JUDAICA - Wisdom In Torah

the book was written in Aramaic and later translated into Hebrew.
This theory has not been accepted by other scholars, but
it calls for further examination. On the linguistic background
of the book, see especially the books by Schoors and Seow.
The content too points to a Hellenistic dating. There is
reason to think that the author was influenced by Stoic philosophy
(see Rudman in Bibliography). Also, competitive foot
races, alluded to in 9:11, entered the Near East only in the third
century B.C.E. A deeper indicator of Greek influence (which
would scarcely be possible before the Hellenistic period) is
the book’s display of the mindset of Greek philosophy. This
enterprise tried to determine the good by the application of
human reason alone, without appeal to tradition or revelation.
Qohelet, alone of the Bible, follows this path.
Contents
The book of Ecclesiastes is a reflection on life together with
advice on making one’s way through it. Qohelet introduces
himself as a wise king who sought to examine all that happens
on earth (1:12–18), including toil, wisdom, and pleasure.
His goal is to determine “what is good for man to do under
the heavens during the few days of his life” (2:3). He amassed
wealth and belongings, and this accomplishment seems to
have given him pleasure; but ultimately he found it senseless
(2:4–2:26). As Qohelet proceeds on his investigation, he observes
a variety of values and typical events. Most of these he
finds senseless and “bad,” but he does suggest various ways of
maneuvering through life and, from time to time, does praise
certain modes of behavior and experiences. Still, he begins
and concludes with a judgment that recurs throughout the
book, “All is hevel,” a keyword usually translated “vanity” or
“transient” but that might be better translated “senseless” or
“absurd.”
Recurring topics include injustices (3:16–22); social oppressions
(4:1–3; 5:7–11); the futility of toil and pleasure (2:18–
26; 4:4–8; 5:12–6:9); the failure of wisdom and the frailty of
its achievements (4:13–16; 6:10–12; 7:13–14, 23–24; 8:16–9:10;
9:1–3). Occasionally he grants wisdom’s (limited) value (9:13–
18; 10:1–3). He more emphatically affirms life’s goodness and
the importance of grasping life’s pleasures when they present
themselves (9:4–10; 11:7–12:1) – an imperative made all the
more urgent by the incessant awareness of death’s grim certainty
(9:7–10; 12:1–8). He concludes with a mysterious description
of the path to death (12:2–7). The opening declaration
“All is hevel” concludes his words. An epilogue (12:9–14)
speaks about Ecclesiastes from the standpoint of a later sage.
Teaching
The book of Ecclesiastes is written in an unusual, difficult
Hebrew, and its thought is self-contradictory and sometimes
opaque. Hence its interpretation has been marked by sharp
disagreement among the commentators.
Traditional commentators, following the Midrash (especially
Kohelet Rabbah), regard the book to be King Solomon’s
words in old age. Having experienced both the world’s glories
and its disappointments, he realized the futility of mun-
ecclesiastes
dane strivings and the insignificance of earthly goods – matters
“beneath the sun” (1:3 and often). These he deemed hevel
(understood to mean “trivial”). In contrast, matters that are
not “beneath the sun” but rather belong to the transcendent,
spiritual realm, have great and everlasting value. These are,
above all, the eternal life and study of Torah. The book teaches
that one must resign oneself to God’s will, for all his works
are good. Injustices will eventually be rectified and righteousness
rewarded, if not in this life then in a blessed eternity, the
“world to come.”
Most modern commentators understand the book to
express skepticism about traditional beliefs, especially the
verities of the book of Proverbs and similar wisdom literature,
in particular the axioms of God’s justice and the efficacy
of wisdom and hard work. An example of a negative reading
is that of Crenshaw, according to whom Qohelet directs a
radical, unrelenting attack on the traditional beliefs of the
sages and denies the reality of a moral order. All that is left,
Qohelet concludes, is the pleasure of the moment, which
may soothe the troubled spirit. A more positive reading is
advocated by Fredericks, who argues that Ecclesiastes is
only commenting on the human realm. This is characterized
by transience, to be sure, but man can find ways to cope,
namely by simple pleasures, wisdom, the joy of work, and
resignation to God’s will. Similarly, Seow argues that “all is
hevel” does not mean that everything is meaningless or insignificant,
but that the meaning of life and the rationale of
its inequities transcend human comprehension. Humans
must accept whatever happens, while making the most of
life’s possibilities.
Fox (1999, 2004) argues that the underlying issue that
Qohelet addresses is the question of meaningfulness in life.
For events to be meaningful, they would have to cohere in
a comprehensible picture, with deeds securely and predictably
producing the appropriate consequences. The righteous
should be rewarded and the wicked punished; the one who
toils should get to enjoy the full fruits of his work while the
foolish should suffer penury; the wise should have a life the
polar opposite of the fool’s; and something should distinguish
them in death.
Qohelet sees that these things do not happen, at least not
consistently (see 6:2; 8:11; 9:11), and he is weighed down by the
collapse of meaning, which is revealed by the contradictions
that pervade life. These he repeatedly calls hevel – “absurd” or
“senseless.” Qohelet is frustrated that life does not make sense.
The irrationality of the world is his fundamental grievance,
and his other complaints – such as the brevity of life, the futility
of effort, the triviality of worldly goods, the vulnerability
of wisdom, and the anomalies in divine justice – are secondary
to this one and serve to confirm it.
Qohelet believes, or at least tries to believe, that God will
eventually execute justice (3:17; 11:9b). The righteous, in principle
at least, live long and the wicked die young (8:11–12a, 14).
But Qohelet does not see this happening at present and fears
that justice will come too late (8:10–11, 14). Qohelet sees injus-
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6 89