It is now proper for us to proceed to explain the mode in which the intellect urges us to the service of G-d in the form of questions and answers - this method being most suitable to a clear presentation of the topic we are investigating.
We will assert that the urge of the intellect means that G-d reminds a human being through his intellect, of his duty to know Him, and to become cognizant of the marks of His divine wisdom. This call of G-d comes to one who has taken the Torah as the light of his path, attained intellectual maturity and capacity for clear perception, yearns to gain the Almighty's favor and rise to the spiritual heights of the saints, and turns his heart away from worldly cares and anxieties.
The things through which a person will experience the intellectual urge are as follows: that a person should come to realize what the Creator has implanted in the human mind, namely: to esteem truth and detest falsehood, to choose righteousness and avoid injustice. to repay benefactors with good deeds and express gratitude to them, and to punish the wicked and condemn them. to keep at peace with all human beings and act beneficently towards them, estimate good deeds [in comparison] with the resulting praise, righteous deeds with their reward, wrongdoings with their punishment, the superiority of one reward over another, the severity of one punishment compared with another and forgiveness of transgressors when they truly repent.
After these concepts have been clearly established in a man's soul through his reasoning ability and power of perception, his intellect will have become sound and his perception strong. And when G-d will remind him of the way of His goodness, that person will arouse his mind and soul to appreciate G-d's kindnesses to him, and his recognition of them will become stronger. And when he will attempt to recount them and realize them with his understanding and will find himself unable to do so, because of their universality, multitude, continuity and permanence, he will make demands upon his soul in regard to his duty of gratitude towards benefactors, as pointed out to him by his intellect, and his duty to act righteously. He will then resolve to make a return to the exalted G-d for the multitude of benefits he has received from Him.
And when he perceives with his mind's eye that he does not have the ability to do so, for the Creator has no need of him, then he will feel the obligation to humble himself and become conscious of his lowliness and insignificance, and he will then insist of his understanding concerning what he has to do, that it may be possible for him to approach and draw near to G-d in order that communion with Him may serve as a substitute for the return due to G-d, and his understanding will aid him to the right path in this regard.
6
וַיֹּאמֶר לַנֶּפֶשׁ:
It (the Understanding) will say to his soul (nefesh):
Is it clear to you and firmly fixed in your mind that you are pledged to your Creator for His goodness and belong to Him because of the multitude of His kindness and His great favors?
The Understanding: How is this possible when your longing for this is so weak. Only a person who longs for health will put up with the bitterness of a medicine; but one who does not long for health will not submit to bearing the severity of the treatment.
The Understanding: If you are telling the truth in what you are saying, the treatment may possibly be successful in your case. But if it is not the truth, why should you deceive yourself? For a sick person who lies to his physician only cheats himself, wastes the physician's efforts and aggravates his sickness.
The Understanding: If your longing stems from a clear realization how great is your debt to repay G-d, how little it is in your power to fulfill it and that your neglect of it is your downfall, while your striving to fulfill it is your salvation and life - your longing is genuine and your want is urgent; if not, it is false.
The Soul: My want was never other than lax, and my longing was always false, from the time when my only inducements (to the service of G-d) were the records of former ages that have passed away up to the time when the truth of what you have stated has become rationally clear to me, first through the exhortation of the Torah, and later by rational demonstration, so that my longing now is genuine and my want is clear.
The Understanding: If what you say is true, then prepare yourself to bear the pain of the treatment, and endure the bitter taste of the medicine and its unpleasantness, after you will have first given up the bad diet to which you were accustomed.
The Understanding: It is the bad disposition (trait) which has mastered you from your beginning and the forces which have maintained it, from the earliest years of your growth.
The Understanding: The reprehensible dispositions in you are many. But the root and stock from which they spring are two. One of them is love of physical pleasures - eating, drinking, marital relations and other bodily needs. This disposition you have acquired from your bad neighbor, the body.
The second disposition is love of domination and superiority - pride, haughtiness, jealousy. This brings you to refrain from making a return to your Benefactor. This disposition you have acquired from your associates, among whom you have grown up, namely, your siblings and [other] relatives.
The Understanding: The forces that maintain the former evil disposition are superfluity in eating, drinking, dress, sleep, rest, tranquility and other similar things. The forces that uphold the latter evil disposition are superfluity of speech, excessive socializing, approval seeking [of human beings], love of praise and honor, jealousy of others because of their material possessions, even if what they possess consists only of sheer necessaries; contemptuousness, picking on the faults of others, and so forth. If what you have said of your strong desire and yearning to make a return for the benefits G-d has bestowed upon you is true, keep far from you, with all your strength, the forces and dispositions that I have mentioned to you, and I will then bring you to the first gate leading to recovery.
The Soul: To renounce these faults would be very hard for me, on account of the long time that I have been habituated to them; therefore be kind enough to show me in what way I can do so more easily.
The Understanding: Surely you know that a sensible man will consent to the cutting off of one piece of flesh or to the loss of one of his limbs, if it is attacked by some disease which he fears will spread and affect the remaining limbs, as soon as he considers the difference between the two states and realizes the inequality of the two evils. So, too, if you wish that the separation which is so hard should seem easy to you, concentrate your mind and employ your intelligence in weighing the good you will derive from the separation and the evil which will befall you if you continue your association with it; and then separation from your reprehensible disposition, which seems so hard, will be easy.
The Understanding: The good will consist in your spiritual tranquility and relief from the darkness of this gloomy world, the pleasures of which are mixed with grief, while its lusts soon cease; also, that your strengthened power of perception will finally lead you to realize your destiny in the place of your rest (the life hereafter) and that therefore you should busy yourself and be concerned about it. This is one of the gates on which depend your salvation and your life.
The evil [resulting from not renouncing your bad tendencies] is recurrence of your anxiety, multiplication of your grief, continuance of your mourning at the non-fulfillment of your desires in this world which, if they were satisfied, would only bring you something that is vain, without permanence or continuance, and which will undoubtedly pass to someone else; so that nothing will remain to you of this world nor will you secure the world hereafter; and, what is more obvious, you will not fulfill your wishes, however long you strive for them.
The Soul: I understand what you have said. I hope that the separation which previously was so hard will now become easier for me. Continue now to lead me to the second part of the healing methods which will teach me what I desire to learn of the service of G-d.
The Understanding: The ruling principle and sum of the matter is that you assume towards Him who is above you all those obligations which you would desire should be assumed towards yourself by one beneath you-presupposing that relations in both cases are equal. What seems to you good and what displeases you as evil in the conduct of the latter, do and refrain from doing, towards the former.
