Ecclesiastes · Chapter 12

So remember your Creator. There we learned, Akavya the son of Mahalalel says, reflect upon three things, etc. And he expounded it from this verse, “so remember your Creator [=בּוֹרְאֶךָ,” that you will give an accounting and reckoning before Him; and remember your pit, your grave [=בּוֹרֶךָ, a place of earth, maggots, and worms; and remember your well [=בְּאֵרֶךָ, the well that flows from its source, that is, the putrid drop of semen and whiteness. — Notes: (1) Mishnayos Avos 3:1. The evil days. The days of old age and feebleness. — Notes: (2) The days of old age are referred to as “evil days” because it is more difficult to serve God in those days than it is during one’s youth. (Metsudas Dovid)

"And remember" — We find that ne'urim (youth), alumim (prime of life), and zekunim (old age) are all in the masculine grammatical form; only "bechuroteicha" (your young-manhood) departs from this pattern. And there are those who say that they are two different forms, and such a commentator explains [the phrase] "the minister of Moses from his young men" (mesharet Moshe mi-bechurav) (Numbers 11:28) as though it were "mi-bechurotav," for all [instances of] bechurim (young men), when they take a construct suffix, do not change [their form]. "The evil days" — these are the days of old age for the elderly, and the days of sickness for anyone — namely, the sickness from which he will die.

"Remember then your Creator" — The Omnipresent, blessed be He, who created you — remember Him in the days of your youth, while the strength is still yours to walk in the ways of Hashem and serve Him. "Before" — Before the evil days come, which are the days of old age and the weakening of strength, for then it will be much harder than in the days of youth. "And the years draw nigh" — Then the years will arrive of which you will say, 'I have no pleasure or desire in them,' for because of the greatness of his weakness, he will then choose death.

Before the darkening of the sun. Our Rabbis said that this שֶׁמֶשׁ refers to the forehead, which gives light and shines on a young man, but as he grows older, it becomes wrinkled and does not shine. — Notes: (3) See Rashi in Maseches Shabbos 151b. (4) Alternatively, before becoming ill and bedridden. (Metsudas Dovid) The light. This refers to the nose, which is the form of the face’s features. The moon. This refers to the soul, which provides a person with light, once it is taken away from him, his eyes cease to have light. And the stars. These refer to the cheeks, the pomegranates of the face, called pomels [in O.F.] of the cheeks, which shine. And the clouds return after the rain. The dimming of the light follow the tears of weeping for the many troubles that he experienced. — Notes: (5) Alternatively, he returns to his weakness following a brief recovery. (Metsudas Dovid)

"Before" — meaning: this light is the light of dawn, which rises before the sun shines forth, and which remains, after its [the sun's] setting, for an hour and a third of an hour, of the equal [fixed-length] hours. And since he already mentioned the sun, what need was there to mention the light, the moon, and the stars? Because there exist creatures — such as birds — that are unable to fly by day on account of the intensity of the sun's light. But the more likely [explanation] is that this is the way of Scripture (Mikra), to state things earlier or later [than their natural order] — as in "behold, He that keeps Israel slumbers not, nor sleeps" (Psalm 121:4); and slumber (tenumah) is a lighter [state] than sleep (sheinah) [yet is mentioned first]. There are commentators who explain "and the clouds return" as referring to weeping. And others say [it refers] to the phlegm/moisture that overwhelms him. But what is correct in my eyes is that it is according to its plain sense: for the sick person, at the time of his death, the world grows dark for him, and it appears to him as though the clouds have hidden the light; and so it is [as if] written, "and the clouds return to bring rain after the rain."

"Before" — Before the sun and the light of day are darkened, etc. — meaning, before you become ill and take to your bed; for when illness grows severe upon the sick person, it seems to him as if the sun and the light, etc., have darkened. "And the clouds return" — The clouds return to come and darken the light after the falling of the rain, when there was then a little light — meaning, after he has had a little relief from his weakness and has seen the light, he returns to weakness and it darkens for him again.

Trembling. Trembling. The preservers of the house. These refer to the ribs and flanks, that protect the entire body’s cavity. — Notes: (6) Alternatively, these refer to the hands and arms. (Metsudas Dovid) Will be bent. Will be seized by cramps עִוּוּת, called crampe [in O.F.]. Will be seized with cramps [=וְהִתְעַוְּתוּ is encranpiront in O.F. The strong men. These refer to the legs, upon which the entire body is supported. And the grinders cease. These refer to the teeth. Because they are few. In old age, most of his teeth fall out. And the starers in the windows. These refer to the eyes.

"In the day" — the word "yazu'u" (they shall tremble) is like "ve-lo kam ve-lo za mimenu" (and he did not rise nor stir on his account) (Esther 5:9). "They are few" (mi'etu) — a transitive verb (po'al yotze), and the sense is: they have diminished the grinding. Some say that "the keepers of the house" are the flanks and the ribs (ha-kesalim ve-ha-tzela'ot); and some say that they are the four [forces] appointed over each and every limb to guard it, namely: the attracting [force], the digesting [force], the retaining [force], and the purifying [force]. [Some] also explain "the men of strength" as the nourishing, the generative, and the formative [faculties]. But what is closer to my view is that "the keepers of the house" are the hands together with the arms, which guard the body so that no harm should touch it; and "the men of strength" are the legs (ha-shokayim) — and "they shall bow themselves" proves this about them, for they no longer have the strength to stand; and the sense of "strength" (chayil) is might, since the whole body rests upon them. And "the grinders" are the teeth, and "those who look out" are the eyes.

"In the day when the keepers of the house shall tremble" — This will be on the day when he becomes very weak and 'the keepers of the house' tremble — these are the hands and arms, which are the guardians of the body [protecting it] so that nothing bad touches it; and when a person becomes very weak, his hands and arms tremble. "And the strong men shall bow themselves" — These are the legs, which bear the body that leans upon them; and in the days of weakness they become as if bent, and no longer have the strength to stand. "And the grinders cease" — These are the teeth, which grind the food; and at the time of weakness they cease from grinding. "Because they are few" — They diminish their grinding, and they are then unable to grind much. "And those who look out shall be darkened in the windows" — These are the eyes, which see through the opening of the eye-sockets ['windows']; at the time of weakness they grow dim and dark.

"sheyizu'u" (shall tremble) — an expression of trembling and shaking, as in "and it shall be sheer terror (zeva'ah)" (Isaiah 28:19). "vehit'avetu" (shall bow themselves) — from the language of ivut (bending) and crookedness, as in "and the way of the wicked He makes crooked (ye'avet)" (Psalms 147:9). "hachayil" (the strong men) — an expression of strength (koach). "hatochanot" (the grinders) — from the language of techinah (grinding). "haro'ot" (those who look out) — from the language of re'iyah (seeing). "ba'arubot" (in the windows) — from the language of arubah (aperture) and window, as in "and like smoke from a window (arubah)" (Hosea 13:3).

And the doors [to the street] will be shut. These refer to his orifices. When the sound of the grinding is low. The sound of the mill grinding the food in his intestines, and that refers to the stomach. And when one will awaken at the sound of a bird. For even the voice of a bird awakens him from his sleep once he has become old. And muffled will be the daughters [sounds] of song. All the sounds of musical instruments seem to him like conversation. Its apparent meaning is its simple interpretation, ‘יִשַּׁחוּ’ is like יִשְׁפְּלוּ [=will be brought low]. All the singers and songstresses will be low in his eyes, and as Barzily of Gilad said to Dovid, “or can I still listen to the voice of singers and songstresses?” — Notes: (7) II Shmuel 19:36.

