What do we learn from "Tov Acharis Davar me'Reishiso"?
Rashi #1: The end of a matter is better than its beginning, for at the beginning we do not know what will be at the end. When the end is good, it finished for good. Rid - and if it is not good, you can seek counsel [to fix it].
Rashi citing Koheles Rabah: This refers to Acher (Elisha ben Avuya). The end is good when the beginning is good. Acher began learning Torah Lo Lishmah, therefore his end was bad.
R. Avigdor citing Koheles Rabah: This refers to one who learned in his youth, and forgot it, and in his old age, he learned and remembered 1 . Or, in his youth, he did evil deeds, and in his old age, he repented.
Ibn Ezra: A Chacham should not love gifts. Every matter, he should look what will be in its end, for that is primary. A Chacham eats something for a cure, [even if] it is bitter initially, because it helps in the end. He refrains from eating what is sweet, which is good at the beginning and bad at the end.
Rashbam: A matter is not known until its end. One who hears must hearken and not comment until he hears [the end].
Ri Kara #1: The Seifa explains the Reisha. One who puts to his heart what will be in the end of a matter, and he rules over his Ru'ach and does not do his heart's desire, he is better than one who acts amidst anger at the beginning of a matter, and does not see the end 2 .
Ri Kara #2: It is better that they do good to a man in his end (the world to come) than to do good to him in his beginning (this world) and evil to him in his end.
Seforno: In everything, the good that one hopes to get is only in the end. There is one exception; refer to 7:8:3:1.
Yerushalmi (Chagigah 2:1): Or, in his youth, he fathered children and they died, or he did business and lost money, and in his old age, he fathered children and they survived, or he did business and profited.
Ri Kara: This Tov complete the Tov above, "Tov Shem mi'Shemen Tov v'Yom ha'Maves mi'Yom Hivaldo" (1) - he praises the end more than the beginning. Similarly, "Tov Lalecbes El Beis ha'Evel mi'Lecbes El Beis ha'Mishteh ba'Asher Hu Sof ha'Adam" (2), for going to Beis ha'Evel causes him to fix his deeds in the end
Who is "Erech Ru'ach"?
Rashi: It is one who delays his anger 1 , and does not rush to quarrel 2 . Rashbam - he is patient. Ibn Ezra - Erech is an adjective. Its grammatical form is like "Yeled" (4:13), "Yeser Se'es" (Bereishis 49:3).
Ri Kara #1: It is one who rules over his Ru'ach.
Ri Kara #2: It is one who does not quarrel with his Maker and argue with Midas ha'Din. Rather, he accepts [afflictions] with love. Also the coming verses say so. Refer to 7:10:2:4.
Metzudas Tziyon: Ru'ach is anger, like "Henichu Es Ruchi" (Zecharyah 6:8).
Metzudas David: Also here, it is better to delay anger, for at the beginning of the quarrel, he does not know what will happen if [he gets angry and] his opponent shames him. If he delays anger, the quarrel calms automatically; it is as if the matter is finished.
Who is "Gevah Ru'ach"?
Rashbam: It is one is quick to anger. Even though this is better in the end, for he is easily appeased (unlike one who is slow to anger), it is better to be slow to anger.
Ri Kara: It is one who immediately does his heart's desire. Also in this, "Tov Acharis Davar me'Reishiso 1 ."
Metzudas Tziyon: It is one with excess pride.
One who rules over his Ru'ach, it will be good for him in the end, unlike one who immediately does his heart's desire. (PF)
