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9

The key phrase there in Koheles is "under the sun." The Gemara (Shabbos 30b) explains that this means the natural world, as opposed to Torah which was created "before the sun." (Rashi to Eccles. 1:3 explains a little differently: תחת can also mean "instead," and "sun" symbolizes the light of Torah, so תחת השמש means "things done instead of Torah study.") ...


8

From Rabbi S. R. Hirsch, Bereishis 4:1-2 Hevel, related to afel, afel, and aval, the basic conception of which is checking, restraining; that which restricts all light is afel, dark; the high wall which check access is efel, he'efil, to restrain yourself, to put yourself in opposition. aval, but, the particle of opposition, avel, grief, the feeling of a ...


7

The first Rashi on koheles explains that Koheles means to gather like the word קהל. He also mentions that Koheles means that he gathered (אגר) all wisdom and threw it up (vomited it). Another explanation is that he spoke in a assembly format. Rashi text: ‏"קוהלת" - על שם שקיהל חכמות הרבה וכן במקום אחר קוראו (משלי ל) "אגור בן יקא" - שאגר כל החכמה ...


4

Perhaps you refer to Koheles 5:11: מְתוּקָה שְׁנַת הָעֹבֵד, אִם-מְעַט וְאִם-הַרְבֵּה יֹאכֵל; וְהַשָּׂבָע, לֶעָשִׁיר--אֵינֶנּוּ מַנִּיחַ לוֹ, לִישׁוֹן. Translated (Mechon-Mamre.org): Sweet is the sleep of a labouring man, whether he eat little or much; but the satiety of the rich will not suffer him to sleep. In fact, an evaluation of the ...


4

An explanation from the Lubavitcher Rebbe, according to Chassidus/Kabbalah: נפש הבהמית עיקרו מדות , ואין לו שייכות לשכל (ולכן נקרא... ...(בשם "מלך זקן וכסיל", כיון שאין לו שייכות לשכל אמיתי The animal soul's [the Evil Inclination] essence is emotions, and it has no connection to intellect. (Therefore it is called by the name "king, old, and a fool" ...


4

1) We do find examples of the foolishness of the Yetzer Hora. (This does not answer your philosophic point.) One example is in his confusion with our blowing of the shofar in Elul, not on Erev Rosh HaShonoh and on Rosh HaShonoh itself as this essay shows, page 10 by Rabbi David Myer “However, our Rabbis teach us that on Erev Rosh Hashanah one is not ...


3

I can't help with a source of the story, but the distinction in usage seems to be clear. A fish is an animate being, with things that are detrimental to its own interests and things that the fish itself does not like. Therefore, love in that context would mean to look want what is best for it. Killing and eating the fish is not in the fish's best ...


3

The verse in Ecclesiastes is not one of law and it was explained in a particular way. The basic commentary on the verse (from Rashi who cites the talmud) is At all times, let your garments be white: Prepare yourself at all times with good deeds, so that if you die today, you will enter in peace. And Solomon likened this to a man whom the king invited for ...


3

I heard a really nice dvar Torah about this over Sukkot. At one point in time, Kohelet was debated as to whether it should be part of the Tanach or not. One argument against Kohelet was that it is confusing and contradictory. In one verse it says that Simcha is Good, in another verse it says that Simcha leads to sin and is therefore Bad. (There are many ...


3

The Sukka teaches us that this world is just temporary. Kohelet teaches the same thing. (One can expound immensely on this)


3

Sukkot is called "The Holiday of Gathering", since it is the time of the in-gathering of the crops. At this time one, feeling flush with his successful agricultural endeavors, may forget to attribute the success to G-d (as promised in Sefer Devarim). In order to remember G-d's role in our work, we move into a temporary dwelling (sukkah) where we can see the ...


2

This is probably related to the גמרא בבלי:שבת קי"ב: "אם ראשונים כמלאכים אנו כבני אדם, ואם ראשונים כבני אדם אנו כחמורים". If the earlier generations were like angels then we are like men and if the earlier generations were like people then we are like donkeys.


2

The Alter Rebbe Rabbi Shneur Zalman zt'l explains in ch. 12 of Likuttei Amarim that http://www.chabad.org/dailystudy/tanya.htm that The brain rules over the heart (as it is written in Ra‘aya Mehemna, Parshat Pinchas1) by virtue of its innately created nature. And that is why is it also writting in Koheles(2:13) “Then I saw that wisdom surpasses ...


2

I suspect that the answer already given (Kohelet 4:6) is the correct one; it might also be worth noting some proverbs that express the same sentiment: Mishlei 15:16-17: 15:16 Better a little with the fear of the Lord, than a great treasury and turmoil with it. 17 Better a repast of herbs where there is love, than a fattened ox where there is hatred. ...


2

I'm guessing you mean chapter 4 vs 6 better one handful peacefully than two handfuls of work and bad spirit.


2

Tora T'mima (#1) says the extra yod is to imply that the word should be taken apart for a d'rasha — specifically, the d'rasha of Akavya ben Mahalal'el that takes apart the word to imply בארך (your well, i.e. where you came from), בורך (your pit, i.e. grave), and בוראך (your creator), the three things one should remember ("וזכר את בוראיך") to avoid sin. ...


1

The line with the fish in the story is also printed in Lev Eliyahu from R' Elya Lopian tz"l in parshas Vayeitzei where he discusses the love Yaakov had for Rochel - a 'beautiful' peice if you can get you hands on it. ( Obviously, Reb Elya was using the line to describe true love, making @Shmuel's question valid) I think the lesson from the kotzker / Reb ...


1

This YUTorah shiur by Rabbi Yitzchok Twersky discusses the meaning of the word "hevel" "הבל" as it is used in קוהלת (Ecclesiastes), and how it relates to the name. Extreme simplification of the lecture follows. Rabbi Twersky quotes the Vilna Gaon as writing that the word "הבל" in קוהלת is a pointer to the story of הבל (Abel) in Genesis. He said that the ...



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