For I have seen many of the elect exercise this quality unnecessarily and give it preference over their other qualities; so much so, that the masses take it unto themselves and make use of it in cases where it is needless to do so, until it gains the upper hand over their nature. I also observe this quality frequently present in young men, i.e., in the child and the youth, especially if the temperament happen to be "yellow-hot." For it is characteristic of the yellow gall to rise. In its excitement it accustoms the nature of man to exercise this quality until he almost comes to exercise it amid circumstances unsuited to its appearance.
Among the special branches of this quality are vanity (presumptuousness), boastfulness, and haughtiness. These are not (included) among the qualities of the ancient saints, of whom their noble virtues testified that they were opposed to them.
Now, as we see, some men, who were known to exercise these qualities out of place, have thereby become despicable. Others aim to exercise the praiseworthy aspects of the quality of Pride, and are praised therefor. I shall not go to the length of recounting their names, for they are well known. This being so, we must carefully consider how to acquire the means of exercising this quality in the right place, and subduing it out of season; and we must make mention of the loathing, which ensues as a result of its blameworthiness.
When we perceive this quality beginning to affect the nature of a man, it becomes necessary for us to call his attention to serious matters, such as lead to reflection on the origin of existent things and their end, i.e., the coming into being of things, their beginnings, their transitoriness, and their destruction. When he learns that all existent things are changeable,1Cf . Bahya vi. 5 (p. 297), and Brull (p. 75, note 2). and finally that his own being will change (waste away) and his body become extinct, then the quality of his soul, which was haughty throughout the course of his life, will become meek and penitent at (the thought of) death. Since we are forced to accept this logical conclusion and traditional reasoning, it behooves the wise man to avoid preferring this quality of his own free will, since it is detestable and there results no benefit whatever from pursuing it. On the contrary, it is the cause of many dangers, especially if man's arrogance urge him not to incline to the advice of any man ; and although in (seeking) advice is the essence of good counsel, he turn away from it and abide by his own opinion. Of such a man Solomon the Wise, peace be upon him, said (Prov. xii. 15), "The way of a fool is right in his own eyes." Thou knowest also what befell Korach and Rehoboam and others like them, who cared only for their own opinion.
Man must remember that if he realize not his own sins but consider his course correct, there will surely befall him what befell them. Concerning this the sage saith (Prov. xvi. 2), "All the ways of a man are clean in his own eyes, but the Lord weigheth the spirit ";
Thus it happened to Pharaoh, who said (Ex. v. 2), "Who is the Lord?" and Goliath when he spake (I Sam. xvii. 10), "I defy the armies of Israel ; " and Sennacherib for his boastfulness in saying (II Kings xviii. 35), "Who are they among all the gods of the countries "; and Nebuchadnezzar in that he said (Dan. iii. 15), "Who is that God that shall deliver you out of my hands?" and others who follow them in the manner of their speech and whose end was complete abasement and utter obscurity. Whosoever is in this state is not secure from error and sin. Thus saith the sage (Prov. xxi. 24), "Proud and haughty scorner is his name." He mentions craftiness, because it is the source of boastfulness.
Whoever acts in this wise ought to be ashamed, and remember that according to the measure of his superciliousness will he experience contempt, and in proportion to his power will humiliation suddenly befall him. Thus the sage saith (id. , xxix. .23), "A man's pride shall bring him low," i.e., boastfulness and arrogance are the main causes of man's humiliation, and these, by my life, are characteristic of the wicked, as he saith (id., xxi. 4), " A high look and a proud heart. "
Some of the proud vaunt themselves in the exercise of this blameworthy quality, because they delight therein (and try to excuse themselves by) arguing, that the soul inclines to distinction, and finds lowliness irksome. Again, they hold that domineering (supremacy) strengthens it, while submission weakens it, and were there no domination, the world would not be well adjusted.1 Guttmann ("Saadya," pp. 276, 277, note 2, Emunoth we-Deoth, x. 9) points out that Gabirol closely follows the teaching of Saadya with respect to the love of dominion ; it is worthy of notice that Gabirol quotes the same scriptural passages. S. Landauer (pp. xix.-xxi. of his introduction to the Arabic text of Saadya's work) holds that this chapter, the tenth, is a later addition to the book; cf. D. S. A. Taubeles ("Saadia Gaon," Halle, 1888, p. 32, note 43). They further say that the prayers of the excellent had the attainment thereof in view when they said (Gen. xxvii. 29), "Let people serve thee and nations bow down to thee."
Yea, in this way God distinguished His prophet when He spake to him (Gen. xxxv. 11), "And kings shall come out of thy loins." On the other hand, he punished those who deserved punishment by humbling their power; thus it is said (Isa. ix. 14), "Therefore the Lord will cut off from Israel head and foot, branch and rush in one day," and so forth. Simpletons, discussing this superciliousness, do not consider that, when they resort thereto, their souls become unduly great, that they overstep their bounds, become overbearing toward their relatives, turn away from their companions, deride the advice of every man, for as much as they rely upon their own opinions and go their own way. But when it is so exercised as to keep one away from baseness, to enable one to rise unto the excellences, and to be firm in devotion to God, exalted be He, which is His highest gift, exalted and magnified may He be, to His servants, then this becomes the means whereby men gain the grace of God and reach the everlasting kingdom. Of these it is said (Job xxxvi. 7), "He withdraweth not his eyes from the righteous, but with kings are they on the throne; yea, he doth establish them forever, and they are exalted."
But he, who resorts to superciliousness unnecessarily and takes only his own counsel, is like him of whom it was said (Prov. xviii. i), "He intermeddleth with all wisdom." Men disregard such a man and desire not his presence: of such as these the sage saith (Prov. xxvi. 16), "The sluggard is wiser in his own conceit than seven men that can render a reason." And often, moreover, his vanity impels him to undertake something outside of his usual course of action, because he relies upon his opinion saving him and upon his counsel protecting him. It is this that causes him to stumble; thus it is said (Job v. 12), "He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise."
Having progressed thus far in our description of the quality of superciliousness, the way in which to make use thereof moderately, and the mode of suppressing its use in the wrong place, we must now proceed to quote very sparingly a few prose utterances of the wise concerning this quality, and whatever verses concerning it we can.
The divine1The appellation "divine," as applied to Socrates and other Greek philosophers, was not uncommon; cf. Schmiedl (pp. 263, 264). Socrates said: "From whom doth disappointment never part? He who seeks a rank for which his ability is too feeble." Again he said, "He who sets himself up as wise will be set down by others for a fool." I hold that bad manners are attributable to superciliousness. Socrates said, "aversion is always felt for him who has an evil nature, so that men flee away from him." Aristotle says, "As the beauty of form is a light for the body, so is beauty of character a light for the soul." Again he said in his testament to Alexander his pupil," It does not show much nobility of purpose on the part of a king to lord it over men; (the less so) for one man over a fellow-man."
A certain haughty man is said to have been journeying along with his effects; some of them fell down, whereupon he threw the others out of the wagon. The ancients say, "with him who is pleased with himself, many become displeased." A poet1The Arabic verses, printed in our text, were not translated into Hebrew by Jehuda ibn Tibbon, the translator of the work. He left them untranslated, with a view to making good at a later time the omission by some Hebrew verses of Gabirol or the verses of another. Cf. Appendix A. p. 106 and Munk (note 4 to p. 167). This purpose was never carried out ; cf. Steinschneider ("H. U.," p. 382), and " Ermahnungsschreiben," p. 9 (through a misprint the number ix. reads xi.), who had expected to publish these verses. The citing of these Arabic verses by Gabirol is taken by Steinschneider (Introduction, "J. Q. R.," xii., p. 609) to show that some Jews must have been versed in this part of Arabic literature. composed these lines concerning the blame-worthiness of haughtiness and arrogance: "Let him who shows great vanity concerning his beauty consider this! If men would but consider what is within them, neither young nor old would feel proud. Are there not in the head of every son of man five orifices from which come forth effluvia? The nose exudes, the ear gives forth an unpleasant odor, the eye sheds tears, and the mouth salivates. O son of earth, to be consumed of earth on the morrow, desist from thy pride, for thou wilt be food and drink (to the earth)! " It is told of Ardeshir,2Called an "Indian King" in the "Choice of Pearls" (No. 538, and note 175). Cf. Steinschneider (" H. U.," p. 388, note 130, and p. 881, note 193), also Dukes (p. 72). the king, that he gave a book to a man accustomed to stand at his side, and said unto him, "When thou seest me become violently angry give it to me," and in the book (was written), "Restrain thyself, for thou art not God; thou art but a body, one part of which is on the point of consuming the other, and in a short while it will turn into the worm and dust and nothingness."
17
מִדַּת הַשִּׁפְלוּת
TREATING OF MEEKNESS1This chapter is given in a German translation, based on the Hebrew text, in Winter and Wunsche (vol. ii., pp. 727, 728), being copied from Dukes (pp. 113-115.)2Cf. the chapter on ענוה, in "Emunah Ramah " (ed. S. Weil, Frankfort, 1852).
THIS quality is more nearly a virtue than that which was mentioned just before, because the possessor of this attribute, i.e., modesty and humility, withholds his desire from seeking gratification. When one attains this precious rank, the praiseworthy character in man is made perfect. This, in my opinion, is a disposition which merits praise for him who acquires it. Verily, he is accorded the loftiest praise.
Dost thou not see that humility is the highest degree of the nobles and of the prophets, distinguished by their divine rank?3Cf. Bahya, vi. 8 and 10; Briill (p. 75, note i). One of them said (Gen. xviii. 27), "I am but dust and ashes "; another said (Ps. xxii. 7), "I am a worm and no man"; and so forth. They were praised for their actions and were honored. A man of intelligence should know that lowliness and meekness cause him to realize his desire in regard to present things, as thou knowest from the account of what happened to the captains of Achaziah, because of their folly; and what happened to the third captain who gently spake to Elijah (II Kings i. 13), "I pray thee let my life and the life of these thy fifty servants be precious in thy sight." Him there befell the reverse of what had befallen the former. Verily, fame and glory will be the reward of whosoever is lowly. The recompense of meekness is honor and prosperity, and also the deserving of honor. Thus it is said (Prov. xxii. 4), "The reward of humility and the fear of God are riches, and honor, and life."
