All
Things
Have
I
Seen
136)
“All
things
have
I
seen
in
the
days
of
my
vanity;
there
is
a
righteous
man
who
perishes
in
his
righteousness,
and
there
is
a
wicked
person
who
prolongs
his
life
in
his
wickedness.”
What
did
Solomon,
who
was
wiser
than
any
man,
say
about
this
verse?
Solomon
implied
a
hint
of
wisdom.
137)
When
the
eyes
of
the
Creator
wish
to
observe
the
world
and
scrutinize
it,
as
it
is
written,
“For
the
eyes
of
the
Lord
run
to
and
fro
throughout
the
earth,”
and
wicked
were
found
in
the
world,
and
a
righteous
was
found
in
the
generation.
That
righteous
is
caught
for
their
iniquity.
And
the
Creator
is
patient
with
the
wicked
until
they
repent.
And
if
they
do
not
repent,
there
is
no
one
to
ask
for
mercy
over
them,
since
the
righteous
one
had
already
died,
as
it
is
written,
“There
is
a
righteous
man
that
perishes
in
his
righteousness.”
And
because
he
is
righteous,
he
departed
the
world,
so
as
to
not
ask
for
mercy
over
the
generation.
138)
For
this
reason,
one
should
always
dwell
only
in
a
place
where
men
of
action
dwell,
since
woe
unto
one
who
dwells
among
the
wicked,
for
he
is
caught
for
their
iniquity.
And
if
one
dwells
among
the
righteous,
he
is
rewarded
for
their
merit.
139)
In
the
beginning,
Rav
Hasda
lived
among
the
people
of
Kaputkia,
and
he
was
plagued
by
diseases.
He
took
his
home
and
placed
it
among
the
owners
of
the
shield
in
Zippori,
meaning
among
wise
disciples.
He
rose
and
was
rewarded
with
much
wealth
and
plentiful
Torah.
And
he
said,
“I
have
been
granted
with
all
for
I
have
come
among
those
whom
the
Creator
observes,
to
benefit
them.”
140)
“All
things
have
I
seen
in
the
days
of
my
vanity.”
Solomon—in
whom
there
were
more
degrees
of
Hochma
[wisdom]
than
in
all
his
contemporaries,
as
it
is
written,
“For
he
was
wiser
than
all
men,”
and
it
is
written,
“Then
Solomon
sat
on
the
throne
of
the
Lord
as
king,”
can
it
be
that
he
said
of
his
life,
“In
the
days
of
my
vanity”?
But
it
is
written,
“Vanity
of
vanities,
says
Kohelet.”
141)
Solomon
has
seven
names:
Jedidiah,
Agur,
Bin
Jakeh,
Ithiel,
Lemuel,
and
Kohelet,
and
the
name
Kohelet
is
tantamount
to
all
of
them.
And
they
are
all
named
in
correspondence
with
above.
Kohelet
is
also
called
“a
holy
congregation
of
ten
men,”
and
it
is
said
about
that,
“there
is
no
crowd
of
less
than
ten.”
A
crowd
is
a
hundred,
and
even
more,
but
it
is
no
less
than
ten.
But
Kohelet
contains
everything,
the
whole
of
Israel,
as
it
is
written,
“The
congregation
of
Jacob.”
142)
His
names
are
named
after
Hochma,
which
is
why
he
made
three
books:
Song
of
Songs,
Kohelet
[Ecclesiastes],
and
Proverbs,
all
of
which
are
to
complement
the
Hochma.
Song
of
Songs
corresponds
to
Hesed;
Kohelet
corresponds
to
judgment;
Proverbs
to
mercy,
in
congruence
with
the
three
lines—Hesed,
judgment,
mercy.
To
complement
the
Hochma,
he
did
all
that
he
did,
to
show
Hochma,
and
corresponding
to
the
higher
degree.
And
he
said
about
himself,
“In
the
days
of
my
vanity,”
and,
“Vanity
of
vanities.”
