OK, let's rephrase the criticism, then: It is so that reading Kohelet out of context might lead one to understand that Solomon is encouraging people to seek money, however the text as a whole, to the contrary, states time and again that money, while not bad, is one of those material things which a fool pursues unwisely. This verse in particular probably means that money ought to be used wisely, not that it in itself is a goal. To the contrary, this chapter focuses upon the distinction between the wise and the foolish, and that cursing those who are rich is the act of the latter. Perhaps Pastor Meikle should be teaching his congregants that if they're not rich they have no hope of it, since there is a certain social order and they obviously got the short end of it - that's just as reasonable a reading (in fact, probably a better reading) than his. But this specific verse is probably also saying not to seek money, but to use money for its appropriate purpose, just as a feast and drinking wine are acts appropriate to joy; similarly the verse prior warns us that not attending to what is required of us is destructive. Now,that could be taken as a warning to pursue money, but in the larger canon of Jewish writings *labor* is what is valorized, not money. For example: Avot d’rabbi natan (perek 2) a commentary on what is sometimes called “the sayings of the fathers” – mishna avot, comments on this passage
{Shemaiah and Avtalyon took over from them. Shemaiah says:} Love work, hate lordship and seek no intimacy with the ruling powers.
The commentary says: Love work: what is that? This teaches that a person should love work and that no one should hate work, For even as the Torah was given as a covenant, so was work given as a covenant; as it is said, “Six days shall you labor, and do all your work; but the seventh say is a Sabbath to the Lord your God. (Ex 20:9 ff)
and also: Rabbi Tarfon says: The Holy One, blessed Be, likewise did not cause the Shekhinah to rest upon Israel before they did work, as it is said, “ And let them make me a sanctuary, then I shall dwell among them.” (Ex. 25:8)
Now granted, Judaism has never said that money qua money is bad, but it does emphasize, over and over again, that money doesn't really belong to us, but rather that it belongs to God and we are merely its distributors -God's hands, if you will, to make sure that the poor and the weak are cared for - almost certainly as part of a plan to make us more moral creatures,a nd failing to do so is indeed a failing. SO, perhaps Pastor Meikle ought to be teaching, seek money so that you can give all that is extra from your and your families needs away to those who need it( according to talmudic calculations, no more than a third of your possessions ought to be given away, so perhaps if you make enough money, then seeking wealth evens out).
I personally wouldn't test God on that one, though.
Indeed. My response was rather brief, you raise very good points worthy of discussion.
First, the question of money and the broader material world in the role of Judaism. Traditionally in the Torah (and in most of the Nevi'im and Ketubim) material wealth is seen as a reward from God tied to observing commandments. In the Torah in particular, it is a visual sign to the other nations of God's favor. Thus, God provides Abraham great material wealth. Not because Abraham covets it or needs it, but because in this way God shows his favor to Abraham. (Cf. Abimelech and Pichol Gen. 21:22) Similarly, the material welath enjoyed by the People of Israel when they occupy the land of Israel is a sign of divine favor, just as the loss of that material wealth is a sign of Divine wrath. (e.g., Deut: 11:13-17). At the same time, however, social stratification, which produces an apparently unfair distribution of wealth, is also addressed in Judaism. Even in the Torah, we are given various tithes and informed of the duties to the poor and the obligation to observe essential social justice. These are framed in the context of God's love of the poor whose cries will arouse his wrath. (Deut: 15:9). Thus, while wealth and material comfort can properly be seen as signs of Divine favor and, at the same time, a test for the individual, poverty is not necessarily a sign of Divine wrath and duty exists on all Israel to succor the poverty-stricken.
Turning to the specific in Kohelet, the interpretation is difficult because of the long Jewish tradition of simultaneously interpreting each individual verse homelitically while at the same time viewing each verse as having a textual meaning within the context of the text (a "p'shat" or "straightforward" explanaition). Even here the p'shat explanation, however, is influenced by the difficulty of language and the question of the broader interpretation of Kohelet and its mixed views on material wealth and Earthly pleasure. For myself, I hold with those interpretations similar to yours that read Kohelet as not condemning wealth per se, but warning that men are easily decieved by wealth, the quest for wealth, and the consequences of wealth.
The specific verse in question is not easily interpreted. The specific verse is Eccl 10:19. I would not read this chapter (and specifically the surrounding text) as focusing on the difference between the wise and the foolish (as in Chapter 7). Certianly there is discussion of the fool v. the wiseman, but it appears in a political context. I therefore read Chapter 10 as caution to the reader with regard to the material world of men and how to navigate same. It warns the reader how to identify the fool and that there will be times when the land is ruled by the foolish as well as times when the land is ruled by the wise. Kohelet advises, however, that in either case certain fundamentals are certain -- notably that food and drink will continue to be items that bring comfort and joy in the physical world and that money will continue to be useful for political ends. See also 7:12 ("Wisdom is a defense, even as money is a defense").
Back to Pastor Meikle, it would be appropriate to preach that enjoyment of the material world is not necessarily evil, as is often preached in the Christian world. (where "love of money is the root of all evil" is frequently abbreviated to "money is the root of all evil.") Further, that his parishoners should seek a job that makes them happy "for this is the gift of God." (Eccl 5:17-18) Nevertheless, one must be cautious, for wealth can be a trap and an injury to the wealthy (5:12).
