(Proverbs 21): The wine-drinker - The drinker is one who makes fun of the laws of wisdom, because the laws of wisdom must be accepted with faith and sincerity of heart, otherwise there is no example for them, and teaches that even someone who has accepted the laws of wisdom, if he mistakes with wine - will not be wise, because wine is a drinker, making fun of the laws of wisdom, since it will rule the heart and its desires to deviate from the path of wisdom into debauchery, and everything seems to him to be a plain thing.

And here, the joker only jokes about wisdom, not about reason; but the stupid reward does not joke about reason at all, only about brute force, because then his mind is already useless and he becomes like brute animals without reason.

A snarl like a kuffar is a king's terror, he has already said (19:12) A snarl like a kuffar is a king's wrath, that when he is in a rage, one should not approach him like a kuffar in his dwelling during his hunger, for then he will certainly devour, and here he said that even in a time of desire, when one can approach him, one must beware of the king's terror. The boundary of terror is something that is threatened by his great exaltation and virtue, and one must not transgress the laws of terror, for terror will warn that one should not be careless, nor should one use his scepter, and that one should be careful of his appearance, and whoever transgresses these laws is liable to death and sins against his soul, and whoever approaches this terror without feeling it, is as if approaching a kuffar in his dwelling:

Honor to a man of the Sabbath from quarreling. Whoever comes to quarrel because he has been provoked, will not consider him honorable, whether in that by quarreling he will be provoked even more and the purpose will not be achieved, or in that it is he himself who is careful about the slander, a lesson that is in the actual slander, and more he will have honor if he sits away from quarreling, or in that which shows that he is not careful, as in the saying, "A bondman is a double-minded man," or in that which protects him from disgrace, as in the saying, "Do not go out to quarrel hastily, lest what will you do in the end?" etc., and this is the law of wisdom to restrain his anger, but the fool who is content with the law of wisdom will not be able to restrain his spirit, and his lesser qualities are revealed immediately, as in the saying, "Woe to the day that knows his anger" (12:16):

A lazy person will not plow and ask at the harvest and there is none. The time for plowing is in winter and then the weather is cold, and the lazy person who does not like to do work even at the right time, when he is lazy in the winter solstice, and then when the harvest comes when the weather is good asks to eat and there is none, and he is a parable about the man who is lazy to gather wisdom in his youth, when it is time to plow the plot of the soul from the thorns and briers and the images of desire, and to sow in it the seed of wisdom and knowledge, but then the boiling of choices and his desires will prevent him from doing so and he will be lazy, and then in his old age when the boiling of childhood has subsided, but since he did not prepare the soil of the soul for wisdom in its time, he will not find fruit. Similarly, winter will recommend the days of the soul's life in the body, when it is time for plowing and sowing, and when the soul sheds its material clothing, then it is time for harvesting, and whoever did not bother In the name of what one should eat on Shabbat:

Deep waters are counsel in the heart of a man, and a man of understanding will guide him. Counsel is to choose the best and most beneficial of all possible parts, and behold, many thoughts flow like a stream of water across the heart, as it is said, “Many thoughts are in the heart of a man.” But the counsel, which is to choose the best of all possible parts, leading to the desired goal, is hidden deep in the heart, at the source of the north, in the depths of a great abyss. There is counsel according to wisdom, and this is the counsel of Hashem, who instilled the laws of wisdom, and he received this counsel from others, because wisdom is acceptable among men. And a wise man listens to counsel, for the law of a priest and counsel from a wise man will not perish. (Jeremiah 18:18) Indeed, the counsel that is in the heart of man himself, to understand with his mind to choose the good, is very deep, and will not be diminished from the depths of the soul only by the power of the intellect, which understands one thing from another, and judges with the power of his intellect all the parts of the contradictory, to see from all the multitude of thoughts which is the best of all, and the investigation of the intellect by reasoning is like a well of water. From a deep place, one ties rope to rope until one descends to the well, and so one ties a string to a string until one brings out the truth through the power of understanding:

A great man will be called a man of kindness Kindness is what he does not out of obligation or promise, but out of a generous heart, and faith is what he does out of obligation or promise, and as such it would be fitting that someone who does kindness should do so out of faith, that if he volunteers what he did not commit to, he will keep the obligation and what is incumbent upon him. Indeed, in human nature, it would appear to be the opposite, that few people of faith will do what is incumbent upon them lightly, they will be deceived and will touch the wealth of others. However, when it comes before them to do kindness, many will find it to do it, and this is because people do not do good for themselves only for the glory and praise, and they will be even more delighted if they do kindness, because in this their kindness will be declared, and this is the reason why A great man will be called a man of kindness. With this, many will find it to do kindness, so that each and every one will call out his kindness and make it public, although No faithful person will be found, because from this no honor will be bestowed. And glory, and also R.L. Who will find a faithful man who will do true kindness, which is kindness done in modesty, not with much proclamation and publicity, because the root of every deed is the love of honor and retribution:

The righteous man walks in his integrity, blessed are his children after him. The righteous man is one who does the work of righteousness and is not yet perfect, because the boundary of innocence is that he does all his deeds for the name of Hashem alone, not for the sake of honor, glory, and external appearance, for then he will not always stand by his righteousness, and who will be drawn to the word of Hashem? A faithful man, who will be found? And so the righteous man is not perfect in acting in faith. However, the righteous man who walks in his integrity, doing all his deeds for the sake of Hashem (and Hashem walks in a way that preserves the steadfastness that the righteous will never err), even though he may not attain the apparent praise, Blessed are his children after him, because the reward of innocence (who did not want to enjoy the reward of his deeds) will remain for his children from generation to generation:

(8-9) A king sits on a throne of judgment, who can say, "I have earned my heart?" The wise man has already said, "If you see oppression and plunder in the land, do not be surprised at the object, for He is higher than the highest, and there is no justice in the land, know that the reason for this is because the highest judge in the land does not oversee justice himself, he only delegates the administration of justice to the deputy minister under him, and the minister delegates it to the one under him, and the oppressed will not be able to reach the king himself for justice. For then it will be shown that the lesser judges will not oversee justice, or they have no power or they will follow greed and bribery. Indeed, if the king himself sits on a throne of judgment, and executes justice himself, then he will certainly execute justice for the oppressed, and the arm of a high priest will be broken." He said about this four conditions: a) That the king executes justice himself, b) That he sits on a throne of judgment, Sitting on the throne indicates the determination, 3] that he sits on the throne of judgment, that there is a difference between a throne of judgment and a court of law, that the judgment is the final judgment and the ruling, and the judgment is the hearing of the arguments of the judge, who will also hear the arguments of the judge himself, not through the lawyers of the judges and judges who hear the arguments, who will thereby be able to mislead the Supreme Judge, 4] He removes all evil from his eyes, who, apart from the judgment, watches over the people in a great way and scatters and scatters evil with the eyes of his supervision, that he himself walks among the people to watch over evildoers to cut off all workers of iniquity, when all these conditions are present Who would say, "I have justified my heart," and how would it seem to a man that if he is justified in his heart, he would already be purified from his sin? Would he not fear and be afraid of this great judge who has absolute power, and who is not swayed by bribery, and 27 a parable about the great and awesome King, the Lord Hashem, on whom he sits Always on the throne of judgment, and with His eyes watching all the actions of men with His constant personal supervision, and who would not fear this judge, whether for the thoughts of his heart, for who would say, "I have justified my heart." Or for his actual actions, for "I have been cleansed from my sin," and for example: