Tazria: Chapter 21

"wisdom excels folly"

Synopsis

Rabbi Chiya wonders why Solomon says he saw that wisdom excels folly, since surely it must be obvious to everyone. We learn that no one was as wise as Solomon since he is named after the seven grades of wisdom, corresponding to seven Sfirot, and he actually spoke of seven vanities, or 'breaths.' The world is supported only by breath, since Rabbi Shimon taught that breath produces a sound by way of the wind and water in it, and the sound exists only by way of breath. In the same way that a man cannot exist without breath, the world cannot exist without the words of wisdom that Solomon said. And the breath by which the world endures comes from the breaths above. Wisdom is actually revealed by way of its opposite, folly, just as light would not be known without darkness, nor white without black, nor sweet without bitter, nor health without illness. God has made the one as well as the other.

Darkness Hair Head Light Sanctuary Solomon Wisdom

96. "And the man whose hair is fallen off his head" (Vayikra 13:40). Rabbi Chiya opened with, "Then I saw that wisdom excels folly..." (Kohelet 2:13). I have studied the words of King Solomon in different places, and observed his great wisdom, since he concealed the meaning of his words inside the holy sanctuary. This verse needs studying. Why did he say, "I saw?" Do not the rest of the people in the world know or see this? Even those who never knew wisdom or studied it know that "wisdom excels folly, as far as light excels darkness." Yet he praises himself and says, "Then I saw."

96. וְאִישׁ כִּי יִמָּרֵט רֺאשׁוֹ וְגוֹ.' רִבִּי חִיָּיא פָּתַח וְאָמַר וְרָאִיתִי אָנִי שֶׁיֵּשׁ יִתְרוֹן לַחָכְמָה מִן הַסִּכְלוּת וְגוֹ,' בְּכַמָּה אֲתַר אִסְתַּכַּלְנָא בְּמִלּוֹי דִּשְׁלֹמֺה מַלְכָּא, וְאָשְׁגַּחְנָא בְּחָכְמְתָא סַגִּיאָה דִּילֵיהּ, וְאַסְתִּים מִלּוֹי בְּגוֹ, לְגוֹ הֵיכָלָא קַדִּישָׁא. הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, אֲמַאי אָמַר וְרָאִיתִי אָנִי, וְכִי שְׁאָר בְּנֵי עָלְמָא לָא יַדְעֵי וְלָא חָמָאן דָּא. אֲפִילּוּ מַאן דְּלָא יָדַע חָכְמְתָא מִן יוֹמוֹי, וְלָא אַשְׁגַּח בָּהּ, יָדַע הַאי שֶׁיֵּשׁ יִתְרוֹן לַחָכְמָה מִן הַסִּכְלוּת כִּיתְרוֹן הָאוֹר מִן הַחֺשֶׁךְ. וְהוּא שָׁבַּח גַּרְמֵיהּ וְאָמַר רָאִיתִי אָנִי.

Crowns Grades Likenesses Seven Solomon Throne Wisdom Zeir Anpin

97. We learned that none is wise as Solomon who is named after the seven grades of wisdom, in the likeness of above, NAMELY, TO CORRESPOND TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF MALCHUT, THE SECRET OF LOWER CHOCHMAH, THE GRADE OF SOLOMON. For there are six days above, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN and a seventh above them, WHICH IS BINAH. There are seven days below IN MALCHUT, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, and a seventh above them, WHICH IS BINAH. There are six steps to the throne OF SOLOMON and he is upon the throne, as it is written, "Then Solomon sat on the throne of Hashem as king" (I Divrei Hayamim 29:23). There are seven crowns of the days, NAMELY THE SEVEN SFIROT, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT above and seven corresponding names to Solomon to indicate holy wisdom. Hence he had seven names, WHICH ARE Solomon, Yedidyah, Agur, ben Yaka, Lemuel, Itiel and Kohelet.

