קהלת, פרק ד׳, פסוק ג׳

A deep look at human suffering and the injustices of the world forces a stark comparison between three groups: the living, the dead, and those who never came into existence. The primary approach among commentators is that the state of those who have not yet been born is vastly superior to both the living and the dead [רש״י, מצודת ציון, אבן עזרא].

This superiority stems entirely from how each group relates to the evil and oppression present in the world. The living experience this cruelty directly, whether through physical torment, such as that of captives and prisoners, or through economic exploitation. The dead, while they may have finally found rest from the demands of their oppressors, still carry the lingering impressions of the injustice they endured during their lives [אבן עזרא, ביאור שטיינזלץ]. Additionally, the dead bear a burden of responsibility, as they are the ones who brought the current wicked generation into the world [תעלומות חכמה]. In sharp contrast, those who remain unborn have never encountered wicked deeds, remaining completely untouched by the world's cruelty [ביאור שטיינזלץ, צאינה וראינה, מצודת דוד].

When considering the identity of these unborn individuals and the meaning of their non-existence, commentators offer two complementary paths of thought. The first path, rooted in traditional teachings, suggests this refers to the countless generations that God considered creating but ultimately did not bring into existence. This reflects a broader understanding that it is ultimately easier for a person never to have been created at all [רש״י, תורה תמימה]. The second path addresses a philosophical challenge: how can the word "good" apply to someone who does not even exist? Logically, complete non-existence cannot be described as a tangible thing or possess positive qualities. Instead, this is a poetic expression born from the limits of human language. It uses imagery to powerfully illustrate that absolute nothingness is simply preferable to a reality lived under the shadow of oppression [אבן עזרא, מצודת דוד].