵּר בְּשָׁאוּל שֶׁקִּבֵּל לְשׁוֹן הָרַע עַל נוֹב עִיר הַכֹּהֲנִים, וְעָלָיו נֶאֱמַר: "אַל תִּרְשַׁע הַרְבֵּה", אָמַר: "גַּם לְכָל הַדְבָרִים וְגוֹ'", אֲשֶׁר יְדַּבְּרוּ אֵלֶיךָ הוֹלְכֵי רָכִיל, אַל תִּתֵּן לִבְּךָ לְקַבְּלָן:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Furthermore, of all the words, etc.** Because he is speaking of Shaul, who accepted slander regarding Nov the city of *kohanim*, and concerning him it is stated, “ Be not excessively wicked,”⁵¹ he says, “Furthermore of all the words that are spoken,” to you by talebearers, “take them not to heart,” to accept them.

footnotes:
⁵¹ Above, verse 17.


###### Rashi on Ecclesiastes 7:21:2
[Rashi on Ecclesiastes 7:21:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:21:2)

**אֲשֶׁר לֹא תִשְׁמַע אֶת עַבְדְּךָ מְקַלְּלֶךָ.** אֵין טוֹב אֲשֶׁר תַּטֶּה אָזְנְךָ לִשְׁמוֹעַ אֶת עַבְדְּךָ מְקַלְּלֶךָ.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Lest you hear your own servant curse you.** It is not good that you incline your ear to hear your servant cursing you.⁵²)

footnotes:
⁵² As Dovid did with Shimi the son of Geira. See II Shmuel 16:5-13. (Sifsei Chachomim


###### Rashi on Ecclesiastes 7:21:3
[Rashi on Ecclesiastes 7:21:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:21:3)

דָּבָר אַחֵר: **מֵעֲשָׂרָה שַׁלִּיטִים.** אֵלּוּ עֲשָׂרָה דְבָרִים הַמְחַיְּבִים אֶת הָאָדָם: שְׁתֵּי עֵינָיו מָרְאִין אוֹתוֹ דִבְרֵי עֲבֵרָה. שְׁתֵּי אָזְנָיו מַשְׁמִיעִין אוֹתוֹ דְבָרִים בְּטֵלִים. שְׁתֵּי יָדָיו שֶׁגּוֹזֵל וְחוֹמֵס בָּהֶן. שְׁתֵּי רַגְלָיו שֶׁמוֹלִיכִין אוֹתוֹ לִדְבַר עֲבֵרָה. וּפִיו וְלִבּוֹ.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
Another explanation: **Than ten rulers.** These are the ten things that condemn a person. His two eyes show him sinful things, his two ears which enable him to hear idle talk, his two hands with which he robs and plunders, his two feet which lead him to sinful things, and his mouth and his heart.


###### Rashi on Ecclesiastes 7:21:4
[Rashi on Ecclesiastes 7:21:4](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:21:4)

דָּבָר אַחֵר: **הַחָכְמָה תָּעֹז לֶחָכָם.** זֶה נֹחַ. **מֵּעֲשָׂרָה שַׁלִּיטִים.** מֵעֲשָׂרָה דוֹרוֹת שֶׁלְּפָנָיו.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
Another explanation: **Wisdom gives [more] strength to the wise.** This is No’ach. **Than ten rulers.** More than the ten generations that were before him.


###### Rashi on Ecclesiastes 7:21:5
[Rashi on Ecclesiastes 7:21:5](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:21:5)

דָּבָר אַחֵר: **לֶחָכָם.** זֶה אָבְרָהָם. **מֵעֲשָׂרָה שַׁלִּיטִים.** מֵעֲשָׂרָה דוֹרוֹת שֶׁלְפָנָיו.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
Another explanation: **To the wise.** This is Avrohom. **Than ten rulers.** More than the ten generations that were before him.


###### Rashi on Ecclesiastes 7:21:6
[Rashi on Ecclesiastes 7:21:6](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:21:6)

דָּבָר אַחֵר: **לֶחָכָם.** זֶה יוֹסֵף. **מֵעֲשָׂרָה שַׁלִּיטִים.** אֵלּוּ אֶחָיו.

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
Another explanation: **To the wise.** This is Yoseif. **Than ten rulers.** These are his brothers.


