“And Hashem G-d formed the man of dust from the ground, and He blew into his nostrils a living spirit; and the man became a living being”
(Bereishit 2:7)
“I acclaim more the dead who have already died than the living who are still alive” (Kohelet 4:2)
In Shir Hashirim, Shlomo Hamelech states that a living dog is better than a dead lion. How do we reconcile this with the above-quoted pasuk? When Shlomo Hamelech built the Beit Hamikdash, he attempted to bring the Aron into the Kodesh Hakodashim, but the gates remained sealed. He recited twenty-four songs, but was not answered. When he said, “Remember the kindnesses of Your servant, David,” the gates immediately opened. This is why Shlomo, at first, praises the dead over the living.
However, he drew his final conclusion after the following incident: When David Hamelech passed away, it was Shabbat. Shlomo asked the Sages what to do with his body, which was decaying in the midday sun and surrounded by hungry dogs. They replied that he should cut up a carcass and give it to the dogs. Regarding his father, he was told to place a loaf of bread or a baby upon his body, rendering it permissible to carry away on Shabbat. This serves as proof that a living dog is preferable to a dead lion.
The phrase “I consider more fortunate the dead who have already died” refers to our ancestors, Avraham, Yitzchak, and Yaakov. The words “Than the living who are still alive” refer to Moshe. After Bnei Yisrael sinned in the Wilderness, Moshe offered numerous supplications, but was unanswered. But as soon as he mentioned the merits of the Avot, he was answered (Shabbat 30a).
It is known that every person has a fixed amount of days of life, according to his genetic makeup. But one who cleaves to Hashem will reinforce his natural characteristics through the power of his neshamah. He will then have the potential to live even longer than was originally decided. This is in line with the pasuk (Mishlei 10:27), “The fear of Hashem will supplement one’s days, but the years of the wicked will be shortened.” One may die before one’s natural time, in war or epidemic. Yet one who clings to Hashem will be spared from these misfortunes (Ibn Ezra, Shemot 23).
The Beit Halevi (Bereishit 2) cites a beautiful analogy to elucidate this thought: Man’s life is compared to the light produced by a wick. As long as there is oil, the flame will remain strong at the top of the wick. But as soon as the oil begins to diminish, so does the flame flicker until it is completely extinguished. Only when the glass is replenished with the same amount of oil that had been previously consumed, will the flame remain strong and steady.
A person is comprised of vital elements. When he eats and sleeps, he replenishes the energy which had dissipated. If he increases his desire for a specific object, he is in essence increasing in himself the element of fire. He is, as it were, fanning the fire at the expense of the oil. If the desire would be as great as the ultimate pleasure he gains, he would come out even, as he increases the potential to gratify his desires. But since the pleasure is invariably much less than the desire for that pleasure, he is merely raising the flame while consuming the oil. He is steadily squandering his life’s energy until it is completely consumed. This is the way of the world. Death was decreed after man enjoyed eating from the Tree of Knowledge, since the passion for this fruit was manifold times more than the level of pleasure it provided.
Only those whose passion is Torah and mitzvot achieve pleasure according to their desires and longings. Moreover, their strength, which was depleted by these pursuits, becomes replenished. This is what is meant by the pasuk, “Those whose hope is in Hashem will exchange strength.” What they lose in their quest and search, they will attain with the fulfillment of their hearts’ desire. This is the reason for the use of the word exchange. They will merely exchange one form of strength for another, and will never tire. These people will merit life in both worlds.
