On the Rich Man and Lazarus

On the Rich Man and Lazarus A Memra of Twenty-Eight [Sections] On the Rich Man and Lazarus He fashioned a likeness of the Creator, the Maker of our salvation, in the page of his words, And he placed an image of the eye within the palace of his proclamation. As a painter, he depicted the eye for the words of his mouth, And he adorned the eye with the name of deeds, as one who is. With subtlety, he composed words opposite words, And he cast upon them the stamp of parables that are not to be despised. In every form, the eye resembled that which was, And the eye was clothed in the beautiful garment of the name of likenesses. With the name of likenesses, he concealed the power that is hidden in his words, That is not to be despised from the contemplation of the despisers of the self. In the humility of the self of the despisers of the self, he was revealed, While he was fashioning a likeness of the deeds of the good and the evil. To the good and the evil, he showed the beauty of the elegance of his words, And he caused the ear to descend to hear words that fill the air. The great air was concealed in the words of his proclamation, And they were revealed and not seen with subtlety. They were seen as one who is, through deeds, And they were not seen, for the action in them was distant. Action completed the deficiency that is through words, And as with light, it showed the beauty of the beautiful things. The beautiful things fill the words of the proclamation, And as with a treasure, the power of their utterances is hidden.

A great power is hidden in the petition of the one who asks, And unless he asks with the compassion of love, he cannot find it. The compassion of love has summoned me to read in the book of my Lord, And from the reading, the parable has guided me toward understanding. That reading has stirred me to seek in the petition of words, And from the words, a meditation on the hiddenness of words has fallen to me. The hiddenness of words: I saw that it is concealed in the beauty of words, And my thought is stirred to reveal the words that are on the face of words. Within, through the door of the Scriptures, I entered before, And as in a picture, I saw the letters of the image I sought. In the fitting form of the letters, I sought to be examined, That I might know why the name of the letters is placed upon the letters. The name of the letters: I saw it running among the letters, And I desired to know, along with the name, also the meaning. Two persons I saw, depicted in the dye of words, And as they resembled, they did not resemble, image to image. The name "Rich Man" and the name "Poor Man" were inscribed upon them, And they were distinguished by their names and their deeds. The name "Rich Man" was inscribed at the beginning, at the head of the order, And at its end, the name "Poor Man," who is poor and needy. In the beauty of the forms, the image of the one who possessed wealth was depicted, And of the poor man, in a wretched appearance, with tattered rags.

The vision of his forms was wondrous, not beautiful, And the sight of his face was ugly, beautiful soul. The eyes of the beauty of his appearance were illuminated, And they were darkened by the darkness of that beautiful one. O wonder, that in two appearances he was seen: That he was beautiful and not beautiful truly. That rich man was not beautiful as he was beautiful, And that poor man was not ugly according to his ugliness. Outwardly, the vision of the humble soul was ugly, And inwardly, the sight was ugly and the proud thought was handsome. In himself, the ugliness of the one who was ugly in his entirety was seen, And in his thought, he was wondrous and all beautiful was resplendent. The beauty outside was flesh for the ugly soul, And the ugliness of the body praised the beautiful soul. In his body, that poor man saw ugly forms, And in his thought, he was lovely and handsome, his limbs were wondrous. Upon his limbs, the comeliness of beauty was visible, And within his soul, the sight of ugliness from all that was ugly. In the garments of silk, the ugly thought was revealed, And in the rags of poverty, he was adorned. His garments were wondrous and his forms were resplendent, And he was not sated with meeting the abundance of his riches.

His wealth was old, and he was wasting the course of his life. There was no place between pleasures and for pleasures. Abundantly were the delights heaped upon delights, And the edges of the tables did not cease from their place. In all tables that delight was delighted, And the more it delighted, the more it was afflicted to be delighted again. No morsel of delight departed from his table, For when that first one departed, another came before him. Like a reveler he made his house a den of the soul, And in the manner of thunder he thundered the sound of joys. By the sound of his joys that wretched one was disturbed, And he mixed the voices of lamentation with his cries. According to the joys of that joyful one, the afflicted one was afflicted, And like the measure of his songs, so also his wailings. That one sang and that one wept bitterly, And yet he was not astonished at the joy of the soul and the sorrow of the soul. One danced and one made dance as over a corpse, And yet he was not amazed at the deeds that were not seemly. One caused pain and one caused himself pain in grief, And yet it was not said that their punishments were not seemly. Not seemly was that leprous one revealed, And not fittingly was that lowly one disturbed.

No equality was visible in their manner of life, and they were living in opposite ways, one delighting and the other suffering. That reveler was not equal to that pleasure, and that beggar was not fitting for that lowly one. An evil exchange changed the exchange of good and evil, and to one weight and to one lightness the portions were divided. Without equality, the lover of truth was suffering, and with honors, the lover of filth was being entertained. In good blessings, every one of them dwelt, hidden from compassion, and he did not have mercy on that poor one who lay at his door. At the door of the reveler was the beloved of the poor, in his name, and he was being tormented, and he did not feel to relieve his distress. He was distressed and needy of all good things, and his poverty and his misery were abundant. In two pains that were grievous, he was greatly troubled, in poverty that humbles a person, and in sores that afflict. Sores that afflict filled him, and his whole body was covered, and there was no place that was healthy from the ulcers. The flesh of the sores had made his body, which was of firm intention, and from it flowed a foul discharge that troubled the soul. The drops of the discharge were flowing from his limbs, and the stench of rottenness that flowed from him troubled him.

Wild dogs were drinking the sweat of his body and were being sated from the pleasure of his sores. They were being delighted by the stench of his putrefaction, the wild dogs of his soul, and they were ministering to him and being ministered to by his refuse. O the human being who, while being a human being in body and soul, became a pasture for the savagery of wild beasts! O the corpse that made his body a corpse over corpses, and from which the sight of the eyes of the wild beasts of his kind fled! O that soul that settled her soul in a dead body and dwelt in it without the life of the members! O the members that, while they exist, do not exist, and that terrify the soul with a life without vitality! O that soul that bore the weight of the body so much and was not relieved by that toilsome and harsh burden! Toilsome and harsh was that contest of bitter old age, and there was no respite for that burning of this thought. Who has ever seen a contest so toilsome, and who has been consoled by a contest like this? Who has waged war with the body when there is no body, and who has held a contest with the senses without senses? There were no senses holding a contest for that contestant; they were being stupefied by the injury of the harshness of pain.

In severe pain the strong shepherd was being tormented, and while he was feeling, he was not feeling by reason of the violence. He was not feeling, but was rejoicing at the end of his labor, and he was feeling good when he was being consumed in the ruin of his body. In his body and his soul he was being tormented in the furnace of his labors, his body in pain and his soul in the suffering of poverty. Poverty was hateful to him who was not poor, when he saw the delights of his torment and the pleasure of his companion. By the abundance of the blessings of that rich man he was being consumed and was being grieved, and he was not able to relieve his need. Oh, how needy was that one who was not needy, who was needy in his name, and how sated was the wealth that was hidden in the end of his labor! Oh, how much did that rich man delight, who was amazed at the names, and how sated was that torment that was denied to him! Oh, how accursed was that wretch, who was hardened in curse, who was being consumed by that torment that had no pity! Oh, how hard and severe was his heart, harder than stone, that he would not relieve from his riches a humble soul! Oh, how humble was even the humble one in his humility, when he looked at the abundance of that beggar! The vision of blessings was more hateful to him than his pain, and he was being tormented and weeping abundantly.

Alas! and weeping filled his mouth with the depths of the sea, and he was being choked by the voice of the groans of that profligate. As the profligate was being met by the tremors of his own limbs, he was leaving aside the mourning of his pain and his distress. As the wretch was being tormented in his hardness, that one was increasing and was being humbled in the small things. As the proud one was being weighed down by the greatness of his riches, the humble one was being humbled to see his lowliness. As the beauty of that unseemly one was being increased, the drunkenness of the pain of that beautiful one was being increased. As the funeral feasts of the tomb of the rich man were being arranged, the poor man, from the rich man, was being wrapped in the coverings of violence. As the poor man was being gladdened by the good things of the just and pure one, his pain and hunger were driving him. O the agony of how much his groaning was oppressed! O the comfort of how much his consolation was relaxed! O the sickness of how much that which lay in him was strong! O the health of how much that which dwelt in him was sick! O the sight of the two yokes of one against the other, with pleasure without end, with torment without measure. Without satiety that rich man was being delighted, and without limit that poor man was being tormented.

Alas! and weeping filled his mouth with the depths of the sea, and he was being choked by the voice of the groans of that profligate. As the profligate was being met by the tremors of his own limbs, he was leaving aside inequality. I was weeping that a Pharisee was so much and a profligate so much in the delight of the profligate and the pain of the envious. I saw delight and pain for the sinner through interpretation, and I drew near to see a vision that fills inequality. Inequality constrained me to seek in the petition of words, and behold my thought is worn out to give birth to words of something that it seeks. Come, O thought, approach the petition of that which you sought, and show openly the secrets of the interpretation that is prepared for you. What is the cause of the name 'rich man' and the name 'poor man', and why is the memory of their deeds inscribed? Were their deeds in the doing as it is written, or perhaps they came to be after the sacrifice? Was it so, and was that rich man joyful and the poor man in distress, and that one was tormented and that one was afflicted until death? The sacrifice ended, and joy of heart and distress of soul, and death dismissed the tremors and the distresses. The poor man went away to the bosom of Abraham, and the rich man remained, being cast into the pit of Sheol. This was not heard through deeds, nor was it completed like interpretations of words concerning it. The rich man did not delight and was not tormented by tremors, nor did the poor man experience pain and poverty. It was in words alone that the interpretation was in the sense of the writing, and for teaching the writer wrote the secrets of the parables.

Alas! and weeping filled his mouth with the depths of the sea, and he was being choked by the voice of the groans of that profligate. As the profligate was being met by the tremors of his own limbs, he was leaving aside his teaching like a herald who makes sweet the words of his proclamation, and he was turning the world after the two images of the two commands. Two persons and two commands he was making in his preaching: strong wealth and errant poverty of the poor. Strong wealth he was making in the likeness of that rich man, and poverty in the name of Lazarus, the name of the poor. He named Lazarus on the side of poverty, and he affixed his name to the hardness of the soul that cannot be justified. By the name of the rich man he called the banquets and the houses of wealth, and in his command he was making a command of those who are received. Without his compassion he likened to the shamelessness that has no mercy, and in his wickedness he covered the form of the gluttons. By the abundance of his pride he humbled the pride of the arrogant of soul, and he taught a sign that they should not become proud in human passions. By his profligacy he spread and revealed the abundance of the belly, that it might not be known that it might not increase the thick veins. Thick veins he cut over the limbs by that limb which, if it does not sin, is not punished in the likeness of itself. That shameless one was not a sinner in all his life, and he did not incline toward the compassion of that one which was at his door. On the side of his door it was written that that poor man was cast, so that everyone might know how evil is the service of the belly.

the name of the profligate he affixed to the profligacy, and the name of the poor man he affixed to poverty. In the name of the poor man he bound up the pain of poverty, and he placed a remedy, a breath of air that does not pass away. By his poverty he likened him to the abode of poverty, and by his affliction he sowed thoughts that do not cease. By the affliction of his soul he made the heart of the soul of the sons of pains, and he lightened the burden of pains by the name of his sores. By that which was narrow and afflicted and did not eat, he indicated to the narrowness that it should flee before the afflictions. Before the door of that profligate he cast and rejected, and to the profligacy of the man he called the sight of his profligacy. The breath of air he fixed for the man by his own breath, that the man might not produce a bitter thought on the day of his trial. By the foulness of his sores, as if by a voice, he called to the deaf, that they might firmly perceive the boundary opposite the pains. By that which was covered with dogs, the spittle of his body, he brought a remedy to the sick to take hope. By all that he suffered in his poverty and the difficulty of his pain, he sowed good hope in the weak who do not cease. For the profligacy of the man he desired that it be strengthened by the hand of the man, that it might not cease when it is healed by the powers. To the whole order of poverty he called Lazarus, that they might come and see and depict their lives in one poor man.

In the likeness of an image he formed his story, a garment for the poor, and in its forms he wove hope for their minds. Like a spectacle he set his narrative before their eyes, that they might be healed when they are treated with the small things. In the parable of this one he clothed all the pains of the senses, and in his narrative all the thoughts that are deprived of pains. Truly he formed his remedy for the one who is healed, and crowned his work with a perfect crown of the labors that befell him. He wove a crown of recompense for the likenesses that are likened to him, and the severity of the cords he cut for the evil ones who pursue the good. In him and in his companion he formed all the images of the great painter, in one poor man and in the other an image of the rich man's possessions. The rich man's possessions he bound in the weeping of that rich man, which were a herald from poverty to his own. His poverty he bound in the weeping of the words, by which everyone knew to announce himself in the likenesses of the soul. In his death he examined the day of death, terrifying the evil, and in the habits of that poor man, a life for the good. Life is death for the one who does not come to labors, and the voice that gives recompense bears witness to the name of Lazarus. Lazarus died; the writer wrote about Lazarus, and they raised him up and placed him among the heights in the bosom of Abraham. Toward Abraham the poor man ascended, who resembles Abraham, and he rested in the bosom of the one who was accustomed to the likenesses in his dwelling.

