Chapter 11

1Send forth your bread upon the surface of the water, for after many days you will find it.   אשַׁלַּ֥ח לַחְמְךָ֖ עַל־פְּנֵ֣י הַמָּ֑יִם כִּֽי־בְרֹ֥ב הַיָּמִ֖ים תִּמְצָאֶֽנּוּ:
Send forth your bread upon the surface of the water. Do goodness and kindness to a person about whom your heart tells you that you will never see him again, like a person who casts his food upon the surface of the water.   שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמָּיִם.  עֲשֵׂה טוֹבָה וָחֶסֶד לְאָדָם שֶׁיֹּאמַר לְךָ לִבְּךָ עָלָיו, "אַל תִּרְאֶנּוּ עוֹד", כְּאָדָם שֶׁמַּשְׁלִיךְ מְזוֹנוֹתָיו עַל פְּנֵי הַמָּיִם:
for after many days you will find it. Days will yet come, and you will receive your recompense. Note what is said about Jethro (Exod. 2:20): “Call him that he should eat bread,” and he thought that he (Moses) was an Egyptian and that he would never see him again. What was his end? He became his son-in-law and reigned over Israel and brought him under the wings of the Shechinah, and his sons and grandsons merited to sit in the Chamber of Hewn Stone.   כִּי בְרֹב הַיָּמִים תִּמְצָאֶנּוּ.  עוֹד יָמִים בָּאִים וּתְקַבֵּל תַּשְׁלוּמְךָ. רְאֵה מַה נֶאֱמַר בְּיִתְרוֹ: "קִרְאֶן לוֹ וְיֹאכַל לָחֶם". וְסָבוּר שֶׁהוּא מִצְרִי, וְלֹא יִרְאֶנּוּ עוֹד. מֶה הָיָה סוֹפוֹ? נַעֲשָׂה חֲתָנוֹ וּמָלַךְ עַל יִשְׂרָאֵל, וְהִכְנִיסוֹ תַחַת כַּנְפֵי הַשְּׁכִינָה, וְזָכוּ בָנָיו וּבְנֵי בָנָיו לֵישֵׁב בְּלִשְׁכַּת הַגָּזִית:
2Give a portion to seven and even to eight, for you do not know what evil will be on the Earth.   בתֶּן־חֵ֥לֶק לְשִׁבְעָ֖ה וְגַ֣ם לִשְׁמוֹנָ֑ה כִּ֚י לֹ֣א תֵדַ֔ע מַה־יִּֽהְיֶ֥ה רָעָ֖ה עַל־הָאָֽרֶץ:
Give a portion to seven and even to eight. If you have shared your food and your drink with seven who need kindness, share further with eight who come after them, and do not say, “Enough.”   תֶּן חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה.  חִלַּקְתָּ מִלַּחְמְךָ וּמִשְׁתְּךָ לְשִׁבְעָה צְרִיכֵי חֶסֶד, חַלֵּק עוֹד לִשְׁמוֹנָה שֶׁיָּבֹאוּ אַחֲרֵיהֶם, וְאַל תֹּאמַר "דָּי":
for you do not know what evil will be. Perhaps days will yet come and you will need them all. Then you will be saved from the evil by this charity, and if not now, when? Our Sages, however, said:   כִּי לֹא תֵדַע מַה יִהְיֶה רָעָה.  שֶׁמָּא עוֹד בָּאִים וְתִצְטָרֵךְ לְכֻלָּם. אָז תִּנָּצֵל עַל יְדֵי צְדָקָה זוּ מִן הָרָעָה. וְעִם לֹא עַכְשָׁיו, אֵימָתָי? וְרַבּוֹתֵינוּ אָמְרוּ:
Give a portion, etc.. These are the seven days of Creation. Give one of them as a portion to your Creator, to rest on the Sabbath.   תֶּן חֵלֶק וְגוֹ'.  אֵלּוּ שִׁבְעַת יְמֵי בְרֵאשִׁית. תֵּן אֶחָד מֵהֶן חֵלֶק לְיוֹצְרֶךָ לָנוּחַ בְּשַׁבָּת.
and even to eight. These are the eight days preceding circumcision. Another explanation:   וְגַם לִשְׁמוֹנָה.  אֵלּוּ שְׁמוֹנַת יְמֵי הַמִּילָהּ.
