Literal Commentary on Ecclesiastes

Again, the literal interpretation of the book of Ecclesiastes according to the simple reading. Again, the literal interpretation of the book of Ecclesiastes according to the simple reading. For because it is taken and filled with the interpretation of parables literally and spiritually in the sections, it is brought to the book of Ecclesiastes. This is what Solomon did, and in the time of his old age he wrote this book, and it is known that concerning its vanity and worthlessness he called the book in the Temple. On account of this it was called Ecclesiastes, because the whole people assembled and gathered to hear the book, so that they would not run after transitory things, and to the assemblies, so that they would not fall into error because of the assemblies and the evil of the book; at its end it is in that which it says that everyone who hears and with God is saved. Chapter 1. The words of Ecclesiastes, son of David. This is the superscription of the book, by which its author is known. Ecclesiastes, that is, the assembler, is called Solomon. "Vanity of vanities, and everything is vanity." Everything seems vain to me, that which is with evil deeds is accomplished; he begins his word with this, that he places the word "vanity" at the beginning. Vanity of vanity and worthlessness and instability of desires is interpreted. What profit is there for a human being in everything? He is not able that anything more should be for a man from his labor, even if he works much. For nothing more than need is accomplished from that which is of labors, even if it is little or much. A generation passes and a generation is a demonstration of death. For it prepares for the death that comes, and to lead evil deeds from here. A generation passes, it removes the former and brings in the latter by means of birth.

and the earth, that is, the world, does not consist of the elements, that is, earth, water, air, and fire, but rather a fixed change occurs when times and seasons are abolished. For the six days of creation of the rest of the dead are a sign for hearers who do not need Hebrew. Behold, even the sun at the time of its rising and at the time of its setting makes day and night. And to the region that is opposite it, it gives light equally from the time it is there until it sets. It goes to its setting at the time of winter, and it turns to the north at the time of summer. It turns and turns again. The wind, that is, the spirit, he says, is turned, but the course of the sun, he says, goes, and its path, which is the movement of the air. And by it it is driven equally. And the driving of its circuits completes and again begins the cycle of the accustomed time. When the air is suitable for trembling and without hindrance, it moves in it all the ships that are cast into the sea. Again, the drink is upon the living and the movement of the world stands, but its affairs are driven changeably. By means of ships, the waters are named because in the time of winter they are driven by the waters and receive increase, and he says that rivers and streams run to the sea equally. And the sea within the boundaries of God remains. When it is not filled by the increase. And the driving of the streams is cut off, but the latter are pressed in the footsteps of the former. Thus also with men, they remain on the earth while the former depart, after whom the latter come. All these words are again a demonstration that even the confusion of the fullness of the world of men. He calls words those things about which they speak and about which they are eager. As if even the speaker of the actions is not without labor.

One man does not suffice for many, and when things change, desires are never satisfied by the things themselves, nor by the authority over them, nor by speaking about them, nor by their being transformed when what was, was; there is nothing new that happens among them. For these days that happen are like those that were before. And concerning them, it is right to be silent about them, because they do not endure. There is no remembrance of the former, nor is there a covenant with the former, nor of their actions which they did, how they were done, so that with their passing, their remembrance also passes. And the twelve signs with those that are with it. But Qoheleth said, "I thought that what is now for you, I have not been placed in the place of all good things, the kingdom that I received, but I gave my heart to seek and to investigate with wisdom concerning the affairs of the world." The evil servant gave God, that is, he proclaimed how God established this dwelling, so that men would live in it, the sons of men, the creation of whose afflictions it seemed to God that it was fitting for them to labor according to their afflictions and not to acquire wealth beyond necessity. I saw all the work that was done under the sun, that is, I investigated thoroughly the affairs of the world, and I saw that they do not endure with their foundations, and when with toil and labor they are acquired, they pass to others. A measure cannot be fixed, that is, he calls a measure that which is tossed about in troubles, and it cannot be fixed; he says that change does not accept a limit. Deficient, again, he says concerning that which is deficient with its kinds; to be filled, he says that it is added; he says that nothing is added to it.

because that which is added to a person with the things that stand before him, does not suffice for him. I spoke with my heart. Before me in Jerusalem, I was instructed by the great and glorious ones in wisdom, more than all who were before me. I knew that this too is a boast, when I saw that there is greatness in wisdom. It became known to me that not only do those who strive after the things of the world gain no advantage, but that also, along with the rest, it is vain. And it is a boast. Because in the multitude of wisdom, I saw that even this labor is not enduring. However much a person seeks to become wise and to attain the actions that are performed unjustly among the things of the world, trouble and anger increase upon him. And he adds to his knowledge, and the more he becomes wise, the more he is filled with many pains and afflictions. Whether from those actions that are without profit, or from the profit that is attached to the people for knowing many things. And these, with the thoughts of wisdom that were in me, gave me pause. I said to my heart, "I will leave you." I resolved to abandon the labors of speaking about wisdom and to turn towards pleasures. And the rewards of the past, when thus carelessly I was managed, pleased me. And behold, this too is vanity, but I learned from it that the help of its vanity is many, full of pleasures. What then? Not even anything that gives and profits became for me with laughter and joy. And thus I sought after pleasures that hinder those who are suitable in their time without justice. And I thought in my heart to delight them. I considered that perhaps because I had not approached the interpretations completely concerning this, it did not please me with laughter and joy. But I completely abandoned the labor of wisdom.

and I delighted in desires, in vanities, because of the fear that perhaps in the likeness of wine my heart would be intoxicated with desire. And with this cause, for evil deeds, the flesh was stirred, calling the whole assembly, and with a sign to the whole head, he said. And my heart saw in wisdom, after it was removed from those, I thought that in wisdom and in foolishness I would wander until I saw how many are the days of their lives, with the measure of the passions that are understood to exist in this world, the good things sufficiently I knew their change, that they are nothing in the measure of life because of the fear of God. I increased my labors, which are fittingly in all the days of the world, I was found worthy of the planting of vineyards, of the Jubilee of fruits that does not cease. And the days, by a gentle yoke that flows. A cloud that bears fruit, a cloud called to one body of trees of readiness, whose leaves suffice instead of the filling of their fruits. Trees called, and to those that bear fruit, praiseworthy and praiseworthy called to those that in their songs. They compose words of praise for the king in the midst of their songs. These and the like, in a spreading manner, I acquired more than the kings who were before me in Jerusalem. And my wisdom stood for it, as much as my wealth and my days were abundant. My wisdom was established with that which would drive before it and be arrayed. And that it would be extended to excellence. The ignorant in the corners did not give to it, and all who asked, my eyes, because it was easy for me to fulfill my desires, and as I wished in desires and in vanities I was sustained. And when he showed that because of this, what fled from them, he said.

