And Solomon’s Wisdom Excelled

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275) “What advantage does man have in all his work, which he does under the sun?” We study the words of Solomon but his words seem abstruse. Yet, all of Solomon’s words are read with wisdom.

276) In the days of King Solomon, the moon, Nukva, was in her fullest. The Nukva clothed upper Ima, which is her complete filling, as it is written, “And Solomon’s wisdom excelled the wisdom of all the children of the east.” The wisdom of the children of the east is wisdom that they had inherited from Abraham.

277) It was written, “And Abraham gave all that he had unto Isaac.” This is the upper Hochma, who knew the holy name of the Creator. It is implied in what is written, “All that he had,” that was his, upper Hochma. It is written about it, “And the Lord blessed Abraham with everything,” meaning with that daughter that Abraham had, whose name was “With everything.” The Nukva, the bottom Hochma, is called “With everything.” She is considered his daughter because the father establishes the daughter. And yet, Abraham himself is considered upper Hochma because Abraham is Hesed that rose to Hochma, and this is what he gave to Isaac.

278) “And unto the sons of the concubines, that Abraham had, Abraham gave gifts.” He gave them things that are known in the lower Ketarim [plural of Keter], and placed them in the land of the east. And from there the children of the east inherited wisdom [Hochma], from the lower Ketarim, as it is written, “The wisdom of all the children of the east.”

280) Hochma settles in only when a person sits, not when he walks. Rather, when he is complete, as it is written, “And I remained in the mountain forty days.”

281) “And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt.” What is the wisdom of Solomon, what is the wisdom of Egypt, and what is the wisdom of all the children of the east? The moon, Nukva, is blessed by all the Sefirot. It writes, “excelled,” which is said about the days of Solomon that the Nukva grew and was blessed and stood in its fullest.

282) A thousand mountains grow hay before her, and they are all one swallow before her. She has a thousand great rivers and she gulps them with a single sip. Here The Zohar brings the sequence of the growth of the Mochin of the Nukva during the days of Solomon. During the Gadlut of the Nukva, only VAK de AB extend from Mochin de Hochma, not GAR de AB. However, it is impossible to extend half a degree, so in the beginning, a complete degree of GAR and VAK de AB must be extended. Afterwards, the GAR is placed in their place in the Nukva and only the VAK is extended. This is the meaning of, “Who grows hay for the beast,” meaning GAR de AB. Half of this light remains as food for Nukva herself, who is called “a beast,” and the remaining half of the light, VAK de AB, is extended to people, as it is written, “And herb for man’s work.”

GAR de AB have eating in them, the part of Hassadim in them. And there is drinking in them—the part of Hochma in them. They are intermingled. A thousand mountains are eating and a thousand rivers are drinking. The number “one thousand” indicates to Hochma, and since eating consists of Hochma, too, the number 1,000 is mentioned in regard to them, as well.

It was written, “They are all one swallow before her … and she gulps them with a single sip.” This is so because these Mochin are from the path under Hotem [nose] of AA, who is established as a path in which to pass and not to stop in. Hence, these Mochin are always received in haste, to not allow suction to the Dinim [judgments]. For this reason, Nukva, too, receives them in haste.

283) Her nails connect 1,070 sides. Her hands are gripped from 24,000 sides, and none comes out of her to the right and to the left, but in the middle. Also, several thousand protectors grip to her hair.

The fingers are Hochma. There are ten Sefirot in them: GARZAT, and Parsa in between. GAR is the flesh in them, the Panim [anterior/face]. It is written about them, “You cannot see My face.” The nails are the Parsa between GAR and ZAT, the Achoraim [posterior]. ZAT are included in the Parsa, the nails, and it is written about them, “And you see My back.”

In Gadlut, the Parsa comes down, raises, and connects the Kelim de [of] Achoraim [posterior Kelim] to their degree along with the Kelim de PanimKelim de Panim are the flesh of the fingers, 1,000, since 1,000 indicates to HochmaKelim de Achoraim are ZAT, each of which consists of ten, hence the number seventy. It was written, “Her nails connect 1,070 sides,” which means that the nails, Parsa, connect to the 1,000, the Panim of the fingers, and the seventy is the Achoraim of the fingers. And through the nails, the two connect into a single degree, the Panim.

