Commento su Ecclesiaste 12:20

So remember your Creator. There¹Mishnayos Avos 3:1. 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.

“Remember your Creator in the days of your youth, before the evil days come, and the years arrive when you will say: I have no desire in them” (Ecclesiastes 12:1).
“Remove anger from your heart” (Ecclesiastes 11:10) – Rabbi Levi said: Every lad is hot-tempered, and every hot-tempered one is a fool. Solomon said: Since “childhood and youth are vanity” (Ecclesiastes 11:10), therefore, “remember your Creator [in the days of your youth].” We learned: Akavya ben Mahalalel says: Reflect on three matters: From where you came – from a putrid secretion; to where you are going – to a place of dust, maggots, and worms; and before whom are you destined to give an account and a reckoning – before the King of kings, the Holy One blessed be He. Rabbi Yehoshua ben Levi of Sikhnin said: Akavya expounded the three of them from one word: Borekha, be’erkha, boraakha.¹All these are expounded from the word “your Creator [bore’ekha]” in the verse. Borekha, your pit, this is a putrid secretion; be’erkha, your well, this is maggots and worms;²In the Jerusalem Talmud (Sota 2:2) this statement is reversed to read: Borekha, your pit, this is maggots and worms; be’erkha, your well, this is a putrid secretion. and boraakha, your Creator, this is the King of kings, the Holy One blessed be He. That is why it is stated: “Remember your Creator in the days of your youth” – when you are still in possession of your strength; “before the evil days come” – these are the days of old age; “and the years arrive [when you will say: I have no desire in them]” – this is suffering. Rabbi Ḥiyya bar Neḥemya said: These are the messianic times, when there is neither merit nor liability.

The evil days. The days of old age and feebleness.²The 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)

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,³See Rashi in Maseches Shabbos 151b. but as he grows older, it becomes wrinkled and does not shine.⁴Alternatively, before becoming ill and bedridden. (Metsudas Dovid)

“Before the sun, the light, the moon, and the stars are darkened, and the clouds return after the rain” (Ecclesiastes 12:2);
“Before the sun…are darkened” – this is [a person’s] countenance; “the light” – this is the nose; “the moon” – this is the forehead; “and the stars” – these are the cheekbones. “The clouds return after the rain” – Rabbi Levi said two matters about this, one for Torah scholars and one for ignoramuses. One for Torah scholars: One comes to weep, and his eyes shed tears [copiously]. One for ignoramuses: One who comes to urinate, excrement emerges and precedes it.

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.⁵Alternatively, he returns to his weakness following a brief recovery. (Metsudas Dovid)

Trembling. Trembling.

“on the day that the guards of the house will tremble, the men of valor will be bent, the grinders will cease because they have dwindled, and it will be dark for those who gaze through the windows” (Ecclesiastes 12:3);
“On the day that the guards of the house will tremble” – these are the ribs; “the men of valor will be bent” – these are one’s arms. Rabbi Ḥiyya ben Rabbi Neḥemya says: These are one’s ribs. “The grinders will cease” – this is the stomach; “because they have dwindled” – these are the teeth; “and it will be dark for those who gaze through the windows” – Rabbi Ḥiyya ben Rabbi Neḥemya says: These are the edges of the lungs, from which the sound of the voice emerges.

The preservers of the house. These refer to the ribs and flanks, that protect the entire body’s cavity.⁶Alternatively, 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.

And the doors [to the street] will be shut. These refer to his orifices.

“The doors to the street will be shut, with the fading of the sound of the mill; and one will arise to the voice of a bird, and all the sources of music will be lowered” (Ecclesiastes 12:4).
“The doors to the street will be shut” – these are a person’s orifices; “with the fading of the sound of the mill” – because the stomach is not grinding; “and one will arise to the voice of a bird” – the elderly, when they hear the birds tweeting, they say: Robbers are coming to rob me; “and all the sources of music will be lowered” – these are the lips. Rabbi Ḥiyya ben Rabbi Neḥemya says: These are the kidneys that conceive, and the heart concludes.³The midrash presents thought as being initiated by the kidneys and concluded by the heart, before it is expressed by the lips.

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?”⁷II Shmuel 19:36.

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.⁸Alternatively, they fear heights because they feel that they do not have the energy to climb them. (Ibn Ezra)

“They will also fear heights, there will be obstacles on the way, the almond tree will blossom, the grasshopper will be burdened, the caper berry will fail. For the man goes to his eternal home, and the mourners will circle in the streets” (Ecclesiastes 12:5).
“They will also fear heights” – An elderly man, when they would call him to a place , he says to them: ‘Are there thorns there? Are there ascents there? Are there descents there?⁴He does not want to attend if traveling will be difficult, for example if there are thorns or he will have to go uphill or downhill. “There will be obstacles [ḥatḥatim] on the way” – Rabbi Abba bar Kahana and Rabbi Levi: One said: The fear [ḥititei] of the way descends upon him, [so that he says:] Shall I go or shall I not go; and he [eventually] says: I shall not go. The other said: He begins delineating subdivisions along the route. He says: Until this street, until this place, I am able to go, but until that place I am unable to go.
“The almond tree will blossom” – Rabbi Levi said: This is the nut-sized bone at the top of the spinal column. Hadrian, may his bones be crushed and his name expunged, asked Rabbi Yehoshua ben Ḥananya; he said to him: ‘From where does a person blossom in the future?’⁵When a person comes back to life at the resurrection of the dead. He said to him: ‘From the nut-sized bone at the top of the spinal column.’ [Hadrian] said to him: ‘Show me.’ What did [Rabbi Yehoshua] do? He brought him the nut-sized bone at the top of the spinal column. He placed it in water, but it did not dissolve; in fire, but it did not burn; in a mill, but it was not ground. He placed in on an anvil and struck it with a hammer. The anvil split, the hammer split, but it was to no avail.
“The grasshopper will be burdened” – these are one’s ankles. “The caper berry will fail” – this is the desire that sustains peace between a man and his wife;⁶The desire for marital relations. it will cease. Rabbi Shimon ben Ḥalafta was accustomed to ascending to our Rabbi.⁷He would go to see Rabbi Yehuda HaNasi on a monthly basis. When he grew old, he was unable to do so. One time, he ascended. Our Rabbi said to him: ‘Why have we been privileged to see the radiant countenance of the rabbi today?’ He said to him: ‘The distant have become close, the close have become distant, two have become three, and what sustains peace has ceased.’
“For the man goes to his eternal home” – it is not written here, “to the eternal home,” but rather, “his eternal home.” Reish Lakish said: [This is analogous] to a king who entered a province, accompanied by dukes, governors, and military commanders. Although all of them enter through one gate, each and every one stays in a place corresponding to his status. So too, although all taste the taste of death, each and every one has a world in and of himself. “And the mourners will circle in the streets” – these are the worms.

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,”⁹Shir Hashirim 7:13. 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.¹⁰See 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.¹¹Alternatively, 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,¹²Alternatively, and understanding [האביונה=בינה] will fail. (Metsudas Dovid) as in, “But you did not desire אֲבִיתֶם,”¹³Devarim 1:26. [and as in,] “I yearned תָּאַבְתִּי for Your salvation.”¹⁴Tehillim 119:174.

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”¹⁵Yeshayahu 40:19. רְתֻקוֹת.

“Before the silver cord is severed, the golden skull is shattered, the pitcher is smashed at the spring, and the wheel is shattered into the cistern” (Ecclesiastes 12:6);
“Before the silver cord is severed” – this is the spinal column; “the golden skull is shattered” – this is the skull. Rabbi Ḥiyya bar Neḥemya said: This is the throat, which expels the gold and expends the silver.⁸A glutton spends much of his resources on food. “The pitcher is smashed at the spring” – this is a person’s stomach. Three days after [death] a person’s stomach bursts, and it moves [its contents] to the mouth and says to it: ‘Take for yourself what you stole and robbed and placed within me.’ Rabbi Ḥagai derives it from this verse: “I will scatter filth upon your faces, the filth of your festive offerings” (Malachi 2:3). Bar Kappara said: The full intensity of mourning is for three days, while the form of the countenance is still recognizable. We learned: One testifies only about the full face with the nose…⁹One can testify that someone has died only if one sees the entire face of the corpse while it is intact, including the nose. This is a quote from a mishna (Yevamot 16:3), which continues by specifying that it is possible to positively identify the corpse only within three days of death.
“The wheel is shattered into the cistern” – two amora’im: One said: Like those wheels of Tzippori.¹⁰Tzippori is located in the mountains, and its wells extended deep into the ground. Water was drawn using a long rope attached to a wheel. This is representative of a corpse being lowered into a grave (Etz Yosef). One said: Like the clods in Tiberias, as it is stated: “The clods of the stream are sweet to him” (Job 21:33).¹¹Tiberias is located in an area with many streams of water that flow into the nearby Sea of Galilee. These streams carry with them stones, which are smoothened by the running water and would be used to cover graves. Thus, the wheel [galgal] of the verse is understood as referring to the stones covering a grave [golel].

And the golden bowl is shattered. This is the male member, that emits a flow of water and flows like a fountain,¹⁶Alternatively, “the golden bowl” refers to the brain. (Metsudas Dovid) as in, “the upper springs גֻלוֹת.”¹⁷Yehoshua 15:19. ‘וְתָרֻץ’ is an expression of shattering.¹⁸As 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,¹⁹Alternatively, “the pitcher” refers to the gall bladder. (Metsudas Dovid) which is thick and cracks upon his death.

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.²⁰151b-152a. 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,”²¹I Shmuel 2:28. as long as [the covenant with] the Levyim still endures, as it is stated, “For Adonoy your God has chosen him from among all your tribes,”²²Devarim 18:5. as long as the kingship of the House of Dovid still endures, as it is stated, “And He chose Dovid, His servant,”²³Tehillim 78:70. as long as Yerusholayim still endures, about which it is stated, “the city that I have chosen,”²⁴I Melochim 11:32. as long as the Beis [Hamikdosh] still endures, about which it is stated, “And now I have chosen and sanctified this House,”²⁵II Divrei Hayomim 7:16. [and] as long as you still endure, as it is stated, “and Adonoy has chosen you.”²⁶Devarim 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.”²⁷Tehillim 89:37.

The light. This refers to the Torah, as it is stated, “For a commandment is a lamp, and the Torah is light.”²⁸Mishlei 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.”²⁹Mishnayos 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.”³⁰Daniyeil 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 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 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.³¹A great deal of power is needed to throw a light thing more than thirty cubits. (Sifsei Chachomim)

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 son³²It seems that Nechushta was the daughter of Elnasan. See II Melochim 24:8. The doors of her house were always open to offer hospitality. of Elnasan, which were wide open [for guests].

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 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.”

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.”³³Yehoshua 1:8.

And muffled will be the daughters [sounds] of song. “They shall not drink wine with song.”³⁴Yeshayahu 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.”³⁵Yechezkeil 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.”³⁶Yirmiyahu 1:11. 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.

And the grasshopper will be a burden. This refers to Nevuchadnetzar’s graven image; “its height was sixty cubits [and] its width six cubits.”³⁷Daniyeil 3:1. Now, if its thickness is only six, it cannot stand, and you say that, “he set it up in the plain of Dura”?³⁸Ibid.. 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.”³⁹Yechezkeil 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;”⁴⁰Ibid. 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.” [and] “you are Man.”⁴¹Ibid. 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.”⁴²Yirmiyahu 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.” 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.

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.”⁴³Tehillim 19:11.

And the pitcher is broken at the fountain. The pitcher of Baruch the son of Neiriyah⁴⁴I.e., pitcher [=כד] is referring to Baruch the son of Neiriyah. on the fountain of Yirmiyahu.⁴⁵I.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) 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.

And the wheel is shattered into the pit. This is Bavel, which is the world’s depository.⁴⁶Bavel 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.