The most excellent of the ancient nobles (may God guide thee aright) were accustomed to exercise the quality of meekness, and preferred it to their natural impulses. It is related of an illustrious king,1Dukes (p. 114, note 2) points out that this tale is cited in Ibn Khallikan (i. 526), the King being there called Caliph Omar. that one night while a number of people were assembled about him, he arose to trim the lamp. Whereupon it was said to him, "Why didst thou not utter a command, which would have sufficed ?" And he answered them, "As king I rose, and as king I resume my seat."
He was wont to say that "Every grace (of man) is envied, except meekness." The philosopher Buzurjmihr2Cf. Steinschneider ("H. U.," p. 382, and "J. Q. R.," xii., p. 606, note 3; the reference to the "Ethics" in the same page should be i. 2, not i. 3); Dukes ("Blumenlese," p. 60, note 3), and Landsberger (as above cited, p. 223, note to p. 18). said, "The fruits of lowliness are love and tranquillity." Know thou that in honoring his brother or his neighbor, man honors himself. Someone has remarked that "lowliness consists in being beforehand with greetings to whomsoever one may meet, and in descending to the lowest rank." Contentment is of a kind with this quality.
When one is gifted with its presence, he has already gained superiority. It is said, "Whomsoever the Lord loveth he inspireth with contentment." Scripture says of the contented servant of God (Prov. xiii. 25), "The righteous eateth to the satisfying of the soul." And it says of the reverse, "But the belly of the wicked shall want." He who possesses strength, health, and a sense of security ought never to feel sad. The fruit of contentment is tranquility.3Gabirol's demonstration that patience and contentment are the offshoots of pudency is shown by Brull (p. 75, note 3) to have been copied almost literally by Bahya, vi. 10 (p. 311). The greatest riches are contentment and patience.
One of the sages has said, "He who desires of this world only that which is sufficient for him, will be content with the very least thereof." Another sage was wont to admonish his son, "He who cannot bear with one word, will be compelled to listen to many. He who esteems his rank but slightly, enhances men's estimation of his dignity." In holding the view that it may be right (at times) to repudiate this quality, I mean thereby that a man should not abase himself before the wicked. With reference to such a case it is said (Prov. xxv. 26), "A righteous man, falling down before the wicked, is as a troubled fountain and a corrupt stream." It was said concerning this, "He who deserves (the greatest) compassion is the wise man lost among fools. " In the ethical sayings of Lokman1Cf. Steinschneider (" H. U.," p. 853). In general see V. Chauvin, "Bibliographic des Ouvrages Arabes," iii., Louqmane et les Fabulistes, Paris, 1898. Dukes ("Phil.," p. 161) cites a similar passage attributed to Ibn Ahnaf. (we find), " When the noble man forsakes the world, he becomes humble: the ignoble in forsaking the world becomes haughty." In the book of al-Kuti2Gabirol refers to an Arabic paraphrase of the Psalms by one Hefes al-Kuti. Cf. Neubauer ("R. E. J.," xxx., pp. 65-69) , and Steinschneider (" H. U.," p. 382, note 99, and " J. Q. R.," xiii., p. 312). Cf. also Dukes (p. 105). who (p. 116, note 2) instances a number of parallels to this maxim of Lokman in the writings of Maimonides, al-Gazzali, etc. (it is said), "Be humble without cringing, and manly without being arrogant. Know thou that arrogance is a wilderness and haughtiness a taking refuge therein, and, altogether, a going astray."
This quality, although like unto meekness and agreeing therewith, is of a nobler rank than the latter, for it is kindred to intelligence. To every man of understanding the nobility of the intellect is patent, for it is the dividing line between man and beast, in that it masters man's natural impulses and subdues passion. With the help of intelligence man realizes the benefit of knowledge and gets to understand the true nature of things; he comes to acknowledge the Unity of God, to worship his Master, and to bear a striking resemblance to the character of the angels.1As to the advantages which accrue to man by reason of his intelligence, cf. Bahya, ii. 5 (p. 114), and Brull (p. 74, note 2).
Since this precious quality is of so noble a kind, it follows that modesty which resembles it is almost equally so. The proof of its being thus related is, that thou wilt never see a modest man lacking intelligence, or an intelligent man devoid of modesty.
This being so, man must direct all his efforts to the attainment of this wonderful and highly considered quality. He must prefer it to all his natural impulses, and regard it as superior to all his other qualities, for by means of it he acquires many virtues, and all vice becomes hidden from him. Thus it is said, "The faults of him, whom modesty clothes with dignity, will not be remarked by men." Dignity and honor follow upon him. Thus it is said (Prov. xv. 33), "Before honor is humility." The meek find acceptance before God because of their modesty; He brings them unto everlasting bliss. Concerning him who understands its ways, it is said (Ps. xxv. 9), "The meek will He guide in judgment: and the meek will He teach His way." Even as it is necessary that the intelligent man be prudent in the presence of others, so must he be prudent when alone. It was said that, "Prudency and faith are interdependent, and either cannot be complete without the other." A poet said, "Keep guard over thy modesty: truly prudency marks the countenance of a nobleman." It is said that "Impudence and a lack of prudency are offshoots of unbelief." He who wishes to acquire prudency should associate with those who are modest with respect to him.
An Arab was wont to say, "Pay no regard to any man unless he show thee that he cannot do without thee, even when thou needest him most, so that, if thou sin, he will forgive and act as though he were the sinner; and, if thou wrong him, he will demean himself as though he had been the offender." Another said, "Finally, one learns from the words of prophecy, 'If thou art not prudent, do whatsoe'er thou wilt.'" In the course of a characterization of modesty, the poet said, "Upon him reposes the mantel of piety: and, in truth, a light streams from between his eyes." Al-fadil says: "By reason of belief and piety, men dwell together for a time. Afterward they are kept together by reason of modesty, prudency, and blamelessness." Aristotle said in his discourse, "As a result of modesty (one's) helpers are multiplied."
He was accustomed to say, "In chaste children modesty clearly rules over their countenance." It was termed prudency1Play upon the similarity of the words "prudency" and "life" in the Arabic. only because it is the way to eternal life. A philosopher said, "Modesty asserts itself in the midst of wrath." Again it was said, "The enmity of the modest man is less harmful to thee than the friendship of the fool." He who desires to guard this quality should not trifle away his dignity when asked to serve men, for when thou hast once worn out thy dignity, thou wilt find no one to renew it for thee.
To make use of prudency (that is, to be overprudent), in speaking the truth or enjoining good acts, in spreading religion and devotion, is blameworthy. In such cases one must not make use of it; thus the saint said (Ps. cxix. 46), "I will speak of thy testimonies also before kings, and will not be ashamed." But it is necessary for man to cover his face with the mantle of modesty before all men, as thou knowest from the case of Saul when he hid himself, (as) it is written (i Sam. x. 23), "Behold he is hidden among the vessels." God selected him for kingship, as it is written (i Sam. x. 24), "Behold whom the Lord hath chosen." To sum up, according to the opinion of the philosophers and the sages, this quality is one of the virtues of the noble soul, and its relation to these is as that of the spirit to the body. A philosopher said, "Modesty consists in conducting affairs in the best way wherein it is possible for them to be conducted, and in leaving them in their best aspects." He who is modest will attain to power.
WE had much to say on the praiseworthiness of the quality of prudency, but the quantity of blame which we shall mete out to the quality of impudence is small. He who is possessed of the quality of shamelessness is culpable in the eyes of God, as are those of whom it is said (Jer. v. 3), "They have made their faces harder than a rock; they have refused to return." The Saint says with reference to the impudent (Prov. xi. 2), "When pride cometh, then cometh shame," which means that when impudence prevails over the qualities of man, he is scorned by men and not respected. He is not taken seriously, nor is he regarded with that consideration for his wisdom, even though he be learned, which is paid to the prudent. Thus it is written (ib.) "But with the lowly is wisdom." If one is wise and desires to pursue the goodly course which is acceptable unto God, let him abandon this quality, refrain from exercising it, and keep it afar from the character of his soul. Of him who is impudent the prince saith (id. xxi. 24), "Proud and haughty scorner is his name," by which he means that God will requite according to his doing, whosoever is impudent, as it is written (ib.), "Who dealeth in proud wrath." It is possible also that "Who dealeth in proud wrath" refers to such an impudent one as, by reason of the qualitv of impudence, provokes the displeasure and annoyance of others, and so forth.
When this disposition becomes part of man's nature, whosoever is familiar with him must turn him away from it by rebuking him as much as he is able, and by annoying him, until he be rid of all that was in him. Thus it is said (id. xxi. 29), "A wicked man hardeneth his face." Yet impudence (boldness) may be commendable when supporting religion, when performing "service" and speaking the truth. But to oppose thereby the righteous and the Prophets of God is reprehensible. Thus it is said (Ez. ii. 4), "Impudent children and stiff- hearted." If the man who practises this quality be of a yellow (bilious) constitution, and if in the course of his youth he give strong evidence of its possession, he must oppose to it its very reverse. Let him trust in God, and he will accustom himself to avoid this blameworthy quality and subdue it.
מִדַּת הַגַּאֲוָה
TREATING OF PRIDE (HAUGHTINESS)
הַשַּׁעַר הָא' מִן הַחֵלֶק הָא' נְדַבֵּר עַל מִדַּת הַגַּאֲוָה וּמַה טּוֹב שֶׁנִּזְדַּמֵּן בַּשַּׁעַר הַזֶּה שֶׁיִּהְיֶה תְּחִלָּה לְכָל שַׁעֲרֵי הַסֵּפֶר כְּפִי חִיּוּב הָעֵרֶךְ וְהַמִּסְפָּר.
How good it is that this chapter happens to be the first of all the chapters, as required by the connection.
וְאוֹמַר כִּי רָאִיתִי הַרְבֵּה מִן הַחֲכָמִים מִתְנַהֲגִים בַּמִּדָּה הַזֹּאת שֶׁלֹּא בִּמְקוֹמָהּ וְהֵם מַעֲלִים אוֹתָהּ עַל שְׁאָר מִדּוֹתָם עַד שֶׁנָּהֲגוּ בָּהּ הַפְּתָאיִם וּמִשְׁתַּמְּשִׁין בָּהּ בְּעִנְיָן שֶׁאֵין צָרִיךְ לָהֶם לְהִשְׁתַּמֵּשׁ בָּהּ עַד שֶׁגָּבְרָה עַל טִבְעָם עַד שֶׁאֲנִי רוֹאֶה הַמִּדָּה הַזֹּאת נִמְצֵאת הַרְבֵּה בִּקְטַנֵּי בְּנֵי אָדָם, אֲנִי רוֹצֶה לוֹמַר עַל יְמֵי הַנַּעֲרוּת וְהַבַּחֲרוּת כָּל שֶׁכֵּן כְּשֶׁיִּזְדַּמֵּן לָהּ מִי שֶׁמִּזְגּוֹ חַם וּבַעַל מָרָה אֲדֻמָּה מִפְּנֵי שֶׁדֶּרֶךְ הַמָּרָה אֲדֻמָּה לַעֲלוֹת וּבְהֶמְיָתָהּ תַּעֲזֹר טֶבַע הָאָדָם לְהִתְנַהֵג בַּמִּדָּה הַזֹּאת עַד שֶׁהוּא מִתְנַהֵג בָּהּ בְּעִנְיָן שֶׁאֵינוֹ רָאוּי לְהַרְאוֹתָהּ בּוֹ.