because my heart first rejoiced, I saw that without toil and profit, reward was not to be found for me among the many things that are sought for the sake of the pleasures that desire to be rewarded. And many afflictions increased the dust because of its mind. And this was the cause of all my toil. Again I was compelled to toil over the face of wealth. The great advantage of it, however, is small and narrow. In a brief word, through these two things it was shown to me: one, that a person cannot complete his desires without toil; and the other, that even if a person works much, he gathers only small things, and he alone plucks the pleasure. And in the end, a person is in everything. And the profit of the spirit is through these things, for I knew that vain toil takes the burden of the unprepared. For all that I worked and labored was in vain and useless, and I gained nothing from them except the need of the days of my life. And in the end, a person is to see. And folly is through all these things. I sought to know with which hand I had ceased to do all these things: whether with wisdom or with vainglory, as the Greek says, or with folly. I loved that a person would come and ask me about the face of these things and say to me which are the works of wisdom and which of vainglory and folly. When he shows that there is no one who says these things to him because of the greatness of his wisdom, he said: Because as the man is, so is the why of his knowledge, and he asked about the thoughts that were mine, or that are disturbed because of that which with all men I increased wealth along with honor and authority.

with what he did, what is it that can be done and known and wise in the pleasures that are corrupted? My toil was worthy of good, and after me it is right that it be placed in wisdom. The wise man's eyes are at his beginning, and the fool is one who does not have wisdom in him, not only in the things that are before his eyes, but also in the things that are distant in his understanding, as if they were future things that will receive an end. The fool, however, does not distinguish what he walks in darkness, or as a chance event, for the fool hints at that which in good and evil things alike befall pleasures, and he said, "I thought in my heart, I considered in my mind, that one chance event is for me and for the fool." And why did I become wise? Behold, what great wisdom I acquired, yet I saw no profit, and I considered that this toil also is vain, which I placed in the pursuit of wisdom, since in nothing do I differ from the fool in my actions. What more does he speak when he arranges his words without order? What more does he speak vainly, and in his speech and in his actions there is not even one profit? There is no remembrance for the wise man equally; the remembrance of both is blotted out after their death, and everything that is blotted out is lost in oblivion. My error made me mourn, for what is it that happens and how does the wise man die? What is this that makes the death of the wise man and the fool equal? And there is nothing more for this one than for that one. And I despised life, for while I was engaged in these thoughts to despise this life, it came to me, as if not even one praiseworthy good exists in this life, if everything is vanity and transience.

And this also is vanity, for when I labored, many vain things were placed in my thoughts. For it is not fitting to think that the wise are equal to the foolish. And because of the equality of their events, both of them are equal in their affairs, and the face of the old man under the sun turned to me in these things, and I shattered the thoughts that I had placed in them, that all labor is equal, whether of good things or of evil things. For his labor in wisdom was sought, that labor which is superior to the face of good things. When in wisdom and knowledge a man does everything, while showing his strength against the battle of his passions, as if he conquers or not. And for a man who does not labor, when he labors against vain things on the face of transitory things, he also receives the reward of branches. Vanity and great evil, for he receives the reward of branches because of that which he toils on the faces of desires that are not lasting; great evil calls for toil, and what happens to a man is more than his labor. Again, this is vanity, because it is cast into the air among the sick; there is no benefit from the abundance of their labor. There is nothing good for a man except how much, if he comes and toils more than what is for himself, he toils for others, while he takes his own need from the fullness of his life with his sign. For eating and drinking are named for the need of the stomach. And he who shows goodness to himself, this is perhaps a profit for him from his labor.

goodness alone is fitting for him, and this also I saw outside of him: I was compelled that the evil ones should not rule over anything that is prepared, except over the fittingness of their own needs, while their own minds are with this one and that one, because of the good man. And joy is for those who are governed by good conduct before God; He gave them wisdom, which guides them to come to the knowledge of the truth, and to sinners He gave folly, which is for sinners who run after wealth. And as for the parable of the good man, after he falls into afflictions, he pursues wealth in the end, when they have labored and increased their wealth, then he leaves them and goes to the side of God, who desires that they receive him. And this also is vanity, for it is clear that all these things are vain and there is no usefulness in the labor that is upon the face of wealth and that profit which remains. Chapter 3: To everything a time. And time for every desire, and the rest of the order makes another kind of arrangement for the things that are done every day. Some have interpreted that the king gave a wise man to rule over time for desires, and it is not true, as if time is ruled for the belly, birth, and death. It is known that he teaches about changes, transformations, and opposites that occur in the house of the dead through these things. Time to give birth, time to die, and the rest are in these things, and likewise the change from weakness to strength teaches, and it is known from what was previously arranged for those of joy. And afterwards, afflictions and he shows the change from poverty to weakness, and opposition is again seen in them, as the opposite of birth is death.

and sorrow to desire. For even when many opportunities are offered, a person cannot take from that which is not prepared in sorrow and in haste alone. And in the desires of the world, joy and sorrow are mixed, and at one time a man is oppressed and at another time distressed. What profit is there in the doing of that labor? What is the use of that which is sought after on the faces of the passers-by? For if there is no profit for him, it is necessary that he also fall into sorrows. I saw the sign that the Lord gave, that I understood from the test that it is fitting for the hearts of men who are in authority and purity to be troubled. One reason is that their eloquence may be exercised, and another is that they may not be greatly corrupted by many evils. For this reason also the sign is thus: in this world he gave to them that when they are troubled by the purity of their afflictions, their souls may be made wise. Everything that does well, he puts into their hearts, everything, so that it is not forced. What is necessary is sought for the evil ones. It does in this world: whether there is sorrow in it or whether there is joy in it, each one of these in its time is appropriately extended, a hand and help to the body. For sorrows also prepare the way for the freedom of the soul, and by their bitterness they make one feel the sweetness of joys, so that no one can do this without a head. For it is not placed causally, but that which happens from the outcome of actions places it in the place of a cause. And this he says: that God thus established the world so that by the authority of the afflictions that are necessary, the soul may be made wise. But the evil ones were not provided with these eyes for their help in that which they cast out from the measure of those who are forced.

because in it many desires were stirred up concerning the faces of the crops, which from beginning to end, concerning the stable and uncreated goods, God established from the start. He said, "They did not wish to be satisfied with it properly and to be furnished with it in measure." And he knew that there is no good in it. "There is no good in their lives," he said, "there is nothing more advantageous for the wicked, even if they toil much, except that they do what is good before the Lord, and their souls are delighted with their labor." For a need like this is added to their labor, that with a little effort they do good for themselves. And he knew that everything the Lord did is something that God determined, that it is the true good that God did. That a person fears him and walks in his commandments, because he, from the beginning, intended to say that these things, when they come to be, are truly stable. And again, those who wish them to be as they were from the beginning, even before they come to be, he intended to show that the true and stable good is in the vanity of the excellent conduct of excellence, because even here God established this good. And after he rebuked the rich and the poor and showed that that vain labor is stable concerning the crops. Thus he makes a change in his words when he reproaches the rich that they do not take pity on the poor. And God seeks to pursue you, does he not? Or the rich, he says, "I desire that you not despise the poor and that you not pursue me in this, that you snatch away their stability." Because God does not care about the pursuit of the faces of the oppression of the poor.