97. אֶלָּא הָכִי תָּאנָא, מַאן חַכִּים כִּשְׁלֹמֺה דִּבְשִׁבְעָה דַּרְגִּין דְּחָכְמָה אִתְקְרֵי כְּגַוְונָא דִּלְעֵילָּא. שִׁיתָא יוֹמִין לְעֵילָּא, שְׁבִיעָאָה עִלָּאָה עָלַיְיהוּ. שִׁיתָא יוֹמִין לְתַתָּא, שְׁבִיעָאָה עָלַיְיהוּ. שִׁיתָא דַּרְגִּין לְכוּרְסְיָיא, הוּא עַל כּוּרְסְיָיא, דִּכְתִּיב, וַיֵּשֶׁב שְׁלֹמֺה עַל כִּסֵּא יְיָ' לְמֶלֶךְ. שִׁבְעָה כִּתְרִין דְּיוֹמִין לְעֵילָּא, וּכְדֵין לָקֳבְלֵיהוֹן שִׁבְעָה שְׁמָהָן לִשְׁלֹמֺה. לְאִתְחֲזָאָה בֵּיהּ חָכְמְתָא קַדִּישָׁא. ובג"כ אִתְקְרֵי שֶׁבַע שְׁמָהָן: שְׁלֹמֺה. יְדִידְיָה. אָגוּר. בֶּן יָקֶה. לְמוּאֵל, אִיתִיאֵל, קֺהֶלֶת.

Breath Grades Seven Vanity Wisdom

98. He spoke of seven vanities, NAMELY, "VANITY OF VANITIES, SAYS KOHELET, VANITY OF VANITIES; ALL IS VANITY" (KOHELET 1:2). THERE ARE THREE TIMES 'VANITY' AND TWICE 'VANITIES,' WHICH ARE FOUR. TOGETHER THEY ARE SEVEN. He saw what no one else saw. And when he gathered wisdom and climbed the grade of wisdom he was called Kohelet. He spoke of seven vanities (also: 'breaths'), which correspond to the seven Sfirot above. And a sound is made of every breath, and the world is supported only by breath.

98. וְאָמַר שִׁבְעָה הֲבָלִים. וּמַה דְּאִיהוּ חָמָא לָא חָמָא ב"נ אָחֳרָא, וְכַד כָּנַשׁ חָכְמְתָא וְאִסְתַּלָּק בְּדַרְגִּין דְּחָכְמְתָא, אִקְרֵי קֺהֶלֶת. וְשִׁבְעָה הֲבָלִין אָמַר, לָקֳבֵיל ז' כִּתְרִין דִּלְעֵילָּא, וְכָל הֶבֶל קָלָא אִתְעָבֵיד מִנֵּיהּ, וְעָלְמָא לָא מִתְקַיְּימָא אֶלָּא בַּהֶבֶל.

Breath Seven Water Wind

99. We learned in the name of Rabbi Shimon that breath produces a sound by the wind and water in it, and that sound exists only through breath. And we learned that by seven breaths the supernal and the lower beings exist. Rabbi Yitzchak taught, Come and see that the world is supported by breath, for were no breath to come from man's mouth, it would not have been able to exist even a moment.

99. וְתָאנָא מִשְּׁמֵיהּ דר"ש, הֶבֶל אַפִּיק קָלָא בְּרוּחָא וּמַיָא דְּבֵיהּ, וְלֵית קָלָא אֶלָּא בַּהֶבֶל. וְתָאנָא בְּשִׁבְעָה הֲבָלִין אִתְקַיְּימִין עִלָּאִין וְתַתָּאִין. וְתָאנֵי ר' יִצְחָק, ת"ח, דְּעַל הֶבֶל מִתְקַיֵּים עָלְמָא, דְּאִלְמָלֵא לָא הֲוָה הֲבָל דְּנָפִיק מִפּוּמָא, לָא אִתְקַיָּים ב"נ אֲפִילּוּ שַׁעֲתָא חֲדָא.

Breath Solomon

100. Similarly, referring to, A MAN CANNOT EXIST WITHOUT THE BREATH OF HIS MOUTH, Solomon said his words upon which the world is supported. HE SAID that through breath the world endures. And the breath by which the world endures comes from the breaths above. This is the meaning of "Breath of breaths" (Kohelet 1:2), NAMELY a breath coming from the breaths above. All his words were in that strain. Of the supernal breaths it is written, "but by every word that proceeds out of the mouth of Hashem does man live" (Devarim 8:3). What is the "word that proceeds out of the mouth of Hashem?" It is the supernal breaths.