For I have seen many of the elect exercise this quality unnecessarily and give it preference over their other qualities; so much so, that the masses take it unto themselves and make use of it in cases where it is needless to do so, until it gains the upper hand over their nature. I also observe this quality frequently present in young men, i.e., in the child and the youth, especially if the temperament happen to be "yellow-hot." For it is characteristic of the yellow gall to rise. In its excitement it accustoms the nature of man to exercise this quality until he almost comes to exercise it amid circumstances unsuited to its appearance.
וּמִסְּעִיפֵי הַמִּדָּה הַזֹּאת הַגַּבְהוּת וְהַיְהִירוּת וּרְדִיפַת הַשְּׂרָרָה וְאֵלֶּה הַסְּעִיפִים אֵינָם מִמִּדּוֹת הַחֲסִידִים הַקַּדְמוֹנִים אֲשֶׁר הֵעִידוּ לָהֶם מִדּוֹתָם הַחֲמוּדוֹת כִּי הֵם כְּנֶגֶד אֵלֶּה.
Among the special branches of this quality are vanity (presumptuousness), boastfulness, and haughtiness. These are not (included) among the qualities of the ancient saints, of whom their noble virtues testified that they were opposed to them.
וּכְבָר רָאִינוּ כִּי יֵשׁ מִבְּנֵי אָדָם מִי שֶׁנּוֹדַע בַּמִּדָּה הַזֹּאת וְהֵם מִתְנַהֲגִים בָּהּ שֶׁלֹּא בִּמְקוֹמָהּ, וְהֵם מְגֻנִּים אֵצֶל בְּנֵי הָעוֹלָם. וְיֵשׁ מֵהֶם שֶׁהִתְנַהֵג בָּעִנְיָנִים הַטּוֹבִים שֶׁבַּמִּדָּה הַזֹּאת וְהֵם מְשֻׁבָּחִים עֲלֵיהֶם. אֵינִי מַאֲרִיךְ לְהָבִיא אֶת שְׁמוֹתָם מִפְּנֵי שֶׁהֵם יְדוּעִים. וְכֵיוָן שֶׁהַדָּבָר כֵּן צָרִיךְ שֶׁנִּתְחַכֵּם לְהַגִּיעַ אֶל הַנְהָגַת הַמִּדָּה הַזֹּאת כָּרָאוּי לָהּ וְנִמְנַע מֵהִתְנַהֵג בָּהּ בְּשֶׁאֵין רָאוּי לָהּ. וְשֶׁנִּזְכּוֹר מַה שֶּׁיָּבֹא לָאָדָם מִן הַמִּנְהָגִים הַמְגֻנִּים שֶׁבָּהּ וּמִן הַהֶפְסֵד.
Now, as we see, some men, who were known to exercise these qualities out of place, have thereby become despicable. Others aim to exercise the praiseworthy aspects of the quality of Pride, and are praised therefor. I shall not go to the length of recounting their names, for they are well known. This being so, we must carefully consider how to acquire the means of exercising this quality in the right place, and subduing it out of season; and we must make mention of the loathing, which ensues as a result of its blameworthiness.
וְנֹאמַר כְּשֶׁנִּרְאֶה הַמִּדָּה הַזֹּאת גּוֹבֶרֶת בְּטֶבַע הָאָדָם צָרִיךְ לַחֲשׁוֹב בַּדְּבָרִים הַמֻּפְלָאִים הַמַּפְחִידִים וְהַמַּבְהִילִים הַמַּחְשָׁבָה בְּרֵאשִׁית הַיְצִירוֹת וּבְסוֹפָם, וְהֵיאַךְ הָיְתָה תְּחִלַּת הַהֲוָיוֹת וְאֵיךְ יִהְיֶה הֶפְסֵדָם וְתַכְלִיתָם וּכְשֶׁיֵּדַע כִּי הַנִּמְצָאוֹת כֻּלָּם מִשְׁתַּנּוֹת וְחוֹלְפוֹת כָּל שֶׁכֵּן שֶׁתִּשְׁתַּנֶּה מְצִיאוּתוֹ וְיִכְלֶה גּוּפוֹ וְתָשׁוּב מִדַּת הַנֶּפֶשׁ אֲשֶׁר הָיְתָה גֵּאָה בְּעֵת הַחַיִּים שְׁפֵלָה וּמִתְחָרֶטֶת בְּעֵת הַמִּיתָה וּכְשֶׁתִּהְיֶה הַדַּעַת מְחַיֶּבֶת זֶה מִן הַהַקָּשָׁה הַשִּׂכְלִית וּמֵחָכְמַת הַקַּבָּלָה צָרִיךְ שֶׁיִּשְׁתַּדֵּל הָאָדָם הֶחָכָם לָשׁוּב מִן הַמִּדָּה הַזֹּאת מֵעַצְמוֹ מִפְּנֵי שֶׁהִיא מְגֻנָּה וְאֵינָהּ מְבִיאָה לְשׁוּם תּוֹעֶלֶת, אַךְ הִיא סִבָּה לְתַקָּלוֹת רַבּוֹת כָּל שֶׁכֵּן שֶׁתְּבִיאֵהוּ גַּאֲוָתוֹ שֶׁלֹּא יִתְיָעֵץ עִם שׁוּם אָדָם וְיִהְיֶה מַחֲזִיק (בְּרָעָתוֹ) [בְּדַעְתּוֹ] וְסוֹמֵךְ עַל עֲצָתוֹ, וּבִכְמוֹת זֶה אָמַר הֶחָכָם (מִשְׁלֵי י"ב ט"ו) דֶּרֶךְ אֱוִיל יָשָׁר בְּעֵינָיו. וּכְבָר יָדַעְתָּ מַה שֶּׁאֵרַע לְקֹרַח וּרְחַבְעָם וְרַבִּים כְּמוֹתָם כְּשֶׁסָּמְכוּ עַל עֲצָתָם.
When we perceive this quality beginning to affect the nature of a man, it becomes necessary for us to call his attention to serious matters, such as lead to reflection on the origin of existent things and their end, i.e., the coming into being of things, their beginnings, their transitoriness, and their destruction. When he learns that all existent things are changeable,1Cf . Bahya vi. 5 (p. 297), and Brull (p. 75, note 2). and finally that his own being will change (waste away) and his body become extinct, then the quality of his soul, which was haughty throughout the course of his life, will become meek and penitent at (the thought of) death. Since we are forced to accept this logical conclusion and traditional reasoning, it behooves the wise man to avoid preferring this quality of his own free will, since it is detestable and there results no benefit whatever from pursuing it. On the contrary, it is the cause of many dangers, especially if man's arrogance urge him not to incline to the advice of any man ; and although in (seeking) advice is the essence of good counsel, he turn away from it and abide by his own opinion. Of such a man Solomon the Wise, peace be upon him, said (Prov. xii. 15), "The way of a fool is right in his own eyes." Thou knowest also what befell Korach and Rehoboam and others like them, who cared only for their own opinion.
וְצָרִיךְ הָאָדָם שֶׁיַּחֲשֹׁב בְּלִבּוֹ כִּי כְּשֶׁאֵינוֹ מִתְוַדֶּה בְּחֶטְאוֹ וְשָׁב מִדַּרְכּוֹ וְהוּא חוֹשֵׁב כִּי טוֹב לַעֲשׂוֹת כֵּן שֶׁיֶּאֱרַע אוֹתוֹ מַה שֶּׁאֵרַע לָהֶם בְּלִי סָפֵק וְכָזֶה אָמַר הֶחָכָם (שָׁם ט"ז ב) כָּל דַּרְכֵי אִישׁ זָךְ בְּעֵינָיו וְתֹכֵן (לִבּוֹת) [רוּחוֹת] יְיָ.
Man must remember that if he realize not his own sins but consider his course correct, there will surely befall him what befell them. Concerning this the sage saith (Prov. xvi. 2), "All the ways of a man are clean in his own eyes, but the Lord weigheth the spirit ";
וְאָמַר בַּגַּאֲוָה (שָׁם ט"ז י"ח) לִפְנֵי שֶׁבֶר גָּאוֹן וְלִפְנֵי כִּשָּׁלוֹן גְּבַהּ רוּחַ. הִקְדִּים שֶׁבֶר וְכִשָּׁלוֹן לְגָאוֹן וּגְבַהּ לוֹמַר לְךָ כִּי קוֹדֵם שֶׁיִּתְגָּאֶה וְשֶׁיִּגְבָּהּ הָאָדָם יָבֹאוּ לוֹ כְּבָר הַשֶּׁבֶר וְהַכִּשָּׁלוֹן וְהַטַּעַם כִּי תֵּכֶף לַגַּאֲוָה וְהַגָּאוֹן הַשֶּׁבֶר וְהַשִּׁפְלוּת.
and he saith of pride (Prov. xvi. 18), "Pride goeth before destruction," i.e., the result of pride and pomp is overthrow and degradation.