the place of judgment, that he might show that even in this world many wicked men received punishment at the beginning. And I saw righteous men who received good reward from God, and from these I knew that God pursues the persecuted. As for the righteous, from those whom I saw I said in my heart that God does and establishes judgment for the righteous and the wicked. Because he offers to every desire, as it were, the forms of desires that are in the houses of idols, in their offerings they are stirred up. So also judgment, in the time that is right for it, God does it. And to everyone he does, that is, God brings near to all those who are stirred up and not hidden from him, one of his works. Concerning the speech of the idolaters: as a beast, that is, he rebukes those who say that there is no judgment. That, however, which is concerning the speech, that is, concerning those who turn to the grave, when they say that there is judgment and they know that they speak in vain, punishment comes upon them for their sins. Also, as a beast, they have no memory of their sins, even as the judgment? To them a calamity befalls; a calamity befalls all of them, that is, he spreads his word over their calamities and teaches that many things are like a beast. Nothing that is not worthy of being believed did I say in this which is seen in the idols as a beast, when in the judgment of God they are chosen, because as the death of a beast dies the head and in life, so they participate and with the earth together they were. But the cause of their judgment is their wickedness, and this which goes to the ends and they do not say that there is judgment. And how does one know if the spirit of the head ascends or not yet? It is known to every man how the soul departs from the body.

and is not in every respect equal to that of the beast. The beast, with its death, its soul is destroyed; but the soul of man, when it departs from the body, is not destroyed. Indeed, in the resurrection of the body, man is equal to the beast, but not in the souls. And I saw that there is no good in them except that which is marvelled at, like in the plunderers who, when they do not consider the judgment that is to come, go and take the possessions of others, while they themselves have nothing good from the abundance of their labour, but only the pleasure of their own needs, which they consume. And I saw all the oppressors, indeed in this world I saw those who were oppressed because the judgment did not enter their minds. And when they desire wealth, they seize it without shame. Behold, I saw the tears of the oppressed, and there is no one to deliver them from their oppressors. Their oppressors were not caught, but their weakness and their smallness caused them to be despised. Strength is called weakness, and that word is a metaphor. And I praised the dead, indeed, from those whom I saw, it was established for me that they are worthy of the good, those who died with toil, better than those who live. Because it is difficult to see wickedness like this. All toil and everything, with its companion, how can good not be given to the dead? For behold, I see the living who endure toil and the affliction of virtue in the presence of the weak, showing. And thus error or envy is difficult among them, so that they do evil to one another, as even the equality of nature cannot conceal them from one another, as even the equality of nature cannot conceal them from one another and from likenesses.

Even this vanity, all these troubles together with the affliction of the spirit, they bear upon the faces of the works of destruction. The fool stretches out his hands thus: the strong desire for oppression, as if with their fingers they would strangle their brothers with anger and the desire for vengeance. They go to the slaughter of their companions and to the plunder of their slaughter, they eat them well, full of confusion. Does a small advantage that has no dust yield good, like great wealth that is full of troubles and affliction of the spirit? After these, he walks among the rich. I turned and saw: does it profit me in this? And I was convinced that much drunkenness is full. There is one and there is not. For all his labor, it is found that a man, how many times in the world, has no brother nor son, nor even one friend who rejoices with him in his goods. Much is buried upon the face of wealth and is not satisfied, while he who is considered a fool in his own mind, so that he might labor while lacking, I myself. Even when I am comforted in my labors. Two are better than one: the desire to know that with a good hand is hidden. He who has no friend, that is better for him than the closeness of a true friend with great wealth that is hidden with friends. For both of them, even the works are helped by each other. And if it happens that one of them falls into foolishness, something quickly takes help from his companion. And if one is troubled, both of them happen to him, and one of them has a quarrel with a man who is hard from him, they both suffice for victory and for the sin of a third, it is not. And if one friend, a man standing, is helped by him.

If three, a weak one, this help, with all the bonds of the woven ones, with three hundred. Good, the youth who is poor, the old man who is foolish, the fool calls out to the sign of the one who is in need of the mind, high, as also the wise one to the sign of the one who is far from height. Good, the wise youth who is poor receives upon himself and goes about among the evil ones with a foolish king who is an old man in his hours. For he does not know to beware of the weakness of his mind, he does not understand that many with lowliness were led to kingship, and others with a crown to sorrow and to ruin. For if he had understood in these great cautions, he would have stood and saved himself with difficulty on the day of his rule. I have seen, behold, all lives, which were before him, making known by means of this history that a very weak rule is to be rich and to... and there is no way here that even when the wise received him, he did a deed, how many times fools. He said, I have seen a youth upon whom there is testimony of the wisdom of Amalek with after a foolish king. How among the evil ones, this youth upon whom Amalek reigned in joy, and they were those over whom he reigned as a wise king. But they did not receive a good end, their joy in this at the time of the season. Thus he became rich over them, or there are no more ways than their former joy and their remainder. Even this is vanity, it is, is it not also this with weakness of mind? When with evil will a man becomes rich in his coverings while he does not understand without his stability. Guard your foot from the house, for to all the Jews the hearing of this book is difficult.

It is right that the king should advise those who are sorrowful to be cautious in the things that are spoken and to distance themselves from sins like these. But you, have you not come to the house of God to hear these things in the righteousness of the assembly? And it will bring you to you, as also you will do the things you have heard. And it is good to approach to hear. To do good—thus it will be vain for you to hear carelessly the things that are spoken, as you will do in action something of what you have heard, O chosen one. For this is heard concerning God: obedience to his commandments is more than when a man offers gifts and sacrifices while living foolishly and without heed. The qōlāʾōn: Do not be hasty in your mouth. Before God, be cautious in your lips. And not everything that rises upon your lips and in your mind, as if in a vow, you should confess to God. For God is in heaven. Your words are small; it is better that you be released from small vows than that you lie in great vows. For the dream teaches that to the extent that the vows of liars resemble the appearance of the vanity of dreams, it is concealed in this, that their vision does not issue into deed. Thus also is the folly of those who make vows to God not in righteousness, and they remain when they do not complete what they have vowed. When you make a vow, O vow without fulfillment, or if a man vows while not fulfilling, quickly his vow is that of a fool alone. And a vow from such as these God does not desire. Do not give your mouth to sin with your flesh; the flesh, or the staff, says over all: Do not give yourself to sin, by means of this which you do not fulfill, that which you have confessed.

and do not say before God, “Do not think that I have erred against God with my vows,” or say, “I have erred in that thing which I said.” Lest God be angry with you because of the words of your mouth, which in deed were not fulfilled, and all the works of your hands be destroyed. For in many dreams, by the great folly of dreams, they reveal the vanity of their visions, and the confession of what is with the poverty of the mind is not distinct from the nocturnal meditations; for both are equally worthy of the reproach of falsehood. You, fear God; you, with all these things that you have heard, be cautious and fear God, and keep his commandments. And as for the deceit of the poor, and you cast upon them that which you see, you are deceit and robbery of the poor; but afterwards you will see that retribution comes upon the robbers from God. Do not be astonished as if at a new event, and do not marvel like one who is divided over the cause of their retribution. For there is a place that is very good with the good, and the height of the world that preserves for each person his reward; and while he is above with all, he is concerned with the deceit of the deceivers. The profit of the land reveals the cause by which the rich are incited to oppress the poor, because they see that with the taking of interest their labors are increased. And the king and God, like a place that rules over all, when he sees that the profit of the field of the poor is seized by the rich, by means of which he sees that his field is weakened by divine negligence, he determines how the matter is to be settled concerning the robbery.

who loves silver—he loves silver, and his desire for profit is never satisfied, even if the whole earth were a single field of this vanity, he would labor in vain. By the abundance of good things, as they increase, so they toil; by the fragrance of dishes, their lives are prolonged and preserved only for themselves, while for others who eat they leave nothing. And he was prudent, because what? Joy and what? Life for the prudent. For he who sees with his eyes something excessive, it was not for them to toil, but rather that one thing for their heart, as if in their own eyes when they see their own eye. Sweet is the hour for the laborer. To sleep is not even this, that they rejoice in their labors, fully satisfied for the rich. For the servant, whether little or much, eats in this that he has no care for his hour. For the rich man, when he toils, even his possessions are troubled, and his hour comes badly from the abundance of his possessions. Wealth that is stored up for its owner—he toils many times and takes within himself from it in many evils, while not releasing from it to the needy, and that wealth is lost, which leads him to the need of war. He is troubled and loses everything. For he begets a son, and even sons were for him, and they inherited nothing from his inheritance. And he takes nothing in this, that everything he labored and toiled, he gathered and fell from his hand and went naked, as he came from his mother's womb. In all that he labored for the spirit, and what life goes to fire, naked, and takes nothing with his labors. In darkness he goes, even his days are not in joys and in the afflictions of sorrow, like one who is led in darkness.

This thing which you have seen as good, you have equated to that which is rightly needed in his expenses. And this gift is that which God gave to a man who rules over his wealth and distributes it to the poor, even to his own life, to him who is thus found joy with his labors. Because he does not think much, nor is there a way that his conduct falls into distress and sorrows; he does not become much in sorrows, especially that which preserves with remembrance. Again, because he is not much, nor with this conduct of righteousness to you, it comes upon his mind that he thinks, lest his pains be prolonged. And with this remembrance he restrains his hand, from distributing his wealth. Qoph and Waw: There is an evil which you have seen, as that which was its sight. A man to whom God gave wealth—there is a man who received from God wealth, and nothing is lacking from the good things of the world, and this with the abundance of the desire for wealth does not enjoy even himself. And it did not give him power, for this with God was left, and over him he does not distribute anything that he has. A man who is rich—a rich man who does not approach to be delighted in his wealth. This vanity is this emptiness which is full of affliction. That when he is rich, he does not enjoy even himself. If a man should gain a hundred, it will not be for him a matter of request, nor will it be called that it becomes for him a burial. However, there is a way that thus he says, I come that good is with the living. And if he lives a thousand years, all goes and becomes for him that which does not suffice that a thousand years of life be extended—a hand that was not even for one of the men. What profit is there for him from the abundance of his life, who does not see good? But when he is filled with many distresses and afflictions.

by death it is managed, and good is this thread that does not receive the full measure of good and evil. All that a man labors, he tastes in his mouth; that which is in his mouth is that which he eats, the need of his stomach. How much a man increases, he diminishes his surplus, need alone; he also, with this, strips his soul of the surplus that would be with the life that fills the treasury. Because there is surplus for the wise, it is on account of these that the wise is superior to the fool. Up to this point he spoke about the rich; from here he begins to speak about the poor. He knows how to go even in poverty, and the wise falls, but he knows how it is fitting for him to be provided for in this life, that through knowledge he can find many means to heal his poverty. "Good sight of the eyes" he calls those who are glorious before them, that he also sees. The wise man prefers the need of his stomach over the wealth that fills treasuries and possessions. And this vanity the wise man dissolves through his wisdom, that all these things that are surplus beyond need are vain and unnecessary. "The leaf of the soul" he calls this book, that a man becomes a fool in his thoughts here and there while being troubled by evil desires. For this he again calls "the course of the soul." That which was is that which from the beginning is united to that which its name was called. He says that all those things that happen before they happen are known to God. For that which is from the beginning, this indicates that which before it was not. That which its name was called is that which is known to God certainly.

And it is known that man, even each one, is from evil deeds, before he comes into being, it is known to him what he is to become, whether in wealth or in poverty. He is not able to know the limit of what he will do before he does it, for the rest is easy for him: to become poor, the rich man does, whether he wills or not, thus it is. Therefore it is fitting that he bear with those who are poor, and it is not fitting that he judge and condemn the one who is strong and more powerful than he. There are many proverbs, the interpretation of which is that which is above the door: the poor man becomes wise, and he does not need empty proverbs. What profit is there in words that are not needed? And that he is judged according to his will in this world, as if it were not well governed. Qaf, Zain: And how does he know what is revealed, that wealth profits man? His life passes like a shadow; even in one moment their lives are not distinguished, and what is at rest is disturbed. In these things he establishes the opinion that the poor do not err. Good name calls to remembrance, and Christ to the weariness of this life, and he says that better is the poor man who leaves behind him a good remembrance of his excellent conduct than the weariness of this life, and the day of death, and better is death that has a good remembrance than the birth of a rich fool. The end of that one is praise, and the birth of a fool is the beginning of evils. It is good to go to the house of mourning, and the place that has a name, that is, a good remembrance, is beloved over him who goes to those who mourn, as if it were better for them than to approach those who are in feasts.

This is the end that is considered, that this honor is better for the deceased on the day of his death, because there is no other time in which the dead is honored. And the living gives that which the living, who is diminished in his honor, is able to receive honor at another time. When he calls good things honor. Good anger is better. A good heart is joyful, for anger casts out from it. Also all. And it is chosen for him: that in anger he knows his thought more than what the thought of one full of wickedness does. When he shows faces of joy. How he deceives his beholders. The laughter of the heart of the wise in the house of mourning is what the wise man says: the prudent man hastens to go quietly to those who are in mourning, that he may show the proof of his wisdom by means of the consolation he offers to their sorrows. The heart of fools is foolish. The fool, however, goes after the desires that fill the time, eager to go and seek. Good to hear is the advantage of being joined to the company of the wise, in that there is more benefit in it than what a man hears. The voice of fools who are occupied with song. Like the sound of thorns under a pot is what this illustration shows. The agitation of what desires? Laughter, for the laughter of fools is a sign of the frivolity of the destruction that overtakes them. And behold, even this is vanity: their laughter and their song are empty. Because there is no benefit in their joy. It is empty. Because there is no benefit in their joy. To these come the prudent who have firmly endured the leaves of necessity. Because distress calls distress to those who without right are stirred up against a man.

For even the wise are not able to endure troubles such as these without stumbling many times and falling from their stability. The end of the verse is good: that he who is king in the end and endures those who are hostile. For silence rejoices in troubles such as these. The end of the verse with its beginning calls silence and its beginning much speaking. And patience and strength of spirit are the rejoicing that is better than that which is by vehemence of spirit in haste and anger. Do not hasten in your spirit, for it reveals his word. You were not created to be angry, but endure everything that comes upon you firmly. For the anger of fools is that of a man who is not in these things, and anger and wrath show that deficiency of his mind. For his anger is revealed against him because he was angry in vain. Do not say, "What have the days been?" Do not say that the evils are many, that troubles happen in the time and not even one good thing is found in them, and that all good things were miserably in former days. For it is not in wisdom that folly is to reject the former times and to despise those things that are done in his own days as if they were not being managed properly. And just as arms are like arms in the time of war, so wisdom is for the wise. For by it, as by arms, the earth is subdued to the hostile powers that come upon it. And more than anything, this is fitting for those who dwell in this world under the sun. For the shadow of wisdom is like this: much help comes from wisdom to its possessor, just as much help comes from wealth to its possessor.

