Ecc 7:2 | KD | STEP | Still more in the spirit of the N.T. (cf. e.g. , ) are these words of this singular book which stands on the border of both Testaments: “It is better to go into a house of mourning than to go into a house of carousal (drinking): for that is the end of every man; and the living layeth it to heart.” A house is meant in which there is sorrow on account of a death; the lamentation continued for seven days (Sirach 22:10), and extended sometimes, as in the case of the death of Aaron and Moses, to thirty days; the later practice distinguished the lamentations (אנינוּת) for the dead till the time of burial, and the mournings for the dead (אבלוּת), which were divided into seven and twenty-three days of greater and lesser mourning; on the return from carrying away the corpse, there was a Trostmahl (a comforting repast), to which, according as it appears to an ancient custom, those who were to be partakers of it contributed ( ; Hos 9:4; , funde vinum tuum et panem tuum super sepulchra justorum ). This feast of sorrow the above proverb leaves out of view, although also in reference to it the contrast between the “house of carousal” and “house of mourning” remains, that in the latter the drinking must be in moderation, and not to drunkenness. The going into the house of mourning is certainly thought of as a visit for the purpose of showing sympathy and of imparting consolation during the first seven days of mourning (Joh 11:31). Thus to go into the house of sorrow, and to show one’s sympathy with the mourners there, is better than to go into a house of drinking, where all is festivity and merriment; viz., because the former (that he is mourned over as dead) is the end of every man, and the survivor takes it to heart, viz., this, that he too must die. הוּא follows attractionally the gender of סוף (cf. , Kerı̂). What is said at regarding כּל־ה is appropriate to the passage before us. החי is rightly vocalised; regarding the form החי, vid ., Baer in the critical remarks of our ed. of Isaiah under Isa 3:22. The phrase נתן אל־לב here and at is synon. with שׂים אל־לב, שׂים על־לב ( e.g. , ) and שׂים בּלב. How this saying agrees with Koheleth’s ultimatum : There is nothing better than to eat and drink, etc. ( , etc.), the Talmudists have been utterly perplexed to discover; Manasse ben-Israel in his Conciliador (1632) loses himself in much useless discussion. The solution of the difficulty is easy. The ultimatum does not relate to an unconditional enjoyment of life, but to an enjoyment conditioned by the fear of God. When man looks death in the face, the two things occur to him, that he should make use of his brief life, but make use of it in view of the end, thus in a manner for which he is responsible before God.

‏ Ecclesiastes 7:2

Still more in the spirit of the N.T. (cf. e.g., Luk 6:25) are these words of this singular book which stands on the border of both Testaments: “It is better to go into a house of mourning than to go into a house of carousal (drinking): for that is the end of every man; and the living layeth it to heart.” A house is meant in which there is sorrow on account of a death; the lamentation continued for seven days (Sirach 22:10), and extended sometimes, as in the case of the death of Aaron and Moses, to thirty days; the later practice distinguished the lamentations (אנינוּת) for the dead till the time of burial, and the mournings for the dead (אבלוּת), which were divided into seven and twenty-three days of greater and lesser mourning; on the return from carrying away the corpse, there was a Trostmahl (a comforting repast), to which, according as it appears to an ancient custom, those who were to be partakers of it contributed (Jer 16:7; Hos 9:4; Job 4:17, funde vinum tuum et panem tuum super sepulchra justorum). ^{▼▼Cf. Hamb. Real Encyc. für Bibel u. Talmud (1870), article “Trauer.”}

This feast of sorrow the above proverb leaves out of view, although also in reference to it the contrast between the “house of carousal” and “house of mourning” remains, that in the latter the drinking must be in moderation, and not to drunkenness. ^{▼▼Maimuni’s Hilchoth Ebel, iv. 7, xiii. 8.}

The going into the house of mourning is certainly thought of as a visit for the purpose of showing sympathy and of imparting consolation during the first seven days of mourning (Joh 11:31). ^{▼▼Ibid. xiii. 2.}

Thus to go into the house of sorrow, and to show one’s sympathy with the mourners there, is better than to go into a house of drinking, where all is festivity and merriment; viz., because the former (that he is mourned over as dead) is the end of every man, and the survivor takes it to heart, viz., this, that he too must die. הוּא follows attractionally the gender of סוף (cf. Job 31:11, Kerı̂). What is said at Ecc 3:13 regarding כּל־ה is appropriate to the passage before us. החי is rightly vocalised; regarding the form החי, vid., Baer in the critical remarks of our ed. of Isaiah under Isa 3:22. The phrase נתן אל־לב here and at Ecc 9:1 is synon. with שׂים אל־לב, שׂים על־לב (e.g., Isa 57:1) and שׂים בּלב. How this saying agrees with Koheleth’s ultimatum: There is nothing better than to eat and drink, etc. (Ecc 2:24, etc.), the Talmudists have been utterly perplexed to discover; Manasse ben-Israel in his Conciliador (1632) loses himself in much useless discussion. ^{▼▼Vid., the English translation by Lindo (London 1842), vol. ii. pp. 306-309.}

The solution of the difficulty is easy. The ultimatum does not relate to an unconditional enjoyment of life, but to an enjoyment conditioned by the fear of God. When man looks death in the face, the two things occur to him, that he should make use of his brief life, but make use of it in view of the end, thus in a manner for which he is responsible before God.