THIS quality is found to differ in various men. Sometimes, it is natural; this is the case in him whose temper is humid-hot as is that of blood; especially when his hopes are well ordered and never confounded, and who, in addition, is far from experiencing suffering and free from affliction. It is but meet that in the nature of him who is of this character there appear the sign of this quality that his exterior be sound, his health robust, and old age without haste in overtaking him. Thus it is said of such an one (Prov. xvii. 22), "A merry heart doeth good like a medicine, but a broken spirit dries the bones."
Sometimes it is coincident with the attainment of the desire and the realization of a wish. Peculiar to it is continual smiling without (apparent) cause. Very often lightmindedness accompanies it, whereof it is written (Eccl. vii. 6), "For as the crackling of thorns under a pot, so is the laughter of the fool." It has been said that one of the distinguishing marks of the fool is his laughing when there is no occasion for laughter.
I hold that this quality is to be found in the souls of those, above all, who are free from defilement, the righteous, the pious, the pure, destined for the Heavenly Kingdom, rising to spirituality, i.e., the souls of the upright, for they are in perfect enjoyment of their condition of service and greatly rejoiced because of their worship, as it is written (Ps. xxxii. 11), "Be glad in the Lord and rejoice, ye righteous; and shout for joy, all ye that are upright in heart." The well-bred man ought not to indulge in laughter when seated in an assembly, for it was said that for him who laughs much, but little respect is felt. Facetiousness takes away the veil of dignity. Even as anxiety (apprehensiveness) when it is aroused gives rise to weeping, so gladness, when it is stirred, incites to laughter.
Therefore the intelligent man ought to understand that this quality and some other qualities are not of the rational soul, as Galen holds, but of the animal soul. The proof of this is that thou seest laughter break out in spite of dreadful events. Often, too, man is unable to refrain therefrom. The same is held with regard to wrath and other qualities. Considering this, man should urgently seek to render his animal soul submissive to his rational soul: namely, that his intellect guide his nature. When he does this, he becomes included among the most excellent men. Wherefore Socrates says in regard to joy, "Whatever causes joy causes sorrow." In the ethics of Diogenes, treating of joy, he states: "Joy is life and exaltation to the heart, whereas grief is distress and destruction."
6
מִדַּת הַדְּאָגָה
TREATING OF GRIEF (APPREHENSIVENESS). THIS IS THE TENTH CHAPTER OF THE BOOK
THIS quality usually succeeds in establishing itself in the soul when wishes fail of realization, and then the soul is brought to such a point as almost to be killed when it loses the objects of its love. Oh, what a quality is this! How serious a matter when it comes into evidence, and how waste is its place when it prevails! Thus it was said, "Apprehensiveness is a living death."
I have determined to linger here a little in the discussion of this chapter. Perhaps God will grant us His grace and inspire us with excellent words, which may relieve the sadness of man, so that he may find healing in our discourse, because it is impossible to find healing for psychical ills other than in spiritual remedies. As this takes firmer hold of the soul, so also it becomes more difficult to find the remedy. Of God we pray that He protect us therefrom in His graciousness. The constitution of apprehensiveness is cold and dry, like the black gall (humor). No man can absolutely escape it. In some it attains immense proportions, so that they thereby become afflicted with psychical ailments. Thus it is said (Prov. xii. 25), "Gloom in the heart of man maketh it stoop, but a good word maketh it glad." Know thou that this quality is generally visible in the countenance, as thou hast seen in the case of Joseph, who discerned what was in the heart of " the servants of Pharaoh," when he beheld their austere countenances; it being said (Gen. xl. 6), "And he looked upon them, and behold they were sad," and as Artaxerxes said to Nehemiah (Neh. ii. 2), "Why is thy countenance sad, seeing thou art not sick." Thus it is obvious that this quality is generally distinctly visible in the countenance.
Thou shouldst know that if a man be madly in love with this world,1Cf. Bahya, x. 7 (p. 451), ix. 7 (p. 425); Brull (p. 77, note 2). which is a world de generatione et corruptione, he never omits to seek the gratification of the senses, constantly moving on from one thing to another. If he attain them and then lose them, gloom overcomes him. On the other hand, if he be made to forget this world, and apply himself to the world of intellect, then it becomes possible for him to escape the psychical ills, which are (occasioned by) worldly acquisitions, that is, if he turn away from vain works and incline in the fulness of the soul to ethical science and religious laws. Therefore the intellectual man ought to cast away the lowly quality of the masses and the grandiose manner of kings.
If it be impossible for a man to have what he desires, he must desire what he has. Let him not prefer continual gloom. We ought to strive to cure our souls of this evil (disease), in the same way as we must suffer hardships in trying to cure our bodies and to rid them of diseases by means of burning and cutting (fire and iron), and so forth. Rather must we gradually accustom ourselves to improve our souls through strength of purpose, and to endure a little difficulty in order that, as a result of this, we may pursue a praiseworthy course. We know, moreover, that if we represent to ourselves that no misfortune will befall us, it is as though we desired not to exist at all. Because misfortunes are a necessary condition of the passing of worldly things. If this were not, there could be no becoming. Ergo, to wish that no accident should come to pass is like wishing not to exist. But existence is (a part) of nature, and annihilation likewise is (a part) of nature. Then if we desire that this be not (a part) of nature, we desire the impossible; he who desires the impossible will have his wish denied, and he whose wish is denied is miserable.
We ought to be ashamed to give the preference to this quality, grief, and we should yearn to rise unto a state of beatitude. Let him who would not mourn represent to his soul the things that lead to mourning, as though they already were; thus, for example, let man say, "A certain possession of mine will be destroyed and I will mourn for it," accounting it as already destroyed, or (considering) as already lost that which he loves. Concerning this, the poet-philosopher said: "The man of prudence grows up, representing to himself his mishaps before they befall him; if they befall him suddenly, they will not terrify him because of the things already pictured in his soul. He sees that one thing will lead to another, and therefore he knows the end from the beginning." But not the least trace of apprehensiveness is to be found in those who are of lofty souls and noble aspirations. Socrates was asked, "Why do we never perceive in thee any sign of apprehensiveness?" And he answered, "Because I have never possessed anything over the loss of which I would grieve."
