The Book of Job & Ecclesiastes / Qohelet; Podnotes

Sean Roman
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Job is one of the oldest books of the Bible and a quintessential part of the Wisdom literature . Ecclesiastes or Qohelet was likely written hundreds of years later. Many scholars and rabbis regard Job, from Uz, as not of any identifiable religion. There is both a timelessness and universality of these two books. Many readers tend to get lost after the first three chapters of Job, which involved the dialogue and "bet" between God and the Ha-Satan; and subsequent affliction of Job. This podcast is an attempt to take on each chapter in roughly 10-15 minutes.

  1. Aug 30

    Qohelet Ch. 9:Making the Best

    When you do not have an appreciation of the transcendent, ourPreacher implies that the best you can do is make the best  and live for the day. He acknowledges that the inevitability of death, in addition to the journey there, can be a source of despair. For I considered it all in my heart, so that I coulddeclare what I know.    The Preacher desires to a become a great mind yet concludes: The fate of all is the hand of God. For No man even knowethlove nor hatred  by anything they will see before them.  All we see is vanity. This poetic  and  powerful  sentiment applies to all: the righteous and wicked, he who sacrifices and is reverent as well as he who is profane and vulgar. Laid bare is a sense of fatalism many carry.  It is a note on our limits and how we can not sufficiently measure God’s power, wisdom, justice and mercy. Sharing our earthy fate is an evil related to thenature of man being filled with evil. This picks up on a Biblical theme – on how we are all sinners in need of redemption.    The mad revelry that exists within our lives only ends with earthly death. The words imply we go to our grave without any meaning.  However, Qohelet is masterfully playing a role and showcasing the life without Faith. He continues his pessimistic tone: For a living dog is better than a dead lion. The living know that they shall die, but the dead know not a thing, neither have they any more need for any reward . In most cases, memory of each person will be forgotten. Look around, how many exist who don’t have the spark of the transcendent and get by with a fatalistic moroseness? Qohelet then describes a view of what the dead have lost: The Departed have lost their love, as well as their hatred, Their envy and pride, neither have they any more a portion in anything done under the sun.  Qohelet therefore advices:  Go thy way, eat thy bread with joy and drink thy wine with a merry heart; for God has already considered you. Let thy garments be white and let thy head lack no decoration or ointment. Live joyfully with the wife whom you love all the days of your vain life which He has given, for that is your portion. Whatever you find yourself doing, do it with your might, for there is nothing in your work that will be of value inSheol.  The mundane we live through or the more joyful milestones can be savored. Yet recognize that any accomplishment will be rendered meaningless. The profound corollary is: enjoy it all instead with knowledge of the Divine. There is something different about the person who goes through life, accepting the great and the bad in  the rays of Lord. Qohelet then reiterates how impossible life is to understand. I returned and saw that—The race does not yield to to the swift,Nor does the battle to the strong,Nor bread to the wise,Nor riches to men of understanding,Nor favor to men of skill. Time and chance make this so.  That is the magic of life. Another view is: death will beat everyone. Ultimately, Man does not Know when his time will come, such as when fish are taken up by the net, or birds trapped in a snare. Qohelet then goes into a parable about a little city that was besieged by a great king. He relates how an unexpected wise man rose up and saved the city. However, within a short time, nobody remembered that rare man. You can do the greatest thing man can regard you for…but soon enough you will be on par with whoever shares Your cemetery. Qohelet closes by announcing how wisdom is preferable to might, even when just men face scorn. Gentle words of a wise man are better that the shouting of a ruler among fools, The wise often go neglected, while popular opinion can flow to fools and sinners. While wisdom is preferable to Weapons, One Sinner Can Destroy Much Good. Things are not Fair, so don’t expect that, and use this knowledge as a shield for inevitable disappointment.