And the dust returns, etc. They came from Bavel and they returned to Bavel.⁴⁷Alternatively, 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 dust returns to the earth as it was; and the spirit returns to God, who provided it” (Ecclesiastes 12:7).
“And the dust returns to the earth as it was” – Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When is it that “the spirit returns to God, who provided it”? It is when “the dust returns to the earth [as it was].”¹²If the body returns free of sin, as it was before the person lived his life. If not, “may He cast away the souls of your enemies…” (I Samuel 25:29).¹³God will cast away the souls of the sinners.
Rabbi Shmuel bar Naḥmani [said] in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who is scrupulous regarding matters of ritual purity who gave a loaf of teruma bread to a priest who is not scrupulous in that regard, and said to him: ‘Look, I am pure, my household is pure, my utensils are pure, and this loaf that I am giving you is pure. If you return it to me in the manner that I gave it to you, fine, but if not, I will burn it in your presence.’ So too, the Holy One blessed be He says to each person: Look, I am pure, My abode is pure, My attendants are pure, and the soul that I am placing in you is pure. If you give it to Me as I gave it to you, fine, but if not, I will burn it in your presence.¹⁴In Gehenna
All this [occurs to a person] in his old age; however, in one’s youth, if he sins he is stricken with gonorrhea and leprosy; therefore, Moses cautions Israel: “[Any] man, when there will be a discharge from his flesh” (Leviticus 15:2).¹⁵The term “from his flesh” is seemingly unnecessary and is meant to emphasize that if one sins God brings upon him bodily punishment even in his youth. God need not bring this punishment from an external source; He can bring it from within a person’s own body.
Rabbi Yehoshua ben Levi interpreted the verses regarding the Temple.¹⁶Previously verses 1–7 were interpreted as warning a person to remember God before reaching old age. Rabbi Yehoshua ben Levi offers an alternative interpretation of these verses. The prophet said to Israel: “Remember your Creator” (Ecclesiastes 12:1) – remember your Creator while your chosen status is still intact, while the covenant of priesthood is still intact, as it is stated: “And choose it from all the tribes of Israel [to be priests for Me]” (I Samuel 2:28); while the covenant of Levitehood is still intact, as it is stated: “As the Lord your God has chosen it from all your tribes…” (Deuteronomy 18:5); while the covenant of Jerusalem is still intact, as it is stated: “The city that I have chosen” (I Kings 11:32); while the kingdom of the House of David is still intact, as it is stated: “He chose David, His servant” (Psalms 78:70); while the Temple is still intact, as it is stated: “Now I have chosen and consecrated this house” (II Chronicles 7:16); while you are still intact, as it is stated: “The Lord your God has chosen you to be a treasured people for Him” (Deuteronomy 7:6). “Before the evil days come” (Ecclesiastes 12:1) – these are the days of the exile; that is what is written: “Who put far away the evil day” (Amos 6:3). “And the years arrive when you will say” (Ecclesiastes 12:1): The merit of the patriarchs has ceased.
“Before the sun…are darkened” (Ecclesiastes 12:2) – this is the kingdom of the House of David, as it is stated: “His throne will be like the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is Torah, as it is stated: “For the commandment is a lamp and Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin,¹⁷The Sanhedrin would sit in the configuration of a semicircle, or half-moon. as it is written: “Like the moon, it will be established forever” (Psalms 89:38). “The stars” (Ecclesiastes 12:2) – these are Torah scholars.
“And the clouds return after the rain” (Ecclesiastes 12:2) – you find that all the harsh prophecies that Jeremiah prophesied in their regard did not befall them until after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron [picked up and] waved twenty-two thousand Levites on one day, as it is stated: “Aaron waved the Levites a waving before the Lord (Numbers 8:11). Rabbi Ḥanina said: The crop [of a bird] is very light, and the priest would aim, take it in one hand, and throw it behind the ramp [of the altar, a distance of] thirty-two cubits, with a backward [motion of his] hand.¹⁸Throwing a light item accurately to a great distance takes enormous strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is intermingled with them. “It will be dark for those who gaze through the windows” (Ecclesiastes 12:3) – you find that when Israel was exiled to Babylon, there was no one able to clearly articulate his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥashta of the House of Elnatan,¹⁹Neḥushta, daughter of Elnatan, was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥmani said: Matters of Torah were likened to a mill; just as a mill is not idle by day or at night, so too, regarding matters of Torah it is stated: “You shall contemplate it day and night” (Joshua 1:8). “And one will arise to the voice of a bird” (Ecclesiastes 12:4) – Rabbi Levi said: For eighteen years, a Divine Voice would proclaim and call out to Nebuchadnezzar and say to him: Wicked slave, ascend and destroy the house of your Master, because His children are rebellious and do not obey Him. “And all the sources of music will be lowered” (Ecclesiastes 12:4) – [Nebuchadnezzar] ascended and abrogated song in the Temple; that is what is stated: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – [Nebuchadnezzar] also feared the most elevated, the King of kings. “There will be obstacles on the way” (Ecclesiastes 12:5) – the fear of the way fell over him. Rabbi Levi said: He began delineating subdivisions along the route, as it is stated: “For the king of Babylon stood at the crossroads, [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26); [he stood at] a thoroughfare that diverges, “at the head of the two roads,” [a location] that diverges to two roads. There were two roads there, one going toward the wilderness and one going toward the settlement [Jerusalem]. “To practice divination” – he began performing divination in the name of Rome, but it was not successful;²⁰He performed divination to find out if he would be successful if he waged war against Rome, but the message he received was that he would not be successful. in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful. “He shot arrows” in the name of Rome, but it was not successful; in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful.²¹He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He kindled lamps and lanterns in the name of Rome, but they did not light; in the name of Alexandria, but they did not light; in the name of Jerusalem, and they lit. He sailed boats on the Euphrates River in the name of Rome, but they did not move; in the name of Alexandria, but they did not move; in the name of Jerusalem, and they moved. “Consulted the terafim” – this is his idol worship. “And examined the liver” – Rabbi Levi said: Like an Arab who slaughters a lamb and examines its liver.²²This is a form of divination.
“In his right hand was the divination for Jerusalem, [to place battering rams, to call for murder, to raise the voice with shouting, to place battering rams against the gates, to pour a ramp, to build a siege tower]” (Ezekiel 21:27) – the divination of Jerusalem was in his right hand.²³He was encouraged by the signs he received via divination that he would conquer Jerusalem. Alternatively, he cast lots, and the lot of Jerusalem came up in his right hand, indicating that he would conquer it. “To place battering rams [karim]” – [to appoint] government officials [kalorkhin]; “to call for murder” – [to administer] death sentences; “to raise the voice” – [to sound] trumpets of war; “to place battering rams” – he deployed a siege; “to pour a ramp” – [from which they would catapult] stones; “and to build a siege tower” – ramps [to climb over the wall]. Regarding all of these [it could have been said]: “But it will be for them like a vain divination [in their eyes, who have weeks upon weeks, and it evokes iniquity for them to be captured]” (Ezekiel 21:28). The prophet said to Israel: Had you merited, you would have read the Torah that is expounded in seven times seven ways.²⁴This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you have not merited, Nebuchadnezzar will divine seven times seven divinations upon you. Why to that extent? “And it evokes iniquity for them to be captured” – this is the blood of Zekharia.²⁵See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah, as it is stated: “I see the branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: Just as an almond tree, from the moment that it blossoms until its fruit ripens is twenty-one days, so too, the entire decree was [carried out] only from the seventeenth of Tammuz until the ninth of Av.
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the image of Nebuchadnezzar, as it is stated: “Nebuchadnezzar the king made an image of gold; [its height was sixty cubits, and its width was six cubits]” (Daniel 3:1).²⁶It is referred to disdainfully as a grasshopper as a way to mock its giant size. Rabbi Yoḥanan said: It emerges that you are saying that anything whose height is sixty and its width is six [is able to stand,] but [in fact] it requires a width one-third of its height. Rabbi Banai said: It was like a reed; he would place it upright and it would fall, he would place it upright and it would fall. Rabbi Ḥagai said in the name of Rabbi Yitzḥak. It was incapable of standing until he brought all the silver and gold from Jerusalem. They poured it into a solid base before it as a stand for its feet. That is what is written: “They will cast their silver in the streets” (Ezekiel 7:19).
“The caper berry [haaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.²⁷The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,²⁸Abraham’s origins were in Babylon. and to Babylon they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that at the time of the exile of Zedekiah,²⁹The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the members of the exile of Yekhonya emerged to greet them. They were covered in sackcloth³⁰This was in mourning for the destruction of the Temple. on the inside and in white garments³¹As residents of Babylon, they outwardly celebrated their king’s victory. on the outside. They would ask each other:³²Those who had been exiled previously asked those who were just coming into exile. How is [my] father doing? How is [my] mother doing? How is [my] brother doing? They said to them: They were killed. They would mourn with one hand and laud with the other hand,³³They would beat their chests or thighs in mourning, and when forced to, they would applaud the king for his victory. to fulfill what is stated: “Your splendor will be upon your heads and your shoes upon your feet; you will not lament and you will not weep” (Ezekiel 24:23).³⁴They were forced to wear celebratory clothing and could not properly mourn their loss.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain;³⁵Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “the golden skull is shattered” (Ecclesiastes 12:6) – these are matters of Torah, as it is stated: “More pleasant than gold” (Psalms 19:11).
“The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im: One says: The pitcher of Barukh at the spring of Jeremiah,³⁶Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his own mouth he would recite all these words to me and I would write on the scroll with the ink” (Jeremiah 36:18).³⁷In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef).
“And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – they were from Babylon, and to Babylon they returned. They were from Babylon, as it is stated: “The Lord said to Abram: Go you from your land” (Genesis 12:1).³⁸Abraham’s original land was Ur Kasdim (see Genesis 11:31), which is in Babylon. “And to Babylon they returned” – [as it is stated regarding Nebuchadnezzar:] “And exiled the people to Babylon” (Ezra 5:12). Rabbi Yoḥanan said: “Who says to the depths: Be dry” (Isaiah 44:27). “The depths” – this is Babylon. Why is it called “the depths”? Because the dead of the generation of the Flood were submerged there, as it is written: “As Babylon caused the dead of Israel to fall, [so at Babylon shall fall the dead of all the land]” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar” (Genesis 11:2). Why is it called Shinar? Because the dead of the generation of the Flood were transported [sheninaru] there [by the water]. Alternatively: Shinar, as they died in convulsions [tashnuk], without a lamp and without a bathhouse.³⁹Because they were impoverished. Alternatively: Shinar, as they were bereft [meno’arim] of the mitzvot, without teruma and tithes.⁴⁰These mitzvot apply specifically in the Land of Israel. Shinar, as their princes die as lads [ne’arim]. Shinar, as they established an enemy [soneh] and a destroyer [va’er]; and who is that? It is Nebuchadnezzar.
“And the dust returns to the earth as it was” (Ecclesiastes 12:7) – they were from Babylon, and to Babylon they returned. “And the spirit returns to God” – this is the Divine Spirit. You find that when Jeremiah saw Jerusalem destroyed, the Temple burned, Israel exiled, and the Divine Spirit that departed, he began [to speak] about them with [the phrase] “vanity of vanities” (Ecclesiastes 12:8).

