ציטירנדיקער פּירוש אויף קהלת 7:7

WILL EVENTUALLY UPHOLD IT IN WEALTH. Experience has shown that this is often untrue,¹⁵⁷I.e., that such people don’t always become wealthy. as in the story of the poverty-stricken R. Elazar ben P’dat in Ta`anit 25a, whom G-d asked: “would you like me to remake the world, so that perhaps you will be born in a time of plenty?” Maharal writes in Derech Chaim that our mishna is discussing a person with average luck.¹⁵⁸Heb. mazal, a term with complicated theological connotations. And sometimes this happens to a person so that wealth not take him away from his studies,¹⁵⁹Even though the person in question deserves the wealth promised to him by the mishna, G-d keeps it from him in the knowledge that if he gets to be wealthy he will abandon his Torah study. The mishna’s promise, then, is only fulfilled for the kind of person that will not abandon his studies. as in the midrash (Yalkut Shimoni, Mishlei 934): the Torah said before G-d: the verse says “In its left are wealth and honor” (Proverbs 3:16)—why then are there Torah scholars in poverty? G-d answered, “To cause those who love Me to inherit what truly is”¹⁶⁰This seems to be how the midrash is reading the verse. (Proverbs 8:21)—why are they poor in this world? In order that they not busy themselves with other things and forget the Torah, as the verse says “for a wise man praises poverty, and the mindless fool, gifts”¹⁶¹This seems to be how the midrash is reading the verse. Unlike the commentators, who see עשק as the subject and חכם as the object, and understand the verb יהולל to mean something like “make foolish, mad” (from הוללות), the midrash sees עשק as the object and חכם as the subject, and understands the verb יהולל to mean “to praise”. This sets up a nice parallelism for the second half of the verse. (Ecclesiastes 7:7).
And sometimes this is the result of a sin, for which suffering atones. Of such a case King Solmon says, “honor G-d with your wealth, etc”, and immediately afterwards, “do not despise G-d’s disciplining” (Proverbs 3:9, 3:11). Rabbenu Yonah ad loc. explains the juxtaposition of the two verses as follows: if, in doing good, you do not see a life of success, do not doubt G-d and do not despise G-d’s discipline, my son, etc.