| 1And remember your Creator in the days of your youth, before the days of evil come, and years arrive, about which you will say, "I have no desire in them." |
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אוּזְכֹר֙ אֶת־בּ֣וֹרְאֶ֔יךָ בִּימֵ֖י בְּחֽוּרֹתֶ֑יךָ עַ֣ד אֲשֶׁ֤ר לֹֽא־יָבֹ֨אוּ֙ יְמֵ֣י הָֽרָעָ֔ה וְהִגִּ֣יעוּ שָׁנִ֔ים אֲשֶׁ֣ר תֹּאמַ֔ר אֵֽין־לִ֥י בָהֶ֖ם חֵֽפֶץ: |
| And remember your Creator. There (Avoth 3:1) we learned: Akabia the son of Mahalalel says: Reflect upon three things etc. And he derived it from this verse: And remember your Creator (בּוֹרְאֶיךָ) that you will give an accounting and reckoning before Him; and remember your pit (בּוֹרֶךָ), your grave, a place of earth, maggots, and worms; and remember your well (בְּאֵרֶךְ), the well that flows from its source: that is the putrid droplet of seed and semen. |
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וּזְכֹר אֶת בּוֹרְאֶיךָ.
תַּמָּן תְּנִינָן, עֲקַבְיָא בֶּן מַהֲלַלְאֵל אוֹמֵר: הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְכוּ', וּמִמִּקְרָא זֶה דָּרֶשׁ: "וּזְכוֹר אֶת בּוֹרְאֶךָ", שֶׁתִּתֵּן דִּין וְחֶשְׁבּוֹן לְפָנָיו. "וּזְכוֹר אֶת בּוֹרֶךָ" קִבְרְךָ, מְקוֹם עָפָר, רִמָּה וְתוֹלֵעָה. "וּזְכוֹר בְּאֵרֶךָ", בְּאֵר שֶׁנָּבַעְתָּ מִמְּקוֹרָהּ, הִיא טִפָּה סְרוּחָה שֶׁל זֶרַע וְשֶׁל לוֹבֶן:
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| the days of evil. the days of old age and feebleness. |
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יְמֵי הָרָעָה.
יְמֵי הַזִּקְנָה וְהַחַלָּשׁוּת:
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| 2Before the sun, the light, the moon, and the stars darken, and the clouds return after the rain. |
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בעַ֠ד אֲשֶׁ֨ר לֹֽא־תֶחְשַׁ֤ךְ הַשֶּׁ֨מֶשׁ֙ וְהָא֔וֹר וְהַיָּרֵ֖חַ וְהַכּֽוֹכָבִ֑ים וְשָׁ֥בוּ הֶֽעָבִ֖ים אַחַ֥ר הַגָּֽשֶׁם: |
| Before the sun… darken. Our Sages said: This is the forehead, which gives light and shines on a young man, but when he grows old, it becomes wrinkled and does not shine. |
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עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ.
אָמְרוּ רַבּוֹתֵינוּ, זוּ פַדַּחַת, שֶׁהִיא מְאִירָה וּמַצְהֶבֶת בְּאָדָם בָּחוּר, וּכְשֶׁמַּזְקֶנֶת, הִיא מַעֲלַת מְמָטִין וְאֵין מַצְהֶבֶת:
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| and the light. This is the nose, which is the form of the features of the face. |
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וְהָאוֹר.
זֶה הַחוֹטֶם שֶׁהוּא תוֹאַר קְלַסְתֵּר פָּנִים:
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| and the moon. This is the soul, which gives light for a person, for once it is taken away from him, he ceases to have light in his eyes. |
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וְהַיָּרֵחַ.
זוּ נְשָׁמָה שֶׁמְּאִירָה לָאָדָם, שֶׁכֵּיוָן שֶׁנִּטְּלָה הֵימֶנּוּ, אֵין לוֹ מְאוֹר הָעֵינָיִם:
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| and the stars. These are the cheeks, the pomegranates of the face, called pomels (cheekbones) of the cheeks, which shine. |
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וְהַכּוֹכָבִים.
אֵלּוּ הַלְּסָתוֹת, רוּמָנֵי דְאַפֵּי, שֶׁקוֹרִין פומלי"ש שֶׁל לְחָיַיִם שֶׁמַּצְהִיבִים:
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| and the clouds return after the rain. The dimming of the light will come after the tears of the weeping for the many troubles that passed over him. |
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וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם.
תָּבוֹא כְּהִיַּית הַמָּאוֹר אַחַר דִּמְעוֹת הַבֶּכִי מִכַּמָּה צָרוֹת שֶׁעָבְרוּ עָלָיו:
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| 3On the day that the keepers of the house tremble, and the mighty men are seized by cramps, and the grinders cease since they have become few, and those who look out of the windows become darkened. |
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גבַּיּ֗וֹם שֶׁיָּזֻ֨עוּ֙ שֹֽׁמְרֵ֣י הַבַּ֔יִת וְהִֽתְעַוְּת֖וּ אַנְשֵׁ֣י הֶחָ֑יִל וּבָֽטְל֤וּ הַטֹּֽחֲנוֹת֙ כִּ֣י מִעֵ֔טוּ וְחָֽשְׁכ֥וּ הָֽרֹא֖וֹת בָּֽאֲרֻבּֽוֹת: |
| . |
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שֶׁיָּזֻעוּ.
יַרְתִּיתוּ:
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| the keepers of the house. These are the ribs and the flanks, which protect the entire body cavity. |
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שֹׁמְרֵי הַבַּיִת.
אֵלּוּ הַצְּלָעוֹת וְהַכְּסָלִים הַמְגִינִים עַל כָּל חֲלַל הַגּוּף:
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| and the mighty men are seized by cramps. Heb. וְהִתְעַוְּתוּ. עִוּוּת, called crampe, will seize them. וְהִתְעַוְּתוּ is encranpiront in Old French, will be seized with cramp. |
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וְהִתְעַוְּתוּ.
