טוֹב שֵׁם מִשֶּׁמֶן טוֹב וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ

A good name is better than fragrant oil. Whereas the fragrance of oil is appreciated only by those proximate to it, a good reputation spreads far and wide and remains in the consciousness of those who hear of it. And the day of death is better than the day of one’s birth, as on the day of death it is clear how the person acquired his good name, whereas on the day of one’s birth no one knows what will ultimately become of him.

טוֹב לָלֶכֶת אֶל־בֵּית־אֵבֶל מִלֶּכֶת אֶל־בֵּית מִשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כָּל־הָאָדָם וְהַחַי יִתֵּן אֶל־לִבּוֹ

Kohelet elaborates on the advantages of death: It is better to go to a house of mourning than to go to a house of feasting, as that, death, is the end of every man, and therefore the living, one who goes to the house of mourning, will take it to his heart, as he will say to himself: Since everything ends in death, I must utilize my life to do something worthwhile. One tends to repress those thoughts in the course one’s daily routine, but when faced with the inevitability of death, one can transcend the mundane and choose to change his ways. Kohelet prefers unpleasant situations because they are likely to motivate a person to move forward.

טוֹב כַּעַס מִשְּׂחוֹק כִּי בְרֹעַ פָּנִים יִיטַב לֵב

Accordingly, Kohelet asserts that another person’s anger is better and more productive than laughter, for from a harsh visage the heart of man may benefit. One’s character can improve and become more refined in the wake of criticism from another.

לֵב חֲכָמִים בְּבֵית אֵבֶל וְלֵב כְּסִילִים בְּבֵית שִׂמְחָה

The heart of the wise is in a house of mourning. Wise people often reflect about death, and consequently they frequently contemplate the future and the destiny of man. But the heart of fools is in a house of rejoicing, where they can enjoy the present.

טוֹב לִשְׁמוֹעַ גַּעֲרַת חָכָם מֵאִישׁ שֹׁמֵעַ שִׁיר כְּסִילִים

It is better to hear the rebuke of the wise, unpleasant though it may be, as criticism has the potential to guide a person, than to be a man who hears the song of fools. The absurd and nonsensical songs of fools might be pleasant to the ear, but they teach nothing and do not present any challenge to the listener.

כִּי כְקוֹל הַסִּירִים תַּחַת הַסִּיר כֵּן שְׂחֹק הַכְּסִיל וְגַם־זֶה הָבֶל

For like the sound of brambles that burn under a pot, so is the laughter of the fool. His laughter is insignificant and fleeting, like the momentary crackling of burning thorns. That too, the laughter of the fool, is futility. Alternatively, Kohelet is referring back to the preference of the rebuke of the wise: Despite all his wisdom and advice, even this individual can lose his status with ease.

כִּי הָעֹשֶׁק יְהוֹלֵל חָכָם ויאַבֵּד אֶת־לֵב מַתָּנָה

For exploitation discomfits a wise man, as it causes even a wise person to lose his judgment, and destroys the gift of the understanding heart that was given to man.

טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ טוֹב אֶרֶךְ־רוּחַ מִגְּבַהּ רוּחַ

Kohelet returns to addressing the matter of ethics and wisdom that he addressed earlier: His preference for matters that do not provide immediate gratification but whose benefits are longer term. The end of a matter is better than its beginning. Although the beginning may be impressive, it is what remains at the end that is genuinely significant. One of patient spirit is better than one of arrogant spirit.

אַל־תְּבַהֵל בְּרוּחֲךָ לִכְעוֹס כִּי כַעַס בְּחֵיק כְּסִילִים יָנוּחַ

This verse also praises the virtue of patience, and it too refers to the human spirit: Do not precipitate your spirit to become angry. Do not allow yourself to be annoyed easily, as anger abides in the bosom of fools. Outbursts of rage can provide instant emotional gratification, but hasty, thoughtless expressions of anger are characteristic of fools.