"And the doors shall be shut" — these are the lips, and similarly, "who can open the doors of his face?" (Job 41:14). "When the sound of the grinding is low" — this is the upper innards, namely the meses (an inner stomach-chamber), which grinds the food. And the word "be-shefel" (low) is a noun, not an adjective, similar to "tov shefal ru'ach" (better to be of a lowly spirit) (Proverbs 16:19), and its sense is "lowliness." And the sense of "ba-shuk" (in the street/market) is by way of a parable: when the sound of the grinding grows low, no flour is produced, and the shops of the bakers' market are shut; and we find both "dal'tei" and "delatot" (doors), just as we find both "siftei" and "sefatot" (lips). "And one shall start up at the voice of a bird" — it is known that food induces sleep; and when the mouth closes [and] the food is consumed, one awakens at a slight sound. "And all the daughters of music shall be brought low" — this is the throat, in which one formerly sang; [now] its sound is brought low until it can no longer be heard. And the word "yishchu" (they shall be brought low), which is in the masculine grammatical form, comes together with "banot" (daughters), which is feminine — similar to "and all the women shall give honor to their husbands" (Esther 1:20) [where the masculine verb goes with the feminine subject]. And it is possible that both [instances of this agreement] revert to the word "kol" (all).

"And the doors shall be shut in the street" — These are the lips, which are 'in the street,' meaning in an exposed place; and at the time of weakness they are shut, because the sound of the grinding is low — that is, the teeth, which have then ceased from grinding — and therefore the lips are shut, since he no longer places food in them. "And one shall start up at the voice of a bird" — It is known that food induces sleep, and in the absence of food, he awakens at a slight sound. "And all the daughters of music shall be brought low" — This is the throat, with which he used to sing formerly; then it bows down and lowers its voice until it can no longer be heard. (And it says 'daughters of music,' because the voice of women singers is especially pleasant.)

"delatayim" (doors) — said of the lips; and likewise it is said, "who can open the doors of his face" (Job 41:6). "veyishchu" (shall be brought low) — an expression of lowering and abasement, as in "and the loftiness of man shall be brought low (veshach)" (Isaiah 2:17).

Also when they will fear heights. From the mounds and bumps in the streets; [i.e.,] he is afraid to go outdoors because he might stumble on them. — Notes: (8) Alternatively, they fear heights because they feel that they do not have the energy to climb them. (Ibn Ezra) And terrors on the road. The road’s many fears and terrors. Terrors. This is a word is of a doubled language, as in גַּלְגַּלִּים [=wheels], קַּשְׂקַּשִּׂים [=scales], זַלְזַלִּים [=tendrils]. [And the almond tree] will blossom. וְיָנֵאץ is] an expression of, “the pomegranates have blossomed הֵנֵצוּ,” for the ‘aleph’ in it is silent. Our Rabbis said, this is the haunch, hanche in O.F., into which the hip bone is thrust, and in his old age, the flesh becomes thin and the bone protrudes, like when a tree blossoms, it protrudes. — Notes: (9) Shir Hashirim 7:13. (10) See Rashi in Maseches Shabbos 152a. The almond tree. An almond tree, i.e., old age will spring upon him just like this almond tree, which hastens to blossom before all the other trees. And the grasshopper will be a burden. These are the buttocks, for his buttocks will seem to him to be as one who bears a heavy burden. — Notes: (11) Alternatively, if a grasshopper alights upon him, he will feel it as a burden. (Metsudas Dovid) Will be a burden. Ed ert sorfeisiez in O.F. And the desire will fail. The desire for women; for he will have no need to be intimate with women. ‘אֲבִיּוֹנָה’ [means] desire, as in, “But you did not desire אֲבִיתֶם,” [and as in,] “I yearned תָּאַבְתִּי for Your salvation.” — Notes: (12) Alternatively, and understanding [האביונה=בינה] will fail. (Metsudas Dovid) (13) Devarim 1:26. (14) Tehillim 119:174.

"gam migavoah" (also from that which is high) — Some say that he speaks of the elderly, who no longer have the strength to climb to a high place; and they say that the vav of "yira'u" (they shall fear) is extra, and some say [it means] "his legs shall be seen" (i.e., exposed). "vechatchatim" (and terrors) — The peh and lamed [root letters] are doubled, for the ayin [the middle root letter] is absorbed; and it is from [the same root as] "tir'u chatat" (you see terror) (Job 6:21), like "pachad" (fear). "veyanetz hashaked" (and the almond tree shall blossom) — They say that it is from [the same root as] "altah nitzah" (its blossom came up) (Genesis 40:10), and the meaning is old age (seivah). "veyistabel hechagav" (and the grasshopper shall drag itself along) — The ankle. And some say that the almond is the limb whose gray hair comes after the head and the beard, and "veyistabel hechagav" [refers to] the genitals, which sag downward. And others say that the chet stands in place of an ayin — this too is vanity (hevel), for one letter is never exchanged for another, except for the letters alef, heh, vav, yod, because these are sometimes visible and sometimes hidden [i.e., function as quiescent vowel-letters]. "vetafer ha'avyonah" (and the caper-berry shall fail) — They say it is from [the same root as] "velo avah" (and he was not willing), and its meaning is the desire for intercourse (ta'avat hamishgal). And Rabbi Adonim ben Tamim HaMizrachi, may his rest be in Eden, said that "avyonah" is an epithet for the human spirit (ruach); and thus its grammar: "evyon" is the masculine noun-form, and "evyonah" is the feminine form; and if you were to make it a diminutive, it would become "avnyonah" — like the word "Aminon," and they say "gishmo" (in place of "geshem"). But this is an impoverished grammar (dikduk aniyut), for there is no word in the Holy Tongue that is diminutivized at all; and had this been a foundational feature of the language, [such diminutives] would be found in Scripture by the hundreds and the thousands. However, "Amnon" and "Aminon" are two names for one man, like "Shlomo" and "Shlomon," "Avshai" and "Avishai," "Avner" and "Aviner," with a letter added — and some say "gishmo" is like "Yeter" and "Yitro." Now I will explain the verse: after he said "and those who look out of the windows are darkened," and "he shall not eat, and shall not hear a sound" — how could he then turn back and say "also from on high they shall fear," speaking again of old age? Rather, it concerns a different matter, and it is this: "also from on high they shall fear" — his thoughts; for the spirit thinks that it is journeying and traveling to a high place, and it fears the way. And the end of the verse proves this, for it says "ki holech ha'adam" (for man goes) [to his eternal home]. And the word "yinatz" is written with an alef, and it is like "vayin'atz bezaam apo" (and He spurned in the fury of His anger) (Lamentations 2:6), which is like "vayimaes" (and He rejected), even though the two are from different binyanim (verb-conjugation patterns). And "hashaked" (the almond) is a noun-form on the pattern of "dashen" and "shan," and its meaning is "one who preserves the constitution of the body," as in the matter of "shakdu, ameru shav" (they were vigilant — they spoke falsehood) — "shoked" [means] "shomer" (guardian); and likewise "namer shoked al areihem" (a leopard watches over their cities) (Jeremiah 5:6); and its meaning [in our verse] is "ceasing to keep watch." "veyistabel hechagav" (and the grasshopper shall drag itself along) — It [refers to] the deterioration and the substance (chomer) of the body. And the tav of "veyistabel" belongs to the hitpa'el conjugation, and it is placed after [the first root letter], as is the rule for every root beginning with samech or shin, like "mistolel" and "mishtolel." "vetafer ha'avyonah" (and the caper-berry shall fail) — It is known that the word "hafer" (to annul) is always transitive; and the meaning is: the counselor [feminine] annuls her counsels, and she is the spirit (ruach). This grammatical point was already explained by Rabbi Yehudah bar David [Chayyuj], the master of grammar, may his rest be in Eden: that the words "kam" (arose) and "shav" (returned) and their fellows have roots of three letters, the middle one being a yod; and this is proven by "kiyem divrei hapurim" (he confirmed these matters of Purim) (Esther 9:32); and the word "binah" (understanding) is like "shavtem" and "kimtem"; and "vehevin" (he caused to understand) is like "hekim" (he established); and "u-vant lerei'i" is like "kamt" (you arose); and the noun-form "kam" is like "hineni shav shevut" (behold, I restore the captivity); and the complete form is "kayem," on the pattern of "ganav" (thief); and for the feminine, "kayemet"; and with a heh, "kimah," accented on the final syllable (milra). I return to the matter of "avyonah": he said that the alef is extra, like the alef in "ekdach" (kadach), "ezro'akha" (your arm, zero'akha), and "hazniycho" (he cast it off, hizniycho); and this word would be a noun-form from "binah" (understanding), and it is an epithet for the spirit (ruach), the possessor of understanding. "el beit olamo" (to his eternal home) — This is the grave, which is the house in which he shall dwell forever. And there is a limited/bounded sense of "olam" (forever), as in "and he dwelled there forever" (1 Samuel 1:22) and "and he shall serve him forever" (Exodus 21:6). "vesavevu bashuk" (and the mourners go about the streets) — When they carry him [to burial], they bear him upon the shoulder; they carry him.