Wherefore let the intelligent man consider that there is nothing in this world of all that grows, save it be insignificant at the outset, and afterward develops, except grief, which is greatest on the day it comes into being, and the longer it continues the less it becomes, until it entirely disappears. The firm and resolute man is he who braces himself up with all his might in the hour of his affliction. Alexander, in order to console his mother about himself (in the event of his death), wrote to her as follows: "My mother, order a great and fortified city to be built when the news of Alexander's death reaches you. Prepare therein for eating and drinking, and gather together in it, on an appointed day, men from all the lands to eat and drink. When that has been done and all the men are ready to eat and drink what the queen has prepared, let it be proclaimed at that moment that no man should enter her abode whom misfortune has befallen." And thus she did upon the death of Alexander. But when she ordered that no one whom misfortune had befallen should enter her house, she noticed (that) no one (came). Then she felt sure that he had only wished to comfort her about himself.
Alexander had heard from Aristotle, his master, that "Grief injures the heart and destroys it." He wished to ascertain the truth of this. He therefore decided upon an animal, the nature of which was nearest to that of man, confined it in a dark place, and allotted to it nourishment only sufficient to sustain its body. Afterward he led it forth and slaughtered it: whereupon he found its heart dissolved and melted away. Then he knew that Aristotle had spoken nothing but the truth.
Among the words spoken by Galen on grief (we find), "Apprehensiveness is a consuming of the heart, and sadness is a sickness of the heart." Afterward he explained this, saying, "Sadness is felt for what is past, and apprehensiveness for what may occur." In another place again (he said), "Sadness (is occasioned) by what has occurred, and apprehensiveness is (felt) for what may come to pass. Therefore beware of sadness, for sadness is the end of life." Dost thou not see that when the face of man is overclouded (with sadness), he will perish of grief.
One of the sages said, "Drinking poison is easier (to endure) than apprehensiveness." Now, if one should ask what benefit is derived from choosing this quality at the occurrence of misfortune and its appearance, I would answer that in shedding the tears which have become spoiled and stagnant, and which nature is incapable of returning to their place, we pour out the putrid humors, which have become rotten, the chyme, and we remedy it through purifying drugs, and thus we cleanse the humor in such a manner as to cause it to return to its original state. Thus it is known that in some small children there is a spoiled excess, which cannot be passed off save through weeping. This, then, is the natural use of weeping. Wherefore Socrates said, "Sorrows are a species of ills of the heart, as diseases are ills of the body." Among the words of Ptolemy on this (subject are), "Let him who wishes to live long, prepare to meet misfortunes with a patient heart."
16
מִדַּת הַבִּטָּחוֹן
TREATING OF TRANQUILITY. THIS is THE ELEVENTH CHAPTER OF THE BOOK
THIS quality is commendable when a man directs it in faith in the Lord, and places his reliance and his confidence in Him. Thus it is said (Prov. xxii. 19), "That thy trust may be in the Lord." This is a praiseworthy disposition: its possessor is worthy of very good fortune and abundant mercy from God, as it is written (Ps. xxxii. 10), "He that trusteth in the Lord, mercy shall compass him about." He who is in this state deserves to be blest, as it is said (Jer. xvii. 7), "Blessed is the man that trusteth in the Lord and whose hope the Lord is." This quality is usually found in the upright, those who fear God and who are referred to in the command, which declares (Ps. cxv. 11), "Ye that fear the Lord, trust in the Lord." The excellence of this quality and its merit before God, exalted be He, (is seen in the fact that) He promised it to Jacob during his sleep, as it is said (Isa. xliv. 2), "Fear not, O Jacob, my servant," and as it is said of the righteous man who trusts in the Lord and who confides in Him (Ps. cxii. 7), "He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord."
18
מִדַּת הַחֲרָטָה
TREATING OF PENITENCE (REMORSE) AND GUARDING AGAINST (THE NEED OF) IT. THIS is THE TWELFTH CHAPTER OF THE BOOK
THIS quality comes into being, when a man quits a sinful state and repents. When he gives evidence of the quality of penitence, then his repentance is complete. It must be preceded by three conditions, namely, penitence, seeking pardon, and guaranteeing to abandon one's wonted course. Thus our master Saadya Alfayumi, may God be gracious unto him, explained that one of the righteous was wont to say, "He who repents of his past sins is as though he had not sinned." This trait is commendable from this point of view. But the reprehensible side of it comes to light in the case of him who says "Yes" to-day in some matter and after a time regrets what he has said and retracts, or who vows to fast or to give alms and repents of his vow. All this is blameworthy.
The reasonable way, in my opinion, is for man to beware of placing himself in a position which he may be compelled to regret. Although men have not the power so to control themselves, that they can choose (all) their qualities, nevertheless they can desire to rise gradually from a base to a lofty course, and from faulty qualities to sound ones. The acme of bliss for man is to be able to bridle his soul, to rule it, to lead it along the right way. He whose nature yields to his intellect becomes lordly; his merit becomes high and profitable, and his deeds are praised.
מִדַּת הַשִּׂמְחָה
TREATING OF JOY (CHEERFULNESS). THIS IS THE NINTH CHAPTER OF THE BOOK
הַשַּׁעַר הָא' מִן הַחֵלֶק הַג' נְדַבֵּר בּוֹ עַל מִדַּת הַשִּׂמְחָה זֹאת הַמִּדָּה תִּמְצָא בִּקְצָת בְּנֵי אָדָם עַל פָּנֶיהָ נֶחְלָקִים יֵשׁ מִמֶּנָּה שֶׁתִּהְיֶה טִבְעִית וְזֶה יִהְיֶה בְּמִי שֶׁטִּבְעוֹ חַם וְלַח כְּטֶבַע הַדָּם וְכָל שֶׁכֵּן לְאָדָם שֶׁתַּאֲווֹתָיו מִזְדַּמְּנוֹת לוֹ תָּדִיר וְלֹא עָבְרָה עָלָיו דְּאָגָה מִזְּמַן אָרֹךְ וְנִצַּל מִן הַדְּבָרִים הַמַּעֲצִיבִים וְדִין הוּא לְמִי שֶׁנִּזְדַּמְּנוּ לוֹ כָּל הַדְּבָרִים הָאֵלֶּה שֶׁתִּרְאֶה בְּטִבְעוֹ אוֹתוֹ הַמִּדָּה הַזֹּאת וְתִהְיֶה גֶּהָתוֹ טוֹבָה וְגוּפוֹ בָּרִיא וְאֵין הַזִּקְנָה מְמַהֶרֶת אֵלָיו וּכְמ"ש בּוֹ (מִשְׁלֵי י"ז כ"ב) לֵב שָׂמֵחַ יֵיטִיב גֵּהָה.
THIS quality is found to differ in various men. Sometimes, it is natural; this is the case in him whose temper is humid-hot as is that of blood; especially when his hopes are well ordered and never confounded, and who, in addition, is far from experiencing suffering and free from affliction. It is but meet that in the nature of him who is of this character there appear the sign of this quality that his exterior be sound, his health robust, and old age without haste in overtaking him. Thus it is said of such an one (Prov. xvii. 22), "A merry heart doeth good like a medicine, but a broken spirit dries the bones."
וּמִן הַמִּדָּה הַזֹּאת שֶׁתִּהְיֶה מִקְרִית עִם הַשָּׂגַת הַתַּאֲוָה וְהַגָּעַת מִשְׁאָל וּמִמֶּנָּהּ שֶׁיִּהְיֶה שְׂחוֹק תָּדִיר לְלֹא עִנְיָן וְאֶפְשָׁר שֶׁיִּצְטָרֵף לָזֶה דַּעַת קַלָּה וכמ"ש בּוֹ (קֹהֶלֶת ז ו) כְּקוֹל הַסִּירִים תַּחַת הַסִּיר כֵּן שְׂחוֹק הַכְּסִיל. וּכְבָר נֶאֱמַר כִּי מֵאוֹתוֹת הַשּׁוֹטֶה שָׂחֳקוֹ בְּמָקוֹם שֶׁאֵין רָאוּי בּוֹ הַשְּׂחוֹק.
Sometimes it is coincident with the attainment of the desire and the realization of a wish. Peculiar to it is continual smiling without (apparent) cause. Very often lightmindedness accompanies it, whereof it is written (Eccl. vii. 6), "For as the crackling of thorns under a pot, so is the laughter of the fool." It has been said that one of the distinguishing marks of the fool is his laughing when there is no occasion for laughter.
וַאֲנִי אוֹמֵר כִּי הָאֲנָשִׁים שֶׁרָאוּי לִהְיוֹת הַמִּדָּה הַזֹּאת בָּהֶם יוֹתֵר מִכָּל אָדָם הֵם שֶׁנַּפְשׁוֹתָם נִמְלֶטֶת מִן הַחוֹנֵף הַזַּכּוֹת וְהַבָּרוֹת הַמִּתְיַחֲסוֹת אֶל הַמַּלְכוּת הָעוֹלוֹת אֶל הַמַּעֲלוֹת הָרוּחָנִיּוֹת יוֹתֵר מִשְּׁאַר בְּנֵי אָדָם, רָצָה לוֹמַר נַפְשׁוֹת הַצַּדִּיקִים שֶׁהֵם בְּנֹעַם שָׁלֵם בְּעִנְיַן עֲבוֹדָה וּבְשִׂמְחָה גְּדוֹלָה בִּפְרִישׁוּתָם כְּמ"ש (תְּהִלִּים ל"ב י"א) שִׂמְחוּ בַּיְיָ וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב. וְאֵין רָאוּי לְמִי שֶׁיֵּשׁ לוֹ מוּסָר לְהִתְנַהֵג בִּשְׂחוֹק בַּמּוֹשָׁבוֹת וּבַמַּעֲמָדוֹת מִפְּנֵי שֶׁאוֹמַר מִי שֶׁרֹב שְׂחוֹקוֹ, מִתְמַעֵט מוֹרָאוֹ וְהַשְּׂחוֹק מֵסִיר הָדָר מִפָּנִים. וּכְמוֹ שֶׁהַדְּאָגָה כְּשֶׁהִיא גּוֹבֶרֶת גּוֹרֶמֶת הַבְּכִי כֵּן הַשִּׂמְחָה כְּשֶׁהִיא גּוֹבֶרֶת מַרְאָה הַשְּׂחוֹק.
I hold that this quality is to be found in the souls of those, above all, who are free from defilement, the righteous, the pious, the pure, destined for the Heavenly Kingdom, rising to spirituality, i.e., the souls of the upright, for they are in perfect enjoyment of their condition of service and greatly rejoiced because of their worship, as it is written (Ps. xxxii. 11), "Be glad in the Lord and rejoice, ye righteous; and shout for joy, all ye that are upright in heart." The well-bred man ought not to indulge in laughter when seated in an assembly, for it was said that for him who laughs much, but little respect is felt. Facetiousness takes away the veil of dignity. Even as anxiety (apprehensiveness) when it is aroused gives rise to weeping, so gladness, when it is stirred, incites to laughter.
וּמִמַּה שֶּׁרָאוּי לְדַעְתָּן שֶׁיֵּדָעֵהוּ כִּי הַמִּדָּה הַזֹּאת וְזוּלָתָהּ אֵינֶנָּהּ בְּטֶבַע הַנֶּפֶשׁ הַמְדַבֵּר עַל דַּעַת גַּ'אלִינוּס אַךְ הִיא בְּנֶפֶשׁ הַבַּהֲמִית וְהָרְאָיָה עַל זֶה שֶׁאַתָּה רוֹאֶה הַשְּׂחוֹק יֶאֱרַע עִם הָעִנְיָנִים הַמְשַׂחֲקִים וְאֶפְשָׁר שֶׁלֹּא יוּכַל הָאָדָם לִמְשׁוֹל בְּעַצְמוֹ שֶׁלֹּא יִשְׂחַק וְכֵן נֶאֱמַר עַל הַכַּעַס וּשְׁאָר הַמִּדּוֹת הַדּוֹמוֹת לָאֵלֶּה. וְעַל כֵּן צָרִיךְ הָאָדָם שֶׁיִּשְׁתַּדֵּל שֶׁתַּסְכִּית נַפְשׁוֹ הַבַּהֲמִית לְנַפְשׁוֹ הַמְדַבֶּרֶת ר"ל שֶׁיַּנְהִיג שִׂכְלוֹ אֶת טִבְעוֹ, וּכְשֶׁיִּהְיֶה כֵּן אָז יִהְיֶה נִמְנֶה עִם גְּדוֹלֵי בְּנֵי אָדָם. וּמִמַּה שֶּׁאָמַר סוֹקְרַאט: הַדָּבָר שֶׁהַשִּׂמְחָה בּוֹ הוּא שֶׁהָאֵבֶל עָלָיו. וּבְמוּסָר אַרִיגְ'אָנֵס בְּעִנְיַן הַשִּׂמְחָה: הַשִּׂמְחָה לַלֵּב חַיִּים וּמַעֲלָה, וְהַדְּאָגָה דּוֹחַק וַאֲבַדּוֹן.