... to him, and he who is king in the end endures those who are hostile. The shadow calls out, "Trouble the need from me, because the troubles that are loosed in the heat are extinguished by the shadow." See the work of God: he remained in the troubles of God, how many times he acts. To be established for him, that he who is David is the one who was brought low, because he is not able to bear the desires of God, David, and he overwhelms the troubles. On the day of goodness, let him leave to be troubled by the troubles of events, and he hastens to the inheritance; and on the day of darkness, he is troubled by the poor and the lowly, and by order and by the time of afflictions, it is annulled for you that you may bear troubles without disturbance. Even this is against that: here the verse also, for both are destined to oppose the poor and the leaf. God did thus: God made and established this dwelling, so that not even one of the evil ones who are born in the times destined to come can say that something new happened in his days. This is about the speaker. About the troubles that every day speak about the desires that are changed in the dwelling and every day events. In the days of Hebel, I saw all these troubles in the days of my life. There is a righteous man who perished: this is a truly righteous man, such that when he reaches unto death, he is dragged by his violences. And there is a wicked man: not even one of the wicked found any desires that change his evil, so that he does not become righteous: do not show yourself to be a good mourner with God. By that which he says, "They fell thus," and it was not that he was hidden, and they fell thus.

... and do not be too clever, do not cast yourself into many troubles over things that happen, not when you have passed beyond the boundary. Do not be too clever, do not cast yourself into many troubles over things that happen, not when you have passed beyond the boundary. You will be occupied with things that happen as if they were not good when God is concerned. For thoughts like these, in idleness and wonder, raise you up. Do not be too wicked, beware of thoughts like these, for they are full of wickedness. Do not be a receiver, do not act, do not increase your complaints to me, for I am weary, when you are not able, death will come upon you. It is good that you take hold of the air, and you will have a better shepherd over these things, and good care with God. When you do not run after these things that are hostile to you. For when one fears God, those things that are done are easy, and wisdom is a practical thing, and care is a patient thing that stands before a man, that which does not occupy itself with the dispensations of God. Great wisdom, praise to him from her, and practice in the days of his distress prepares him more than ten heads of state in the city. For there is no man who is righteous, he says, who cannot complete with sin. For human nature does not remain in one state. And with good things it does not depart, and concerning this he said that hostile evils and distress are like those that drive away the cause of sins. And also, do not give your heart to all words, be restrained from those words, and desire again that you not hear, "To your servant who is able for you," and if you are angry, when your servant is for you, how much is God angry when you occupy yourself with his dispensations.

... and do not be too clever, do not cast yourself into many troubles over things that happen, not when you have passed beyond the boundary. Do not be too clever, do not cast yourself into many troubles over things that are said which are like these. Also, you cast yourself into many troubles when you hear words that are spoken against God; you resemble those who resemble you in your folly, when you are compared to them in the things that God does. This is what I desired instead of that which you desire: a treasure is set, and I have labored in my wisdom, all of which I have spoken in wisdom, and I have taken up its labors. And I said, "Do not be too clever," and how many times in my thought I was hindered in the things that I did. And it is far from me that I finally understood that the end of the labors of desires is better than what I thought, and in that I hoped that I had found something better to understand. In this very thing I showed that I am far from wisdom. And the depths are not of wonder, if this also happened to me, because the depth of the wisdom of God is not to be touched. And the fruits are honored in silence. And now he begins to speak about desire and its passions. I turned around, my heart. And a thought was thought in myself, and as much as I was able, I turned my thoughts in the inquiry of those things that are not. How can I know which are the passions that after transgressions destroy the evil ones and make them sinners? Thought surrounded wisdom because it knows the certainty that it is the foundation of conduct, and those things that are measured by measure take certainty from their knowledge. I found that it is higher than death. And the snare is for the heart, because as in a snare and traps, those who fall into the desire of passions are caught in their thoughts.

... you were ensnared by the thoughts of the snare of the passions. Death is for the wicked, and the just man is like a snare and a trap to capture and to lead astray the heart and the thought of the evil and the worthless. Her hands are bound by a harsh chain, the casting after the passions of death. Woe to those who are shaken by it. In this, all snares and bonds and passions bind the heart justly in the hand of a man who is strengthened by it, he is saved from it, a man to whom divine help is attached. He is shaken from her bonds. And a man who persists in sins is left to fall into this evil. See this. To find evil thoughts, these that I spoke of with great caution, I understood the matter. And with each one of the passions I was ensnared with caution. For perhaps one may be found who is able to subdue his desire. And again I sought the rest. In all of them I did not find, when I pursued these greatly and was ensnared in many. That if there is one who conquers his desire, I was able to find among a thousand men one who subdues his desire. But among the wicked, not even one. These, however, who say to those who conquer with desire and shamelessly approach the passions, yet see this. Many were ensnared, even I, in this that God made for the wicked, that when they live righteously, the work of righteousness was easy for them. But they, in their wickedness, were scattered in their thoughts that they might do evil to one another like ... What does the wise man know of the parable? To the successful, to the zealous, the interpretation of the word is, and how does he understand their parable? The wisdom of a man is that which in truth is wise.

... and the conduct of the good is guided by goodness, and she is Wisdom, who, like a vigilant one, warns him who guards himself and others from evil. And the prudent one, that is, the one who is equipped with prudence and who reaps praise from others, is worthy of the hour. The mouth of the king is king, for he upholds the laws of God the king; he proclaims the commandments of God as oaths and commands that they be observed with vigilance. If one goes before him with an evil word, he does not even set up a free person against the laws of God, but he extends his pardon, and he does not stand against the commandment of God, and he sings well before him. Do not be arrogant, nor lift up your free will against him, and do not be bold in your speech before him, for whoever wishes to do so is authorized to put to death anyone who stands against his commandments. And the judge and the judgment: there is a judge and a judgment, for the wise one warns through his commandments and urges caution, because he knows that there is a judge and a judgment in which God records all the deeds of the wicked. For this is because of the evil of the head, that is, his knowledge; many do not have knowledge of it, and it is no wonder that he, who is with others, also in this the wise one persuades, that he is the one who records the deeds of the wicked, because there is no one who knows. He shows him through all these things that the wise one understands and discerns that the hidden things are with the wicked, those which are future. There is no one who is master over the spirit; there is no one who rules over his life and can turn away death when it comes to carry him off. When, therefore, he discerns through these things in vanity, he guards his commandments.

... and all this she saw, to do evil to him. Also, that one was left in the desires of the world. This she saw: that as in many times a man was equipped with wickedness and did evil to his companion and cast him into afflictions, and then she saw that after she saw him, as it was fitting for him, he fell upon his companion. The prudent one was snatched away when this world was put to an end by the decree that was pronounced upon it by God, when, due to the wickedness that he showed towards his companion, he was not spared. And the land of holiness. Thus they did in the land of holiness. Thus they did in the land of the living. In the decree of judgment they were cast out, and the city in which they dwelt, their names and their memory were blotted out. And instead of what they supposed, that when they did evil to others, their names and their memory would be established in the city, thus the city perished as if it had never been. And this also is vanity. And these also labored in vain, when they did not profit from their wickedness, because it is not possible to do that which is evil. This entire wickedness shows itself against one another, because the decree of judgment did not go forth upon their follies. Quickly, and in this, they do not perceive that in the wake of their folly, the decree overtakes them. It is therefore explained that they do not cut off their souls from sins. When one sins, he does evil a hundred times and is drawn to it. Upon this, a man hastens to sin and persists in it a hundred times. Because of the time of the drawing of the spirit that was given to repentance, it was found to be full, so that it might be considered that there is no judgment. And upon them, openly, they do evil deeds.

... and all this she saw, to do evil to him. Also, that one was left in the desires of the world. This she saw: that as in many times a man was equipped with wickedness and did evil to his companion and cast him into affliction, and he died, and he was dragged away; but not when he sinned and came upon him, he was placed as head. For the dragging of the spirit is now seen throughout the whole time of his life, which he brought forth without distress. That which gave place to repentance, God gave him throughout the whole time of his life. And he knew that he would be good; by these she understood truly that for those who fear God, there would be for them the reward of good things. For the wicked, not even one good thing reaches them. Here ends the story of those who oppress their companions. He warns again that one should not sin with the cause of the afflictions that befall the good and the evil. There is vanity that is done; there is another emptiness that occurs among the wicked who are many and foolish. Because there are righteous who reach them, they fall; but the righteous are in the afflictions that are equal to the wicked. And there are wicked; there are also wicked who were in the weariness of the righteous, and this also is vanity. And I said that in the beginning this is what I saw, and much labor for its knowledge. There is joy, and she died in the simplicity of the foolish, that which is as that man was foolish in the world. For there is nothing better for a man under the sun than that a man should weary himself in this, and there is no profit in conduct nor in their labors. And these he said with the equality of the events of the righteous and the wicked. Because even her thought was confounded like the rest. For this reason I gave my heart; in his affairs he did not see; that one did not remain with this stumbling. But I gave to myself that I might be instructed in wisdom.

... for this reason, that there is no profit for those who run after affliction, on account of what they toil night and day, not ceasing from the labor that is upon their faces. As if not even an hour were satisfied, and she saw that every work under the sun was left behind in all that God did with the wicked from the beginning, and she perceived that there is no profit for the virtuous, the labor that is upon the faces of righteousness, except that when it is good in this way, it is not easy for the wicked to know certainly on account of what events are equal for the righteous and the unjust. All that a person toils at the head of desire is nothing, and not even a multitude can be troubled to find the causes of these things. He is able to comprehend. And all that the wise man says to know is nothing, and it happens that a man named in wisdom supposes that he has attained the cause of these things. Even he is very far from the comprehension of them. Conclusion: because all these things are in the hand of God, and there is no authority for me over these things which are revealed before God. He knows the good and evil of the wicked and the works of the afflicted and of the wise. Also mercy, also hatred. And concerning these things, for all, nothing is hidden from him. Those things which are thus in their times come as if there were no distinction in their souls between love and hatred. I sought in my thought to find what this is, that as in abundance events are equal for both of them, one event for the righteous and the wicked is not distinguished in anything, the event of both of them is towards a change of their conduct. This is evil in every way, and this alone was seen by me in this world which is full of much sorrow.

... as if their ways were changed, the outcome of both is equal, and there is no heart in a human. In their hearts, during their lives, they strive night and day after evils and useless things, in that they did not find profit from the labors of virtue; again, not even when one sins does one quickly attain them, and their end is with the dead, and others who are delayed after those who die, being embittered by the injustice of the former. As if at their end, in their mouth, a cry like a flock, like a flock that goes after the first one that breaks away, which is not stable. Thus also the latter go after the former wickedness. All who participate in all life, with the lion that is dead, these and the rest are thus. And with those who are pressed after sins, they are all together, as if with one voice they say, that they cannot ever be healed. The joys of the chosen are more pleasant than those that are plucked here, upon the face of hope of good things, which after death are not known whether they exist or not. And how much better is a living dog than a dead lion; thus better is a living jackal than a dead man who, after his death, another encounters, and they have no profit at all from the labors of righteousness that they performed, in that after their death even their memory is lost and they are taken away from here, when they have left nothing from the afflictions they afflicted. "Eat your bread with joy," they say, because these things happen thus, and there is no profit from the labors of righteousness. Come, eat and drink and indulge without restraint in this life.

... because God willed it. Because in this life, the wicked and the evil are equal, God established good things for the wicked. In every place where your ways are, they are free, and the command is extended to the end, and they change their garments at all times. And fragrant oil flows abundantly. And life is seen with them, not even a desire for weariness, and you rest all the days of your life. Because there is no work. Go to that place, not even can you do anything there. For whether work or wisdom or anything else that is considered in the likeness of good things for the wicked, all are vain and worthless. All these are with the face of those who run in sins. With the equality of events that happen to the righteous and the wicked, but it did not stand until this. For I turned my thoughts and understood that many fools hold the opinion of those who said that in the wombs there is the limit of good things, and they determined that there is no benefit for the afflicted from their righteousness, because not even those who thought that good things are established. If God does not will, for not even a small one in its course can complete its course. If it is not helped by God. And not even a strong one who is victorious in wars. And not even for the wise are there relaxations. These do not benefit a person when they stand against them if God is against them because of his evil. What then is the fruit of that which is gathered, that the righteous, according to his will, are led and do not think that in this world all good things are bound? Because time and chance happen to him, not because of the equality of events, he takes that there is no benefit in the labor of righteousness. These are hidden from your knowledge, and to the knowledge of God their end is set.

... because man does not know his time. Leave aside that man has ways which God alone knows. For even if a chance event does not reach him, behold, while he is still rejoicing in his joy, suddenly and without warning, destruction befalls him. Like birds or fledglings in a snare are suddenly caught, so also the wicked. One decree of judgment is laid upon them when God's judgment is suddenly pronounced upon them. For through all these, a spirit passes over the equality of events, while it conceals from those who, because of this, are emboldened to sin. He begins to speak about wisdom. For that method among the wicked is very excellent. And those who are occupied with it consider nothing else, but they are ready and hold authority and are superior, and they regard it as wealth. And it is right to be occupied with it, and even to add afflictions upon it. And this also I have seen, and it is great before him: I know that it is a matter of great wisdom to be superior to all those things that are considered glorious in the world. And when that method is very excellent, it is widespread among many eyes, and it composes history, and through it the superiority of wisdom is made known. A small city and the men in it are few, and the rest. And a man does not remember after the time when the wise man's victory is forgotten by the men of that city. And they did not hope that it was equal to diligence. He who saved men with the sword. For that wisdom is good with that because of which this history was composed, to show that wisdom is superior to strength. But. And when it is thus, that method is widespread among many eyes.

...ath comes upon him. For it is known that the wise are served by wisdom without their measure being exceeded; they rejoice in many eyes. And the one who hears their words is not easily satisfied. The words of the wise are a jest. Foolish is the king who says to you, "That which is taken in jest is more acceptable than that which receives commands with shouting and crying out." And when the holders of authority are commanded, that which is in jest is heard as if it were taken in jest, like the spirit of the senses. Especially does it do this to the thought that was fixed on hearing. Then, more than commands, because it is known to those who command harshly that they are served with a loud voice. Good is that wisdom when it suffices; that wisdom which in everything is a help to its own more than the help that comes from a weapon to those who are served by it. And one sin destroys and brings to naught that which, when it turns aside from goodness and wisdom and is directed to errors, corrupts its own beauty. The conclusion: In the likeness of anointing oil that anoints the one who anoints with it... Heavy is wisdom. Foolishness is light. Light is the jest that is wisdom, which is the fear of God, more than the jests that adhere to wickedness. The heart of the wise is wise in all its aspects; the path that calls to it is its left. When he goes on the path, even his thoughts are not those of a fool who does not know how to do what is proper for him to do; for the path calls to actions, and if the spirit of the ruler ascends, many sins teach that even the wise are deceived by the powers.

...ath comes upon him. For it is known that the wise are served by wisdom without their measure being exceeded; they rejoice in many eyes. And the one who hears their words is not easily satisfied. The words of the wise do not disturb you; the king has said to you, "Do not stray from your good ways." And if it happens that a man with the heads of this world desires to harm you and to press upon you with deceit, you, with the excellence of your virtue, do not fail. For just as medicine heals diseases, so also wisdom knows how to bring and to abolish many evils, that which pertains to medicine, of which it is said that it is like medicine, the heat of fire, like evil, like the error that occurred before the ruler. Yawnaya adds: "For many in her did not desire." Error calls that which a man does not desire in her. I have seen how many times a trap like this, which is set in the earth, has caused much wrath. The principalities that are given without distinction, and their knots again, that those who are useful in it against the hard times, and when it gives a sign, that a fool sits in high places, that foolish men who are sent away have turned and taken up arms when they are not worthy. And others who are in wealth that afflicts, they have fallen in grief with the vessels that were prepared against them; fools have been shorn with their coverings and have come to lowliness. That which digs a pit, it shows that it is not measured with the sambryash, those that are pure for the righteous. But when they think that they are pure for others, for themselves they have become like and their desire has been cast down. To the place that digs a pit and falls into it, or to the place that closes a fence and is troubled with a snake. He is distressed in that which he presses with one of his limbs, or with the faces that he takes and carries to another place. When one of them falls upon him. And thus, when he ceases, he again places at the head the one who wronged his brother when he did not perceive. And he prepares wood, or he is silent, that it may be cut off.

...like a sharp sword that comes upon him. For it is known that the wise are served by wisdom without their measure being exceeded; they rejoice in many eyes. And the one who hears their words is not easily satisfied. The words of the wise are like a sharp sword that comes upon him. For it is not like trees that are cut, and it is not like iron that is struck and shatters before the blow. Through these he teaches that those who seek to harm others bring ruin upon themselves. He has shown this many times. And this face of his, which is not, ought to be called appropriately, as in the interpretation of the verse: "The advantage of the virtuous is wisdom," he says, "and also increase and fear in you, O ruler, as all his faces are not inflamed with anger, as even murderers are found, and he casts and increases, do not think of this." When it is shown that the power of wisdom is strong, which is not for you with the power of that ruler. And if you show that it is not, it is only because wisdom never consumes its own. Authority oppresses what is good, it is not considered. In the manner of a serpent that turns upon its own tail and bites in anger. And this is a wonder that does not cease; this also many times the confession of the foolish has healed him thus, and no one can equal him. With the sharp sword that comes upon him. The words of the wise man are praise and hearing because of the wisdom of his words. For the fool, his words become a cause of destruction. The beginning of his words is all his words, which are with the poverty of thought, his discourse. The cause of the sharp sword becomes the end for those who say them. He does not know at the beginning what it is; the fool shows him by his folly, not being careful lest he fall by his words. And he does not know again what happens to him because of arrogance, his words.

...the labor of fools is with the deeds of fools. Trouble comes to him who does not know how, and he has no way to turn in the city with the rest of its inhabitants. He calls labor 'deeds.' For in their deeds many troubles come to his soul. And woe to you, O city, which is a dwelling place, whose king and its magnates are in the customs of youth and in pleasures, rejoicing. He calls a youth 'one who is held in the customs of youth and in idleness and in dissipation, and who destroys the city.' 'Blessed are you, O city,' he praises that one who is freed from the customs of youth and from ignorance and is not polluted by filth. A free man is one who is free from the pains of the love of the belly. In his excellence, at the time when it is right to receive old age, after the deeds are completed, those which are pressed are followed in humility. He says that the house, by the negligence of its master, collapses upon him and makes him humble and brings him to fill a cup. Thus also the city, by the evil of its rulers, destroys it, without caring that those who are pressed are made for joy, bread and wine. And when they are dissipated in joy and in tumult, they are made. Fools who pursue pleasures, who live for life, are made by God. They say that they will enjoy that which has no measure. And silver lowers the yoke? And silver is a helper, he says, instead of a mistake. And he says that even in the love of silver, thus it runs and helps, as all hired workers in it perform their work, as everything is helped for their wealth. Also in your mind, it rules over the virtuous, that they too are dissipated thus, wickedly.

...but you endure everything that comes upon you, not speaking wickedly—neither to the king nor to his magnates, neither in your house nor in your mind do you forget. For the multitude of the heavens are many, those who love you and who have striven with the magnates, and more than the fruit of the diligent labor that they have brought to them are words like these, where they have no honor. So beware of your words. By the multitude, concerning the lightness of the accusers who bring words, he says: He calls the king a man of iniquity. After he hears the words, he dies, the speaker, and he covers him by placing the head of the dead upon him. Here ends the discourse on the love of money and on the simplicity of wisdom and the love of power. Chapter 11: Beginning of his speaking with the rich. Send your bread—that is, appropriately give to the poor, while your abundance is likened to the pourers of light and water. For to the multitude you receive the reward of this from God. When you come to poverty in the length of your life, give a gift to seven—that is, not small things shall you give, but generously. For by measure and beyond measure shall your gift be; for seven calls to completion, because the measure of days is the Sabbath. The perfect, however, are beyond measure, for you do not know when—that is, you do not know which of the future ones or what loss will come upon you, or death will snatch you and your possession will remain. If your works are like rain—that is, the dead will show a sign left in the clouds, just as when rains fall upon the earth they flow; so also you, who are in great abundance of goods, ought to rain upon the poor.

...and as for the wood that is cast into the fire, it is kindled toward the hidden mercy of the things that are destined to be. For the power of greatness is not sufficient to restrain all afflictions. And it is known that when great trees fall, how when the force of the winds fell them, in their place they lie and stand, and they cannot be moved again. Thus many wicked men have been overturned along with their honor. He who holds back the wind does not sow; at every moment, as much as comes into your hands, give to the needy, while you do not hold back your gift for another time. For even the farmer who cuts down the trees of the land and does not sow never lacks a pretext. And he who does righteous deeds, if at the time he sees the needy he does not act, he is stripped of righteousness. Because you do not know when it is that you do not know on which day or in which manner your spirit or your soul is conducted. The way calls to conduct and action, just as the belly of a pregnant woman is hidden, just as the wicked are hidden in the womb, so is the governance of God and his actions hidden from you. Thus also the day of your end is hidden from you. In the morning sow; be prepared at every moment for righteousness, and do not say, "At a later time I will give." Sow.

