meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Ibn Ezra/Writings/Ibn Ezra on Ecclesiastes/English/merged.txt"}
text: Ibn Ezra on Ecclesiastes
  אבן עזרא על קהלת
  merged
  
  This file contains merged sections from the following text versions:
  -Sefaria Community Translation
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  Ibn Ezra on Ecclesiastes
  
  Introduction
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Vexation is better than revelry: Medical men have already indicated that man possesses three souls. One is the vegetative soul; that is to say, just as in the vegetative kingdom (as in grass, plants, and trees) there is a power we call soul, responsible for growth and reproduction, so man possesses a similar power. This soul grows in strength for a specified time. Its main attribute is corporeal desire and it requires the intake of food for its realization. The second soul is the animal soul. It uses the faculties of the five senses and is responsible for the power of motion, moving animal and man from place to place. The third soul, which only man possesses, is referred to as <i>neshamah.</i> This is the faculty of reason that distinguishes between truth and falsehood. The second soul is midway between the other two souls.
  God endowed man with a rational faculty, which is also referred to as <i>lev</i> in order to actualize every soul's potential in due time. God also provided him with <i>mitzvot</i> to make it possible to maintain everything in proper proportion... Now although the three souls are alluded to by one all-embracing name, we shall distinguish the three different powers of the soul by three specific names: <i>neshamah, ruach, nefesh.</i> This will avoid undue elaboration on the various qualities associated with each of the three souls. Thus the term <i>nefesh</i> refers to man's desire to eat, to be merry, and indulge in sexual pleasures. The name <i>ruach</i> alludes to our sensations that stir feelings for mastery and self-glorification. <i>Neshamah</i> denotes our rational faculties. Saadia made a similar classification of the three souls. It is, moreover, apparent that when the <i>nefesh</i> increases in power, the <i>neshamah</i> becomes weaker and has no strength to resist the power of the <i>nefesh</i>, reintroduced as it is by all the other organs of the body. Hence one who overindulges in food and drink can never acquire wisdom. And when <i>neshamah</i> and <i>ruach</i> get together they overpower <i>nefesh</i> and pave the way for a partial opening of the "eyes" of the <i>neshamah</i> to comprehend the physical but not yet the metaphysical disciplines. The reason for this limitation is due to the power of <i>ruach</i> which strives for mastery and gives rise to the sensation of anger. This is then the implication of the verse: "Vexation is better than revelry, for though the face may be sad, the heart may be glad." (Ecclesiastes 7:3) Sadness of the face refers to vexations, and the "heart" alludes to our rational faculty. Subsequently, when <i>neshamah</i> finally prevails over <i>nefesh</i> with the help of <i>ruach</i>, it becomes necessary for <i>neshamah</i> to be preoccupied exclusively with wisdom in order that with the help of the latter, <i>neshamah</i> will be able to overcome <i>ruach</i> and render her subservient to <i>neshamah</i>. This is the meaning of the verse, "Don’t let your spirit be quickly vexed, for vexation abides in the breasts of fools." (Ecclesiastes 7:9) "For as wisdom grows, vexation grows." (Ecclesiastes 1:18) "Don’t act the wise man to excess." (Ecclesiastes 7:16) For much wisdom increases indignation over the petty vanities of the world and its inhabitants...Thus the apparent contradictions that appear in the Book of Ecclesiastes where the author seems to say one thing in one instance and its opposite another time are only on the surface. The same applies to the Book of Proverbs where the author says: "Do not answer a dullard in accord with his folly" (Proverbs 26:4) and in the following verse: "Answer a dullard in accord with his folly." (Proverbs 26:5) In the Prophets and the Torah, our principal source book, we find similar contradictions, e.g. "There shall be no needy among you" (Deuteronomy 15:4) and later, "For there will never cease to be needy ones in your land." (Deuteronomy 15:11) In reality they are similar provided we apply to them the proper philosophic notions.