Or, in the manner of the preceding interpretation: when a man goes to his long home — do not weep for the dead, and do not eulogize for him, for what he toiled for will be eaten [by others], and there is no remedy for that now. But what is fitting, and what I command, is this: 'and the mourners go about the streets' — to eulogize over those who remain alive, concerning the evil that will come if they do not correct their deeds and return to Hashem. And what shall the mourners say to them? Is it not: 'before the silver cord is snapped asunder,' etc.? And the matter is this: behold, there are three desires that destroy a man. The first is the desire for money, to heap up gold like dust. The second is the desire to eat delicacies and drink sweet things. The third is desire and lust for women. Now, if a man has only one of these three desires, correcting it is not so burdensome for him; but if a man has two of the desires, it becomes harder for him to correct them; but if all three become joined together as one threefold set in the hand of a single man, hope is lost, for not even one of them will quickly be severed from him, for many evils have surrounded him, from which he cannot be healed. Now let us come to the matter, giving careful thought to explaining the word 'yeratek' (will be snapped), which is of the language of 'asah ha-retik' — the making of a braided cord, which is the craft of a cord twisted of three threads. And the matter is that the mourners who go about the streets speak to their own hearts and say, 'before... etc.,' meaning: 'Return to Hashem, you who are swept along by the desires of this world, before the cord of silver and of desire is tripled and snapped' — that these [three desires] should become like this cord, made of three threads. And 'kesef' (silver) is of the language of desire/longing, as in the phrase, 'for you did greatly long,' and, 'yea, even fainted.' And look, and see, that each one of them is vanity (hevel). For behold, the first does not endure — for behold, 'the golden bowl is broken' — for riches do not last forever, nor a crown of gold, nor wealth; for behold, it becomes impoverished, and shatters, and is lost, for it surely 'makes itself wings.' And also the second is the lust of the belly, filled with meat and wine — and let not this desire seduce you, for behold, remember well that 'the pitcher is broken at the fountain.' And this is what is known from our Sages, of blessed memory, regarding the verse, 'and I will spread dung [upon your faces],' etc. — that after three days his belly bursts, and all the dung with which he was sated and made fat is poured out upon his face and upon his mouth, as if to say to him: 'Take back what you put into me.' And this is [the meaning of] 'and I will spread dung upon your faces' — and woe to that shame! And this is what is said here: 'and the pitcher is broken' — that is the belly, which, being heavy, bursts — 'at the fountain' — that is the mouth, which is the fountain of the body — and it is a disgrace to you; therefore, from now on, escape from it. And also the third is lewdness — be disgusted by it, and turn back from it, for behold, apart from your iniquity, your skull hastens to run to the pit of corruption, for the strength of the head and its senses becomes emptied out, and swiftly, quickly, the racing of the skull hastens toward the grave, and he shall not live out half his days. And this is [the meaning of] 'and the wheel hastens to the pit.' And this is what I commanded you to do: [return to Hashem] before the silver cord is snapped; for if you do not do so, and it is snapped — that is, if the three desires become tripled/joined together — know that 'and the dust returns' [refers to] your very self, and your flesh, while it is still upon the earth, [reverting to being] as it was at first, before a soul was placed within it, but forever devoid of a soul, for your body shall never again live, and it turns back into a clod of the dust of the earth, as it was; for as for the soul that had been within it — other dust could just as well have taken its place. But this is my complaint against you: that after the dust returns to its source, 'so let the spirit, too, return' to its source, God. And this is the statement of the Holy Spirit (Ruach HaKodesh), speaking as though in complaint, and saying: 'and the spirit — would that it return to God who gave it' — for it was given to you pure, and through your deeds you have defiled it. The sum of the matter is: it is good for a man to be careful not to sin; and if he has sinned, that he not delay returning to Hashem, from his youth, before he grows old; and if he does grow old, let him return at the beginning of his old age, and not after it; and also not [merely] shortly before his death, close to the time of his death — for even though [such late repentance] will not be repugnant, it is not an excellent repentance.

"Also when they shall be afraid of that which is high" — Also his thoughts become fearful of what they consider, namely that the spirit journeys and goes to a high place, to the heavens above, to give a reckoning and account; and there is much fear regarding the journey, lest angels of judgment encounter it on the way. "And the almond-tree shall blossom" — The power that guards the body continually and with diligence (shoked) comes to loathe the body, and is no longer willing to continue guarding it and laboring over it. "And the grasshopper shall drag itself along" — If a grasshopper should alight upon him, it would feel heavy to him, as one bearing a heavy burden; and this is because of the greatness of his frailty. "And the caperberry shall fail" — The spirit that possesses understanding will cease, for it then departs from him; or, [alternatively,] then the desire and craving for intercourse with women will cease. "Because man goes" — For then man goes and draws near to come to his eternal home — this is the grave, where he will lie forever. "And [the mourners] go about" — And the eulogizers go about in the street to raise up lamentations and wailings.