And the spirit returns. This is the Holy Spirit, for as soon as the Holy Spirit departed, they were exiled.

Vanity of vanities. I see in the world.

Says Koheles. He who had a collection of wisdom within him.⁴⁸See 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.

And besides that Koheles was wise. More than what is written in this book”⁴⁹Alternatively, “In addition to his virtue of being a wise man, Koheles also taught others and made them wise.” (Metsudas Dovid) Koheles was more [=יוֹתֵר wise.

“Vanity of vanities, said Kohelet; everything is vanity” (Ecclesiastes 12:8).
“Vanity of vanities” – it is taught: When a wealthy person takes possession of a good item, at first he is desirous of it, but when it grows old for him, he uses it for trampling. A poor person, too, whose portion is meager, his eyes are directed to claim what the wealthy person rejects. This one has desire and that one has desire. They are both equal in terms of the grave;⁴¹Each has desire and will die without having his desire fulfilled. “everything is vanity.”

He weighed. He made handles⁵⁰I.e., ears [אזן]. See Maseches Eruvin 21b. Alternatively, “ואזן” means, “he let them hear.” (Metsudas Dovid) for the Torah, like a basket which has no handles with which to grasp it, and he came along and made handles for it,⁵¹By 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) 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.

Koheles sought. He set his heart and sought the matter and found it.