143)
But
Hevel
[vanity/breath
vapor]
is
a
precious
secret.
It
is
the
vapor
that
comes
out
of
the
mouth,
from
which
comes
the
sound.
And
the
world
exists
only
on
the
vapor
of
the
mouths
of
kindergarten-disciples
who
did
not
sin.
However,
it
is
not
considered
a
sin
for
them
only
because
they
are
small.
Also,
vapor
is
made
in
wind
and
in
water,
and
all
that
is
done
in
the
world
is
done
with
vapor.
And
this
vapor
of
the
infants
becomes
a
voice
that
spreads
in
the
world,
and
they
are
the
keepers
of
the
world
and
the
keepers
of
the
city,
as
it
is
written,
“Unless
the
Lord
guards
the
city,
the
watchman
stays
awake
in
vain.”
144)
Vapor
is
voice.
What
is
the
difference
between
them?
Vapor
stands
because
a
voice
will
come
out
of
it,
but
a
voice
exists
because
a
word
will
come
out
of
it.
And
that
vapor
was
his
property
from
his
father,
and
from
him
was
all
that
Solomon
saw.
And
although
he
had
much
support
from
above—from
other
degrees—to
announce
the
matter,
he
said,
“In
the
days
of
my
vanity,”
to
announce
that
that
word
came
from
there.
Hevel
is
the
illumination
of
the
left
line
of
Bina,
which
was
blocked
and
ruined
by
the
dispute
with
Bina’s
right
line,
through
which
its
illumination
came
out
and
became
vapor,
as
was
said,
“it
is
vapor
that
comes
out
from
the
mouth.”
It
comes
out
from
the
interior
of
the
degree
outwardly,
and
the
light
becomes
vapor.
And
when
ZON
are
in
GAR
of
Katnut,
they
are
called
“kindergarten-disciples.”
They
receive
illumination
of
the
left
line
of
this
Bina,
and
their
illumination,
too,
comes
out
of
their
mouths
and
becomes
vapor.
It
is
said,
“The
world
exists
only
on
the
vapor
of
the
mouths
of
kindergarten-disciples,
since
afterwards,
at
the
time
of
Gadlut,
when
ZON
are
called
“Big
Face,”
the
entire
amount
of
Hochma
in
them
is
from
this
vapor,
which
they
elicited
from
their
mouths
while
they
were
still
“Small
Face.”
And
since
the
world
exists
only
in
illumination
of
Hochma,
it
follows
that
the
world
exists
on
their
vapor,
as
was
said,
“and
they
are
the
guardians
of
the
world
and
the
guardians
of
the
city.”
The
illumination
of
Hochma
keeps
the
world
from
the
shells
and
the
damagers.
But
the
vapor,
in
the
place
where
it
exists,
in
Bina’s
left
line,
is
vapor,
and
there
is
nothing
in
it
but
destruction.
Only
afterwards,
when
ZA
rises
to
Bina
as
a
middle
line
and
determines
and
makes
peace
between
the
right
and
the
left
lines,
and
unites
them
with
each
other,
the
vapor
returns
to
being
light,
and
the
three
lines—Hochma,
Bina,
and
Daat—emerge.
At
that
time,
ZA
is
born
in
the
Mochin
of
Gadlut
from
the
Bina,
since
all
that
it
causes
in
the
Upper
One,
the
lower
one
is
awarded,
too.
And
had
it
not
been
for
ZA,
called
“voice,”
who
sentenced
between
the
lines
of
Bina
and
educed
HBD
in
her,
Bina
would
remain
disputed
and
her
light
would
remain
as
vapor.
Hence,
ZA
was
awarded
the
three
Mochin
HBD,
as
well.
This
is,
“Three
emerge
from
one,
one
is
rewarded
with
the
three.”
It
follows
that
ZA
was
born
out
of
this
vapor
of
Bina
that
it
brought
back
to
the
light.
It
was
said,
“Hevel
stands
with
force,
so
a
voice
will
emerge
from
it.”
