The Soul: I have comprehended your statement and paid attention to all that you have mentioned. And now I beseech your Honor to expound to me the occasions on which I should make use of my good and bad dispositions - each in such a way that there I shall win praise and commendation for their proper employment.
Among these there are two: joy and grief. They are opposites to one another. The proper occasion when joy is in place when you can trust that the pleasure will be everlasting without any mixture of grief, and uninterrupted by mishap. Then you may permit yourself the emotion of joy. The proper occasion for grief arises when something occurs to you that will cause you everlasting and unceasing pain, which you cannot remove nor separate from. Then you may permit yourself the emotion of grief and make use of it.
Among your traits there are other two - fear and hope. Fear is proper when you are in a situation which will lead to a painful situation that will not have a good end and which you have no strength or power to avert.
The occasion for hope arises when you busy yourself with the preliminaries that will bring you good and secure for you bliss with no hindrance to keep you from it, nothing that will separate you from it. And that is when you fulfill the duties which G-d commanded you and the result of which is good.
There are two other emotions: courage and timidity. The right occasion for showing courage is when you meet the enemies of the L-ord, to wage war against them. [Courage is also in place,] to endure all distress and all trials in fulfilling the will of the exalted Creator and of His saints, as it is said: "Yea, for Your sake are we killed, all the day long; we are accounted as sheep for the slaughter" (Ps. 44:23). Further, "Let the righteous smite me; it shall be a kindness; and let him reprove me" (Ps. 141:5).
The occasion for timidity arises when you meet those who love G-d, so that you fight neither them, nor those devoted to His service; and that you refrain from standing up against one who rebukes you for your good, as it is said: "Because your heart was tender and you humbled yourself before the L-ord" (II Kings 22:19).
Among your dispositions there are other two: shame and boldness. Shame is proper regarding rebelling against your Benefactor to His face while you are in His hands, using the good He bestows on you, and while He rebukes you by means of good or evil happenings; or by means of His prophets, as it is said, "O, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities" (Ezek. 43:10); and further, "O my G-d, I am ashamed and blush to lift up my face to You" (Ezra 9:6).
Boldness is in place when one meets wicked people and transgressors and those who oppose the truth; and to exhort men to do kindness; and to warn people to avoid what is reprehensible. Boldness is proper to shame sinners and rebuke the small and the great, as it is said: "I have set my face like a flint" (Isaiah 50:7).
So, too, there are two traits - anger and satisfaction. Anger is in place when you see a departure from the way of truth and the rule of righteousness, when falsehood prevails over truth and those who follow it.
Satisfaction is proper when all things fall in their right direction, when everything is in its right place, always keeping, in regard to them, in the ways of truth.
So, too, there are two qualities - mercifulness and ruthlessness. The quality of mercy is to be shown to the needy, to the poor and the sick; to those who are leaving the world; to one who does not realize what is good for him; to one who does not know how to guide himself; to the prisoner who is in the power of his enemy; to one who has lost a great benefit (such as a rich man losing his wealth); to one who regrets his iniquities; to one who weeps for his past sins, out of fear of Divine punishment.
Ruthlessness is in place in paying back the wicked and exacting vengeance on the corrupt, as Scripture says, "neither shall you pity him, have mercy upon him, nor shield him" (Deut. 13:9).
So with the two traits, pride and humility. Pride and haughtiness are in place when you meet those who deny G-d and turn away from Him. Do not humble yourself before such people nor show them deference, so as not to seem to justify them or even incline to their corrupt views; but release the trait of arrogance and pride, to indicate your opposition to their views and how little you agree with them, as you learn from the relation of Mordechai to Haman.
Humility is in place when you meet a man who is pious and pure, G-d-fearing, learned in the Torah and occupied in the service of G-d. So, too, if any one has shown you kindness and favor, you are under an obligation to make a return for it. And how much more so, if His benefactions are so great and weighty that you cannot make Him a return for them. Likewise, you should accept on yourself the justice administered to you by G-d [in acceptance of His judgment], as it is said, "if their uncircumcised heart be humble and they accept their punishment then will I remember My covenant..." (Lev. 26:41-42).
So with the two qualities, love and hate. Love is in place towards one who is in agreement with you in the service of G-d, and through whom you will secure abiding joy at the end of your earthly existence.
Hatred is proper against one who transgresses the will of G-d, stood up against men of truth and misled you to what angers your Creator, as it is said: "They that forsake the law praise the wicked; but such as keep the law contend with them" (Prov. 28:4).