Abraham the just one spread out his labor, that of the virtuous one, not to spread it out but to rejoice on the day of comfort. Abraham did not rejoice over the poor from their labor, nor does he give reward to those who resemble him. The Lord over all gives reward to hidden labors, and in his treasury he stores up evils that have no limit and no end. The reward would not have been as it was spoken, nor would the threads of the treasury of his judgment have passed over the evils. In the end this would be, which was in a mysterious way, and in the conclusion the power that conceals in its mystery ceases. In a mysterious way the poor man who toiled from his labor was portrayed, and in that same likeness also the rich man who remains in Sheol. In Sheol it is said the rich man remains, while he is silenced, in that which is destined to be stored up for evils in the lower place. In the lower place the evils are stored to be recounted, concerning which it is said the rich man remains and endures in Sheol. In Sheol that wretch endures, who did not obtain mercy, nor was he raised up with Lazarus to the upper place. The weight of sins was hung upon his own soul, which was heavy of heart, and he was unable to fly in the air with the light one. The wings of the spirit bore his body, that of the one who was light of body, and like a bird he flew from the earth to the face of the height. Like lead were his members, who was clothed in spirit, and he sank in Sheol like lead in the depth of waters.

The beauty of his labors was for him a garment for the poor man, and his righteousness was sold, and he gave food to death as a wage. His food was for him like a glutton who devours his companions, so that he was unable to escape from the mouth of death. Death swallowed that glutton of the stages, and no rebel remained from him among the living. Into the depth of Sheol he fell from the height of his stages, and he began to lament over the afflictions of his neighbors, the poor. A great laughter seized the poor over what had happened to him, and he was amazed and astonished at the change of the rich man. The evil rich man had reached an end without remedy, for the evil rich man did not spare his poor soul. Without remedy, he burned in the rich man of his poverty, and without order, he scattered his soul on the day of his departure. On the day of his departure, the wretched one was revealed, lacking understanding, and he did not know that the time of the soul's repentance had passed. In his soul, the erring one erred, who erred throughout all his life, while he thought that a composition of words was standing for him. A composition of words he desired to compose, not knowing, and he began to compose a composition that was vain from the superfluities. Father Abraham called the commoner to Abraham, and Abraham answered him with a voice that humbled his commonness. A knot of pain seized the poor man when he did not wish it, and he spoke a word that was far from the deeds.

His father, the just Abraham, was all iniquity, And he did not know how to distinguish iniquity from righteousness. The son of Abraham, the just one, sold himself as a child of sin, While he thought to deceive Abraham and the Lord of Abraham. The lineage of the house of Abraham remembered the free one, And the firstborn of the lineage did not incline toward the evil of nature. The evil of his nature made his service a help to Abraham, And he heard the word of the full-voiced one and cut off hope. The proud son of Abraham trusted in Abraham, And on that account he increased his calling to Abraham to come and help him. In the bosom of Abraham, the magician saw that wretched one, And he sought and found a way to go and relieve his distress. He sent his messengers to the brother of Lazarus, saying to Abraham, And he was not hindered from calling the names of his firstborn to him. His firstborn were the evil of nature, the names he called, And the good firstborn was the name of his deeds to his servants. His nature changed that nature, the bitter nature, And he sought to stretch the hard sinews of his tendons in the name of Abraham. The invisible flame increased its burning, And he called for mercy to go and have compassion on his burning. The magician asked for the waters of mercy through Lazarus, To quench the weight of the flame from his tongue. The tip of his tongue was more thirsty than all of it, That which had made a barrier of words against the truth.

Against truth he was contending, his mind was fixed, Even truth held the door against his words. Truth did not wish to reconcile Abraham, that he might show his son, And Abraham his father, the word that cuts off hope. "Remember, my son," said Abraham to his son, not Abraham, "To cut off the course of your good deeds, the day of judgment. Good is the delight in that bodily pleasure, Go out and be stripped for that strong wind of your passions. Remember that strong wind that carried away the children of your good deeds, Consider well the recompense that awaits you. Suffer like a mourner in the trial that burns your shame, And wisely give you a reward worthy of your labor. The chief of judges cut off the judgment of your evil, And do not let the word that decrees his judgment be prolonged. By the decree of his judgment, limit and restrain from your wickedness, And do not let it be possible for you to descend to where you are. A great chasm lies in the midst between me and you, And there are no deeds by which one can cross the passage over it. Thus Abraham interpreted, not by deed, But by words, according to the thought that was spoken in it. According to the thought, Abraham interpreted, while not interpreting, And according to the words, the rich man heard what he heard. The rich man heard a powerful hearing from Abraham, And began to arrange other tables of blood to escape.

He mounted other pretexts against his mind, And he did not know that the door was held shut against his pretexts. The cause of his brothers he made a pretext for his own wickedness, And he sought a false peace that was full of deceit. He said, "I have five brothers, O Merciless One," And he showed that he was very anxious for the mercy of his brothers. Falsely he said, "I have five brothers," While he stood firm in his evil intent to pursue the mercy of his brothers. For he was persuading his brothers, Abraham and the son of Abraham, That Isaac should rise from the dead and go proclaim the pursuit of the covenant. Isaac did not know the pursuit of the covenant that was renewed in him, And the necessity that Isaac should go from the dead and testify to life. Witnesses do not know these things that are hidden, Lest they come to this abandonment that casts a curse upon him. O wretched one, when and where were you merciful, That now you are anxious to prevent a man from abandonment? O wretched one, you cast out and rejected a poor man at your door, And your nature did not know that humiliation that you cast upon him. When, O evil one, did you show your love toward the afflicted, That now you have allowed yourself no shame in the destruction of a man? The mask of compassion that he put on against humanity, He wore enmity, and he sought and desired, and his words were superfluous. From the excess of the grief of the pretexts that he produced, He heard the word that concealed the height of the words of the father.

The word of the rich man and the poor man, Bar Abram heard hope, In that which was said to him that there is water, he sought peace. There is for us the great Moses and his laws, He taught peace that is fitting for the law and the covenant. Moses and his companions suffice for the teaching of life, And it is not necessary that he live from his death, a wonder for life. The dead cannot seek life like the living, Nor again can the living hear the name from the non-living. A great boundary was set before those who have passed away, And none of them can open the door of his righteousness. The righteous wall of the covenant death set before the dead, And it is not possible for you to come in anything that has closed the peace that is upon him. A peace that is not peace was his request, that rich man, And he finished his words, but the threads of the covenant of his judgment did not finish. A sealed judgment was added to him at the end of his words, And he was silent in Sheol, where silence and quiet reign. Now that the voice of the rich man is silent and his words are at peace, Come, let us approach the meaning that is hidden in his story. The meaning of the words is hidden in the request of the words that are upon him, And otherwise, the hiddenness of the words is not revealed by words. Words are spread over the history of him who multiplies words, He extends words and raises the veil before the words. His words are lofty from the beginning of the history of his words, So that he may know and make known what is the cause of the composition of his words.

The cause of this is that the teaching of man is hidden in its cause, And no other cause is needed to know its cause. For the teaching of man, its answer and its departure are written, That man might learn to keep the order of the two worlds. The world and the world show me the parable of the two men, One rich and one poor, truth and order. The truth and order of the two worlds are hidden in the two of them, And the small things and the glorious things of this world. The world of time proclaims the time of that rich man, And the future world shows the labor of that poor man. In the poverty in which this world is depicted, that world is, And the wealth of this one in the poverty of that one which is eternal. That the poor here without end are for the rich one, And that the rich man who lifts up his spirit is for the poor one. That he who destroys himself as it is written is found to be covetous, And that which is found in this sign is in that which is lost. The great finding stood in the earth, that rich man, And on the day of his death, good things perished and woe inherited. Lacking from all, that Lazarus was astonished, And in that world, good things stood that are not to be dissolved. Blessings that do not perish prepare before him the destruction of his body, And wealth that does not end, seek from the depth of his poverty.

Woe, the oppressor has shut up his desires in the garment of poverty, So that from his riches he might prepare a garment for the flame. In opposition, the deeds of the two men occurred, And not for the two alone, but for everyone who resembles them. These events pertain to the boundaries of wealth and poverty, And they receive fittingly the reward of their deeds. For the rich man and the outcast, his departure is sealed like a rich man, And the needy and afflicted, his comfort is abundant like a poor man. To poverty, the lineage of that poor man is adorned, And the abundance of wealth, the likeness of that rich man is diminished. That echo which Abraham's voice hears, The boundaries of wealth that are cursed hear it thus. By the peace of the path that went to Lazarus from his torments, The burdens of afflictions are revealed in it. To the labors of which one did the Lord give rest through Lazarus, And to the curse that is not from its course in the name of the rich man. To wealth, he spreads what is not fitting for it: curse, And to neediness, without end, he weaves praises. Curse is what spreads in Sheol in a great departure, And poverty is what ascended and descended in the depth of Abram. Abraham was a rest for the poor in every trial that occurred, And full of mercy and compassion for the needy. In the dwelling of the earth, he gave rest to man and to the spiritual ones, And in those above, to all who are oppressed through Lazarus.

In Sodom, the faces of the poor were turned away, and the rich man could not find a way to his oppression. Not because he was unable to pass through your midst, his oppression being great, but this is of mercy and not of a pursuit without loss. It was not a pursuit without loss that pursued the poor man, but a judgment full of sorrow and faith. Not a delight of receiving did the poor man inherit in his countenance, but a reward worthy of the labors of his virtue. For the two judgments were equal to those that the two who are written touched, and no one knows which judgment is chosen for them as their judge. The judge who judged the two of them in two judgments, one to the street and one to the blessedness that is with Abraham. Towards Abraham he sang and called all who are oppressed, and with the rich man he cast into the street all who are in need. He limited the life of the oppressor and revealed in that which was in need, and he fixed the loss of the soul for everyone in that which was oppressed. The oppressed ones he brought to the heart in the name of Lazarus who was afflicted, and the encounters he marked in the pursuit of the encounter. For the sake of the excess of humanity, all that were were from that which were, and wisely he mounted them as in a treasure. He concealed them in the secrets of these that were, and taught humanity that to ask of them is a debt. The mountain of his love he cast upon humanity, the lover of humanity, and showed them that their vision is for the flame of his light.

In a divine manner he was able to the power of his teaching, that it might be established in the movements of a soul without perturbation. In his soul he fixed it like a planting in the depth of the earth, and the foundation of his words like dew upon the shoots. He put on the form of a laborer in the pursuit of the fugitives, and he cast the nets of his words upon the evil ones like hunters. The branches of the words of iniquity he cut down, the iniquitous, and he severed the root like shoots from the trees. As a forest he brought the forest of the drunkards to an end, so that the good seed which he cast into the fire might not be harmed. In the likeness of a physician he went against the sick, and each one of them he placed a medicine that would be beneficial for him. For the multitude of iniquity he circumcised with the iron of circumcision of the covenant, and for weakness he established it with the hope of future things. For poverty he placed the brand of the name of Gehenna, and for the merciful he rejoiced in the name of their lamps. For diligence he clothed it with the reward of him whose blessedness is hidden, and for the hidden ones he deprived them of a way in the one who was deprived. For all the people he set the taste of good things with all, and as with salt he refined a way with the sweetness of his words. The sweetness of his words he gave to drink to the fire of the sick in soul, and he lightened from them the heavy burden of the drunkards. Behold, his good medicines which healed the corpse of the dead, come, let them be sought in the mercy of love by the power that is in them.

Behold the commands of the great teacher, who is able to make wise the soul. Then he hastened to keep the order that he might arrange the way. Behold the level path that shows the man how to stand in his place. Then he guided him in it like the measures that define his love. Behold he set before us two gates, of time and of eternity. Then he prepared for us that gate which has no end. Behold he taught us concerning the kingdom that he has in the height. Then he adorned it with the bridal chambers that await the day of his feast. Behold everything is prepared and guarded for our sakes. Then he was arrayed to receive the wealth that cannot be impoverished. Behold there is nothing that was not interpreted before our mind. Then it was established in the sense of the words that were expounded to us. Behold the hidden mysteries that were not revealed were expounded. Then he meditated with the power of their interpretation. Behold the course of preaching went out to the four directions. He listened with every man, the good hearing that gives life. The good hearing the heralds of preaching sowed, And they gave the fruits of righteousness among mortals. Then the mortals increased the fruits of righteousness As long as there is time to increase the good deeds. In love he worked that work of the will of the soul, That he might reap fruits that are not mortal, of which there is no satiety.