"vechatchatim" (and terrors) — from the language of chitat (terror) and fear; and the first and second root letters (peh ha-po'al and ayin ha-po'al) are doubled, indicating great fear, just as "adamdam" (reddish) indicates great redness. "veyina'etz" (shall fail) — an expression of disgrace and rejection, as in "and He has spurned (vayin'atz) in the indignation of His anger" (Lamentations 2:6); and although the aleph is not pronounced, it is nevertheless written. "hashaked" (the almond tree shall blossom) — an expression of diligence and persistence, as in "be diligent (shikdu) and keep watch" (Ezra 8:29). "veyistabel" (shall drag itself along) — from the language of sevel (burden) and heavy load. "hechagav" (the grasshopper) — a species of locust, as it is said, "and the grasshopper (chagav) after its kind" (Leviticus 11:22). "vetafer" (shall fail) — from the language of hafarah (annulment) and cancellation. "ha'evyonah" (the caperberry) — the aleph is additional, as in "and the rivers shall become foul-smelling (vehe'eznichu)" (Isaiah 19:6); and it is [related to] the word "binah" (understanding), and is a term for the spirit that possesses understanding; or it is an expression of desire, as in "my brother-in-law is not willing (avah)" (Deuteronomy 25:7).

Before the snapping of the silver cord. This refers to the spinal cord, which is as white as silver, and when he dies, its marrow diminishes and empties out and dries, and it becomes crooked within the vertebrae, becoming like a chain. יֵרָתֵק is an expression of “silver chains” רְתֻקוֹת. — Notes: (15) Yeshayahu 40:19. And the golden bowl is shattered. This is the male member, that emits a flow of water and flows like a fountain, as in, “the upper springs גֻלוֹת.” ‘וְתָרֻץ’ is an expression of shattering. — Notes: (16) Alternatively, “the golden bowl” refers to the brain. (Metsudas Dovid) (17) Yehoshua 15:19. (18) As in “They broke and cursed [וירצצו],” in Shoftim 10:8. (Metsudas Dovid) And the pitcher is broken at the fountain. This refers to the stomach, which is thick and cracks upon his death. — Notes: (19) Alternatively, “the pitcher” refers to the gall bladder. (Metsudas Dovid) And the wheel is shattered into the pit. The eyeball will be shattered within its socket. But according to its simple interpretation, this is a wheel with which they draw water from the cistern. So is this entire matter expounded in Maseches Shabbos. But Midrash Kinos interprets it [i.e., verses 1-6 above] as referring to all Yisroel [as follows]: So remember your Creator in the days of your youth. As long as your youthfulness still endures, as long as the priesthood still endures, as it is stated, “And [I did] choose him from among all the tribes of Yisroel to be a Kohen to Me,” as long as [the covenant with] the Levyim still endures, as it is stated, “For Hashem your God has chosen him from among all your tribes,” as long as the kingship of the House of Dovid still endures, as it is stated, “And He chose Dovid, His servant,” as long as Yerusholayim still endures, about which it is stated, “the city that I have chosen,” as long as the Beis [Hamikdosh] still endures, about which it is stated, “And now I have chosen and sanctified this House,” [and] as long as you still endure, as it is stated, “and Hashem has chosen you.” — Notes: (20) 151b-152a. (21) I Shmuel 2:28. (22) Devarim 18:5. (23) Tehillim 78:70. (24) I Melochim 11:32. (25) II Divrei Hayomim 7:16. (26) Devarim 14:2. Before the evil days come. These are the days of the exile. Before the darkening of the sun. This is the kingdom of the House of Dovid of which it is stated, “And his throne [shall be] like the sun before Me.” — Notes: (27) Tehillim 89:37. The light. This refers to the Torah, as it is stated, “For a commandment is a lamp, and the Torah is light.” — Notes: (28) Mishlei 6:23. The moon. This refers to the Sanhedrin, of which we learned, “[The seating of] the Sanhedrin was in the shape of a semi-circular threshing floor.” — Notes: (29) Mishnayos Sanhedrin 4:3. And the stars. These refers to the Rabbis, as it is stated, “and those who teach righteousness to the multitudes [will shine] like the stars.” — Notes: (30) Daniyeil 12:3. And the clouds return after the rain. One calamity after another. You find concerning all the harsh prophecies that Yirmiyahu prophesied, that they only befell them after the destruction of the Beis [Hamikdosh]. In the day when trembling prevails over the preservers of the house. These refer to the watches of the Kohanim and the Levyim. And the strong men will be bent. These refer to the Kohanim, who are mighty in strength. Rabbi Abba the son of Kahana said, that Aharon lifted twenty-two thousand Levyim in one day. Rabbi Chanina said, that the bird’s crop is a light thing, yet the priest would throw it more than thirty cubits. ) — Notes: (31) A great deal of power is needed to throw a light thing more than thirty cubits. (Sifsei Chachomim And the grinders cease. These refer to the great collections of Mishnah, [e.g.,] the Mishnah of Rabbi Akiva, the Mishnah of Rabbi Chiya, and the Mishnah of the son of Kappara. And the starers [in the windows] are dimmed. That the Talmud will be forgotten from the heart. And the doors to the street will be shut. For example, the doors of Nechushta the son of Elnasan, which were wide open [for guests]. — Notes: (32) It seems that Nechushta was the daughter of Elnasan. See II Melochim 24:8. The doors of her house were always open to offer hospitality. When the sound of the grinding is low. Because they did not engage in Torah study. Rabbi Shmuel said, that Yisroel is compared to the grinding of the millstones; just as the millstones are idle neither by day nor by night, here too, [it states,] “you shall meditate therein day and night.” — Notes: (33) Yehoshua 1:8. And one will awaken at the sound of a bird. This is the wicked Nevuchadnetzar. Rabbi Levi said, that for eighteen years a heavenly voice would go forth and scatter in Nevuchadnetzar’s palace and proclaim, “Wicked slave, go and destroy your Master’s House [i.e., the Beis Hamikdosh,] because His children disobey Him.” And muffled will be the daughters [sounds] of song. “They shall not drink wine with song.” — Notes: (34) Yeshayahu 24:9. Also when they will fear heights. Of He Who is Supreme in the universe, [Nevuchadnetzar] was afraid, and his heart was concerned lest He do to him as He did to his predecessors. And terrors on the road. Because of this, he will seek signs and omens [to determine if] he will succeed on the way that he will go, as the matter is stated, “For the king of Bavel stood at the crossroads ... to divine; he shot the arrows, he inquired of the teraphim.” — Notes: (35) Yechezkeil 21:26. And the almond tree will blossom. Yirmiyahu’s prophecy will sprout, as it is stated, “I see a staff of an almond tree.” Rabbi Eliezer said, this almond tree, from the time it blossoms until its fruits ripen, are twenty-one days. Likewise, from the seventeenth of Tammuz until the ninth of [Menachem] Av are twenty-one days. — Notes: (36) Yirmiyahu 1:11. And the grasshopper will be a burden. This refers to Nevuchadnetzar’s graven image; “its height was sixty cubits [and] its width six cubits.” Now, if its thickness is only six, it cannot stand, and you say that, “he set it up in the plain of Dura”? Rav Bibi said, they kept on setting it up and it kept on falling, until they brought all the gold of Yerusholayim and poured it out as a base on its feet, to fulfill what is stated, “and their gold will be repugnant.” — Notes: (37) Daniyeil 3:1. (38) Ibid.. (39) Yechezkeil 7:19. And the desire will fail. This refers to ancestral merit; the support of your Patriarchs will fail; accordingly, ‘הָאֲבִיּוֹנָה’ is derived from ‘אָב’ [=father]. For [in this manner] man goes. [This refers to] Yisroel, who were called “the people, like sheep;” [and] “you are Man.” — Notes: (40) Ibid. 36:37. The beginning of the phrase is, “I will relate to the inquiries of the House of Yisrael, to act for them; I will multiply them, the people, like sheep.” (41) Ibid. 34:31. The beginning of the verse is, “Now, you are My sheep, the sheep of My pasture, you are Man.” To his eternal home. They came from Bavel, and they returned to Bavel. Terach, the father of Avrohom, was from the other side of the river. And the mourners go about the streets. The exile of Yechonyah preceded the exile of Tzidkiyah by eleven years. When Nevuchadnetzar exiled Tzidkiyahu[’s captives] in neck irons, the exiles of Yechonyah came out toward Nevuchadnetzar against their will, with the rest of the city’s citizens, to praise him, that he was a hero and a victor; and they would see the captives and each would inquire about his kinsman, what happened to him, they would answer them, “those who are [destined] for death, to death, and those who are [destined] for captivity, to captivity, and those who are [destined] for the sword, to the sword.” They would praise with one hand, and with their other hand, they would clap and beat their sides in mourning for their brothers and their children. — Notes: (42) Yirmiyahu 15:2. The text in our editions have a different sequence than the one offered by Rashi. Our editions read “...those who are [destined] for death, to death; those who are [destined] for the sword, to the sword; those who are [destined] for hunger, to hunger; and those who are [destined] for captivity, to captivity.” Before the snapping of the silver cord. This refers to the genealogical chain. And the golden bowl is shattered. These are the words of Torah, as it is stated, “They are to be desired more than gold.” — Notes: (43) Tehillim 19:11. And the pitcher is broken at the fountain. The pitcher of Baruch the son of Neiriyah on the fountain of Yirmiyahu. For they were both exiled to Bavel and interrupted their studies because of the journey’s hardship. At first, they were exiled to Egypt, for Yochanan the son of Kare’ach exiled them, but when Nevuchadnetzar destroyed Egypt, he exiled them to Bavel. — Notes: (44) I.e., pitcher [=כד] is referring to Baruch the son of Neiriyah. (45) I.e., fountain [=מבוע] is referring to Yirmiyahu. In the Midrash there is also an opposite view, that מבוע refers to Baruch the son of Neiriyah, and כד refers to Yirmiyahu. The difference of opinion hinges upon the question of who was exiled first. A pitcher is not broken unless the fountain has dried up first; מבוע therefore represents the one who was first to be exiled. (Torah Temimah) And the wheel is shattered into the pit. This is Bavel, which is the world’s depository. — Notes: (46) Bavel serves as the world’s depository because it is situated lower than all its surrounding land. Probably on account of this, the Gemara in Maseches Zevachim 113b states that the dead of the Flood were shaken out there. Also, the Gemara in Maseches Ta’anis 10a states that Bavel does not require rain because it is swampy and never dries out being that its land is situated so low.