אַל־תֹּאמַר מֶה הָיָה שֶׁהַיָּמִים הָרִאשֹׁנִים הָיוּ טוֹבִים מֵאֵלֶּה כִּי לֹא מֵחָכְמָה שָׁאַלְתָּ עַל־זֶה

In contrast to the focus of the previous verses on the ultimate future, this verse addresses the past. Do not say: How was it in the past? And do not say that the early days were better than these. For it is not from wisdom that you ask about this. Do not cling to fond memories of the past, neither with regard to your personal life nor with regard to the broader historical context, as the days of yore were not actually better than present times. Some interpret this statement in accordance with its prevalent meaning that the world deteriorates over the course of the generations: It is unwise to express the pointless wish for a reprisal of the past. Either way, wistful, nostalgic remarks are unproductive; one should accept reality as it is.

טוֹבָה חָכְמָה עִם־נַחֲלָה וְיֹתֵר לְרֹאֵי הַשָּׁמֶשׁ

Kohelet now compiles a series of popular aphorisms, only to refute the accepted understanding of their wisdom: Wisdom is good with an inheritance, material possessions. The combination of spiritual assets together with material resources is beneficial for man, and more so for those revealed to the sun. A wise and wealthy person derives even greater benefit if the people surrounding him are aware of his riches.

כִּי בְּצֵל הַחָכְמָה בְצֵל הַכָּסֶף וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ

For one who is in the shadow of wisdom and in the shadow of silver, wealth, is doubly secure, and his influence on others is great. But the advantage of knowledge over wealth is that wisdom preserves the life of its possessors. Wisdom and knowledge can bring life to their owner.

רְאֵה אֶת־מַעֲשֵׂה הָאֱלֹהִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ

See the work of God, reflect on the world and accept it as God made it, for who can mend that which He has warped? Even if you conclude that the world was created distorted, you cannot fix it.

בְּיוֹם טוֹבָה הֱיֵה בְטוֹב וּבְיוֹם רָעָה רְאֵה גַּם אֶת־זֶה לְעֻמַּת־זֶה עָשָׂה הָאֱלֹהִים עַל־דִּבְרַת שֶׁלֹּא יִמְצָא הָאָדָם אַחֲרָיו מְאוּמָה

Therefore, on a day of good, enjoy, and on a day of bad, see what you can do to prevent matters from deteriorating. Alternatively, watch resignedly, accepting the situation. God made this, good, corresponding to that, evil; therefore, man cannot discover anything, he is unable to achieve complete understanding, about it. Alternatively, man has no legitimate claim of bias and inequity with regard to good and evil in the world.

אֶת־הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ

I have seen everything in the days of my futility, my fleeting days. I have seen that there is a righteous man who perishes in his righteousness, even though he deserves to continue living, and in contrast, there is a wicked person who endures in his wickedness, despite the fact that he should perish.

אַל־תְּהִי צַדִּיק הַרְבֵּה וְאַל־תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם

Reality is complicated and twisted, and therefore one must be careful. The following recommendations contrast with each other and are juxtaposed in order to balance each other: Do not be overly righteous, do not be excessively virtuous, e.g., by being merciful in an exaggerated manner, overly ascetic, or extreme in distancing oneself from sin, and do not be exceedingly wise; why should you go insane? One can grow mad or depressed through extreme behavior, and excessive righteousness or wisdom can backfire.

אַל־תִּרְשַׁע הַרְבֵּה וְאַל־תְּהִי סָכָל לָמָּה תָמוּת בְּלֹא עִתֶּךָ

Conversely, do not be overly wicked, even if you have already performed some evil, and do not be foolish; why should you die before your time? Evil and foolish people are more likely to die young.

טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה וְגַם־מִזֶּה אַל־תַּנַּח אֶת־יָדֶךָ כִּי־יְרֵא אֱלֹהִים יֵצֵא אֶת־כֻּלָּם

Therefore, it is good that you grasp this, and from that also do not withdraw your hand. Adopt the middle road; do not go to any extreme. For one who fears God, he is the moderate person, and he will emerge from them all, the many problems destined to afflict those who tend toward the extremes.

הַחָכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר

Wisdom will fortify and strengthen the wise more than ten rulers, a large number of powerful men, who were in a city.

כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה־טּוֹב וְלֹא יֶחֱטָא

It is advisable not to be overly righteous, for there is no righteous man upon the earth who does good and does not sin. In this imperfect reality, there are no entirely righteous people. No matter how much a person exerts himself, he can never achieve the ideal.

גַּם לְכָל־הַדְּבָרִים אֲשֶׁר יְדַבֵּרוּ אַל־תִּתֵּן לִבֶּךָ אֲשֶׁר לֹא־תִשְׁמַע אֶת־עַבְדְּךָ מְקַלְלֶךָ

Also do not pay attention to all the matters that they speak about you, so that you will not hear your servant cursing you. If you listen to everything, you will eventually hear comments that are not only insignificant but also unpleasant, e.g., your servant cursing you. It is therefore preferable not to listen to everything people say.

כִּי גַּם־פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם־אַתָּ קִלַּלְתָּ אֲחֵרִים

Even if you hear speech of that kind, you should not grow angry, for your heart also knows that many times you too have cursed others. Just as at times you blurt out inappropriate speech, others do so as well.

כָּל־זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי

With regard to the quest for greater wisdom, all this I attempted with wisdom; I said: I will become wise. I sought to follow the path of the wise, but I discovered that it, wisdom, is distant from me. Even one who seeks to acquire wisdom cannot obtain it fully.

רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ

I sought to understand everything, but I eventually realized that that which was in the past is distant and cannot be properly understood, and even that which is not in the past is exceedingly deep; who can find it? It is beyond comprehension. I have learned from experience that human wisdom and knowledge are limited.

סַבּוֹתִי אֲנִי וְלִבִּי לָדַעַת וְלָתוּר וּבַקֵּשׁ חָכְמָה וְחֶשְׁבּוֹן וְלָדַעַת רֶשַׁע כֶּסֶל וְהַסִּכְלוּת הוֹלֵלוֹת

Although one who seeks knowledge and wisdom cannot realize his goal entirely, Kohelet notes that there are positive conclusions at which he arrived through wisdom. First, he warns one who yearns for wisdom and wishes to live a balanced life of the dangers of a seductive woman: I and my heart went about to know and to search, to seek wisdom and cunning, sophisticated thoughts, to know that wickedness is stupidity and foolishness is debauchery.

וּמוֹצֶא אֲנִי מַר מִמָּוֶת אֶת־הָאִשָּׁה אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים לִבָּהּ אֲסוּרִים יָדֶיהָ טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּה וְחוֹטֵא יִלָּכֶד בָּהּ

I find more bitter than death the seductive woman, who, in her heart, is snares and nets, her hands, shackles. It is therefore fitting that one who is good before God, a good and honest man, will escape from her, but the sinner will be captured by her trap. Kohelet is not preaching celibacy, but rather is calling upon man to reflect soberly and cautiously upon his passions and the power of women over him, so that he does not get caught in the trap of a woman of that kind.

רְאֵה זֶה מָצָאתִי אָמְרָה קֹהֶלֶת אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן

See, this I have found, says the wisdom of Kohelet. I have examined the details of the world, one by one, to find a scheme, to reach a kind of statistically valid conclusion:

אֲשֶׁר עוֹד־בִּקְשָׁה נַפְשִׁי וְלֹא מָצָאתִי אָדָם אֶחָד מאֶלֶף מָצָאתִי וְאִשָּׁה בְכָל־אֵלֶּה לֹא מָצָאתִי

That, those matters, which my soul sought further in my survey, I did not find; one perfect man out of one thousand I have found, but a perfect woman among all these I did not find. This assertion might be an allusion to Solomon’s thousand wives and concubines.

לְבַד רְאֵה זֶה מָצָאתִי אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת־הָאָדָם יָשָׁר וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים

I sought many conclusions but emerged empty-handed; what I have discovered is unimportant in my eyes. However, see, this is the only insight that I have found and which deserves attention: God made man straight, but they, men, have sought out many schemes, distortions and tricks. I have learned that the world’s troubles are caused by humanity. Were it not for the commercial activities, gambling, tricks, and schemes of people, the world could be a far better place.