יֹאחֲזֵם עִוּוּת שֶׁקּוֹרִין קראנפ"ף. וְהִתְעַוְּתוּ, אנקרופירונ"ט בְּלַעַ"ז:
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| the mighty men. These are the legs, upon which the body supports itself. |
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אַנְשֵׁי הֶחָיִל.
אֵלּוּ הַשּׁוֹקַיִם, שֶׁנִּשְׁעָן כָּל הַגּוּף עֲלֵיהֶם:
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| and the grinders cease. These are the teeth. |
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וּבָטְלוּ הַטֹּחֲנוֹת.
אֵלּוּ הַשִּׁנַּיִם:
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| since they have become few. In old age, most of his teeth fall out. |
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כִּי מִעֵטוּ.
לְעֵת זִקְנָה רֹב שִׁנָּיו נוֹשְׁרוֹת:
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| and those who look out of the windows. These are the eyes. |
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הָרֹאוֹת בָּאֲרֻבּוֹת.
אֵלּוּ הָעֵינַיִם:
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| 4And the doors shall be shut in the street when the sound of the mill is low, and one shall rise at the voice of a bird, and all the songstresses shall be brought low. |
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דוְסֻגְּר֤וּ דְלָתַ֨יִם֙ בַּשּׁ֔וּק בִּשְׁפַ֖ל ק֣וֹל הַֽטַּֽחֲנָ֑ה וְיָקוֹם֙ לְק֣וֹל הַצִּפּ֔וֹר וְיִשַּׁ֖חוּ כָּל־בְּנ֥וֹת הַשִּֽׁיר: |
| And the doors shall be shut. These are his orifices. |
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וְסֻגְרוּ דְלָתַיִּם.
אֵלּוּ נְקָבָיו:
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| when the sound of the mill is low. the sound of the mill grinding the food in his intestines, and that is the stomach. |
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בִּשְׁפַל קוֹל הַטַּחֲנָה.
קוֹל רֵחַיִם הַטּוֹחֲנִים מַאֲכָל שֶׁבְּמֵעָיו, וְהוּא הַקֻרְקְבָן וְהַמְּסֵס:
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| and one shall rise at the voice of a bird. For even the voice of a bird awakens him from his sleep since he has become old. |
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וְיָקוּם לְקוֹל הַצִּפּוֹר.
שֶׁאֲפִילוּ קוֹל צִפּוֹר מְנַעַרְתּוֹ מִשֵּׁנָתוֹ מִשֶּׁהִזְקִין:
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| and all the songstresses shall be brought low. Heb. וְיִשַּׁחוּ. All the sounds of musical instruments seem to him like conversation (שִׂיחָה). Its apparent meaning is like its simple interpretation, that יִשַּׁחוּ is like יִשְׁפָּלוּ, shall be brought low. All the singers and songstresses shall be low in his eyes, and so did Barzilai the Gileadite say to David, (II Sam. 19:36): “or can I still listen to the voice of singers and songstresses?” |
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וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר.
כָּל קוֹלוֹת שֶׁל כְּלֵי הַשִּׁיר דּוֹמוֹת עָלָיו כְּשִׂיחָה, וּלְפִי פְּשׁוּטוֹ מַשְׁמָעוֹ. "יִשַּׁחוּ" כְּמוֹ "יִשְׁפְּלוּ". כָּל שָׁרִים וְשָׁרוֹת יִהְיוּ שְׁפָלִים בְּעֵינָיו, וְכֵן בַּרְזִילַי הַגִּלְעָדִי אָמַר לְדָוִד: "אִם אֶשְׁמַע עוֹד בְּקוֹל שָׁרִים וְשָׁרוֹת"?
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| 5Also from the high places they will fear, and terrors on the road, and the almond tree will blossom, and the grasshopper will drag itself along, and sexual desire will fail, for man goes to his everlasting home, and the mourners go about in the street. |
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הגַּ֣ם מִגָּבֹ֤הַּ יִירָ֨א וּ֙ וְ חַתְחַתִּ֣ים בַּדֶּ֔רֶךְ וְיָנֵ֤אץ הַשָּׁקֵד֙ וְיִסְתַּבֵּ֣ל הֶֽחָגָ֔ב וְתָפֵ֖ר הָֽאֲבִיּוֹנָ֑ה כִּֽי־הֹלֵ֤ךְ הָֽאָדָם֙ אֶל־בֵּ֣ית עֽוֹלָמ֔וֹ וְסָֽבְב֥וּ בַשּׁ֖וּק הַסּֽוֹפְדִֽים: |
| Also from the high places they will fear. from the mounds and bumps in the streets: he is afraid to go out into the street lest he stumble on them. |
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גַּם מִגָּבֹהַּ יִירָאוּ.
מְגַּבְשׁוּשִׁית וּתְלוּלִיּוֹת שֶׁבָּרְחוֹבוֹת, הוּא דוֹאֵג לָצֵאת לַשּׁוּק, פֶּן יִכָּשֵׁל בָּהֶם:
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| and terrors on the road. Heb. וְחַתְחַתִּים. He has many fears and terrors on the road. חַתְחַתִּים This is a word consisting of doubled language, like גַלְגַלִים, wheels, קַשְׂקַשִׂים, scales, זַלְזַלִים, tendrils. |
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וְחַתְחַתִּים בַּדֶּרֶךְ.
אֵימוֹת וְחִתּוֹת הַרְבֵּה בַדְּרָכִים יֵשׁ לוֹ. חַתְחַתִּים לָשׁוֹן כָּפוּל הוּא בַתֵּבָה, כְּמוֹ "גַּלְגַּלִּים", "קַּשְׂקַּשִּׂים", "זַלְזַלִּים":
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| and… blossoms. Heb. וְיָנֵאץ, an expression of (Song 7:13): “whether the pomegranates have blossomed (הֵנֵצוּ),” for the “aleph” in it is not pronounced. Our Rabbis said: This is the haunch, hanche in French, into which the hip bone is thrust, and in his old age, the flesh is emaciated, and the bone protrudes, like the blossom of a tree which protrudes. |
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וְיָנֵאץ.