###### Rashi on Ecclesiastes 7:21:7
[Rashi on Ecclesiastes 7:21:7](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:21:7)

דָּבָר אַחֵר: **לֶחָכָם.** זֶה משֶׁה. **מֵעֲשָׂרָה שַׁלִּיטִים.** עֲשָׂרָה דְבָרִים הַמְּשַׁמְשִׁין אֶת הַגּוּף עַל יְדֵי מַאֲכָל: מִן פּוּמָא לְוֶשְׁטָא וּמִן וֶשְׁטָא לְכַרְסָא וְכוּ' כִּדְאִיתָא בְמִדְרַשׁ קֹהֶלֶת. וְחָכְמָתוֹ עָמְדָה לוֹ לְמשֶׁה שֶׁלֹּא נִצְטָרֵךְ לְמַאֲכָל אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה. כָּל הַפָּנִים הַלָּלוּ בַמִּדְרָשׁ, וְאֵינִי יָכוֹל לְיַשֵּׁב עֲלֵיהֶן מִקְרָא שֶׁלְּאַחֲרָיו: "כִּי אָדָם אֵין צַּדִּיק בָּאָרֶץ".

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
Another explanation: **To the wise.** This is Moshe. **Than ten rulers.** [The] ten organs that minister to food ingested by the body. From his mouth to the esophagus, from the esophagus to the stomach, etc., as it is [stated] in Midrash Koheles, but Moshe’s wisdom stood for him so that he did not need food for forty days and forty nights. All these interpretations are in the Midrash, but I am unable to reconcile them with the verse following, “For there is not a righteous man on earth.”⁵³

footnotes:
⁵³ Above, verse 20.


###### Rashi on Ecclesiastes 7:23:1
[Rashi on Ecclesiastes 7:23:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:23:1)

**כָּל זֹה נִסִּיתִי בַחָכְמָה** מוּסָב עַל מִקְרָאוֹת שֶׁלְּמַטָּן (סְפָרִים אֲחֵרִים: וְלֹא) וְעַל שֶׁלְּמַעְלָן:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
“All this I have probed with wisdom,”⁵⁴ refers to the verses below (other texts: and not) and [to the verses] above.

footnotes:
⁵⁴ Below, verse 23.


###### Rashi on Ecclesiastes 7:23:2
[Rashi on Ecclesiastes 7:23:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:23:2)

**נִסִּיתִי בַחָכְמָה.** בַּתּוֹרָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**I have probed with wisdom.** With the [wisdom of the] Torah.


###### Rashi on Ecclesiastes 7:23:3
[Rashi on Ecclesiastes 7:23:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:23:3)

**אָמַרְתִּי אֶחְכָּמָה.** לָדַעַת אֶת הַחָכְמָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**I said I will be wise.** To know the wisdom [of Torah].⁵⁵

footnotes:
⁵⁵ Alternatively, if I consider myself a wise person [=אמרתי אחכמה], then it is beyond doubt that wisdom is very distant from me [=והיא רחוקה ממני]. (Rabbi of Kotzk)


###### Rashi on Ecclesiastes 7:23:4
[Rashi on Ecclesiastes 7:23:4](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:23:4)

**וְהִיא רְחוֹקָה מִמֶּנִּי.** וּמָה הִיא זוּ?:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**But [it proved to be] far beyond me.** And what is this?⁵⁶

footnotes:
⁵⁶ Alternatively, the reason why the Torah proved to be far, i.e., I am unable to comprehend it, is because of me [=ממני] and not, God forbid, that the Torah is lacking. (Amtachas Binyomin)


###### Rashi on Ecclesiastes 7:24:1
[Rashi on Ecclesiastes 7:24:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:24:1)

**רָחוֹק מַה שֶׁהָיָה.** אֶת הַדְּבָרִים הָרְחוֹקִים שֶׁהָיוּ בִיצִירַת בְּרֵאשִׁית:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**That which was is far beyond me.** The distant things that were in the Creation.


###### Rashi on Ecclesiastes 7:24:2
[Rashi on Ecclesiastes 7:24:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:24:2)

**וְעָמֹק עָמֹק הוּא "מִי יִמְצָאֶנּוּ"**, שֶׁאֵין לִי רְשׁוּת לְהַרְהֵר בָּהֶן, מַה לְּמַעְלָה וּמַה לְּמַטָּה, מַה לְּפָנִים וּמַה לְּאָחוֹר: וְעוֹד:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And so very deep it is; who can find it,** for I am not permitted to delve into them, what is above and what is below, what is before and what is after.⁵⁷ Furthermore—

footnotes:
⁵⁷ See Maseches Chagigah 11b.