So with the two traits, generosity and miserliness. The part of generosity is to assign to everything its proper place, and give to every good-charactered person of your money and of your wisdom, in a measure suitable to the recipient, as it is said: "Withhold not good from them to whom it is due, when it is in the power of your hand to do it" (Prov. 3:27); further, "Let your fountains be dispersed abroad" (Prov. 5:16).
Miserliness is in place towards the cruel and foolish and those who do not recognize themselves, nor the value of the beneficence bestowed on them, as it is said, "He that reproves a scorner gets to himself shame: and he that rebukes a wicked man, it is a blemish to himself" (Prov. 9:7). Our wise men say, "He who does a favor to an ingrate is like a man who casts a stone to Markolis" (A form of idol worship in ancient times).
And so with the two qualities - laziness and diligence. Laziness is proper in the gratification of physical desires, the pleasures of which pass away while nothing remains to him who indulges in them but shame in this world and punishment in the world to come.
Diligence is in place, in the spiritual pleasures and in doing deeds, with the intent to attain the favor of the blessed G-d, as David, peace be unto him, said: "I made haste, and delayed not to keep Your commandments" (Ps. 119:60).
What I have expounded in this treatise should suffice for one who chooses the just way, seeks the truth for himself and desires wisdom for its own sake.
אָמְרָה הַנֶּפֶשׁ כְּבָר הֲבִינוֹתִי מַאֲמָרְךָ וְהִקְשַׁבְתִּי לְכָל מָה שֶׁזָּכַרְתָּ וַאֲנִי מִתְחַנֶּנֶת אֶל כְּבוֹדְךָ שֶׁתְּבָאֵר לִי הַמְּקוֹמוֹת אֲשֶׁר אֶשְׁתַּמֵּשׁ בָּהֶם בַּמְּשֻׁבָּח וּבַמְּגֻנֶּה בְּמִדּוֹתַי אֲשֶׁר בְּהִשְׁתַּמְּשִׁי בָּהֶן שָׁם יְשַׁבְּחוּנִי עֲלֵיהֶן וְיוֹדוּ שִׁמּוּשִׁי בָּהֶן.
The Soul: I have comprehended your statement and paid attention to all that you have mentioned. And now I beseech your Honor to expound to me the occasions on which I should make use of my good and bad dispositions - each in such a way that there I shall win praise and commendation for their proper employment.
אָמַר הַשֵּׂכֶל מִדּוֹתַיִךְ רַבּוֹת אַזְכִּיר לָךְ מֵהֶן מָה שֶׁנִּזְדַּמֵּן לִי בִּקְצָרָה.
The Understanding: You possess many dispositions of which I shall briefly mention those that occur to me.
וְהוּא שֶׁבְּמִדּוֹתַיִךְ שְׁתֵּי מִדּוֹת הֵם הַשִּׂמְחָה וְהָאֵבֶל וְהֵם זֶה כְּנֶגֶד זֶה וְאָפְנֵי הַשִּׁמּוּשׁ בַּשִּׂמְחָה כְּשֶׁתִּבְטְחִי בַּהֲנָאָה קַיֶּמֶת תָּמִיד וְלֹא תִּתְעָרֵב בָּהּ תּוּגָה וְלֹא יֶאֱרַע לָךְ פֶּגַע הַתִּירִי הַמִּדָּה הַזֹּאת אֲבָל מְקוֹם הַשִּׁמּוּשׁ בָּאֵבֶל כִּי יִפְגְּשֵׁךְ דָּבָר מְצַעֵר קַיָּם תָּמִיד וְאֵין בָּךְ יְכֹלֶת לִדְחוֹתוֹ וְלֹא פָּנִים לְהִתְפָּרֵד מִמֶּנּוּ הַתִּירִי ג״כ מִדַּת הָאֵבֶל וְהִשְׁתַּמְּשִׁי בָּהּ.
Among these there are two: joy and grief. They are opposites to one another. The proper occasion when joy is in place when you can trust that the pleasure will be everlasting without any mixture of grief, and uninterrupted by mishap. Then you may permit yourself the emotion of joy. The proper occasion for grief arises when something occurs to you that will cause you everlasting and unceasing pain, which you cannot remove nor separate from. Then you may permit yourself the emotion of grief and make use of it.
וּבִכְלַל מִדּוֹתַיִךְ שְׁתֵּי מִדּוֹת וְהֵן הַמּוֹרָא וְהַתִּקְוָה. וּמְקוֹם הַמּוֹרָא שֶׁתִּהְיִי בְּעִנְיָן שֶׁמֵּבִיא אֶל הָעִנְיָן שֶׁיְּצַעֲרֵךְ וְלֹא תִּהְיֶה לָךְ אַחֲרִיתוֹ טוֹבָה וְאֵין בָּךְ כֹּחַ וִיכֹלֶת לִדְחוֹתוֹ מֵעָלַיִךְ.
Among your traits there are other two - fear and hope. Fear is proper when you are in a situation which will lead to a painful situation that will not have a good end and which you have no strength or power to avert.
אַךְ מְקוֹם הַתִּקְוָה שֶׁתִּשְׁתַּדְּלִי בַּהַקְדָּמוֹת הַמְּבִיאוֹת הַטּוֹבָה אֵלַיִךְ וּמְחַיְּבוֹת לָךְ הַנְּעִימוֹת מִבְּלִי מוֹנֵעַ שֶׁיִּמְנַע מֵהֶן וְלֹא דָּבָר שֶׁיַּבְדִּיל בֵּינֵךְ וּבֵינֵיהֶן בַּעֲשׂוֹת הַמִּצְוֹת שֶׁצִּוָּה הָאֵל לַעֲשׂוֹתוֹ מִפְּנֵי טוּב אַחֲרִיתוֹ.
The occasion for hope arises when you busy yourself with the preliminaries that will bring you good and secure for you bliss with no hindrance to keep you from it, nothing that will separate you from it. And that is when you fulfill the duties which G-d commanded you and the result of which is good.
וּבִכְלַל מִדּוֹתַיִךְ שְׁתֵּי מִדּוֹת הַגְּבוּרָה וְהַמֹּרֶךְ וּמְקוֹם הַשִּׁמּוּשׁ בִּגְבוּרָה בִּפְגֹעַ בְּאוֹיְבֵי ה׳ לְהִלָּחֵם בָּם וּסְבוֹל כָּל עֶצֶב וְכָל נִסָּיוֹן בִּרְצוֹן הַבּוֹרֵא יִתְעַלֶּה וּרְצוֹן חֲסִידָיו כמ״ש (תהלים מד) כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה וְאָמַר (שם קמא) יֶהֶלְמֵנִי צַדִּיק חֶסֶד וְיוֹכִיחֵנִי.
There are two other emotions: courage and timidity. The right occasion for showing courage is when you meet the enemies of the L-ord, to wage war against them. [Courage is also in place,] to endure all distress and all trials in fulfilling the will of the exalted Creator and of His saints, as it is said: "Yea, for Your sake are we killed, all the day long; we are accounted as sheep for the slaughter" (Ps. 44:23). Further, "Let the righteous smite me; it shall be a kindness; and let him reprove me" (Ps. 141:5).
אַךְ מְקוֹם הַמֹּרֶךְ בִּפְגֹעַ בְּאוֹהֲבֵי ה׳ שֶׁלֹּא לְהִלָּחֵם בָּם וּבְאַנְשֵׁי עֲבוֹדָתוֹ וְשֶׁתִּתְאַחֲרִי מֵעֲמֹד כְּנֶגֶד מוֹכִיחֵךְ בַּמֶּה שֶׁיֵּשׁ בּוֹ טוֹבָתֵךְ כמ״ש (מלכים ב כב) יַעַן רַךְ לְבָבְךָ וַתִּכָּנַע מִפְּנֵי ה׳.
The occasion for timidity arises when you meet those who love G-d, so that you fight neither them, nor those devoted to His service; and that you refrain from standing up against one who rebukes you for your good, as it is said: "Because your heart was tender and you humbled yourself before the L-ord" (II Kings 22:19).
וּבִכְלַל מִדּוֹתַיִךְ שְׁתֵּי מִדּוֹת הַבֹּשֶׁת וְהָעַזּוּת וּמְקוֹם הַבֹּשֶׁת בְּהַמְרוֹת הַמֵּטִיב לָךְ בְּטוֹבָתוֹ עַל פָּנָיו וּבֵין יָדָיו וּבְהוֹכִיחוֹ אוֹתָךְ בְּעֵדָיו הַטּוֹבִים וְהָרָעִים וּפְגִיעַת נְבִיאָיו כמ״ש (יחזקאל מג) בֶן אָדָם הַגֵּד אֶת בֵּית יִשְׂרָאֵל אֶת הַבַּיִת וְיִכָּלְמוּ מֵעֲוֹנוֹתֵיהֶם וְגוֹ׳ וְאָמַר (עזרא ט) אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי וְגוֹ׳.
Among your dispositions there are other two: shame and boldness. Shame is proper regarding rebelling against your Benefactor to His face while you are in His hands, using the good He bestows on you, and while He rebukes you by means of good or evil happenings; or by means of His prophets, as it is said, "O, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities" (Ezek. 43:10); and further, "O my G-d, I am ashamed and blush to lift up my face to You" (Ezra 9:6).
וּמְקוֹם מִדַּת הָעַזּוּת בִּפְגִיעַת הָרְשָׁעִים וְאַנְשֵׁי הָעֲבֵרוֹת וְהַחוֹלְקִים עַל הָאֱמֶת וּלְצַוּוֹת בַּחֶסֶד וּלְהַזְהִיר מִן הַגְּנוּת וּלְהוֹבִישׁ הַחוֹטְאִים וּלְהוֹכִיחַ הַקְּטַנִּים וְהַגְּדוֹלִים כמ״ש (ישעיה נ) שַׂמְתִּי פָנַי כַּחַלָּמִישׁ וְגוֹ׳.
Boldness is in place when one meets wicked people and transgressors and those who oppose the truth; and to exhort men to do kindness; and to warn people to avoid what is reprehensible. Boldness is proper to shame sinners and rebuke the small and the great, as it is said: "I have set my face like a flint" (Isaiah 50:7).
וְכֵן שְׁתֵּי מִדּוֹת הַכַּעַס וְהָרָצוֹן וּמְקוֹם הַכַּעַס בִּנְטוֹת מִדֶּרֶךְ הָאֱמֶת וּמִדִּין הַצֶּדֶק וְהַגְבָּרַת הַשֶּׁקֶר עַל הָאֱמֶת וַאֲנָשָׁיו.
So, too, there are two traits - anger and satisfaction. Anger is in place when you see a departure from the way of truth and the rule of righteousness, when falsehood prevails over truth and those who follow it.
וּמְקוֹם הָרָצוֹן בְּהַפִּיל כָּל הַדְּבָרִים עַל אוֹפַנֵּיהֶם וּבְהַנִּחָם עַל מְכוֹנֵיהֶם וּבְלֶכֶת בְּדַרְכֵי הָאֱמֶת בָּהֶם.
Satisfaction is proper when all things fall in their right direction, when everything is in its right place, always keeping, in regard to them, in the ways of truth.
וְכֵן שְׁתֵּי מִדּוֹת הָרַחֲמִים וְהָאַכְזָרִיּוּת מְקוֹם הָרַחֲמִים עַל הַדַּלִּים וְהָעֲנִיִּים וְהַחוֹלִים וְהַפּוֹרְשִׁים מִן הָעוֹלָם וּמִי שֶׁאֵינוֹ מַכִּיר אָפְנֵי טוֹבוֹתָיו וּמִי שֶׁאֵינוֹ יוֹדֵעַ לְהַנְהִיג עַצְמוֹ וְהָאָסוּר בְּיַד אוֹיְבוֹ וּמִי שֶׁפָּקַד טוֹבָה רַבָּה וְהַמִּתְחָרֵט עַל עֲוֹנֹתָיו וְהַבּוֹכֶה עַל מָה שֶׁעָבַר מֵחֲטָאָיו מִיִּרְאָתוֹ אֶת עֹנֶשׁ הָאֱלֹהִים.
So, too, there are two qualities - mercifulness and ruthlessness. The quality of mercy is to be shown to the needy, to the poor and the sick; to those who are leaving the world; to one who does not realize what is good for him; to one who does not know how to guide himself; to the prisoner who is in the power of his enemy; to one who has lost a great benefit (such as a rich man losing his wealth); to one who regrets his iniquities; to one who weeps for his past sins, out of fear of Divine punishment.
וּמְקוֹם הָאַכְזָרִיּוּת בְּהִפָּרַע מִן הָרְשָׁעִים וְהִנָּקֵם מִן הַמַּשְׁחִיתִים בָּאָרֶץ כמ״ש הַכָּתוּב (דברים יט) לֹא תָחוֹס עֵינְךָ עָלָיו וְגוֹ׳.