The Understanding: Think of the benefits bestowed by G-d that you share with others, and of those benefits with which you are specially favored. Then imagine that you have bestowed similar favors on your slave whom you acquired by purchase; and the kind of behavior on his part towards you that would be pleasing to you, undertake to show to your Creator, and what seems to you evil, on his part, you too must regard as evil on your part to your Creator.
The Understanding: The duties of good conduct of any servant towards his master, who bestowed upon him even a tiny portion of the bounties your Creator has bestowed upon you, consist in honoring the master in word and deed, in faithfulness to him, exerting himself in his master's affairs, openly and inwardly, and showing reverence and fear when standing in his presence. As a pious man said, "Do not rebel against your master when he observes you."
Among these duties are also included that he should be humble and submissive to his master, in his visible behavior and innermost secret thoughts; that he should conduct himself with humility before him, in his attire and habits.
That he should honor and exalt him, in his speech and thought, that he should praise and laud him by day and by night; that he should recall his good deeds privately and publicly; recount his praises according to what befits him; run to do his service joyously and goodheartedly out of love that he will find favor in his master's eyes; strive to draw nearer in his behavior to his master's will; ever beseech his master to be pleased with him and forgive him; to love him; to be afraid that he may be falling short in doing what he had been commanded;
That he should heed the master's command, keep far from that against which the master had warned him, think of the many iniquities which he has committed in the past, appreciate the benefits he has received on account of their great number and importance and diminish the value of what he has done in comparison with what he should have done; that he should regard his efforts as petty, compared with what is befitting him.
He should admit his own insignificance compared to the greatness of his master. He should bow to him frequently, in deep humility and lowliness. He should put his trust in his master for all his needs and be satisfied with whatever position his master assigns him to. If the master provides for him fully, he should thank and praise him. If the master leaves him hungry, he should accept and bear his condition patiently. He should never suspect the master of unfairness in his judgment of him, nor charge him with perverseness in his decree. He should be contented with what the master favors him with, and justify the master when he has punished him.
Other things which are proper on his part: that in every movement of his limbs and in all his traits, he should exhibit evidence of his servitude and of his master's ownership.
41
לֹא יֶהְגֶּה כִּי אִם בְּזִכְרוֹ.
He should ponder only on remembrance of his master.
Listen only to his master's words, eat only the food that his master provides for him, think only of his master's greatness, render no service except to please his master.
Finding no pleasure except in being with him, fleeing from naught except disobedience to him, never mourning except when his master is angry, feeling no fear except fear of his master, hoping for naught but his master's kindness, never angry except at that which his master obliges him to be so. He will only be pleased with one who does his master's will; take nothing but with his master's permission; only give to one to whom his master orders him to give.
The habits that are bad in a servant are the opposite of those that are good in his master's sight. When these good habits are reversed, they are easily recognized.
I have assembled for you a sufficient number of examples to indicate to you the rest of the duties and their opposites. And as the conduct of servants, regarded by their masters as good is as we have described it, and you know how insignificant is the kindness of masters to their servants, how much more in reduplicated measure to what we have mentioned do you owe in service to the blessed G-d in return to Him for the multitude of bounties He has bestowed upon you.
וְרָאוּי לָנוּ עַתָּה לְבָאֵר אָפְנֵי הַהֶעָרָה הַשִּׂכְלִית ע״ד הַשְּׁאֵלָה וְהַתְּשׁוּבָה עַד סוֹף הַשַּׁעַר בַּעֲבוּר מָה שֶׁיֵּשׁ בְּזֶה מִן הַבֵּאוּר וְהַגִּלּוּי לְמֶחְקָרֵנוּ.
It is now proper for us to proceed to explain the mode in which the intellect urges us to the service of G-d in the form of questions and answers - this method being most suitable to a clear presentation of the topic we are investigating.
וְנֹאמַר, כִּי הַהֶעָרָה הַשִּׂכְלִית הוּא הַזְכָּרַת הָאֱלֹהִים אֶת הָאָדָם בְּאֶמְצָעוּת שִׂכְלוֹ לְדַעַת אוֹתוֹ וּלְהַכִּיר סִימָנֵי חָכְמָתוֹ וְהָיָה זֶה מֵאֵת הָאֱלֹהִים לְמִי שֶׁשָּׂם הַתּוֹרָה אוֹר לִנְתִיבָתוֹ כְּשֶׁהוּא מַגִּיעַ אֶל תַּכְלִית שִׂכְלוֹ וּבֵרוּר הַכָּרָתוֹ וְיִהְיֶה נִכְסָף לְהַגִּיעַ לִרְצוֹן הָאֵל וְלַעֲלוֹת בְּמַעֲלוֹת הַחֲסִידִים וּפִנָּה לְבָבוֹ מִדְּאָגוֹת עוה״ז וְטִרְדוֹתָיו.
We will assert that the urge of the intellect means that G-d reminds a human being through his intellect, of his duty to know Him, and to become cognizant of the marks of His divine wisdom. This call of G-d comes to one who has taken the Torah as the light of his path, attained intellectual maturity and capacity for clear perception, yearns to gain the Almighty's favor and rise to the spiritual heights of the saints, and turns his heart away from worldly cares and anxieties.
אַךְ הַדְּבָרִים אֲשֶׁר יַגִּיעַ בָּהֶם הָאָדָם לְעִנְיַן הַהֶעָרָה הַשִּׂכְלִית שֶׁיִּתְבָּרֵר אֶצְלוֹ מָה שֶׁנָּטַע הַבּוֹרֵא בְּשֵׂכֶל [הַמְדַבְּרִים] כְּשַׁבֵּחַ הָאֱמֶת וְגַנּוֹת הַכָּזָב וּבָחוֹר בַּצֶּדֶק וְסוּר מֵעָוֶל וּגְמֹל בַּעֲלֵי הַטּוֹבָה בְּטוֹב וְהוֹדוֹתָם וּגְמֹל אַנְשֵׁי הָרָעָה בְּרַע וְגַנּוֹתָם וּלְהַשְׁלִים עִם בְּנֵי הָאָדָם וּלְהֵטִיב עֲלֵיהֶם וְלִשְׁקוֹל הַטּוֹבוֹת בְּשֶׁבַח וְהַצְּדָקוֹת בִּגְמוּל וְהָרָעוֹת בְּעֹנֶשׁ וְיִתְרוֹן גְּמוּל עַל גְּמוּל וְעֹנֶשׁ עַל עֹנֶשׁ וְהַמְּחִילָה לַפּוֹשְׁעִים בְּשׁוּבָם בֶּאֱמֶת.
The things through which a person will experience the intellectual urge are as follows: that a person should come to realize what the Creator has implanted in the human mind, namely: to esteem truth and detest falsehood, to choose righteousness and avoid injustice. to repay benefactors with good deeds and express gratitude to them, and to punish the wicked and condemn them. to keep at peace with all human beings and act beneficently towards them, estimate good deeds [in comparison] with the resulting praise, righteous deeds with their reward, wrongdoings with their punishment, the superiority of one reward over another, the severity of one punishment compared with another and forgiveness of transgressors when they truly repent.
וְכַאֲשֶׁר תִּתְבָּרֵרְנָה אֵלֶּה הַיְּדִיעוֹת בְּנֶפֶשׁ הָאָדָם בְּדֶרֶךְ שִׂכְלוֹ וְהַכָּרָתוֹ יִהְיֶה שִׂכְלוֹ שָׁלֵם וְהַכָּרָתוֹ חֲזָקָה וְאִם יַזְכִּירֵהוּ הָאֱלֹהִים דֶּרֶךְ טוֹבָתוֹ יְעוֹרֵר רַעְיוֹנֵי נַפְשׁוֹ וּמַחְשַׁבְתּוֹ לְהָבִין טוֹבָתוֹ עָלָיו וִיחַזֵּק הַכָּרָתוֹ בָּהֶם וְכַאֲשֶׁר יִשְׁתַּדֵּל לְסָפְרָם וְלַעֲמֹד עֲלֵיהֶם בְּשִׂכְלוֹ וְלֹא יַשִּׂיג אֶת זֶה בַּעֲבוּר כְּלִילָתָם וְרֻבָּם וְהַתְמָדָתָם וּמְשִׁיכָתָם יִתְבַּע אֶת נַפְשׁוֹ בַּמֶּה שֶׁהִתְבָּרֵר חִיּוּבוֹ בְּשִׂכְלוֹ מִגְּמוּל בַּעֲלֵי הַטּוֹבוֹת בְּטוֹב וּבָחֹר בַּצֶּדֶק וְיִבְחַר לִגְמֹל הָאֱלֹהִים יִתְעַלֶּה עַל רֹב טוֹבוֹתָיו אֶצְלוֹ.
After these concepts have been clearly established in a man's soul through his reasoning ability and power of perception, his intellect will have become sound and his perception strong. And when G-d will remind him of the way of His goodness, that person will arouse his mind and soul to appreciate G-d's kindnesses to him, and his recognition of them will become stronger. And when he will attempt to recount them and realize them with his understanding and will find himself unable to do so, because of their universality, multitude, continuity and permanence, he will make demands upon his soul in regard to his duty of gratitude towards benefactors, as pointed out to him by his intellect, and his duty to act righteously. He will then resolve to make a return to the exalted G-d for the multitude of benefits he has received from Him.
וְכַאֲשֶׁר יִרְאֶה בְּעֵין לְבָבוֹ שֶׁאֵין לוֹ יְכֹלֶת לָזֶה עִם שֶׁאֵין הַבּוֹרֵא צָרִיךְ לוֹ יִתְחַיֵּב לְהִכָּנַע וְלִהְיוֹת שָׁפָל וְנָקֵל אֵצֶל עַצְמוֹ וְאַחַר כָּךְ יִתְבַּע אֶת שִׂכְלוֹ בְּמַעֲשִׂים אֲשֶׁר בָּהֶם יִתָּכֵן לָגֶשֶׁת וּלְהִתְקָרֵב אֶל הָאֱלֹהִים כְּדֵי שֶׁיִּהְיוּ תְּמוּרַת גְּמוּלוֹ וִיעִירֵהוּ שִׂכְלוֹ עַל הַדֶּרֶךְ הַיְּשָׁרָה בָּזֶה:
And when he perceives with his mind's eye that he does not have the ability to do so, for the Creator has no need of him, then he will feel the obligation to humble himself and become conscious of his lowliness and insignificance, and he will then insist of his understanding concerning what he has to do, that it may be possible for him to approach and draw near to G-d in order that communion with Him may serve as a substitute for the return due to G-d, and his understanding will aid him to the right path in this regard.
וַיֹּאמֶר לַנֶּפֶשׁ:
It (the Understanding) will say to his soul (nefesh):
הַאִם הִתְבָּרֵר אֶצְלֵךְ וְהִתְקַיֵּם בְּדַעְתֵּךְ שֶׁאַתְּ חֲבוּלָה בְּטוֹבוֹת בּוֹרְאֵךְ וּקְנוּיָה בְּרוֹב חֲסָדָיו וְעֹצֶם חִנּוֹתָיו.
Is it clear to you and firmly fixed in your mind that you are pledged to your Creator for His goodness and belong to Him because of the multitude of His kindness and His great favors?
וַתֹּאמֶר כֵּן.
The Soul (nefesh): Yes.
אָמַר לָהּ הַשֵּׂכֶל הַאִם דַּעְתֵּךְ לִפְרֹעַ קְצָת מַה שֶׁאַתְּ חַיֶּבֶת לַבּוֹרֵא.
The Understanding: Is it your intention to repay a portion of what you owe to the Creator?
אָמְרָה הַנֶּפֶשׁ כֵּן.
The Soul: Yes.
אָמַר לָהּ הַשֵּׂכֶל וְהֵיאַךְ יִתָּכֵן לָךְ זֶה עִם רִפְיוֹן כָּסְפֵּךְ אֵלָיו וְאֵינֶנּוּ סוֹבֵל מְרִירוּת הָרְפוּאָה אֶלָּא מִי שֶׁהוּא נִכְסָף לַבְּרִיאוּת אֲבָל מִי שֶׁאֵינוֹ נִכְסָף לַבְּרִיאוּת לֹא יִסְבֹּל קֹשִׁי הָרְפוּאָה.
The Understanding: How is this possible when your longing for this is so weak. Only a person who longs for health will put up with the bitterness of a medicine; but one who does not long for health will not submit to bearing the severity of the treatment.
אָמְרָה הַנֶּפֶשׁ כָּסְפִּי חָזָק וְצַעֲרִי גָּדוֹל לִפְרֹעַ מִמָּה שֶׁתַּשִּׂיג יָדִי מִמָּה שֶׁיֵּשׁ לֵאלֹהַי עָלַי וְאַתָּה זָרֵז אוֹתִי עוֹד.
