The book of Ecclesiastes, or Kohelet, as it’s known in Hebrew, ends with this rather stark line: "For every action God will bring to judgment, for every unknown, whether good or evil" (Ecclesiastes 12:14).
Sounds The Kohelet Rabbah, a midrashic (rabbinic interpretive commentary) commentary on Ecclesiastes, delves into this verse, and it's fascinating – and maybe a little unsettling. Imagine Rabbi, a central figure in the Talmud, pausing at this verse, overcome with emotion. The text tells us he would weep whenever he reached this line, or similar verses elsewhere. Why? Because it speaks to the immense responsibility we carry for our actions, both the obvious and the seemingly insignificant.
The commentary in Kohelet Rabbah then brings in verses from Amos and Zephaniah, all hinting at this idea of a cosmic ledger. Even "matters that do not have substance or sin are written for Him," the text states. Who's keeping track? (Amos 4:13) tells us it's "He who renders dawn, darkness…the Lord, God of hosts, is His name." Quite a job description, wouldn't you say?
But what does it really mean, "for every unknown"? The Rabbis grapple with this. Rabbi Beivai uses an example of a man who forgets his wife’s cycle and engages in relations when she is menstruating, a serious transgression. (Proverbs 19:2) says, "Without knowledge, even the soul is no good." Even if unintentional, there's a consequence. It’s a powerful reminder that ignorance isn't always bliss, especially when it comes to our obligations.
The text continues with more examples. Someone accidentally buying non-kosher meat. Someone unknowingly violating Shabbat (the Sabbath) by walking on a thorny path. These aren't malicious acts, but they still carry weight. As the Midrash HaMevo’ar explains, "One who rushes down a path leading to sin is held responsible for his sins, even if he committed them unwittingly."
Then, Rabbi Yochanan and Reish Lakish offer a surprising twist. They suggest that constantly bringing sin offerings to the Temple for unknown sins might not be the best approach. Better, they argue, to be careful and avoid sin in the first place! It's a fascinating perspective, shifting the focus from atonement to proactive righteousness.
And what about the "good" in "whether good or evil"? Can we be judged for doing something good? Apparently so. The text presents scenarios where good intentions can have negative consequences. Giving charity publicly and shaming the recipient. Giving charity secretly to a woman, causing suspicion. Even sending unprepared meat to one's wife before Shabbat, potentially leading to her accidentally violating dietary laws!
The school of Rabbi Yannai points out the problem with public charity. When Rabbi Yannai himself saw a man giving 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."
These examples highlight a crucial point: It's not enough to do good; we must also consider the impact of our actions. Our intentions matter, but so do the consequences, intended or otherwise.
The passage ends with a stark question: "A servant whose master considers his unwitting transgressions like intentional transgressions, does he have recourse?" It's a sobering thought. It pushes us to strive for awareness, to consider the ripple effects of our choices, and to act with intention and compassion in all that we do.
So, the next time you're about to do something, big or small, maybe pause for a moment. Think about the potential consequences, the seen and the unseen. Because, according to Jewish tradition, it's all being recorded. And it all matters.
“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].