    Qohelet Ch. 9:Making the Best

  2. Jul 10

    Qohelet Ch. 8: It's Good To Be The King

    Qohelet posits: Who is as the wise man and knoweth the interpretation of a thing?  Yet after superficially knocking the value of wisdom, he concedes how wisdom makes one better off and imparts a glow. He then discusses the pragmatic wisdom of honoring authority. “Keep the King’s commandment for the sake of your oath to God.”  There needs to be some proper structure and logistics and even compromises. As Jesus said in Matthew 22: "Render to Caesar the things that are Caesar's and to God the things that are God's." Qohelet preaches: Let every soul be subject unto the higher power, for there is no power but from God. St. Paul said as much in Romans 13, when he noted our government should be treated as a symbol for divine order. He stresses: Whosoever resists a rightful power, resisteth the ordinance of God. He describes dire consequences for those who defy.  Implicit is that we are to obey God over man when mandates are at odds.  Let God guide you and pray His will be done while submitting to the authorities in ways a good citizen should. DO NOT disagree with the King in public, for What will it get you? Where there is the word of a King there is power. You must consider: are you bringing the appropriatereverence? When you approach the Holy, never do so profanely. Do not be hasty to try to escape from The Lord’s presence. Further, stand not in an evil thing; as those who doethwhatsoever they please. He who keeps the Lord’s command will experienceno evil; and a wise man’s heart is able to discern both time and judgment. Fortune flows to those with reverence.  We also get a restatement on how there is a reason for everything that happens, though this precept can lead to frustration & misery.  We don’t see events in their full context, only with the wisdomwe are afforded in our lifetime. For man does not know what will happen; Who can tell him when anything will occur? No one has power over the spirit to retain the spirit, No one has power in the day of death. No man defeats earthly death. There will be atime where King & Peasant will be equal.   Qohelet then turns to the pervasiveness of oppression &injustice. There is a time wherein one man ruleth over another to that Ruler’s own corruption.  Man will live under tyrants and we are fortunate when a leader is guided by more than vain ambition. We move on to and discuss futility within our owns pursuit forwisdom.  Even this noble cause does not bring satisfaction. Qohelet ponders why endless deeds of the wicked are forgotten.   I saw the wicked die and get buried, and they were even forgotten in the cities where they had done such evil.    Death makes us move on. Out of decorum, we don’t bring up the bad in an obituary.  All of this is vanity – yet a natural part of life. We will not see the evil before us punished in a way that is satisfying. Thus,  many engage in evil without fear of consequence. Nevertheless --  Though a sinner does evil a hundred times and has his days prolonged, it will be Better for those who fear God. Any added days are insignificant. It will often appear that the Good have it so hard;and malevolent appear so well off.  Considering the world as Meaningless is a too easy way out. A point of the Book is getting you to appreciate the Transcendent. Qohelet then advices to do something very earthly and livefor the moment. So I commended mirth & enjoyment, because a man has nobetter thing under the sun than to eat, drink and be merry. For these moment of enjoyment will remain with him in all thedays of his life which God gives him. Make the best of your time here, as Qohelet considers: When I applied my heart to know wisdom; and to see thebusiness done on earth, I concluded -- man cannot find it out - meaning how things connect and what are the realcauses. For though a man labors to discover such weighty questions, he will not find what he is searching for. Neverthless, there is still great value in making the pursuit.

    Qohelet Ch. 8: It's Good To Be The King

  3. Apr 23

    Qohelet Ch. 7B: Moderation

    In the 2nd half of this fascinating chapter, Qohelet or Solomon, emphasizes how he spent his days: I have seen everything in my days of vanity, including the just who perish in righteousness and wicked who prosper. He is acknowledging the frustration inherent in life that contradicts the popular “reap -- sow” narrative, but is acknowledged in the Wisdom literature as hardly the only way life goes. Instead, we get advice as to the necessity of moderation. Do not be overly righteous, nor present as overlyintellectual. For doing so would lead you to destroy yourself.  Qohelet posits that extreme approaches are pointless when you will never understand the nature of life. This harkens back to a lesson of Genesis where Adam and Eve were punishedfor encroaching upon the limitless knowledge reserved for God.  Qohelet acknowledges the practicality of living and suggests not becoming overly anything, including arrogant or foolish. We navigate challenging terrain and are often compelled to make choices less than righteous.   We are provided pragmatic advice on how to approach life, namely with the proper balance as there is a time for every purpose under heaven.   It is good that thou shouldest hear this and take hold of this and not withdraw thine hand from complexities. Qohelet advises: For he that feareth God shall come forth of them all.  This is one of the  famous themes of the Biblelaid bare – Fear God.  Revere Him and you have taken a most powerful step in acquiring the wisdom that will bestserve you. For Wisdom assists and strengthens more than then ten Mighty Rulers. Solomon then pronounces: There is not a just man upon earth that doeth good and sinneth not. This is an acknowledgment that we are full of foibles and inevitable vice.   A wise man understands pervading sinfulness and his own inequity. Qohelt moves to this practical observation:  Learn to ignore a great deal of what is said around you. Pay no mind to that which is of no value.  If you focus on such minutiae, you would bebound to hear every level of society, even your own servant, reviling you. Look within yourself and recognize how much we say but do not mean.    Qohelet reminds us to not be so willing to condemn others.  We are to look at the malevolence that has been within our own hearts -- all our vanity, greed and envy.  We have come up short in countless ways we certainty wish are not noticed.  We areto recognize the impulse of our darker nature and harness it. Qohelet then admits how even the search for wisdom can be endless and frustrating. I said, I will be wise; but attaining that remained far from me. All the lessons Qohelet put together through his experience (even in his forays into madness and folly) led him to realize how the status he sought remained far from him.  For there are ideas and concepts exceedingly deep. Your search will leave you unsatisfied for a myriad of reasons.  Again, nobody approaches the knowledge of the Divine. Maintain Your Faith and Fear the Lord.  Be content in what you know and the God-granted wisdom you can impart on others. Qohelet moves on to the unflattering characterization of a certain type of woman – the type like Delilah, who was a seductress or snare for Sampson.    He says:  I find more bitter than death, the type of woman whose heart is snares and nets,and hands are chains. When hearing a Siren’s call, Qohlet advices; whosoeverpleaseth God shall escape; but the sinner shall be taken. Then Solomon indicates that of those he came across (as an exalted king), he was virtually unable to find any honest  people….men, perhaps 1 in 1,000; and no women.  Thisthis is possibly because of his imprudent choice to marry an endless line of women. To close the chapter, he notes: I found, that God originallyhath made man upright; but they have set out to scheming. This speaks to the everlasting nature oftemptation, sin and the need of redemption.

