Tafsiran yang Mengutip untuk Pengkhotbah 5:9

Who is the rich one? He who is happy with his lot: [This is] the one who says, "I have enough with my lot: since I am able to support myself and my household and to engage in Torah [study], what is there [for] me with [any] other money - it is only for me to have what I need and to uphold the word of God." As one who is not happy with his lot and is not satisfied with what God, may He be blessed, gave him is a poor person; as it is explained in the verse (Proverbs 15:15), "All the days of a poor man are bad, but one with a good heart has a constant feast." He wanted to say [in this verse] that all the days of a 'poor man' that desires money are bad - 'a lover of money never has his fill of money': but all the days of the one with a good heart, who is happy with his lot, are good (as the one) [like] one who makes a constant feast. Hence it is an extremely good trait to be happy with his lot. And he is called rich, since God, may He be blessed, gave him with what to support himself and engage in Torah and in the commandments. As 'what is the advantage to man in all of his toil,' except to fulfill the Torah and the commandments.

and the yoke of the way of the world (derekh erets): As he wanders and strains for his livelihood and he cannot find it. Even when he finds it, he is not glad with his portion; and all of his days, he exerts himself in vain to get rich and to add wealth to his wealth. And [it is] like the matter that is stated (Ecclesiastes 5:9), "A lover of money never has his fill of money." And it comes out that all of his days are spent in toil and exertion, and he will never have rest for ever and ever.

The words "love your G'd with all your heart" mean that one must endeavour to become as enthused about loving G'd as one is about loving a woman. It is assumed that the average man feels drawn to any woman, especially if the woman in question is pretty. The word "with all" refers to the more intense desire one displays for a beautiful woman. In one's relationship to G'd one must apply the yardstick one applies to the love for a pretty woman; one has only fulfilled the Torah's commandment if one can honestly say that one loves Him more intensely than any woman. Only one's personal experience can really tell one if one has met the Torah's requirements in this regard. There are no objective yardsticks by which to measure if one has fulfilled one's duty. The reason the Torah adds the words: "with all your soul," is that according to the psychology revealed by Bamidbar Rabbah 10,2, עין רואה ולב חומד, "the eye merely observes but the heart desires." The author of that statement means that the eye by itself does not generate feelings of desire unless prompted by the heart (based on Numbers 15,39). When the Torah writes בכל נפשך, it urges your basic soul (your physical life-force) to provide this impetus to your heart to love G'd. Just as this physical life-force prompts the heart to desire that which is essential for the body's survival such as food and drink, so your physical life-force should prompt your heart to love G'd. Love for G'd should become as natural a phenomenon as love for things which ensure one's physical survival in this world. Both the love for a woman and the love for food and drink, though natural and each intense in its own way, have certain drawbacks which on occasion even cause the owner pain. When one has indulged one's desire for a woman or for food or drink there comes a time when no desire is felt for either of these attractions. This is not the case, however, when one has indulged one's greed for money, and other worldly possessions. It is in the nature of man to be insatiable in this regard. The Torah writes that you should love G'd בכל מאדך, with all your material assets, i.e. just as your love for material possessions is insatiable so your love for G'd should be insatiable; you should never feel that you have come close enough to G'd, etc. Do not impose voluntary limits on your love-relationship with G'd. But, here too, different people relate with different degrees of intensity to the amassing of wealth, some can do without it altogether. The Torah therefore has to write the word בכל, "with all" to tell us that the yardstick we must apply to the degree of love we develop for G'd is not one that corresponds to our individual greed for material possessions. It is not measured by how much we have amassed but by how much we would like to amass. Moreover, it must be equal to the greed displayed for material possessions by someone who is insatiable in that respect.