It was written, “Her hands are gripped from 24,000 sides,” since the number twelve indicates to Hochma. There is a twelve of ZA—twelve hours of the day—and there is a twelve of Nukva—twelve hours of the night. When Nukva is in Gadlut, in Zivug PBP [Panim be Panim (face-to-face)] with ZA, she contains within her the twelve of ZA, too, the twelve of ZA are in her right hand, and her own twelve are in her left hand. And when the moon is full they are thousands, meaning 24,000 sides—12,000 on the right hand and 12,000 on the left hand. “Also, several thousand protectors grip to her hair.” Protectors are angels that do not rise to receive GAR but always stay below in the place of GAR de VAK, watching over the Mochin so that none of them will get to the outer ones. They grip to the Se’arot [hair] of the Nukva, the Dinim.

284) One boy, whose length is from the top of the world to its end, meaning Matat, whose height is from the Rosh [head] of Beria to the Sof [end] of Assiya, comes out between the legs, from NHY de Nukva. He dresses in sixty strikes of fire, by which he scares off the outer ones so they will not grip the legs of the Nukva. He is appointed over the lower ones from the four sides. It is a boy who grips 613 upper keys from the side of Ima, and all the upper keys in the blaze of the sword that turns every way, which is girded to his waist, are hanging.

Now The Zohar explains the three worlds, BYA, which receive from the Nukva de Atzilut in the days of Solomon through the angel Matat. This is so because the Parsa below Atzilut detains the light of Hochma from descending to BYA, hence illumination of Hochma shines in BYA by clothing of the Achoraim de Nukva de Atzilut. This is so because since the Achoraim are harsh Dinim, the Masach does not detain them from spreading into BYA. And since they are from Nukva de Atzilut, they transfer the illumination of Hochma in them to the three worlds BYA, too, and the appointee over all the illuminations in BYA is Matat.

It is written that he dresses in sixty strikes of fire because the powers of Din [judgment] from Achoraim de Nukva in her HGT NHY—each of which consists of ten—are sixty. In this way, he is appointed over the lower ones from the four sides, which affects the Mochin from the four directions of NukvaHG TM, upon the lower ones.

It is written that he is a boy who grips 613 upper keys from the side of Ima. The boy is Matat, and he has VAK from the side of Ima, whose Sefirot are hundreds, and they are six hundred.

With respect to the Mochin, he has thirteen—twelve oxen and one that includes them. Together they are 613, meaning only the Mochin from Ima, since Mochin de Aba cannot illuminate in Beria due to the Masach below Atzilut, which detains the light of Aba.

When it writes, “All the upper keys … which are hanging,” it is to open the illumination of Hochma by the blaze of the sword that is girded to his waist. By that, he is guarded so that illumination of Hochma will not be able to transfer from Parsa de Atzilut down. And how do these 613 keys grip to BYA, which are extensions of Hochma? All those keys depend on the blaze of the sword, the Achoraim de Nukva de Atzilut, harsh Dinim. The Parsa does not detain them and they can expand to BYA, extending illumination of Hochma with them from the Nukva.

285) In the Baraita, that boy is called “Hanoch Son of Yered,” as it is written “Hanoch [which also means “educate”] the boy, according to the boy’s way.” The Mishnah and the Baraita are internality and externality because the Baraita is the externality of the Mishnah. With regard to the externality, the VAK is called Matat, Hanoch Son of Yered, since Yered comes from the word Yerida [descent] and externality. However, Matat is called Hanoch Son of Yered with respect to the internality, as well. In the internality, Son of Yered is said in his merit, since the descent caused him the internal Mochin.

Both Mishnah and the Baraita regard his descent. However, in the Baraita, his descent still did not cause Mochin, but an actual descent, but in the Mishnah, the descent has already been mended and become a cause for Mochin. Below him, meaning under his shade, all the animals of the field will take shelter, meaning the angels in Yetzira. It is as the holy, upper Israel, ZA, is called “a son” to his mother, Bina, as it is written, “For I was a son to my father, tender, and an only one before my mother.” It is also written, “My son, My firstborn, Israel,” relating to ZA. Also, below Atzilut it is Matat, who is called “a boy” of his mother, the Nukva, as it is written, “When Israel was a child, I loved him,” which relates to Matat.

He is called “Son of Yered” in several ways, once as a fault and once as a praise, according to the difference between the internality of Matat and the externality of Matat. However, here it is about the actual Son of Yered, the externality of Matat, whose descent is a fault because he still does not cause Mochin. This is because by ten descents did Divinity go down to the land, and all were set up by the friends. And under the externality of Matat stand angels in Yetzira, which are called “animals of the field.”

