Was Koheles always smiling?

In the last few days I have encountered learned and frum Litvaks who claimed it was essential to be happy and smiling all the time And that truth didn't have any significance!

my simple response while that is the core religion of the present generation it is a major deviation from the Mesora


KESUBOS111b

In what [sense] is the plain meaning of the text70 to be understood?71 — When R. Dimi came72 he explained: The congregation of Israel said to the Holy One, blessed be He, ‘Lord of the Universe, wink to me with Thine eyes,73 which [to me will be] sweeter than wine, and shew74 me Thy teeth which will be sweeter than milk’.73 [This interpretation] provides support for R. Johanan who said; The man who [by smiling affectionately] shews75 his teeth to his friend is better than one who gives bins milk to drink, for it is said in Scriptures, And his teeth white with milk,70 read not ‘teeth white’ but ‘shewing the teeth’.76

https://en.wikipedia.org/wiki/Smile

Cultural differences

while smiling is perceived as a positive emotion most of the time, there are many cultures that perceive smiling as a negative expression and consider it unwelcoming. Too much smiling can be viewed as a sign of shallowness or dishonesty.^[9] In some parts of Asia, people may smile when they are embarrassed or in emotional pain. Some people may smile at others to indicate a friendly greeting. A smile may be reserved for close friends and family members. Many people in the former Soviet Union area consider smiling at strangers in public to be unusual and even suspicious behavior,^[10] or even a sign of stupidity.^[11]

Systematic large cross-cultural study on social perception of smiling individuals^[12] documented that in some cultures a smiling individual may be perceived as less intelligent than the same non-smiling individual (and that cultural uncertainty avoidance may explain these differences). Furthermore, the same study showed that corruption at the societal level may undermine the prosocial perception of smiling—in societies with high corruption indicators, trust toward smiling individuals is reduced.

Tanach - Ecclesiastes Chapter 1

1. The words of Kohelet, the son of David, king in Jerusalem.

2. Vanity of vanities, said Kohelet, vanity of vanities; all is vanity.

3. What gains a man from all his labor at which he labors under the sun?

4. One generation passes away, and another generation comes; but the earth abides for ever.

5. The sun also rises, and the sun goes down, and hastens to its place where it rises again.

6. The wind goes toward the south, and turns around to the north; it whirls around continually, and the wind returns again according to its circuits.

7. All the rivers run into the sea; yet the sea is not full; to the place from where the rivers come, there

they return again.

8. All things are full of weariness; man cannot utter it; the
eye is not satisfied with seeing, nor the ear filled with hearing.

9. That which has been, is what shall be; and that which has been done is what shall be done; and there is nothing new under the sun.

10. Is there any thing about which it may be said, See, this is new? It has been already in the ages before us.

11. There is no remembrance of former things; nor shall there be any remembrance of things that are to come with those who shall come after.

12. I Kohelet was king over Israel in Jerusalem.

13. And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven; it is a hard task that God has given to the sons of man to be exercised with.

14. I have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind.

15. That which is crooked cannot be made straight; and that

which is wanting cannot be numbered.

16. In my heart I said, Behold, I became a great man and acquired more wisdom than all those who have been before me in Jerusalem; and my heart has seen much of wisdom and knowledge.

17. And I gave my heart to know wisdom, and to know madness and folly; I perceived that this also was a striving after wind.

18. For in much wisdom there is much grief; and he that

increases knowledge increases sorrow.

    CHAPTER V Berachos

    MISHNAH. ONE SHOULD NOT STAND UP TO SAY TEFILLAH SAVE IN A REVERENT FRAME OF MIND.13 THE PIOUS MEN OF OLD14 USED TO WAIT AN HOUR BEFORE PRAYING IN ORDER THAT THEY MIGHT CONCENTRATE THEIR THOUGHTS UPON THEIR FATHER IN HEAVEN. EVEN IF A KING

GREETS HIM [WHILE PRAYING] HE SHOULD NOT ANSWER HIM: EVEN IF A SNAKE IS WOUND ROUND HIS HEEL HE SHOULD NOT BREAK OFF.