...alms, and it is fitting that he should not cease from alms at any time, for the service of good works is that in which he stands, as at another time he would act, because he does not know whether his life will be prolonged to that time, or both, or if you say that your life is extended between the two times, it is right for you to distribute good works in your youth and in your old age, like a lamp and good for the eyes. In all these, he is one, because he saw many whose wealth became a snare for them, and he said to them, "Why is it like a lamp? And do you wish to make wealth a snare for yourself? It is evident that your thought does not stand; remember the days of darkness." Vanity! Or do you hope that your life is extended to old age? But even if they are prolonged, much is short, from the moment you are cast into the grave. And concerning this, he was concerned with virtue and alms. Darkness he called the grave and Sheol. From here begins the discourse that you should conduct yourself within with order. In the days of your youth, rejoice; your eyes are kings for you, so that from youth you may begin to flourish in virtue, and with diligence you may run in good works, and beware that even in thought and in the sight of your eyes you are not found with blemish. And know that in all these, it is accounted to you that in all your changes, the Word will seek from you, O God. Remove your anger, remove wrath from your heart. And deliver and remove evil from you. For youth shows that it is good that from youth one should begin in good works. For youth that is idle, knowledge is not with it. More than all the wise, the foolish one knows how to be foolish.

...alms, and it is fitting that he should not cease from alms at any time, for the service of good works is that in which he stands, as at another time he would act, because he does not know whether his life will be prolonged. In the days of your youth it is not right for you to be led after the passions and lust of childhood. Rather, separate yourself for the God who created you, and remember his benefits towards you, and do not turn your heart away, before your days come, concerning which there is no will of yours. Why do you go after the strength of youth and deliver yourself to the deceiving errors that stand over you at the time of afflictions? For evil days call to evil days of death, and this, concerning which there is no will of yours, flees completely when death comes with the many torments that are in it. Before the sun darkens with the afflictions that surround you, you think that the sun and stars have turned to darkness, and the clouds are rolled up like waterskins and are not found. By this he teaches concerning the hardness of their dryness, on the day they are shaken and shattered. Also those who, because of the power of the earthquake, your house collapsed for them, thus also all the mountains that cover you are spiritually stripped away. The mountains of the house are bones, and the house is the body, by the disease that comes upon the bones they are shaken when they are set for the body, that is, the flesh. And the lords of power call to the demons that, in the form of dancers, are bound to the pit. And by their cry and their uproar they testify that death is near, and the services are abolished. Also those who used to fill the service of your house, because your limbs are small, are abolished with the service of the feast.

by means of the services he makes known that the whole of the household's economy is in vain, together with the strength of the afflictions; spiritually, the services are hours in which old age, deaths, and funerals are seen—the women of your house, together with the terror of the coins, hold the door of the house, and in the darkness they sit, and with the crosses of the lamps they are pressed. Those women who sit in darkness do not see; in the darkness they sit, and the visions of the eyes are as though in the time of old age they are blind. The doors and the streets are outlets of speech, in that by night speech is heard when the doors are open. And the body is moved, and even the tongue is changed, together with the illness of the agitation of the voice of the services—the services in your house reach this lowliness, together with poverty and hunger, just as also when the bones are separated from the earth, a sharp sound of their lower parts is made, like the sound of cymbals. Spiritually. When a person enters into the hours and is near to death, in the likeness of a butterfly, apart from distinction, he speaks sharply and by night. All the while, again, and those who sang praises and hymns before you, they would sing humbly, and they would be wrapped instead of the former openings. Spiritually. Again, the doors, the senses, and the hearing—through these the praises enter, and again, the persons, when death approaches, no one is united even with the height, and he fears, if he is negligent, a thin sound is heard together with the dwellings, and when he sees the coins, he is agitated. When, in the likeness of a moth, all the guardians of the house flee and perish together with the anger that overtakes them.

even the locust and the worm of the soul when it is worm-eaten and sees that the hearing is hidden, then the movements of his thoughts are his ways. And he seeks upon himself vigils like a flea, or the multitude of afflictions, and even his hour is separated. And like a moth and a flea and a gnat, evils and afflictions come upon him hastily; and thus they precede the portions of his intention like a moth, or like a locust that precedes its fruit to the rest of the trees, and in the likeness of a flea, many that in the field are like thorns and thistles, and in it afflictions powerfully, and thus they remain and are entangled in it, evils like a gnat which is a wasp that even in great hours is quiet. The moth signifies signs that testify to death. And the flea, to severe illness and pains that destroy members in the likeness of fleas to seeds. That which is like the root of the gnat spreads throughout the whole body. And it abolishes by evil, or by the evil of the land of the yoke taken. And thus it was darkened in goodness. Then by evil it signifies the whole darkness of goods. Yawnaya. And it abolishes the service, or by evil. Spiritually, it abolishes the service, or also the soul when the time comes for it to go out from the body, it goes out with lightness in the likeness of the fruit of the service. When it goes at the head to the house, or after all afflictions, death comes which places at the head instead of the labor that it labored on the faces of the passersby. Death is his gift, and by it he is joined to the world; instead of his house of labor, to the house of the world, says Yawnaya, or after afflictions he receives death for the world. And they paraded him in the streets, or all his acquaintances like a custom they parade him in the streets and dance over him.

the destruction of silver, all these events happen to him until the day of his passing comes, in which the divisions and restraints that are placed upon him to prevent him from evil are completely severed, along with the covering of his wealth and his poverty. The destruction of silver calls to the restraint that was upon the face of silver. Spiritually. Until, until it is killed, or until the yoke of life is seized. When the destruction of silver says to the chain of treasure, that which in its likeness the yoke of life is bound together. And the gold chain is shattered, also it takes its burden, that which is upon gold, and ceases on the day of his death. The gold chain calls to the lustful and vain desires of his wealth. Spiritually. The gold chain is the beauty of the body, also the beauty of the body fades and vanishes after his death, and the lamentation over the son will cease, all the service of his house will cease in this, that anger extends even to the little ones. For those of water, with intestines and cisterns, were full and ceased with the vain flow and turned to dust. He gave all these, over which he was diligent, then they ended. When his body turned to earth, his likeness was taken and his soul was freed. Spiritually, the lamentation is the body. The source is Sheol, over which the body is broken and in which the resurrection is seen. Again, he calls the son to Sheol, that which in the likeness of a cistern is hidden in evils. He calls the wheel to the standing of the body, which in one time ascends and in one time descends. When this ceases with death. Spiritually, he calls the sun to the mind, the moon to the heart, the stars to the thoughts.

the head and governor of thoughts is the mind, and just as the moon is weak before the sun, so is the heart's action before the mind. Yet the heart is a furnace, and it too, by the choice of various inclinations, changes in the multitude of thoughts like the moon that changes, and just as the moon is surrounded by a multitude of stars, so the heart is surrounded and encompassed by a multitude of thoughts. The head, however, and the governor and the revealer of every inclination is the mind, as I said above. When the sun rises, the moon and stars are hidden. So too, when the separation of the mind from the heart occurs, all thoughts are hidden in the night. Only one remains. What then? When the head reaches deep old age, the separation of knowledge, which was like the light of the sun that shone and guided the head in all its actions, becomes dark and obscure, and its knowledge diminishes and ceases. Its limbs are overturned in the time of old age, that brief overturning which, with pains born of the approach of death, produces a forced discipline of tears, those which, in the form of rain showers, fall upon the body. "Vanity of vanities," he says, reminding those who from the beginning said and made known that it was well said at the start of my discourse that all the inclinations upon which they are intent are evil, vain, empty, and nothing remains. More than what Ecclesiastes said, many parables, more than many, pleasant things were poured upon me. It was sought that after me others would receive wealth in wisdom, but I was wearied.