286) Under these animals, the Se’arot of the moon, Nukva, grip. They are called “Shevet Stars” [sun-like stars, as opposed to planets], and they are an actual Shevet [rod] by which to sentence the world. They divided into litigants, heavy, harsh judges, and insolent. And they are all called “those with hair.” Her hands and legs grip it as a mighty lion that grips to its prey, and it is written about it, “And preys, and there is no savior.”

The Shevet stars is Masach de Malchut of Midat ha Din [quality of judgment], which is called Man’ula [lock], the hidden gate, which does not open before the end of correction. It is written, “Under these animals, the Se’arot of the moon, Nukva, grip.” They are called “Shevet Stars.” These are not merely the Se’arot of the Nukva, which are mitigated in Bina, in Miftacha [key], of which it is written that several thousand protectors grip to her hair. Rather, it is those same Se’arot, the Shevet stars, Malchut of Midat ha Din, which are only in BYA, under the animals of the field. And The Zohar makes the precision of saying that they are an actual Shevet, that they have the actual form of Malchut of Midat ha Din, called Shevet.

There are two discernments in them: Litigants and heavy. 1) When the Masach is in the place of Malchut, the Se’arot are called “litigants.” 2) When the Masach rises in its form, settles in Bina, and divides the degree there into two halves, KH and Bina and TM, by which they are corrected into being a scales. For this reason, in this discernment, the Se’arot are called “heavy.”

Two others extend from them: 1) Harsh judges, who extend from the litigants, and 2) insolent, who extend from the heavy, and which rise in the place of Bina, who have no right gripping there, and this is considered insolence.

The two lines—right and left—are disputed and each wants to cancel the illumination of the other. Hence, they cannot shine until the middle line comes out on Masach de Hirik, which decides and makes peace between them. This Masach must first be from Midat ha DinMan’ula, for then the left line diminishes from GAR, yields before the right, and unites with it.

It is written, “Her hands and legs grip it as a mighty lion that grips to its prey.” This refers to the two lines from the Chazeh and above, which are called “hands,” while the two lines from the Chazeh down are called “legs.” They grip to illuminate in whole, and only through the Masach de Hirik, which is accepted from Midat ha Din in those Se’arot, the Man’ula.

And because the GAR of the left line is diminished by the Masach from this harsh Din, it is called “prey,” since the Masach de Hirik preys the GAR of the left line. This is why he compares it to a mighty lion that grips its prey, as it is written, “And preys, and there is no saver.” Hence, the two lines—called “hands”—promptly unite with one another, and the two lines—called “legs”—also unite, and then they shine in the greatest wholeness that is possible during the 6,000 years.

287) Her nails mention people’s transgressions and write and inscribe their iniquities by the strength of the harsh Din. It is written about it, “The sin of Judah is written with an iron pen and a Shamir stylus.” Shamir means that it Roshem [inscribes] and punctures the stone, and carves it from all sides.

Nails are the Parsa that was made in the middle of the degree, due to Malchut’s ascent to Bina of that degree. It follows that two forces are included in the Parsa: the Malchut that rose, which is the harsh Midat ha Din, and Bina that received the form of Malchut because of her ascent to her. Those two forces are the Man’ula and the Miftacha, the two points that were erected in the Nukva. It is said about them, “If he is rewarded, it is good,” meaning that Midat ha DinMan’ula, has been concealed, and only Midat ha RachamimMiftacha, governs. If he is not rewarded and extends lights from above downwards, it is bad, and then the hidden Midat ha Din appears on him, meaning the Man’ula, and his lights depart.

It was written, “Her nails mention people’s transgressions and write and inscribe their iniquities by the strength of the harsh Din.” This means that if he is not rewarded, the power of Midat ha Din that was hidden in the nails appears. And when this Midat ha Din is revealed, one is punished severely.

It is written about it, “The sin of Judah is written with an iron pen and a Shamir stylus,” since the point of Man’ula that is contained and hidden in the nail is called “An iron pen,” and the point of Miftacha that is revealed in the nail and governs when Israel are worthy is called “A Shamir stylus.”

“The sin of Judah,” if they sin, the two points appear on them and the sins are written in both the iron pen and the Shamir stylus. And when the point of Man’ula appears on them, as well, they are immediately punished. However, it is written of those who do his will, “No tools of iron were heard in the house, while it was being built.” This was because the Shamir would cut everything, and the iron tools, the Man’ula, was not heard because it was concealed. It was written, “Shamir means that it Roshem [inscribes] and punctures the stone,” meaning it inscribes and punctures the elicitation of the Katnut of the degrees, which are called “Stones,” “And carves it from all sides,” meaning gives it its shape from each side during the elicitation of the Gadlut of the degrees.