The Soul: My yearning is strong and my pain is great, to repay as much as I can of what I owe to my G-d; therefore continue to exhort me.
אָמַר לָהּ הַשֵּׂכֶל אִם תֹּאמְרִי אֱמֶת כַּאֲשֶׁר סִפַּרְתְּ אֶפְשָׁר שֶׁתַּצְלִיחַ בָּךְ הָרְפוּאָה וְאִם אֵינֶנּוּ אֱמֶת כַּאֲשֶׁר אָמַרְתְּ לָמָּה תְּפַתִּי נַפְשֵׁךְ כִּי הַחוֹלֶה כְּשֶׁהוּא מְכַזֵּב לָרוֹפֵא אֵינֶנּוּ מוֹנֶה כִּי אִם עַצְמוֹ וּמַפְסִיד הָרוֹפֵא טָרְחוֹ וְיַכְפִּיל עַל הַחוֹלֶה חָלְיוֹ.
The Understanding: If you are telling the truth in what you are saying, the treatment may possibly be successful in your case. But if it is not the truth, why should you deceive yourself? For a sick person who lies to his physician only cheats himself, wastes the physician's efforts and aggravates his sickness.
אָמְרָה הַנֶּפֶשׁ וְהֵיאַךְ יִהְיֶה מִמֶּנִּי הַכֹּסֶף לוֹ אוֹ הָרִפְיוֹן בּוֹ.
The Soul: And how can it be determined whether my longing is strong or weak.
אָמַר לָהּ הַשֵּׂכֶל אִם יִהְיֶה כָּסְפֵּךְ לוֹ אַחַר יְדִיעָה בְּרוּרָה בְּעֹצֶם מָה שֶׁאַתְּ חַיֶּבֶת לֵאלֹהִים מִן הַגְּמוּל וּמִעוּט מָה שֶׁיֵּשׁ בִּיכָלְתֵּךְ מִמֶּנּוּ וְכִי בְּהִתְרַפּוֹתֵךְ בּוֹ מַפַּלְתֵּךְ וּבְהִשְׁתַּדְּלוּתֵךְ בּוֹ הַצָּלָתֵךְ וְחַיּוּתֵךְ כָּסְפֵּךְ אֱמֶת וְחֶפְצֵךְ נָחוּץ וְאִם לֹא הוּא שֶׁקֶר.
The Understanding: If your longing stems from a clear realization how great is your debt to repay G-d, how little it is in your power to fulfill it and that your neglect of it is your downfall, while your striving to fulfill it is your salvation and life - your longing is genuine and your want is urgent; if not, it is false.
אָמְרָה הַנֶּפֶשׁ לֹא פָּסַק חֶפְצִי מִהְיוֹת רָפֶה וְכָסְפִּי כּוֹזֵב מֵעֵת הֵעִירוּ אוֹתִי דִּבְרֵי הַיָּמִים הַקַּדְמוֹנִים שֶׁחָלְפוּ עַד אֲשֶׁר נִתְבָּאֵר לִי בְּדֶרֶךְ הַחָכְמָה אֲמִתַּת מָה שֶׁזָּכַרְתִּי וְנִתְבָּרֵר אֶצְלִי מִדֶּרֶךְ הֶעָרַת הַתּוֹרָה תְּחִלָּה ואח״כ בְּדֶרֶךְ הָרְאָיָה הַשִּׂכְלִית עַד שֶׁשָּׁב כָּסְפִּי אֱמֶת וְחֶפְצִי בָּרוּר.
The Soul: My want was never other than lax, and my longing was always false, from the time when my only inducements (to the service of G-d) were the records of former ages that have passed away up to the time when the truth of what you have stated has become rationally clear to me, first through the exhortation of the Torah, and later by rational demonstration, so that my longing now is genuine and my want is clear.
אָמַר לָהּ הַשֵּׂכֶל אִם מָה שֶׁזָּכַרְתְּ אֱמֶת הִתְאַפְּקִי עַל צַעַר הָרְפוּאָה וְסִבְלִי מְרִירוּת הַסַּם וְרֹעַ טַעְמוֹ אַחַר אֲשֶׁר תִּמָּנְעִי מִן הַמַּאֲכָל הָרָע שֶׁהָיִית רְגִילָה בּוֹ.
The Understanding: If what you say is true, then prepare yourself to bear the pain of the treatment, and endure the bitter taste of the medicine and its unpleasantness, after you will have first given up the bad diet to which you were accustomed.
אָמְרָה הַנֶּפֶשׁ וּמָה הוּא הַמַּאֲכָל הָרַע אֲשֶׁר הָיִיתִי רְגִילָה בּוֹ וְנוֹהֶגֶת.
The Soul: What is the bad diet to which I was accustomed ?
אָמַר לָהּ הַשֵּׂכֶל הִיא הַמִּדָּה הַמְגֻנָּה שֶׁגָּבְרָה עָלַיִךְ מֵרֵאשִׁיתֵךְ וְכֹחוֹתֶיהָ הַמְּחַזְּקִים אוֹתָהּ מִתְּחִלַּת גִּדּוּלֵךְ.
The Understanding: It is the bad disposition (trait) which has mastered you from your beginning and the forces which have maintained it, from the earliest years of your growth.
אָמְרָה הַנֶּפֶשׁ וְאֵיזוֹ מִדָּה הִיא הַמִּדָּה הַזֹּאת וּמָה הֵם הַכֹּחוֹת הַמַּחְזִיקִים אוֹתָהּ.
The Soul: What disposition is this, and what are the forces that maintain it?
אָמַר הַשֵּׂכֶל הַמִּדּוֹת הַמְגֻנּוֹת שֶׁבָּךְ רַבּוֹת אֲבָל שָׁרְשָׁם וְעִקָּרָם שְׁתַּיִם מִדּוֹת. אַחַת מֵהֶן אַהֲבַת הַהֲנָאוֹת הַגּוּפִיּוֹת מִן הַמַּאֲכָל וְהַמִּשְׁתֶּה וְהַמִּשְׁגָּל וּשְׁאָר צָרְכֵי גּוּפֵךְ וְהַמִּדָּה הַזֹּאת קָנִית אוֹתָהּ מִן שְׁכֵנֵךְ הָרַע וְהוּא גּוּפֵךְ.
The Understanding: The reprehensible dispositions in you are many. But the root and stock from which they spring are two. One of them is love of physical pleasures - eating, drinking, marital relations and other bodily needs. This disposition you have acquired from your bad neighbor, the body.
וְהַמִּדָּה הַשֵּׁנִית אַהֲבַת הַשְּׂרָרָה וְהַגְּדֻלָּה וְהַגֵּאוּת וְהַגַּבְהוּת וְהַקִּנְאָה הִיא מְבִיאָה אוֹתָךְ לְמַעֵט בְּשִׁלּוּם הַגְּמוּל לְבַעַל הַטּוֹבָה אֶצְלֵךְ וְהַמִּדָּה הַזֹּאת הִיא קְנוּיָה לָךְ מִשְּׁכֵנַיִךְ אֲשֶׁר הִתְגַּדַּלְתְּ בֵּינֵיהֶם וְהֵם אַחַיִךְ וּקְרוֹבַיִךְ.
The second disposition is love of domination and superiority - pride, haughtiness, jealousy. This brings you to refrain from making a return to your Benefactor. This disposition you have acquired from your associates, among whom you have grown up, namely, your siblings and [other] relatives.
אָמְרָה הַנֶּפֶשׁ וּמָה הֵן הַכֹּחוֹת שֶׁאֲנִי צְרִיכָה לְמָנְעָם מִמֶּנִּי.
The Soul: What are the forces that I need to keep far from me?
אָמַר הַשֵּׂכֶל כֹּחוֹת הַמִּדָּה הָרִאשׁוֹנָה הֵן מוֹתְרֵי הַמַּאֲכָל וְהַמִּשְׁתֶּה וְהַלְּבוּשׁ וְהַתְּנוּמָה וְהַמְּנוּחָה וְהַשַּׁלְוָה וְהַדּוֹמֶה לָהֶן אֲבָל כֹּחוֹת הַמִּדָּה הַשֵּׁנִית הֵם מוֹתְרֵי הַדִּבּוּר וְרֹב חֶבְרַת בְּנֵי הָאָדָם וְהִתְנָאוֹת לָהֶם וְאַהֲבַת הַמַּהֲלָל וְהַכָּבוֹד מֵהֶן וְהַקִּנְאָה בָּהֶם בַּקִּנְיָנִים הָעוֹלָמִיִּים וְהַכְרִיחָם בַּאֲשֶׁר בְּיָדָם וּבַזּוֹת אוֹתָם וּזְכֹר גְּנוּתָם וְהַדּוֹמֶה לָזֶה וְאִם מָה שֶׁזָּכַרְתְּ מִכָּסְפֵּךְ וְרֹב חֶפְצֵךְ לִפְרֹעַ טוֹבוֹת הָאֱלֹהִים עָלַיִךְ אֱמֶת הַרְחִיקִי מֵעָלַיִךְ מָה שֶׁזָּכַרְתִּי לָךְ מִן הַכֹּחוֹת וְהַמִּדּוֹת בְּכָל יְכָלְתֵּךְ וְאַחַר כָּךְ אַעֲלֶה אוֹתָךְ אֶל שַׁעַר אֶחָד מִן הָרְפוּאָה.
The Understanding: The forces that maintain the former evil disposition are superfluity in eating, drinking, dress, sleep, rest, tranquility and other similar things. The forces that uphold the latter evil disposition are superfluity of speech, excessive socializing, approval seeking [of human beings], love of praise and honor, jealousy of others because of their material possessions, even if what they possess consists only of sheer necessaries; contemptuousness, picking on the faults of others, and so forth. If what you have said of your strong desire and yearning to make a return for the benefits G-d has bestowed upon you is true, keep far from you, with all your strength, the forces and dispositions that I have mentioned to you, and I will then bring you to the first gate leading to recovery.
אָמְרָה הַנֶּפֶשׁ זֶה יִקְשֶׁה עָלַי לְהִפָּרֵד מִמֶּנּוּ מִפְּנֵי אֹרֶךְ רְגִילוּתִי בּוֹ לָכֵן הוֹרֵנִי בְּאֵיזֶה פָּנִים יֵקַל עָלַי בְּחַסְדְּךָ.
The Soul: To renounce these faults would be very hard for me, on account of the long time that I have been habituated to them; therefore be kind enough to show me in what way I can do so more easily.
אָמַר הַשֵּׂכֶל הֲלֹא יָדַעְתְּ כִּי הַמַּשְׂכִּיל יֵקַל בְּעֵינָיו לִכְרוֹת נֵתַח אֶחָד מִנְּתָחָיו וּלְהִפָּקֵד אֵבֶר אֶחָד מֵאֵבָרָיו כְּשֶׁיֶּאֱרַע לוֹ בּוֹ חֹלִי וּמְפַחֵד מֵהִתְפַּשְּׁטוֹ בִּשְׁאָר אֵבָרָיו כְּשֶׁהוּא מֵבִין מָה שֶׁיֵּשׁ בֵּין שְׁנֵי הָעִנְיָנִים וּמַכִּיר מָה שֶׁיֵּשׁ בֵּין שְׁתֵּי הָרָעוֹת וְכֵן אַתְּ אִם תִּרְצִי שֶׁתֵּקַל בְּעֵינַיִךְ פְּרִידַת מָה שֶׁפְּרִידָתוֹ קָשָׁה שִׂימִי אֶל לִבֵּךְ הִשְׁתַּמְּשִׁי בְּבִינָתֵךְ בְּשִׁקּוּל מָה שֶׁיֵּשׁ בֵּין הַטּוֹבָה אֲשֶׁר תַּגִּיעַ אֵלַיִךְ בְּהִפָּרְדֵךְ מִמֶּנּוּ וְהָרָעָה אֲשֶׁר תִּמְצָא אוֹתָךְ בְּהַתְמָדַת חֶבְרָתוֹ וְאָז יֵקַל בְּעֵינַיִךְ פְּרִידַת מָה שֶׁיִּקְשֶׁה עָלַיִךְ מִמִּדּוֹתַיִךְ הַמְגֻנּוֹת.
The Understanding: Surely you know that a sensible man will consent to the cutting off of one piece of flesh or to the loss of one of his limbs, if it is attacked by some disease which he fears will spread and affect the remaining limbs, as soon as he considers the difference between the two states and realizes the inequality of the two evils. So, too, if you wish that the separation which is so hard should seem easy to you, concentrate your mind and employ your intelligence in weighing the good you will derive from the separation and the evil which will befall you if you continue your association with it; and then separation from your reprehensible disposition, which seems so hard, will be easy.
אָמְרָה הַנֶּפֶשׁ וּמָה הִיא הַטּוֹבָה שֶׁתַּגִּיעַ אֵלַי בִּפְרִידָתוֹ וְהָרָעָה אֲשֶׁר תִּמְצָא אוֹתִי בְּהַתְמָדָתוֹ.