וּכְמוֹ שֶׁאֵירַע לְפַרְעֹה בְּאָמְרוֹ (שְׁמוֹת ה' ב') מִי יְיָ אֲשֶׁר אֶשְׁמַע בְּקוֹלוֹ. וְגָלְיַת בְּאָמְרוֹ (ש"א י"ז י') אֲנִי חֵרַפְתִּי אֶת מַעַרְכוֹת יִשְׂרָאֵל. וְסַנְחֵרִיב בְּאָמְרוֹ (יְשַׁעְיָה ל"ו כ) מִי בְּכָל אֱלֹקֵי הָאֲרָצוֹת. וּנְבוּכַדְנֶצַּר בְּאָמְרוֹ (דָּנִיֵּאל ג ט"ו) (וּמַאן) [וּמָן] הוּא אֱלָהּ דִּי יְשֶׁזָבִנְכוֹן מִן יָדִי. וְהַדּוֹמֶה לָהֶם אֲשֶׁר אָמַר כְּדִבְרֵיהֶם אֲשֶׁר הָיְתָה אַחֲרִיתָם תַּכְלִית הַבּוּז וְהַקָּלוֹן. וּמִי שֶׁהוּא בַּמִּדָּה הַזֹּאת אֵינֶנּוּ נִצָּל מִן הַחֵטְא וְהֶעָוֹן וּכְמוֹ שֶׁאָמַר הֶחָכָם, (מִשְׁלֵי כ"א כ"ד) זֵד יָהִיר לֵץ שְׁמוֹ, הִזְכִּיר בְּכָאן הַזֵּדִים וְהַיְהִירִים כִּי הֵם אַנְשֵׁי הַגַּאֲוָה.
Thus it happened to Pharaoh, who said (Ex. v. 2), "Who is the Lord?" and Goliath when he spake (I Sam. xvii. 10), "I defy the armies of Israel ; " and Sennacherib for his boastfulness in saying (II Kings xviii. 35), "Who are they among all the gods of the countries "; and Nebuchadnezzar in that he said (Dan. iii. 15), "Who is that God that shall deliver you out of my hands?" and others who follow them in the manner of their speech and whose end was complete abasement and utter obscurity. Whosoever is in this state is not secure from error and sin. Thus saith the sage (Prov. xxi. 24), "Proud and haughty scorner is his name." He mentions craftiness, because it is the source of boastfulness.
וְצָרִיךְ שֶׁיִּתְבַּיֵּשׁ הַנּוֹהֵג בַּמִּדָּה הַזֹּאת וְיִזְכֹּר כִּי כְּפִי גַּאֲוָתוֹ תְּבוֹאֵהוּ הַשִּׁפְלוּת וּכְפִי גַּבְהוּתוֹ תְּבוֹאֵהוּ הַדַּלּוּת פִּתְאוֹם וכמ"ש הֶחָכָם (מִשְׁלֵי כ"ט כ"ג) גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ. וְהַטַּעַם כִּי הַגְּדוֹלָה שֶׁבַּסִּבּוֹת הַמַּשְׁפִּילוֹת אֶת הָאָדָם הַיְהִירוּת וְהַגַּאֲוָה וְהִיא מִמִּדּוֹת הָרְשָׁעִים כמ"ש (שָׁם כ"א ד) רוּם עֵינָיִם וְגוֹ'.
Whoever acts in this wise ought to be ashamed, and remember that according to the measure of his superciliousness will he experience contempt, and in proportion to his power will humiliation suddenly befall him. Thus the sage saith (id. , xxix. .23), "A man's pride shall bring him low," i.e., boastfulness and arrogance are the main causes of man's humiliation, and these, by my life, are characteristic of the wicked, as he saith (id., xxi. 4), " A high look and a proud heart. "
וַאֲשֶׁר גָּרַם לְמִקְצַת הַמִּתְגָּאִים וְהַמִּתְגַּדְּלִים לְהִתְנַהֵג בַּמִּדָּה הַמְגֻנָּה הַזֹּאת הוּא שֶׁהֵם מִתְעַקְּשִׁים עַצְמָם וְטוֹעֲנִים כִּי הַנֶּפֶשׁ נוֹטָה אֶל הַגְּדֻלָּה וְקָשָׁה בְּעֵינֶיהָ הַשִּׁפְלוּת. וְעוֹד אָמְרוּ כִּי הַשְּׂרָרָה מְחַזַּקַתָּהּ וְהַדַּלּוּת מַחֲלֶשֶׁת אוֹתָהּ וְלוּלֵי הַשְּׂרָרָה לֹא הָעוֹלָם מִתְקַיֵּם. וְעוֹד אָמְרוּ כִּי כָּל תְּפִלּוֹת הַחֲסִידִים הָיוּ לְהַגִּיעַ אֶל הַמַּעֲלָה הַזֹּאת כְּמוֹ שֶׁאָמְרוּ (בְּרֵאשִׁית כ"ז כ"ט) יַעַבְדוּךְ עַמִּים וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים.
Some of the proud vaunt themselves in the exercise of this blameworthy quality, because they delight therein (and try to excuse themselves by) arguing, that the soul inclines to distinction, and finds lowliness irksome. Again, they hold that domineering (supremacy) strengthens it, while submission weakens it, and were there no domination, the world would not be well adjusted.1 Guttmann ("Saadya," pp. 276, 277, note 2, Emunoth we-Deoth, x. 9) points out that Gabirol closely follows the teaching of Saadya with respect to the love of dominion ; it is worthy of notice that Gabirol quotes the same scriptural passages. S. Landauer (pp. xix.-xxi. of his introduction to the Arabic text of Saadya's work) holds that this chapter, the tenth, is a later addition to the book; cf. D. S. A. Taubeles ("Saadia Gaon," Halle, 1888, p. 32, note 43). They further say that the prayers of the excellent had the attainment thereof in view when they said (Gen. xxvii. 29), "Let people serve thee and nations bow down to thee."
וּבְזֹאת הַמַּעֲלָה בִּשֵּׂר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת נְבִיאוֹ כְּשֶׁאָמַר לוֹ (שָׁם ל"ה י"א) וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ, וּבְהֵפֶךְ זֶה כְּשֶׁהָיְתָה הַנְּקָמָה מִשּׂוֹנְאֵי יִשְׂרָאֵל פָּסַק מֵהֶם הַשְּׂרָרָה כמ"ש (יְשַׁעְיָה ט י"ג) וְיַכְרֵת ה' מִיִּשְׂרָאֵל רֹאשׁ וְזָנָב וְהַדּוֹמֶה לָהֶם. וְלָזֶה לֹא שָׂמוּ אֶל לִבָּם הַפְּתָאיִם הַמַּחֲזִיקִים בַּמִּדָּה הַזֹּאת כִּי כַּאֲשֶׁר יִנְהֲגוּ בָּהּ תִּגְבַּהְנָה נַפְשׁוֹתָם וְיֵצְאוּ מִשִּׁטָּתָם וְיִתְגָּאוּ עַל קְרוֹבֵיהֶם וְיַפְנוּ עֹרֶף לְחַבְרֵיהֶם וְיַלְעִיגוּ לַעֲצַת כָּל אָדָם וְסוֹמְכִים עַל עֲצַת נַפְשָׁם וּמִתְיַחֲדִים בָּהּ אַךְ אִם יִתְנַהֲגוּ בָּהּ לְהִמָּנַע מִן הָעֲבֵרוֹת וְהָעִנְיָנִים הַמְגֻנִּים וְלַעֲלוֹת אֶל הַמַּעֲלוֹת הַטּוֹבוֹת וְהַמְשֻׁבָּחוֹת וְשֶׁתִּכְסוֹף נַפְשָׁם לַעֲבוֹדַת הָאֵל אֲשֶׁר הִיא הַטּוֹבָה הַגְּדוֹלָה שֶׁהֵטִיב בָּהּ לַעֲבָדָיו מִפְּנֵי שֶׁהוּא הַסִּבָּה לְהַגִּיעָם אֶל הַנְּעִימוּת הָאֱלֹקִית וּלְהַקְרִיבָהּ אֶל הַמַּעֲלוֹת הַמַּלְאֲכִיּוֹת וַעֲלֵיהֶם נֶאֱמַר (אִיּוֹב ל"ו ז) לֹא יִגְרַע מִצַּדִּיק (עֵינוֹ) [עֵינָיו] וְאֶת מְלָכִים לְכִסֵּא וְיוֹשִׁיבֵם לָנֶצַח וַיִּגְבָּהוּ.
Yea, in this way God distinguished His prophet when He spake to him (Gen. xxxv. 11), "And kings shall come out of thy loins." On the other hand, he punished those who deserved punishment by humbling their power; thus it is said (Isa. ix. 14), "Therefore the Lord will cut off from Israel head and foot, branch and rush in one day," and so forth. Simpletons, discussing this superciliousness, do not consider that, when they resort thereto, their souls become unduly great, that they overstep their bounds, become overbearing toward their relatives, turn away from their companions, deride the advice of every man, for as much as they rely upon their own opinions and go their own way. But when it is so exercised as to keep one away from baseness, to enable one to rise unto the excellences, and to be firm in devotion to God, exalted be He, which is His highest gift, exalted and magnified may He be, to His servants, then this becomes the means whereby men gain the grace of God and reach the everlasting kingdom. Of these it is said (Job xxxvi. 7), "He withdraweth not his eyes from the righteous, but with kings are they on the throne; yea, he doth establish them forever, and they are exalted."
וְהַמִּשְׁתַּמֵּשׁ בְּגַאֲוָה שֶׁלֹּא כָּרָאוּי וּמִתְיַחֵד בַּעֲצַת עַצְמוֹ דּוֹמֶה לְמִי שֶׁנֶּאֱמַר בּוֹ (מִשְׁלֵי י"ח א) בְּכָל תּוּשִׁיָּה יִתְגַלָּע. וּבָזֶה אָמַר הֶחָכָם: חָכָם עָצֵל בְּעֵינָיו מִשִּׁבְעָה מְשִׁיבֵי טַעַם (שָׁם כ"ו ט"ז). וְאֶפְשָׁר שֶׁתְּבִיאֵהוּ גַּאֲוָתוֹ לְהִכָּנֵס בְּמַה שֶּׁאֵין רָאוּי לוֹ, בְּבִטְחוֹנוֹ בַּעֲצָתוֹ שֶׁתִּהְיֶה מַצֶּלֶת אוֹתוֹ וְעַל דַּעְתּוֹ שֶׁתְּמַלְּטֵהוּ, וְהִיא אֲשֶׁר תַּכְשִׁילֵהוּ. וּכְמוֹ שֶׁאָמַר: מֵפֵר מַחְשְׁבוֹת עֲרוּמִים וְלֹא תַעֲשֶׂינָה יְדֵיהֶם תּוּשִׁיָּה (אִיּוֹב ה י"ב).
But he, who resorts to superciliousness unnecessarily and takes only his own counsel, is like him of whom it was said (Prov. xviii. i), "He intermeddleth with all wisdom." Men disregard such a man and desire not his presence: of such as these the sage saith (Prov. xxvi. 16), "The sluggard is wiser in his own conceit than seven men that can render a reason." And often, moreover, his vanity impels him to undertake something outside of his usual course of action, because he relies upon his opinion saving him and upon his counsel protecting him. It is this that causes him to stumble; thus it is said (Job v. 12), "He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise."