288) The filth of the nails means that all those who do not cling to the Guf [body] of the King, to the middle line, but cling to the left, and suck from the side of impurity when the moon is diminished, the abundance that they extend at that time from the nails goes to the side of impurity and is regarded as the “filth of the nails.”

289) And because King Solomon inherited the full moon, the Nukva in her Gadlut, he needs to inherit her during her diminution. This is the reason why he strove to know in the knowledge of the ghosts and demons, to inherit the moon, the Nukva in all the aspects.

This is so because Mochin de Katnut induce Mochin de Gadlut. During the ascent of Malchut to Bina de ImaIma returned to Mochin de VAK without a Rosh due to the fall of Bina and TM from her to ZON. At that time, ZON receives Mochin de Katnut from Ima by clothing of Bina and TM de Ima in them. Also, Bina and TM de ZON descend to the souls of people and the souls receive Mochin de Katnut from ZON. This became a cause that they would receive Mochin de Gadlut, as well, since afterwards, at the time of Gadlut de Ima, when Ima brings Bina and TM that fell from her to ZON back to her degree, ZON, too, rise with these Bina and TM to Ima and receive the Mochin de Gadlut from her. Afterwards, they bring back their own Bina and TM, which fell into the souls of people, and the souls rise with them, too, and receive Mochin de Gadlut from ZON. Thus, you see that if the lower one did not receive the Katnut of the upper one—Bina and TM of the upper one—it would be impossible for it to receive the Mochin de Gadlut from the upper one.

290) In the days of King Solomon, the moon illuminated from all the degrees, as it is written, “And Solomon’s wisdom excelled.” “Excelled” means that his wisdom excelled over the wisdom of all the children of the east, who were then included in the Nukva, as well as from the wisdom of Egypt, who was included in her. The wisdom of the children of the east has a high meaning to it. It is written, “These are the kings that ruled in the land of Edom.” They are called “the children of the east,” and none of them persisted except the one who consisted of male and female, whose name was Hadar, as it is written, “And Hadar reigned in his stead … and his wife’s name was Mehetabel.” However, in the previous kings, a female was not mentioned.

291) And although the Nukva was sustained by the king Hadar, she did not fully illuminate until Solomon came, who was worthy of her. This is the reason why his mother was Bat Sheba. That is, the Nukva in Gadlut is called Bat Sheba because she consists of the entire HGT NHYM de ZA, and she was his mother. This is why he is worthy of inheriting her in the days of her fullness.

292) The wisdom of Egypt is the lower Hochma, called “The maid-servant that is behind the mill.” And this wisdom [Hochma] of Solomon was mingled with everything—the wisdom of the children of the east and the wisdom of Egypt.

There are three Hochmot [plural of Hochma] in Atzilut:

1) The eight Sefirot of AAHochma of the ten Sefirot de Ohr Yashar. After the breaking of the vessels in the world of correction, this Hochma was completely hidden and she no longer shines in Atzilut. What fell from this Hochma during the breaking of the vessels is the Hochma [wisdom] of the children of the east. The wisdom of the children of the east is a high secret, as it is written, “These are the kings that ruled in the land of Edom.” The reign and death of those seven kings are the breaking of the vessels.

2) Upper Hochma. This is Bina that went out of Rosh de AA, returned to it, and became Hochma. Even though all the Hochma in the worlds comes from her, she herself shines only in Hassadim, as it is written, “For he desires Hesed [mercy].” What fell from this Hochma into the Klipot is the wisdom of Egypt, the lower wisdom, which fell from upper Hochma to the Klipot, to the bottom Ketarim. And she is called “A maid-servant that is behind the mill.”

3) The Hochma of Solomon, the bottom HochmaHochma that shines in Nukva PBP [Panim be Panim (face-to-face)] during her Gadlut. At that time, all three Hochmot shine in her together, and then she brings the Hochma of the children of the east and the Hochma of Egypt out of the Klipot, and becomes much greater than them. It is written about that, “And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt,” meaning that her Hochma grew more than them.

293) “What advantage does man have in all his work, which he does under the sun?” The toil of Torah, too, means to toil under the sun. The toil of Torah is different; it is above the sun, from the upper ones. Thus, so is the toil of Torah. It is said about it, “What advantage does man have in all his work, which he does under the sun?” whether he toils in Torah for people or for his own honor. It is about that that the verse says, “Under the sun,” since this Torah does not rise, and even if one lived a thousand years, on the day he departs from the world, it will seem to him as though he lived only one day.

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