לְשׁוֹן "הֵנֵצוּ הָרִמּוֹנִים", שֶׁהֲרֵי הָא' לֹא נִקְרֵאת בָּהּ. אָמְרוּ רַבּוֹתֵינוּ זוּ קְלִבוֹסֶת, הנק"א בְּלַעַ"ז, שֶׁעֶצֶם הָיָּרֵךְ תָּקוּעַ בָּהּ, וּבְזִקְנוּתוֹ, בְּשָׂרוֹ כָחוּשׁ וְהָעֶצֶם בּוֹלֵט כְּמוֹ נֵץ הָאִילָן, שֶׁהוּא בוֹלֵט:
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| the almond tree. Heb. הַשָׁקֵד, an almond tree, i.e., old age will spring upon him like this almond tree, which hastens to blossom before all the other trees. |
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הַשָּׁקֵד.
אִילָן שֶׁל שְׁקֵדִים, כְּלוֹמַר שֶׁתִּקְפּוֹץ הַזִּקְנָה עָלָיו כְּשָׁקֵד זֶה הַמְמַהֵר לְהָנִיץ לִפְנֵי כָל הָאִילָנוֹת:
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| and the grasshopper will drag itself along. These are the buttocks, for his buttocks will seem to him to be as one who bears a heavy burden. וְיִסְתַּבֵּל, ert porfessez in Old French, and will be overburdened. |
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וְיִסְתַּבֵּל הֶחָגָב.
אֵלּוּ הָעֲגָבוֹת, שֶׁתִּהְיוּ עַגְבוֹתָיו דּוֹמוֹת עָלָיו כְּסוֹבֵל מַשָּׂא כָבֵד. וְיִסְתַּבֵּל אישדריי"ד שורפיישי"ן בְּלַעַ"ז:
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| and the sexual desire will fail. the desire for women; for he will have no urge to be intimate with women. הָאֲבִיוֹנָה, means desire, like (Deut. 1:26): “But you did not want (אֲבִיתֶם)” (Ps. 119:174): “I yearned (תָּאַבְתִּי) for Your salvation.” |
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וְתָפֵר הָאֲבִיּוֹנָה.
חֶמְדַּת תַּאֲוַת נָשִׁים, שֶׁאֵינוֹ נִזְקָק לְנָשִׁים לְתַשְׁמִישׁ. אֲבִיּוֹנָה תַּאֲוָה, כְּמוֹ "וְלֹא אֲבִיתֶם", "תָּאַבְתִּי לִישׁוּעָתְךָ":
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| 6Before the silver cord snaps, and the golden fountain is shattered, and the pitcher breaks at the fountain, and the wheel falls shattered into the pit. |
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ועַ֣ד אֲשֶׁ֤ר לֹֽא־יֵֽרָתֵק֙ (כתיב יֵֽרָחֵק֙) חֶ֣בֶל הַכֶּ֔סֶף וְתָרֻ֖ץ גֻּלַּ֣ת הַזָּהָ֑ב וְתִשָּׁ֤בֶר כַּד֙ עַל־הַמַּבּ֔וּעַ וְנָרֹ֥ץ הַגַּלְגַּ֖ל אֶל־הַבּֽוֹר: |
| Before the silver cord snaps. This is the spinal cord, which is as white as silver, and when he dies, its marrow diminishes and empties out and dries and becomes crooked within the vertebrae, and it becomes like a chain. יֵרָתֵק is an expression of silver chains (רְתֻקוֹת). |
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עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף.
זֶה חוּט הַשֶּׁדְרָה שֶׁהוּא לָבָן כְּכֶסֶף, וּבְמוֹתוֹ חָסֵר מוֹחוֹ וּמִתְרוֹקֵן וְיָבֵשׁ וּמִתְעַקֵּם בְּתוֹךְ הַחֻלְיוֹת וְנַעֲשֶׂה כְשַׁלְשֶׁלֶת. "יֵרָתֵק" לְשׁוֹן "רְתֻקוֹת כֶּסֶף":
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| and the golden fountain is shattered. This is the male organ, which emits a flow of water (urine), which flows like a fountain, like (Josh. 15:19): “the upper springs (גֹת).” וְתָרֻץ is an expression of shattering (רְצִיצָה). |
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וְתָרֻץ גֻּלַּת הַזָּהָב.
זֶה הָאַמָּה שֶׁהָיָה מְקַלַּחַת מַיִם וְנוֹבַעַת כְּמַעֲיָן, כְּמוֹ "גֻלוֹת עִלִּיּוֹת". "וְתָרֻץ" לְשׁוֹן רְצִיצָה:
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| and the pitcher breaks at the fountain. This is the stomach, which is thick and splits upon his death. |
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וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ.
זֶה הַכֶּרֶס, שֶׁהִיא עָבָה וְנִבְקַעַת בְּמוֹתוֹ:
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| and the wheel falls shattered into the pit. The eyeball will be shattered within its socket. According to its simple interpretation, this is a wheel with which they draw water from the cistern. So is this entire matter expounded in Tractate Shabbath (151b 152a). Midrash Kinoth (Lam. Rabbah, Proem 23), however, interprets it as referring to all Israel: [1] |
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וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר.
יִתְרוֹצֵץ גַּלְגַּל הָעַיִן בְּתוֹךְ גּוּמָא, וּלְפִי פְשׁוּטוֹ, גַּלְגַּל שֶׁדּוֹלִין בּוֹ מַיִם מִן הַבּוֹר. כַּךְ נִדְרָשׁ כָּל הָעִנְיָן בְּמַסֶּכֶת שַׁבָּת. וּמִדְרַשׁ קִינוֹת פּוֹתְרוֹ כְּנֶגֶד כָּל יִשְׂרָאֵל.
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| And remember your Creator in the days of your youth. As long as your you are still called chosen, as long as the priesthood still endures, as it is said (I Sam. 2:28): “And I did choose him from all the tribes of Israel to be My priest;” as long as the covenant of the Levites still endures, as it is said (Deut. 18:5): “For the Lord your God has chosen him out of all your tribes;” as long as the kingdom of the House of David still endures, as it is said (Ps. 78:70): “And He chose His servant David;” as long as Jerusalem still endures, as it is said (I Kings 11:32): “the city that I have chosen;” as long as the chosen Temple still endures, about which it is stated (II Chron. 7:16): “And now I have chosen and consecrated this House;” as long as you still endure, as it is said (Deut. 7:6): “the Lord your God has chosen you.” |
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וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ.
בְּעוֹד שֶׁהַבְּחוּרוֹת שֶׁבָּכֶם קַיֶּמֶת, בְּעוֹד שֶׁהַכְּהֻנָּה קַיֶּמֶת, שֶׁנֶּאֱמַר, "וּבָחֹר אֹתוֹ מִכָּל שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן". בְּעוֹד שֶׁהַלְוִיָּה קַיֶּמֶת, שֶׁנֶּאֱמַר, "כִּי בוֹ בָּחַר ה' אֱלֹהֶיךָ מִכָּל שְׁבָטֶיךָ". בְּעוֹד שֶׁמַּלְכוּת בֵּית דָּוִד קַיֶּמֶת, שֶׁנֶּאֱמַר, "וַיִּבְחַר בְּדָּוִד עַבְדּוֹ". בְּעוֹד שֶׁיְּרוּשָׁלַיִם קַיֶּמֶת, שֶׁנֶּאֱמַר בָּהּ "הָעִיר אֲשֶׁר בָּחַרְתִּי בָהּ". בְּעוֹד שֶׁבֵּית הַבְּחִירָה קַיֶּמֶת, שֶׁנֶּאֱמַר בָּה "וְעַתָּה בָּחַרְתִּי וְהִקְדַּשְׁתִּי. . . הַבַּיִת הַזֶּה". בְּעוֹד שֶׁאַתֶּם קַיָּמִים, שֶׁנֶּאֱמַר, "וּבְךָ בָּחַר ה'".
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| before the days of evil come. These are the days of the exile. [2] |
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עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה.
אֵלּוּ יְמֵי הַגּוֹלָה.
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| Before the sun… darken. This is the kingdom of the House of David of which it is written (Ps. 89:37): “And his throne is like the sun before Me.” |
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עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ.
זוּ מַלְכוּת בֵּית דָּוִד, שֶׁנֶּאֱמַר: "וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי":
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| and the light. This is the Torah, as it is said (Prov. 6:23): “For a commandment is a candle and the Torah is light.” |
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וְהָאוֹר.
זוּ תוֹרָה, שֶׁנֶּאֱמַר, "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר".
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| and the moon. This refers to the Sanhedrin, of which we learned (Sanh. 4:3): “The seating of the Sanhedrin was in the shape of a semi-circular threshing floor.” |
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וְהַיָּרֵחַ.
זוּ סַנְהֶדְרִין, דִּתְנַן סַנְהֶדְרִין הָיְתָה כַּחֲצִי גֹרֶן עֲגוּלָּה:
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| and the stars. These are the Rabbis, as it is said (Dan. 12:3): “and those who bring the multitudes to righteousness are like the stars.” |
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וְהַכּוֹכָבִים.
אֵלּוּ הָרַבָּנִים, שֶׁנֶּאֱמַר, "וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים":
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| and the clouds return after the rain. calamity after harsh calamity. You find concerning all the harsh prophecies that Jeremiah prophesied about them, that they befell them only after the destruction of the Temple. [3] |
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וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם.
צָרָה אַחַר צָרָה קָשָׁה. אַתָּה מוֹצֵא בְכָל הַנְּבוּאוֹת הַקָּשׁוֹת שֶׁנִּתְנַבֵּא עֲלֵיהֶם יִרְמְיָה, לֹא בָּאוּ עֲלֵיהֶם אֶלָּא לְאַחַר חֻרְבַּן הַבָּיִת:
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| On the day that the keepers of the house tremble. This refers to the watches of the priests and the Levites. |
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בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת.
אֵלוּ מִשְׁמְרוֹת כְּהֻנָּה וּלְוִיָּה:
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| and the mighty men are seized by cramps. These are the priests, who are mighty in strength. Said Rabbi Abba bar Kahana: Aaron lifted twenty-two thousand Levites in one day. Said Rabbi Hanina: The bird’s crop is a light thing, yet the priest would throw it more than thirty cubits. |
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וְהִתְעַוְּתוּ אַנְשֵׁי הֶחָיִל.
אֵלּוּ הַכֹּהֲנִים שֶׁהֵם גִּבּוֹרִים בְּכֹחַ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא: כ"ב אֶלֶף לְוִיִּם הֵנִיף אַהֲרֹן בְּיוֹם אֶחָד. אָמַר רַבִּי חֲנִינָא: הַמֻּרְאָה הַזֶּה דָּבָר קַל הִיא, וְהַכֹּהֵן זוֹרְקָהּ יוֹתֵר מִשְּׁלשִׁים אַמָּה:
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| and the grinders cease. These are the great collections of Mishnah: the Mishnah of Rabbi Akiva, the Mishnah of Rabbi Hiyya, and the Mishnah of Bar Kappara. |
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וּבָטְלוּ הַטֹּחֲנוֹת.
אֵלּוּ הַמִּשְׁנַיּוֹת הַגְּדוֹלוֹת. מִשְׁנַת רַבִּי עַקִיבָא וּמִשְׁנַת רַבִּי חִיָּא וּמִשְׁנַת בַּר קַפָּרָא:
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| and those who look… become darkened. that the Talmud will be forgotten from the heart. [4] |
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וְחָשְׁכוּ הָרֹאוֹת.
שֶׁיִּשְׁתַּכַּח הַגְּמָרָא מִן הַלֵּב:
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| And the doors are shut in the street. for example, the doors of Nehushta the son (read: the daughter) of Elnathan, which were wide open. |
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וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק.
כְּגוֹן דַּלְתֵי נְחוּשְׁתָּא בֶּן אֶלְנָתָן שֶׁהָיוּ פְּתוּחִים לָרְוָחָה:
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| when the sound of the mill is low. because they did not engage in the words of Torah. Said Rabbi Samuel: Israel is compared to the grinding of the millstones; just as the millstones are idle neither by day nor by night, here too, (Josh. 1:8): “you shall meditate therein day and night.” |
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בִּשְׁפַל קוֹל הַטַּחֲנָה.
עַל יְדֵי שֶׁלֹּא נִתְעַסְּקוּ בַתּוֹרָה. אָמַר רַבִּי שְׁמוּאֵל, נִמְשְׁלוּ יִשְׂרָאֵל לִטְחִינַת הָרֵחַיִם, מָה רֵחַיִם אֵינָן בְּטֵלוֹת לֹא בַּיּוֹם וְלֹא בַלַּיְלָה, אַף כַּאן: "וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה":
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| and one rises at the voice of a bird. This is the wicked Nebuchadnezzar. Rabbi Levi said: For eighteen years a heavenly voice went forth and in Nebuchadnezzar’s palace and proclaimed: “Wicked slave, go and destroy your Master’s House because His children disobey Him.” |
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וְיָקוּם לְקוֹל הַצִּפּוֹר.
זֶה נְבוּכַדְנֶאצַּר הָרָשָׁע. אָמַר רַבִּי לֵוִי: י"ח שָׁנָה הָיְתָה בֶת קוֹל יוֹצֵאת וּמְפוֹצֶצֶת בַּפַּלְטִין שֶׁל נְבוּכַדְנֶאצַּר: "עַבְדָּא בִישָׁא, זִיל אַחֲרִיב בֵּיתֵיהּ דְּמָרָךְ, דִּבְנֵי מָרָךְ לָא שָׁמְעִין לֵיהּ":
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| and all the songstresses are brought low. (Isa. 24:9): “In song, they shall not drink wine.” [5] |
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וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר.
"בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן:
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| Also from the Most High they fear. He was afraid of He Who is Supreme in the universe, and his heart was concerned lest He do to him as He did to his predecessors. |
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גַּם מִגָּבֹהַּ יִירָאוּ.
מִגָּבֹהַּ שֶׁל עוֹלָם יִתְיָירֵא וְיִדְאַג לִבּוֹ, פֶּן יַעֲשֶׂה בּוֹ כַּאֲשֶׁר עָשָׂה בָרִאשׁוֹנִים:
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| and terrors on the road. Because of this, he will seek omens and portents [to see if] he will succeed on the way that he will go, as it is stated (Ezek. 21:26): “For the king of Babylon stood at the crossroads, to divine; he furbished the arrows, he inquired of the teraphim.” |
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וְחַתְחַתִּים בַּדֶּרֶךְ.
מִתּוֹךְ כַּךְ, יְבַקֵּשׁ לוֹ אוֹתוֹת וּרְמָזִים אִם יַצְלִיחַ בַּדֶּרֶךְ שֶׁיֵּלֵךְ, כְּעִנְיָן שֶׁנֶּאֱמַר: "כִּי עָמַד מֶלֶךְ בָּבֶל אֶל אֵם הַדֶּרֶךְ. . . לִקְסָם, קִלְקַל בַּחִצִּים, שָׁאַל בַּתְּרָפִים":
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| and the almond tree will blossom. Jeremiah’s prophecy will grow, as it is said (Jer. 1:11): “I see the rod of an almond tree.” Said Rabbi Eliezer: This almond tree, from the time it blossoms until its fruits are ripe, are twenty-one days. Likewise, from the seventeenth of Tammuz until the ninth of Av are twenty-one days. |
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וְיָנֵאץ הַשָׁקֵד.
תִּצְמַח נְבוּאַת יִרְמְיָה, שֶׁנֶּאֱמַר, "מַקֵּל שָׁקֵד אֲנִי רֹאֶה". אָמַר רַבִּי אֶלְעָזָר, הַשָּׁקֵד הַזֶּה, מִשָּׁעָה שֶׁהוּא מֵצִיץ עַד גְּמַר פֵּרוֹתָיו כ"א יוֹם. כַּךְ, מִי"ז בְּתַמּוּז עַד תִּשְׁעָה בְאָב כ"א יוֹם:
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| and the grasshopper will drag itself along. This is Nebuchadnezzar’s image (Dan. 3:1): “its height sixty cubits, its width six cubits.” Now, if its thickness is not six, it cannot stand, and you say that, “he set it up in the plain of Dura?” Said Rav Beivai: They set it up and it fell; they set it up and it fell, until they brought all the gold in Jerusalem and poured it out as a base on its feet, to fulfill what is stated (Ezek. 7:19): “and their gold will be repugnant.” |
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וְיִסְתַּבֵּל הֶחָגָב.
זֶה צַלְמוֹ שֶׁל נְבוּכַדְנֶאצַּר. "רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵּהּ אַמִּין שִׁית". וְאִם אֵין עָבְיוֹ אֶלָּא שֵׁשׁ, אֵינוֹ יָכוֹל לַעֲמוֹד, וְאַתְּ אָמַרְתְּ: "אַקִימֵהּ בְּבִקְעַת דוּרָא"? אָמַר רַב בִּיבִּי, מַעֲמִידִין אוֹתוֹ וְנוֹפֵל, עַד שֶׁהֵבִיאוּ כָל זָהָב שֶׁבִּירוּשָׁלַיִם וְשָׁפְכוּ דִימוֹס עַל רַגְלָיו לְקַיֵּים מַה שֶׁנֶּאֱמַר: "וּזְהָבָם לְנִדָּה וְלָמַס יִהְיֶה":
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| and the avionah fails. This is the ancestral merit; the support of your Patriarchs will fail; accordingly, אֲבִיוֹנָה is derived from אָב, father. |
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וְתָפֵר הָאֲבִיּוֹנָה.