100. כְּגַוְונָא דָּא אָמַר שְׁלֹמֺה מִלּוֹי, דְּעָלְמָא מִתְקַיְּימָא בְּהוּ, דְּהַאי הֲבָל דְּמִתְקַיֵים בֵּיהּ עָלְמָא. וְהַאי הֶבֶל דְּמִתְקַיֵים בֵּיהּ עָלְמָא, מֵהֲבָלִים דִּלְעֵילָּא קָאֲתֵי, הה"ד הֶבֶל הֲבָלִים, הֲבָל מֵהֲבָלִים דִּלְעֵילָּא. וְכָל מִלּוֹי הָכִי הֲווֹ. וּבַהֲבָלִים דִּלְעֵילָּא כְּתִיב, כִּי עַל כָּל מוֹצָא פִי יְיָ' יִחְיֶה הָאָדָם. מַאי מוֹצָא פִי יְיָ.' דָּא הֲבָלִים דִּלְעֵילָּא.

Darkness Light Wisdom

101. We learned, "Then I saw that wisdom excels folly," wisdom excels through actual folly, for were there no folly in the world, wisdom and its matters would not be made known. We learned that one who studied wisdom must study some folly and know it, for this way wisdom excels, just as light excels through darkness, for were there no darkness, light would not be made known and the world would benefit by it.

101. וְתַנְיָא, וְרָאִיתִי אָנִי שֶׁיֵּשׁ יִתְרוֹן לַחָכְמָה מִן הַסִּכְלוּת. מִן הַסִּכְלוּת מַמָּשׁ, אָתֵי תּוֹעַלְתָּא לְחָכְמְתָא, דְּאִלְמָלֵא לָא אִשְׁתְּכַח שְׁטוּתָא בְּעָלְמָא, לָא אִשְׁתְּמוֹדְעָא חָכְמְתָא וּמִלּוֹי. וְתָאנָא חִיּוּבָא הוּא עַל ב"נ דְּאוֹלִיף חָכְמְתָא, לְמֵילַף זְעֵיר מִן שְׁטוּתָא, וּלְמִנְדַּע לָהּ. בְּגִין דְּאָתֵי תּוֹעַלְתָּא לְחָכְמְתָא בְּגִינֵיהּ. כְּמָה דְּאַתְיָא תּוֹעַלְתָּא לִנְהוֹרָא מֵחֲשׁוֹכָא, דְּאִלְמָלֵא חֲשׁוֹכָא לָא אִשְׁתְּמוֹדַע נְהוֹרָא. וְלָא אַתְיָא תּוֹעַלְתָּא לְעָלְמָא מִנֵּיהּ.

Light Wisdom

102. We learned that wisdom excels, NAMELY wisdom in general, INCLUDING BOTH SUPERNAL WISDOM AND WORLDLY WISDOM. For, Rabbi Shimon said to Rabbi Aba, Come and see the inner meaning of the matter. Supernal wisdom does not illuminate nor is it shone upon except for folly that was roused from a different place. Were it not for this FOLLY, there would be no expansion of light and greatness, and wisdom would not excel. For folly, WISDOM shone more and is shone more upon. This is the meaning of, "that wisdom excels," wisdom in general, BOTH ABOVE AND BELOW, more than folly in general, BOTH ABOVE AND BELOW. For this is the way below, were there no folly in the world, there would be no wisdom in the world.

102. תָּנָא שֶׁיֵּשׁ יִתְרוֹן לַחָכְמָה, לַחָכְמָה סְתָם. דְּאָמַר ר' שִׁמְעוֹן לְרִבִּי אַבָּא, תָּא חֲזֵי רָזָא דְּמִלָּה, לָא נָהִיר חָכְמְתָא דִּלְעֵילָּא, וְלָא אִתְנְהִיר, אֶלָּא בְּגִין שְׁטוּתָא דְּאִתְּעַר מֵאֲתַר אָחֳרָא, וְאִלְמָלֵא הַאי, נְהִירוּ וּרְבוּ סַגִיא וְיַתִּיר לָא הֲוָה, וְלָא אִתְחַזְיָא תּוֹעַלְתָּא דְּחָכְמְתָא. וּבְגִין שְׁטוּתָא אִתְנְהִיר יַתִּיר, וּנְהִירִין לֵיהּ יַתִּיר, הה"ד שֶׁיֵּשׁ יִתְרוֹן לַחָכְמָה, לַחָכְמָה סְתָם, מִן הַסִּכְלוּת סְתָם. וְכַךְ לְתַתָּא, אִלְמָלֵא לָא הֲוָה שְׁטוּתָא שְׁכִיחַ בְּעָלְמָא, לָא הֲוֵי חָכְמְתָא שְׁכִיחַ בְּעָלְמָא.