The
vapor
of
Bina
has
the
strength
to
elicit
and
beget
the
voice,
ZA,
after
it
rises
as
MAN
and
determines
and
brings
the
vapor
back
into
light,
as
was
said,
“actual
voice,
standing
in
its
existence.”
But
ZA,
called
“voice,”
already
stands
in
Mochin
of
HBD,
called
“existence,”
to
emit
from
it
the
speech,
the
Nukva,
and
the
unification
of
voice
and
speech
occurs,
the
complete
unification
of
face-to-face.
It
was
said,
“That
vapor,
which
is
his
inheritance
from
his
father,”
since
the
voice,
ZA,
was
born
out
of
Bina,
Bina
is
considered
the
mother
and
the
father
of
the
voice,
since
the
voice
was
rewarded
with
that
vapor,
as
a
son
who
inherits
from
his
father
and
mother.
Thus,
indeed
ZA
has
no
share
in
the
Mochin
of
Bina.
But
because
it
sentenced
her
lines,
he
was
rewarded
and
inherited
the
Mochin
from
them.
But
the
vapor
is
only
the
left
line
of
Bina,
and
ZA
inherited
all
three
lines
from
her,
which
are
HBD.
Although
he
had
great
support
from
above,
from
other
degrees,
from
the
other
two
lines,
to
announce
the
matter,
he
said,
“in
the
days
of
my
vanity,”
meaning
the
Hochma
that
is
extended
through
the
Daat,
which
comes
only
from
the
vapor.
It
is
of
this
Hochma
that
he
mentioned,
“In
the
days
of
my
vanity.”
145)
“All
is
vanity…All
things
have
I
seen
in
the
days
of
my
vanity.”
“There
is
a
righteous
man
that
perishes
in
his
righteousness,
and
there
is
a
wicked
person
who
prolongs
his
life
in
his
wickedness.”
In
other
words,
for
everything
depends
on
the
days
of
my
vanity,
that
is,
when
this
vapor
suckles
from
the
judgment,
to
pass
judgment,
before
the
sentencing
of
the
middle
line.
“A
righteous
man
who
perishes
in
his
righteousness”
is
by
the
force
of
that
judgment.
And
when
that
vapor
suckles
from
the
mercy,
after
the
sentencing
of
the
middle
line,
the
wicked
prolongs
his
evil,
since
the
mercy
make
him
patient.
And
both
wicked
and
righteous
are
dependent
upon
that
vapor.
This
is
why
it
is
written,
“In
the
days,”
and
not
“In
the
day.”
And
all
are
dependent
upon
that
vapor;
one
who
comes
at
a
time
of
judgment
is
in
judgment,
and
one
who
comes
at
a
time
of
mercy
is
in
mercy.
146)
Why
it
is
written,
“There
is
a
righteous
that
perishes,”
in
present
tense,
and
it
does
not
say
“lost”?
If
it
were
time-dependent,
he
should
have
used
past
tense,
and
not
present
tense.
Yet,
whenever
that
judgment
awakens,
the
righteous
is
lost
from
the
world
and
from
the
generation.
This
is
always
true.
And
there
is
a
wicked
who
prolongs
his
wickedness,
substantially
prolongs
his
sin,
since
when
that
judgment
suckles
from
the
mercy,
he
pities
that
wicked
and
reprieves
him.
147)
The
smoke
of
the
incense
rises
up
and
goes
down.
The
smoke
is
crowned
in
the
slime
of
the
earth
from
above,
and
therefore
rises
up
and
comes
down.
This
implies
the
vapor,
where
since
it
is
lowly
and
full
of
judgments,
ZA
is
crowned
in
it,
meaning
corrected
it
and
gained
the
Mochin
from
Bina.
In
the
meantime,
the
field
emits
fragrance
better
than
any
perfume,
for
the
Shechina
exists
there,
as
it
is
written,
“As
the
smell
of
a
field
which
the
Lord
has
blessed.”