Therefore the intelligent man ought to understand that this quality and some other qualities are not of the rational soul, as Galen holds, but of the animal soul. The proof of this is that thou seest laughter break out in spite of dreadful events. Often, too, man is unable to refrain therefrom. The same is held with regard to wrath and other qualities. Considering this, man should urgently seek to render his animal soul submissive to his rational soul: namely, that his intellect guide his nature. When he does this, he becomes included among the most excellent men. Wherefore Socrates says in regard to joy, "Whatever causes joy causes sorrow." In the ethics of Diogenes, treating of joy, he states: "Joy is life and exaltation to the heart, whereas grief is distress and destruction."
מִדַּת הַדְּאָגָה
TREATING OF GRIEF (APPREHENSIVENESS). THIS IS THE TENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַב' מִן הַחֵלֶק הַשְּׁלִישִׁי נְדַבֵּר בּוֹ עַל מִדַּת הַדְּאָגָה. זֹאת הַמִּדָּה הִיא נִמְצֵאת בַּנֶּפֶשׁ בְּהִמָּנַע תַּאֲווֹתֶיהָ וְשֶׁמָּא תְּבִיאֶנָּה אֶל שַׁעֲרֵי מָוֶת כְּשֶׁתִּפָּקֵד מַה שֶּׁהִיא אוֹהֶבֶת. וְכַמָּה קָשָׁה הַמִּדָּה הַזֹּאת כְּשֶׁהִיא נִכֶּרֶת וְכַמָּה רַע עִנְיָנָהּ כְּשֶׁהִיא גּוֹבֶרֶת, וּכְבָר אָמְרוּ כִּי הַדְּאָגָה הִיא הַמִּיתָה הַטִּבְעִית.
THIS quality usually succeeds in establishing itself in the soul when wishes fail of realization, and then the soul is brought to such a point as almost to be killed when it loses the objects of its love. Oh, what a quality is this! How serious a matter when it comes into evidence, and how waste is its place when it prevails! Thus it was said, "Apprehensiveness is a living death."
וַאֲנִי רוֹאֶה מִדֶּרֶךְ הַזְּרִיזוּת שֶׁנִּתְעָרֵב מְעָט בְּכָאן בַּשַּׁעַר הַזֶּה אוּלַי הָאֱלֹקִים יְחָנֵּנוּ וְיָשִׂים בְּפִינוּ מִן הַדְּבָרִים הַמְּנַחֲמִים וְהַמְשַׁעְשְׁעִים וְהַמְשַׂמְּחִים מִיגוֹנוֹת הָאָדָם עַד שֶׁיִּהְיֶה הַמַאֲמָר הַזֶּה מַמְצִיא לִי רְפוּאָה, אַף עַל פִּי שֶׁאִי אֶפְשָׁר שֶׁתִּמָצֵא אֲרוּכָה לְחוֹלִי הַנֶּפֶשׁ אֶלָּא בָּרְפוּאָה הָרוּחָנִית. וּכְמוֹ שֶׁזֶּה הָעִנְיָן יוֹתֵר מַגִּיעַ אֶל הַנֶּפֶשׁ מִכָּל עִנְיָן כֵּן רְפוּאָתוֹ יוֹתֵר קָשָׁה לְהִמָּצֵא. וּמֵאֱלֹקִים נִשְׁאַל לְהַצִּילֵנוּ מִמֶּנּוּ בְּרַחֲמָיו. וְאוֹמַר כִּי טֶבַע הַמִּדָּה הַזֹּאת קַר וְיָבֵשׁ כְּטֶבַע הַמָּרָה הַשְּׁחוֹרָה אֵין אִישׁ נִמְלָט מִמֶּנָּה. וְיֵשׁ שֶׁמַּגִּיעִים מִמֶּנָּה אֶל מַגָּע דָּבָר גָּדוֹל עַד שֶׁיֶּחֱלוּ חוֹלִי הַנֶּפֶשׁ. וּכְמוֹ שֶׁנֶּאֱמַר (מִשְׁלֵי י"ב כ"ה) דְּאָגָה בְּלֵב אִישׁ יַשְׁחֶנָּה. וְדַע כִּי הַמִּדָּה הַזֹּאת הִיא נִרְאֵית הַרְבֵּה עַל הַפָּנִים. כְּמוֹ שֶׁיָּדַעְתָּ שֶׁאָמַר יוֹסֵף לְסָרִיסֵי פַּרְעֹה כְּשֶׁרָאָה אֶת פְּנֵיהֶם זוֹעֲפִים, כְּמוֹ שֶׁנֶּאֱמַר (בְּרֵאשִׁית מ. ו) וַיַּרְא אוֹתָם וְהִנָּם זֹעֲפִים. וּכְמוֹ שֶׁאָמַר אַרְתַּחְשַׁסְתְּא לִנְחֶמְיָה (נְחֶמְיָה ב. ב) מַדּוּעַ פָּנֶיךָ רָעִים וְאַתָּה אֵינְךָ חוֹלֶה. וּכְבָר הִתְבָּאֵר כִּי הַמִּדָּה הַזֹּאת נִרְאֵית עַל הַפָּנִים וְנִכֶּרֶת בָּהּ הַכָּרָה גְּמוּרָה.
I have determined to linger here a little in the discussion of this chapter. Perhaps God will grant us His grace and inspire us with excellent words, which may relieve the sadness of man, so that he may find healing in our discourse, because it is impossible to find healing for psychical ills other than in spiritual remedies. As this takes firmer hold of the soul, so also it becomes more difficult to find the remedy. Of God we pray that He protect us therefrom in His graciousness. The constitution of apprehensiveness is cold and dry, like the black gall (humor). No man can absolutely escape it. In some it attains immense proportions, so that they thereby become afflicted with psychical ailments. Thus it is said (Prov. xii. 25), "Gloom in the heart of man maketh it stoop, but a good word maketh it glad." Know thou that this quality is generally visible in the countenance, as thou hast seen in the case of Joseph, who discerned what was in the heart of " the servants of Pharaoh," when he beheld their austere countenances; it being said (Gen. xl. 6), "And he looked upon them, and behold they were sad," and as Artaxerxes said to Nehemiah (Neh. ii. 2), "Why is thy countenance sad, seeing thou art not sick." Thus it is obvious that this quality is generally distinctly visible in the countenance.
וְצָרִיךְ שֶׁתֵּדַע כִּי כְּשֶׁיִּהְיֶה הָאָדָם שִׁכּוֹר בְּאַהֲבַת הָעוֹלָם הַזֶּה שֶׁהוּא עוֹלַם הַהֲוָיָה וְהַהֶפְסֵד אֵינֶנּוּ נִצָּל מִבַּקָּשַׁת הַקִּנְיָנִים הַנּוֹסְעִים תָּמִיד מִיָּד אֶל יָד. וּכְשֶׁיַּשִּׂיג אוֹתָם וְיִפְקְדֵם אָז תִּקְרֵהוּ הַדְּאָגָה. וּבְהֵפֶךְ זֶה כְּשֶׁיִּפְנֶה לִבּוֹ מִן הָעוֹלָם הַזֶּה וּמְקַבֵּל עֹל עוֹלַם הַשֵּׂכֶל אֶפְשָׁר שֶׁיִּנָּצֵל מִן הֶחֳלָיִים הַנַּפְשִׁיִּים אֲשֶׁר הֵמָּה לַקִּנְיָנִים הָעוֹלָמִיִים, כְּשֶׁיִּפְנֶה מִן הָעֲסָקִים הַהֶבְלִיִים וְיַטֶּה נַפְשׁוֹ אֶל הַחָכְמוֹת הַמּוּסָרִיּוֹת וְאֶל הַחֻקּוֹת הַתּוֹרִיוֹת. וְרָאוּי לַמַּשְׂכִּיל לְהָנִיחַ מִנְהֲגֵי קְטַנֵּי הַפְּתָאִים וְיִתְנַהֵג בְּמִנְהֲגֵי גְּדוֹלֵי הַמְּלָכִים.
Thou shouldst know that if a man be madly in love with this world,1Cf. Bahya, x. 7 (p. 451), ix. 7 (p. 425); Brull (p. 77, note 2). which is a world de generatione et corruptione, he never omits to seek the gratification of the senses, constantly moving on from one thing to another. If he attain them and then lose them, gloom overcomes him. On the other hand, if he be made to forget this world, and apply himself to the world of intellect, then it becomes possible for him to escape the psychical ills, which are (occasioned by) worldly acquisitions, that is, if he turn away from vain works and incline in the fulness of the soul to ethical science and religious laws. Therefore the intellectual man ought to cast away the lowly quality of the masses and the grandiose manner of kings.
וּכְשֶׁלֹּא יִהְיֶה לָאָדָם מַה שֶּׁהוּא חָפֵץ שֶׁיַּחְפֹּץ מַה שֶּׁיִּהְיֶה, וְאַל יִבְחַר בְּהַתְמָדַת הַדְּאָגָה. וְרָאוּי לָנוּ שֶׁנִּשְׁתַּדֵּל לְרַפֵּא נַפְשׁוֹתֵינוּ מִן הַמִּקְרֶה הַזֶּה, כֵּיוָן שֶׁאֲנַחְנוּ רוֹאִים שֶׁנִּסְבֹּל קָשׁוֹת בַּעֲבוּר רְפוּאוֹת גּוּפֵנוּ כְּסֵבֶל הָאֵשׁ וְהַבַּרְזֶל וְהַדּוֹמֶה לְזֶה וְכָל שֶׁכֵּן שֶׁנַּרְגִּיל לְתַקֵּן נַפְשׁוֹתֵינוּ בְּכֹחַ הָעֵצָה וְשֶׁנִּסְבֹּל סֵבֶל מְעַט כְּדֵי שֶׁנַּנְהִיגֶנָּה הַמִּנְהָג הַטּוֹב. וְעוֹד נֵדַע כִּי כַּאֲשֶׁר נַעֲלֶה עַל דַּעְתֵּנוּ שֶׁלֹּא יַשִׂיגֵנוּ מִקְרֶה כְּאִלּוּ הָיִינוּ רוֹצִים שֶׁלֹּא נִהְיֶה כְּלָל, מִפְּנֵי שֶׁהַמִּקְרִים יִהְיוּ בְּהַפְסָדַת הַהֲוָיוֹת, וְאִם לֹא יִהְיֶה הֶפְסֵד לֹא תִּהְיֶה הֲוָיָה. וְאִם נִרְצֶה שֶׁלֹּא תִּהְיֶינָה הַקּוֹרוֹת, כְּאִלּוּ רָצִינוּ שֶׁלֹּא נִהְיֶה. וְהַהֲוָיָה — בַּטֶּבַע, וְהַהֶפְסֵד — בַּטֶּבַע. וְאִם נִרְצֶה שֶׁלֹּא יִהְיֶה מַה שֶּׁיֵּשׁ בַּטֶּבַע נִרְצֶה דָּבָר הַנִּמְנָע. וּמִי שֶׁרוֹצֶה דָּבָר הַנִּמְנָע יִמָּנַע רְצוֹנוֹ, וּמִי שֶׁיִּמָּנַע רְצוֹנוֹ נִקְרָא עָנִי.
If it be impossible for a man to have what he desires, he must desire what he has. Let him not prefer continual gloom. We ought to strive to cure our souls of this evil (disease), in the same way as we must suffer hardships in trying to cure our bodies and to rid them of diseases by means of burning and cutting (fire and iron), and so forth. Rather must we gradually accustom ourselves to improve our souls through strength of purpose, and to endure a little difficulty in order that, as a result of this, we may pursue a praiseworthy course. We know, moreover, that if we represent to ourselves that no misfortune will befall us, it is as though we desired not to exist at all. Because misfortunes are a necessary condition of the passing of worldly things. If this were not, there could be no becoming. Ergo, to wish that no accident should come to pass is like wishing not to exist. But existence is (a part) of nature, and annihilation likewise is (a part) of nature. Then if we desire that this be not (a part) of nature, we desire the impossible; he who desires the impossible will have his wish denied, and he whose wish is denied is miserable.
וְרָאוּי לָנוּ שֶׁנִּתְבַּיֵּשׁ מֵהַגְבִּיר הַמִּדָּה הַזֹּאת רְצוֹנִי לוֹמַר הָעֲנִיּוּת, וְנִשְׁתַּדֵּל לַעֲלוֹת אֶל מַעֲלוֹת הַטּוֹב. וּמִי שֶׁרוֹצֶה שֶׁלֹּא יֶאֱבַל יְדַמֶּה בְּנַפְשׁוֹ הַדְּבָרִים הַמְּבִיאִים לִידֵי הָאֵבֶל כְּאִלּוּ הוּא חוֹשֵׁב שֶׁקִּנְיָנוֹ עָתִיד שֶׁיֹּאבַד וְיֶאֱבַל עָלָיו וְיַחְשְׁבֵהוּ כְּאִלּוּ אָבָד אוֹ שֶׁפָּקַד אֲהוּבוֹ. וְאֵינֶנִּי מוֹצֵא כְּלָל לְאַנְשֵׁי הַנְּפָשׁוֹת הָעֶלְיוֹנוֹת וְהַמְּזִמּוֹת הַנִּכְבָּדוֹת הַיְקָרוֹת סִימַן דְּאָגָה. וּכְבָר אָמַר סוֹקְרַאט: מַה זֶּה שֶׁלֹּא רָאִינוּ עָלֶיךָ סִימַן דְּאָגָה מֵעוֹלָם? אָמַר: מִפְּנֵי שֶׁלֹּא קָנִיתִי דָּבָר שֶׁאֶפְקְדֵהוּ וְאֶדְאַג עָלָיו.
We ought to be ashamed to give the preference to this quality, grief, and we should yearn to rise unto a state of beatitude. Let him who would not mourn represent to his soul the things that lead to mourning, as though they already were; thus, for example, let man say, "A certain possession of mine will be destroyed and I will mourn for it," accounting it as already destroyed, or (considering) as already lost that which he loves. Concerning this, the poet-philosopher said: "The man of prudence grows up, representing to himself his mishaps before they befall him; if they befall him suddenly, they will not terrify him because of the things already pictured in his soul. He sees that one thing will lead to another, and therefore he knows the end from the beginning." But not the least trace of apprehensiveness is to be found in those who are of lofty souls and noble aspirations. Socrates was asked, "Why do we never perceive in thee any sign of apprehensiveness?" And he answered, "Because I have never possessed anything over the loss of which I would grieve."
וּמִמַּה שֶּׁרָאוּי לַמַּשְׂכִּיל שֶׁיַּחֲשׁוֹב בּוֹ כִּי אֵין בְּכָל הָעוֹלָם מִן הַדְּבָרִים הַגְּדוֹלִים שֶׁלֹּא יִהְיֶה קָטֹן בִּתְחִלָּתוֹ וְאַחַר כֵּן יִגְדַּל — אֶלָּא הַדְּאָגָה, כִּי הַגְּדוֹלָה שֶׁתִּהְיֶה בְּעֵת פְּגִיעָתָהּ וְכָל אֲשֶׁר הִיא הוֹלֶכֶת דַּלָּה וּמִתְמַעֶטֶת עַד שֶׁתִּכְלֶה לְגַמְרֵי. וְהַזָּרִיז הֶחָכָם אֲשֶׁר יִתְאַמֵּץ בְּעֵת מִקְרֵהוּ כְּפִי גְּדֻלָּתוֹ וַחֲשִׁיבוּתוֹ. וּמָצָאנוּ אֲלֶכְּסַנְדֶּר כְּשֶׁכָּתַב לְאִמּוֹ לְנַחֲמָהּ עַל מוֹתוֹ וְאָמַר בִּכְתָבוֹ: אִמִּי, צַוִּי לִבְנוֹת מְדִינָה גְּדוֹלָה וּבְצוּרָה בְּעֵת שֶׁיַּגִּיעֵךְ שֵׁמַע מוֹת אֲלֶכְּסַנְדֶּר, וְזַמְּנִי בָּהּ מִן הַמַּאֲכָל וְהַמִּשְׁתֶּה. וְקַבְּצִי אֵלֶיהָ בְּנֵי אָדָם מִכָּל הָאֲרָצוֹת לְיוֹם יָדוּעַ לֶאֱכוֹל וְלִשְׁתּוֹת. וְכַאֲשֶׁר יִהְיֶה הַכֹּל מְזֻמָּן וְיִהְיוּ כָּל הָעָם נְכוֹנִים וּמְזֻמָּנִים לְהִכָּנֵס אֶל הַסְּעוּדָה אֲשֶׁר זִמְּנָה הַמַּלְכָּה, יַכְרִיזוּ בָּעָם שֶׁלֹּא יִכָּנֵס אֶל בֵּית הַמַּלְכָּה אָדָם שֶׁעָבַר עָלָיו מִקְרֶה אוֹ שֶׁמְּצָאוֹ יָגוֹן. וְעָשְׂתָה כֵּן בְּעֵת שֶׁהִגִּיעָהּ הַכְּתָב אַחֲרֵי מוֹתוֹ. וְכֵיוָן שֶׁצִּוְּתָה שֶׁלֹּא יִכָּנֵס אֶל בֵּיתָהּ מִי שֶׁקְּרָאָהוּ פֶּגַע, רָאֲתָה שֶׁלֹּא נִכְנַס שׁוּם אָדָם. וְיָדְעָה שֶׁלֹּא כִּוֵּן בְּנָהּ אֶלָּא לְנַחֲמָהּ עַל עַצְמוֹ.
Wherefore let the intelligent man consider that there is nothing in this world of all that grows, save it be insignificant at the outset, and afterward develops, except grief, which is greatest on the day it comes into being, and the longer it continues the less it becomes, until it entirely disappears. The firm and resolute man is he who braces himself up with all his might in the hour of his affliction. Alexander, in order to console his mother about himself (in the event of his death), wrote to her as follows: "My mother, order a great and fortified city to be built when the news of Alexander's death reaches you. Prepare therein for eating and drinking, and gather together in it, on an appointed day, men from all the lands to eat and drink. When that has been done and all the men are ready to eat and drink what the queen has prepared, let it be proclaimed at that moment that no man should enter her abode whom misfortune has befallen." And thus she did upon the death of Alexander. But when she ordered that no one whom misfortune had befallen should enter her house, she noticed (that) no one (came). Then she felt sure that he had only wished to comfort her about himself.
וְשָׁמַע אֲלֶכְּסַנְדֶּר מֵאֲרִיסְטוֹ רַבּוֹ כִּי הַדְּאָגָה מְמַעֶטֶת אֶת הַלֵּב וּמְכַלַּתּוּ, וְרָצָה לַעֲמוֹד עַל אֲמִתַּת הַדָּבָר. וְלָקַח מִקְצָת מִינֵי הַבְּהֵמוֹת מַה שֶּׁהֵן דּוֹמוֹת לָאָדָם בְּטִבְעָן, וְאָסַר אוֹתָן בְּמִשְׁמָר יָמִים רַבִּים בְּמַחֲשַׁכִּים. וְצִוָּה לָתֵת לָהֶן מִן הַמָּזוֹן כְּדֵי חַיּוּתָן, וְאַחַר כֵּן הוֹצִיאָן וּשְׁחָטָן. וּמָצָא לִבָּן שֶׁכָּלָה וְנָמַס. וְיָדַע כִּי אֲרִיסְטוֹ רַבּוֹ אָמַר הָאֱמֶת.