The Soul: What is the good that separation from it will bring me, and what is the evil that will befall me if I continue to keep it?
אָמַר הַשֵּׂכֶל הַטּוֹבָה שַׁלְוַת נַפְשֵׁךְ וּמְנוּחָתָהּ מִמַּאֲפַל קַדְרוּת הָעוֹלָם שֶׁהֲנָאוֹתָיו מְעֹרָבוֹת בַּעֲצָבִים וְתַאֲווֹתָיו נִפְסָקוֹת וַהֲבִיאֵךְ (ויביאך זה) לְהַכִּיר בָּאַחֲרִית חֶזְקַת הַכָּרָתְךָ בְּבֵית מַרְגּוֹעֵךְ וְשֶׁתִּשְׁתַּדֵּל לוֹ וְתָחוּשׁ עָלָיו וְהַשַּׁעַר הַזֶּה מִשַּׁעֲרֵי הַטּוֹבוֹת אֲשֶׁר הַצָּלָתֵךְ וְחַיּוּתֵךְ בָּהֶם.
The Understanding: The good will consist in your spiritual tranquility and relief from the darkness of this gloomy world, the pleasures of which are mixed with grief, while its lusts soon cease; also, that your strengthened power of perception will finally lead you to realize your destiny in the place of your rest (the life hereafter) and that therefore you should busy yourself and be concerned about it. This is one of the gates on which depend your salvation and your life.
אַךְ הָרָעָה מְשִׁיבַת (שיבת) דַּאֲגָתֵךְ וְהַכְפָּלַת יְגוֹנֵךְ וְהַתְמָדַת אֶבְלֵךְ בְּהֶעְדֵּר מִשְׁאֲלוֹתַיִךְ בָּעוֹלָם הַזֶּה אֲשֶׁר אִם תַּגִּיעִי אֲלֵיהֶם תַּגִּיעִי אֶל הַהֶבֶל אֲשֶׁר אֵין לוֹ קִיּוּם וְלֹא הַתְמָדָה כִּי הוּא הוֹלֵךְ אֶל זוּלָתֵךְ בְּלִי סָפֵק וְלֹא יִשָּׁאֵר בְּיָדֵךְ הָעוֹלָם הַזֶּה וְלֹא תַּגִּיעִי אֶל הַבָּא כָּל שֶׁכֵּן שֶׁלֹּא תַּגִּיעִי בּוֹ אֶל מִשְׁאֲלוֹתַיִךְ עִם אֹרֶךְ הִשְׁתַּדְּלוּתֵךְ בָּהֶם.
The evil [resulting from not renouncing your bad tendencies] is recurrence of your anxiety, multiplication of your grief, continuance of your mourning at the non-fulfillment of your desires in this world which, if they were satisfied, would only bring you something that is vain, without permanence or continuance, and which will undoubtedly pass to someone else; so that nothing will remain to you of this world nor will you secure the world hereafter; and, what is more obvious, you will not fulfill your wishes, however long you strive for them.
אָמְרָה הַנֶּפֶשׁ הֲבִינוֹתִי מָה שֶׁזָּכַרְתָּ וַאֲנִי מְקַוָּה שֶׁיֵּקַל בְּעֵינַי בַּעֲבוּרוֹ פְּרִידַת מָה שֶׁהָיָה עָלַי קָשֶׁה קֹדֶם לָכֵן אַךְ הוֹסֵף לִי שַׁעַר שֵׁנִי מֵאָפְנֵי הָרְפוּאָה יוֹרֵנִי מָה שֶׁחָפַצְתִּי בַּעֲבוֹדַת הָאֱלֹהִים.
The Soul: I understand what you have said. I hope that the separation which previously was so hard will now become easier for me. Continue now to lead me to the second part of the healing methods which will teach me what I desire to learn of the service of G-d.
אָמַר הַשֵּׂכֶל מֶמְשֶׁלֶת הַדָּבָר וּכְלָלוֹ שֶׁל עִנְיָן הוּא שֶׁתְּקַבְּלִי עָלַיִךְ מִמִּי שֶׁלְּמַעְלָה מִמֵּךְ מָה שֶׁאַתְּ רוֹצֶה שֶׁיְּקַבֵּל מִמֵּךְ עָלָיו מִי שֶׁהוּא לְמַטָּה מִמֵּךְ עִם הִשְׁתַּוּוּת הָעֲרָכִים וּמָה שֶׁהוּא טוֹב בְּעֵינַיִךְ מִמֶּנּוּ וְיֵרַע לָךְ מִמַּעֲשֵׂהוּ קַבְּלִי מִמִּי שֶׁלְּמַעְלָה מִמֵּךְ כָּמוֹהוּ.
The Understanding: The ruling principle and sum of the matter is that you assume towards Him who is above you all those obligations which you would desire should be assumed towards yourself by one beneath you-presupposing that relations in both cases are equal. What seems to you good and what displeases you as evil in the conduct of the latter, do and refrain from doing, towards the former.
אָמְרָה הַנֶּפֶשׁ הוֹסִיפָה לִי פֵּרוּשׁ וּבֵאוּר.
The Soul: Be more explicit.
אָמַר הַשֵּׂכֶל הַעֲלִי עַל דַּעְתֵּךְ טוֹבוֹת הָאֱלֹהִים עָלַיִךְ בְּמָה שֶׁכּוֹלֵל [אוֹתָךְ] עִם זוּלָתֵךְ וּמָה שֶׁאַתְּ מְיֻחֶדֶת בּוֹ וְאַחַר כָּךְ הַעֲלִי עַל מַחְשַׁבְתֵּךְ שֶׁאַתְּ הֲטִיבוֹת בִּכְמוֹתָן לְעַבְדֵּךְ מִקְנַת כַּסְפֵּךְ וְהַפָּנִים אֲשֶׁר יִיטְבוּ בְּעֵינַיִךְ מִמֶּנּוּ קַבְּלִי אוֹתָם עָלַיִךְ מִבּוֹרְאֵךְ וּמָה שֶׁהוּא בְּעֵינַיִךְ רַע מִמֶּנּוּ יֵרַע בְּעֵינַיִךְ גַּם כֵּן מִמֵּךְ לְבוֹרְאֵךְ.
The Understanding: Think of the benefits bestowed by G-d that you share with others, and of those benefits with which you are specially favored. Then imagine that you have bestowed similar favors on your slave whom you acquired by purchase; and the kind of behavior on his part towards you that would be pleasing to you, undertake to show to your Creator, and what seems to you evil, on his part, you too must regard as evil on your part to your Creator.
אָמְרָה הַנֶּפֶשׁ הֲבִינוֹתִי מָה שֶׁזָּכַרְתָּ לִי בִּכְלָל אַךְ עֲשֵׂה עִמִּי חֶסֶד וּבַאֵר אוֹתוֹ לִי בִּפְרָט.
The Soul: I have understood in general what you have just said. But kindly explain all this to me in detail.
אָמַר הַשֵּׂכֶל הָעִנְיָנִים שֶׁהֵם טוֹבִים מֵאֶחָד מֵעַבְדֵי הָעוֹלָם שֶׁיִּתְנַהֵג בָּם לִפְנֵי אֲדוֹנָיו כְּשֶׁיִּגְמְלֵהוּ מִן הַטּוֹב קְצָת מַה שֶׁגְּמָלֵךְ בּוֹרְאֵךְ מֵהֶם שֶׁיְּכַבְּדֵהוּ (ס״א שיעבדהו) לְבַדּוֹ בְּדִבּוּר וּבְמַעֲשֶׂה וְשֶׁיִּהְיֶה נֶאֱמָן וּמִשְׁתַּדֵּל בְּעִנְיָנָיו בַּגָּלוּי וּבַסֵּתֶר וְשֶׁיִּירָא אוֹתוֹ וְיִפְחַד מִמֶּנּוּ כ״ז שֶׁהוּא עוֹמֵד לְפָנָיו כמ״ש קְצָת הַחֲסִידִים אַל תַּמְרֶה אֶת אֲדוֹנֶיךָ וְהוּא רוֹאֶה אוֹתְךָ.
The Understanding: The duties of good conduct of any servant towards his master, who bestowed upon him even a tiny portion of the bounties your Creator has bestowed upon you, consist in honoring the master in word and deed, in faithfulness to him, exerting himself in his master's affairs, openly and inwardly, and showing reverence and fear when standing in his presence. As a pious man said, "Do not rebel against your master when he observes you."
וּמֵהֶם שֶׁיִּשָּׁפֵל וְיִכָּנַע לַאֲדוֹנָיו בַּנִּרְאֶה מִמַּעֲשָׂיו וּבְסֵתֶר מַצְפּוּנוֹ וְשֶׁיִּנְהַג בְּשִׁפְלוּת לְפָנָיו בְּמַלְבּוּשׁוֹ וּבְמִדּוֹתָיו.
Among these duties are also included that he should be humble and submissive to his master, in his visible behavior and innermost secret thoughts; that he should conduct himself with humility before him, in his attire and habits.
וִיכַבְּדֵהוּ וִירוֹמְמֵהוּ בִּלְשׁוֹנוֹ וּבִלְבָבוֹ וְשֶׁיְּשַׁבַּח וְיוֹדֶה אוֹתוֹ בְּיוֹמוֹ וְלֵילוֹ וְשֶׁיִּזְכּוֹר טוֹבוֹתָיו בַּסֵּתֶר וּבַגָּלוּי וִיסַפֵּר מַהֲלָלָיו וּשְׁבָחָיו כְּפִי שֶׁרָאוּי לוֹ וְיָרוּץ לַעֲבוֹדָתוֹ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵאַהֲבָתוֹ שֶׁיִּמְצָא חֵן בְּעֵינָיו וְיִתְקָרֵב אֶל רְצוֹנוֹ וְיִתְחַנֵּן לוֹ תָּמִיד לְרַצּוֹת אוֹתוֹ וּלְכַפֵּר לוֹ וְיֹאהֲבֵהוּ וְיִפְחַד שֶׁיִּהְיֶה מְקַצֵּר בְּמָה שֶׁצִּוָּהוּ;
That he should honor and exalt him, in his speech and thought, that he should praise and laud him by day and by night; that he should recall his good deeds privately and publicly; recount his praises according to what befits him; run to do his service joyously and goodheartedly out of love that he will find favor in his master's eyes; strive to draw nearer in his behavior to his master's will; ever beseech his master to be pleased with him and forgive him; to love him; to be afraid that he may be falling short in doing what he had been commanded;
וְיִשְׁמֹר מִצְוֹתָיו וְיִתְרַחֵק מִמָּה שֶׁהִזְהִירוֹ מִמֶּנּוּ וְיָשִׂים אֶל לִבּוֹ מָה שֶׁחָלַף לוֹ מִן הָעֲוֹנוֹת וְיִרְבּוּ בְּעֵינָיו טוֹבוֹתָיו וְיִגְדְּלוּ וְיִבֶז מַעֲשֵׂהוּ בְּצַד מָה שֶׁהוּא חַיָּב לוֹ וְיִמְעַט אֶצְלוֹ טָרְחוֹ לְנֶגֶד מָה שֶׁרָאוּי לוֹ.
That he should heed the master's command, keep far from that against which the master had warned him, think of the many iniquities which he has committed in the past, appreciate the benefits he has received on account of their great number and importance and diminish the value of what he has done in comparison with what he should have done; that he should regard his efforts as petty, compared with what is befitting him.
וְיוֹדֶה בְּקַטְנוּת מַעֲלָתוֹ בְּעֵינָיו אֵצֶל גְּדֻלַּת אֲדוֹנָיו בְּנַפְשׁוֹ וְיַרְבֶּה לְהִשְׁתַּחֲוֹת לוֹ וְלִכְרֹעַ לוֹ כְּרִיעָה וּכְנִיעָה וְשִׁפְלוּת וְשֶׁיִּבְטַח בּוֹ בְּכָל צְרָכָיו וְשֶׁיִּרְצֶה בְּכָל עִנְיָן שֶׁיַּעְתִּיקֶנּוּ אֵלָיו וְאִם יַשְׂבִּיעֵהוּ יוֹדֶה וִישַׁבֵּחַ וְאִם יַרְעִיבֵהוּ יִרְצֶה וְיִסְבֹּל לֹא יַחְשְׁדֶנּוּ בְּדִינוֹ וְלֹא יְעַוְּלֶנּוּ בִּגְזֵרָתוֹ וְיִהְיֶה דַּי לוֹ בְּמָה שֶׁחֲנָנוֹ וְיַצְדִּיקֶנּוּ בְּיַסְּרוֹ אוֹתוֹ.
He should admit his own insignificance compared to the greatness of his master. He should bow to him frequently, in deep humility and lowliness. He should put his trust in his master for all his needs and be satisfied with whatever position his master assigns him to. If the master provides for him fully, he should thank and praise him. If the master leaves him hungry, he should accept and bear his condition patiently. He should never suspect the master of unfairness in his judgment of him, nor charge him with perverseness in his decree. He should be contented with what the master favors him with, and justify the master when he has punished him.
וּמִמָּה שֶׁהוּא טוֹב מִמֶּנּוּ עוֹד לְהַרְאוֹת סִימָנֵי הָעֲבוֹדָה וְהַמִּקְנָה עָלָיו (ס״א שיהיה מקנא עליו) בְּכָל תְּנוּעַת אֵבָרָיו וּבְמִדּוֹתָיו.
Other things which are proper on his part: that in every movement of his limbs and in all his traits, he should exhibit evidence of his servitude and of his master's ownership.
לֹא יֶהְגֶּה כִּי אִם בְּזִכְרוֹ.
He should ponder only on remembrance of his master.
וְלֹא יַבִּיט כִּי אִם אֶל דְּרָכָיו.
Look nowhere else than to the master's ways.
וְלֹא יִשְׁמַע כִּי אִם אֶל דְּבָרָיו וְלֹא יֹאכַל אֶלָּא מָה שֶׁהִטְרִיפוֹ וְלֹא יַחְשֹׁב אֶלָּא בִּגְדֻלָּתוֹ וְלֹא יְשַׁמֵּשׁ אֶלָּא בִּרְצֹתוֹ אוֹתוֹ.
Listen only to his master's words, eat only the food that his master provides for him, think only of his master's greatness, render no service except to please his master.
וְלֹא יִשְׂמַח כִּי אִם בַּעֲבוֹדָתוֹ.
Rejoice only in serving his master.
וְלֹא יְבַקֵּשׁ כִּי אִם רְצוֹנוֹ.
Seek only his master's will.
וְלֹא יָרוּץ כִּי אִם בִּשְׁלִיחוּתוֹ וְלֹא יַעֲמֹד כִּי אִם מֵהַמְרוֹתוֹ.
Hasten only on his master's errands, abstain only from whatever might be against the master's will.
וְלֹא יֵשֵׁב כִּי אִם בְּבֵיתוֹ וְלֹא יָקוּם כִּי אִם בֶּאֱמוּנָתוֹ.
Stay nowhere except in his master's house, remain ever faithful to him alone.
וְלֹא יִקְרָא כִּי אִם סִפְרוֹ וְלֹא יִלְבַּשׁ כִּי אִם סוּת יִרְאָתוֹ.
Only read his books, wear only the garment of reverence for his master.
וְלֹא יִישַׁן כִּי אִם עַל יְצוּעֵי אַהֲבָתוֹ וְלֹא יִתְדַּמֶּה לוֹ כִּי אִם תְּמוּנָתוֹ.
Sleep only on the couch of love for him, keeping ever in his mind the master's likeness.
וְלֹא יֵעוֹר אֶלָּא בִּמְתִיקוּת זִכְרוֹ.
Awaking with the sweetness in thinking of him.
וְלֹא יִמְצָא קוֹרַת רוּחַ כִּי אִם עִמּוֹ וְלֹא יִבְרַח כִּי אִם מֵהַמְרוֹתוֹ וְלֹא יֶאֱבַל כִּי אִם בְּעֵת כַּעֲסוֹ וְלֹא יִפְחַד כִּי אִם מִפַּחְדּוֹ עָלָיו וְלֹא יְקַוֶּה כִּי אִם חַסְדּוֹ וְלֹא יִכְעֹס כִּי אִם בְּמָה שֶׁמְּחַיֵּב רְצוֹנוֹ וְלֹא יִרְצֶה אֶלָּא בְּמִי שֶׁעוֹשֶׂה רְצוֹנוֹ וְלֹא יִקַּח כִּי אִם בִּרְשׁוּתוֹ וְלֹא יִתֵּן אֶלָּא לְמִי שֶׁצִּוָּה אוֹתוֹ לָתֵת לוֹ.
Finding no pleasure except in being with him, fleeing from naught except disobedience to him, never mourning except when his master is angry, feeling no fear except fear of his master, hoping for naught but his master's kindness, never angry except at that which his master obliges him to be so. He will only be pleased with one who does his master's will; take nothing but with his master's permission; only give to one to whom his master orders him to give.
וְכֵן בְּכָל תְּנוּעוֹתָיו לֹא יַעְתִּיק רֶגֶל וְלֹא יָנִיעַ עַפְעַף אֶלָּא אַחַר הֲפָקַת רְצוֹן אֲדוֹנָיו בָּהֶם.
And so with all his movements. He will not move a foot, nor raise an eyelid except to fulfill his master's will.
אֲבָל הָעִנְיָנִים שֶׁהֵם רָעִים מִן הָעֶבֶד הֵם הֵפֶךְ כָּל הַטּוֹבִים בְּעֵינֵי אֲדוֹנָיו מִמֶּנּוּ וּבְהֶפְכָּם יֻכְּרוּ הַדְּבָרִים וּכְבָר הֲכִינוֹתִי.
The habits that are bad in a servant are the opposite of those that are good in his master's sight. When these good habits are reversed, they are easily recognized.
וְקִבַּצְתִּי לָךְ מֵהֶם כְּלָל שֶׁיֵּשׁ בּוֹ דַּי יוֹרֶה אוֹתָךְ עַל שְׁאֵרִיתָם וְעַל הֶפְכָּם וְכֵיוָן שֶׁהַטּוֹב מֵעַבְדֵי הָעוֹלָם בְּעֵינֵי אֲדוֹנֵיהֶם כְּמוֹ שֶׁסִּפַּרְנוּ וּכְבָר יָדַעְתְּ קַטְנוּת מַעֲלַת טוֹבָתָם עֲלֵיהֶם כַּמָּה אַתְּ חַיֶּבֶת לֵאלֹהִים יִתְבָּרַךְ מִכִּפְלֵי מָה שֶׁזָּכַרְנוּ כְּשֶׁתְּשַׁלְּמִי לוֹ מָה שֶׁיֵּשׁ לוֹ עָלַיִךְ מֵרֹב הַטּוֹבוֹת:
I have assembled for you a sufficient number of examples to indicate to you the rest of the duties and their opposites. And as the conduct of servants, regarded by their masters as good is as we have described it, and you know how insignificant is the kindness of masters to their servants, how much more in reduplicated measure to what we have mentioned do you owe in service to the blessed G-d in return to Him for the multitude of bounties He has bestowed upon you.