Kabbalah sobre Eclesiastes 8:1
מִ֚י כְּהֶ֣חָכָ֔ם וּמִ֥י יוֹדֵ֖עַ פֵּ֣שֶׁר דָּבָ֑ר חָכְמַ֤ת אָדָם֙ תָּאִ֣יר פָּנָ֔יו וְעֹ֥ז פָּנָ֖יו יְשֻׁנֶּֽא׃
Quem é como o sábio? e quem sabe a interpretação das coisas? A sabedoria do homem faz brilhar o seu rosto, e com ela a dureza do seu rosto se transforma.
Or Neerav
Hear me, my brothers, and give ear to me, my people (I Chron. 28:2). Understand, you fools (Prov. 8:5); listen, you rulers. Be careful what you say, and may God be with you (Gen. 48:21). If [you see] scholars in a vision like rams butting and vanquishing each other,5Cf. Dan. 8. it is not for you or us to say, “Remember and observe.6Cf. Rashi on Exod. 20:8, regarding the difference in the text of the Ten Commandments in Exodus and Deuteronomy. this tradition is proper, and that tradition is improper.” Solutions are for God (Gen. 40:8). Those who are basing [their belief] upon the explanation of a thing (Eccles. 8:1), not to fan and not to cleanse (Jer. 4:11). Is there not a time of service for man upon the earth? (Job 7:1), while the testimony of God is faithful (Ps. 19:8), as is known to an ear which hears. You who dwell in the gardens, friends listen (Song 8:13), you will lie down in the midst of the wise (Prov. 15:31).
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Idra Zuta
The lit-up face of Zeir Anpin
The two fleshy parts of the face of Zeir Anpin are like two offerings of spices that emit a goodly scent, which represents the upward illumination of Chochmah that is called scent. This is the meaning behind, “a man’s wisdom makes his face to shine” (Kohelet 8:1). They bear witness to what I have said about Aba and Ima (as said in section 98), because the entire testimony regarding the identification of a face depends on it, on the face; but the testimony depends on the whole shape of the face, that is, on the forehead and the nose; as said, “identification can only be established upon seeing the face with the nose on” (Tractate Yevamot 16). But the two offerings of spices, which are white and red, bear witness to Aba and Ima; that is, the brains of Chochmah and Binah in Aba and Ima shine onto the face of Zeir Anpin. They are called testimony (edut) after Eden that is Chochmah. They bear witness to the inheritance he receives from Aba and Ima and holds onto them (see Mishpatim, section 526). The two brain lobes of Chochmah and Binah are called the inheritance of Aba and Ima (as in section 67, study there). We have explained in our Mishnah the distances between white and red. Still, they are included in Zeir Anpin as one on the white side, that is, under the control of white that is Chesed.
The two fleshy parts of the face of Zeir Anpin are like two offerings of spices that emit a goodly scent, which represents the upward illumination of Chochmah that is called scent. This is the meaning behind, “a man’s wisdom makes his face to shine” (Kohelet 8:1). They bear witness to what I have said about Aba and Ima (as said in section 98), because the entire testimony regarding the identification of a face depends on it, on the face; but the testimony depends on the whole shape of the face, that is, on the forehead and the nose; as said, “identification can only be established upon seeing the face with the nose on” (Tractate Yevamot 16). But the two offerings of spices, which are white and red, bear witness to Aba and Ima; that is, the brains of Chochmah and Binah in Aba and Ima shine onto the face of Zeir Anpin. They are called testimony (edut) after Eden that is Chochmah. They bear witness to the inheritance he receives from Aba and Ima and holds onto them (see Mishpatim, section 526). The two brain lobes of Chochmah and Binah are called the inheritance of Aba and Ima (as in section 67, study there). We have explained in our Mishnah the distances between white and red. Still, they are included in Zeir Anpin as one on the white side, that is, under the control of white that is Chesed.
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