The depths of human suffering can entirely overturn the natural order of the world. Instead of viewing death with fear and hesitation, a person in agony might develop a profound longing for it, transforming the end of life into a source of explosive joy. The emotions experienced at the prospect of death carry subtle distinctions. There is an internal, constant state of happiness, which contrasts with a sudden, renewed delight that comes from an unexpected discovery or receiving good news. Beyond these internal feelings, there is also a physical, outward expression of gladness, such as dancing and celebrating [מלבי״ם]. However, this sudden emotional surge is not strictly limited to happiness; it can also describe an intense emotional outburst that might even be expressed in mourning [אבן עזרא]. Ultimately, the feeling is one of rejoicing in the very thrill of finding a resting place [רש״י], approaching death with the same excitement as one going to a joyful event [אבן עזרא].
The commentators offer two primary perspectives on exactly who is experiencing this joy upon finding a grave. The first approach views this as a vivid description of the sufferers themselves. Overwhelmed by their severe pain, they desperately hope for death and will display great, open joy the moment they finally secure a grave that grants them peace [רש״י, רמב״ן, אבן עזרא, ביאור שטיינזלץ].
The second approach suggests that the joy belongs to those who are watching the suffering person. Within this perspective, there are a few distinct views. Some suggest these onlookers are people who live entirely for pleasure, typically avoiding any thought of death or worry. Yet, when they witness a person enduring such severe agony that it appears God has hidden His face from him, even these pleasure seekers will rejoice when the sufferer finds a grave and is freed from pain. The sheer sight of the sufferer's misery brings them sadness, so his release brings them relief [רמב״ן, תקות אנוש].
Others view the onlookers as rational, upright, and pious individuals who naturally celebrate the good fortune of others without jealousy. Recognizing that death is the greatest possible relief for someone who has lost all hope, they will openly celebrate when the sufferer finally finds rest [מצודת דוד, מלבי״ם]. Taking a different angle, some explain that these good-hearted people would actually rejoice to find a grave for someone who is still at the absolute peak of success. Their joy stems from knowing the successful person will die peacefully, forever spared from experiencing a sudden, devastating downfall like the one Job endured [אלשיך].
On a completely different interpretive level, this concept of rejoicing over a grave is linked to the biblical figure of Jezebel. In this view, the joy refers specifically to her remaining body parts: her skull, hands, and feet. Because she used these specific limbs to dance and bring joy to brides, she fulfilled a Commandment that protected them from the dogs that consumed the rest of her body. Consequently, it was these very limbs that rejoiced when they finally found a grave and received a proper burial [חומת אנך].