Give a portion to seven. the communal sacrifices of the seven days of Passover.   תֶּן חֵלֶק לְשִׁבְעָה.  קָרְבְּנוֹת צִבּוּר שֶׁל שִׁבְעַת יְמֵי פֶסַח:
and even to eight. days of the Festival [of Succoth].   וְגַם לִשְׁמוֹנָה.  שֶׁל שְׁמוֹנַת יְמֵי הֶחָג:
for you do not know what evil will be. if the Temple will be destroyed, and you will not sacrifice any longer, and the first sacrifices will avail to annul the evil decree. Another explanation:   כִּי לֹא תֵדַע מַה יִהְיֶה רָעָה.  אִם יֶחֱרַב הַבַּיִת, וְלֹא תַקְרִיבוּ עוֹד, וְיוֹעִילוּ קָרְבָּנוֹת הָרִאשׁוֹנִים, לְבַטֵּל גְּזֵרָה הָרָעָה:
for you do not know what will be. You do not know what has been decreed on the rains on the Festival [of Succoth], and the sacrifices will avail, and they will annul evil decrees.   כִּי לֹא תֵדַע מַה יִהְיֶה רָעָה.  לֹא יָדַעְתָּ מַה נִגְזַר עַל הַגְּשָׁמִים בַּחַג. וְיוֹעִילוּ הַקָּרְבָּנוֹת, וִיבַטְּלוּ גְזֵרוֹת רָעוֹת:
3If the clouds be full of rain, they will empty it upon the earth, and if a tree rests in the south or in the north, the place where the tree rests, there it will be.   גאִם־יִמָּֽלְא֨וּ הֶֽעָבִ֥ים גֶּ֨שֶׁם֙ עַל־הָאָ֣רֶץ יָרִ֔יקוּ וְאִם־יִפּ֥וֹל עֵ֛ץ בַּדָּר֖וֹם וְאִ֣ם בַּצָּפ֑וֹן מְק֛וֹם שֶׁיִּפּ֥וֹל הָעֵ֖ץ שָׁ֥ם יְהֽוּא:
If the clouds be full of rain. If you have seen clouds full of rain, you know that they will ultimately empty their rains upon the earth. In the place where the benefit grows and is discernible, there it is destined to come to rest. Likewise, you should know that if a tree rests, etc. If a wise and righteous man resides in a city or in a province, the place where he resides, there his deeds will be discernible after his demise, and his words of wisdom, his exemplary traits and his bestowal of goodness upon the inhabitants of the place through his good custom that he guided them on the straight road.   אִם יִמָּלְאוּ הֶעָבִים גֶּשֶׁם.  אִם רָאִיתָ עָבִים מְלֵאִים גֶּשֶׁם, יָדַעְתָּ שֶׁסּוֹפָן יָרִיקוּ גִשְׁמֵיהֶם עַל הָאָרֶץ; בַּמָּקוֹם שֶׁהַטּוֹבָה צוֹמַחַת וְנִכֶּרֶת, שָׁם סוֹפָהּ לָנוּחַ. אַף כֵּן דַּע שֶׁאִם יִפּוֹל עֵץ וְגוֹ', אִם יִשְׁכֹּן אָדָם חָכָם וְצַדִּיק בְּעִיר אוֹ בִמְדִינָה, מְקוֹם שֶׁיִּשְׁכֹּן, שָׁם יִהְיוּ נִכָּרִין מַעֲשָׂיו אַחֲרֵי מוֹתוֹ, וְחָכְמוֹתָיו וּמִדּוֹת תְּרוּמִיּוֹתָיו וְתַשְׁלוּם טוֹבָה לְיוֹשְׁבֵי הַמָּקוֹם עַל מִנְהָגוֹ הַטּוֹב שֶׁהִדְרִיכָם בְּדֶּרֶךְ יְשָׁרָה:
rests. Heb. יִפּוֹל, will rest (or dwell), like (Gen. 25:18): “before the face of all his brothers did he settle (נָפָל).”   יִפּוֹל.  יִשְׁכֹּן, כְּמוֹ "עַל פְּנֵי כָל אֶחָיו נָפָל":
a tree. A Torah scholar, who protects with his merit like a tree, which shades the ground.   עֵץ.  תַּלְמִיד חָכָם שֶׁמֵּגִין בִּזְכוּתוֹ כָּעֵץ הַמֵּסִיךְ עַל הָאָרֶץ:
4He who waits for the wind will not sow, and he who looks at the clouds will not reap.   דשֹׁמֵ֥ר ר֖וּחַ לֹ֣א יִזְרָ֑ע וְרֹאֶ֥ה בֶֽעָבִ֖ים לֹ֥א יִקְצֽוֹר:
He who waits for the wind. he who waits and looks forward until the wind comes.   שֹׁמֵר רוּחַ.  מַמְתִּין וּמְצַפֶּה עַד בֹּא הָרוּחַ:
will not sow. Sometimes he waits, and it does not come.   לֹא יִזְרָע.  פְּעָמִים מַמְתִּין וְאֵינוֹ בָא:
and he who looks at the clouds. He looks at the clouds, and when he sees them darkening, he is afraid to reap because of the rains; [such a person] will never reap because he is always afraid.   וְרֹאֶה בֶעָבִים.  נוֹתֵן עֵינָיו בֶּעָבִים, וּכְשֶׁרוֹאֶה אוֹתָם קוֹדְרִים, יָרֵא לִקְצוֹר מִפְּנֵי הַגְּשָׁמִים, לְעוֹלָם לֹא יִקְצוֹר, לְפִי שֶׁיָּרֵא תָמִיד:
5As you do not know what is the way of the wind, just as things enclosed in the full womb; so will you not know God's work, Who does everything.   הכַּֽאֲשֶׁ֨ר אֵֽינְךָ֤ יוֹדֵ֨עַ֙ מַה־דֶּ֣רֶךְ הָר֔וּחַ כַּֽעֲצָמִ֖ים בְּבֶ֣טֶן הַמְּלֵאָ֑ה כָּ֗כָה לֹ֤א תֵדַע֙ אֶת־מַֽעֲשֵׂ֣ה הָֽאֱלֹהִ֔ים אֲשֶׁ֥ר יַֽעֲשֶׂ֖ה אֶת־הַכֹּֽל:
As you do not know, etc., as things enclosed in the full womb. things closed in and confined in the womb which is full, even though it protrudes outward, just as you do not know the way of the wind. This is a transposed verse, expounded from its end to its beginning. Just as you do not know the way of the wind, i.e., the knowledge of both these things is equal. Neither is this one revealed to you nor is that one revealed to you. Sometimes you think to perceive in the clouds that the wind will come, and it does not come here, but it passes and goes away to another land. This expression is like (Gen. 13:10): “like the garden of the Lord, so the land of Egypt;” (Isa. 24:2): “as with the maidservant, so with her mistress; as with the buyer so with the seller.” Sometimes Scripture compares the former to the latter, and sometimes it compares the latter to the former. Here too, it teaches the knowledge of the wind from the knowledge of the womb, i.e., you should not await the wind by looking at the clouds. (GLOSS: This matter is transposed in Rashi’s words, and it is in the opposite order. We must therefore emend it as it is in exact editions, and then it will better understood, and this is the authentic version:   כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ וְגוֹ'. כַּעֲצָמִים בְּבֶטֶן הַמְלֵאָה.  דְּבָרִים הַנִּסְגָּרִים וְהַנֶּעֱצָרִים בְּבֶטֶן שֶׁהִיא מְלֵאָה וְאַף עַל פִּי שֶׁבּוֹלֶטֶת לְחוּץ. "כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ". הֲרֵי זֶה מִקְרָא מְסוֹרָס, נִדְרָשׁ מִסּוֹפוֹ לְרֹאשׁוֹ. "כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ . . . דֶּרֶךְ הָרוּחַ", כְּלוֹמַר: יְדִיעוֹת שְׁתֵּי אֵלּוּ שָׁווֹת. לֹא זוּ גְלוּיָה לְךָ, וְלֹא זוּ גְלוּיָה לְךָ. פְּעָמִים אַתָּה סָבוּר לְהַכִּיר