“Beyond the fact that Kohelet was wise, moreover, he taught the people knowledge, considered and analyzed, composed many proverbs. Kohelet sought to find words of delight, and what was written uprightly, words of truth” (Ecclesiastes 12:9–10).
“Beyond the fact that Kohelet was wise” – at the end of Ecclesiastes it is written: “Kohelet sought to find words of delight [ḥefetz]…”; Kohelet sought to understand the reward given for mitzvot, as it is written: “For in these I delight [ḥafatzti], the utterance of the Lord” (Jeremiah 9:23). The Holy One blessed be He said to him: Solomon, “and what was written uprightly, words of truth,” I have written it in the Book of Uprightness:⁴²The Bible “How great is the goodness that You have stored for those who fear You” (Psalms 31:20). Moreover, it is written: “For you will be a land of delight” (Malachi 3:12).
Moreover, he sought to understand the reward for Torah, as it is stated: “All objects [ḥafatzim] cannot equal it” (Proverbs 8:11). The Holy One blessed be He said to him: Solomon, “and what was written uprightly, words of truth,” I have already written it in the Book of Uprightness. That is what is written: “No eye has seen, God, besides You” (Isaiah 64:3).
Kohelet sought to understand the end of days, when it will be, as it is stated: “That you not awaken, and you not rouse love, until it desires [sheteḥpatz]” (Song of Songs 2:7). The Holy One blessed be He said to him: I have already written it in the Book of Uprightness: “For the day of vengeance is in My heart, [and the year of My redemption has come]” (Isaiah 63:4).
Rabbi Shaul of Naveh teaches it in the name of Rabbi Shimon: If a person will say to you: When is the end of the redemption? You shall say to him: It is written: “For the day of vengeance is in My heart” (Isaiah 63:4). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: I indicated to you three indicators regarding the burial of Moses, “in the canyon, in the land of Moav, opposite Beit Peor” (Deuteronomy 34:6), and nevertheless, “no man knows his burial place” (Deuteronomy 34:6). If the heart does not reveal to the mouth, to whom will the mouth reveal?⁴³The Torah gives three details as to the location of Moses’ burial, and yet it also states that no one knows the exact location. With regard to the redemption, the verse in Isaiah does not give any details as to when it will take place, and states that “the day of vengeance is in My heart,” indicating that God kept it to Himself. Thus, there is certainly no way for anyone to know when it is.

Words of delight. The law [as it was given] to Moshe at Sinai.⁵²The 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.

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.⁵³See Mishnayos Berachos 1:1.

“The words of the wise are like goads, and like nails well fastened are the collectors of wisdom; they are given from one shepherd” (Ecclesiastes 12:11).
“The words of the wise are like goads [kadorvonot]” – like a girls’ ball [kadur shel banot]. Just as the ball is passed from hand to hand and does not fall to the ground, so too, “not one word of it has fallen short…” (Joshua 23:14). Just as they pass the ball with their hands and it does not fall, so too, Moses received the Torah from Sinai and transmitted it to Joshua, and Joshua to the elders, and the elders to the prophets, and the prophets transmitted it to the members of the Great Assembly, etc.
Another matter: “Like goads” – like the goad that guides the cow to plow in order to give life to its owner, so too, matters of Torah guide the heart of those who study them from the path of death to the path of life. It is called by three names, dorvan, malmad, marde’a; malmad, because it trains [melamed] the cow; marde’a, because it imparts knowledge [moreh de’a] to the cow; dorvan, because it causes understanding to dwell [dayer bina] in the cow, in order to plow its furrows to give life to its owner. Can these matters not be inferred a fortiori? If for his cow a person crafts a goad, for his evil inclination, which instigates him [to commit acts that will cause him to be banished] from this world and from the World to Come, all the more so.
“And like nails well fastened [netuim]” – the verse should have said only: “Like trees that are planted [netuim],⁴⁴The term netuim is commonly used in reference to trees, while a different verb is generally used regarding nails. but you say: “And like nails well fastened”? Rather, it teaches that they have the advantage of a plant and the round heads of iron nails.⁴⁵Torah has the advantages of both a plant and a nail in that one who studies it and gains a strong foundation in Torah can flourish and produce more knowledge, while the Torah he has already studied remains firmly ingrained in him like a nail hammered into a board.
Another matter: “Like nails well fastened” – just as the nail, even though you remove it from its place, its impression remains, so, anyone whose iniquities cause the Sages to extend their hand against him,⁴⁶The Sages ostracize or excommunicate him. even if he repents, its impression remains. Another matter: “Like nails well fastened” – all the days of Rabbi Eliezer the people practiced in accordance with the opinion of Rabbi Yehoshua.⁴⁷This was because Rabbi Eliezer was ostracized due to his unwillingness to accept the determination of the majority (see Bava Metzia 59b) (Etz Yosef). After Rabbi Eliezer died, they reverted to their initial practice.⁴⁸In accordance with the opinion of Rabbi Eliezer. Thus, Rabbi Eliezer’s case is an exception to the rule stated above. Although he was ostracized, after his death the decree of ostracism was no longer operative and made no lasting mark; Rabbi Eliezer’s rulings were accepted even more so than during his life (Rabbi David Luria; see also Nidda 7b).
“The collectors of wisdom [baalei asupot]” – when are matters of Torah stated properly? It is when its possessors hear it in gatherings [asupot]. From where is it derived that if one heard from a person of Israel it shall be for him as though he heard from a Sage? It is as the verse states: “That I command you today” (Deuteronomy 6:6).⁴⁹This phrase is written in singular, indicating that the Torah is given to each individual member of Israel. Not as though he heard it from a Sage, but rather from the Sages, as it is stated: “The words of the wise are like goads.” Not as though he heard it from the Sages, but rather from the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men” (Numbers 11:16). Not as though he heard it from the Sanhedrin, but rather as though he heard it from Moses, as it is stated: “They are given from one shepherd”; this is Moses. Not as though he heard it from Moses the shepherd, but rather from the Holy One blessed be He, as it is stated: “From one shepherd,” and “shepherd” is none other than the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). And “one,” is none other than the Holy One blessed be He, as it is stated: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4).
There we learned: A man may not go out with a spiked sandal, and not with a single [sandal] when there is no wound on his foot.⁵⁰Mishna Shabbat 6:2. This mishna is cited here because the verse the midrash is commenting on mentions nails. How many spikes may it have?⁵¹In order for it to be permitted to wear the sandal on Shabbat. Rabbi Yoḥanan said five, corresponding to the five books of the Torah. Rabbi Dosa ben Ḥananya says: Seven, corresponding to the seven days of the week. Rabbi Ḥanina says: Nine, corresponding to the nine months of gestation. Rabbi Yosei ben Ḥanina said: A nail shaped like tongs is not included in the tally of the spikes.
Rabbi Ze’eira [said] in the name of Rabbi Abba bar Zavda:⁵²In the Jerusalem Talmud (Shabbat 6:2) the text reads: Rabbi Ze’eira asked Rabbi Abba bar Zavda. ‘What is [the law] regarding placing them on a shoe for Shabbat?’ He said to him: ‘It is permitted.’ ‘What is [the law] regarding switching them?’⁵³Is it permitted to maintain the total number of spikes in both sandals, but to have more than the permitted number in one sandal and fewer in the other? He said to him: ‘It is permitted.’ ‘What is [the law] regarding placing them one atop the other?’⁵⁴Is it permitted to place all of the spikes on one sandal and none on the other? He said to him: ‘It is permitted.’ Rabbi Ḥiyya would place eleven on this side and thirteen on that side,⁵⁵He would place eleven on one side of the sandal and thirteen on the other side. corresponding to the twenty-four books [of the Bible]; just as the books are twenty-four, so too, the priestly watches are twenty-four; and just as the priestly watches are twenty-four, so too, the spikes are twenty-four.

