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.”

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

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קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם