קהלת, פרק ה׳, פסוק ט׳

The human pursuit of wealth often traps individuals in a relentless cycle of desire, creating a profound disconnect between accumulating material assets and achieving true satisfaction or practical survival. The primary approach among commentators is that the love of money is an endless pursuit; the soul of a greedy person is never satiated, constantly yearning to hoard more [מצודת דוד, אבן עזרא, ביאור שטיינזלץ]. Furthermore, there is a fundamental flaw in this obsession: one cannot eat currency [רש״י, אלשיך]. This disconnect manifests when a person surrounds himself with a massive entourage of servants and household members merely for prestige. Ultimately, he will lack the actual sustenance needed to feed this multitude, rendering the entire display pointless [מצודת דוד, אבן עזרא]. Similarly, an individual might obsessively stockpile goods and fine clothing while neglecting to secure basic food supplies [אבן עזרא, ביאור שטיינזלץ].

The contrast between liquid assets and tangible property further highlights the vulnerability of greed. A person who chases money without owning land lives in constant anxiety over theft or financial loss, whereas agricultural land provides genuine security [תורה תמימה]. On a broader societal level, a ruler who is consumed by greed and oppresses the masses inevitably creates injustice that leads to a national famine. In such a scenario, the ruler's hoarded wealth loses all value because there is simply no food left in the country to buy [אלשיך].

Morally, hoarding wealth as an end in itself is deeply flawed. The true purpose of money lies in good deeds, charity, and spiritual fulfillment. Those who stockpile riches like dust without directing them toward these higher goals will never find satisfaction, only mounting anxiety. True enjoyment of wealth belongs solely to those who use it to perform acts of kindness [תעלומות חכמה]. From a different perspective, this dynamic can describe a righteous person who freely distributes his funds for charity and the fulfillment of commandments. While he may never feel he has given enough in this world, he is actively securing his portion in the World to Come [חומת אנך].

Commentators also transform the concept of material greed into a positive allegory for spiritual ambition. Just as a greedy person endlessly chases wealth, a spiritually driven individual hungers for commandments and is never satisfied [רש״י]. A prime example is Moses, who eagerly established three cities of refuge across the Jordan River. Even though he knew these cities would not function to protect individuals until additional ones were built in Canaan, his deep love for God's commandments drove him to perform the action immediately [תורה תמימה]. Yet, if a person performs numerous smaller commandments but fails to accomplish one significant, enduring act—such as building a synagogue or commissioning a Torah scroll—he still lacks tangible spiritual produce [רש״י].

This insatiable spiritual hunger applies equally to the study of Torah. A dedicated student is never full. However, if one accumulates vast knowledge of Scripture and foundational texts but lacks the deep analytical study required to deduce practical law, his learning remains incomplete [רש״י]. Finally, regarding the transmission of knowledge, one who loves to teach a multitude of students without possessing the necessary expertise engages in a futile endeavor. Conversely, an accomplished scholar should teach the masses, as the vibrant discussion and debate with many students ultimately yield the rich produce of sharpened intellect and deeper understanding [תורה תמימה].