זוּ זְכוּת אָבוֹת. תּוּפַר מִשְׁעֶנֶת אָבוֹת שֶׁלָּכֶם, וְיִהְיֶה "הָאֲבִיּוֹנָה" מִלְּשׁוֹן "אָב":
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| for man goes. Israel, who were called (Ezek. 36:37) “men like a flock of sheep;” (ibid. 34:31) “you are men.” |
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כִּי הוֹלֵךְ הָאָדָם.
יִשְׂרָאֵל שֶׁנִּקְרָא "צֹאן אָדָם," "אָדָם אַתֶּם":
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| to his everlasting home. They came from Babylon, and they returned to Babylon. Terah, the father of Abraham, was from the other side of the river [Euphrates]. |
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אֶל בֵּית עוֹלָמוֹ.
מִבָּבֶל בָּאוּ, לְבָבֶל חָזְרוּ. תֶּרַח אֲבִי אַבְרָהָם מֵעֵבֶר הַנָּהָר הָיָה:
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| and the mourners go about in the street. The exile of Jeconiah preceded the exile of Zedekiah by eleven years. When Nebuchadnezzar exiled the exile of Zedekiah in neck irons, the exile of Jeconiah came out toward Nebuchadnezzar against their will, with the rest of the city dwellers, to praise him, that he was a hero and a victor, and they would see the captives and ask them, each one about his kinsman, what happened to him, and they would answer them, (Jer. 15:2): “Such as are for death to death, and such as are for captivity to captivity, and such as are for the sword to the sword.” And they would praise with one hand, and with their other hand, they would clap their hands and beat their sides in mourning for their brothers and for their children. [6] |
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וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים.
גָּלוּת יְכָנְיָה קָדְמָה לְגָלוּת צִדְקִיָּה י"א שָׁנָה. כְּשֶׁהֶגְלָה נְבוּכַדְנֶאצַּר אֶת גָּלוּת צִדְקִיָּהוּ בְּקוֹלָרִין, הָיוּ יוֹצְאִין גָּלוּת יְכָנְיָה לִקְרַאת נְבוּכַדְנֶאצַּר עַל כָּרְחָן עִם שְׁאָר בְּנֵי הָעִיר לְקַלְּסוֹ שֶׁהוּא גִבּוֹר וּמַצְלִיחַ, וְהָיוּ רוֹאִין אֶת הַשְּׁבוּיִם וְשׁוֹאֲלִין אוֹתָם אִישׁ עַל קְרוֹבוֹ, מַה נַעֲשָׂה בוֹ, וְהָיוּ מְשִׁיבִין אוֹתָן: "אֲשֶׁר לַמָּוֶת לַמָּוֶת, וַאֲשֶׁר לַשֶּׁבִי לַשֶּׁבִי, וַאֲשֶׁר לַחֶרֶב לַחֶרֶב", וְהָיוּ מְקַלְּסִּין בְּיָדָם אַחַת, וּבְיָדָם אַחֶרֶת מְסַפְּקִין וּמְטַפְּחִין הֶסְפֵּד עַל אֲחֵיהֶם וְעַל בְּנֵיהֶם:
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| before the silver cord snaps. This is the genealogical chain. |
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עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף.
זוּ שַׁלְשֶׁלֶת יוֹחֲסִין:
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| and the golden fountain is shattered. These are the words of Torah, as it is said (Ps. 19:11) “They are to be desired more than gold.” |
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וְתָרֻץ גֻּלַּת הַזָּהָב.
אֵלוּ דִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר, "הַנֶּחֱמָדִים מִזָּהָב":
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| and the pitcher breaks at the fountain. The pitcher of Baruch the son of Neriah on the fountain of Jeremiah. They were both exiled to Babylon and stopped their studies because of the hardship of the journey. At first, they were exiled to Egypt, for Johanan the son of Kareah exiled them, and when Nebuchadnezzar destroyed Egypt, he exiled them to Babylon. |
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וְתִשָּׁבֶר כַּד עַל הַמַּבּוּע.
כַּדּוֹ שֶׁל בָּרוּךְ בֶּן נֵרִיָּה עַל מַבּוּעוֹ שֶׁל יִרְמְיָהוּ, שֶׁשְּׁנֵיהֶם גָּלוּ לְבָבֶל וּפָסְקוּ מִלִּמּוּדָם בְּעִנּוּי הַדֶּרֶךְ. תְּחִלָּה גָּלוּ לְמִצְרַיִם, שֶׁהֶגְלָם יוֹחָנָן בֶּן קָרֵחַ, וּכְשֶׁהֶחֱרִיב נְבוּכַדְנֶאצַּר אֶת מִצְרַיִם, הֶגְלָם לְבָבֶל:
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| and the wheel falls shattered into the pit. This is Babylon, which is the depository of the world. |
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וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר.
זוּ בָבֶל שֶׁהִיא זוּטָא שֶׁל עוֹלָם:
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| 7And the dust returns to the earth as it was, and the spirit returns to God, Who gave it. |
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זוְיָשֹׁ֧ב הֶֽעָפָ֛ר עַל־הָאָ֖רֶץ כְּשֶֽׁהָיָ֑ה וְהָר֣וּחַ תָּשׁ֔וּב אֶל־הָֽאֱלֹהִ֖ים אֲשֶׁ֥ר נְתָנָֽהּ: |
| And the dust returns, etc.. They came from Babylon and they returned to Babylon. |
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וְיָשֹׁב הֶעָפָר וְגוֹ'.
מִבָּבֶל בָּאוּ, לְבָבֶל חָזְרוּ:
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| and the spirit returns. This is the holy spirit, for as soon as the holy spirit departed, they were exiled. |
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וְהָרוּחַ תָּשׁוּב.
