So remember your Creator. There¹ 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.

footnotes: ¹ Mishnayos Avos 3:1.

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

footnotes: 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)

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,³ but as he grows older, it becomes wrinkled and does not shine.⁴

footnotes: 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.⁵

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

Trembling. Trembling.

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

footnotes: 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.

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?”⁷

footnotes: ⁷ II 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.⁸

footnotes: 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,”⁹ 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.¹⁰

footnotes: 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.¹¹

footnotes: 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,¹² as in, “But you did not desire אֲבִיתֶם,”¹³ [and as in,] “I yearned תָּאַבְתִּי for Your salvation.”¹⁴

footnotes: ¹² Alternatively, and understanding [האביונה=בינה] will fail. (Metsudas Dovid) ¹³ Devarim 1:26. ¹⁴ Tehillim 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”¹⁵ רְתֻקוֹת.

footnotes: 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,¹⁶ as in, “the upper springs גֻלוֹת.”¹⁷ ‘וְתָרֻץ’ is an expression of shattering.¹⁸

footnotes: 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,¹⁹ which is thick and cracks upon his death.

footnotes: 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.²⁰ 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,”²¹ 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,”²² as long as the kingship of the House of Dovid still endures, as it is stated, “And He chose Dovid, His servant,”²³ as long as Yerusholayim still endures, about which it is stated, “the city that I have chosen,”²⁴ as long as the Beis [Hamikdosh] still endures, about which it is stated, “And now I have chosen and sanctified this House,”²⁵ [and] as long as you still endure, as it is stated, “and Adonoy has chosen you.”²⁶

footnotes: 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.”²⁷

footnotes: 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.”²⁸

footnotes: 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.”²⁹

footnotes: 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.”³⁰

footnotes: 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.³¹)

footnotes: 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 son³² of Elnasan, which were wide open [for guests].

footnotes: 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.”³³

footnotes: 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.”³⁴

footnotes: 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.”³⁵

footnotes: 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.”³⁶ 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.

footnotes: 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.”³⁷ Now, if its thickness is only six, it cannot stand, and you say that, “he set it up in the plain of Dura”?³⁸ 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.”³⁹

footnotes: 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;”⁴⁰ [and] “you are Man.”⁴¹

footnotes: 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.”⁴² 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.

footnotes: 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.”⁴³

footnotes: ⁴³ Tehillim 19:11.

And the pitcher is broken at the fountain. The pitcher of Baruch the son of Neiriyah⁴⁴ on the fountain of Yirmiyahu.⁴⁵ 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.

footnotes: 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.⁴⁶

footnotes: 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.

And the dust returns, etc. They came from Bavel and they returned to Bavel.⁴⁷

footnotes: 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.

Vanity of vanities. I see in the world.

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

footnotes: 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.

And besides that Koheles was wise. More than what is written in this book”⁴⁹ Koheles was more [=יוֹתֵר wise.

footnotes: 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 handles⁵⁰ for the Torah, like a basket which has no handles with which to grasp it, and he came along and made handles for it,⁵¹) 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.

footnotes: 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

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.⁵²

footnotes: 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.

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.⁵³

footnotes: 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 shepherd⁵⁴. (Sifsei Chachomim) gave them, Moshe from the Almighty.

footnotes: 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.

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.⁵⁵

footnotes: 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 meditate⁵⁶) 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 —

footnotes: 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

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

footnotes: 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.

For every deed. That a person performs, God will bring to judgment.⁵⁸ Therefore, מַעֲשֶׂה is vowelized with a patach, and the cantillation sign is above,⁵⁹) since it is not connected to “God.”⁶⁰

footnotes: 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.⁶¹

footnotes: 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,⁶² e.g., giving charity to the poor in public.⁶³) ⁶⁴ In conclusion after all has been heard, fear God, etc.

footnotes: 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.”