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 shepherd⁵⁴The acronym of משה רבנו עליו השלום is מרעה [=from one shepherd], and that is why מרעה is spelled without a vav. (Sifsei Chachomim) gave them, Moshe from the Almighty.

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.

And furthermore my son be admonished. More than the uprightness of the words of truth, the words written in the aforementioned books.

“More than that, my son, be careful: Making many books has no end, and much prattle is exertion of the flesh” (Ecclesiastes 12:12).
“More than that [mehema], my son, be careful” – [of] confusion [mehuma], as anyone who introduces more than [these] twenty-four books into his house introduces confusion into his house, such as the book of ben Sira and the book of ben Tigla.⁵⁶Ancient works of wisdom literature. “And much prattle is exertion of the flesh” – as they were given for prattle and were not given for exertion.⁵⁷This is in contradistinction to the twenty-four books of the Bible, whose study requires exertion.

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.⁵⁵See 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 meditate⁵⁶Rashi 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) 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 —

In conclusion after all has been heard, fear God. Do what you can, and let your heart be [directed] toward Heaven.⁵⁷Alternatively, 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)

“The end of the matter, everything having been heard: Fear God and observe His commandments, for that is all of man” (Ecclesiastes 12:13).
“The end of the matter [davar], everything having been heard” – at the end of a person’s speech, everyone proclaims his matters: This so-and-so was upright, this so-and-so was God-fearing. They came and asked Solomon: What is the end of everything? He said to them: The end is a word [davar].⁵⁸A person’s ultimate destiny is determined by what people say about him after his death. Rabbi Levi said: Why is it called dever?⁵⁹Dever means plague, which is often a cause of death. Because it takes [daveir] the good with the wicked. Why are [locusts] called govai? Because they administer the punishment of people and creatures, as when a person departs from the world, the Holy One blessed be He says to the ministering angels: See what the creatures are saying about him: This so-and-so was upright and was God-fearing; immediately, his bier flies in the air.⁶⁰The individual’s soul is lifted to the heaven by the angels.
When Rabbi Levi bar Sisi died, Shmuel’s father ascended and pronounced after him this verse: “The end of the matter, everything having been heard.” To what is Rabbi Levi analogous? To a king who had an orchard and in it there were one hundred vines, and he would produce from it one hundred barrels of wine. That orchard was the most beloved for him of all the orchards that he had. [After some time,] ninety [vines] remained, and he would produce one hundred barrels. Eighty remained, seventy remained, sixty remained, fifty remained, forty remained, thirty remained, twenty remained, ten remained, and he would produce one hundred barrels of wine. One remained, and he would produce one hundred barrels of wine. The king said: This vine is more beloved to me than all the orchards that I have. So too, the Holy One blessed be He said: He is as beloved to me as the entire world. Once he died, they said: “For that is all of man.”⁶¹He was as beloved to God as the totality of humankind.

And preserve His commandments, for this is the whole [duty] of man. Because, for this purpose [only], the entire man was created.

For every deed. That a person performs, God will bring to judgment.⁵⁸Just 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) Therefore, מַעֲשֶׂה is vowelized with a patach, and the cantillation sign is above,⁵⁹I.e., the cantillation sign indicates a slight pause, separating it from the word that follows. (Sifsei Chachomim) since it is not connected to “God.”⁶⁰For every deed, God will bring to the great Judgment Day, and He will publicize it to all mankind whether good or bad. (Targum)

“For every action God will bring to judgment, for every unknown, whether good or evil” (Ecclesiastes 12:14).
“For every action” – Rabbi would interpret these verses, and when he would arrive at one of these six verses, he would weep. These are they: “For behold the Former of mountains, [and Creator of wind, who tells man what is his conversation]” (Amos 4:13). Even matters that do not have substance or sin are written for Him in His ledger. Who writes them? “He who renders dawn, darkness…[the Lord, God of hosts, is His name]” (Amos 4:13).
In addition: “Seek the Lord, all you humble of the earth, [who have performed His judgment; seek righteousness, seek humility. Perhaps you shall be hidden in the day of the Lord’s anger]” (Zephaniah 2:3).
[In addition:] “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will grant favor to the remnant of Joseph]” (Amos 5:15).
And this verse: “For every action God [will bring to judgment, for every unknown, whether good or evil].” “Without knowledge, even the soul is no good” (Proverbs 19:2) – Rabbi Beivai said: [This is likened] to one who was accustomed to engage in relations [with his wife] at sunrise. He forgot⁶²He forgot that the expected time had come for his wife to menstruate, and he was therefore obliged to refrain from engaging in marital relations with her (see Nidda 63b). and engaged in relations before sunrise.⁶³His wife menstruated at that time, and they unwittingly violated the prohibition to engage in relations while she was menstruating. If he did so without knowledge, it is not good,⁶⁴Even if he forgot that he was supposed to separate from her, he bears responsibility. The midrash reads this into the phrase “no good” in the verse in Proverbs. and all the more so if he did so with knowledge. Furthermore, “he who hastens with his feet sins” (Proverbs 19:2).⁶⁵One who rushes down a path leading to sin is held responsible for his sins, even if he committed them unwittingly (Midrash HaMevo’ar).
[This is likened] to one who had two stores before him, one selling slaughtered meat and one selling meat from an unslaughtered carcass, and he forgot and purchased the meat of the unslaughtered carcass. “Without knowledge…no good” (Proverbs 19:2), and all the more so if he did so with knowledge. Furthermore, “he who hastens with his feet sins” (Proverbs 19:2).
Rabbi Yoḥanan interpreted the verse regarding Shabbat. [This is likened] to one who had two paths before him, one smooth and one filled with thorns and pebbles, and he forgot and went on the one in which there were thorns and pebbles.⁶⁶Even though he forgot that there were thorns there, and walking through them would involve detaching some of them from the ground, which constitutes a violation of Shabbat, he is held accountable for this violation. Had he known and gone, all the more so.
Rabbi Yoḥanan and Reish Lakish interpreted this verse.⁶⁷They interpreted “he who hastens with his feet sins” to mean that one should not come to the Temple frequently to bring sacrificial offerings to atone for any sins he may not realize that he has committed; it would be preferable to just be careful to avoid sin. Rabbi Yoḥanan said: With vow offerings and gift offerings it is prohibited; with sin offerings and guilt offerings it is permitted. Reish Lakish said: With vow offerings and gift offerings it is permitted; with sin offerings and guilt offerings it is prohibited.
Rabbi Yehuda ben Rabbi Simon said: If one performs one transgression without knowledge it is not good; if he knew and went and performed [the transgression], all the more so. Therefore, “for every action God will bring to judgment, for every unknown, whether good or evil.” He said: A servant whose master considers his unwitting transgressions like intentional transgressions, does he have recourse?⁶⁸One should avoid sinning even unwittingly.
What is “for every unknown”? That is one who kills a louse in the presence of another person and [the other person] is disgusted.⁶⁹One is punished even for this small offense of causing discomfort to the other person. Shmuel said: This is one who expectorates before another person and [the other person] is disgusted.
What is “whether good or evil”? The school of Rabbi Yannai says: This is one who gives a coin to a poor person in public, as when Rabbi Yannai saw a man who gave a coin to a poor person in public, he said: It would have been preferable had you not given to him, than now, when you gave to him and shamed him.⁷⁰Thus, the verse is indicating that one can be punished even for an act that is inherently good, such as giving charity.
The school of Rabbi Shila says: This is one who gives charity to a woman in private, as he causes her to become suspected.⁷¹Although his intention in giving her charity in secret is noble, his actions may have a detrimental effect; when people notice a man secretly visiting her, they suspect her of illicit activity.
Rava said; This is one who sends uncut meat to his wife on Friday.⁷²The reference is to meat from which the sciatic nerve and forbidden fats have not been removed. Since it is close to Shabbat, she will be in a rush and might not remove all of the prohibited portions. Is this so? But did Rava not send [in this manner]? The daughter of Rav Ḥisda⁷³Rava’s wife was different, as he knew that she [would successfully remove all the prohibited portions]. <“Whether good or evil”.>

And every hidden thing. Even for the unintentional sin.⁶¹Alternatively, 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,⁶²Mesilas 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. e.g., giving charity to the poor in public.⁶³The 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) ⁶⁴The 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.” In conclusion after all has been heard, fear God, etc.