זוּ רוּחַ הַקֹּדֶשׁ, שֶׁכֵּיוָן שֶׁנִּסְתַּלְּקָה רוּחַ הַקֹּדֶשׁ, גָּלוּ:
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| 8"Vanity of vanities," said Koheleth; "all is vanity." |
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חהֲבֵ֧ל הֲבָלִ֛ים אָמַ֥ר הַקּוֹהֶ֖לֶת הַכֹּ֥ל הָֽבֶל: |
| Vanity of vanities. I see in the world. |
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הֲבֵל הֲבָלִים.
אֲנִי רוֹאֶה בָּעוֹלָם:
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| said Koheleth. he who had a collection of wisdom within him. |
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אָמַר הַקּוֹהֶלֶת.
מִי שֶׁבּוֹ קְבוּצַת הַחָכְמָה:
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| all is vanity. all that was created in the six days of Creation. |
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הַכֹּל הָבֶל.
כָּל מַה שֶׁנִּבְרָא בְשֵׁשֶׁת יְמֵי בְרֵאשִׁית:
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| 9And more [than this], Koheleth was wise, he also taught knowledge to the people; he listened and sought out, he established many proverbs. |
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טוְיֹתֵ֕ר שֶֽׁהָיָ֥ה קֹהֶ֖לֶת חָכָ֑ם ע֗וֹד לִמַּד־דַּ֨עַת֙ אֶת־הָעָ֔ם וְאִזֵּ֣ן וְחִקֵּ֔ר תִּקֵּ֖ן מְשָׁלִ֥ים הַרְבֵּֽה: |
| And more [than this], Koheleth was wise. And more than what is written in this Book, Koheleth was wise. |
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וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם.
וְיוֹתֵר מִמַּה שֶּׁנִכְתַּב בְּסֵפֶר זֶה. הָיָה קֹהֶלֶת חָכָם:
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| he listened. Heb. אִזֵן. He made ears (handles) for the Torah, like a basket which has no ears with which to hold it, and he came and made ears for it, for he instituted “Eruvin” as a safeguard for the observance of the Sabbath, and he instituted 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. |
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וְאִזֵּן.
עָשָׂה אָזְנַיִם לַתּוֹרָה, כְּקֻפָּה זוּ שֶׁאֵין לָהּ אָזְנַיִם לֶאֱחוֹז בָּהּ, וּבָא וְעָשָׂה לָהּ אָזְנַיִם, שֶׁתִּקֵּן עֵירוּבִין לִסְיָג שְׁמִירַת שַׁבָּת, וּנְטִילַת יָדַיִם סְיָג לְטָהָרָה, וְגָזַר עַל הַשְּׁנִיּוֹת סְיָג לָעֲרָיוֹת:
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| 10Koheleth sought to find words of delight and properly recorded words of truth. |
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יבִּקֵּ֣שׁ קֹהֶ֔לֶת לִמְצֹ֖א דִּבְרֵי־חֵ֑פֶץ וְכָת֥וּב יֹ֖שֶׁר דִּבְרֵ֥י אֱמֶֽת: |
| Koheleth sought. He set his heart and sought the matter and found it. |
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בִּקֵּשׁ קֹהֶלֶת.
נָתַן לִבּוֹ, וְחָזַר עַל הַדָּבָר, וּמְצָאוֹ:
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| words of delight. the halachah for Moses from Sinai. |
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דִּבְרֵי חֵפֶץ.
הֲלָכָה לְמשֶׁה מִסִּינָי:
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| and properly recorded. This refers to the Written Torah and the Prophets. |
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וְכָתוּב ישֶׁר.
זֶה תּוֹרָה שֶׁבִּכְתָב וְהַנְּבִיאִים:
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| 11The words of the wise are like goads, and like well-fastened nails with large heads, given from one shepherd. |
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יאדִּבְרֵ֤י חֲכָמִים֙ כַּדָּ֣רְבֹנ֔וֹת וּכְמַשְׂמְר֥וֹת נְטוּעִ֖ים בַּֽעֲלֵ֣י אֲסֻפּ֑וֹת נִתְּנ֖וּ מֵֽרֹעֶ֥ה אֶחָֽד: |
| The words of the wise. They made a fence for the Torah with decrees to distance a person from sin, e.g., eating hallowed things until dawn, and they said “Until midnight,” and likewise, the evening recitation of the Shema [which the Sages limit to midnight]. |
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דִּבְרֵי חֲכָמִים.
שֶׁעָשׂוּ סְיָג לַתּוֹרָה בִּגְזֵרוֹת לְהַרְחִיק אֶת הָאָדָם מִן הָעֲבֵירָה, כְּגוֹן אֲכִילַת קָדָשִׁים עַד הַשַּׁחַר, וְהֵם אָמְרוּ עַד חֲצוֹת, וּקְרִיאַת שְׁמַע דְּעַרְבִית כְּמוֹ כֵן:
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| 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. |
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כַּדָּרְבֹנוֹת.
מַה דָּרְבָן זֶה מְכַוֵּן אֶת הַפָּרָה לִתְלָמֶיהָ, כַּךְ דִּבְרֵיהֶם מְכַוְּנִים אֶת הָאָדָם לְדַרְכֵי חַיִּים:
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| and like well-fastened nails. Just as this nail is fastened, so are their words fastened [i.e., permanent], and just as a sapling (נְטִיעָה) is fruitful and multiplies, so are their words fruitful and multiply, to find for them a reason. |
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וּכְמַשְׂמְרוֹת נְטוּעִים.
מַה מַּסְמֵר זֶה קָבוּעַ, אַף דִּבְרֵיהֶם קְבוּעִים, וּמַה נְטִיעָה פָרָה וְרָבָה, אַף דִּבְרֵיהֶם פָּרִים וְרָבִים לִמְצוֹא בָהֶם טַעַם:
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| with large heads. Heb. אֲסֻפּוֹת, nails that have a large and thick head, grosse in French, large. So did Dunash the son of Labrat explain it (Teshuvoth Dunash, p. 44). |
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בַּעֲלֵי אֲסֻפּוֹת.