    GEMARA. What is the [Scriptural] source of this rule? — R. Eleazar said: Scripture says, And she was in bitterness of soul.15 But how can you learn from this? Perhaps Hannah was different because she was exceptionally bitter at heart! Rather, said R. Jose son of R. Hanina: We learn it from here:

But as for me, in the abundance of Thy lovingkindness will I come into Thy house, I will bow down toward Thy holy temple in the fear of Thee.16 But how can we learn from this? perhaps David was different, because he was exceptionally self-tormenting in prayer! Rather, said R. Joshua b. Levi, it is from here: Worship the Lord in the beauty

of holiness.17 Read not hadrath [beauty] but herdath [trembling]. But how can you learn from here? perhaps I can after all say that the word ‘hadrath’ is to be taken literally, after the manner of Rab Judah, who used to dress himself up before he prayed! Rather, said R. Nahman b. Isaac: We learn it from here: Serve the Lord with fear and rejoice with trembling.18 What is meant by ‘rejoice with trembling’? — R. Adda b. Mattena said in the name of Rab: In the place where there is rejoicing there should also be

trembling. Abaye was sitting before Rabbah, who observed that he seemed very merry. He said: It is written, And rejoice with trembling? — He replied: I am putting on tefillin.19 R. Jeremiah was sitting before R. Zera who saw that he seemed very merry.

He said to him: It is written, In all sorrow there is profit?20 — He replied: I am wearing tefillin. Mar the son of Rabina made a marriage feast for his son. He saw that the Rabbis were growing very merry, so he brought a precious cup1 worth four hundred zuz and broke it before them, and they became serious. R. Ashi made a marriage feast for his son. He saw that the Rabbis were growing very merry, so he brought a cup of white crystal and broke it before them and they became serious. The Rabbis said to R. Hamnuna

Zuti at the wedding of Mar the son of Rabina: please sing us something. He said to them: Alas for us that we are to die! They said to him: What shall we respond after you? He said to them: Where is the Torah and where is the mizwah that will shield us!2

    R. Johanan said in the name of R. Simeon b. Yohai: It is forbidden to a man to fill his mouth with laughter in this world, because it says, Then will our mouth be

filled with laughter and our tongue with singing.3 When will that be? At the time when ‘they shall say among the nations, The Lord hath done great things with these’.4 It was related of Resh Lakish that he never again filled his mouth with laughter in this world after he heard this saying from R. Johanan his teacher.

TAINIS 23A

    IT HAPPENED THAT THE PEOPLE  SAID TO HONI,

THE CIRCLE DRAWER etc. Once it happened that the greater part of the month of Adar had gone and yet no rain had fallen. The people sent a message to Honi the Circle Drawer, Pray that rain may fall. He prayed and no rain fell. He thereupon drew a circle and stood within it in the same way as the prophet Habakuk had done, as it is said, I will stand upon my watch, and set me upon the tower etc.3 He exclaimed [before God], Master of the Universe, Thy children have turned to me because [they believe] me to be