###### Rashi on Ecclesiastes 7:25:1
[Rashi on Ecclesiastes 7:25:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:25:1)

**סַּבּוֹתִי.** לָדַעַת וְלָתוּר וּלְבַקֵּשׁ חָכְמַת פָּרָשַׁת פָּרָה אֲדֻמָּה וְחֶשְׁבּוֹן קֵץ הַגְּאֻלָּה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**So I turned about.** To know and to search out and to seek the wisdom [=meaning] of the section dealing with the Red Heifer⁵⁸ ⁵⁹ and the computation of the End [of exile] for Redemption.

footnotes:
⁵⁸ The numerical value [gematria] of “והיא רחוקה” equals 341, the same as “פרה אדומה.”
⁵⁹ The Gemara in Maseches Yoma 14a states, that verse 7:23 above “I said, ‘I will be wise but it proved far beyond [והיא רחוקה] me,’” is referring to the Red Heifer, whose ashes render ritually clean one who has become contaminated by contact with a corpse, and yet these same ashes contaminate one who is ritually clean.


###### Rashi on Ecclesiastes 7:25:2
[Rashi on Ecclesiastes 7:25:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:25:2)

**וְלָדַעַת רֶשַׁע כֶּסֶל.** לַעֲמֹד עַל סוֹף דַּעְתָּה שֶׁל אַפִּיקוֹרְסוּת וְסִכְלוּת הוֹלֵלוֹת, מְעֻרְבָּב וּמְשֻּׁעְמָם שֶׁבָּהּ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And to know that wickedness is folly.** To foresee the ultimate end of heresy, and “foolishness is madness,” [i.e.,] the confusion and madness therein.


###### Rashi on Ecclesiastes 7:26:1
[Rashi on Ecclesiastes 7:26:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:26:1)

**וּמוֹצֶא אֲנִי מַר מִמָּוֶת.** שֶׁהִיא קָשָׁה מֵעֲשָׂרָה דְבָרִים הַקָּשִׁים שֶׁנִּבְרְאוּ בָעוֹלָם, כִּדְאִיתָא בְּבָבָא בַּתְרָא בְּ"הַשֻּׁתָּפִין". "וּמוֹצֶא אֲנִי מַר" וְקָשֶׁה מִמֶּנָּה "אֶת הָאִשָּׁה", זוּ הַמִּנוּת:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**And I find more bitter than death.** Which is the severest of the ten harsh things that were created in the world, as it is [stated] in [Maseches] Bava Basra, in [the chapter entitled] “The Partners.”⁶⁰ “And I find more bitter” and severe than it, “the woman,” this refers to heresy.

footnotes:
⁶⁰ 10a.


###### Rashi on Ecclesiastes 7:26:2
[Rashi on Ecclesiastes 7:26:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:26:2)

**וַחֲרָמִים לִבָּהּ.** לְשׁוֹן מִכְמֹרֶת, כְּמוֹ, "יְגֹרֵהוּ בְחֶרְמוֹ וְיַאַסְפֵהוּ בְּמִכְמַרְתּוֹ":

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Whose her heart is full of [traps and] nets.** An expression of a net, as in, “he catches them in his net and gathers them in his trawl.”⁶¹

footnotes:
⁶¹ Chavakuk 1:15.


###### Rashi on Ecclesiastes 7:26:3
[Rashi on Ecclesiastes 7:26:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:26:3)

**אֲסוּרִים יָדֶיהָ.** וּמִשֶּׁהֶחֱזִיקָה בְאָדָם, הֲרֵי הוּא כְנִקְשַׁר בְּקִשּׁוּרֵי עֲבוֹתוֹת:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Her hands as chains.** Once she seizes a man, he is as though bound with thick ropes.


###### Rashi on Ecclesiastes 7:26:4
[Rashi on Ecclesiastes 7:26:4](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:26:4)

**אֲסוּרִים.** שֵׁם דָּבָר שֶׁל קִּשׁוּרִים, כְּמוֹ "וַיִּמַּסוּ אֱסוּרָיו", קִשּׁוּרָיו. וְכֵן פֵּרְשׁוֹ מְנַחֵם:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Chains.** אֲסוּרִים is] a noun meaning “bonds,” as in, “and his bonds אֱסוּרָיו melted,”⁶² meaning his bonds, and so did Menachem explain it.

footnotes:
⁶² Shoftim 15:14.


