The subject of the present study is "Freedom" in the light of Philo of Alexandria in his treatise "Περί του πάντα σπουδαίον ελεύθερον είναι". Although its authorship was disputed, Eusebius in his work "Ecclesiastical History (Eccl. Hist. 2.18.7) lists it among the works of Philo. What is discussed in this work is the paradox of the freedom of the wise and the slavery of the fool (10). Paradoxes were an important means of Stoic teaching. The purpose of this treatise of Philo is to prove the Stoic paradox that only the wise man is free. And the fool has only one hope, his submission to the wise. He bases this view on examples from the Old Testament. Philo often uses the adjective wise as a synonym to denote the virtuous and generally superior kind of man. The wise and the foolish are respectively citizens and exiles (6-7). True freedom, but also true authority, lies in conformity to God's will (19-20). Also, the wise man is free from the dominion of the passions (21-22). Despising death and other calamities is a characteristic of the wise (22-27). Also, the wise man has authority over the human flock (28-31). The wise man is happy, as Moses is a friend of God and therefore free (41-44). The wise man obeys the law of reason (45-47). The wise have counsel among themselves, but not the fools (48-57). The wise man is free because he does what is right of his own free will, cannot be forced to do evil, and is indifferent to things that are neither good nor bad (58-61). Next, Philo, until about the end of the treatise, brings examples of people who embody the image of the wise man as deleted above. Virtue needs practice, and few, he believes, are those who follow its path steadily. Nevertheless, these few exist both in Greece and outside Greece, in Persia and India, while in Palestine we meet the Essenes (73-75), whose occupations are innocent (76-78), reject slavery (79), is dedicated to the study of the Law, especially on Saturdays (80-82). Also, they are dedicated to the service of God, virtue, and man (83-84). Then, he moves on to individualized examples of virtue (Hercules in Euripides/ 98-104). Next, he tries to prove that it is universally held that freedom in the ordinary sense is something very great, while slavery is something degrading (136-137). The wise man has the answer ready for every threat to his freedom (144-146), finding refuge in virtue, like slaves in temples and shrines (148-153). He despises wicked and perverse manners and means (154-155). At the end of his work, he exhorts his reader to the restraint of the passions as a path to true freedom and clearly emphasizes that the education of the young must be aimed at this end (158-161).