    Qohelet Ch. 7B: Moderation

  4. Mar 20

    Qohelet, Ch. 7A: Man Knows Nothing That Will Come After

    This chapter contains a bastion of Proverbs regarding the good, bad and ugly of life. It is the longest chapters of Ecclesiastes, so I am delivering it in two parts. Qohelet or Solomon begins by noting a good name is betterthan precious ointment.  It a thoughtful sentiment when many yield their reputation in pursuit of precious things. The Preacher moves onto something more counter-intuitive, announcing:  The day of death is superior to the day of one's birth.  This can be interpreted various ways. There is the prominent Christian view that death is the glorious moment we reunite with the Lord. Moreover, this Book speaks to what life is like without an appreciation of the Transcendent, where our days on earth will inevitably be rendered meaningless. Inthat case, death can also be said to be preferable to birth. Qohelet continues with the similar observations: It is better to go to the house of mourning, than to go to the house of mirth and  Sorrow is better than laughter, for by thesadness of the countenance, the heart is made better.  The idea is you must not play the day away with trivialities.  Instead, proceed through the grim aspects of reality with the proper reverence for life.  A level of sorrow can be valuable to making you someone of substance and we take much of value from adversity. For example, a challenging upbringing can make you better prepared to face the world. He goes on:  It is better to hear the rebuke of thewise, than to hear the song of fools.  Ask yourself: How are you entertaining yourself? Who are you surrounding yourself with? What are you reading or watching? Importantly, are you overly attracted to the refrains of fools?  For as the crackling of thorns under a pot, so is the laughter of the fool.  Essentially, such laughter is nothing more than a momentary and trifling sound.  Thus, when you speak, say something of substance.  Here are some more jewels from this chapter: For oppression’s profit inhibits the wise man and a bribe debases the mind; Better is the end of a thing than the beginning thereof; Patience surpasses pride; and  Be not hasty in thy spirit to be stirred to anger: for anger resteth in the bosom of fools. Qohelet also admonishes readers not to idealize the past: Do not say, Why were the former days better?   The past or even future is no better than our current time. The Preacher has already stated, in the phrase that encapsulates the entire Book, What has been will always be……for there is nothing new under the sun.   The sentiments get more cryptic: Wisdom is good with an inheritance and profitable to those who see the sun.  The idea is that there is a type of wisdom that will serve you in this terrestrial realm which we must plod through, so approach life with the necessary balance. For wisdom is a defense as money is a defense and the gain of wisdom can sustain those who possess it.   Wisdom enables you to prepare and keep yourself and family more secure in this frenzied existence.  It can help us attain, manage and guard resources.    Qohelet then channels Job: Consider the work of God… for who can make that straight, which the Lord hath made crooked? The point is to understand your position in relation to the Almighty  and how insignificant each one of us are compared to what is Above. Then we move onto the Preacher expressing a “take things asthey come” attitude. In the day of prosperity be joyful, but in the day of adversity consider, God has appointed the one as well as the other, so that man can find out nothing that will come after him. Ultimately -  be ready for anything and protect yourself at all times, with the wisdom the Lord allots.

    Qohelet, Ch. 7A: Man Knows Nothing That Will Come After

  5. Feb 7

    Qohelet Ch. 6: For Who Knows What Is Good For Man?

    From poetry most often attributed to King Solomon, we explore the vanity of what humanity places so much gravity on –  wealth as well as conventional signs of a so-called exceptional life.  Our Preacher proclaims: There is an evil I have seen under the sun and it is heavy and common upon men. He then asks you to envision a man whom God allots wealth and honor and lacks nothing of his desire.  More than we realize, God does not allow him to consume what he has.  At times, it all passes to a stranger.  Such focus on the material is an evil affliction.   Our Preacher is once again taking the view of one who experiences life without embracing the Transcendent.  In this role, he examines how earthly status fails to bring satisfaction. For even if man has all the possessions of a King or begets a hundred children and lives 2000 years, the soul must be satiated.  The meaninglessness of everything beyond the Almighty will slap you in the face, no matter how many generations you are permitted to walk the earth. As Moses and Jesus instructed in Deuteronomy 8 and Matthew 4: Man does not live by bread alone, but lives on every word that is revealed by the Lord.  Excess riches and attendant responsibility can compound misery.   Further, the greatest among us can come to lack a decent burial -- long considered an ignominious end. In contrast of our spiritual lives, what awaits our earthly adventure is all-encompassing death.  Qohelth proclaims, persisting in his role: Better are those who are born dead.  Such a soul never has to deal with the suffering some endure.  This is another verse that evokes the Lamentations of Job.  Our Preacher conveys the same despair and asks: Does not everyone go to the same place? This is a fleeting reference to the afterlife, which the Hebrew Bible says remarkably little about. Qohelet acknowledges how little life seems to make sense and reiterates: The labor of man is for his sustenance, yet the soul is not satisfied.He then asks:  What advantage has the wise man over the fool? As St. Paul wrote in one of his letters to the Corinthians:  Hath not God made foolishness the wisdom of this world?; God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the mighty. In somewhat in cryptic language, Qohelet continues:  What good is it for the poor man to walk before the living.  Ultimately, a so-called simple man’s capability in dealing with life’s challenges may bring him no more or less benefit than it will a wise man. Qoholet is having you question the  value of wisdom. He moves on to this ole truism: Better is what the eyes see than desire. Here, one of the central tenants of Buddhism is referenced - for desire is an effort as useful as herding the wind. Scholar Robert Alter indicates that the sense of this is that it is advantageous to enjoy what one views and brings joy as compared to frustrating path of trying to fulfill boundless desire.     Qohelet concludes the chapter noting how our fate appears determined and the doldrums we can find ourselves in over the seeming meaningless of it all. He preaches: Whatever one is, he has been named already by the Lord.  For it is known that he man is man. This calls to mind how in Genesis, it is implied that to give something a name is to designate its nature, like how Adam was given responsibility for naming the creatures of the earth. Our Preacher channels Job yet again noting how man cannot contend with The Lord. Job essentially said the same, teaching how to attempt to prove oneself against the Almighty, who orchestrates the Cosmic symphony,  is the stamp of futility. Look around your own life and weigh how much of it amounts to vanity. Qohelet has this observation to complete the chapter: For who knows what is good for man in life, all the days of his vain life which essentially pass like a shadow?  The short answer, is:  You will never find out…so submit to the wisdom of him above.

