Chol Ha-Moed Sukkot: An Exercise in Futility

Being misunderstood is very frustrating. Especially when it happens over and over again. You try and explain yourself, but it seems that no one gets what you're trying to say. Multiple people - multiple times -
keep getting the wrong impression, the wrong messages, and the wrong takeaways. It is truly maddening!! And yet, there is also an opportunity for self-reflection. If LOTS of people are indeed missing the point, and "simple" explanations aren't helping... maybe there's something wrong with the message? Maybe it isn't them; maybe it's me? This weekend, as we continue to celebrate the holiday of Sukkot, we will also be chanting from the ancient Book of Ecclesiastes, Kohelet. And people KEEP misunderstanding what Kohelet is all about!! Why don't they get it??? Well, maybe it isn't the readers who are to blame...

Ecclesiastes is often described as a depressing book. It is cynical, jaded, and pessimistic. Perhaps that perception comes from sentiments like the one expressed in verse two of the entire book: "Utter futility! - said Kohelet - Utter futility!

All is futile!!" The author then goes on to elaborate on all the many pursuits he has engaged in throughout life, and again concludes: "All is futile!" So, not a very chipper fellow. But scholars and rabbis generally reject that categorization of Kohelet. I frequently read commentaries that state (something like): "... people often view Kohelet as pessimistic and downbeat. Nothing is further from the truth!" I struggle with this dichotomy. On the one hand, I too appreciate Kohelet (and I'll tell you why in a second); but on the other hand, if SO many people are misunderstanding the book, perhaps the problem lies with the text, not its readers?

On its surface, Ecclesiastes DOES come across as a downer. Let's just acknowledge that reality. What he is TRYING to convey, however, is more complex. He decries extremes - whether riches or poverty, self-aggrandizement or excessive humility, too much sadness or too much revelry. Kohelet likes the middle road. Moderation, self-discipline,

balance. What especially resonates with me is that the narrative isn't linear. It doesn't begin with tough questions and end with satisfying answers. It begins with an exclamation, and only LATER goes into his "research" about the meaning of life. And his conclusions, his main points, come at the end of chapters 2, 3, 5, and late in chapter 8 (among others). Each time, he then returns to his frustrations ("futility!!") and further searches for meaning and purpose. What I love about that is that it reflects REAL life. Our own "Aha!" moments of insight don't come in straight trajectories, or at predictable stages in life. Sometimes random, seemingly mundane situations produce the most important lessons of our entire lives. The same is true for Ecclesiastes.

I think Kohelet gets misunderstood because he gets written off. We look instead for upbeat messages and quick soundbites that don't require a lot of in-depth analysis. We like our information in 140 characters or (preferably) less. And while I think that's truly a shame, I also don't entirely fault the readers.

On Yom Kippur we talk about God meeting us halfway, eagerly "running" to accept our repentance and apologies. Shouldn't Ecclesiastes be doing the same? Appealing to US, rather than waiting for the reader to commit 100% before revealing important truths? In the spirit of moderation, perhaps it needs to be both. We need to focus our attention for longer than 30 seconds, but we do also have the right to expect Judaism and our age-old texts to make SOME effort to speak to us too. Instead of continuing to misunderstand one another, let's be open to truths and maxims both ancient and current. If we take just that little extra time, we may learn some wonderful things that help us navigate our world in healthier, more harmonious ways. And there's nothing futile about that at all.

Photos in this blogpost:
1. CC image courtesy of Fae on Wikimedia Commons
2. CC image courtesy of Ysangkok on Wikimedia Commons
3. CC image courtesy of Nikodem Nijaki on Wikimedia Commons
4. CC image courtesy of Fae on Wikimedia Commons