All Things Have I Seen

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136) “All things have I seen in the days of my vanity; there is a righteous man that perishes.” 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, that righteous who is in that generation is caught for their transgression. 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 transgression. And if one dwells among the righteous, he is rewarded for their merit.

139) In the beginning, a man 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, among wise disciples, who are called, “owners of the shield,” and 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.” Did 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”—say 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, Ecclesiastes, and Proverbs, all of which are to complement the Hochma. Song of Songs corresponds to Hesed; Kohelet corresponds to Din; Proverbs to Rachamim, in congruence with the three lines—HesedDinRachamim. 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, but also mouth fume, breath] is a precious secret. It is the Hevel that comes out of the mouth, from which comes the sound. And the world exists only on the Hevel 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, Hevel is made in wind and in water, and all that is done in the world is done with Hevel. And this Hevel 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.”

144) Hevel is voice. What is the difference between them? Hevel stands because a voice will come out of it, but a voice exists because a word will come out of it. And that Hevel 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 Hevel. It comes out from the interior of the degree outwardly, and the light becomes Hevel. And when ZON are in GAR de 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 Hevel. And it is written, “The world exists only on the Hevel 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 Hevel, 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 Hevel.

The illumination of Hochma keeps the world from the Klipot and the damagers. But the Hevel, in the place where it exists, in Bina’s left line, is Hevel, 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 Hevel returns to being light, and the three lines—HochmaBina, and Daat—emerge. At that time, ZA is born in the Mochin de 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 Hevel. Hence, ZA was awarded the three Mochin HBD, as well. This is, “Three emerge from one, one stands in the three.” It follows that ZA was born out of this Hevel of Bina that it brought back to the light.

This is the meaning of the Hevel de Bina having the strength to educe and beget the voice, ZA, after it rises as MAN and determines and brings the Hevel back to light. But ZA, called “voice,” is already standing at Mochin de HBD, called “existence,” to emit the speech, the Nukva, and the unification of voice and speech occurs, which is the complete unification of Panim be Panim [face-to-face].

This is why it is written that because the voice, ZA, was born out of BinaBina is considered the mother and the father of the voice, since the voice was rewarded with that Hevel, as a son who inherits from his father and mother. Thus, indeed ZA has no share in the Mochin de Bina. But because it sentenced her lines, he was rewarded and inherited these Mochin from them. But the Hevel is only the left line of Bina, and ZA inherited all three lines from her, which are HBDHochma is extended through the Daat, which comes only from the Hevel, and 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,” for everything depends on the days of my vanity, that is, when this Hevel sucks from the Din [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 Din. And when that Hevel sucks from the Rachamim, after the sentencing of the middle line, the wicked prolongs his evil, since the Rachamim make him patient. And both wicked and righteous are dependent upon that Hevel. This is why it is written, “In the days,” and not “In the day.” And all are dependent upon that Hevel; what will happen during the Din is in Din [judgment], and what will happen during the Rachamim is in Rachamim [mercy].

146) “There is a righteous that perishes,” in present tense. But why does he not say lost? After all, if it were time-dependent, he should have used past tense, not the present tense. The answer is that whenever that Din 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 Din sucks from the Rachamim, 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 Hevel, 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 mean time, the field emits fragrance that smells better than all perfumes. It is written about that, “As the smell of a field which the Lord has blessed.”

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