a member of Thy house. I swear by Thy great name that I will not move from here until Thou hast mercy Upon Thy children! Rain began to drip and his disciples said to him, We look to you to save us from death;4 we believe that this rain came down merely to release you from your oath. Thereupon he exclaimed: It is not for this that I have prayed, but for rain [to fill] cisterns, ditches and caves. The rain then began to come down with great force, every drop being as big as the opening of a barrel and the Sages estimated that no one drop was less than a log. His disciples then said to him: Master, we look to you to save us from death; we believe that the rain came down to destroy the world. Thereupon he exclaimed before [God], It is not for this that l have prayed, but for rain of benevolence, blessing and bounty. Then rain fell normally until the Israelites [in Jerusalem] were compelled to go up [for shelter] to the Temple Mount because of the rain. [His disciples] then said to him, Master, in the same way as you have prayed for the rain to fall pray for the rain to cease. He replied: I have it as a tradition that we may not pray on account of an excess of good. Despite this bring unto me a bullock for a thanks-giving-offering.] They brought unto him a bullock for a thanks-giving-offering and he laid his two hands upon it and said, Master of the Universe, Thy people Israel whom Thou hast brought out from Egypt cannot endure an excess of good nor an excess of punishment; when Thou wast angry with them, they could not endure it; when Thou didst shower upon them an excess of good they could not endure it; may it be Thy will that the rain may cease and that there be relief for the world. Immediately the wind began to blow and the clouds were dispersed and the sun shone and the people went out into the fields and gathered for themselves mushrooms and truffles. Thereupon Simeon b. Shetah sent this message to him, Were it not that you are Honi I would have placed you under the ban; for were the years like the years [of famine in the time] of Elijah5 (in whose hands were the keys of Rain) would not the name of Heaven be profaned through you?6 But what shall I do unto you who actest petulantly before the Omnipresent and He grants your desire, as a son who acts petulantly before his father and he grants his desires; thus he says to him, Father, take me to bathe in warm water, wash me in cold water, give me nuts, almonds, peaches, and pomegranates and he gives them unto him. Of you Scripture says, Let thy father and thy mother be glad, and let her that bore thee rejoice.7

    Our Rabbis have taught: What was the message that the Sanhedrin8 sent to Honi the Circle-Drawer? [It was an interpretation of the verse], Thou, shalt also decree a thing, and it shall be established unto thee, and light shall shine upon thy ways etc.9 ‘Thou shalt also decree a thing:’ You have decreed [on earth] below and the Holy One, Blessed be He, fulfills your word [in heaven] above. ‘And light shall shine upon thy ways:’ You have illumined with your prayer a generation in darkness. ‘When they cast thee down, thou shalt say: There is lifting up:’ You have raised with your prayer a generation that has sunk low. ‘For the humble person He saveth:’ You have saved by your prayer a generation that is humiliated with sin. ‘He delivereth him that is not innocent:’ You have delivered by your prayer a generation that is not innocent. ‘Yea, He shall be delivered through the cleanliness of thy hands:’ You have delivered it10 through the work of your clean hands.

    R. Johanan said: This righteous man [Honi] was throughout the whole of his life troubled about the meaning of the verse, A Song of Ascents, When the Lord brought back those that returned to Zion, we were like unto them that dream.11 Is it possible for a man to dream continuously for seventy years?12 One day he was journeying on the road and he saw a man planting a carob tree; he asked him, How long does it take [for this tree] to bear fruit? The man replied: Seventy years. He then further asked him: Are you certain that you will live another seventy years? The man replied: I found [ready grown] carob trees in the world; as my forefathers planted these for me so I too plant these for my children.

    Honi sat down to have a meal and sleep overcame him. As he slept a rocky formation enclosed upon him which hid him from sight and he continued to sleep for seventy years. When he awoke he saw a man gathering the fruit of the carob tree and he asked him, Are you the man who planted the tree? The man replied: I am his grandson. Thereupon he exclaimed: It is clear that I slept for seventy years. He then caught sight of his ass who had given birth to several generations of mules;13 and he returned home. He there enquired, Is the son of Honi the Circle-Drawer still alive? The people answered him, His son is no more, but his grandson is still living. Thereupon he said to them: I am Honi the Circle-Drawer, but no one would believe him. He then repaired to the Beth Hamidrash and there he overheard the scholars say, The law is as clear to us as in the days of Honi the Circle-Drawer, for whenever he came to the Beth Hamidrash he would settle for the scholars any difficulty that they had. Whereupon he called out, I am he; but the scholars would not believe him nor did they give him the honour due to him. This hurt him greatly and he prayed [for death] and he died. Raba said: Hence the saying, Either companionship or death.