Ruthlessness is in place in paying back the wicked and exacting vengeance on the corrupt, as Scripture says, "neither shall you pity him, have mercy upon him, nor shield him" (Deut. 13:9).
וְכֵן שְׁתֵּי מִדּוֹת הַגַּאֲוָה וְהָעֲנָוָה מְקוֹם הַגַּאֲוָה וְהַגֹּבַהּ כְּשֶׁתִּפְגְּעִי בְּכוֹפְרִים בֵּאלֹהִים וּבְנוֹטִים מֵעָלָיו אַל תִּשְׁפְּלִי וְאַל תִּכָּנְעִי לָהֶם שֶׁלֹּא תֵּרָאִי כְּמַצְדֶּקֶת אוֹתָם וְנוֹטָה אַחַר דֵּעוֹתָם הַמַּשְׁחִיתוֹת אַךְ הַתִּירִי מִדַּת הַגַּאֲוָה וְהַגֹּבַהּ הַמּוֹרֶה עַל הֵפֶךְ דַּעְתָּם וּמִעוּט רְצוֹנֵךְ בָּהֶם כַּאֲשֶׁר יָדַעְתְּ מֵעִנְיַן מָרְדְּכַי וְהָמָן.
So with the two traits, pride and humility. Pride and haughtiness are in place when you meet those who deny G-d and turn away from Him. Do not humble yourself before such people nor show them deference, so as not to seem to justify them or even incline to their corrupt views; but release the trait of arrogance and pride, to indicate your opposition to their views and how little you agree with them, as you learn from the relation of Mordechai to Haman.
וּמְקוֹם הַשִּׁמּוּשׁ בָּעֲנָוָה בִּפְגִיעָתֵךְ אָדָם חָסִיד וְנָבָר וִירֵא אֱלֹהִים וְחָכָם בְּתוֹרָתוֹ וּמִתְעַסֵּק בַּעֲבוֹדָתוֹ וּמִי שֶׁיֵּשׁ לוֹ עָלַיִךְ טוֹבָה וָחֶסֶד וְאַתְּ חַיֶּבֶת לְגוֹמְלוֹ עָלֶיהָ כָּל שֶׁכֵּן מִי שֶׁגָּדְלוּ וְעָצְמוּ טוֹבוֹתָיו מִגְּמוּלֵךְ עֲלֵיהֶם. וְכֵן שֶׁתִּקְחִי הַדִּין לֵאלֹהִים מֵעַצְמֵךְ כמ״ש (ויקרא כו) אוֹ אָז יִכָּנַע לְבָבָם הֶעָרֵל וְגוֹ׳.
Humility is in place when you meet a man who is pious and pure, G-d-fearing, learned in the Torah and occupied in the service of G-d. So, too, if any one has shown you kindness and favor, you are under an obligation to make a return for it. And how much more so, if His benefactions are so great and weighty that you cannot make Him a return for them. Likewise, you should accept on yourself the justice administered to you by G-d [in acceptance of His judgment], as it is said, "if their uncircumcised heart be humble and they accept their punishment then will I remember My covenant..." (Lev. 26:41-42).
וְכֵן שְׁתֵּי מִדּוֹת הָאַהֲבָה וְהַשִּׂנְאָה מְקוֹם הָאַהֲבָה לְמִי שֶׁמַּסְכִּים עִמָּךְ עַל עֲבוֹדַת הָאֱלֹהִים וְעַל מִי (מה) שֶׁיְּשַׂמְּחֵךְ בְּאַחֲרִית עִנְיָנֵךְ.
So with the two qualities, love and hate. Love is in place towards one who is in agreement with you in the service of G-d, and through whom you will secure abiding joy at the end of your earthly existence.
וּמְקוֹם הַשִּׂנְאָה לְמִי שֶׁעוֹבֵר עַל רְצוֹן הָאֱלֹהִים וְעָמַד כְּנֶגֶד אַנְשֵׁי הָאֱמֶת וֶהֱבִיאֵךְ אֶל מָה שֶׁמַּקְצִיף בּוֹרְאֵךְ כמ״ש (משלי כח) עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע וְשֹׁמְרֵי תוֹרָה יִתְגָּרוּ בָם.
Hatred is proper against one who transgresses the will of G-d, stood up against men of truth and misled you to what angers your Creator, as it is said: "They that forsake the law praise the wicked; but such as keep the law contend with them" (Prov. 28:4).
וְכֵן שְׁתֵּי מִדּוֹת הַנְּדִיבוּת וְהַכִּילוּת וּמְקוֹם הַנְּדִיבוּת לָשׂוּם כָּל דָּבָר בִּמְקוֹמוֹ וְלָתֵת לְכָל בַּעַל מִדָּה חֲמוּדָה מִן הַמָּמוֹן וְהַחָכְמָה כְּפִי מָה שֶׁרָאוּי לוֹ כמ״ש (שם ג) אַל תִּמְנַע טוֹב מִבְּעָלָיו בִּהְיוֹת לְאֵל יָדְךָ לַעֲשׂוֹת וְאָמַר (שם ה) יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה.
So with the two traits, generosity and miserliness. The part of generosity is to assign to everything its proper place, and give to every good-charactered person of your money and of your wisdom, in a measure suitable to the recipient, as it is said: "Withhold not good from them to whom it is due, when it is in the power of your hand to do it" (Prov. 3:27); further, "Let your fountains be dispersed abroad" (Prov. 5:16).
וּמְקוֹם הַכִּילוּת עַל הָאַכְזָרִים וְהַפְּתָאִים וּמִי שֶׁאֵינָם מַכִּירִים אֶת עַצְמָם וְלֹא עֵרֶךְ הַטּוֹבָה עֲלֵיהֶם כמ״ש (שם ט) יֹסֵר לֵץ לֹקֵחַ לוֹ קָלוֹן וּמוֹכִיחַ לְרָשָׁע מוּמוֹ וְאָמְרוּ זַ״ל כָּל הָעוֹשֶׂה טוֹב לְמִי שֶׁאֵינוֹ מַכִּירוֹ כְּאִלּוּ זוֹרֵק אֶבֶן לְמַרְקוּלִיס.
Miserliness is in place towards the cruel and foolish and those who do not recognize themselves, nor the value of the beneficence bestowed on them, as it is said, "He that reproves a scorner gets to himself shame: and he that rebukes a wicked man, it is a blemish to himself" (Prov. 9:7). Our wise men say, "He who does a favor to an ingrate is like a man who casts a stone to Markolis" (A form of idol worship in ancient times).
וְכֵן שְׁתֵּי מִדּוֹת הָעַצְלָה וְהַחֲרִיצוּת מְקוֹם הַשִּׁמּוּשׁ בָּעַצְלָה בַּתַּאֲווֹת הַבַּהֲמִיּוֹת אֲשֶׁר הֲנָאוֹתֵיהֶם חוֹלְפוֹת מִן הָאָדָם וְיִשָּׁאֵר עָלָיו חֶרְפָּתָם בעוה״ז וְעָנְשָׁם לעוה״ב.
And so with the two qualities - laziness and diligence. Laziness is proper in the gratification of physical desires, the pleasures of which pass away while nothing remains to him who indulges in them but shame in this world and punishment in the world to come.
וּמְקוֹם הַחֲרִיצוּת בַּהֲנָאוֹת הָרוּחָנִיּוּת וּמִמַּעֲשִׂים שֶׁמִּתְכַּוְּנִים בָּהֶם לְהַגִּיעַ אֶל רְצוֹן הָאֱלֹהִים יִתְבָּרַךְ כמ״ש דָּוִד ע״ה (תהלים קיט) חַשְׁתִּי וְלֹא הִתְמַהְמָהְתִּי לִשְׁמֹר מִצְוֹתֶיךָ.
Diligence is in place, in the spiritual pleasures and in doing deeds, with the intent to attain the favor of the blessed G-d, as David, peace be unto him, said: "I made haste, and delayed not to keep Your commandments" (Ps. 119:60).
וּמָה שֶׁזָּכַרְתִּי בַּשַּׁעַר הַזֶּה דַּי לַבּוֹחֵר בְּדֶרֶךְ הַיְּשָׁרָה וּמְבַקֵּשׁ הָאֱמֶת לְעַצְמוֹ וְחָפֵץ בַּחָכְמָה לְמַעֲנָהּ.
What I have expounded in this treatise should suffice for one who chooses the just way, seeks the truth for himself and desires wisdom for its own sake.
וְהָאֵל יָפֵק אוֹתָנוּ אֶל דַּרְכֵי עֲבוֹדָתוֹ בְּרַחֲמָיו אָמֵן:
נִשְׁלַם שַׁעַר הַשְּׁלִישִׁי בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ:
May G-d in His mercy lead us out to the paths of His service. AMEN.