Alexander had heard from Aristotle, his master, that "Grief injures the heart and destroys it." He wished to ascertain the truth of this. He therefore decided upon an animal, the nature of which was nearest to that of man, confined it in a dark place, and allotted to it nourishment only sufficient to sustain its body. Afterward he led it forth and slaughtered it: whereupon he found its heart dissolved and melted away. Then he knew that Aristotle had spoken nothing but the truth.
וּמִדִּבְרֵי גַּ'אלִינוּס בַּדְּאָגָה אָמַר: הַדְּאָגָה כְּלוֹת הַלֵּב וְהַיָּגוֹן חוֹלִי הַלֵּב. וְאַחַר כָּךְ פֵּרֵשׁ וְאָמַר כִּי הַיָּגוֹן עַל מַה שֶּׁהָיָה וְהַדְּאָגָה עַל מַה שֶּׁיִּהְיֶה. וּבְמָקוֹם אַחֵר אָמַר: הַיָּגוֹן עַל מַה שֶּׁעָבַר וְהַדְּאָגָה עַל מַה שֶּׁעָתִיד. עַל כֵּן הִזָּהֵר וְהִשָּׁמֵר מִן הַדְּאָגָה כִּי הַדְּאָגָה חֹלִי הַלֵּב.
Among the words spoken by Galen on grief (we find), "Apprehensiveness is a consuming of the heart, and sadness is a sickness of the heart." Afterward he explained this, saying, "Sadness is felt for what is past, and apprehensiveness for what may occur." In another place again (he said), "Sadness (is occasioned) by what has occurred, and apprehensiveness is (felt) for what may come to pass. Therefore beware of sadness, for sadness is the end of life." Dost thou not see that when the face of man is overclouded (with sadness), he will perish of grief.
וְאָמְרוּ קְצַת הַחֲכָמִים שְׁתִיַּת סַם הַמָּוֶת יוֹתֵר קַלָּה מִן הַדְּאָגָה. וְאִם יִשְׁאַל שׁוֹאֵל, מַה תּוֹעֶלֶת יֵשׁ בְּהַגְבָּרַת הַמִּדָּה הַזֹּאת בְּעֵת פְּגִיעַת הַמִּקְרֶה וְהַרְאוֹתָהּ. נָשִׁיב, כִּי יֵשׁ תּוֹעֶלֶת כְּדֵי לְהוֹצִיא הַלֵּחָה אֲשֶׁר הִיא עִקָּר הַדֶּמַע אֲשֶׁר נִפְסְדָה כְבָר וְנִלְאָה כֹּחַ הַטֶּבַע לְהוֹצִיאָהּ כַּאֲשֶׁר מוֹצִיאִים הַלֵּחוֹת הַמְעֻפָּשׁוֹת מִן הַגּוּף בִּרְפוּאוֹת הַמַּכְרִיחוֹת לְהָקִיא, וְכַאֲשֶׁר מְנַקִּים שְׁאָר הַלֵּחוֹת בַּמֶּה שֶׁדַּרְכָּן לְנַקּוֹתָם. וּכְמוֹ שֶׁהוּא יָדוּעַ כִּי קְצָת הַיְלָדִים הַקְּטַנִּים לֹא תִּתְנַקֶּה הַלֵּחָה הַמֻּפְסֶדֶת שֶׁבָּהֶם אֶלָּא בִּבְכִי. וְזֹאת הִיא הַנֶּפֶשׁ הַטִּבְעִית לִבְכִי. וּמִמַּה שֶּׁאָמַר סוֹקְרַאט בָּאֵבֶל: הָאֵבֶל מַדְוֶה הַלְּבָבוֹת כְּמוֹ שֶׁהֶחָלָיִים מַדְוֶה הַגּוּפוֹת. וּמִדִּבְרֵי בַּטֵלְמִיּוּס: מִי שֶׁרוֹצֶה לְהַאֲרִיךְ יָמִים יְזַמֵן לַמִּקְרִים לֵב אַמִּיץ.
One of the sages said, "Drinking poison is easier (to endure) than apprehensiveness." Now, if one should ask what benefit is derived from choosing this quality at the occurrence of misfortune and its appearance, I would answer that in shedding the tears which have become spoiled and stagnant, and which nature is incapable of returning to their place, we pour out the putrid humors, which have become rotten, the chyme, and we remedy it through purifying drugs, and thus we cleanse the humor in such a manner as to cause it to return to its original state. Thus it is known that in some small children there is a spoiled excess, which cannot be passed off save through weeping. This, then, is the natural use of weeping. Wherefore Socrates said, "Sorrows are a species of ills of the heart, as diseases are ills of the body." Among the words of Ptolemy on this (subject are), "Let him who wishes to live long, prepare to meet misfortunes with a patient heart."
מִדַּת הַבִּטָּחוֹן
TREATING OF TRANQUILITY. THIS is THE ELEVENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַג' מִן הַחֵלֶק הַג' נְדַבֵּר בּוֹ עַל מִדַּת הַבִּטָּחוֹן וְהַשַּׁלְוָה. הַמִּדָּה הַזֹּאת מְשֻׁבַּחַת כְּשֶׁיִּנְהַג בָּהּ הָאָדָם בְּבִטְחוֹנוֹ בֵּאלֹקָיו וּבְהִשָּׁעֲנוֹ עָלָיו. כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי כ"ב י"ט) לִהְיוֹת בַּה' מִבְטָחֶךָ. וְזֶה טֶבַע מְשֻׁבָּח וּבְעָלָיו רָאוּי לַטּוֹבָה הַגְּדוֹלָה וְלַחֶסֶד הַגָּדוֹל מֵאֱלֹקִים, כְּמוֹ שֶׁנֶּאֱמַר (תְּהִלִּים ל"ב י) וְהַבּוֹטֵחַ בַּה' חֶסֶד יְסוֹבְבֶנּוּ. וְרָאוּי לְבָרֵךְ מִי שֶׁהוּא עַל הַדֶּרֶךְ הַזֹּאת, כְּמוֹ שֶׁנֶּאֱמַר (יִרְמְיָה י"ז ז) בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיְיָ וְהָיָה יְיָ מִבְטַחוֹ. וְהַמִּדָּה הַזֹּאת יוֹתֵר מַה שֶּׁהִיא נִמְצֵאת בַּצַּדִּיקִים יִרְאֵי אֱלֹקִים כְּמוֹ שֶׁנֶּאֱמַר (תְּהִלִּים קט"ו י"א) יִרְאֵי ה' בִּטְחוּ בַּה'. וּמִמַּעֲלַת הַמִּדָּה הַזֹּאת וְיִתְרוֹנָהּ כִּי בָּהּ יַעַד בֵּית יַעֲקֹב בְּעֵת הַגְּאֻלָּה כְּמוֹ שֶׁנֶּאֱמַר (יִרְמְיָה ל. י) וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב נְאֻם ה'. וּכְמוֹ שֶׁנֶּאֱמַר בְּמִי שֶׁבּוֹטֵחַ בֵּאלֹקָיו וּמַאֲמִין בּוֹ, (תְּהִלִּים קי"ב ז) מִשְּׁמוּעָה רָעָה לֹא יִירָא נָכוֹן לִבּוֹ בָּטֻחַ בַּה'.
