Daf 182a (דַּף קפ״ב ע״א)

In every place that Shlomo said “under the sun” (וּבְכֹל אֲתָר דְּאָמַר שְׁלֹמֹה תַּחַת הַשָּׁמֶשׁ), he was speaking of his own level (עַל דַּרְגָּא דִּילֵיהּ קָאָמַר). “I saw under the sun” (רָאִיתִי תַּחַת הַשָּׁמֶשׁ) (Ecclesiastes 5). “And again I saw under the sun” (וְעוֹד רָאִיתִי תַּחַת הַשָּׁמֶשׁ) (Ecclesiastes 3). “I returned and saw under the sun” (שַׁבְתִּי וְרָאֹה תַּחַת הַשָּׁמֶשׁ) (Ecclesiastes 9). And so all of them (וְכֵן כֻּלְּהוּ). And because of his own level he said so (וּבְגִין דַּרְגָּא דִּילֵיהּ קָאָמַר). And this is certainly the secret of the word (וְדָא הוּא רָזָא דְּמִלָּה וַדַּאי).

Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר), indeed, whoever takes the poison of death alone (וַדַּאי מַאן דְּנָטִיל סָמָא דְּמוֹתָא בִּלְחוֹדוֹי), upon him it is written, “In all his toil that he toils under the sun” (עָלֵיהּ כְּתִיב בְּכָל עֲמָלוֹ שֶׁיַּעֲמוֹל תַּחַת הַשָּׁמֶשׁ וַדַּאי) (Ecclesiastes 1). And who is “under the sun”? (וּמַאן הוּא תַּחַת הַשָּׁמֶשׁ). You should say this is the moon (הֲוִי אֵימָא דָּא סִיהֲרָא). And whoever grasps the moon without the sun (וּמַאן דְּאָחִיד סִיהֲרָא בְּלָא שִׁמְשָׁא), his toil is certainly under the sun (עֲמָלוֹ תַּחַת הַשָּׁמֶשׁ וַדַּאי). And this is the first sin of the world (וְדָא הוּא חוֹבָא קַדְמָאָה דְּעָלְמָא). And concerning this it is written, “What profit does man have in all his toil” (וְעַל דָּא מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ), [this means] the first man (לָאָדָם קַדְמָאָה), and likewise to all who came after him, who sinned in this place (וְכֵן לְכֻלְּהוּ דְּאַתְיָין בַּתְרֵיהּ, דְּחָבוּ בַּאֲתָר דָּא).

“He goes toward the south and circles toward the north” (הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן) (Ecclesiastes 1) - this is that which is written (הַיְינוּ דִּכְתִיב), “From His right hand, a fiery law for them” (מִימִינוֹ אֵשׁ דָּת לָמוֹ) (Deuteronomy 33). “His right hand,” this is the south (יְמִינוֹ, זֶה דָּרוֹם). “A fiery law,” this is the north (אֵשׁ דָּת, דָּא צָפוֹן). And this is included in that (וְדָא כָּלִיל בְּדָא).

“Circling, circling, the spirit goes” (סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ) (Ecclesiastes 1). This verse is difficult (הַאי קְרָא קַשְׁיָא). It should have said, “Circling, circling, the sun goes” (סוֹבֵב סוֹבֵב הוֹלֵךְ הַשֶּׁמֶשׁ מִבָּעֵי לֵיהּ). What is “the spirit goes”? (מַאי הוֹלֵךְ הָרוּחַ). What is this spirit? (מַאן רוּחָא דָּא). This is “under the sun” (דָּא הוּא תַּחַת הַשֶּׁמֶשׁ), which is called the Holy Spirit (דְּאִקְרֵי רוּחַ הַקֹּדֶשׁ). And this is the spirit that goes and circles to these two sides, to join in the body (וְדָא רוּחַ הוֹלֵךְ וְסוֹבֵב לְאִלֵּין תְּרֵין סִטְרִין לְאִתְחַבְּרָא בְּגוּפָא). And concerning this it is written “the spirit” (וְעַל דָּא כְּתִיב הָרוּחַ) - that which is recognized, “the sun” without qualification (הַהוּא דְּאִשְׁתְּמוֹדַע הַשֶּׁמֶשׁ סְתָם). Which is recognized (דְּאִשְׁתְּמוֹדַע) - some say: to join in the body, which is the sun, that which is recognized (ס״א: לְאִתְחַבְּרָא בְּגוּפָא דְּאִיהוּ שִׁמְשָׁא הַהוּא דְּאִשְׁתְּמוֹדַע). The portion of Yisrael (חוּלָקָא דְּיִשְׂרָאֵל).