Ultimately of course, "Listen to the Lord, and keep his commendments, for this is All of Man." (Ecl: 12:13)
Many thanks for your reply, for indeed it is seen "the words of the wise are gracious."
(no subject)
To the contrary, this chapter focuses upon the distinction between the wise and the foolish, and that cursing those who are rich is the act of the latter. Perhaps Pastor Meikle should be teaching his congregants that if they're not rich they have no hope of it, since there is a certain social order and they obviously got the short end of it - that's just as reasonable a reading (in fact, probably a better reading) than his.
But this specific verse is probably also saying not to seek money, but to use money for its appropriate purpose, just as a feast and drinking wine are acts appropriate to joy; similarly the verse prior warns us that not attending to what is required of us is destructive. Now,that could be taken as a warning to pursue money, but in the larger canon of Jewish writings *labor* is what is valorized, not money.
For example:
Avot d’rabbi natan (perek 2) a commentary on what is sometimes called “the sayings of the fathers” – mishna avot, comments on this passage
{Shemaiah and Avtalyon took over from them. Shemaiah says:} Love work, hate lordship and seek no intimacy with the ruling powers.
The commentary says:
Love work: what is that? This teaches that a person should love work and that no one should hate work, For even as the Torah was given as a covenant, so was work given as a covenant; as it is said, “Six days shall you labor, and do all your work; but the seventh say is a Sabbath to the Lord your God. (Ex 20:9 ff)
and also:
Rabbi Tarfon says: The Holy One, blessed Be, likewise did not cause the Shekhinah to rest upon Israel before they did work, as it is said, “ And let them make me a sanctuary, then I shall dwell among them.” (Ex. 25:8)
Now granted, Judaism has never said that money qua money is bad, but it does emphasize, over and over again, that money doesn't really belong to us, but rather that it belongs to God and we are merely its distributors -God's hands, if you will, to make sure that the poor and the weak are cared for - almost certainly as part of a plan to make us more moral creatures,a nd failing to do so is indeed a failing. SO, perhaps Pastor Meikle ought to be teaching, seek money so that you can give all that is extra from your and your families needs away to those who need it( according to talmudic calculations, no more than a third of your possessions ought to be given away, so perhaps if you make enough money, then seeking wealth evens out).
I personally wouldn't test God on that one, though.
To indulge in an extended discourse ....
First, the question of money and the broader material world in the role of Judaism. Traditionally in the Torah (and in most of the Nevi'im and Ketubim) material wealth is seen as a reward from God tied to observing commandments. In the Torah in particular, it is a visual sign to the other nations of God's favor. Thus, God provides Abraham great material wealth. Not because Abraham covets it or needs it, but because in this way God shows his favor to Abraham. (Cf. Abimelech and Pichol Gen. 21:22) Similarly, the material welath enjoyed by the People of Israel when they occupy the land of Israel is a sign of divine favor, just as the loss of that material wealth is a sign of Divine wrath. (e.g., Deut: 11:13-17). At the same time, however, social stratification, which produces an apparently unfair distribution of wealth, is also addressed in Judaism. Even in the Torah, we are given various tithes and informed of the duties to the poor and the obligation to observe essential social justice. These are framed in the context of God's love of the poor whose cries will arouse his wrath. (Deut: 15:9). Thus, while wealth and material comfort can properly be seen as signs of Divine favor and, at the same time, a test for the individual, poverty is not necessarily a sign of Divine wrath and duty exists on all Israel to succor the poverty-stricken.
Turning to the specific in Kohelet, the interpretation is difficult because of the long Jewish tradition of simultaneously interpreting each individual verse homelitically while at the same time viewing each verse as having a textual meaning within the context of the text (a "p'shat" or "straightforward" explanaition). Even here the p'shat explanation, however, is influenced by the difficulty of language and the question of the broader interpretation of Kohelet and its mixed views on material wealth and Earthly pleasure. For myself, I hold with those interpretations similar to yours that read Kohelet as not condemning wealth per se, but warning that men are easily decieved by wealth, the quest for wealth, and the consequences of wealth.
The specific verse in question is not easily interpreted. The specific verse is Eccl 10:19. I would not read this chapter (and specifically the surrounding text) as focusing on the difference between the wise and the foolish (as in Chapter 7). Certianly there is discussion of the fool v. the wiseman, but it appears in a political context. I therefore read Chapter 10 as caution to the reader with regard to the material world of men and how to navigate same. It warns the reader how to identify the fool and that there will be times when the land is ruled by the foolish as well as times when the land is ruled by the wise. Kohelet advises, however, that in either case certain fundamentals are certain -- notably that food and drink will continue to be items that bring comfort and joy in the physical world and that money will continue to be useful for political ends. See also 7:12 ("Wisdom is a defense, even as money is a defense").
Back to Pastor Meikle, it would be appropriate to preach that enjoyment of the material world is not necessarily evil, as is often preached in the Christian world. (where "love of money is the root of all evil" is frequently abbreviated to "money is the root of all evil.") Further, that his parishoners should seek a job that makes them happy "for this is the gift of God." (Eccl 5:17-18) Nevertheless, one must be cautious, for wealth can be a trap and an injury to the wealthy (5:12).
Ultimately of course, "Listen to the Lord, and keep his commendments, for this is All of Man." (Ecl: 12:13)
Many thanks for your reply, for indeed it is seen "the words of the wise are gracious."