The book of Ecclesiastes, or Kohelet as it’s known in Hebrew, dives right into that feeling. One particular verse, (Ecclesiastes 4:8), really hits home: "There is one and not another, he also has no son or brother. There is no end to all his toil, and his eye is not satisfied with wealth. For whom do I toil, and prevent good from my soul? This too is vanity and a grave matter.” Heavy stuff. But what does it really mean?
Well, Kohelet Rabbah, a collection of rabbinic interpretations on Ecclesiastes, unpacks it in some surprising ways. It’s like having a conversation across centuries, wrestling with the same questions about life's purpose.
First, the Midrash (rabbinic interpretive commentary) sees "There is one" as referring to the Holy One, blessed be He. As (Deuteronomy 6:4) declares, "The Lord is our God, the Lord is one!" And "not another" means He has no partner in creation. He’s unique, singular. The Midrash then asks, if God has no "brother," how could He have a son? But then it answers its own question beautifully! God calls the Israelites "sons," as (Deuteronomy 14:1) says, "You are sons to the Lord your God." And He calls them "brothers" too, as we see in (Psalms 122:8): "For the sake of my brothers and neighbors." So, in a way, we are God's family.
"There is no end to all his toil" refers to everything God created in those six busy days of Creation. And "For whom do I toil?" The Midrash suggests it's to cleave to His ways. If we, as righteous people, don't amass mitzvot (commandments), good deeds, is there really a point to our existence? Is that not vanity, a waste?
But the Midrash doesn't stop there. It offers another interpretation, focusing on Abraham. "There is one and not another" – this is Abraham, as (Ezekiel 33:24) says, "Abraham was one." He was unique, without equal. "He also has no son or brother" – remember when Abraham was asked to sacrifice Isaac? At that moment, he didn't see that he had a son. And when God told him to leave his land (Genesis 12:1), he didn't see that he had a brother. He was ready to give it all up for God. "There is no end to all his toil" – from mitzvot and good deeds. Anyone who doesn't act like Abraham, well, "this too is vanity."
And yet another interpretation centers on the tribe of Levi. Remember the golden calf incident? Moses commanded, "Pass to and fro from gate to gate […and slay every man his brother]" (Exodus 32:27). (Deuteronomy 33:9) says of Levi, "Who says of his father and his mother: I have not seen him, and his brothers he did not acknowledge…" They put God above family. Their "toil" was the labor of the Tabernacle, and their offerings were never enough. Again, the message: if you don't act like them, it's all vanity.
Then, there's a darker interpretation: "There is one" – this is the evil inclination, the yetzer hara (the evil inclination). "And not another" – there's no concern for a partner when committing a transgression. Scary. When someone sins, they don't think about the consequences, the harm they're causing. They don't see the son who will die because of their sins, or the brother who will be ashamed. If you don't avoid the evil inclination, it's vanity.
Finally, the Midrash tells a story about Gevini ben Ḥarson, a fabulously wealthy recluse. He had no partner, no siblings. "There is no end to all his toil" – from managing his vast inheritance. But "his eye is not satisfied with wealth" – because he was blind in one eye! The story goes that when his father died, he demanded to see all the gold and silver. His mother showed him a kor (a large measure) of dinars, so huge that they couldn't even see each other across the pile! On the day Gevini ben Ḥarson died, Belshazzar, the governor of Babylon, was born. Some say Belshazzar eventually seized all of Gevini's wealth. Was all that hoarding worth it?
So, what’s the common thread here? Each interpretation highlights the futility of a life lived without purpose, without connection to something larger than oneself. Whether it's God, family, community, or righteous action, the Midrash suggests that true meaning comes from looking beyond our own selfish desires. Otherwise, as Kohelet says, it's all just "vanity and a grave matter." Food for thought, isn't it? What are we toiling for?
“There is one and not another, he also has no son or brother. There is no end to all his toil, and his eye is not satisfied with wealth. For whom do I toil, and prevent good from my soul? This too is vanity and a grave matter” (Ecclesiastes 4:8). “There is one and not another.” “There is one” – this is the Holy One blessed be He, in whose regard it is written: “The Lord is our God, the Lord is one” (Deuteronomy 6:4); “and not another” – He has no partner in His world. “He also has no son or brother” – if He has no “brother,”16Once it says that there is not another, it is clear that He does not have a brother. Brother in this context refers to one close to Him, and the midrash understands it in the sense of a spouse. from where would he have a son? Rather, [sons is written] because the Holy One blessed be He was fond of Israel and called them sons, as it is stated: “You are sons to the Lord your God” (Deuteronomy 14:1). And He called them brothers, as it is stated: “For the sake of my brothers and neighbors” (Psalms 122:8). “There is no end to all his toil” – to everything that He created during the six days of Creation. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? If the righteous do not stand and amass mitzvot and good deeds before Him, is it not vanity that the Holy One blessed be He created him in His world?17If one does not engage in the performance of mitzvot, there is no purpose to his existence. Another matter: “There is one and not another” – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24); “and not another” – as he has no equal. “He also has no son or brother” – he had no son or brother at the moment that he descended into the furnace.18See Bereshit Rabba 38:13. At the moment that the Holy One blessed be He said to him: “Take now your son, your only one” (Genesis (22:2), he did not see that he had a son.19His compassion for his son did not prompt him to resist God’s command. At the moment that He said to him: “Go for yourself from your land” (Genesis (12:1), he did not see that he had a brother. “There is no end to all his toil” – from mitzvot and good deeds. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? Anyone who does not act like him, “this too is vanity.” Another matter: “There is one” – this is the tribe of Levi. “He also has no son or brother” – at the moment that Moses said to them: “Pass to and fro from gate to gate […and slay every man his brother]” (Exodus 32:27), and it is written: “Who says of his father and his mother: I have not seen him, and his brothers he did not acknowledge…” (Deuteronomy 33:9). “There is no end to all his toil” – the labor of the Tabernacle. “And his eye is not satisfied with wealth” – these are the offerings. “For whom do I toil?” Is it not to cleave to His ways? It is for anyone who does not act like him; “this too is vanity and a grave matter.” Another matter: “There is one” – this is the evil inclination; “and not another” – there is no concern for a partner when performing a transgression.20When performing a transgression, one does not consider the fact that others will suffer due to his act. “He also has no son or brother” – at the moment that a person goes to perform a transgression he does not see that he has a son who will die due to his sins, and does not see that he has a brother who will be ashamed of him and will be condemned because of him. “There is no end to all his toil” – to his wicked deeds. “And his eye is not satisfied with wealth” – these are his wicked deeds. “For whom do I toil?” It is in order to avoid cleaving to his ways. One who does not do so, “this too is vanity.” Another matter: “There is one” – this is Gevini ben Ḥarson;21An extremely wealthy recluse “and not another” – he has no concern for any partner. “He also has no son or brother” – as he was his mother’s only son. “There is no end to all his toil [amalo]” – from what his father bequeathed him.22The word amalo, his toil, can also mean his wealth. Additionally, it is possible that the meaning is that it took much toil to maintain his many assets. “And his eye is not satisfied with wealth” – as he is blind in one eye. “For whom do I toil, and prevent good from my soul?” – they said: At the moment that his father died, he said to his mother, show me all the silver and gold that father bequeathed me. She went and showed him a kor of dinars; she stood on this side and he on that side and they could not see each other.23This is because the coins were piled so high in the kor vessel. On the day that Gevini ben Ḥarson died, Belshatzar the governor of Babylon was born.24Some say that Belshatzar eventually took possession of all of Gevini’s wealth (Matnot Kehuna).
