The author of Ecclesiastes, Ecclesiastes, wrestles with the purpose of our short-lived lives because, whatever investments humans may make, they do not fulfill the transience of life. Annie Dillard's chapter, "Fertility" in Pilgrim at Tinker Creek, grapples with her perceptions of life and death. Furthermore, she is confused as to why she cares about death in the first place. Both Qoheleth and Dillard recognize that all life ends in death, yet the way they wrestle with the inevitable end of mankind leads to two different conclusions: one with God and one without. Thus, Qoheleth finds hope, despite the brevity of life, while Dillard refuses to see that such a thing could exist. Dillard's struggle with death leads her to conclude that death is not the "curse", but that our emotions are, while Qohelet also struggles with death, he comes to a different conclusion. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essayFor Qoheleth, it is not the emotions that are the "curse," but rather sin and death. Qohelet expresses an excess of emotion, as he too struggles with the elusiveness of life, illustrating his feelings with the word hevel. The meaning of Hevel, as Dr. Elaine Phillips writes, “is 'steam' or 'breath'... Every effort is like a breath; it is transitory – here and gone. " In this way, Qoheleth does not overlook emotions regarding the transience of life, but much of what Qoheleth says in Ecclesiastes contemplates the effects of the Fall in Genesis 3, referring to Genesis 3:19, "... you return to earth, since you were taken by it. For you are dust and to dust you will return. Qoheleth's words are similar in Ecclesiastes 3:20. Qoheleth understands that death is the result of disobedience, but still struggles to understand the transience of life. For Dillard, humans are the “monsters.” Humans are “monsters” because we value people's lives, unlike the rest of nature, since nature doesn't seem to care whether we live or die. Therefore, there must be something wrong with us since she places Nature as the criterion that measures the value of human life. He writes: “… we are moral creatures, therefore, in an amoral world. Thus, completely excluding any other sources that could explain his concerns about death. Although the transience of life disturbs Qoheleth, he, unlike Dillard, is driven to compare human existence to divine existence. In doing so, he finds the source of joy and hope in God-given life. Dillard wallows in despair in the face of death while Qohelet knows that despite the despair there is God-given hope and joy. Dillard's deduction that human beings are monsters, since nature does not care about the human existence it supports, it leaves its reader with the fear that the world has no hope. For Dillard, this is just the way the world works and humans must learn to deal with it. Qohelet, on the contrary, understands that there is a hope given to humanity by God, despite facing the level of life, the end that is death and the injustice that occurs in this world. Qoheleth is frustrated by the transience of life as everything man pursues is fleeting. Our toil and hard work are only temporary, just like our lifespan; here and then gone again. We will not be remembered. Although Qoheleth knows that our life is but a breath of air, he states that despite this end, God gives enjoyment in life. Qohelet writes: “Here is what I have seen to be good: it is appropriate to eat, drink and experience good in all the work that is done under the sun. . . This..