Kain Hevel Kohelet Bereishit Nihilism and Materialism

אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב בקשו חכמים לגנוז ספר קהלת מפני שדבריו סותרין זה את זה ומפני מה לא גנזוהו מפני שתחילתו דברי תורה וסופו דברי תורה תחילתו דברי תורה דכתיב (קוהלת א) מה יתרון לאדם בכל עמלו שיעמול תחת השמש ואמרי דבי ר' ינאי תחת השמש הוא דאין לו קודם שמש יש לו סופו דברי תורה דכתיב (קוהלת יב) סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם מאי כי זה כל האדם

Maybe another explanation for the reason that Chazal wanted to be גונז the ספר קהלת  was because the two main anonymous protagonists in ספר קהלת were the two characters personified in the beginning of chapter 2

זקָנִ֨יתִי֙ עֲבָדִ֣ים וּשְׁפָח֔וֹת וּבְנֵי־בַ֖יִת הָ֣יָה לִ֑י גַּ֣ם מִקְנֶה֩ בָקָ֨ר וָצֹ֤אן הַרְבֵּה֙ הָ֣יָה לִ֔י מִכֹּ֛ל שֶֽׁהָי֥וּ לְפָנַ֖י בִּירֽוּשָׁלָֽ ִם:

חכָּנַ֤סְתִּי לִי֙ גַּם־כֶּ֣סֶף וְזָהָ֔ב וּסְגֻלַּ֥ת מְלָכִ֖ים וְהַמְּדִינ֑וֹת עָשִׂ֨יתִי לִ֜י שָׁרִ֣ים וְשָׁר֗וֹת וְתַֽעֲנֻג֛וֹת בְּנֵ֥י הָֽאָדָ֖ם שִׁדָּ֥ה וְשִׁדּֽוֹת:

טוְגָדַ֣לְתִּי וְהוֹסַ֔פְתִּי מִכֹּ֛ל שֶֽׁהָיָ֥ה לְפָנַ֖י בִּירֽוּשָׁלָ֑ ִם אַ֥ף חָכְמָתִ֖י עָ֥מְדָה לִּֽי:

יוְכֹל֙ אֲשֶׁ֣ר שָֽׁאֲל֣וּ עֵינַ֔י לֹ֥א אָצַ֖לְתִּי מֵהֶ֑ם לֹֽא־מָנַ֨עְתִּי אֶת־לִבִּ֜י מִכָּל־שִׂמְחָ֗ה כִּֽי־לִבִּ֤י שָׂמֵ֨חַ֙ מִכָּל־עֲמָלִ֔י וְזֶֽה־הָיָ֥ה חֶלְקִ֖י מִכָּל־עֲמָלִֽי:

יאוּפָנִ֣יתִֽי אֲנִ֗י בְּכָֽל־מַֽעֲשַׂי֙ שֶֽׁעָשׂ֣וּ יָדַ֔י וּבֶֽעָמָ֖ל שֶֽׁעָמַ֣לְתִּי לַֽעֲשׂ֑וֹת וְהִנֵּ֨ה הַכֹּ֥ל הֶ֨בֶל֙ וּרְע֣וּת ר֔וּחַ וְאֵ֥ין יִתְר֖וֹן תַּ֥חַת הַשָּֽׁמֶשׁ:

יבוּפָנִ֤יתִֽי אֲנִי֙ לִרְא֣וֹת חָכְמָ֔ה וְהֽוֹלֵל֖וֹת וְסִכְל֑וּת כִּ֣י | מֶ֣ה הָֽאָדָ֗ם שֶׁיָּבוֹא֙ אַֽחֲרֵ֣י הַמֶּ֔לֶךְ אֵ֥ת אֲשֶׁר־כְּבָ֖ר עָשֽׂוּהוּ:

יגוְרָאִ֣יתִי אָ֔נִי שֶׁיֵּ֥שׁ יִתְר֛וֹן לַֽחָכְמָ֖ה מִן־הַסִּכְל֑וּת כִּֽיתְר֥וֹן הָא֖וֹר מִן־הַחֹֽשֶׁךְ:

ידהֶֽחָכָם֙ עֵינָ֣יו בְּרֹאשׁ֔וֹ וְהַכְּסִ֖יל בַּחֹ֣שֶׁךְ הוֹלֵ֑ךְ וְיָדַ֣עְתִּי גַם־אָ֔נִי שֶׁמִּקְרֶ֥ה אֶחָ֖ד יִקְרֶ֥ה אֶת־כֻּלָּֽם:

טווְאָמַ֨רְתִּֽי אֲנִ֜י בְּלִבִּ֗י כְּמִקְרֵ֤ה הַכְּסִיל֙ גַּם־אֲנִ֣י יִקְרֵ֔נִי וְלָ֧מָּה חָכַ֛מְתִּי אֲנִ֖י אָ֣ז יֹתֵ֑ר וְדִבַּ֣רְתִּי בְלִבִּ֔י שֶׁגַּם־זֶ֖ה הָֽבֶל

