The Bread of Life and the Cleansing of the Soul

The sun is taken to be a day-star; however, if it is not day, it lacks the distinction found in its definition. Therefore, it is unclear whether it is or is not. I have already called this a sophism; it is neither a scientific theorem nor a dialectical problem.

There is no man exercising authority in spirit to prevent the spirit that governs all things. According to the immediate and the literal, there is no man who exercises authority in spirit so as to receive the movement of the air as a spirit, that is, the wind. For he does not exercise authority over much that he does not want to be wind, nor can he draw it, nor can he prevent one who would harm a friend. Most are not possessing authority, even if they were excellent pilots, so as to draw a breath parallel to those sailing, nor to stop it when it is most violent and harmful. According to the immediate, then, it is to be taken thus.

Since often the soul of man is called a spirit, the one with authority cannot make the soul remain or be released from the living creature. It is held by providence... 'Send your bread upon the face of the waters, for in the multitude of days you will find it; divide it to the seven and also to the eight' (Eccl 11:1ab2a). This wording has nothing to do with the literal. For what is useful for history is the 'bread' which someone has, to send 'upon the face of the waters'? Rather, it makes it useless. Therefore, this wording must be taken for thought alone and for spiritual ascent.

Often in the abundance of divine teachings, the multitude of men is called by this name: 'Save me,' he says, 'from many waters, from the hand of the sons of strangers'; 'many waters' has spoken of the 'sons of strangers' of the divine wrath. And again there are many other writings teaching this; it is indeed said that 'God gives upon the water...' and they are not found to be taken according to history. But the multitude of men can represent the 'water'.' It is necessary, then, that the 'bread' of salvation, which nourishes the soul, be 'sent' 'upon the face of' such 'water.' This says... to be 'water,' but 'send,' not...

The bread will be found in the abundance of days. For it will sprinkle the water. Again, to lead toward another meaning, this is said: this bread is not a sensible thing, but it is about that which is said, 'the bread of life has descended from heaven.' This bread must be taken after the cleansing of the soul, as 'he who has desired wisdom has kept the commandments, and the Lord will provide it to him.' First, one receives cleansing—'cleanse your soul, make your soul shining'—and thus one finds the bread 'upon the water,' where 'upon' signifies 'after.' And he says, 'Behold, you find this bread in the abundance of your days.' It does not merely 'work' and nourish for the present, but also 'in the abundance of days.' And this is possible because, as many illuminations come from the 'sun of righteousness,' you have a 'multitude of days' according to 'I will fill them with length of days' and 'he shall be long of life.' 'You will find the bread in the abundance of days.' Even more and more, as it 'shines,' you 'find' the bread of truth, the 'bread of life,' so that the sowing of righteousness was the 'water,' and after the sowing of righteousness, 'upon' the water, you may sow the fruit and the knowledge of the 'light of the true one.'

Does the praised bread 'work' upon sprinkled 'water'? We do not say 'upon' sprinkled water, but just as we say that one who 'walks in ignorance' and 'darkness' approaches the 'light,' we do not say that those remaining 'in ignorance' and 'unawareness' approach the light; the conjunction dissolves the first elements. Likewise, regarding 'Come to me, all you who labor and are heavy laden,' it is not so that you remain 'heavy laden,' for 'I will give you rest.' And here is the paradox: he who practices sin with pleasure, even if it is the heaviest, does not feel it as a weight, does not 'get laden,' and it does not seem to him to be an evil. But when sin is felt as a weight and a burden, then it 'gets laden' and 'labors' and approaches the 'one who gives rest.' Such is also what is said in Isaiah: 'Egypt has labored, Ethiopia is a merchant'—according to the common text it is either 'merchant' or 'merchants'—'and the Sabeans are tall men'—and they also 'labored'; and he immediately says that 'upon you' they shall come.