וְכֵיוָן שֶׁהִגַּעְנוּ דְּבָרֵינוּ עַד הֵנָּה לְסַפֵּר עַל מִדַּת הַגַּאֲוָה וְהֵיאַךְ צָרִיךְ אָדָם לְהִתְחַכֵּם לְהַנְהִיגָהּ עַל מִנְהָג הָרָאוּי בָּהּ וְלִדְחוֹת אוֹתָהּ מִן הַמָּקוֹם שֶׁאֵינָהּ רְאוּיָה בּוֹ. נִזְכֹּר עַתָּה מִדִּבְרֵי הַחֲכָמִים הַקַּדְמוֹנִים עַל הַמִּדָּה הַזֹּאת וּמִחִבּוּרֵיהֶם אֲשֶׁר חִבְּרוּ בָּהּ.
Having progressed thus far in our description of the quality of superciliousness, the way in which to make use thereof moderately, and the mode of suppressing its use in the wrong place, we must now proceed to quote very sparingly a few prose utterances of the wise concerning this quality, and whatever verses concerning it we can.
אָמַר סוֹקְרַאט: מִי הוּא אֲשֶׁר לֹא תִּפָּרֵד מִמֶּנּוּ הַדְּאָגָה הַמְּבַקֵּשׁ לַעֲלוֹת אֶל הַמַּעֲלָה שֶׁהִיא גְּדוֹלָה מִמֶּנּוּ. וְאָמַר: מִי שֶׁהוּא מַחֲזִיק עַצְמוֹ בְּחֶזְקַת שֶׁהוּא דַּעֲתָן מַחֲזִיקִין אוֹתוֹ בְּנֵי אָדָם בְּחֶזְקַת שׁוֹטֶה. וְנֶאֱמַר סָמוּךְ לַגַּאֲוָה רַע מַעֲלָלִים. וְאָמַר סוֹקְרַאט: מִי שֶׁמַּעֲלָלָיו רָעִים מַתְמֶדֶת אוֹתוֹ שִׂנְאַת הַבְּרִיּוֹת וְהַנְּפָשׁוֹת נוֹטוֹת מֵעָלָיו. וְאָמַר אֲרִיסְטוֹ: כַּאֲשֶׁר נְעִימוּת הַצּוּרָה אוֹר הַגּוּף כֵּן נְעִימוּת הַמִּדּוֹת אוֹר הַנֶּפֶשׁ. וְאָמַר בְּצַוּוֹתוֹ לַאֲלֶכְּסַנְדֶּר תַּלְמִידוֹ: אֵין מֵחֲשִׁיבוּת הַנֶּפֶשׁ שֶׁיִּהְיֶה הַמֶּלֶךְ מִתְגָּאֶה עַל בְּנֵי אָדָם וְכָל שֶׁכֵּן קְצָתָם עַל קְצָתָם.
The divine1The appellation "divine," as applied to Socrates and other Greek philosophers, was not uncommon; cf. Schmiedl (pp. 263, 264). Socrates said: "From whom doth disappointment never part? He who seeks a rank for which his ability is too feeble." Again he said, "He who sets himself up as wise will be set down by others for a fool." I hold that bad manners are attributable to superciliousness. Socrates said, "aversion is always felt for him who has an evil nature, so that men flee away from him." Aristotle says, "As the beauty of form is a light for the body, so is beauty of character a light for the soul." Again he said in his testament to Alexander his pupil," It does not show much nobility of purpose on the part of a king to lord it over men; (the less so) for one man over a fellow-man."
וְנֶאֱמַר עַל אֶחָד מִן הַגֵּאִים כִּי הָיָה הוֹלֵךְ יוֹם אֶחָד וְנִשְׁמַט נַעֲלוֹ הָאֶחָד מֵרַגְלוֹ וְהִשְׁלִיךְ הַשְּׁנִיָּה וְהִנִּיחָם שְׁנֵיהֶם. וְאָמְרוּ הַקַּדְמוֹנִים: מִי שֶׁמִּדּוֹתָיו רְצוּיוֹת בְּעֵינָיו יִרְבּוּ הַקּוֹצְפִים עָלָיו. וְנֶאֱמַר עַל אִזְדְשִׁיר הַמֶּלֶךְ כִּי נָתַן בְּיַד אֶחָד מֵעֲבָדָיו הָעוֹמְדִים עָלָיו כְּתָב וְאָמַר לוֹ: כְּשֶׁתִּרְאֶה אוֹתִי כּוֹעֵס תְּנֵהוּ לִי מִיָּד. וְהָיָה כָּתוּב בּוֹ: שׁוּב לְךָ כִּי אֵינְךָ אֱלוֹקַ אֲבָל אַתָּה גּוּף שֶׁיֵּאָכֵל קְצָתוֹ אֶת קְצָתוֹ וּבְקָרוֹב יָשׁוּב רִמָּה וְעָפָר.
A certain haughty man is said to have been journeying along with his effects; some of them fell down, whereupon he threw the others out of the wagon. The ancients say, "with him who is pleased with himself, many become displeased." A poet1The Arabic verses, printed in our text, were not translated into Hebrew by Jehuda ibn Tibbon, the translator of the work. He left them untranslated, with a view to making good at a later time the omission by some Hebrew verses of Gabirol or the verses of another. Cf. Appendix A. p. 106 and Munk (note 4 to p. 167). This purpose was never carried out ; cf. Steinschneider ("H. U.," p. 382), and " Ermahnungsschreiben," p. 9 (through a misprint the number ix. reads xi.), who had expected to publish these verses. The citing of these Arabic verses by Gabirol is taken by Steinschneider (Introduction, "J. Q. R.," xii., p. 609) to show that some Jews must have been versed in this part of Arabic literature. composed these lines concerning the blame-worthiness of haughtiness and arrogance: "Let him who shows great vanity concerning his beauty consider this! If men would but consider what is within them, neither young nor old would feel proud. Are there not in the head of every son of man five orifices from which come forth effluvia? The nose exudes, the ear gives forth an unpleasant odor, the eye sheds tears, and the mouth salivates. O son of earth, to be consumed of earth on the morrow, desist from thy pride, for thou wilt be food and drink (to the earth)! " It is told of Ardeshir,2Called an "Indian King" in the "Choice of Pearls" (No. 538, and note 175). Cf. Steinschneider (" H. U.," p. 388, note 130, and p. 881, note 193), also Dukes (p. 72). the king, that he gave a book to a man accustomed to stand at his side, and said unto him, "When thou seest me become violently angry give it to me," and in the book (was written), "Restrain thyself, for thou art not God; thou art but a body, one part of which is on the point of consuming the other, and in a short while it will turn into the worm and dust and nothingness."
מִדַּת הַשִּׁפְלוּת
TREATING OF MEEKNESS1This chapter is given in a German translation, based on the Hebrew text, in Winter and Wunsche (vol. ii., pp. 727, 728), being copied from Dukes (pp. 113-115.)2Cf. the chapter on ענוה, in "Emunah Ramah " (ed. S. Weil, Frankfort, 1852).
הַשַּׁעַר הַב' נְדַבֵּר בּוֹ עַל הַשִּׁפְלוּת. זֶה הַשַּׁעַר הוּא קָרוֹב אֶל הַטּוֹבָה מִן הָרִאשׁוֹן מִפְּנֵי שֶׁמִּי שֶׁיֶּשְׁנוֹ בַּמִּדָּה הַזֹּאת כְּבָר הֵשִׁיב אֶת נַפְשׁוֹ וּמָנַע אוֹתָהּ מִדְּרוֹשׁ הַתַּאֲווֹת וּבְהַגִּיעוֹ אֶל הַמַּעֲלָה הַזֹּאת הַנִּכְבֶּדֶת יֻשְׁלְמוּ לוֹ הַמַּעֲלָלִים הַטּוֹבִים אֲשֶׁר בָּאָדָם. וְהִיא מִדָּה נֶחְמֶדֶת עַד מְאֹד לְמִי שֶׁרוֹצֶה לִנְחֹל שֵׁם טוֹב.
THIS quality is more nearly a virtue than that which was mentioned just before, because the possessor of this attribute, i.e., modesty and humility, withholds his desire from seeking gratification. When one attains this precious rank, the praiseworthy character in man is made perfect. This, in my opinion, is a disposition which merits praise for him who acquires it. Verily, he is accorded the loftiest praise.
וַהֲלֹא תִּרְאֶה כִּי הַשִּׁפְלוּת הִיא הַגְּדוֹלָה שֶׁבַּמַּעֲלוֹת הַטּוֹבוֹת וְהַנְּבִיאִים הַנִּזְכָּרִים בְּמִדּוֹת הָאֱלוֹקִיּוֹת אָמְרוּ קְצָתָם, (בְּרֵאשִׁית יח, כז) וְאָנֹכִי עָפָר וָאֵפֶר, וּקְצָתָם אָמְרוּ (תְּהִלִּים כ"ב ז) וְאָנֹכִי תוֹלַעַת וְלֹא אִישׁ וְגוֹ', וְהַדּוֹמֶה לָזֶה, וְשִׁבְּחוּם. וּמִמַּה שֶׁצָּרִיךְ שֶׁיֵדָעֵהוּ הָאִישׁ הַנִּלְבָּב כִּי הַשִּׁפְלוּת וְהַנְּמִיכוּת מְבִיאוֹת אֶת הָאָדָם לִידֵי הַכָּבוֹד כְּמוֹ שֶׁיָּדַעְתָּ מֵהַשַּׂר הַג' אֲשֶׁר הִתְחַנֵּן לְאֵלִיָּהוּ בִּדְבָרָיו הַנְּעִימִים בְּאָמְרוֹ (מְלָכִים ב' א י"ג) תִּיקַר נָא נַפְשִׁי וְנֶפֶשׁ עֲבָדֶיךָ אֵלֶּה [חֲמִשִּׁים בְּעֵינֶיךָ], כִּי לֹא קָרָהוּ מַה שֶּׁקָּרָה לָרִאשׁוֹנִים מִפְּנֵי שֶׁכָּל מִי שֶׁמַּשְׁפִּיל עַצְמוֹ סוֹף בָּא לִידֵי כָּבוֹד וּגְדֻלָּה וְכִי שְׂכַר הָעֲנָוָה הַכָּבוֹד וּכְמ"ש שְׁלֹמֹה עָ"ה (מִשְׁלֵי כ"ב ד) עֵקֶב עֲנָוָה יִרְאַת ה'.
Dost thou not see that humility is the highest degree of the nobles and of the prophets, distinguished by their divine rank?3Cf. Bahya, vi. 8 and 10; Briill (p. 75, note i). One of them said (Gen. xviii. 27), "I am but dust and ashes "; another said (Ps. xxii. 7), "I am a worm and no man"; and so forth. They were praised for their actions and were honored. A man of intelligence should know that lowliness and meekness cause him to realize his desire in regard to present things, as thou knowest from the account of what happened to the captains of Achaziah, because of their folly; and what happened to the third captain who gently spake to Elijah (II Kings i. 13), "I pray thee let my life and the life of these thy fifty servants be precious in thy sight." Him there befell the reverse of what had befallen the former. Verily, fame and glory will be the reward of whosoever is lowly. The recompense of meekness is honor and prosperity, and also the deserving of honor. Thus it is said (Prov. xxii. 4), "The reward of humility and the fear of God are riches, and honor, and life."
וְהַחֲסִידִים הָרִאשׁוֹנִים הָיוּ מִתְנַהֲגִים בַּמִּדָּה הַזֹּאת וּמַגְבִּירִים אוֹתָהּ עַל טִבְעֵיהֶם וְנֶאֱמַר עַל א' מֵהַמְּלָכִים כִּי הָיוּ אֶצְלוֹ לַיְלָה אֶחָד אֲנָשִׁים רַבִּים יוֹשְׁבִים לְפָנָיו וְקָם הוּא בְּעַצְמוֹ וְתִקֵּן הַנֵּר, אָמְרוּ לוֹ: לָמָּה לֹא צִוִּיתָנוּ אֲדוֹנֵנוּ? אָמַר לָהֶם: מֶלֶךְ קַמְתִּי וּמֶלֶךְ שַׁבְתִּי.
The most excellent of the ancient nobles (may God guide thee aright) were accustomed to exercise the quality of meekness, and preferred it to their natural impulses. It is related of an illustrious king,1Dukes (p. 114, note 2) points out that this tale is cited in Ibn Khallikan (i. 526), the King being there called Caliph Omar. that one night while a number of people were assembled about him, he arose to trim the lamp. Whereupon it was said to him, "Why didst thou not utter a command, which would have sufficed ?" And he answered them, "As king I rose, and as king I resume my seat."
וְאוֹמַר כִּי כָּל מַעֲלָה מִתְקַנֵּא הָאָדָם עָלֶיהָ חוּץ מִן הָעֲנָוָה וְאָמַר בָּזֶה גַּמְהַר הַפִילוֹסוֹף: פְּרִי הַשִּׁפְלוּת הָאַהֲבָה וְהַמְּנוּחָה וְתֵדַע כִּי מִגְּדֻלַּת הָאָדָם שֶׁיַּעֲבֹד אֶת אָחִיו וְאֶת רֵעֵהוּ. וְיֵשׁ מִי שֶׁאָמַר כִּי הַשִּׁפְלוּת הוּא שֶׁתַּתְחִיל בִּשְׁלוֹם מִי שֶׁתִּפְגַּע וְתֵשֵׁב בְּשֶׁפֶל הַמּוֹשָׁבוֹת. וּמִמַּה שֶׁדּוֹמֶה לַמִּדָּה הַזֹּאת שֶׁיִּסְתַּפֵּק הָאָדָם בְּמֻעָט.
He was wont to say that "Every grace (of man) is envied, except meekness." The philosopher Buzurjmihr2Cf. Steinschneider ("H. U.," p. 382, and "J. Q. R.," xii., p. 606, note 3; the reference to the "Ethics" in the same page should be i. 2, not i. 3); Dukes ("Blumenlese," p. 60, note 3), and Landsberger (as above cited, p. 223, note to p. 18). said, "The fruits of lowliness are love and tranquillity." Know thou that in honoring his brother or his neighbor, man honors himself. Someone has remarked that "lowliness consists in being beforehand with greetings to whomsoever one may meet, and in descending to the lowest rank." Contentment is of a kind with this quality.
וּמִי שֶׁיֵּשׁ לוֹ הַמִּדָּה הַזֹּאת הִגִּיעַ לְמַעֲלָה גְּדוֹלָה וְאוֹמְרִים מִי שֶׁחֲנָנוֹ הַבּוֹרֵא הַמִּדָּה הַזֹּאת כְּבָר אֲהֵבוֹ. וְאָמַר הַכָּתוּב בָּאָדָם הַמִּסְתַּפֵּק בַּמֶּה שֶּׁיֵּשׁ לוֹ: צַדִּיק אֹכֵל לְשׂוֹבַע נַפְשׁוֹ (שָׁם י"ג כ"ה) וּבְהֶפְכוֹ אָמַר וּבֶטֶן רְשָׁעִים תֶּחְסָר. וּמִי שֶׁחֲנָנוֹ בּוֹרְאוֹ כֹּחַ וּבְרִיאוּת וּבִטְחָה אֵינֶנּוּ צָרִיךְ שֶׁיִּדְאַג. וּפְרִי הַמִּדָּה הַזֹּאת הַמְּנוּחָה, וּכְבָר נֶאֱמַר כִּי הַמִּדָּה הַזֹּאת הִיא הָעֹשֶׁר הַגָּדוֹל.
When one is gifted with its presence, he has already gained superiority. It is said, "Whomsoever the Lord loveth he inspireth with contentment." Scripture says of the contented servant of God (Prov. xiii. 25), "The righteous eateth to the satisfying of the soul." And it says of the reverse, "But the belly of the wicked shall want." He who possesses strength, health, and a sense of security ought never to feel sad. The fruit of contentment is tranquility.3Gabirol's demonstration that patience and contentment are the offshoots of pudency is shown by Brull (p. 75, note 3) to have been copied almost literally by Bahya, vi. 10 (p. 311). The greatest riches are contentment and patience.
וְאָמְרוּ קְצָת הַחֲכָמִים מִי שֶׁרְצוֹנוֹ מִן הָעוֹלָם בְּדָבָר הַמַּסְפִּיק לוֹ יִהְיֶה בִּמְעַט שֶׁבּוֹ דַּי לוֹ. וְהַסַּבְלָנוּת מִמִּין הַמִּדָּה הַזֹּאת. וְאֶחָד מִן הַחֲכָמִים הָיָה מְצַוֶּה אֶת בְּנוֹ מִי שֶׁאֵינוֹ סוֹבֵל דָּבָר אֶחָד יִשְׁמַע דְּבָרִים הַרְבֵּה וּמִי שֶׁהוּא נָקֵל אֵצֶל עַצְמוֹ יְהִי נִכְבָּד בְּעֵינֵי בְּנֵי אָדָם. אַךְ אֲשֶׁר צָרִיךְ הָאָדָם שֶׁיִּרְחַק מִן הַמִּדָּה הַזֹּאת שֶׁלֹּא יִהְיֶה נִכְנָע לָרְשָׁעִים. וּבָזֶה אָמַר הַכָּתוּב (שָׁם כ"ה כ"ו) מַעְיָן נִרְפָּשׂ וּמָקוֹר מָשְׁחָת צַדִּיק מָט לִפְנֵי רָשָׁע. וְהָיָה אוֹמֵר אֵין בִּבְנֵי אָדָם מִי שֶׁצָּרִיךְ לַחֲמֹל עָלָיו חֶמְלָה גְּדוֹלָה כְּחָכָם שֶׁנָּפַל בֵּין פְּתָאִים. וּבְמוּסַר לוֹקְמָאן הַפִּילוֹסוֹף: הַנָּדִיב כְּשֶׁהוּא נִפְרָשׁ נִכְנָע, וְהַנָּבָל כְּשֶׁהוּא נִפְרָשׁ מִתְגָּאֶה. וּבְסֵפֶר הַקּוֹטִי: הַשְׁפֵּל מִבְּלִי הִתְנַבֵּל וְהִסְתַּלְסֵל מִבְּלִי הִתְגַּדֵּל, וְדַע כִּי הַגְּדֻלָּה טָעוּת וְהַגַּאֲוָה טָעוּת.
One of the sages has said, "He who desires of this world only that which is sufficient for him, will be content with the very least thereof." Another sage was wont to admonish his son, "He who cannot bear with one word, will be compelled to listen to many. He who esteems his rank but slightly, enhances men's estimation of his dignity." In holding the view that it may be right (at times) to repudiate this quality, I mean thereby that a man should not abase himself before the wicked. With reference to such a case it is said (Prov. xxv. 26), "A righteous man, falling down before the wicked, is as a troubled fountain and a corrupt stream." It was said concerning this, "He who deserves (the greatest) compassion is the wise man lost among fools. " In the ethical sayings of Lokman1Cf. Steinschneider (" H. U.," p. 853). In general see V. Chauvin, "Bibliographic des Ouvrages Arabes," iii., Louqmane et les Fabulistes, Paris, 1898. Dukes ("Phil.," p. 161) cites a similar passage attributed to Ibn Ahnaf. (we find), " When the noble man forsakes the world, he becomes humble: the ignoble in forsaking the world becomes haughty." In the book of al-Kuti2Gabirol refers to an Arabic paraphrase of the Psalms by one Hefes al-Kuti. Cf. Neubauer ("R. E. J.," xxx., pp. 65-69) , and Steinschneider (" H. U.," p. 382, note 99, and " J. Q. R.," xiii., p. 312). Cf. also Dukes (p. 105). who (p. 116, note 2) instances a number of parallels to this maxim of Lokman in the writings of Maimonides, al-Gazzali, etc. (it is said), "Be humble without cringing, and manly without being arrogant. Know thou that arrogance is a wilderness and haughtiness a taking refuge therein, and, altogether, a going astray."
מִדַּת הַבֹּשֶׁת
ON THE QUALITIES OF PRUDENCY AND MODESTY
הַשַּׁעַר הַג' נְדַבֵּר בּוֹ עַל עִנְיָן הַבֹּשֶׁת. נִשְׁאַל לֶחָכָם: מַה הוּא הַשֵּׂכֶל? אָמַר: הַבֹּשֶׁת. אָמְרוּ לוֹ: מַהוּ הַבֹּשֶׁת? אָמַר: הַשֵּׂכֶל.