###### Rashi on Ecclesiastes 7:27:1
[Rashi on Ecclesiastes 7:27:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:27:1)

**רְאֵה זֶה מָצָאתִי אָמְרָה קֹהֶלֶת אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן.** כָּל הַמִּצְוֹת שֶׁהַצַּדִּיקִים עוֹשִׂים וְהָעֲבֵרוֹת שֶׁהָרְשָׁעִים עוֹבְרִים נִמְנִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אַחַת אֶל אַחַת עַד שֶׁמִּצְטָרְפוֹת לְחֶשְׁבּוֹן גָּדוֹל. כַּךְ פֵּרְשׁוּ רַבּוֹתֵינוּ בְמַסֶּכֶת סוֹטָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**See, this is what I have found, says Koheles, adding one to another to find an accounting.** All the commandments that the righteous perform, and the transgressions that the wicked commit, are counted before the Holy One, Blessed Is He, one [is placed next] to the other, and they combine to a large amount. So did our Rabbis explain it in Maseches Sotah.⁶³

footnotes:
⁶³ 8b.


###### Rashi on Ecclesiastes 7:27:2
[Rashi on Ecclesiastes 7:27:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:27:2)

**אָמְרָה קֹהֶלֶת.** אָמְרָה קְבוּצַת הַחָכְמָה, וְאָמְרָה נַפְשׁוֹ הַמַּשְׂכֶּלֶת הַמְקַבֶּצֶת הַחָכְמָה:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Says Koheles.** Said the collection of wisdom, [i.e.,] said his intellectual soul which collects [his] wisdom.


###### Rashi on Ecclesiastes 7:27:3
[Rashi on Ecclesiastes 7:27:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:27:3)

**קֹהֶלֶת.** לְשׁוֹן נְקֵבָה הִיא, וּכְשֶׁהוּא אוֹמְרוֹ בִלְשׁוֹן זָכָר, מוּסָב עַל הַקּוֹבְצָהּ, וְהוּא שְׁלֹמֹה. וּבַמִּדְרָשׁ מָצִינוּ: אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר: רוּחַ הַקֹּדֶשׁ פְּעָמִים מְשִׂיחָה בִלְשׁוֹן זָכָר, וּפְעָמִים מְשִׂיחָה בִלְשׁוֹן נְקֵבָה. כָּתוּב אֶחָד אוֹמֵר "עֶזְרִי וּמְפַלְטִי אַתָּה", וְכָתוּב אֶחָד אוֹמֵר "עֶזְרָתִי וּמְפַלְטִי אַתָּה". כָּתוּב אֶחָד אוֹמֵר "מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם", וְכָתוּב אֶחָד אוֹמֵר "קוֹל מְבַשֶּׂרֶת צִיּוֹן":

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Koheles.** This קֹהֶלֶת is a feminine noun, and when it is used in the masculine form, it refers to the one who gathers it, i.e., Shlomo. We find in the Midrash, Rabbi Yirmiyah the son of Elazar said, that the Holy Spirit sometimes speaks in the masculine gender and sometimes it speaks in the feminine gender. One verse states, “you are my help עֶזְרִי and my rescuer,”⁶⁴ and another verse states, “you are my help עֶזְרָתִי and my rescuer.”⁶⁵ [Also,] one verse states, “a herald מְבַשֵּׂר proclaiming peace,”⁶⁶ and another verse states, (the voice of)⁶⁷ “the herald מְבַשֶּׂרֶת of Tzion.”⁶⁸

footnotes:
⁶⁴ Tehillim 70:6.
⁶⁵ Ibid. 40:18.
⁶⁶ Nachum 2:1.
⁶⁷ The text in the parenthesis is not part of the verse.
⁶⁸ Yeshayahu 40:9.


###### Rashi on Ecclesiastes 7:28:1
[Rashi on Ecclesiastes 7:28:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:28:1)

**אֲשֶׁר עוֹד בִּקְשָׁה נַפְשִׁי.** לְבַד אֵלֶּה הָאֲמוּרִים לְמַעְלָה שֶׁבִּקַּשְׁתִּים וְלֹא מְצָאתִים, בִּקְשָׁה עוֹד נַפְשִׁי כְּשֵׁרָה בְנָשִׁים וְלֹא מָצָאתִי, כִּי כֻלָּן דַּעְתָּן קַלָּה עֲלֵיהֶן:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**For which yet my soul searches.** In addition to those [quests] mentioned above, which I sought and did not find, my soul sought a proper one among women, but I did not find one, because they are all lightheaded.