    Qohelet Ch. 6: For Who Knows What Is Good For Man?

  6. 12/27/2025

    Qohelet, Ch. 5: Can't Get No Satisfaction

    Qohelet stresses the necessity of reverence when approaching the Lord, directing men to: Walk prudently when going to the house of God.  When you are near the Holy, your focus should lie on the Lord and not worldly matters. Be more ready to hear, rather than give the sacrifice of fools.  Those carelessly insulting in their approach know not the evil they do.   He then discusses the significance of Vows: Be not rash with thy mouth. For God is in heaven and thou upon earth. Remember the positions between God and man. He is everlasting with a view of all, while we have a single lifetime. The poet then gets cryptic --  for a dream comes through a multitude of activity; and a fool's voice is known by his babbling words. This may reference the confusion of ideas and images within dreams – something we all experience but cannot come close to fully understanding. Within such mystery is more than meets the eye. When thou makes a vow unto God, defer not to pay it; for He hath no pleasure in fools. Simply, live up to Your vows for the Lord does not suffer fools. It is much better to refrain from vowing, than failing to live up to a commitment. Qohelet then advices to never let your words to cause your flesh to sin. We also get another reference to the world of dreams -  for in the multitude of dreams and many words there is also vanity. Instead fear God. We can get lost in analyzing the complexity of dreams.  Instead of focusing too much on the esoteric -- revere God. The Preacher moves on to discussing the pervasive injustice that surrounds us.  If thou seest the oppression of the poor and violent perverting of justice, marvel not…for He that is highest sees all. Simply, there is a place where all are accountable and wrongs are ultimately made right. Qohelet then discusses avarice. The profit of the earth should be for all as the king himself is served by thefield. Even the King is fed from the field and connected the peasants and slaves. All such relationships must be managed with wisdom. He that loveth silver shall not be satisfied; nor he that loveth abundance, with increase. It is nearly impossible to get earthly Satisfaction. Solomon was keen to this. When material wealth increases, ultimately what good is there to the owners thereof, except the beholding of it with their eyes? One will not have long to enjoy their bounty, for life is short.   The Preacher demonstrates how the sleep of a laboring man is often sweet, while the abundance and worries of the rich often does not allow a fulfilling rest.  In Your work, envision that you toil for God and you will are likely to at least earn a good night’s sleep. The Preacher moves on to discuss the uncertainty of wealth and how, at times, it only brings hurt to thebeholder.  Further, it can all be lost in an instant.  This shows the foolishness of hoarding wealth. Solomon understood that despite the customs of the pharaohs, one cannot take their wealth with them after death. Ultimately, as man came forth of his mother's womb, naked shall he return. The words are similar to Job’s, when he was stripped of his wealth. Many with great wealth will come to believe that they have just labored for the wind. The Preacher has us consider how wealth does not enrich the life of each wealthy person. Instead, itoften brings much sickness and angst. Qohelet has some practical advice for those not awed by the Divine: It is good and fitting for one to eat and drink, and to enjoy the good of all his labor in which he toils under the sun all the days of his life which God grants him; for it is his heritage. Enjoy life’s pleasures...if you fortunate enough to be able to. Nevertheless, such vane men will not remember much that is meaningful, or contemplate existence, because God already answered such men in the joy of their heart.

    Qohelet, Ch. 5: Can't Get No Satisfaction

  7. 10/31/2025

    Qohelet, Ch. 4: Meet the New Boss, Same as the Old Boss

    The Preacher again contemplates our seemingly unjust world. So I returned and considered all the oppression that is doneunder the sun and Look -- the tears of the oppressed; they have no comforter. And on the side of their oppressors thereis power. He acknowledges how the subjugated appear to have no redeemer.  He further observes how we can becomewroth instead of having proper reverence.  Our sorrow will never end if we cannot get beyond the earthly.  Yet there is so much more for those willing to transcend our “under-the-sun” nature.  Therefore I praised the dead, who are already dead, more than the living which are still alive. This is cryptic phraseology implies there are spiritually dead among us, as Jesus referenced in Matthew 8:22 (“Let the dead bury their dead.” )  Qohelet continues:   Better is he who has not been, who has not seen the evil deeds that are done under the sun.  He considers whether man is better off to have never been born. An implication is the principled necessity of a coming judgment and afterlife. The Preacher then addresses the nature of envy and finds theenergy expended on this cardinal sin as vanity. The fool foldeth his hands together and eateth his own flesh.    This appears to discourage indolence. By stewing in jealousy and not being industrious, we bring ruin upon ourselves. Qohelet then speaks to the virtue of discretion: Better is a handful with quietness, than both hands full with toil and vexation of spirit.   Essentially, use Your time and energy wisely. Focus on the right and godly.  Act with  God-guided discretion and be discrete when successful.  Qohelet then speaks to the necessity of strong bonds.  There is one alone…he hath neither child nor brother; yet is there no end of his labour. Neither is his eye satisfied with riches.  He will come to says, “For whom do I labour, and bereave my soul of good? This is also vanity. Such a man discovers that one alone, without family and friends to share in success, is the essence of vanity. Further, Qohelet realizes that no matter how rich one gets, those he may wish to pass his material wealth to may squander it. He then notes: Two are better than one; because they have a good reward for their labour. For if one should fall, the other will lift up his fellow.  Woe to him that is alone. When he falleth; he hath not another to help him. He then moves this idea to the bedroom: If two lie together, then they have heat: but how can one be warm alone? Qohelet continues, And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. Some scholars proffer that the third cord is the power of God, and that a relationship with Your Spouse that is intertwined with God is a threefold cord not easily broken. The Preacher then touches on everlasting patterns in the political realm to close out the chapter. Better is a poor and a wise child than an old and foolish king,who no longer knows to be wary and will not be admonished. The idea is that there pattern of angst and futility from one generation to the next with respect to how power is acquired, exercised and passed along.  Wisdom will always remain the greatest trait of a King. For out of prison one cometh to reign as King; whereas, at times, he that is born in his own kingdom becometh poor. The Preacher also observes: I considered all the living...and notice how one rises to lead his fellows; when a second child shall stand up. There is often an example of one who is young unexpectedly assuming leadership.  Some will even come out of prison to reign. While others will fall from power and loss their status. When there is a new ruler, the populace often flocks for a myriad of reasons. Yet power is precarious.  Both rejoice and disappointment await those who are figureheads. The Preacher is highlighting how all he described, in the grand scheme, is short-lived.

