Chasidut zu Kohelet 1:19

And through this the saying of the Gemara "Satan said 'where is Torah?' the Holy One said 'go to the earth' earth said 'I don't have it, go to the sea' and the sea said 'I don't have it, go to the son of Amram" (Shabbat 89a) will be explained. One needs to understand: how is it that the Holy One said something that is not [true]? And it seems that behold the Holy One of Blessing said to Satan the Accuser 'go to the earth' because [God is saying that] there is learning of Torah in worldliness and corporeality, that is, Torah not for its own sake, and even that learning is received by Me, and you cannot accuse the children of Israel. And the earth said 'I don't have it' - the explanation is that the essence of the purpose [of studying Torah] does not exist in corporeality, as explained, just 'go to the sea' which is the tzadik who raises the sparks to the Upper Sea for the sake of their raising, the tzadik that get to this level he is the essence of the purpose. And regarding this they said 'all rivers go to the sea' (Ecclesiastes 1:7) meaning rivers/nachalim comes from the expression legacy and inheritance/nachal that is the raising of sparks to the Holy are called 'inheritance' as known, and they go to the sea, "and the sea said 'I don't have it, go to the son of Amram'" meaning that there is yet another level higher than this, third, like the level of Moshe our teacher, peace be upon him, that reaches the heights of the clinging to the Creator, Blessed be, in the eternal life.

We find written in the Midrash on Mishlei (end of section 10): Rabbi Yishmael said, come and see how difficult is the Day of Judgment! In the future, the Holy One, blessed be He, will judge the whole world in the valley of Yehoshephat. When a Torah scholar comes before Him, God will ask him, “Did you study the Torah?” He will answer, “Yes.” God will then say, “If this is as you say, tell me what you have learned.” For one who has learned the Five Books of Moshe but has not learned the Mishnah, God will turn His face away from him. Then the forces of persecution will surround him like a pack of wild hounds and take him off to Gehinom. When one who has studied two or three orders of the Mishnah comes before Him, God will say to him, “My son, why did you not learn the laws by heart?” When one who has learned the laws comes before the heavenly court, God will say to him, “My son, why have you not learned the Torat Cohanim (halachic Midrash on the book of Leviticus)?” When one comes before Him who has learned the Torat Cohanim, God shall to him, “Why have you not learned the five books of Moses?” If one comes before Him who has learned the five books of Moses, and God will say to him, “Why have you not learned aggadah (legends of the Torah)? For at the time when a rabbi sits before his students and teaches the aggadot, I forgive and atone for all the sins of Israel!” If a soul comes before God who has learned the aggadot, God will ask him, “Why have you not learned the Talmud? For it is said (Kohelet, 1), “All the rivers run into the sea, and the sea is not full,” referring to the Talmud. When another one comes before God who has learned the Talmud, and God will ask him, “Why have you not glimpsed at the Holy Merkava of Divine Mysteries? For I experience no pleasure in My world like the time when the sages sit in the study of the Torah, and glimpse, look, see, contemplate the great Talmud of Divine Mysteries, knowing how My Divine throne of glory stands!”

His friends come to visit him, and they calm him down. They bless him with wellbeing, and offer encouraging words. It could be that the first few times he finds strength in their words, but during the course of his illness when his pain is greater and his dark musings disturb him, and he thinks, “It would be so pleasant if I could be together with you, my friends. How bitter it is that I lie here isolated, separated from you, alone in a dark pit. It would be such a holy joy to be with you, all together, hearing the music you play and the songs you sing to God. What a nightmare it is to be lying here, listening to the jiggering of the bugs and the rustling the vermin under and around my bed. If only I knew, my sons. If only I had hope, my friends, that at least on Shabbos and Holidays I could allow my soul to fly to you and join in you pure celebrations, then I would already be happy. Then I would wrap myself in your Torah teachings and in your prayers, I would hold on to your belts, and dance with you in the circle dance of the Chassidim, and in this way ascend in Hashem’s own simchah that is among you. But who knows if I will be worthy of this. Who knows if, regardless of my current state, I will be granted permission to at least watch your simchah from afar, to watch you, and to see the splendor of your holy joy at these times. Who knows! Who knows! Would that at least you would remember me as I want to remember you - as much as I will be allowed to remember you. But what do we know! Maybe even this will not be possible, because, “there is no remembrance of former things.”¹⁴⁷Koheles, Ch. 1:11, meaning, I will be forgotten and my memory tossed in the dustbin of history. How hard it is to leave you. How difficult it is to tear myself away from you.

Rabbi Shimon bar Yochai had our generation in mind when he said the following in the Tikkunei Zohar (Tikkun 69, page 111b), “‘My friends!’ said Rabbi Shimon, ‘certainly God agrees with us, in the upper realms and the lower realms, to be in this fellowship. Fortunate it the future generation who will be worthy of revealing our secret wisdom. Our teachings will be revealed by Moshe in the end of days, in fulfillment of the verse (Kohelet, 1:9), “what has passed is what shall be,”¹⁶⁹The first letters of the verse spell “Moshe” : מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה and in it (Tehillim 33:14), “He watches from His dwelling place.”¹⁷⁰The first letters also spell, “Moshe” : מִמְּכוֹן שִׁבְתּוֹ הִשְׁגִּיח The first letters of the words (in Tehillim 144:15), “fortunate is the people for whom it is like this!” is the numerical equivalent of “Moshe.”¹⁷¹In the verse, אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ , the word שֶׁכָּכָה is the numerical equivalent of משה, or 345. The same verse continues, “Fortunate is the people for whom Hashem is their God,” and on this it is said (Kohellet 1:4), “a generation comes, and a generation goes,” and there is no generation with less than sixty myriad (600,000). On this it is said, “He commanded His word for a thousand generations,” meaning that that Moshe’s influence is present in the Tsadikim and Torah scholars of every generation, whose efforts in the Torah reaches the level of, “sixty myriad.”¹⁷²The Talmud states that the soul of Moshe Rabeynu was equal to the 600,000 male Israelites who left Egypt during the redemption. The influence of these scholars, bearers of the soul of Moshe, fixes the blemish on the rest of the generation. And in the sixth Tikkun (Tikkunei Zohar, 23b): How many people will derive their spiritual sustenance from the teachings of the Zohar when it is revealed below in the end of days! So in this generation, there is no great worry about revealing the secrets of Kabbalah. In the first place, the Zohar itself predicts its eventual revelation in the sixth millennium. And second, there is no fear that the secret knowledge will be misappropriated and used as an excuse to justify sin. In our days, if one wants to sin, he does not present a proof from Torah ideas to justify his actions. For these reasons, the time has come to seek out the work of God and delve into the secrets of the Torah. In truth, the remnant of the faithful are small in numbers, and many do not feel worthy or confident to study the mysteries of the Torah. Still they may assuage their fears by connecting to the true scholars and recipients of the secret knowledge, those proven in their righteousness, who walk in the straight and honest way.