One character is describing his life of materialistic pursuit, self indulgence and hedonism, the other a nihilist who doesn't appreciate anything. The Materialistic character is defined by the word קניתי, he is trying to buy his way into a meaningful life. The Nihilst by the word הבל. Nothing is anything. Nothing has any value, his life is meaningless. They are both misguided. However, they present a spirited debate throughout Kohelet. At the end King Solomon states "סוף דבר הכל נשמע את האלהים ירא
The fear of God is the only answer to living life and both protagonists are wrong. If not for the last verse, Kohelet would and should have been a banned book because it leads readers through  two  misguided philosophies

Interestingly in Parshas Bereishis we see these two protagonists appearing too. the first person born in this world was Adam's son Kain. He was named Kain because, as the verse states,
וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֨הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהֹוָֽה
Kaniti Ish Et Hashem, and Rashi says "Now we are partners with God in Creation" Kain is our first "Possession" He was characterized by his name. Kain was into worldly possessions. His brother on the other hand was named "Hevel". The Torah does not tell us why he was named Hevel. However, we can assume that he was also characterized by his name. Kain was the first materialist and Hevel was the first Nihilist. Their approaches to life were both wrong.

There is a fundamental difference between both wrong approaches.

The Ramban in Parshas Ki Tetzeh discusses the aveira and issur of Etnan Zona. The Ramban calls the Zona that wants to bring the Etnan as a sacrifice to God in the Bet Hamikdash as somebody who is "Migafef B'itapuchaya U'michalka Le'avishaya" meaning "Has illicit relations and earns a bushel of apples and then takes those apples and distributes them to the needy". This is a typical attitude of one who feels guilty in how they earn their income and tries to assuage their guilt by doing a good deed with their illicit earnings. (This might describe most global philanthropy today). The Torah bans this practice. There is a concept in Chaza'l that states "Ein Mitzvah Michabeh Aveira" A good deed cannot erase a bad deed. Deeds are not ledger items that cancel each other out.  The Torah will not allow an individual to bring a sacrifice to the Bet Hamikdash if the money earned to buy that sacrifice was not earned legitimately. A self indulging materialist must deal with his demons. The Torah will not allow the materialist  to feel better and  to feel altruistic by giving some of his material possessions away in some philanthropic endeavor.

In our scenario, both Kain and Hevel felt guilty about their respective lifestyles. Kain tries to make up for his self indulging life by serving up  some of his material possessions to God. This sacrifice was not accepted. Kain needs more than a philanthropic act to have his sacrifice accepted. An offering to God is not making Kain into a changed person. Kain must change his lifestyle.
On the other hand Hevel also felt guilty about his nihilistic attitude. He decides to make a change in his attitude. Hevel contemplates that maybe life has some meaning and he has an attitude change, he changes his frame of mind and does something positive. He brings a sacrifice to God. Showing that maybe there is meaning to life in the service of God. For somebody like Hevel whose whole problem is his general attitude towards life, an attitude change is what is God wants from him. God accepts his offering. Hevel is now a changed person. His whole problem was his attitude so a change in attitude fixes the problem.

The Torah doesn't tell us why God accepted Hevel's offering and not Kain's. However once we understand their philosophies and attitudes it is self understood.

Kain then asks "Why should his offering be accepted and mine not? To that God answers "

הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֨יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשָׁל־בּֽוֹ

You, Kain, must change your behavior. It is not enough for you just to bring an offering. Your issues are much deeper than just needing an attitude adjustment. That verse הֲל֤וֹא אִם־תֵּיטִיב֙ is about changing behavior. There is always a possibility of Teshuva but bringing a sacrifice is not enough. 

At that point Kain realizes that he has a problem. He was trying to gain as much material possessions as he can and it undermined his ability to connect with God. How can he fix this issue he asks himself. Now Kain come up with an idea  If he kills Hevel then he will be the only person left in this world. Once he is the only person on earth he won't need to compete because then the whole world and all its resources would belong to him by default. Then, Kain thinks to himself, he can relax, stop competing for worldly possessions and serve God. Then God will accept his offering. 

So Kain goes and kills his brother Hevel. However God tells him 

 וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹֽעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה
וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּֽצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ
כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּֽת־כֹּחָ֖הּ לָ֑ךְ

If you think that now the whole world is yours, you are mistaken. Rashi says
 ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹֽעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה
All Hevel's future descendant's blood that won't be born because you killed Hevel are on your hands. You haven't fixed the problem. You now caused yourself a much bigger problem which Teshuva won't fix now. Furthermore, now the earth is accursed. Meaning that you should not think that it is all yours because you killed your brother but rather as far as you are concerned the resources are accursed and you don't earn them automatically. 
 When Kain realizes this he says 

וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהֹוָ֑ה גָּד֥וֹל עֲוֹנִ֖י מִנְּשֽׂוֹא