בֶּעָבִים שֶׁיָּבֹא הָרוּחַ, וְאֵינוֹ בָא כַאן, כִּי עוֹבֵר וְהוֹלֵךְ לוֹ אֶל אֶרֶץ אַחֶרֶת. וַהֲרֵי לָשׁוֹן זֶה כְּמוֹ: "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם": "כַּשִּׁפְחָה כַּגְבִרְתָּהּ" "כַּקּוֹנֶה כַּמּוֹכֵר". וּפְעָמִים שֶׁהוּא מַשְׁוֶה מֻקְדָם לִמְאֻחָר, וּפְעָמִים שֶׁהוּא מַשְׁוֶה מְאֻחָר לְמֻקְדָּם, אַף כַּאן לָמַד יְדִיעַת הָרוּחַ מִידִיעַת הַבֶּטֶן, כְּלוֹמַר: אֵין לְךָ לִשְׁמֹר אֶת הָרוּחַ לִרְאוֹת בֶּעָבִים: (הַגַּהָ"ה: עִנְיָן זֶה הוּא מְסוֹרָס בְּדִבְרֵי רַשִׁ"י וּמְהֻפָּךְ, וּצְרִיכִים לְהַגִּיהַּ כְּפִי אֲשֶׁר הוּא בַּסְּפָרִים הַמְּדֻיָּקִים, וְאָז יוּבַן שַׁפִּיר. וְכַךְ הִיא הַנּוּסְחָא הָאֲמִתִּית:
As you do not know. This is a transposed verse, explained from the end to the beginning: Just as you cannot identify the things enclosed in the full womb, that is, the things closed in and confined in the full womb, and even though it protrudes outward, you do not know what is in her womb, so do you not know the way of the wind, i.e., the knowledge of both these things is equal [from the book Sifthei Hachamim].)   כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ.  הֲרֵי זֶה מִקְרָא מְסוֹרָס, נִדְרָשׁ מִסּוֹפוֹ לְרֹאשׁוֹ: "כַּאֲשֶׁר אֵינְךָ יוֹדֵעַ עֲצָמִים בְּבֶטֶן הַמְּלֵאָה, דְּבָרִים הַנִּסְגָּרִים וְהַנֶּעֱצָמִים בְּבֶטֶן הַמְּלֵאָה, וְאַף עַל פִּי שֶׁבּוֹלֶטֶת לְחוּץ, אֵינְךָ יוֹדֵעַ מַה בְּבִטְנָהּ, כַּךְ אֵינְךָ יוֹדֵעַ דֶּרֶךְ הָרוּחַ. כְּלוֹמַר: יְדִיעוֹת שְׁתֵּי אֵלּוּ שָׁווֹת וְכוּ' מִסֵּפֶר שִׂפְתֵי חֲכָמִים):
as things enclosed. Heb כַּעֲצָמִים, enclos in Old French, like (Isa. 33:15): “and closes (וְעֹצֵם) his eyes.”   כַּעֲצָמִים.  אינקלשירי"ש בְּלַעַ"ז, כְּמוֹ "וְעוֹצֵם עֵינָיו":
so you will not know, etc.. Also the decrees of the Omnipresent in matters of poverty and riches are hidden from you, and you should not refrain from doing kindness because you are concerned, perhaps I will lack some of my possessions and become impoverished. I will not engage in Torah and neglect my work and become poor. I will not wed and have children, because I will have to spend money on them.   כָּכָה לֹא תֵדַע וְגוֹ'.  אַף גְּזֵרוֹתָיו שֶׁל מָקוֹם לְעִנְיַן עֲנִיּוּת וַעֲשִׁירוּת כַּךְ עֲלוּמוֹת הֵם מִמֶּךָ וְלֹא תִמָּנַע מִן הַחֶסֶד לִדְאֹג שֶׁמָּא אֶחְסַר מִנְּכָסַי וְאֵעָנִי. לֹא אֶעֱסֹק בַּתּוֹרָה וְאֶתְבַּטֵּל מִמְּלַאכְתִּי וְאֵעָנִי, לֹא אֶשָּׂא אִשָּׁה וְיִהְיֶה לִי בָנִים וְאֶצְטָרֵךְ לְהוֹצִיא עֲלֵיהֶם:
6In the morning, sow your seed, and in the evening, do not withhold your hand, for you know not which will succeed, this one or that one, or whether both of them will be equally good.   ובַּבֹּ֨קֶר֙ זְרַ֣ע אֶת־זַרְעֶ֔ךָ וְלָעֶ֖רֶב אַל־תַּנַּ֣ח יָדֶ֑ךָ כִּי֩ אֵֽינְךָ֨ יוֹדֵ֜ע אֵ֣י זֶ֤ה יִכְשַׁר֙ הֲזֶ֣ה אוֹ־זֶ֔ה וְאִם־שְׁנֵיהֶ֥ם כְּאֶחָ֖ד טוֹבִֽים:
In the morning, sow your seed. If your learned Torah in your youth, learn Torah in your old age. If you had disciples in your youth, you should have disciples in your old age. If you married a woman of childbearing age in your youth, you should marry a woman of childbearing age in your old age. If you performed acts of kindness in your youth, perform acts of kindness in your old age.   בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ וְגוֹ'.  אִם לָמַדְתָּ תּוֹרָה בְיַלְדוּתְךָ, לְמַד תּוֹרָה בְזִּקְנוּתְךָ אִם הָיוּ לְךָ תַּלְמִידִים בְּיַלְדּוּתְךָ, יִהְיוּ לְךָ תַלְמִידִים בְּזִקְנוּתְךָ נָשָׂאתָ אִשָּׁה בַת בָּנִים בְּיַלְדּוּתְךָ תִּשָּׂא בַת בָּנִים בְּזִקְּנוּתְךָ. עָשִּׂיתָ צְדָקָה בְיַלְדּוּתְךָ, עֲשֵׂה צְדָקָה בְזִקְנוּתְךָ:
for you know not which will succeed. whether the disciples and the children of your youth will survive you, or perhaps only those of your old age will survive. We find in the case of Rabbi Akiva that he had twenty-four thousand disciples from Gabbath to Antipatris, and they all died between Passover and Shavuoth, and he came to our Sages in the south and taught them. And concerning children, we find in the case of Ibzan, (Jud. 12:9): “and thirty daughters he sent abroad, and thirty daughters he brought in for his sons,” and they all died in his lifetime (Baba Bathra 91a), but in his old age, he begot Obed, who survived him.   כִּי אֵינְךָ יוֹדֵעַ אֵי זֶה יִכְשַׁר.  אִם תַּלְמִידִים וּבָנִים שֶׁבְּיַלְדּוּתְךָ יִתְקַיְּמוּ לְךָ, אוֹ שֶׁמָּא לֹא יִתְקַיְּמוּ אֶלָּא שֶׁבְּזִקְנוּתְךָ. מָצִינוּ בְרַבִּי עֲקִיבָא, שֶׁהָיוּ לוֹ כ"ד אֶלֶף תַּלְמִידִים מִגַּבַּת וְעַד אַנְטִיפְרַס, וְכֻלָּן מֵתוּ מִפֶּסַח וְעַד עֲצֶרֶת, וּבָא אֵצֶל רַבּוֹתֵינוּ שֶׁבַּדָּרוֹם. וּשְׁנָאָהּ לָהֶם. וּלְעִנְיַן הַבָּנִים מָצִינוּ בְאִבְצָן: "וּשְׁלשִׁים בָּנוֹת שִׁלַּח הַחוּצָה וּשְׁלשִׁים בָּנוֹת הֵבִיא לְבָנָיו", וְכֻלָּם מֵתוּ בְחַיָּיו. וּבְזִקְנוּתוֹ הוֹלִיד אֶת עוֹבֵד וְנִתְקַיֵּם לוֹ:
7And the light is sweet, and it is good for the eyes to see the sun.   זוּמָת֖וֹק הָא֑וֹר וְט֥וֹב לַֽעֵינַ֖יִם לִרְא֥וֹת אֶת־הַשָּֽׁמֶשׁ:
And the light is sweet. The light of Torah is sweet.   וּמָתוֹק הָאוֹר.  מָתוֹק הִיא אוֹרָהּ שֶׁל תּוֹרָה: וְטוֹב לַעֵינַיִם
and it is good for the eyes to see the sun. And fortunate are the disciples whose eyes see an halachah explained and clarified thoroughly. So is it expounded in Midrash Psalms (ad loc.).   לִרְאוֹת אֶת הַשָּׁמֶשׁ.  וְאַשְׁרֵי הַתַּלְמִידִים שֶׁעֵינֵיהֶם רוֹאִים הֲלָכָה מְלֻבֶּנֶת וּמְחֻוֶּרֶת עַל בֻּרְיָהּ, כַּךְ נִדְרָשׁ בְּאַגָּדַת תְּהִלִּים:
8For if a man lives many years, let him rejoice in them all, and let him remember the days of darkness, for they will be many; all that befalls [him] is vanity.   חכִּ֣י אִם־שָׁנִ֥ים הַרְבֵּ֛ה יִֽחְיֶ֥ה הָֽאָדָ֖ם בְּכֻלָּ֣ם יִשְׂמָ֑ח וְיִזְכֹּר֙ אֶת־יְמֵ֣י הַחֹ֔שֶׁךְ כִּֽי־הַרְבֵּ֥ה יִֽהְי֖וּ כָּל־שֶׁבָּ֥א הָֽבֶל:
let him rejoice in them all. Let him be happy with his lot, provided that he remember the days of darkness and improve his deeds so that he be saved from them, and these are the days of eternal death; they are the days of the wicked.   בְּכֻלָּם יִשְׂמָח.  יִהְיֶה שָׂמֵחַ בְּחֶלְקוֹ, וּבִלְבַד שֶׁיִּזְכֹּר יְמֵי הַחשֶׁךְ וְיֵיטִיב מַעֲשָׂיו שֶׁיִּנָּצֵל מֵהֶם, וְהֵם יְמֵי מִיתַת עוֹלָם, הֵם יְמֵי הָרְשָׁעִים:
for they will be many. in those days, more than the days of life.   כִּי הַרְבֵּה יִהְיוּ.  בְּאוֹתָן הַיָּמִים יוֹתֵר מִימֵי הַחַיִּים:
all that befalls. him will be vanity and darkness. There is הֶבֶל, that is an expression of retribution and troubles, like (above 6:4): “for he comes in vanity and goes in darkness.”   כָּל שֶׁבָּא.  עָלָיו יִהְיֶה הֶבֶל וָחשֶׁךְ. יֵשׁ הֶבֶל שֶׁהוּא לְשׁוֹן פֻּרְעָנוֹת וְצָרוֹת, כְּמוֹ: "כִּי בַהֶבֶל בָּא וּבַחשֶׁךְ יֵלֵךְ":
9Rejoice, O youth, in your childhood, and let your heart bring you cheer in the days of your youth, and go in the ways of your heart, and in the sight of your eyes, but know that for all these God will bring you to judgment.   טשְׂמַ֧ח בָּח֣וּר בְּיַלְדוּתֶ֗ךָ וִיטִֽיבְךָ֤ לִבְּךָ֙ בִּימֵ֣י בְחֽוּרוֹתֶ֔ךָ וְהַלֵּךְ֙ בְּדַרְכֵ֣י לִבְּךָ֔ וּבְמַרְאֵ֖ה (כתיב וּבְמַרְאֵ֖י) עֵינֶ֑יךָ וְדָ֕ע כִּ֧י עַל־כָּל־אֵ֛לֶּה יְבִֽיאֲךָ֥ הָֽאֱלֹהִ֖ים בַּמִּשְׁפָּֽט:
Rejoice, O youth, in your childhood. like a man who says to his slave or to his son, “Sin, sin, for one time you will suffer for all.” Here too, the wise man says: “Rejoice, O youth, in your childhood… and go in the ways of your heart,” but be assured “that for all these, the judge will bring you to judgment.”   שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ.  כְּאָדָם שֶׁאוֹמֵר לְעַבְדּוֹ וְלִבְנוֹ: "חֲטָא, חֲטָא, כִּי פַעַם אַחַת תִּקְלֶה עַל הַכֹּל. אַף כַּאן הֶחָכָם אָמַר, "שְׂמַח בָּחוּר בְּיַלְדוּתֶךָ. . . וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ", וּבָטוּחַ תִּהְיֶה "כִּי עַל כָּל אֵלֶּה יְבִיאֲךָ" הַשׁוֹפֵט "בַּמִּשְׁפָּט":
10And remove anger from your heart, and take evil away from your flesh, for childhood and youth are vanity.   יוְהָסֵ֥ר כַּ֨עַס֙ מִלִּבֶּ֔ךָ וְהַֽעֲבֵ֥ר רָעָ֖ה מִבְּשָׂרֶ֑ךָ כִּֽי־הַיַּלְד֥וּת וְהַֽשַּֽׁחֲר֖וּת הָֽבֶל:
And remove anger. things that anger the Omnipresent.   וְהָסֵר כַּעַס.  דְּבָרִים הַמַּכְעִיסִים אֶת הַמָּקוֹם:
and take evil away. the evil inclination.   וְהַעֲבֵר רָעָה.  יֵצֶר הָרָע:
from your flesh. that you should have a heart of flesh.   מִבְּשָׂרֶךָ.  שֶׁיִּהְיֶה לְךָ לֵב בָּשָׂר:
and youth. Heb. וְהַשַׁחֲרוּת, lit. blackness, youth, called thus because [the hair on] a person’s head is black in his youth.   וְהַשַּׁחֲרוּת.  נַעֲרוּת, שֶׁרֹאשׁ אָדָם שָׁחוֹר בִּימֵי עֲלוּמָיו: