כִּ֠י מֶֽה־הֹוֶ֤ה לָֽאָדָם֙ בְּכָל־עֲמָל֔וֹ וּבְרַעְי֖וֹן לִבּ֑וֹ שֶׁה֥וּא עָמֵ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃
װאָרום װאָס האָט דער מענטש פֿון זײַן גאַנצער מי, און פֿון דעם האַװן פֿון זײַן האַרצן, אַז ער זאָל זיך מיִען אונטער דער זון?
Rashbam
את והב, the יהב of the Lord as in Psalms 55,23 השלך על ה' יהבך והוא יכלכלך, “cast your burden on the Lord and He will sustain you.” Or, as in Kohelet 2,22 מה הוה לאדם מכל עמלו, “what does man have as a result of all his toil?” Our author quotes a few more verses in which the letter י in a word has been supplanted by the letter ו. Basically, he views the word והב as meaning the same as the word יהב.
Rashbam
(3) THIS MY APPELLATION. "Adonai," which is mentioned in the second verse, which is an expression of kingship, and in this matter, we mention the kings, and not by their name. And what is written with "Yah," I will explain in AT-BaSH [a substitution code where Alef becomes Tav, Bet becomes Shin, etc.]: [He calls Himself "Ehyeh," but we call Him "Yihyeh" [[should be "Yahveh"]], "vav" in place of "yod," as in (Eccl. 2:22), "What does a man get [mah hoveh la'adam]?"] This is the essential deep plain meaning of these texts, and we do not reveal them except to the discreet.
Rashi
חוה EVE — חוה has the same sound as חיה (and similar meaning “life”) — she was so called because she gives life (birth) to her children; the interchange of ‘י and ‘ו is similar to that in (Ecclesiastes 2:22), מה הוה לאדם “for what hath a man”, where הוה is used in the sense of היה “to be.”