    Qohelet, Ch. 4: Meet the New Boss, Same as the Old Boss

  8. 08/03/2025

    Qohelet / Ecclesiastes Ch. 3: A Time for Every Purpose Under Heaven

    This chapter begins with some of the most memorable verses in Scripture, To everything there is a season, and a time to every purpose under the heaven:  A time to be born and a time to die; a time to plant and a time to pluck up is planted; A time to kill and a time to heal; a time to break down and a time to build up; A time to weep, and atime to laugh; a time to mourn and a time to dance;  A time to cast away stones and a time to gather stones together; a time to embrace and a time to refrain from embracing; A time to seek and obtain and a time to lose;  a time to keep and a time to cast away; A time to tear up and a time to fix; atime to keep silent and a time to speak;  A time to love and a time to hate; a time of War and a time of Peace. This symbolic pairing highlights the dualism inherent to nature. Our attention is drawn to the common experiences of life, arelentless sequence. It is yet another reference to our existence “under the sun.” Qohelet  moves on to reiterate a prominent theme –  Whatprofit hath Man that worketh, in that wherein he laboureth? The Preacher provides a simple answer:  forGod hath made everything beautiful according to his time and plan. This highlights this cosmic symphony of this world; even though so much is beyond Our understanding.   The Preacher then describes how God hath set the nature of the earthly world in man’s heart, so he will never find out satisfactory answers to His ultimate questions. Yet the Preacher acknowledges how man has an appreciation for and a tinge of knowledge of the eternal, which is overwhelming but also a source of limitation and frustration.   He then notes: I know there is nothing good in it (the life experience) but to be merry and to partake of small enjoyable things in his life.  Thus, every man should eat and drink and enjoy the good of all his labour, for it is the gift of God. He appears to be urging us to enjoy small pleasures; but many rabbis and commentators contend he just playing a role to demonstrate the limitation of what you can experiencewithout proper worship. He continues: I know that, whatsoever God doeth, it shall beforever, nothing can be put to it, nor any thing taken from it and God has acted so Man should revere him. Here we have a mandate for the reverence the Almighty isdue. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. In essence, God requires an account of all.  The lesson is: It is impossible for man to judge our fellows, or to come up with causes for great movements as that is reserved for Him with a vantage of more than a lifetime.  He then speaks to the ineffable nature of Justice. And moreover I saw under the sun, the place of judgment, that wickedness was there; but also in the place of righteousness, iniquity was also there. I said in mine heart, God shalljudge the righteous and the wicked: for there is a time there for every purpose and work. Essentially, in our Halls of Justice, we will see inequity even among the righteous.  Moreover, life is not just a dynamic of reaping what you sew. I said in mine heart concerning the estate of the sons of men, that God reveals how might see that they themselves are beasts.  For that which befalleth the sons of men befalleth beasts;  as the one dieth, so dieth the other, so thata man hath no preeminence above a beast - for all is vanity. Here, man and beast are announced as equals.  All areof the dust, and all turn to dust again.  Qohelet then ponders the nature of the afterlife and the ascent of the soul: For who knoweth – in actuality that the spirit of man that goeth upward  and the spirit of the beast that goethdownward to the earth? Then, the Chapter ends by stressing again, the nature of life “under the sun.”  Wherefore, I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

    Qohelet / Ecclesiastes Ch. 3: A Time for Every Purpose Under Heaven
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Job is one of the oldest books of the Bible and a quintessential part of the Wisdom literature . Ecclesiastes or Qohelet was likely written hundreds of years later. Many scholars and rabbis regard Job, from Uz, as not of any identifiable religion. There is both a timelessness and universality of these two books. Many readers tend to get lost after the first three chapters of Job, which involved the dialogue and "bet" between God and the Ha-Satan; and subsequent affliction of Job. This podcast is an attempt to take on each chapter in roughly 10-15 minutes.

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