Musar su Ecclesiaste 7:6

Sometimes it is coincident with the attainment of the desire and the realization of a wish. Peculiar to it is continual smiling without (apparent) cause. Very often lightmindedness accompanies it, whereof it is written (Eccl. vii. 6), "For as the crackling of thorns under a pot, so is the laughter of the fool." It has been said that one of the distinguishing marks of the fool is his laughing when there is no occasion for laughter.

The quality of Joy comes to a man out of the peace and security in his heart without an evil happening clouding it. And a man who achieves his desire without a sad event to mar it will be happy always, and his face will glow and his radiance will gleam, and his body will be healthy and old age will not quickly come upon him, as it is said: "A merry heart is good (healing) medicine" (Prov. 17:22). From joy will come laughter, but it is not fitting for an intelligent man to laugh too much, for with too much laughter goes a frivolous mind, as it is said: "For as the crackling of thorns under a pot so is the laughter of the fool" (Eccl. 7:6). And it has already been said that one of the signs of a fool is that he laughs when and where laughter is not proper. And it is not fitting for one who has the obligation of correcting others to conduct himself laughingly at meetings or gatherings, for the sages have said concerning him, "He who laughs much loses the respect of others, for when he laughs, another is unable to revere him (with the reverence due his teacher i.e.) with the fear of Heaven^** The concept involved here is that when one receives a teacher with reverence, it is as though he had received the Divine Presence.. Therefore, a man should reprove and strengthen himself not to laugh at the slightest pretext, nor should he acquire a teacher or companion who is given to much laughter, as it is said : "I did not sit in the assembly of them that make merry and rejoice" (Jer. 15:17). And it is written : "In all sadness there is some profit" (Prov. 14:23) (something to be learned or gained).

We find that a desirable death for man is the exact opposite of what is deemed a desirable death for the animal. Whereas man prefers death at the hands of G–d, i.e. not through murder at the hands of human beings, the animal achieves its state of "holiness" only when executed by man, not when it dies from natural causes. The reason is that man's body is the sheath for his soul. Through partnership of body and soul man observes the laws of Torah and Avodah in the sense of היום לעשותה ולמחר לקבל שכרם, to perform the commandments "today" while alive on earth, and to receive the reward for such performance "tomorrow," i.e. after death of the body, in the Hereafter. This is why the day of death is described by Solomon as superior to the day a person is born, since it is the day the spirit returns to G–d and the body finds rest in the grave (Kohelet 7,6). If body and soul are separated prematurely (through murder or other violence leading to death), whoever is responsible has separated Torah and Avodah from the direction and the time frame intended by G–d for that person.