Sefer Tikunim -
םינוקית
רפס
.
The Holy Book of Corrections - םינוקית רפס www.tikunim.com [The new full website www.tikunim.com will be uploaded in 2008]
רפס
םינוקית was written to provide a practical guide of spiritual knowledge in this physical world
Written for every individual, to guide and help one make the corrections to the way one lives,
In order to elevate ones soul and change ones pathway, to live a fulfilling and purposeful life .
The Principles of Sefer Tikunim - םינוקיתרפס, are that we have created an imperfect situation in our lives, through our actions, speech and thoughts . Either we have caused
irreversable situations that have implications or have laid foundations in our lives based on deceit, lies and dishonesty .
The Sefer Tikunim - םינוקית רפס deals with these situations and finds solutions to every situation in this world, as the fundamental spiritual law is that every problem has a
solution . The focus of Sefer Tikunim - םינוקית רפס, is to cleanse and perfect the physical situation and its corresponding affect on our souls . Conversely, it teaches us
methods to cleanse our soul, our inner thoughts which will, in turn have a profound effect on our physical life in this world .
Sefer Tikunim - םינוקית רפס , was written for everyone in this life, as ones purpose, aim and focus is to rectify the mistakes we have made either in this life or previous lives, in order to raise our level of spiritual awareness of GOD and the spirit world, bringing the
idealistic and spiritual age of time when everyone in this physical world will be in harmony with all the souls in the eternal spiritual world ךרבתיהתרזע .
The Introduction of Sefer Tikunim
Quotes a verse from Kohelles chapter 1 verse 15 תוועעממ , אל לככַוי ןקמתלל ; ןורמסחחמו , אל לככַוי תונומּלהמל
"That which is crooked cannot be corrected ..." except by ....
The emphasis of the "Sefer Tikunim" , "Book of Corrections" . Is to try and understand life, specifically if one has made a mistake . Understanding life and situations that have
been created by ones mistakes on a spiritual level, will help one to find the cause and spiritual answer one needs to make the necessary corrections.
This book gives hope to people, as in life the rule is "that problems have solutions". The verse above from the book of "Kohelles" Ecclesiastes is explained to specific instances where once an action has been taken it cannot be corrected, like murder or slandering / telling lies about someone, that ruins lives, however even so by praying
spiritually the damage can be undone eternally !
GOD - ךרבתי , made this world in such a way each and every individual soul has theה potential to correct the mistakes one has made, this is one of the purposes of life. Correcting ones attitude and soul is completely different to seeing a doctor for an illness, the "Sefer Tikunim" helps the individiual identify that every problem has a
foundation spiritually, and the answer to every problem, is to heal and correct the mistake within ones soul spiritually .
The First Step to Correcting Ones Life
The first step to correcting a situation to be acknowledge and believe in an eternal afterlife of spiritual souls, the essence of "Soul & Belief in a Soul" and the fundamental
belief in the fact that everyone has two "Guardian Angels" .
According to Sefer Tikunim - the Book of Corrections the only first step one needs to take is to light 2 candles for ones Guardian Angels, and ask in any language that one understands for help and guidance in ones life to find ones true destined pathway, ones
true soulmate and ones true destined place where one should live and ones true destined purpose in life.
The Second Step to Correcting Ones Life
All mistakes we have made in this physical life have occured due to our own mistakes and being misled by deceipt and lies. Only bad things happen by lies. However if one
is 100% truthful, then only good things happen in ones life.
So to make corrections in ones life and within ones soul one needs to correct the deceit and lies by reading, learning or saying something truthful.
Sefer Tikunim recommends that one should read the truthful words of the Torah -Bible; as the Torah - Bible is called תמאתרות Toras Emes - "The truthful teachings";
Even if one doesn't understand the words, simply by reading out aloud the truthful words of the Bible then ones soul will be reconnected to GOD and the eternal DIVINE
Starting to correct ones life by talking only the truth; then ones life will be corrected and guided by Divine intervention and corrections to ones soul will be made from
above. The secret to making a correction in ones life is always rememeber talk truthfully and think truthfully, admit ones mistakes and be 100% truthful. The famous Reb Eliezer Gordon - the Telzer Rosh Yeshiva, always opened a Holy hebrew sefer and read a few verses whenever he needed to give anyone good advice,
whenever he needed to find the truthful answers to any problem in life he always started by reading something truthful. The reason he did this is from Sefer Tikunim
-The book of Corrections - that he wanted to connect with a perfect energy of 100% Divine truthfulness before he gave his advice which he wanted to be 100% perfect and
truthful.
Whenever one is confronted with difficulties or having any kind of dispute or an argument with anyone, always start the conversation by the undisputable truthful facts.
In that way, by talking truth one will always be guided to continue in 100% truth; and wherever there is truth there is success, spiritual and physical success, and true
happiness for eternity.
We shall explain in depth all the steps of Tikunim - Corrections when we make the full website in Autumn 2006, the main thing to remember and start with is always say 100% truthful words and never lie. (Better to keep quiet and say nothing that lie !) Try
it for 30 days and see how ones life will change for the better !
Inexplicable Situations
People usually "wake up" spiritually at a time of crisis, when logic no longer offers the answers or solutions to situations . Life in the form of DESTINY has placed each person in exactly the situation they need to be, in order to rectify past life "GILGUL"
as a reincarnated soul . Or in order to help the soul raise to a higher level by CHANGING , through each of the stages of life .
NOTHING HAPPENS BY ACCIDENT OR CHANCE , every situation is destined and is there to teach our souls lessons . If a person feels "stuck" - it is because the soul is "stuck" and MUST CHANGE before moving onto the future . Everything that happens
physically in our lives is a reflection of something spiritually that we need to learn . These situations are often inexplicable by logic . Nontheless they are real and our pain
at the time of crisis is real . The fact that our soul feels the pain is a sign that we are "alive" and need to understand on a deeper level, the lessons we need to learn, in order
to elevate ourselves and our soul OUT of the SITUATION .
The famous saying from Sefer Shinuyim is " Better to be alive with pain than dead without pain " - this is in reference to those people who are alive, but are spiritually and emotionally without any feelings - they are in fact considered the living DEAD - as
their souls are fast asleep - almost DEAD .
Sefer Tikunim explains that with prayer and spiritual guidance, if we listen carefully to the signs and coincedences that happen in our lives, and be HONEST with ourselves,
then EVERY PROBLEM HAS A SOLUTION . The solution is like a small key opening a large door . It only takes one small piece of knowledge, information or a
small change in our attitude and this brings the solution we need to UNLOCK the blockages in our life .
When a person has found the solution and unblocked the blockage, it is like an amazing heaviness has been lifted from above the person and a radiant glow or happiness fills the persons life . This is known as complete "TIKUN haGILGUL" -"correction of reincarnation" . Sefer Tikunim explains the methods or corrections .
"Tikun Neshoma" - "Correction of the
Soul"
Immediate solution Tikun Neshoma
-ןוקית
המשנ
In the evening after sunset - Light 3
Candles
Sefer Tikunim explains, that all our problems and situations in this life are to make us aware of GOD and a world of spiritual souls, that is, we are a spiritual soul contained
within a physical existence . The life vitality is directly related to the life energy that our soul receives . If we feel sad, depressed, suicidal or any symptoms of "death", the
reason is simply our disconnection of our soul from GOD and spiritual world . The lack of vitality is due to the fact that our soul is almost disconnected from our physical
body, which is exactly what death is - a physical body without a spiritual soul . The solution is simple , to develope a reconnection with spiritual energy .
This can be done simply by lighting 3 candles ,
One candle for YOUR soul,
One candle for your GUARDIAN ANGEL
The ideal time is in the early evening just after sunset . There is also the MINHAG custom to read the book of SHIR HASHIRIM with a prayer to say afterwards - known
as "TIKUN haGILGUL" reading the words will help your soul reconnect and communicate with the source of your spiritual energy . ( This is actually the custom for
over 2400 years from the time of King Solomon by Spiritual Jewish communities throughout the whole world, to say these prayers every friday at sunset before saying
the prayers for the sabbath - Shabbos, the reason is to pray that we have fulfilled our purpose of each week) . By lighting 3 candles and saying Tikun Hagilgul your soul
WILL feel reconnected with the source of all lifes energy - GOD .
There are some who actually recommend doing this for 7 consecutive days, to make sure that it is indelibly inprinted on your soul that you wish to reconnect spiritually and
correct ones selfish ways of ignoring GOD and spirit world, whom have been looking after and carrying you for so long .
For an understanding of Guardian angels please read our page on "Spirit & Guidance" in the "Heavensregister" Website taken from the book "Tana Devei Eliyahu" .
Tikun Neshoma -
המשנ
ןוקית
For A Soul that has died
A reason for "uncomfortable" or living a life of "emotional turmoil" inside, is that ones soul is NOT at peace . This is very often connected spiritually, with the fact that there is a SOUL of a person who has died and clings onto your soul . ( PLEASE READ the concept of OLAM HASOHU in the SOUL RESCUE page of HEAVENSREGISTER website by Reb Chaim Vital ) . This soul for whatever reason needs energy and prayers
to take the soul onward to spiritual world . Sefer Tikunim explains that the TIKUN haGILGUL , lighting 3 candles ( one candle for GOD, one candle for the soul of the "earthbound" soul of one who has become attached to your soul, and the 3rd candle for
your guardian angel who will take this soul over to spirit world) . This should be done for 7 days, just like the 7 days of mourning "the SHIVA" period after someone has died
.
A miscarriage is a death of a Soul - Neshoma from this physical world . The soul of the child started its journey on this world from the moment of conception ( see sefer
gilgulim - the book of reincarnation - the page on "Birth" for explanation of the importance of the moment of conception) . This Neshoma - soul needs to be rescued
and taken to spirit world in exactly the same way as someone whom has died . There are many reasons why miscarriages happen according to spiritual laws . The most positive aspect is that this soul has sacrificed their life , in order to "open up" its
parents spiritually . Parents who have lost a child or miscarried, will have extremely difficult emotional times for many years, UNTIL they start to believe in GOD and spirit world . Recognising that the soul of this child, has been sent to this world to wake the parents up spiritually . This childs soul will NOT be at peace until the parents
are wakened up spiritually . According to Sefer Tikunim this is not considered a punishment of the parents , but a heavenly spiritual gift, for them to "WAKE UP"
spiritually .
Once the parents have recognised the error of their ways in ignoring GOD and spirit world . The soul has accomplished its mission . Then the parents should then make TIKUN haGILGUL for 7 days- as explained above . Lighting 3 candles and saying the
words of Shir haShirim for the soul of the child . Even if one does not understand the words, but by simply reading the words ones soul and spirit world connects the prayers
and energy . Immediately one will feel the blessing of spiritual peacefulness . This peacefulness and calmness is a sign that one has succeeded to learn the lessons of ones
life .
& Sadly for Souls of Abortions
There are circumstances when abortion is permitted, the main reason is if pregnancy will endanger the life of the mother . (However, there are many more reasons why
abortions occur - sadly and especially in our generation ).
Sefer Tikunim explains from the story where King David slept with Bathsheva . Please read the Second Book of Samuel chapter 11 and chapter 12 . King David observes 7
days of mourning and prayers for the sin of bringing the soul down into the body of illegitimate child . In Chapter 12 verse 13 is where Nathan informs David that after his
praying, GOD has forgiven his sin of sleeping with Bathsheva and the pregnancy, the child from that union is then taken to spirit world.
The Sefer Tikunim - Book of Corrections explains that King David observed mourning and prayed for the soul, to have completed its purpose in this world of making him
more aware of the SPIRIT world . In the Yalkut Shimoni on the Book of Samuel explains that since that day King David sat on the ground and prayed every evening .
The lesson to us, is that after an abortion a "TIKUN haGILGUL" is needed for the soul of the child . I have heard personally from Reb Yisroel Abu Chatzeira - Baba Sali , that
he recommended people to keep 30 days of mourning and tikun hagilgul, lighting candles every night for the soul, especially if the abortion was not really necessary or for selfish reasons . I know of couples who had tremendously stressful marriages after abortions, because they failed to accept the soul of the child was seeking attention and needed prayers . Once they recognised this, they became spiritually aware, prayed for
the soul, by TIKUN haGILGUL, peace was restored to their lives .
Living with the Wrong Husband / Wife
Many people whom are stuck in the wrong marriage with the wrong "soulmate", often feel trapped and unable to get out the bad relationship. Provided one is 100% honest
with oneself and recognises the truth that one is living with the wrong partner, then Sefer Tikunim - the Book of Corrections gives advice for one to light a single candle
for the soul of ones child in spirit world whom is waiting for you to get out of the wrong marriage/relationship, to find the right soulmate and then to conceive this child
whom is waiting in Spirit world to be born with you and your true soulmate. Everyone instinctively cares more for their children than themselves, this is the instincts of all good loving parents. If one thinks spiritually that ones children souls in
the Spiritual world are waiting to be born to you, and then only reason they are not being born is because one is in the wrong relationship / marriage then lighting a candle
for their soul, and considering that one is preventing the loving soul of ones child coming to earth then one will feel very strong and determined to get on with a purposeful life with ones true soulmate and one will stop wasting time and energy on
the wrong pathway of ones life. Light a candle and see how one feels .... only YOU will know ...
"NO ONE in this world is perfect"
Sefer Tikunim teaches that NO ONE in this world is perfect . We have all made mistakes, our destiny is how we CHANGE after making the mistakes . Does a person choose to deny any responsibilty for ones actions and denying existence of GOD and a spiritual soul . OR does a person recognise that the purpose of making a mistake was to
"WAKE UP" ones soul, learn to become aware of GOD, spirit world, and changing ones arrogant selfish materialistic ways into selfless humble acts of kindness, transforming ones life into the GOLDEN stage of life . ( As we explained on the page
BABA SALI & Shaztzer Rebbe
With respect to Reb Yisroel Abu Chatzeira - known as Baba Sali . Many people were given blessing by him and asked to say "TIKUN haGILGUL" . He always asked everyone to light candles for his sons Reb Meir Abu Chatzeira and Reb Yaakov Abu
Chatzeira, as they were strong "guardian angels" who would help lost souls in this world.
From my personal experience and from hundreds of people i know, the knowledge and practical Tkinum of Sefer Tikunim works, and it is thanks to "Baba Sali" who emphasized the importance for our generation learning Sefer Tikunim, and making the
necessary changes and corrections to ones soul - that is the sole purpose of life - to change and improve for the better.
Once a person becomes aware spiritually and stops thinking arrogantly, that one is not "in control" and all that one achieves in life is thanks to the DIVINE guidance and
Otherwise, one does loose everything, as we all know many people whom in "mid-life" loose everything, but have the chance to change and rebuild a new spiritual life. Ones
loss is simply a choice based on disconnecting and denying the existence of GOD, a soul and spirit world. This is easily rectified and corrected by reconnecting spiritually . Thanks to the spiritual GIFT of knowledge through books like Sefer Tikunim and with
thanks to ones "Guardian Angels" .
ןוקית
יללכַ
Tikun Klali
ןוקית
יללכַ Tikun Klali of Reb Nachman of Breslov בלסרבמןמחניבר , the daily custom explained of reciting 10 specific psalms to awaken ones guardian angels to help one
out of any difficult situation in ones life.
Tikun "Parnosa" הסנרפ
The Famous and traditional prayer explained in the Tikun "Parnosa" הסנרפ in Sefer Tikunim for Livelihood and "Parnosa" הסנרפ , anyone who does not earn a living or has
no money should read this famous Tikun "Parnosa" הסנרפ .
A prayer if one feels one has lost ones
"destiny".
Prayer for destined SOULMATE from Sefer Tikunim
As we explained on the page of " DESTINY " and on the page of SOULMATE in the "Reincarnation" website - www.gilgulim.com .
EVERY person has a destined soulmate, a destined home and destined job/income . If a person does not have his/her ordained "destiny", the book Sefer Tikunim, explains
that this is considered like a persons lost possesions . The destiny of the person is still and always belongs to the person, even if someone has taken it ! As we explained on the page of " DESTINY ", with the help of ones guardian angels, prayers and charity
In the same way when a person looses something that belongs to them by giving charity in the name of Reb Meir Baal Haness, so too, with respect to ones destiny . If
one feels one has lost ones soulmate or needs help to find ones soulmate, the book Sefer Tikunim , explains all one needs to do is simply to light a candle for the soul of
Reb Meir Baal Haness, give charity and pray to be guided to find ones destined soulmate .
Then recite the prayer of Reb Binyomin
:-"Rabbi Binyomin says everyone is considered blind spiritually until GOD opens ones eyes"
"Please GOD open my eyes"
"Rabbi Binyomin says everyone is considered blind spiritually until GOD opens ones eyes"
"Please GOD open my eyes"
Please also read our full page on Reb Meir Baal Haness
Please see the new page:-
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The Red String bracelet of "Rachel"
The Concept of Rachel according to Kabbalah
The name Rachel is related to the Hebrew word, rachil, meaning "a lamb" or "sheep." A lamb stands still while it is being sheared. This symbolizes humility. The lesson is
that we must humble ourselves before God like a lamb before its master.
Rachel - Our Mother - also represents the Power of Speech. It represents another form of humility, using the power of our speech with reverence, with truth, sincerity, kindness and love, knowing that all our words and prayers are heard in the Spirit world
by the Angels. The Ideals of Rachel
Just as Rachel did not envy Leah's good fortune (only her good deeds), similarly we pray that no one envy our success. Just as Rachel prayed for children and was answered, we pray that the childless be blessed with children. And just Rachel was
cured of her affliction, so too may the ill be returned to good health. The Concept of a String and the Color Red
Every morning, "a thread of grace prevails" and God renews the world for another day. The string symbolizes that "thread of grace."
טוח
לש
דסח
Segula: The Red String: A Bracelet for Blessings and Protection Wrap and Tie a Red Cotton String 7 Times around ones Left Wrist
and Light a candle for the soul of Rachel (this can be done anywhere in the world)
The "seven times" correspond to seven days of the week, symbolizing the need for the constant protection of the DIVINE eternal spiritual realms. It symbolizes the seven emotional attributes, the seven times a bride encircles a groom, and the seven Godly
emanations (sefiros), the spiritual number of wholesness - 7 . It may also recall the merit of the seven Holy Shepherds responsible for bringing the Divine Presence down
to Earth.
It is also known that the left heart is full of blood and is home to the earthly part of SOUL - the "Nefesh", the vitalizing earthly animal soul in a person. Wearing the string
around the left hand reminds the person of the "battle" that must be waged against one's selfish animalistic urges and to elevate oneself to a spiritual understanding and
life.
Psalm 33
The number 33 correlates to the concept of the correcting ones ways "teshuva", as the Talmud (Sanhedrin 103a) states that the wicked King Menashe repented for 33 years and God received him." We also find that the 33rd day between Passover and the Feast
of Weeks (Shavuos) is a time that is associated with elevation and situations changing for the better.
The Psalm itself consists of three parts: an introduction, a middle part consisting of seven "sections" of recognition, and a conclusion thanking and praising God for
Ana B'Koach - חכַב אנא
This mystical poem consists of seven lines with six words per line. The total of 42 words corresponds to one of the Holy Names of GOD. The initial letters of each word
also refer to this Holy Name. Interestingly, the Jewish people made 42 stops on their journey from Egypt to the Promised Land. Each step represented another step on the ladder of holiness. According to the founder of the Chassidic movement, Rabbi Israel
Baal Shem Tov, each individual must make the same spiritual journey during his/her lifetime. Perhaps saying this mystical poem is a way of asking for God's assistance and
Wearing the Red String
As you can see from all this, the Red String Bracelet is a means, rather than an end. It serves as a channel to help awaken in ourselves and in GOD and spirit world, our desire for connection and protection. Wearing the Red String signals your intention to
open yourself up to receive God's blessings by trying to become a better person, by performing acts of goodness and kindness, and by remembering that humility is not only an attribute of God, its the sign of a Godly person. Finally, wearing the Red String
signals your belief in the righteous merit of our Rachel Emeinu (Our Mother). Every time one looks at the red string on ones wrist it will remind one of a more spiritual purpose in life. Please read our full page on Protection. Good luck and may all your
requests for blessings be fulfilled.
Please see our full page on "Rachel" for prayers in hebrew
Try it once and see for yourself !
Most people wear this "red bracelet for 30 days", however some sefardi communities make a new bracelet once a week, every friday before the sabbath - Shabbos. Try wearing a red cotton bracelet for 7 days and see how you feel, this is a tradition passed
down over generations for almost 3000 years ! so why not continue this traditional spiritual protection ?
"Jealous" friends wont like it !
It has been known that this red bracelet protects a person from "jealousy" and "evil eye". If a person has "bad friends", when they see this red bracelet, they will either laugh at it or say something to undermine its spiritual strength. Just ignore their silly comments as this is tried-and-tested tradition of protection for 3000 years. But this will
make you 100% certain that these "freeloading friends" are non-spiritual. Wearing it will help you identify who your good friends are !
If you feel uncomfortable wearing it for the first few hours, this is because there maybe "evil" spirits that have been draining, blocking and ruining your life, now that you are receiving spiritual protection, these "evil spirits" are feeling uncomfortable, after a few
hours a person will actually feel very good and enlightened as this red bracelet of protection is actually working ! Good luck and may all your requests for blessings be
fulfilled.
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Tikun of "Parnosa" הסנרפ
The Famous and traditional prayer explained in the Tikun "Parnosa" הסנרפ in Sefer Tikunim for Livelihood and "Parnosa" הסנרפ , anyone who does not earn a living or has
no money should read this famous Tikun "Parnosa" הסנרפ .
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רפס
ינוקית
רהוזה
Please note that Sefer Tikunei Hazohar is not the same as Sefer Tikunim, for more information please see our page on Tikunei HaZohar
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The Index of our Jewish Spiritual Educational Websites
This Website of www.tikunim.com is still "under construction"
We hope to start uploading this website starting in Spring 2008
םיליכַשמה
וריהזי
רהוזכַ
עיקרה
Contact details
To contact Jonathan Waxman please use the "Contact Form" . םא
הצרי םשה
ךרבתי i am trying my best to complete many new webpages especially the "Pathway", "Sefer Shinuyim", "ךאלמה לאיזר R aziel Hamalach" "Sefer Gilgulim" and we hope to start the "Audio" during 2008.
I hope this explanation of TIKUN haGILGUL helps those whom have contacted me. For those people who cannot understand this spiritual knowledge, may we suggest you first start learning the www.heavensregister.com websites then
www.sefershinuyim.com and then
MesillasYeshorim
תליסמ
which explains clearly the pathway to true
spirituality and understanding that are
spiritual soul is simply on a journey during
this physical life, and through our
experiences we have the opportunity to
refine ones soul.
The Famous Shotzer Rebbe quotes Sefer Tikunim and the concept of 3 candles in the Shatzer Rebbes - Reb Shulem Moskowitz will, at the famous Tomb of the Rabbi in ENFIELD - LONDON .
The Book of Kohelles - תלהק
of King Solomon
ךלמה
המלש
Ecclesiastes Chapter 1
א
םלולושׁורילב מךחלחמ ,דלווד-ןחב תחלחהקק יררמבלד . 1 The words of Koheleth, the son of David,king in Jerusalem.
ב לרבהה םיללובהה רכמא תחלחהקק , לרבהה םיללובהה לקכּכה
לחבוה . 2 Vanity of vanities, saith Koheleth; vanity
of vanities, all is vanity.
ג הכמ -ןורמתלי , םודאול : לוכַמב -ולומהע --לקמהעכיחשׁ , תכחכת
שׁחמ ושּכה . 3 What profit hath man of all his labour
wherein he laboureth under the sun?
ד רוד מךרלקה רודמו אוב , ץחראוהמו םולועמל תחדומקע .
4 One generation passeth away, and
another generation cometh; and the earth abideth for ever.
ה חכרוזמו שׁחמ חשּכה , אובו שׁחמ ושּכה ; לחאמו -ומוקממ --ף ראושׁ כחררוז אוה , ם ושׁ.
5 The sun also ariseth, and the sun goeth
down, and hasteth to his place where he ariseth. ו מךרלוה , לחא -םורוד , ברבוסמו , לחא -ןופוצ ; ברבוס ברבקס מךרלוה כחורוה , לכעמו -ויותקבילבמס ב ושׁ כחורוה .
6 The wind goeth toward the south, and
turneth about unto the north; it turneth about continually in its circuit, and the wind returneth again to its circuits.
ז לוכּ -םיללוחמנּכה םילכַמלקה לחא -םויכה , םויכהמו ונּחנירא ארלומ ; לחא -םוקממ
םיללוחמנּכה חשׁ םילכַמלקה --ם ושׁ םרה םילב ושׁ ,
תחכַולול . is not full; unto the place whither the rivers
go, thither they go again.
ח לוכּ -םילרובמדכה םילערגֵמי , אקל -לככַוי שׁילא ררבכדמל ; אקל -עכב משׂלת ןליכע תואמרלל , אקלמו -ארלומּלת ןחזקא כעקמ משּלמ .
8 All things toil to weariness; man cannot
utter it, the eye is not satisfied with seeing, nor the ear filled with hearing.
ט הכמ -הויוה חשּ , אוה החימהליחשׁ , הכמו -ה ושׂ-העכנּ חשּ , אוה ה חשׂועריחשׁ ; ןיראמו לוכּ -שׁודוח , תכחכת שׁחמ ושּכה .
9 That which hath been is that which shall
be, and that which hath been done is that which shall be done; and there is nothing new under the sun.
י שׁרי רובוד רכמאקי חשׁ הראמר -החז , שׁודוח אוה : רובמכּ הויוה םילמולקעמל , ר חשׁהא הויוה ונרנופמלּלמ .
10 Is there a thing whereof it is said: 'See,
this is new'?--it hath been already, in the ages which were before us.
אי ןירא ןורמכַלז , םילנקשׁאלרול ; םכגֵמו םילנקרהחאול וימהליחשׁ , אקל -החימהלי םחהול ןורוכּלז --םלע וימהליחשׁ , הונקרהחאול . {פ}
11 There is no remembrance of them of
former times; neither shall there be any remembrance of them of latter times that are to come, among those that shall come after. {P}
בי
םלולושׁורילב--לראור משׂלי-לכע מךחלחמ ילתיליוה ,תחלחהקק ילנהא . 12 I Koheleth have been king over Israel inJerusalem.
גי ילתכתונמו תחא -ילבלל , שׁורמדלל רותולמו הוממכַוחכב , לכע לוכּ -ר חשׁהא ה ושׂהעכנ , תכחכת םליומ ושּכה ; אוה ןכימנלע עור , ןכתונ םילהקלאא ירנמבלל םודאוה --תונהעכל וב .
13 And I applied my heart to seek and to
search out by wisdom concerning all things that are done under heaven; it is a sore task that God hath given to the sons of men to be exercised therewith. די ילתילאור , תחא -לוכּ -םי לשׂהעכמּכה , ושׂהעכנּ חשׁ , תכחכת שׁחמ ושּכה ; הרנּלהמו לקכּכה לחבחה , תועמרו כחור .
14 I have seen all the works that are done
under the sun; and, behold, all is vanity and a striving after wind.
וט תוועעממ , אקל -לככַוי ןקקמתלל ; ןורמסחחמו , אקל -לככַוי תונומּלהמל .
15 That which is crooked cannot be made
straight; and that which is wanting cannot be numbered. זט ילתמרכבלד ילנהא םלע -ילבלל , רקמארל --ילנהא הרנּלה ילתמלכדמגֵלה ילתמפכסוהמו הוממכַוח , לכע לוכּ -ר חשׁהא -הויוה יכנופמל לכע -םלולושׁורמי ; ילבללמו האור הרבמרכה , הוממכַוח תכעודוו .
16 I spoke with my own heart, saying: 'Lo,
I have gotten great wisdom, more also than all that were before me over Jerusalem'; yea, my heart hath had great experience of wisdom and knowledge.
זי הונמתחאוו ילבלל תכעכדול הוממכַוח , תכעכדמו תקלרלוה תולמכַ לשׂמו : ילתמעכדוי , םכג חשׁ -החז אוה ןוימעכר כחור .
17 And I applied my heart to know
wisdom, and to know madness and folly--I perceived that this also was a striving after wind. חי ילכּ בקרמב הוממכַוח , בור -סכעוכּ ; ף ילסוימו תכעכד , ף ילסוי
and he that increaseth knowledge increaseth sorrow.
Ecclesiastes Chapter 2
א ;בוטמב הראמרו הוחממ לשׂמב הוכַמסּכנהא אונּ-הוכַמל ,ילבללמב ילנהא ילתמרכמא לחבוה ,אוה-םכגֵ הרנּלהמו.1 I said in my heart: 'Come now, I will try
thee with mirth, and enjoy pleasure'; and, behold, this also was vanity.
ב קוח משׂלל , ילתמרכמא לולוהממ ; הוחממ לשׂמלו , הכמ -הקז
ה ושׂקע . 2 I said of laughter: 'It is mad'; and of
mirth: 'What doth it accomplish?'
ג ילתמרכת ילבללמב , מךושׁממלל ןליכיכב תחא -ילר ושׂמב ; ילבללמו גֵרהקנ הוממכַוחכב , זקחאאחלמו תולמכַלסמב --דכע ר חשׁהא -החאמרחא ירא -החז בוט ירנמבלל םודאוה ר חשׁהא ושׂהעכי תכחכת םליכמ ושּכה , רכפמסלמ ירממי םחהיריכח .
3 I searched in my heart how to pamper my
flesh with wine, and, my heart conducting itself with wisdom, how yet to lay hold on folly, till I might see which it was best for the sons of men that they should do under the heaven the few days of their life.
ד ילתמלכדמגֵלה , י ושׂהעכמ : ילתילנוב ילל םילתוב , ילתמעכטונ ילל
םילמורמכּ . 4 I made me great works; I builded me
houses; I planted me vineyards;
ה ילתי לשׂוע ילל , תונּכג םילסרדמרכפו ; ילתמעכטונמו םחהוב , ץרע לוכּ
-ילרחפ . 5 I made me gardens and parks, and I
planted trees in them of all kinds of fruit;
ו ילתי לשׂוע ילל , תוכַררמב םליומ --תוק משׁכהמל םחהרמ , רכעכי כחרמוצ םילצרע .
6 I made me pools of water, to water
therefrom the wood springing up with trees; ז ילתילנוק םילדובהע תוחופ משׁו , ירנמבו -תליכב הויוה ילל ; םכג החנמקלמ רוקוב ןאקצוו הרבמרכה הויוה ילל , לקכּלמ ויוה חשׁ יכנופמל םלולושׁורילב .
7 I acquired men-servants and
maid-servants, and had servants born in my house; also I had great possessions of herds and flocks, above all that were before me in Jerusalem; ח ילתמסכנוכּ ילל םכג -ף חסחכּ בוהוזמו , תכלּעגֵמסו םילכַולממ תונילדממּכהמו ; ילתי לשׂוע ילל םילר ושׁ תור ושׁמו , תוגֵענהעכתמו ירנמב םודאוה --הוד לשׁ תוד לשׁמו .
8 I gathered me also silver and gold, and
treasure such as kings and the provinces have as their own; I got me men-singers and women-singers, and the delights of the sons of men, women very many.
ט ילתמלכדוגֵמו ילתמפכסוהמו , לקכּלמ הויוה חשׁ יכנופמל םלולושׁורילב ; ף א ילתוממכַוח , הודממוע יללּ .
9 So I was great, and increased more than
all that were before me in Jerusalem; also my wisdom stood me in stead.
י לקכַמו ר חשׁהא ולהא ושׁ יכנירע , אקל ילתמלכצא םחהרמ : אקל -ילתמעכנומ תחא -ילבלל לוכּלמ -הוחממ לשׂ , ילכּ -ילבלל כחרמ ושׂ לוכּלמ -יללומהע , החזמו -הויוה ילקמלחח , לוכּלמ -יללומהע .
10 And whatsoever mine eyes desired I
kept not from them; I withheld not my heart from any joy, for my heart had joy of all my labour; and this was my portion
from all my labour. אי ילתילנופו ילנהא , לוכַמב -י כשׂהעכמ ושׂוע חשׁ יכדוי , לומועחבו , ילתמלכמוע חשׁ תושׂהעכל ; הרנּלהמו לקכּכה לחבחה תועמרו כחור , ןיראמו ןורמתלי תכחכת שׁחמ ושּכה .
11 Then I looked on all the works that my
hands had wrought, and on the labour that I had laboured to do; and, behold, all was vanity and a striving after wind, and there was no profit under the sun.
בי ילתילנופו ילנהא תואמרלל הוממכַוח , תולרלוהמו תולמכַלסמו : ילכּ החמ םודאוה , אובויחשׁ יררהחא מךחלחמּכה , תרא ר חשׁהא -רובמכּ , והושׂוע .
12 And I turned myself to behold wisdom,
and madness and folly; for what can the man do that cometh after the king? even that which hath been already done.
גי ילתילאורמו ילנא , שׁריחשׁ ןורמתלי הוממכַוחכל ןלמ -תולמכַלסּכה --ןורמתילכּ רואוה , ןלמ -מך חשׁקחכה .
13 Then I saw that wisdom excelleth folly,
as far as light excelleth darkness.
די םוכַוחחה ויונירע ושׁאקרמב , לילסמכּכהמו מך חשׁקחכב מךרלוה ; ילתמעכדוימו םכגֵ -ילנא , החרמקלמּ חשׁ דוחחא החרמקלי תחא -םולּעכּ .
14 The wise man, his eyes are in his head;
but the fool walketh in darkness. And I also perceived that one event happeneth to them all. וט ילתמרכמאמו ילנהא ילבללמב , הררמקלממכּ לילסמכּכה םכג -ילנהא ילנררמקלי , הומּולמו ילתממככַוח ילנהא , זא ררתקי ; ילתמרכבלדמו ילבללמב , םכג חשׁ -החז לחבוה .
15 Then said I in my heart: 'As it happeneth
to the fool, so will it happen even to me; and why was I then more wise?' Then I said in my heart, that this also is vanity.
זט ילכּ ןירא ןורמכַלז םוכַוחחל םלע -לילסמכּכה , םולועמל : רובמכּ חשׁמב םילמויכה םילאובכה , לקכּכה חוכּ משׁלנ , מךיראמו תומוי םוכַוחחה , םלע -לילסמכּכה .
16 For of the wise man, even as of the fool,
there is no remembrance for ever; seeing that in the days to come all will long ago have been forgotten. And how must the wise man die even as the fool!
זי ילתארנ ושׂמו , תחא -םיליכחכה --ילכּ עכר יכלוע ה חשׂהעכמּכה , ה ושׂהעכנּ חשׁ תכחכת שׁחמ ושּכה : ילכּ -לקכּכה לחבחה , תועמרו כחור .
17 So I hated life; because the work that is
wrought under the sun was grievous unto me; for all is vanity and a striving after wind. חי ילתארנ ושׂמו ילנהא תחא -לוכּ -יללומהע , ילנהא חשׁ לרמוע תכחכת שׁחמ ושּכה : ונּחחילנּא חשׁ , םודאול החימהליחשׁ יורהחא .
18 And I hated all my labour wherein I
laboured under the sun, seeing that I must leave it unto the man that shall be after me.
טי ילמו כערדוי , םוכַוחחה החימהלי וא לוכַוס , טכל משׁלימו לוכַמב -יללומהע , ילתמלכמוע חשׁ ילתממככַוח חשׁמו תכחכת שׁחמ ושּכה ; םכג -החז , לחבוה .
19 And who knoweth whether he will be a
wise man or a fool? yet will he have rule over all my labour wherein I have
laboured, and wherein I have shown myself wise under the sun. This also is vanity.
כ
,ילתמלכמוע חשׁ ,לומועחה-לוכּ ,לכע--ילבלל-תחא שׁראכימל ,ילנהא ילתובכסמו שׁחמ ושּכה תכחכת.
20 Therefore I turned about to cause my
heart to despair concerning all the labour wherein I had laboured under the sun.
אכ ילכּ -שׁרי םודא , ולומהע חשׁ הוממכַוחמב תכעכדמבו --ןור משׁלכַמבו ; םודאמלו אקלּ חשׁ לכמוע -וב , ונּחנמתלי וקמלחח --םכג -החז לחבחה , הועורמו הובכר .
21 For there is a man whose labour is with
wisdom, and with knowledge, and with skill; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.
בכ
אוה חשׁ--ובלל ,ןוימעכרמבו ,ולומהע-לוכַמב ,םודאול החוקה-החמ ילכּ
שׁחמ ושּכה תכחכת ,לרמוע.
22 For what hath a man of all his labour,
and of the striving of his heart, wherein he laboureth under the sun?
גכ ילכּ לוכַ -ויומוי םילבקאמכַכמ , סכעככַוו ונוימנלע --םכג -הולמיכלּכב , אקל -בככַ ושׁ ובלל ; םכג -החז , לחבחה אוה .
23 For all his days are pains, and his
occupation vexation; yea, even in the night his heart taketh not rest. This also is vanity.
דכ
בוט ושׁמפכנ-תחא האמרחהמו ,הות ושׁמו לככַאקי חשׁ םודאוב בוט-ןירא אילה םילהקלאאוה דכילמ ילכּ ,ילנא ילתילאור הקז-םכג ;ולומהעכב.
24 There is nothing better for a man than
that he should eat and drink, and make his soul enjoy pleasure for his labour. This also I saw, that it is from the hand of God.
הכ ילכּ ילמ לככַאקי ילמו שׁוחוי , ץוח
ילנּחמּלמ . 25 For who will eat, or who will enjoy, if
not I? וכ ילכּ םודאמל בוט חשׁ ויונופמל , ןכתונ הוממכַוח תכעכדמו הוחממ לשׂמו ; אחטוחכלמו ןכתונ ןוימנלע ף קסאאחל סונמכַללמו , תרתול בוטמל ירנמפלל םילהקלאאוה --םכג -החז לחבחה , תועמרו כחור .
26 For to the man that is good in His sight
He giveth wisdom, and knowledge, and joy; but to the sinner He giveth the task, to gather and to heap up, that he may leave to him that is good in the sight of God. This also is vanity and a striving after wind.
Ecclesiastes Chapter 3
א.םליומ ושּכה תכחכת ,ץחפרח-לוכַמל תרעמו ;ןוממז ,לקכּכל {פ}
1 To every thing there is a season, and a
time to every purpose under the heaven:
{P} ב תרע תחדחלול , תרעמו תומול ; כעוטונרוקהעכלתרעמו , תכעכטולתרע.
2 {S} A time to be born, {S} and a time to
die; {N}
{S} a time to plant, {S} and a time to pluck
up that which is planted; {N}
ג תרע גֵורההכל תרעמו אופמרלל , תונמבללתרעמו ץורמפללתרע.
3 {S} A time to kill, {S} and a time to heal; {N}
{S} a time to break down, {S} and a time to
build up; {N} ד תרע תוכּמבלל תרעמו קוח משׂלל ,
דוקמרתרעמו דופמסתרע. 4 {S} A time to weep, {S} and a time to laugh; {N}
dance; {N} ה תרע מךילל משׁכהמל םילנובהא , תרעמו סונמכּ םילנובהא ; קרבכחרמקקחמרללתרעמו ,קובהחכלתרע.
5 {S} A time to cast away stones, {S} and a
time to gather stones together; {N}
{S} a time to embrace, {S} and a time to
refrain from embracing; {N}
ו תרע שׁרקּכבמל תרעמו דרבאמל , מךילל משׁכהמלתרעמו רומ משׁללתרע.
6 {S} A time to seek, {S} and a time to lose; {N}
{S} a time to keep, {S} and a time to cast
away; {N} ז תרע כעורמקלל תרעמו רופמתלל , ררבכדמלתרעמו תושׁהחכלתרע.
7 {S} A time to rend, {S} and a time to sew; {N}
{S} a time to keep silence, {S} and a time
to speak; {N} ח תרע בקהאאחל תרעמו אקנ משׂלל , {פ} . םול ושׁתרעמו הומוחמללמתרע
8 {S} A time to love, {S} and a time to hate; {N}
{S} a time for war, {S} and a time for
peace. {N} ט
לרמוע אוה ,ר חשׁהאכב ,ה חשׂועוה ,ןורמתלי-הכמ . 9 {S} What profit hath he that worketh in
that he laboureth? י ילתילאור תחא -ןוימנלעוה , ר חשׁהא ןכתונ םילהקלאא ירנמבלל םודאוה --תונהעכל וב .
10 I have seen the task which God hath
given to the sons of men to be exercised therewith. אי תחא -לקכּכה ה ושׂוע , החפוי ותלעמב ; םכג תחא -םולקעוה , ןכתונ םובללמב --יללמבלמ ר חשׁהא אקל -אוצממלי םודאוה תחא -ה חשׂ-העכמּכ-ה ר חשׁהא -ה ושׂוע םילהקלאאוה , שׁאקררמ דכעמו -ף וס .
11 He hath made every thing beautiful in
its time; also He hath set the world in their heart, yet so that man cannot find out the work that God hath done from the
beginning even to the end.
בי ילתמעכדוי , ילכּ ןירא בוט םוב --ילכּ םלא -כחומ משׂלל , תושׂהעכלמו בוט ויויכחמב.
12 I know that there is nothing better for
them, than to rejoice, and to get pleasure so long as they live.
גי םכגֵמו לוכּ -םודאוה לככַאקי חשׁ הות ושׁמו , האורמו בוט לוכַמב -ולומהע --תכתכמ םילהקלאא , אילה .
13 But also that every man should eat and
drink, and enjoy pleasure for all his labour, is the gift of God.
די ילתמעכדוי , ילכּ לוכּ -ר חשׁהא ה חשׂהעכי םילהקלאאוה אוה החימהלי םולועמל --ויולוע ןירא ף ילסוהמל , ונּחמּלמו ןירא כעקרמגֵלל ; םילהקלאאוהמו ה ושׂוע , ואמרליחשׁ ויונופמלּלמ.
14 I know that, whatsoever God doeth, it
shall be for ever; nothing can be added to it, nor any thing taken from it; and God hath so made it, that men should fear before Him. וט הכמ -הויוה חשּ רובמכּ אוה , ר חשׁהאכו תוימהלל רובמכּ הויוה ; םילהקלאאוהמו , שׁרקּכבמי תחא
God seeketh that which is pursued. זט דועמו ילתילאור , תכחכת שׁחמ ושּכה : םוקממ טופ משׁלמּכה הומּ ושׁ ע כשׁחרוה , םוקממו קחדחצּכה הומּ ושׁ ע כשׁורוה .
16 And moreover I saw under the sun, in
the place of justice, that wickedness was there; and in the place of righteousness, that wickedness was there.
זי ילתמרכמא ילנהא , ילבללמב --תחא -קילדכצּכה תחאמו -ע ושׁורוה , טקפ משׁלי םילהקלאאוה : ילכּ -תרע לוכַמל -ץחפרח , לכעמו לוכּ -ה חשׂ-העכמּכ-ה ם ושׁ .
17 I said in my heart: 'The righteous and
the wicked God will judge; for there is a time there for every purpose and for every work.' חי ילתמרכמא ילנהא , ילבללמב --לכע -תכרמבלד ירנמב םודאוה , םורובמל םילהקלאאוה ; תואמרללמו , םחה משׁ -הומרהמב הומּרה םחהול .
18 I said in my heart: 'It is because of the
sons of men, that God may sift them, and that they may see that they themselves are but as beasts.' טי ילכּ החרמקלמ ירנמב -םודאוה החרמקלמו הומרהמבכה , החרמקלמו דוחחא םחהול --תוממכּ החז ןרכּ תומ החז , כחורמו דוחחא לקכּכל ; רכתומו םודאוה ןלמ -הומרהמבכה ןליא , ילכּ לקכּכה לחבוה .
19 For that which befalleth the sons of men
befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity. כ לקכּכה מךרלוה , לחא -םוקומ דוחחא ; לקכּכה הויוה ןלמ -רופועחה , לקכּכהמו ב ושׁ לחא -רופועחה .
20 All go unto one place; all are of the
dust, and all return to dust.
אכ ילמ כערדוי , כחור ירנמב םודאוה --הולקעוה אילה , הולמעוממל ; כחורמו , הומרהמבכה --תחדחרקיכה אילה , הוטכממל ץחראול .
21 Who knoweth the spirit of man whether
it goeth upward, and the spirit of the beast whether it goeth downward to the earth?
בכ ילתילאורמו , ילכּ ןירא בוט ר חשׁהארמ חכמ משׂלי םודאוה וי ושׂהעכממב --ילכּ -אוה , וקמלחח : ילכּ ילמ ונּחאילבמי תואמרלל , החממב החימהליחשׁ ויורהחא .
22 Wherefore I perceived that there is
nothing better, than that a man should rejoice in his works; for that is his portion; for who shall bring him to see what shall be after him?
Ecclesiastes Chapter 4
א תכחכת ,םי לשׂהעכנ ר חשׁהא ,םילק עשׁהעוה-לוכּ-תחא החאמרחאוו ,ילנהא ילתמב כשׁמו דכילמו ,םרחכנממ םחהול ןיראמו ,םילק עשׁהעוה תכעממלד הרנּלהמו ;שׁחמ ושּכה םרחכנממ םחהול ןיראמו ,כחקכּ םחהירק משׁקע.1 But I returned and considered all the
oppressions that are done under the sun; and behold the tears of such as were
oppressed, and they had no comforter; and on the side of their oppressors there was power, but they had no comforter.
ב כחרב כשׁמו ילנהא תחא -םילתרמּכה , רובמכּ חשׁ ותרמ --ןלמ -םיליכחכה , ר חשׁהא הומּרה םיליכח
yet alive; ג בוטמו , םחהירנ משּלמ --תרא ר חשׁהא -ןחדהע , אקל הויוה : ר חשׁהא אקל -האור תחא -ה חשׂ-העכמּכ-ה עורוה , ר חשׁהא ה ושׂהעכנ תכחכת שׁחמ ושּכה .
3 but better than they both is he that hath
not yet been, who hath not seen the evil work that is done under the sun.
ד ילתילאורמו ילנהא תחא -לוכּ -לומוע , תראמו לוכּ -ןור משׁלכּ ה חשׂהעכמּכה --ילכּ אילה תאמנלק -שׁילא , והרערררמ ; םכג -החז לחבחה , תועמרו כחור .
4 Again, I considered all labour and all
excelling in work, that it is a man's rivalry with his neighbour. This also is vanity and a striving after wind.
ה
ור ושׂמב-תחא לרכַקאמו ,ויודוי-תחא קרבקח לילסמכּכה . 5 The fool foldeth his hands together, and eateth his own flesh.
ו בוט , אקלממ ף ככַ תכחונ --אקלממּלמ םליכנמפוח לומוע , תועמרו כחור .
6 Better is a handful of quietness, than both
the hands full of labour and striving after wind. ז ילתמב כשׁמו ילנהא החאמרחאוו לחבחה , תכחכת
שׁחמ ושּכה . 7 Then I returned and saw vanity under the
sun. ח שׁרי דוחחא ןיראמו ילנ רשׁ םכג ןרב חאוו ןירא -ול , ןיראמו ץרק לוכַמל -ולומהע --םכג -ויניע ) ונירע ,( אקל -עכב משׂלת ר חשׁקע ; ילממלו ילנהא לרמוע , ררסּכחממו תחא -י לשׁמפכנ הובוטלמ --םכג -החז לחבחה ןכימנלעמו עור , אוה .
8 There is one that is alone, and he hath not
a second; yea, he hath neither son nor brother; yet is there no end of all his labour, neither is his eye satisfied with riches: 'for whom then do I labour, and bereave my soul of pleasure?' This also is vanity, yea, it is a grievous business. ט םילבוט םליכנ משּכה , ןלמ -דוחחאוה : ר חשׁהא שׁרי -םחהול רוכַ ושׂ בוט , םולומהעכב.
9 Two are better than one; because they
have a good reward for their labour.
י ילכּ םלא -ולקפלי , דוחחאוה םילקוי תחא -וררבהח ; ולילאמו , דוחחאוה לופליחשׁ , ןיראמו ילנ רשׁ , ומילקההכל .
10 For if they fall, the one will lift up his
fellow; but woe to him that is alone when he falleth, and hath not another to lift him up. אי םכג םלא -ובמכּ משׁלי םליכנ משׁ , םכחמו םחהול ; דוחחאמלו , מךירא
םוחרי . 11 Again, if two lie together, then they have
warmth; but how can one be warm alone?
בי םלאמו -ופמקמתלי , דוחחאוה --םליכנ משּכה , ודממכעכי ודמגֵחנ ; טוחכהמו , שׁולּ עשׁממכה , אקל הוררהממלב , קרתונּלי .
12 And if a man prevail against him that is
alone, two shall withstand him; and a threefold cord is not quickly broken.
גי בוט דחלחי ןרכּמסלמ , םוכַוחמו --מךחלחמּלמ ןרקוז לילסמכַו , ר חשׁהא אקל -עכדוי ררהוזלהמל דוע .
13 Better is a poor and wise child than an
old and foolish king, who knoweth not how to receive admonition any more.
די ילכּ -תירבלמ םילרוסוה , אוצוי מךקלממלל : ילכּ םכג ותוכַמלכממב , דכלונ שׁור .
14 For out of prison he came forth to be
king; although in his kingdom he was born poor.
וט ילתילאור , תחא -לוכּ -םיליכחכה , םילכַמלּכהממכה , תכחכת שׁחמ ושּכה --םלע דחלחיכה ילנ רשּכה , ר חשׁהא דקמהעכי ויותמחכת .
15 I saw all the living that walk under the
sun, that they were with the child, the second, that was to stand up in his stead.
זט ןירא -ץרק לוכַמל -םועוה , לקכַמל ר חשׁהא -הויוה םחהירנמפלל --םכג םילנורהחאוה , אקל וחממ משׂלי -וב : ילכּ -םכגֵ -החז לחבחה , ןוימעכרמו כחור .
16 There was no end of all the people, even
of all them whom he did lead; yet they that come after shall not rejoice in him. Surely this also is vanity and a striving after wind.
זי רקמ משׁ ךילגֵר ) וךמלמגֵכר ,( ר חשׁהאככּ מךרלרת לחא -תירב םילהקלאאוה , בורוקמו כעקמ משׁלל , תרתלמ םיללילסמכּכה חכבוז : ילכּ -םונירא םילעמדוי , תושׂהעכל עור.
17 Guard thy foot when thou goest to the
house of God, and be ready to hearken: it is better than when fools give sacrifices; for they know not that they do evil.
Ecclesiastes Chapter 5
א ירנמפלל--רובוד אילצוהמל ,ררהכממי-לא וךמבללמו וךילפ-לכע לרהכבמת-לא :םילהקלאאוה וימהלי ןרכּ-לכע ,ץחראוה-לכע הותאמו םליכמ ושּכב םילהקלאאוה ילכּ םילטכעממ וךיחרובמד.1 Be not rash with thy mouth, and let not
thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few.
ב ילכּ אוב םולהחכה , בקרמב ןוימנלע ; לוקמו לילסמכּ , בקרמב םילרובמד .
2 For a dream cometh through a multitude
of business; and a fool's voice through a multitude of words. ג ר חשׁהאככּ רקדלת רחדחנ םילהקלארל , לא -ררחאמת וממלּ כשׁמל --ילכּ ןירא ץחפרח , םיללילסמכּכב : תרא ר חשׁהא -רקדלת , םרלּ כשׁ .
3 When thou vowest a vow unto God, defer
not to pay it; for He hath no pleasure in fools; pay that which thou vowest.
ד בוט , ר חשׁהא אקל -רקדלת --רודלת חשּלמ , אקלמו
םרלּ כשׁמת . 4 Better is it that thou shouldest not vow,
than that thou shouldest vow and not pay.
ה לא -ןרתלת תחא -וךילפ , אילטהחכל תחא -וךחר ושׂמב , לאמו -רכמאקת ירנמפלל מךאמלכמּכה , ילכּ הוגֵוגֵ משׁ אילה : הומּול ף קצמקלי םילהקלאאוה לכע -וךחלוק , לרבלחמו תחא -ה רשׂ-העכמ וךיחדוי .
5 Suffer not thy mouth to bring thy flesh
into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?
ו ילכּ בקרמב תומקלהח םיללובההכו , םילרובמדו הרבמרכה : ילכּ תחא -םילהקלאאוה , אורמי.
6 For through the multitude of dreams and
vanities there are also many words; but fear thou God. ז םלא -ק חשׁ-קע שׁור לחזרגֵמו טופ משׁלמ קחדחצוו , החאמרלת הונילדממּכב --לא -הּכממתלת , לכע -ץחפרחכה : ילכּ כהּקבוגֵ לכערמ כהּקבוג , ררמקשׁ , םילהקבמגֵו , םחהירלהע.
7 If thou seest the oppression of the poor,
and the violent perverting of justice and righteousness in the state, marvel not at the matter; for one higher than the high
watcheth, and there are higher than they.
ח ןורמתלימו ץחרחא , לקכּכב איה ) אוה --( מךחלחמ החד ושׂמל ,
king that maketh himself servant to the field. ט ברהקא ף חסחכּ אקל -עכב משׂלי ף חסחכּ , ילמו -ברהקא ןומוהחב אקל האובמת ; םכג -החז , לחבוה .
9 He that loveth silver shall not be satisfied
with silver; nor he that loveth abundance, with increase; this also is vanity.
י תובמרלב , הובוטכה , ובכר , והיחלמכַוא ; הכמו -ןור משׁלכּ , והיחלועמבלל , ילכּ , םלא -תיאר ) תואמר ( ויונירע .
10 When goods increase, they are increased
that eat them; and what advantage is there to the owner thereof, saving the beholding of them with his eyes?
אי הוקותממ תכנ משׁ דרבקעוה , םלא -טכעממ םלאמו -הרבמרכה לרכַאקי ; עוב ושּכהמו , רי לשׁועחל --ונּחנירא כחילנּכמ ול , ןושׁילל .
11 Sweet is the sleep of a labouring man,
whether he eat little or much; but the satiety of the rich will not suffer him to sleep. בי שׁרי הועור הולוח , ילתילאור תכחכת שׁחמ ושּכה : ר חשׁקע רומ ושׁ ויולועמבלל , ותועורמל.
12 There is a grievous evil which I have
seen under the sun, namely, riches kept by the owner thereof to his hurt;
גי דכבאמו ר חשׁקעוה אוהכה , ןכימנלעמב עור ; דיללוהמו ןרב , ןיראמו ודוימב הומואממ.
13 and those riches perish by evil
adventure; and if he hath begotten a son, there is nothing in his hand.
די ר חשׁהאככּ אוצוי ןחטחבלמ ומּלא , םורוע בושׁוי תחכַחלול אוב חשׁמכּ ; הומואממו אקל -א ושּלי ולומהעכב , מךרלקי חשׁ ודוימב .
14 As he came forth of his mother's womb,
naked shall he go back as he came, and shall take nothing for his labour, which he may carry away in his hand.
וט םכגֵמו -הקז הועור הולוח , לוכּ -תכמּעע אוב חשׁ ןרכּ מךרלרי ; הכמו -ןורמתלי ול , לקמהעכיחשׁ כחורול .
15 And this also is a grievous evil, that in
all points as he came, so shall he go; and what profit hath he that he laboureth for the wind? זט םכג לוכּ -ויומוי , מך חשׁקחכב לרכַאקי ; סכעוכַמו הרבמרכה , וימלוחמו ף חצוקוו .
16 All his days also he eateth in darkness,
and he hath much vexation and sickness and wrath. זי הרנּלה ר חשׁהא -ילתילאור ילנא , בוט ר חשׁהא -החפוי לוכַאאחל -תות משׁללמו תואמרללמו הובוט לוכַמב -ולומהע לקמהעכיחשׁ תכחכת -שׁחמ חשּכה רכפמסלמ ירממי -וויכח ר חשׁהא -ןכתונ -ול םילהקלאאוה --ילכּ -אוה וקמלחח .
17 Behold that which I have seen: it is
good, yea, it is comely for one to eat and to drink, and to enjoy pleasure for all his labour, wherein he laboureth under the sun, all the days of his life which God hath given him; for this is his portion.
חי םכג לוכּ -םודאוה ר חשׁהא ןכתונ -ול םילהקלאאוה ר חשׁקע םילסוכַמנו וטילל משׁלהמו לקכַאאחל ונּחמּלמ , תא רשׂולמו תחא -וקמלחח , כחקמ משׂללמו , ולומהעכב --הקז , תכתכמ םילהקלאא אילה .
18 Every man also to whom God hath
given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour--this is
the gift of God. טי ילכּ אקל הרבמרכה , רקכּמזלי תחא -ירממי ויויכח : ילכּ םילהקלאאוה החנהעכמ , תכחממ לשׂמב ובלל .
19 For let him remember the days of his
life that they are not many; for God answereth him in the joy of his heart.
Ecclesiastes Chapter 6
א
םודאוה-לכע ,אילה הובכרמו ;שׁחמ ושּכה תכחכת ילתילאור ר חשׁהא ,הועור שׁרי . 1 There is an evil which I have seen under the sun, and it is heavy upon men:
ב שׁילא ר חשׁהא ןחתלי -ול םילהקלאאוה ר חשׁקע םילסוכַמנו דובוכַמו ונּחניראמו ררסוח ושׁמפכנמל לקכּלמ ר חשׁהא -החואמתלי , אקלמו -ונּחטילל משׁכי םילהקלאאוה לקכַאאחל ונּחמּלמ --ילכּ שׁילא ילרמכַונ , ונּחלמכַאקי : החז לחבחה יללחחוו עור , אוה .
2 a man to whom God giveth riches,
wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease.
ג םלא -דיללוי שׁילא הארמ םילנ ושׁמו תובכר החימחלי בכרמו וימהליחשׁ ירממי -ויונ ושׁ , ושׁמפכנמו אקל -עכב משׂלת ןלמ -הובוטכה , םכגֵמו -הורובמק , אקל -הותמיוה ולּ --ילתמרכמא , בוט ונּחמּלמ לחפונּכה .
3 If a man beget a hundred children, and
live many years, so that the days of his years are many, but his soul have not enough of good, and moreover he have no burial; I say, that an untimely birth is better than he; ד ילכּ -לחבחהכב אוב , מך חשׁקחכבו מךרלרי ; מך חשׁקחכבו , ומ משׁ החסּעכַמי .
4 for it cometh in vanity, and departeth in
darkness, and the name thereof is covered with darkness; ה םכג -שׁחמ חשׁ אקל -האור , אקלמו עודוי ; תכחכנ החזול , החזלמ .
5 moreover it hath not seen the sun nor
known it; this hath gratification rather than the other; ו ולּלאמו הויוח , ף חלחא םילנ ושׁ םליכמהעכפ , הובוטמו , אקל האור --אקלהה לחא -םוקומ דוחחא , לקכּכה מךרלוה .
6 yea, though he live a thousand years
twice told, and enjoy no good; do not all go to one place? ז לוכּ -לכמהע םודאוה , והילפמל ; םכגֵמו -שׁחפחנּכה , אקל
ארלומּלת . 7 All the labour of man is for his mouth,
and yet the appetite is not filled.
ח ילכּ הכמ -ררתוי םוכַוחחל , ןלמ -לילסמכּכה ; הכמ -ילנועחלּ כערדוי , מךקלההכל דחגֵחנ םיליכחכה.
8 For what advantage hath the wise more
than the fool? or the poor man that hath understanding, in walking before the living? ט בוט הראמרכמ םליכנירע , מךולההרמ -שׁחפונ ; םכג -החז לחבחה , תועמרו כחור .
9 Better is the seeing of the eyes than the
wandering of the desire; this also is vanity and a striving after wind.
י הכמ -הויוה חשּ , רובמכּ אורמקלנ ומ משׁ , עודונמו , ר חשׁהא -אוה םודא ; אקלמו -לככַוי ןילדול , םלע ף ילקּכת חשׁ ונּחמּלמ .
10 Whatsoever cometh into being, the
name thereof was given long ago, and it is foreknown what man is; neither can he contend with Him that is mightier than he.
אי ילכּ שׁרי -םילרובמד הרבמרכה , םילבמרכמ לחבוה ; הכמ -ררתקי ,
םודאול . 11 Seeing there are many words that
increase vanity, what is man the better?
בי ילכּ ילמ -כערדוי הכמ -בוט םודאול םיליכחכב , רכפמסלמ ירממי -יריכח ולמבחה --ם רשׂהעכימו לרצּככּ : ר חשׁהא ילמ -דילגכי םודאול , הכמ -החימהלי ויורהחא תכחכת שׁחמ ושּכה.
12 For who knoweth what is good for man
in his life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?
Ecclesiastes Chapter 7
א
ט
ודמלוולה םוילמ ,תחוומּכה םוימו ;בוט ןחמ חשּלמ ,ם רשׁ בו . 1 A good name is better than precious oil; and the day of death than the day of one's birth.
ב בוט תחכַחלול לחא -תירב -לחברא , תחכַחלּלמ לחא -תירב החת משׁלמ --ר חשׁהאכב , אוה ף וס לוכּ -םודאוה ; יכחכהמו , ןרתלי לחא -ובלל .
2 It is better to go to the house of
mourning, than to go to the house of feasting; for that is the end of all men, and the living will lay it to his heart.
ג בוט סכעככּ , קוח משּלמ : ילכּ -כעקרמב םילנופ , בכטילי ברל .
3 Vexation is better than laughter; for by
the sadness of the countenance the heart may be gladdened. ד ברל םילמוכַהח תירבמב לחברא , ברלמו םיללילסמכּ תירבמב הוחממ לשׂ .
4 The heart of the wise is in the house of
mourning; but the heart of fools is in the house of mirth. ה בוט , כעקמ משׁלל תכרהעכג םוכַוח --שׁילארמ , כערמקשׁ רי לשׁ
םיללילסמכּ . 5 It is better to hear the rebuke of the wise,
than for a man to hear the song of fools.
ו ילכּ לוקמכַ םילרילסּכה תכחכת רילסּכה , ןרכּ קקח משׂ לילסמכּכה ; םכגֵמו -החז , לחבוה.
6 For as the crackling of thorns under a pot,
so is the laughter of the fool; this also is vanity. ז ילכּ ק חשׁקעוה , לרלוהמי םוכַוח ; דרבאילו תחא -ברל , הונותכמ .
7 Surely oppression turneth a wise man
into a fool; and a gift destroyeth the understanding. ח בוט תילרהחא רובוד , ותי לשׁארררמ ; בוט מךחרחא -כחור , הּכבמגלמ -כחור .
8 Better is the end of a thing than the
beginning thereof; and the patient in spirit is better than the proud in spirit.
ט לא -לרהכבמת וךהחורמב , סועמכַלל : ילכּ סכעככַ , קירחמב םיללילסמכּ
כחונוי . 9 Be not hasty in thy spirit to be angry; for