THIS quality is commendable when a man directs it in faith in the Lord, and places his reliance and his confidence in Him. Thus it is said (Prov. xxii. 19), "That thy trust may be in the Lord." This is a praiseworthy disposition: its possessor is worthy of very good fortune and abundant mercy from God, as it is written (Ps. xxxii. 10), "He that trusteth in the Lord, mercy shall compass him about." He who is in this state deserves to be blest, as it is said (Jer. xvii. 7), "Blessed is the man that trusteth in the Lord and whose hope the Lord is." This quality is usually found in the upright, those who fear God and who are referred to in the command, which declares (Ps. cxv. 11), "Ye that fear the Lord, trust in the Lord." The excellence of this quality and its merit before God, exalted be He, (is seen in the fact that) He promised it to Jacob during his sleep, as it is said (Isa. xliv. 2), "Fear not, O Jacob, my servant," and as it is said of the righteous man who trusts in the Lord and who confides in Him (Ps. cxii. 7), "He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord."
מִדַּת הַחֲרָטָה
TREATING OF PENITENCE (REMORSE) AND GUARDING AGAINST (THE NEED OF) IT. THIS is THE TWELFTH CHAPTER OF THE BOOK
הַשַּׁעַר הַד' מִן הַחֵלֶק הַשְּׁלִישִׁי נְדַבֵּר בּוֹ עַל מִדַּת הַחֲרָטָה. הַמִּדָּה הַזֹּאת תִּהְיֶה כְּשֶׁאָדָם שָׁב מִדֶּרֶךְ חֶטְאוֹ כִּי כְּשֶׁרָאָה מִמֶּנּוּ עִנְיַן הַחֲרָטָה אָז תִּהְיֶה תְּשׁוּבָתוֹ שְׁלֵמָה, עִם הַקְדָּמַת הַג' הַדְּבָרִים שֶׁהֵם הַתְּשׁוּבָה וּבַקָּשַׁת הַמְּחִילָה וְשֶׁיְּקַבֵּל שֶׁלֹּא לִשְׁנוֹת. וּכְמוֹ שֶׁבֵּאֵר אוֹתָם רַבֵּינוּ סְעַדְיָה בְּכַמָּה מְקוֹמוֹת וּקְצַת הַחֲכָמִים הָיוּ אוֹמְרִים: מִי שֶׁמִּתְחָרֵט עַל מַה שֶּׁעָבַר מֵחֶטְאוֹ כְּאִלּוּ לֹא חָטָא. וְזֹאת מִדָּה מְשֻׁבַּחַת עַל הַדֶּרֶךְ הַזֹּאת, אַךְ הָעִנְיָן הַמְגֻנֶּה שֶׁבָּהּ בְּמִי שֶׁיֹּאמַר הַיּוֹם הֵן עַל שׁוּם דָּבָר וְאַחַר כֵּן יִתְחָרֵט, אוֹ בְּמִי שֶׁנָּדַר לְהִתְעַנּוֹת אוֹ לָתֵת בִּצְדָקָה וְיִתְחָרֵט אַחַר כֵּן — בַּעַל הַמִּדָּה הַזֹּאת מְגֻנֶּה.
THIS quality comes into being, when a man quits a sinful state and repents. When he gives evidence of the quality of penitence, then his repentance is complete. It must be preceded by three conditions, namely, penitence, seeking pardon, and guaranteeing to abandon one's wonted course. Thus our master Saadya Alfayumi, may God be gracious unto him, explained that one of the righteous was wont to say, "He who repents of his past sins is as though he had not sinned." This trait is commendable from this point of view. But the reprehensible side of it comes to light in the case of him who says "Yes" to-day in some matter and after a time regrets what he has said and retracts, or who vows to fast or to give alms and repents of his vow. All this is blameworthy.
וְדֶרֶךְ הַשֵּׂכֶל בְּעֵינַי שֶׁיִּזָּהֵר הָאָדָם מֵהָבִיא אֶת עַצְמוֹ בְּדָבָר שֶׁיִּתְחָרֵט בּוֹ אַף עַל פִּי שֶׁאֵין בְּכֹחַ בְּנֵי אָדָם לִמְשֹׁל בְּנַפְשָׁם מֵהַגְבָּרַת מִדּוֹתָם אַךְ צָרִיךְ לָהֶם שֶׁיִּשְׁתַּדְּלוּ לְהַרְגִּיל נַפְשָׁם לְדַלֵּג מִן הַמִּנְהָגִים הָרָעִים אֶל הַטּוֹבִים וּמִן הַמִּדּוֹת הַמְגֻנּוֹת אֶל הַמְשֻׁבָּחוֹת. וְזֶהוּ תַּכְלִית הַטּוֹב שֶׁיּוּכַל הָאָדָם לִמְשֹׁל בְּרוּחוֹ וְלִכְפּוֹת אֶת נַפְשׁוֹ וּלְהַנְהִיגָהּ הַמִּנְהָג הַטּוֹב. וּמִי שֶׁטִּבְעוֹ נִמְשָׁךְ אַחַר שִׂכְלוֹ נִקְרָא גֶבֶר.
The reasonable way, in my opinion, is for man to beware of placing himself in a position which he may be compelled to regret. Although men have not the power so to control themselves, that they can choose (all) their qualities, nevertheless they can desire to rise gradually from a base to a lofty course, and from faulty qualities to sound ones. The acme of bliss for man is to be able to bridle his soul, to rule it, to lead it along the right way. He whose nature yields to his intellect becomes lordly; his merit becomes high and profitable, and his deeds are praised.