Heart Wisdom

103. When the friends studied secrets of wisdom from Rav Hamnuna Saba, he used to teach them verses of folly, so that wisdom would excel for their sakes. This is the meaning of, "a little folly outweighs wisdom and honor" (Kohelet 10:1), because FOLLY is good for wisdom and the preciousness of wisdom. Hence it is written, "yet guiding my heart with wisdom; and to lay hold on folly" (Kohelet 2:3).

103. וְהַיְינוּ דְּרַב הַמְנוּנָא סָבָא, כַּד הֲווֹ יַלְפִין מִנֵּיהּ חַבְרַיָּיא רָזֵי דְּחָכְמְתָא, הֲוָה מְסַדֵּר קָמַיְיהוּ פִּרְקָא דְּמִלֵּי דִּשְׁטוּתָא, בְּגִין דְּיֵיתֵי תּוֹעַלְתָּא לְחָכְמְתָא בְּגִינֵיהּ. הה"ד יָקָר מֵחָכְמָה וּמִכָּבוֹד סִכְלוּת מְעַט, מִשּׁוּם דְּהִיא תִּקּוּנָא דְּחָכְמְתָא, וִיקָרָא דְּחָכְמְתָא. וְעַל דָּא כְּתִיב, וְלִבִּי נוֹהֵג בַּחָכְמָה וְלֶאֱחוֹז בְּסִכְלוּת.

Wisdom

104. Rabbi Yosi said, "A little folly outweighs (Heb. yakar) wisdom and honor," namely, the preciousness (Heb. yakar) of wisdom and its beauty. And what is the preciousness of supernal honor, WHICH IS MALCHUT? It is a little folly, because a little folly discloses and reveals the preciousness of wisdom and honor of above more than any way in the world.

104. רִבִּי יוֹסֵי אָמַר יָקָר מֵחָכְמָה וּמִכָּבוֹד, כְּלוֹמַר יְקָרָא דְּחָכְמְתָא וְנוֹי דִּילָהּ, וִיקָרָא דְּכָבוֹד דִּלְעֵילָּא, מַאי הִיא. סִכְלוּת מְעַט. זְעֵיר דִּשְׁטוּתָא אַחְזֵי וְגַלֵּי יְקָרָא דְּחָכְמְתָא וְכָבוֹד דִּלְעֵילָּא, יַתִּיר מִכָּל אָרְחִין דְּעָלְמָא.

Darkness Hands Light White

105. "As far as light excels darkness" (Kohelet 2:13). For light excels only through darkness. What establishes white? Black, for were it not for black, white would not be comprehended. Since black exists, white is elevated and glorified. Rabbi Yitzchak said, This is like sweet and bitter. No one recognizes the sweet taste before he tastes bitter. What causes it to be sweet? Bitter. FOR OPPOSITES REVEAL EACH OTHER, LIKE WHITE AND BLACK, LIGHT AND DARKNESS, THE SICK AND THE HEALTHY. FOR WERE THERE NO SICK PEOPLE IN THE WORLD, THE ADJECTIVE HEALTHY WOULD BE MEANINGLESS. This is the meaning of, "Elohim has made the one as well as the other" (Kohelet 7:14), and, "It is good that you should take hold of this; but do not withdraw your hand from that either" (Ibid. 18).

105. כִּיתְרוֹן הָאוֹר מִן הַחֺשֶׁךְ, תּוֹעַלְתָּא דִּנְהוֹרָא לָא אַתְיָא אֶלָּא מִן חֲשׁוֹכָא. תִּקּוּנָא דְּחִוָּורָא מַאי הִיא. אוּכָמָא, אִלְמָלֵא אוּכָמָא לָא אִשְׁתְּמוֹדַע חִוָּורָא, וּבְגִין אוּכָמָא, אִסְתָּלִיק חִוָּורָא וְאִתְיָקָר. אָמַר ר' יִצְחָק, מָשָׁל לְמָתוֹק בְּמַר, דְּלָא יָדַע אֱינָשׁ טַעֲמָא דִּמְתִיקָא, עַד דְּטָעִים מְרִירָא, מַאן עָבֵיד לְהַאי מְתִיקָא. הֶוֵי אוֹמֵר הַאי מְרִירָא. וְהַיְינוּ דִּכְתִּיב גַּם אֶת זֶה לְעוּמַּת זֶה עָשָׂה הָאֱלֹהִים. וּכְתִיב טוֹב אֲשֶׁר תֶּאֱחוֹז בָּזֶה וְגַם מִזֶּה אַל תָּנַּח יָדֶךָ.

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