מַסְמְרִים שֶׁיֵּשׁ לָהֶם גּוּלְגוֹלֶת אֲסִיפָה וְגַסָּה, גרוס"ה בְּלַעַ"ז. כֵּן פֵּרְשׁוֹ דּוּנָשׁ בֶּן לָבְרַט:
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| given from one shepherd. All their words are the words of the living God. He said them, and one shepherd gave them, viz. Moses from God. וּכְמַשְׂמְרוֹת This is written with a “sin,” for the Torah (Tenach), with the twenty-four books coincide with the number of the watches (מִשְׁמָרוֹת) of the priests and the Levites. |
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נִתְּנוּ מֵרֹעֶה אֶחָד.
כָּל דִּבְרֵיהֶם דִּבְרֵי אֱלֹהִים חַיִּים. הוּא אַמָרָן, וְרוֹעֶה אֶחָד נְתָנָן, משֶׁה מִפִּי הַגְּבוּרָה. וּכְמַשְׂמְרוֹת כְּתִיב בְּשִׂי"ן, שֶׁהַתּוֹרָה בְעֶשְׂרִים וְאַרְבָּעָה סְפָרִים, וּכְמִנְיַן מִשְׁמְרוֹת כְּהֻנָּה וּלְוִיָּה:
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| 12And more than they, my son, beware; making many books has no end, and studying much is a weariness of the flesh. |
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יבוְיֹתֵ֥ר מֵהֵ֖מָּה בְּנִ֣י הִזָּהֵ֑ר עֲשׂ֨וֹת סְפָרִ֤ים הַרְבֵּה֙ אֵ֣ין קֵ֔ץ וְלַ֥הַג הַרְבֵּ֖ה יְגִעַ֥ת בָּשָֽׂר: |
| And more than they, my son, beware. more than the uprightness of the words of truth, the words written in the aforementioned books. |
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וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר.
וְיוֹתֵר מִיּוֹשֶׁר דִּבְרֵי אֱמֶת, דְּבָרִים הַכְּתוּבִים בַּסְּפָרִים הַנִּזְכָּרִים לְמָעְלָה:
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| my son, beware. to observe the words of the Sages. Now if you ask, “If they are necessary, why were they not written down?” |
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בְּנִי הִזָּהֵר.
לִשְׁמֹר דִּבְרֵי חֲכָמִים, וְאִם תֹּאמַר: "אִם יֵשׁ בָּהֶם צוֹרֶךְ, לָמָה לֹא נִכְתְּבוּ"?
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| making many books has no end. If we would attempt to write, we would be unable to do so. |
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עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ.
אִם בָּאנוּ לִכְתֹּב, לֹא הִסְפַּקְנוּ:
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| and studying much is a weariness of the flesh. And if he comes to memorize large amounts, more than the heart can grasp, that is weariness to man, but let one not say, “Since I cannot complete the work, why should I begin?” But… |
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וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר.
וְאִם בָּא לָתֵת לֵב לְגִרְסָא חֲבִילוֹת יוֹתֵר מִמַּה שֶׁאֵין הַלֵּב מַשִּׂיג, יְגִיעָה הִיא לַבְּרִיּוֹת, שֶׁאֵין לְהַשִּׂיגוֹ, וְלֹא יֹאמַר: "הוֹאִיל וְלֹא אוּכַל לִגְמֹר הַמְּלָאכָה, לָמָּה אַתְחִיל"? אַךְ
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| 13The end of the matter, everything having been heard, fear God and keep His commandments, for this is the entire man. |
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יגס֥וֹף דָּבָ֖ר הַכֹּ֣ל נִשְׁמָ֑ע אֶת־הָֽאֱלֹהִ֤ים יְרָא֙ וְאֶת־מִצְוֹתָ֣יו שְׁמ֔וֹר כִּי־זֶ֖ה כָּל־הָֽאָדָֽם: |
| The end of the matter, everything having been heard, fear God. What you can, do, and let your heart be to Heaven. |
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סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא.
מַה שֶׁתּוּכַל עֲשֵׂה, וְלִבְּךָ לַשָּׁמָיִם:
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| and keep His commandments, for this is the entire man. Because, for this matter, the entire man was created. |
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וְאֶת מִצְוֹתָיו שְׁמוֹר כִּי זֶה כָּל הָאָדָם.
כִּי לַדָּבָר הַזֶּה נִבְרָא כָּל הָאָדָם:
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| 14For every deed God will bring to judgment-for every hidden thing, whether good or bad. |
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ידכִּי אֶת־כָּֽל־מַֽעֲשֶׂ֔ה הָֽאֱלֹהִ֛ים יָבִ֥א בְמִשְׁפָּ֖ט עַ֣ל כָּל־נֶעְלָ֑ם אִם־ט֖וֹב וְאִם־רָֽע: |
| For every deed. that a person performs, God will bring to judgment. Therefore, מַעֲשֶׂה is vowelized with a “pattah,” [meaning a “seggol”], and the cantillation sign is above, since it is not connected to the name [of God]. |
|
כִּי אֶת כָּל מַעֲשֶׂה.
אֲשֶׁר אָדָם עוֹשֶׂה, יָבִיא הָאֱלֹהִים בְּמִשְׁפָּט. וּלְכַךְ נָקוּד "מַעֲשֶׂה" פַּתָּ"ח וְהַטַּעַם לְמַעְלָה, לְפִי שֶׁאֵינוֹ דָבוּק לַשֵּׁם:
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| for every hidden thing. even for the unintentional sin. |
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עַל כָּל נֶעְלָם.
אֲפִילוּ עַל הַשּׁוֹגֵג:
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| whether good or bad. even if he stumbled in [the performance of] a commandment, such as giving charity to a poor man in public [causing him embarrassment]. |
|
אִם טוֹב וְאִם רָע.
אֲפִילּוּ נִכְשַׁל בְּמִצְוָה, כְּגוֹן נוֹתֵן צְדָקָה לְעָנִי בְּפַרְהֶסְיָא:
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| The end of the matter, everything having been heard, fear God, etc.. |
|
סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא וְגוֹ'.
|