“And around its circuits the spirit returns” (וְעַל סְבִיבוֹתָיו שָׁב הָרוּחַ) (Ecclesiastes 1). What are its circuits? (מַאן סְבִיבוֹתָיו). These are the Patriarchs (אִלֵּין אֲבָהָן), who are the supernal chariot (דְּאִינּוּן רְתִיכָא קַדִּישָׁא), and they are three (וְאִינּוּן תְּלַת), and David, and the four winds that are joined in them (וְדָוִד וְד' רוּחֵי דְּאִתְחַבְּרָן בְּהוּ). Some say: and this spirit that was joined in them (ס״י: וְדָא רוּחָא דְּאִתְחַבְּרָא בְּהוּ). Some say: and David - that is the fourth spirit, which joined with them (ס״א: וְדָוִד דָּא הוּא רוּחָא רְבִיעָאָה, דְּאִתְחַבַּר בְּהוּ). Behold, these are the complete supernal chariot (הָא אִינּוּן רְתִיכָא קַדִּישָׁא שְׁלֵימָתָא). And concerning this it is written (וְעַל דָּא כְּתִיב), “The stone which the builders despised has become the head cornerstone” (אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה) (Psalms 118).

For all the words of King Shlomo are closed within wisdom (בְּגִין דְּכָל מִלּוֹי דִּשְׁלֹמֹה מַלְכָּא סְתִימִין כֻּלְּהוּ בְּחָכְמְתָא), and all of them are inside, within the supernal sanctuary (וְכֻלְּהוּ לְגוֹ בְּגוֹ דְּהֵיכָלָא קַדִּישָׁא). And mankind does not look upon them (וּבְנֵי נָשָׁא לָא מִסְתַּכְּלֵי בְּהוּ), but see the words as the words of another man (וְחָמָאן מִלּוֹי כְּמִלִּין דְּבַּר נָשׁ אַחֲרָא). If so, what is the praise of King Shlomo in his wisdom, above the rest of mankind? (אִי הָכִי, מַה שְׁבָחָא הוּא לִשְׁלֹמֹה מַלְכָּא בְּחָכְמָתֵיהּ, מִשְּׁאַר בְּנֵי נָשָׁא). Rather, surely every single word of King Shlomo is sealed in wisdom (אֶלָּא וַדַּאי כָּל מִלָּה וּמִלָּה דִּשְׁלֹמֹה מַלְכָּא סָתִים בְּחָכְמְתָא).

He opened and said (פָּתַח וְאָמַר), “Wisdom is good with an inheritance, and better for those who see the sun” (טוֹבָה חָכְמָה עִם נַחֲלָה וְיוֹתֵר לְרוֹאֵי הַשָּׁמֶשׁ) (Ecclesiastes 7). If not that this word was revealed, I would not have known what he said (אִי לָאו דְּהָא אִתְגַּלְיָיא מִלָּה דָּא, לָא יְדַעְנָא מַאי קָאָמַר). “Wisdom is good” (טוֹבָה חָכְמָה), this is Wisdom (דָּא הִיא חָכְמָה), which is under the sun (דְּהִיא תַּחַת הַשָּׁמֶשׁ). Some say: the throne is prepared for it (ס״א: לְכוּרסְיָיא מִתְתַּקְנָא לֵיהּ). “Wisdom is good with an inheritance” (טוֹבָה חָכְמָה עִם נַחֲלָה), fitting and beautiful is it when she rests with Yisrael, who are the inheritance and lot of her (יָאָה וְשַׁפִּירָא כַּד אִיהִי שַׁרְיָיא עִמְּהוֹן דְּיִשְׂרָאֵל, דְּאִינּוּן נַחֲלָה וְעַדְבָא דִּילָהּ), to be bound with her (לְאִתְקַשְּׁרָא בָּהּ). But there is greater praise for those who see the sun (אֲבָל תּוּשְׁבַּחְתָּא יַתִּיר לְרוֹאֵי הַשָּׁמֶשׁ), for those who merited to unite with the sun and to be bound in it (לְאִינּוּן דְּזָכוּ לְאִתְחַבְּרָא בְּשִׁמְשָׁא, וּלְאִתְקַשְּׁרָא בֵּיהּ). For he is held in the Tree of Life (דְּהָא אָחִיד בְּאִילָנָא דְּחַיֵּי), and whoever is held in it, is held in all (וּמַאן דְּאָחִיד בֵּיהּ, בְּכֹלָּא אָחִיד) - in the life of this world, and in the life of the World to Come (בַּחַיִּין דְּהַאי עָלְמָא, וּבְחַיֵּי דְּעָלְמָא דְּאָתֵי). And this is that which is written (וְדָא הוּא דִכְתִיב), “And the advantage of knowledge of wisdom gives life to its possessors” (וְיִתְרוֹן דַּעַת הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ) (Ecclesiastes 7). What is “the advantage of knowledge”? (מַאי וְיִתְרוֹן דַּעַת). This is the Tree of Life (דָּא אִילָנָא דְּחַיֵּי).

What is its advantage? (יִתְרוֹן דִּילֵיהּ מַהוּ). Wisdom indeed (הַחָכְמָה וַדַּאי), for the Torah came forth from supernal Wisdom (דְּהָא תּוֹרָה, מֵחָכְמָה עִלָּאָה נָפְקָא) (Shemot 62a). Further, “Wisdom is good with an inheritance” (תּוּ טוֹבָה חָכְמָה עִם נַחֲלָה). Wisdom indeed is good with an inheritance (טוֹבָה חָכְמָה, וַדַּאי עִם נַחֲלָה) - this is the Tzaddik of the world (דָּא צַדִּיקָא דְּעָלְמָא), who is the light of the sun (דְּאִיהוּ נְהוֹרָא דְּשִׁמְשָׁא). For these two levels sit as one (דְּהָא תְּרֵין דַּרְגִּין אִלֵּין כַּחֲדָא יַתְבֵי), and this is their beauty (וְדָא הוּא שְׁפִּירוּ דִּלְהוֹן). But more so for those who see the sun (אֲבָל וְיוֹתֵר לְרוֹאֵי הַשָּׁמֶשׁ), for those who are united with the sun, the strength of all, the praise of all (לְאִינּוּן דְּמִתְאַחֲדִין בְּשִׁמְשָׁא, תּוּקְפָּא דְּכֹלָּא, שְׁבָחָא דְּכֹלָּא). And this is Da‘at, the Tree of Life (וְדָא הוּא דַּעַת, אִילָנָא דְּחַיֵּיא). And behold, it has been established (וְהָא אוּקְמוּהָ), “Also, without Da‘at, the Nefesh is not good” (גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב) (Proverbs 19). What is Nefesh? (מַאן נֶפֶשׁ).

This is the good Nefesh of King David (דָּא נֶפֶשׁ טוֹב דְּדָוִד מַלְכָּא). And this is the Chokhmah of which we spoke (וְדָא חָכְמָה דְּקָאַמְרָן). And for this reason (וּבְגִינֵי כַּךְ), “the advantage of Da‘at of Chokhmah” (יִּתְרוֹן דַּעַת הַחָכְמָה), for from there the Tree is rooted and planted to every side (דְּמִתַּמָּן אִשְׁתָּרְשָׁא אִילָנָא וְאִתְנְטָע לְכָל סִטְרִין). And so it is for all those who hold fast to it, to this Tree (וְכֵן לְכָל אִינּוּן דַּאֲחִידָן בֵּיהּ בְּהַאי אִילָנָא). And concerning this, King Shlomo was found only in that level of his (וְעַל דָּא שְׁלֹמֹה מַלְכָּא לָא אִשְׁתְּכַח אֶלָּא בְּהַהוּא דַּרְגָּא דִּילֵיהּ), and from there he knew all (וּמִתַּמָּן יָדַע כֹּלָּא). And he would say, “And I saw again under the sun, and I returned and I saw, etc.” (וַהֲוָה אָמַר עוֹד רָאִיתִי תַּחַת הַשָּׁמֶשׁ, וְשַׁבְתִּי וְרָאִיתִי וְגוֹ') (Ecclesiastes 4). And so with all of them (וְכֵן כֻּלְּהוּ). Fortunate are the Righteous, who toil in Orayta (זַכָּאִין אִינּוּן צַדִּיקַיָּיא, דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and know the paths of the Holy King (וְיַדְעִין אוֹרְחוֹי דְּמַלְכָּא קַדִּישָׁא), and the supernal secrets hidden within Orayta (וּסְתִימִין עִלָּאִין דִּגְנִיזִין בְּאוֹרַיְיתָא), as it is written (דִּכְתִיב), “For the ways of Hashem are straight, etc.” (כִּי יְשָׁרִים דַּרְכֵי יְיָ וְגוֹ') (Hosea 14).

[MISSING TEXT] (חסר). “And Aharon shall be gathered to his people, etc.” (יֵאָסֵף אַהֲרֹן אֶל עַמָּיו וְגוֹ') (Numbers 20). Rabbi Chiyya opened (רִבִּי חִיָּיא פָּתַח), “And I praise the dead who are already dead, etc.” (וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ וְגוֹ') (Ecclesiastes 4). This verse has been spoken and established (הַאי קְרָא אִתְּמַר וְאוּקְמוּהָ). Come and see (תָּא חֲזֵי), all the works of Kudsha Berikh Hu are in judgment and truth (כָּל עוֹבָדוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, בְּדִינָא וּקְשׁוֹט). And there is none who can protest before Him (וְלֵית מַאן דְּאַקְשֵׁי לָקֳבְלֵיהּ), or strike His hand (וְיִמְחֵי בִּידֵיהּ), and say to Him: What have You done? (וְיֵימַר לֵיהּ מַה עַבְדַת). For according to His will He does all (וְכִרְעוּתֵיהּ עָבֵד בְּכֹלָּא).