###### Rashi on Ecclesiastes 7:28:2
[Rashi on Ecclesiastes 7:28:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:28:2)

**אָדָם אֶחָד מֵאֶלֶף מָצָאתִי.** בְּנוֹהֵג שֶׁבָּעוֹלָם, אֶלֶף נִכְנָסִים לְמִקְרָא, אֵין יוֹצְאִים מֵהֶם לְהַצְלִיחַ שֶׁרְאוּיִם לְמִשְׁנָה אֶלָּא מֵאָה, וְאוֹתָם מֵאָה שֶׁנִּכְנְסוּ לְמִשְׁנָה, אֵין יוֹצְאִים מֵהֶם לִגְמָרָא אֶלָּא עֲשָׂרָה, וְאוֹתָן עֲשָׂרָה שֶׁנִּכְנָסִין לִגְמָרָא, אֵין מַצְלִיחַ מֵהֶם אֶלָּא אֶחָד לְהוֹרָאָה, הֲרֵי אֶחָד מֵאֶלֶף:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**One [worthy] man among a thousand I have found.** It is customary in the world, [that out of] a thousand who enter [a school] to [learn] Scripture, emerge from them— successful and capable of [the study of] Mishnah— only one hundred. And of those hundred who enter [to study] Mishnah, only ten of them emerge for [the study of] Gemara, and of those ten who enter to [study] Gemara, only one emerges who is capable of rendering decisions [pertaining to religious matters], the result being one out of a thousand.


###### Rashi on Ecclesiastes 7:28:3
[Rashi on Ecclesiastes 7:28:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:28:3)

**וְאִשָּׁה בְכָל אֵלֶּה.** אֲפִלּוּ בְאֶלֶף, לְכַךְ אַתָּה צָרִיךְ לְהִזָּהֵר בָּהּ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**But a [worthy] woman among all of them.** Even in a thousand; therefore, you must be cautious regarding her.


###### Rashi on Ecclesiastes 7:29:1
[Rashi on Ecclesiastes 7:29:1](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:29:1)

**לְבַד רְאֵה זֶה מָצָאתִי.** שֶׁבָּאָה לְעוֹלָם תַּקָּלָה עַל יָדָהּ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**See, this only have I found.** And which brought to the world a stumbling block through her.


###### Rashi on Ecclesiastes 7:29:2
[Rashi on Ecclesiastes 7:29:2](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:29:2)

**אֲשֶׁר עָשָׂה.** הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם הָרִאשׁוֹן יָשָׁר:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**That [God] made.** The Holy One, Blessed Is He [created] Adam perfectly upright.⁶⁹

footnotes:
⁶⁹ As God stated in Bereishis 3:22 regarding Adam, “Behold, the man has become like one of us to know [what is] good and [what is] evil.”


###### Rashi on Ecclesiastes 7:29:3
[Rashi on Ecclesiastes 7:29:3](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:29:3)

**וְהֵמָּה.** מִּשֶּׁנִּזְדַּוְּגָה לוֹ חַוָּה אִשְׁתּוֹ וְנַעֲשׂוּ שְׁנַיִם וְנִקְרְאוּ "הֵמָּה":

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**But they.** When his wife Chavah was paired up with him,⁷⁰ and they became two and were called “they.”

footnotes:
⁷⁰ Rashi is explaining the reason for the change to plural [“they”] when the subject is singular [“man”].


###### Rashi on Ecclesiastes 7:29:4
[Rashi on Ecclesiastes 7:29:4](https://torahapp.org/share/book/Rashi%20on%20Ecclesiastes/r/7:29:4)

**בִּקְשׁוּ חִשְּׁבֹנוֹת רַבִּים.** מְזִמּוֹת וּמַחֲשָׁבוֹת שֶׁל חֵטְא. כַּךְ נִדְרָשׁ בַּמִּדְרָשׁ:

**The Metsudah Five Megillot, Lakewood, N.J., 2001:**
**Sought out many stratagems.** Plans and designs of sin. So is it expounded in the Midrash.