A WISE man was asked, "What is intelligence?" and he answered, "Modesty." Again he was asked, "What is modesty?" and he replied, "Intelligence."
וְהַמִּדָּה הַזֹּאת אַף עַל פִּי שֶׁהִיא מֵעֵין הַשִּׁפְלוּת מַעֲלָתָהּ גְּדוֹלָה מִמֶּנָּה מִפְּנֵי שֶׁהִיא אָחוֹת לַשֵּׂכֶל וְכָל חֲכַם לֵב יוֹדֵעַ מַעֲלַת הַשֵּׂכֶל וְשֶׁהוּא מַבְדִּיל בֵּין הָאָדָם וְהַבְּהֵמָה בְּמָשְׁלוֹ עַל טִבְעוֹ וּמָנְעוֹ אֶת תַּאֲוָתוֹ. וּבַשֵּׂכֶל מַגִּיעַ הָאָדָם אֶל תּוֹעֲלוֹת הַחָכְמָה וּבוֹ יַגִּיעַ אֶל אֲמִתַּת הַדְּבָרִים, וְגַם בּוֹ יַגִּיעַ לְהוֹדוֹת בְּיִחוּד בּוֹרְאוֹ וְלַעֲבוֹדָתוֹ וּבוֹ יוּכַל לְהִדַּמּוֹת לַמַּלְאָכִים.
This quality, although like unto meekness and agreeing therewith, is of a nobler rank than the latter, for it is kindred to intelligence. To every man of understanding the nobility of the intellect is patent, for it is the dividing line between man and beast, in that it masters man's natural impulses and subdues passion. With the help of intelligence man realizes the benefit of knowledge and gets to understand the true nature of things; he comes to acknowledge the Unity of God, to worship his Master, and to bear a striking resemblance to the character of the angels.1As to the advantages which accrue to man by reason of his intelligence, cf. Bahya, ii. 5 (p. 114), and Brull (p. 74, note 2).
וְכֵיוָן שֶׁהַמִּדָּה הַזֹּאת בַּמַּעֲלָה הַזֹּאת מִן הַגְּדוֹלָה צְרִיכָה שֶׁתִּהְיֶה חֲבֶרְתָּהּ וְרַעֲיָתָהּ הַדּוֹמָה לָהּ שֶׁהִיא מִדַּת הַבֹּשֶׁת קְרוֹבָה לָהּ בְּמַעֲלָה. וְהָרְאָיָה עַל שֶׁהִיא דּוֹמָה לָהּ מִפְּנֵי שֶׁלֹּא רָאִיתָ מִיָּמֶיךָ בַּיְשָׁן חֲסַר דֵּעָה וְלֹא דַּעְתָּן מִבְּלִי בֹּשֶׁת.
Since this precious quality is of so noble a kind, it follows that modesty which resembles it is almost equally so. The proof of its being thus related is, that thou wilt never see a modest man lacking intelligence, or an intelligent man devoid of modesty.
עַל כֵּן רָאוּי שֶׁיִּשְׁתַּדֵּל הָאָדָם לְהִתְנַהֵג בַּמִּדָּה הַחֲשׁוּבָה הַזֹּאת וּלְהִתְחַכֵּם בָּהּ עַד שֶׁתָּשׁוּב לוֹ כְּטֶבַע, וְיַגְבֵּר אוֹתָהּ עַל טְבָעָיו, וְתִהְיֶה בְּעֵינָיו חֲשׁוּבָה מִשְׁאָר מִדּוֹתָיו, כִּי בָּהּ יַגִּיעַ אֶל רוֹב הַמַּעֲלוֹת וְיִמָּנַע בַּעֲבוּרָהּ מִכָּל הַמִּדּוֹת הַמְגֻנּוֹת. וּכְמ"ש מִי שֶׁיַּעֲטֵהוּ הַמָּקוֹם מְעִיל הַבֹּשֶׁת יִהְיוּ מוּמָיו נֶעֱלָמִים מִבְּנֵי אָדָם וְהַהוֹד וְהַכָּבוֹד סְמוּכִים לוֹ. כמ"ש (מִשְׁלֵי ט"ו ל"ג) וְלִפְנֵי כָּבוֹד עֲנָוָה. וְהָעֲנָוִים מַגִּיעִין בְּמִדַּת הַבֹּשֶׁת אֶל רְצוֹן הַבּוֹרֵא וּמַשִּׂיגִים הַנֹּעַם הַקַּיָּם וְלוֹמְדִים דְּרָכָיו כְּמוֹ שֶׁנֶּאֱמַר (תְּהִלִּים כ"ה ט) יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט וִילַמֵּד עֲנָוִים דַּרְכּוֹ. וּכְמוֹ שֶׁצָּרִיךְ לוֹ לַמַּשְכִּיל לְהִתְבַּיֵּשׁ מִבְּנֵי אָדָם כֵּן צָרִיךְ לְהִתְבַּיֵּשׁ מֵעַצְמוֹ וְאָמְרוּ כִּי הַבֹּשֶׁת וְהָאֱמוּנָה דּוֹמוֹת זוֹ לָזוֹ לֹא תִּגָּמֵר הָאַחַת מִבַּלְעֲדֵי חֲבֶרְתָּהּ וְאָמְרוּ כִּי הָעַזּוּת וּמִעוּט הַבֹּשֶׁת כְּסָעִיף מֵעֲבוֹדָה זָרָה וּמִי שֶׁרוֹצֶה לְהַרְגִּיל בַּבֹּשֶׁת וּלְהִטָּבַע בּוֹ יֵשֵׁב תָּדִיר לִפְנֵי מִי שֶׁמִּתְבַּיֵּשׁ מִמֶּנּוּ.
This being so, man must direct all his efforts to the attainment of this wonderful and highly considered quality. He must prefer it to all his natural impulses, and regard it as superior to all his other qualities, for by means of it he acquires many virtues, and all vice becomes hidden from him. Thus it is said, "The faults of him, whom modesty clothes with dignity, will not be remarked by men." Dignity and honor follow upon him. Thus it is said (Prov. xv. 33), "Before honor is humility." The meek find acceptance before God because of their modesty; He brings them unto everlasting bliss. Concerning him who understands its ways, it is said (Ps. xxv. 9), "The meek will He guide in judgment: and the meek will He teach His way." Even as it is necessary that the intelligent man be prudent in the presence of others, so must he be prudent when alone. It was said that, "Prudency and faith are interdependent, and either cannot be complete without the other." A poet said, "Keep guard over thy modesty: truly prudency marks the countenance of a nobleman." It is said that "Impudence and a lack of prudency are offshoots of unbelief." He who wishes to acquire prudency should associate with those who are modest with respect to him.
וְהָיָה אוֹמֵר אֶחָד מִן הָעֲרָב: אַל תִּרְאֶה מִבְּנֵי אָדָם אֶלָּא מִי שֶׁמַּרְאֶה אֶת עַצְמוֹ כִּי אֵינֶנּוּ יָכוֹל לַעֲמוֹד זוּלָתְךָ וְאִם אַתָּה צָרִיךְ לוֹ יוֹתֵר וְאִם תֶּחֱטָא לוֹ יִמְחוֹל וְיַרְאֶה עַצְמוֹ כְּאִלּוּ הוּא הַחוֹטֵא וְאִם תָּרֵעַ אֵלָיו מַרְאֶה עַצְמוֹ כְּאִלּוּ הוּא הֵרַע לְךָ. וְאָמַר אֶחָד מֵהֶם סוֹף מַה שֶּׁקִּבְּלוּ מִדִּבְרֵי הַנְּבוּאָה כְּשֶׁאֵינְךָ מִתְבַּיֵּשׁ עֲשֵׂה כָּל רְצוֹנְךָ. וְאָמַר הַפִּילוֹסוֹף: חָיוּ בְּנֵי אָדָם בִּזְכוּת הַדָּת וְהַיִּרְאָה יָמִים רַבִּים וְאַחַר כָּךְ חָיוּ בְּמִדַּת הַבֹּשֶׁת וְהָעֲנָוָה וְהַשִּׁפְלוּת. וְאָמַר אֲרִיסְטוֹ בְּדִבְרֵי תּוֹכְחוֹתָיו: בַּעֲבוּר הַבֹּשֶׁת יִרְבּוּ הָעוֹזְרִים.
An Arab was wont to say, "Pay no regard to any man unless he show thee that he cannot do without thee, even when thou needest him most, so that, if thou sin, he will forgive and act as though he were the sinner; and, if thou wrong him, he will demean himself as though he had been the offender." Another said, "Finally, one learns from the words of prophecy, 'If thou art not prudent, do whatsoe'er thou wilt.'" In the course of a characterization of modesty, the poet said, "Upon him reposes the mantel of piety: and, in truth, a light streams from between his eyes." Al-fadil says: "By reason of belief and piety, men dwell together for a time. Afterward they are kept together by reason of modesty, prudency, and blamelessness." Aristotle said in his discourse, "As a result of modesty (one's) helpers are multiplied."
וְהָיוּ אוֹמְרִים סִימַן הַבָּנִים הַכְּשֵׁרִים הַבֹּשֶׁת הַנִּרְאֶה עַל פְּנֵיהֶם וְהַבֹּשֶׁת הִיא דֶּרֶךְ הַחַיִּים הָאֲרֻכִּים וְאָמְרוּ קְצָת הַפִילוֹסוֹפִים הַבֹּשֶׁת נוֹדַעַת בְּעֵת הַכַּעַס. וְאָמְרוּ שִׂנְאַת הַבַּיְשָׁן טוֹבָה מֵאַהֲבַת הַכְּסִיל. וּמִי שֶׁהוּא רוֹצֶה לְהִזָּהֵר בַּמִּדָּה הַזֹּאת אַל יְחַלֵּל אֶת הֲדַר פָּנָיו לִשְׁאוֹל מִבְּנֵי אָדָם כִּי כֵּיוָן שֶׁתְּחַלֵל אֶת הֲדַר פָנֶיךָ אִי אַתָּה מוֹצֵא מִי שֶׁמְּחַדְּשֵׁהוּ לְךָ.
He was accustomed to say, "In chaste children modesty clearly rules over their countenance." It was termed prudency1Play upon the similarity of the words "prudency" and "life" in the Arabic. only because it is the way to eternal life. A philosopher said, "Modesty asserts itself in the midst of wrath." Again it was said, "The enmity of the modest man is less harmful to thee than the friendship of the fool." He who desires to guard this quality should not trifle away his dignity when asked to serve men, for when thou hast once worn out thy dignity, thou wilt find no one to renew it for thee.