"ad" (before) — This is a dignified parable (mashal nichbad); and the "gulah" (bowl) is at the top of the wheel that turns by means of a rope, and the top of the rope is tied to the "gulah." "veyeratek" (is snapped/removed) — From [the same root as] "asah harattok" (make the chain) (Ezekiel 7:23); when the rope is bound, as though it hangs down in links, it cannot reach the source. This is also the meaning of the word "yirchak," which is the written form (ketiv). And the word "venarotz" is from [the same root as] "vatarotz et gulgalto" (and she crushed his skull) (Judges 9:53), of the same sense as "vayerotzetzu" (and they were crushed), when the "gulah" breaks. "veyarutz hagalgal el habor" (and the wheel runs to the pit) — The pitcher breaks, and no water comes up. And the word "venarotz" is a nif'al form, like "nachon," a perfect verb, singular, from [the same root as] "nachonu laletzim shefatim" (judgments are prepared for scoffers) (Proverbs 19:29). "vechevel hakesef" (the silver cord) — This is the spinal cord, and he called it "silver" because it is white. "vegulat hazahav" (the golden bowl) — This is the brain, and he likened it to gold because of the membrane, which is red, that lies upon it. And the "kad" (pitcher) is the gallbladder, and it is called "kad" because the red bile gathers there. "vehamabua" (the fountain) — This is the liver. "venarotz hagalgal" (and the wheel is crushed) — The skull of the head, which was always above, descends to the pit beneath the earth.

"Before...," etc. — This refers back to the verse above, at the beginning of the passage, which said "remember...," etc., meaning: remember your Creator before the silver cord becomes like a chain. This is said of the spinal cord, that it is white like silver; and when a person dies, his brain diminishes, empties out, dries up, and bends within the vertebrae, and becomes like a chain. "And the golden bowl is shattered" — This is said of the brain in the head, for it is like a spring that flows to moisten and water the spinal cord; and since the membrane over it is red, he called it "gold," for the color of gold is red. He means to say that then the brain of the head will be shattered and will no longer water the spinal cord. "And the pitcher is broken" — This is said of the gallbladder, that it tears open then, and the gall-water spills onto the liver at the place where it sits; and he uses the parable of a pitcher full of water that breaks over the spring, and the water in the pitcher flows down into the spring, a place where the water is not needed — so too is the pouring of the gall-water onto the liver. For while a person is alive, our Sages, of blessed memory, said: the liver grows angry, and the gall casts a drop into it, and it is calmed from its anger; but then, the liver does not grow angry and has no need for the drop of gall. "And the wheel falls shattered" — the skull of the head, which was above, they then hasten to bring down into the pit of the grave beneath the earth.

"yeratek" (is snapped) — its meaning is like a chain, as in "and chains (retukot) of silver, [the work] of the refiner" (Isaiah 40:19). "vetaruts" (is shattered) — from the language of retzitzah (crushing) and breaking, as in "and they crushed (vayir'atzu) and shattered (vayeratzetzu)" (Judges 10:8). "gulat" (bowl) — a spring, as in "springs of water (gulot mayim)" (there, [Judges] 1:15). "kad" (pitcher) — the name of a vessel, as in "and her pitcher (vekadah) on her shoulder" (Genesis 24:45). "ha-mabu'a" (the fountain) — a spring that flows forth (nove'a). "venarutz" (falls) — from the language of ritzah (running) and pursuit. "hagalgal" (the wheel) — the skull of the head (gulgolet ha-rosh).

And the dust returns, etc. They came from Bavel and they returned to Bavel. — Notes: (47) Alternatively, referring to the body, for God created Adam from dust. The body will return to the earth and turn into dust as it was originally. (Metsudas Dovid) And the spirit returns. This is the Holy Spirit, for as soon as the Holy Spirit departed, they were exiled.

"veyashuv" (and it returns) — It does not remain in the body; rather, even the bones themselves return to dust. "veharuach tashuv" (and the spirit returns) — This verse refutes those who say that the spirit (ruach) is an incidental property (mikreh), for an incidental property does not return.

"And the dust returns" — the body, which is of dust, for the first creation of man was from dust, then returns to the earth and turns back into dust, as it was at the beginning of creation. "And the spirit" — the soul of man returns to the source from which it was hewn above, to God who gave it to him at the time of birth.

"al ha'aretz" (upon the earth) — [meaning] "el ha'aretz" (to the earth).

Vanity of vanities. I see in the world. Says Koheles. He who had a collection of wisdom within him. — Notes: (48) See Rashi above 7:27 for an explanation why “קהלת” which is a feminine noun is sometimes used in the masculine form. All is vanity. All that was created during the six days of creation.

"hevel" (vanity) — It is possible that the word "hevel" has two forms: one on the pattern of "zahav" (gold), and the second, the well-known one, on the pattern of "aretz" (earth), such as "and its smoke went up like the smoke of the furnace" (Exodus 19:18), and it is vocalized with a tzere, like "chelev izim" (fat of goats). And some say that "hevel" is an imperative form, meaning like "azov" (leave/forsake). And the heh of definiteness comes upon "Kohelet" because it is a noun-adjective, for it does not attach to a proper name. And when he mentioned the death of man, he said: now it is made clear to you what I told you at the beginning — vanity of vanities.

It is fitting to pay attention to the extra letter heh in the word 'ha-Kohelet.' Now behold: Solomon, at the beginning of the book, deemed vain (hevel) all the matters of this world that are not the service of Heaven, and likewise, in its place within the book, he said, 'this too is vanity.' And now, at the sealing of the book, the Holy Spirit (Ruach HaKodesh) comes to lend support to his statements, lest it appear that he deemed vain something that should not have been deemed vain. And it affirms that every [declaration of] vanity that the well-known Kohelet stated — all of it is [truly] vanity, as if to say: is there anything at all that would not be so [i.e., vanity], except for serving Hashem? And therefore the letter heh was placed at the beginning of the word; for had it said [merely] 'Kohelet said' [without the heh], it would appear to be just Solomon's own words, in his own manner, as was his way [elsewhere]. Therefore it says 'ha-Kohelet' [with the heh] — [to indicate] that these are the words of the Holy Spirit concerning the well-known Kohelet.

"Vanity of vanities, says Koheleth" — It is possible that these are the words of the transcriber of the book, who said: Behold, King Solomon, who gathered together the conflicting opinions, rightly warned to declare vain those vanities which are wholly vanity, from which no proper or precious purpose came (but it is not proper to declare something vain if in the end some benefit comes from it, since something good and useful is found in it) — as if to say: since this is the end of man, as stated, behold, what was said at the beginning of the words, "vanity of vanities," etc., is hereby confirmed as true.

"hakohelet" (Koheleth) — an expression of gathering and assembly, as in "the assembly of Jacob (kehilat Ya'akov)" (Deuteronomy 33:4).

And besides that Koheles was wise. More than what is written in this book” Koheles was more [=יוֹתֵר wise. — Notes: (49) Alternatively, “In addition to his virtue of being a wise man, Koheles also taught others and made them wise.” (Metsudas Dovid) He weighed. He made handles for the Torah, like a basket which has no handles with which to grasp it, and he came along and made handles for it, ) for he instituted “eruvin” as a safeguard for the observance of the Shabbos, and the ritual washing of the hands as a safeguard for purity, and he instituted secondary forbidden marriages as a safeguard for the prohibitions against incest. — Notes: (50) I.e., ears [אזן]. See Maseches Eruvin 21b. Alternatively, “ואזן” means, “he let them hear.” (Metsudas Dovid) (51) By applying “handles” to various mitzvos, he made it easier to grasp them, in the same manner as it is easier to grasp a utensil with handles than one that is without handles. (Sifsei Chachomim

"veyoter" (and moreover) — [Meaning] it still continues, like "od tumato bo" (his uncleanness is still upon him) (Numbers 19:13). "ve'izen" (and he weighed) — [Refers to] poems, or a composition drawn from the scales (moznei) of wisdom; or it is from "oznayim" (ears), in the sense of "causing to be heard." "vechaker" (and he searched out) — These are the ways by which the people search out wisdom; and it is a transitive verb that takes two objects. "tiken meshalim harbeh" (he set in order many proverbs) — And he spoke three thousand proverbs (1 Kings 4:32).

"And besides" (ve-yoter) — etc. The holy spirit comes once more, at the end of this book, to teach us understanding in several matters. The first: that a person should not say, "I have enough — the wisdom I possess is my own; what benefit is it to me to teach others as well?" Concerning this it says "and besides" (ve-yoter) — that although Koheleth was wise, he did not say, "I have enough with my own wisdom"; rather, he further taught the people knowledge. And also — a second lesson — and it is a great lesson for all the wise of heart who come after him to compose books of wisdom, ethical teaching, and guidance: that they must not compose them out of the spirit of their own understanding, out of an intellectual matter devoid of the perfect Torah of Hashem, in the manner of the wise men of the nations, but only according to the Torah and founded upon it. For so did our Sages, of blessed memory, say: that everything written in all the Prophets and the Writings is entirely hinted at in the Torah, as is made explicit in tractate Ta'anit. And thus it says, "he gave ear, and searched out" (izen ve-chiker) — etc., meaning: he gave ear from his teachers, he searched out one matter from within another, and from these he composed many proverbs — and not from the reasoning of his own intellect. This is because Koheleth sought to find "words of delight" (divrei chefetz) — that his aforementioned proverbs should be words of the delight of Hashem — and he found "written in uprightness, words of truth" (katuv yosher be-imrei emet) — these are the words of the Torah, which are words of truth; for in them he found written all the words of his ethical teachings, as we have written in the name of our Sages, of blessed memory, that everything in the Prophets and the Writings is entirely hinted at in the Torah, which is the Torah of truth. Now, what is the virtue of this? Is it not that, by the good intellect that a wise-hearted person possesses, he could invent ethical teachings and proverbs that are fitting and correct to guide a person rightly — so why should they come only from what is stated in the Torah? The answer is this: behold, "the words of the wise are like goads" (ke-darvonot) — these are ethical teachings that guide a person to the service of Hashem, just as a goad guides the cow to the service of its owner. And "like nails well fastened" (mismarot netu'im) — these are the laws of the Torah found in the Mishnah and the Baraita, which are like disciplines from which one may not deviate by so much as a hairsbreadth — like the laws of religion, which were like planted nails from which nothing may be turned aside. And "the masters of collections" (ba'alei asufot) — these are sayings gathered from here and from there. "All these things were given from one shepherd" — that is, from Moses, shepherd of Israel, from Sinai, from the mouth of the Almighty (mi-pi ha-Gevurah). It follows that both in ethical teachings and in every category of legal ruling there is a holiness, such that one may say of them that they were given from Sinai. But why should a person make ethical teachings or matters out of his own intellect, devoid of any root in the Torah, so that one could not say of them that they are from one shepherd, and they would have no holiness in them? A further, third lesson: that one should act as Solomon did in his books, for he loved brevity to the utmost — and this is stated as if he were advising the makers of books. And thus it says: "and further than these, my son, be warned" — but "of much discourse" (lahag harbeh) is an expression of study and speech, as our Sages, of blessed memory, said, that much study is a weariness of the flesh. And "good, good" is brevity — and this is from the saying of our Sages, of blessed memory: a person should always teach his students in concise language.

"And besides that...," etc. — Beyond the fact that Koheleth himself was wise, he possessed yet an additional virtue, for he taught the people knowledge and made others wise. "He pondered" — he would attentively impart to them words of wisdom, for he had "the tongue of the learned" to give understanding to others. "And sought out" — he taught the people ways by which to search out wisdom. "Set in order" — he made and composed many proverbs, as it is said, "And he spoke three thousand proverbs" (1 Kings 5:12).

"ve'izen" (pondered) — from the language of ha'azanah (giving ear) and hearing, as in "give ear (ha'azinu), O heavens" (there, [Deuteronomy] 32:1), and it is from the language of "ozen" (ear). "tiken" (set in order) — made and composed.

Koheles sought. He set his heart and sought the matter and found it. Words of delight. The law [as it was given] to Moshe at Sinai. — Notes: (52) The Gemara in Rosh Hashannah 21b expounds this verse, that Koheles sought to be like Moshe. A heavenly voice emerged and said, “and to write in a proper way [=וכתוב ישר] words of truth [דברי אמת];” and in Devarim 34:10 it states, "and no prophet has there arisen in Yisroel like Moshe." Another name for Devarim is ספר הישר which is alluded to [וכתוב ישר] in this verse. (Maharsha) And to write in a proper way. This refers to the written Torah and the Prophets.

"bikesh Kohelet limtzo divrei chefetz" (Kohelet sought to find words of delight) — This is the supernal wisdom, until he found [it]; and the meaning is: what purpose is there in this — that it was created thus, and why so. "vekatuv yosher" (and that which was written uprightly) — This is an interpretation/exposition; and similar to it is "Sefer HaYashar" (the Book of Jashar), which is not extant among us.

"Koheleth sought," etc. — all the things that he desired to know, he sought to find out, for he exerted himself to ascertain the truth. "And that which was written uprightly" — he also sought and searched out writing that was upright, without perversity, and words of truth without deception, and from them he gained the understanding that he gained.

The words of the wise. They made a “fence” for the Torah with [various] decrees in order to distance a person from sin, e.g., eating hallowed things [is permitted] until dawn, but they declared “[only] until midnight,” and likewise, the evening recitation of Shema. — Notes: (53) See Mishnayos Berachos 1:1. Are like goads. Just as this goad directs the cow to its furrows, so do their words direct a person to the ways of life. Like well-fastened nails. Just as this nail is permanent, so are their words permanent, and just as a sapling is fruitful and multiplies, so are their words fruitful and multiply, to find a reason for them. Of the masters of [learned] assemblies. Nails that have a large and thick head, grose in O.F. So did Dunash the son of Labrat explain it. All were given from one Shepherd. All their words are the words of the living God, He said them; and one shepherd . (Sifsei Chachomim) gave them, Moshe from the Almighty. — Notes: (54) The acronym of משה רבנו עליו השלום is מרעה [=from one shepherd], and that is why מרעה is spelled without a vav Like [well fastened] nails. This is written with a sin, for the Torah, with its twenty-four books coincides with the number of the watches of the Kohanim and the Levyim.

"divrei" (words) — Among the words of the ancients (kadmonim) there are things that are like goads (darvonot) to an animal, which chastise and open the eyes of the soul (nefesh); and there are [words] like nails firmly planted (masmerot netu'im), the large ones that hold together the doors so that they do not fall apart — and this is the law/nature of man. And some say [that] "and like nails firmly planted" [refers to] the words of the masters of collections (ba'alei asufot) — these are those who gather from many books and compose compilations; even though they [these compilers] differ, one Creator taught them all. And the word "ro'eh" (shepherd) — because he likened man to an animal that requires goads.

"The words of the wise" — for the words of the wise are like goads; just as a goad directs the cow to the furrows of the field, so too the words of the wise direct a person to the paths of wisdom. "And as nails well fastened...," etc. — the words of the "masters of collections," who gather from various books and compose compilations, are fixed things, like a nail fixed in the place of its insertion; and moreover they are fruitful and multiply as though they were planted in the ground — meaning, their words endure. And furthermore, the wise man can derive from them many meanings. "They are given from one shepherd" — even though they contain opinions from various different people, they are all true, for the wisdom of all of them was given from the Omnipresent, blessed be He, who graciously grants man knowledge; and since he compared man to a beast that needs goading, he used the term "shepherd," who trains the beast.

"kadarbonot" (as goads) — it is like a needle stuck in the tip of the cattle-driver's staff, to direct them for plowing, as in "to set (lehatzev) the goad (hadorban)" (I Samuel 13:21). "uchmasmerot" (and as nails) — and it is like "uchemasmerot" with a samech, and it is from the language of masmer (nail) and yated (peg). "netu'im" (fastened) — from the language of neti'ah (planting). "asufot" (collections) — from the language of asifah (gathering) and assembly.

And furthermore my son be admonished. More than the uprightness of the words of truth, the words written in the aforementioned books. My son be admonished. To observe the words of the Sages. Now if you ask, “If they are necessary, why were they not written down?” Of making many books there is no end. If we would attempt to write, we would be unable to do so. — Notes: (55) See Rashi in Maseches Eruvin 21b. The sages did not write in the books all that one should be observing, because “there is no end,” i.e., it would be impossible to write everything in books. And much study wears away the flesh. And if he attempts to meditate ) in large amounts [of Torah study], more than the heart can grasp, that is weariness to mankind that is not attainable, but let one not say, “Since I cannot complete the work, why should I begin?” But — — Notes: (56) Rashi understands that ולהג is like ולהגות, i.e., to meditate, from the root הגה, and the lamed is not part of the root. (Sifsei Chachomim

"veyoter" (and furthermore) — Be careful of making [many] books, like "hishameru lachem alot bahar" (take heed to yourselves that you do not go up onto the mountain) (Exodus 19:12); and the meaning is "making" acquisitions, or writing endlessly — "there is no end to them." And the lamed of "lahag" (study) is a root letter, like the lamed of "lamad da'at" (he taught/learned knowledge), on the pattern of "lahat hacherev" (the flame of the sword) (Genesis 3:24), and it has no parallel [elsewhere in Scripture]; and in the Arabic language (leshon Yishmael) it is like "reading/recitation."

"And furthermore, my son, be admonished" — he speaks in a manner of affection: you, my son, be admonished even more in your deeds than what is stated in these books which teach one to be careful. "Of making...," etc. — as if to say: if you should ask, why did they not write in books all that one ought to be careful about? He answers: were one to make many books to warn in them of all that one must be careful about, there would be no end to those books, for there are very many things one must be careful about, and it is impossible to write everything in books. "And much study" — and furthermore, to read a great deal in many books is a weariness for people — the reading and the remembering; therefore, from his own intellect, a person should be careful about what he ought to be careful about.

"velahag" (and much study) — it has no comparable term [elsewhere in Scripture]; and according to its context, its meaning is an expression of engagement in study, and thus its Targum renders it "u-lema'asak be-fitgamei orayta" (and engaging in the words of the Torah). And in the piyyut (liturgical poem) of Rosh Hashanah, "belahag milhagim" [is used]; and in the Arabic language it means something like "reading." "basar" (flesh) — thus is man called, and as it is said, "all flesh shall come to bow down before Me, says Hashem" (Isaiah 66:23).

In conclusion after all has been heard, fear God. Do what you can, and let your heart be [directed] toward Heaven. — Notes: (57) Alternatively, the Gemara in Maseches Berachos 6b expounds this verse, that if one is filled with fear of God [=את האלקים ירא], his words are listened to [הכל נשמע]. Or, everything a person does is heard before God [הכל נשמע] and nothing is concealed from Him, therefore fear God [=את האלקים ירא], and observe His commandments [ואת מצותיו שמור]. (Metsudas Dovid) And preserve His commandments, for this is the whole [duty] of man. Because, for this purpose [only], the entire man was created.

"The end of the matter" — I have already told you everything; or, [alternatively]: you have heard all the disputes of the sages. This is the directive: "fear God." "For this is the whole of man" — this returns to the matter mentioned earlier, that man, in his life and in his death, is hevel (vanity/breath); and its meaning is that this is the fate of every man, or that this is the essence of every man. And it returns to the fear of Hashem, the honored and awesome.

"The end of the matter" (sof davar) — etc. Until here were the words of the holy spirit, in these four verses; and now Solomon comes and seals his book, and says: Behold, through debate I have rejected the opinions that are not good, and it has become clear to me that there is nothing like cleaving to the service of Hashem. And this is the conclusion of the matter (maskana de-milta). And thus it says: "the end of the matter" — after all the parts of the debate, both what is refuted and what stands confirmed, is: "fear God" — these are the negative commandments (mitzvot lo ta'aseh); "and keep His commandments" — through active fulfillment (kum aseh) — these are the positive commandments (mitzvot aseh). For this — the negative commandments and the positive commandments — comprises the entirety of man: two hundred forty-eight positive commandments correspond to his two hundred forty-eight limbs, and three hundred sixty-five negative commandments correspond to his three hundred sixty-five sinews. It follows that man's whole happiness is comprised within this, for through them his entire being is sanctified — as in the matter of "who has sanctified us with His commandments."

"The end of the matter" — the purpose of every matter. "All having been heard" — everything that a person does is heard before the Omnipresent, blessed be He, and nothing is hidden from Him; therefore, "fear God," so as not to transgress His words, that which He warned not to do. "Keep" — to perform them. "For this is the whole man" — meaning: what was stated above regarding what happens to man in his life and in his death — this is the fate of every man, none is exempt; therefore, be very careful with the commandments of the Omnipresent, blessed be He.

For every deed. That a person performs, God will bring to judgment. Therefore, מַעֲשֶׂה is vowelized with a patach, and the cantillation sign is above, ) since it is not connected to “God.” — Notes: (58) Just as God does not allow any good deed, small as it may be, to go without reward, so too, He does not permit any bad deed, however small, to go without judgment. (Mesilas Yeshorim) (59) I.e., the cantillation sign indicates a slight pause, separating it from the word that follows. (Sifsei Chachomim (60) For every deed, God will bring to the great Judgment Day, and He will publicize it to all mankind whether good or bad. (Targum) And every hidden thing. Even for the unintentional sin. — Notes: (61) Alternatively, man’s intention which is hidden from others, God will bring into judgment. (Metsudas Dovid) Whether good or bad. Even if he stumbled in a commandment, e.g., giving charity to the poor in public. ) In conclusion after all has been heard, fear God, etc. — Notes: (62) Mesilas Yeshorim in Chapter 3 cites the Gemara in Maseches Eruvin 13b, that man should “examine” [יפשפש] his deeds; others say that he should “feel” [ימשמש] his deeds. He explains that the former [יפשפש] refers to examining actions which are not in accordance with God’s commandments and they should be eliminated. The latter [ימשמש] refers to investigating the good actions to determine any aspects of them which are not good and they should be removed. (63) The Gemara in Maseches Chagigah 5a criticizes one who gives charity to a poor person in public, because it is an act which may shame him. And that is the meaning why even a good deed, “God will bring into judgment.” (Sifsei Chachomim (64) The numerical value [gematria] of the last four words of Koheles, אם טוב ואם רע [=whether good or bad], is equal to 375, the same gematria as its author שלמה [=375]. Also, Koheles begins with a daled and ends with an ayin, alluding to I Divrei Hayomim 28:9 where Dovid instructs his son Shlomo, “Know [דע] the God of your father and serve him.”

"For [every work]" — a secret: [Scripture] did not mention Hashem's Name in the book of Genesis until "they were completed" (Genesis 2:1) — only "God" [Elohim]. This is the secret of the book of Kohelet. And the meaning of "concerning every hidden thing" — every visible deed that you perform will be brought into judgment according to the hidden [intent]; the meaning is: according to the intention of the heart, whether good or evil. And some say: even a matter hidden from you [i.e., unknown to yourself]. But the first is more correct in my view. Blessed is He who knows the truth; and from His kindnesses I ask that He forgive my errors and awaken my glory (soul), until He makes known to me "the path of life" (Psalm 16:11).

After he stated that through the positive and negative commandments all of a person's limbs are sanctified, does this not raise a difficulty — that accordingly, no person could ever attain wholeness, for what man could fulfill them all, whether through error or through willfulness? To this he said, "For every deed" (ki et kol ma'aseh) — etc. This is in accordance with what we have said in the name of our Sages, of blessed memory, that on Rosh Hashanah the books of the living and the books of the dead are opened before Him. For why, indeed, should the dead be mentioned at all? — since it says [in our prayer]: "for the remembrance of all deeds comes before You" — etc. This means: when a person's judgment comes before Him, may He be blessed, one must go back through many books of the dead, for a person is not judged on his present deeds alone, but rather according to his deeds in all the incarnations (gilgulim) that preceded him — as with Rabbi Shimon bar Yochai (Rashbi), as is known. For this was the comfort given to Job through Elihu — that his suffering came upon him on account of what had preceded in an earlier incarnation of his; and by the same inference applied to others, it would be for their good, on account of their first incarnation. And therefore, on Rosh Hashanah, one must also open the books of the dead — and this follows the order of our prayer: "for the remembrance of all deeds comes before You, for every spirit and soul to be recorded." And this comes to say: do not wonder how it could be that a person should have all his limbs completed, for behold, "God will bring every deed into judgment" — meaning: He will bring into judgment all of God's handiwork, which encompasses the entire human species, of which it is said, "let us make man" — He will bring everything into judgment, whether good or evil, when He judges with the people of His world; for He will bring even the good, until all a person's limbs are purified through the totality of the incarnations. For one who has not attained wholeness in every particular aspect of his limbs, in all the commandments, will return again, until everything is rectified — as with Rashbi. And thus it says, "concerning every hidden thing" — referring to those now being judged, namely, what those who preceded them had sinned, as our Sages, of blessed memory, said concerning the verse, "and they were forgotten in the city where they had done so" (Ecclesiastes 8:10). Behold, thus it is: to Hashem let us lift up our hearts; may He make us whole and grant us merit to attain the good that is hidden — "treasured up for the upright is sound wisdom" (Proverbs 2:7). May a person rejoice and say: Hallelujah. Finished and completed; praise to God, Creator of the world.

"For every work" — every deed of man that he performs. "God shall bring into judgment" — the Omnipresent, blessed be He, will bring them into judgment, to judge concerning them. "Concerning every hidden thing" — meaning, not according to what appears to people, but according to the intention of the heart, which is hidden from other people. "Whether it be good" — whether the intention was for good or whether the intention was for evil; according to them He will judge and repay recompense. As if to say: therefore, "fear God, and keep His commandments."