אַךְ אִם אָדָם מִתְבַּיֵּשׁ מִלִּמּוּד הָאֱמֶת וּמֵהַזְהִיר עַל הַטּוֹבָה לָלֶכֶת בְּדַרְכֵי הַתּוֹרָה וְהָעֲבוֹדָה הַבֹּשֶׁת הַהוּא מְגֻנָּה וְאֵין רָאוּי לָאָדָם לְהִתְנַהֵג בָּהּ כְּמ"ש הַנָּבִיא (תְּהִלִּים קי"ט מ"ו) וַאֲדַבְּרָה בְּעֵדְוֹתֶיךָ נֶגֶד מְלָכִים וְלֹא אֵבוֹשׁ. אֲבָל הוּא צָרִיךְ לְהִתְבַּיֵּשׁ מִבְּנֵי אָדָם וְלָשִׂים עַל פָּנָיו מַסְוֶה הַבֹּשֶׁת. וּכְמוֹ שֶׁאַתָּה יוֹדֵעַ מֵעִנְיַן שָׁאוּל בְּהֵחָבְאוֹ כְּמ"ש (ש"א י כ"ב) הִנֵּה הוּא נֶחְבָּא אֶל הַכֵּלִים, בְּחָרוֹ הָאֱלֹקִים לַמַּלְכוּת כְּמוֹ שֶׁנֶּאֱמַר (שָׁם י כ"ד) הַרְּאִיתֶם אֲשֶׁר בָּחַר בּוֹ יְיָ. וּלְדַעַת הַפִילוֹסוֹפִים וְהַחֲכָמִים הַמִּדָּה הַזֹּאת מִמַּעַלְלֵי הַנֶּפֶשׁ הַיְקָרָה וְהִיא לְעֻמַּת הַשְׁלָמַת הַגּוּף. וְגָדַר הַפִילוֹסוֹף הַבֹּשֶׁת, כִּי הִיא לְהַפִּיל הַדְּבָרִים עַל דַּרְכֵיהֶם הַנְּעִימִים וּלְהַנִּיחָם עַל הַדֶּרֶךְ שֶׁהוּא טוֹב בְּהַנַּחָתָם וּמִי שֶׁיִּתְבַּיֵּשׁ תִּגְדַּל מַעֲלָתוֹ וְיִהְיֶה אָדוֹן וְאַתָּה הִתְבּוֹנֵן וְהַבְחֵן.
To make use of prudency (that is, to be overprudent), in speaking the truth or enjoining good acts, in spreading religion and devotion, is blameworthy. In such cases one must not make use of it; thus the saint said (Ps. cxix. 46), "I will speak of thy testimonies also before kings, and will not be ashamed." But it is necessary for man to cover his face with the mantle of modesty before all men, as thou knowest from the case of Saul when he hid himself, (as) it is written (i Sam. x. 23), "Behold he is hidden among the vessels." God selected him for kingship, as it is written (i Sam. x. 24), "Behold whom the Lord hath chosen." To sum up, according to the opinion of the philosophers and the sages, this quality is one of the virtues of the noble soul, and its relation to these is as that of the spirit to the body. A philosopher said, "Modesty consists in conducting affairs in the best way wherein it is possible for them to be conducted, and in leaving them in their best aspects." He who is modest will attain to power.
מִדַּת הָעַזּוּת
TREATING OF THE QUALITY OF IMPUDENCE
הַשַּׁעַר הַד' בְּמִדַּת הָעַזּוּת מַה שֶּׁסִּפַּרְנוּ מִשִּׁבְחֵי מִדַּת הַבֹּשֶׁת וּמַעֲלוֹתֶיהָ יִמְעַט כְּנֶגֶד גְּנוּת מִדַּת הָעַזּוּת וּמַה מְגֻנָּה הִיא מְאֹד שֶׁמִּי הוּא בַּמִּדָּה הַזֹּאת הוּא מְגֻנֶּה לִפְנֵי הַמָּקוֹם. וּכְמוֹ אֵלֶּה שֶׁנֶּאֱמַר עֲלֵיהֶם (יִרְמְיָה ה. ג) חִזְּקוּ פְנֵיהֶם מִסֶּלַע, וְאָמַר הֶחָכָם בְּעַז (מִשְׁלֵי י"א ב) בָּא זָדוֹן וַיָּבֹא קָלוֹן ר"ל כִּי כַּאֲשֶׁר תִּגְבַּר מִדַּת הָעַזּוּת עַל הָאָדָם יֵקַל אֵצֶל בְּנֵי אָדָם וְאֵין מַבִּיטִין אוֹתוֹ בְּעֵין חֲשִׁיבוּת וְלֹא תְּשׁוּרֵנוּ עַיִן בְּרַחֲמִים אֲפִילוּ אִם יִהְיֶה חָכָם, כַּאֲשֶׁר עוֹשִׂים לַבַּיְשָׁן כְּמוֹ שֶׁנֶּאֱמַר (שָׁם) וְאֶת צְנוּעִים חָכְמָה. וְאִם הוּא מִן הַחֲסִידִים וְרָצָה לְהַנְהִיג אֶת עַצְמוֹ הַמִּנְהָג הַטּוֹב אֲשֶׁר יִרְצֶה בּוֹ הַבּוֹרֵא יָסוּר מִן הַמִּדָּה הַזֹּאת וְיִתְבַּיֵּשׁ מֵעַצְמוֹ מִמַּעֲשָׂיו וְיַרְחִקֶנָּהּ מִטֶּבַע נַפְשׁוֹ וּבְמִי שֶׁיֵּשׁ בּוֹ מִדַּת הָעַזּוּת אָמַר הֶחָכָם (שָׁם כ"א כ"ד) זֵד יָהִיר לֵץ שְׁמוֹ הוּא ר"ל כִּי מִי שֶׁהוּא עַז פָּנִים הַמָּקוֹם יִגְמְלֵהוּ כְּפָעֳלוֹ כְּמ"ש (שָׁם) עוֹשֶׂה בְּעֶבְרַת זָדוֹן וְהִסְתִּיר בְּכָאן יְיָ כְּאִלּוּ אָמַר עוֹשֶׂה יְיָ בְּעֶבְרַת זָדוֹן וְאֶפְשָׁר שֶׁיִּהְיֶה בְּעֶבְרַת זָדוֹן שָׁב אֶל זֶה הָעַז שֶׁהוּא עוֹשֶׂה בְּמִדַּת הָעַזּוּת עֶבְרַת זָדוֹן וּמַה שֶׁדּוֹמֶה לוֹ.
WE had much to say on the praiseworthiness of the quality of prudency, but the quantity of blame which we shall mete out to the quality of impudence is small. He who is possessed of the quality of shamelessness is culpable in the eyes of God, as are those of whom it is said (Jer. v. 3), "They have made their faces harder than a rock; they have refused to return." The Saint says with reference to the impudent (Prov. xi. 2), "When pride cometh, then cometh shame," which means that when impudence prevails over the qualities of man, he is scorned by men and not respected. He is not taken seriously, nor is he regarded with that consideration for his wisdom, even though he be learned, which is paid to the prudent. Thus it is written (ib.) "But with the lowly is wisdom." If one is wise and desires to pursue the goodly course which is acceptable unto God, let him abandon this quality, refrain from exercising it, and keep it afar from the character of his soul. Of him who is impudent the prince saith (id. xxi. 24), "Proud and haughty scorner is his name," by which he means that God will requite according to his doing, whosoever is impudent, as it is written (ib.), "Who dealeth in proud wrath." It is possible also that "Who dealeth in proud wrath" refers to such an impudent one as, by reason of the qualitv of impudence, provokes the displeasure and annoyance of others, and so forth.
וּכְשֶׁתִּהְיֶה הַמִּדָּה הַזֹּאת בְּטֶבַע הָאָדָם צָרִיךְ לְמִי שֶׁמִּתְחַבֵּר עִמּוֹ שֶׁיְּשִׁיבֵהוּ מִמֶּנָּה בְּמִינֵי תּוֹכֵחוֹת וּבִגְעָרוֹת כְּפִי שֶׁיּוּכַל עַד שֶׁיָּסוּר מִמַּה שֶּׁהוּא בָּהּ. וּכמ"ש (שָׁם כ"א כ"ט) הֵעֵז אִישׁ רָשָׁע בְּפָנָיו. אַךְ הַמִּדָּה הַזֹּאת הִיא מְשֻׁבַּחַת בְּעֶזְרַת הַתּוֹרָה וְהָרְאוּת וַעֲבוֹדַת וַאֲמִירַת הָאֱמֶת, אַךְ לַעֲמוֹד בָּהּ כְּנֶגֶד הַצַּדִּיקִים וּנְבִיאֵי הָאֱלֹקִים מְגֻנֶּה לִמְאֹד. כְּמוֹ שֶׁאָמַר (יְחֶזְקֵאל ב. ד) וְהַבָּנִים קְשֵׁי פָנִים וְחִזְקֵי לֵב וְאִם יִהְיֶה הָאִישׁ הַזֶּה הַמִּשְׁתַּמֵּשׁ בַּמִּדָּה הַזֹּאת בַּעַל מֶזֶג מָרָה אֲדֻמָּה וְיִהְיֶה בִּימֵי הַבַּחֲרוּת אָז תֵּרָאֶה עָלָיו הַמִּדָּה הַזֹּאת עַד מְאֹד. וְצָרִיךְ שֶׁיַּעֲמוֹד בְּפָנֶיהָ בְּהָפְכָהּ, וְיִירָא אֶת הָאֱלֹקִים וְיִתְחָרֵט וְיָנִיחַ הַמִּדָּה הַמְּגֻנָּה הַזֹּאת וְיִגְבַּר עָלֶיהָ.
When this disposition becomes part of man's nature, whosoever is familiar with him must turn him away from it by rebuking him as much as he is able, and by annoying him, until he be rid of all that was in him. Thus it is said (id. xxi. 29), "A wicked man hardeneth his face." Yet impudence (boldness) may be commendable when supporting religion, when performing "service" and speaking the truth. But to oppose thereby the righteous and the Prophets of God is reprehensible. Thus it is said (Ez. ii. 4), "Impudent children and stiff- hearted." If the man who practises this quality be of a yellow (bilious) constitution, and if in the course of his youth he give strong evidence of its possession, he must oppose to it its very reverse. Let him trust in God, and he will accustom himself to avoid this blameworthy quality and subdue it.