THIS quality, although among the forces of the animal soul, we have set down as one of the qualities of man, because of its analogy to his other qualities. Let us begin by describing its useful side, although the latter is inseparable from its baneful aspect. There is no quality so reprehensible, but that it at times serves a use, even as no quality is so praiseworthy, but that it frequently becomes detrimental. Thus thou knowest that silence is a commendable trait, but it becomes detestable when resorted to while listening to absurdities. Wrath is a reprehensible quality, but when employed to correct or to reprove, or because of indignation at the performance of transgressions, it becomes laudable. Therefore the thoroughly wise and ethically trained man must abandon both extremes and set about the right mean.1Rosin thinks that Maimonides followed Gabirol in his emphasis upon the Aristotelian "middle way" (p. 12, note i; p. 14, note 3; p. 26. note i; pp. 27, 28, note 2; pp. 79-82). Cf. also Rosin ("J. Q. R.," iii., pp. 168, 169), Wolff (chap, iv., pp. 15-17), Dukes (pp. 99-101, notes 2, 3 and 4, and "Phil," pp 66, 67, and notes). Schmiedl (p. 268 note i) says very truly that the Aristotelian doctrine of "the golden mean," "via media,'' became in time "ein wahrhaft, judisch ethischer Lehrsatz." Galen said in his book on the qualities of the soul, "Wrath and anger are two words with one meaning." "Sometimes it appears, (to judge) from the countenance of the wrathful, that he is distressed, his body feverishly inflamed, his heart throbbing violently, his pulse beating strongly and swiftly." He said again, "Dignity becomes apparent in him who indulges in wrath only after reflection. But he who indulges therein unadvisedly gives evidence of stupidity." Wherefore the saying, "He who is mighty in wrath and violent in anger is not far removed from the mad." In the book of Al-Kuti (it is said) that the man of wrath is never seen to be joyful.
We would classify the wrathful soul as of four kinds.1Aristotelian; cf. "Moral Philosophy of Aristotle," by W. M. Hatch (London, 1879, p 223). He who is quickly angered and (as) quickly appeased is of an even-balanced disposition. This is mainly characteristic of a man possessed of a yellow (bilious) temperament. He who is slow to anger and difficult to appease is likewise of an even-balanced disposition. But he who is difficult to appease and quickly angered is in a reprehensible condition because he has overstepped the boundaries of moderation. But he who is slow to anger and quickly appeased is most praiseworthy. This is one of the virtues of the noble and excellent men, among whose qualities wrath rarely ever appears.
Those who subdue their souls' anger and prevail upon their nature to restrain it, have been described as noble and characterized as exalted. Thus the sage said (Prov. xvi. 32), "He that is slow to anger is better than the mighty." This is one of the thirteen attributes ascribed to God, exalted is He, in the passage (Ex. xxxiv. 6), "And the Lord passed by before him," etc. It is said that as scab is a disease of the body, so is wrath a disease of the soul. The moral man must not become wrathful often, because, by reason of his wrath, he is compelled to bear burdens. Thus saith the sage (Prov. xix. 19), "A man of great wrath shall bear punishment."
The sage has forbidden it, saying (Eccl. vii. 9), "Be not hasty in thy spirit to be angry." Furthermore the verse makes clear the reason for his forbidding it in the expression (ib.) "For anger resteth in the bosom of fools." The wrathful deserves to be called "fool." It is impossible in most cases for the man of violent wrath to be secure from grave sin and serious transgression. Thus the sage spake (Prov. xxix. 22): "A wrathful man aboundeth in transgression." Thou wilt notice that most men, when they become wroth and violently angry, take no heed of the disaster which they may incur through the violence of their anger, like him of whom it is said (id., 11), "A fool uttereth all his mind," and on the other hand (ib.). "But a wise man keepeth it till afterward." Therefore our masters, peace be upon them, sought to interdict the immoderate exercise of this quality, saying, "He who rends his garments in wrath is like unto an idolater." According to this, a superior man must not be violent in wrath, for he accustoms himself to the qualities of the wild and wicked beast. Nor must he be so gentle as never to become wrathful, for this were characteristic of little boys.1Attributed to Aristotle in an article on "Ruhmliche Denkmale der Joiner aus den Tiirkischen," Diez (vol. i., p. 83); cf. Hatch (above cited, p. 223). The discreet stand with reference to this is to take the intermediate course. Thou must know that man's reason is perfected when it subdues his wrath. Thus Scripture says (Prov. xix. 11), "The discretion of a man deferreth his anger." Ptolemy, the sage, said of wrath, "When thou becomest wrathful, pardon, for if thou dost not yield, the taking2Versified by Steinschneider ("Manna," chap, i., p. 89); cf. Bahya, vi. 7, and Brull (p. 77, note 3). of vengeance is a sign of weakness."
6
מִדַּת הָרָצוֹן
TREATING OF THE QUALITY OF GOOD-WILL (SUAVITY). THIS IS THE FOURTEENTH CHAPTER OF THE BOOK
THIS is one of the praiseworthy qualities, since it is rarely to be met with, except in the case of a noble-minded person, who accepts things just as they come to him and looks not for better ones. The quality of contentment is also derived therefrom. This is, as thou knowest, reader, an excellent quality, which we have portrayed and extolled above in the second chapter of Part I, whilst treating of the quality of meekness. If the righteous man be well disposed toward his fellow-men and the latter similarly disposed toward him, it is certain that he will be acceptable unto God.1Cf. Diez (vol. i., p. 18, No. 29); cf. Bahya, v. 5, and vii. 20 (pp. 270, 271), and Brull (p. 76, note i). Yea, more, even his enemies will make peace with him. Thus the sage saith (Prov. xvi. 7), "When a man's ways please the Lord, he maketh even his enemies to be at peace with him," as thou knowest from the goodwill Abimelech bore Abraham, peace be upon him, and the latter's making peace with him; thus also in the speech of our sainted Rabbi to R. Hiyya, and so forth.
Wherefore the excellence of good-will is related to life, being a source of superiority and a fount of good fortune according to the saying (id., xvi. 15), "In the light of the king's countenance is life; and his favor is as a cloud of the latter rain." So also in that of man; thus Pharaoh bore good-will to Joseph, even bringing him unto kingly power. Thus Ahasuerus, too, bore good-will to Mordecai. Thou seest how such a man is treated and exalted; how much more he to whom God bears good-will, therefore the saying (Isa. xlviii. 17), "I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldst go." The sage said, "Whosoever is contented is rich: whosoever is obedient is joyous: whosoever is rebellious is sad." He was wont to say, "He who is not content of his own accord with his condition will be (compelled to be) satisfied despite himself."
From this quality there branch out forbearance and forgiveness, which are of the attributes of the Creator, exalted is He and blest, and of the wise and noble man. The poet spake, "If I were not to pardon a brother's fault, and if I were to say that I would exact vengeance from him, where then would be the superiority? And if I were to cut myself from my brethren because of their sins, I would be alone, and have none with whom to associate." It is related: "A king once became angry at a company of men and commanded that they be slain. Then spake one of them, 'Verily we have sinned grievously. Will not thy goodliness manifest itself in forgiveness?' Whereupon he forgave them and slew them not."
10
מִדַּת הַקִּנְאָה
TREATING OF JEALOUSY. THIS IS THE FIFTEENTH CHAPTER OF THE BOOK
THIS quality is an offshoot of wrath. Most rational beings are not exempt from it: but it is in them all, for we see men seeking to imitate the actions of their companions. For instance, when one (man) sees that his friend has acquired some worldly gain, mineral, animal, or vegetable, or other possessions, he likewise endeavors to acquire similar things, although he be able to dispense with them or compensate himself with other things in their stead. Let him not protract his endeavor, nor set his heart upon attaining such possessions. This is the expression to which the sage, peace be upon him, gave utterance (Eccl. iv. 4), "Again I considered all travail and every right work, that for this a man is envied of his neighbor."
He whose nature is overcome by this disposition is blameworthy, for it leads him to envy, and a noble man is never found to be envious. Books (i.e., of poetry) have been filled with the censure of envy, and every man of intelligence knows how much has been said as to its baseness. It is necessary to turn from it, for frequently the affairs of the envious lead him to use violence. Thus it is said of such as these (Micah ii. 2), "And they covet fields and take them by violence." Enviousness is a loathsome trait. The wise man must keep himself as far from it as he can, for he gains no advantage through it: on the contrary, continued depression and fatigue of the spirit through desires and the constant hatred of men, scantiness of repose, preoccupation of the mind, apprehensiveness and the punishment of God, for transgressing that which He forbade in His revealed Scripture. Man must not be jealous of unrighteous men, because he sees them devote themselves to pleasure and (the gratifying of) passions. But let him employ his zeal in the service of God. Thus the sage said (Prov. xxiii. 17), "Let not thy heart be envious of the sinners." Again he spake (Ps. xxxvii. i), "Be thou not envious against the workers of iniquity."
Zeal is goodly only in the service of God, as thou knowest from (the case of) Phinehas, of whom it is said (Num. xxv. 11), "While he was zealous for my sake," and the good reward which he merited thereby, as it is said (id., 12), "Wherefore, say, behold I give unto him my covenant of peace."
Among the things which have been said with reference to the jealous and envious (we find), "Thou wilt observe the envious man effusive in his affection (for thee) when he meets thee, but hating thee in thy absence. His name is friend, his intention unfriendly." Again it has been said, "It appears as though the envious were created in order to be angered." Furthermore it has been said, "Let it suffice for thee that the envious man is grieved at the time of thy joy." It is incumbent upon man to mount to such an exalted rank with the aid of his powers and gifts, that he be envied therefor. Let him ponder over this, as saith the poet: "Lo, I was envied, but God increased men's enviousness touching me. Let man rather not live at all than live for a single day unenvied. Man is not envied save for his excellences, which are forbearance, scholarship, nobility, and generosity."
15
מִדַּת הַחֲרִיצוּת
TREATING OF WIDE-AWAKEDNESS. THIS IS THE SIXTEENTH CHAPTER OF THE BOOK
I MUST preface, in treating of this quality, of what nature it is derived. I would hold that it is of the yellow-gall species. This quality appears usually when the soul is free from other blamable qualities and when it is not mingled with aught of grief, and most frequently it is (found) in pure and noble souls. It is a commendable quality, and man ought to make use of it in whatsoever work of art or science he be engrossed. Was it not said of him (Prov. xii. 27), "The substance of a wide-awake man is precious," which means that the most precious virtue of the lofty is wide-awakedness, both in the present and future life. In the world de generation et corruption, he is wide-awake in his quest of knowledge as well as goodness of service and faith, and in the attempt to attain to the world of intellect.
With reference to the reverse of this quality, i.e., weakness of purpose in worldly affairs and in the attempt to save souls, it has been said (Prov. xxiv. 10), "If thou faint in the day of adversity thy strength is small"; and again (id., xii. 27), "The slothful man roasteth not that which he took in hunting." However, we have mentioned the languid while treating of the quality of hatred. He who is one of the estimable, and administers his affairs with alacrity, will succeed in them. Thus it is said (Prov. xii. 24), "The hand of the diligent shall bear rule; but the slothful shall be under tribute." Concerning this the poet spake: "If the souls become too greatly ambitious, the bodies will be wearied thereby." This is a beautiful maxim. The sage, peace be upon him, exhorted to wide-awakedness in matters religious and worldly in saying (Prov. xix. 15), "Slothfulness casteth into a deep sleep." This saying is very evident, for slothfulness necessarily induces lethargy. For when the vapors, which are designed to exude from the pores of the body through forcible movements, are motionless and do not dissolve, they mount to the brain, and bring about constant drowsiness. In the book of Al-Kuti it is said of wide-awakedness, "He who satisfies his land in respect of cultivation, will be satisfied by it with bread."
The ethical aspect of this quality is, "Man must not display it in his lust." He shall not be rash through this in his wrath, for rashness is blameworthy since it is not one of the qualities of the wise. The excellent do not make use of it. But one ought to employ wide-awakedness in matters relating to religion and law. The surest reason for the success of a man is (to be found in) the wide-awakedness with which he conducts his affairs, and the greatest sign of misfortune is his slothfulness with regard to them. The poet has said: "The pure and noble souls are wakeful, watchful, and sound of judgment, while the stupid and heavy souls are drowsy, mean, and low." But that intense wide-awakedness which leads to hastiness is culpable. Let the intelligent man beware of using it, for it is the very worst of evils.1Attributed to Plato; cf. "Denkwiirdigkeiten" (above cited, vol. i., p. 82); paraphrased by Steinschneider ("Manna," chap, iii., p. 90). He who is hasty, rushes to destruction, and the man of hastiness is not secure from disappointment. A verse reads: "A cautious man will realize his desires. But he who hastens unduly is bound to stumble." Man must not make undue haste in his affairs, because no good result can be obtained by haste, but through deliberation ends are (more) easily attained. The beauty of the state of wide-awakedness lies in its being potential in the soul and not appearing quickly in action.
מִדַּת הַכַּעַס
TREATING OF WRATH. THIS IS THE THIRTEENTH CHAPTER OF THE BOOK
הַשַּׁעַר הָא' מֵהַחֵלֶק ד' נְדַבֵּר בּוֹ עַל מִדַּת הַכַּעַס. הַמִּדָּה הַזֹּאת אַף עַל פִּי שֶׁהִיא בָּאָה מִכֹּחַ הַנֶּפֶשׁ הַחַיָּה שַׂמְנוּ אוֹתָהּ מִדָּה מִמִּדּוֹת הָאָדָם מִפְּנֵי הִדַּמּוּתָהּ לְמִדּוֹתָיו. וַאֲנַחְנוּ מְדַבְּרִים עַתָּה בְּתוֹעֲלוֹתֶיהָ וּבִנְזָקֶיהָ, אַף עַל פִּי שֶׁתּוֹעֲלוֹתֶיהָ אֵינָן נֶחְשָׁבוֹת כְּנֶגֶד נְזָקֶיהָ וְאִם כָּל מִדָּה מְגֻנָּה יֵשׁ לָהּ תּוֹעֶלֶת בִּקְצַת הָעִתִּים כַּאֲשֶׁר יֵשׁ לְכָל מִדָּה מְשֻׁבַּחַת נֶזֶק בִּקְצַת הָעִתִּים. וּכְבָר יָדַעְתָּ כִּי הַשְּׁתִיקָה מִדָּה נֶחְמֶדֶת בָּאָדָם, וְכַאֲשֶׁר מִתְנַהֵג בָּהּ בִּשְׁמוֹעַ הַכָּזָב תָּשׁוּב מְגֻנָּה. וְהַכַּעַס מִדָּה מְגֻנָּה, וְכַאֲשֶׁר מִשְׁתַּמֵּשׁ בָּהּ לְהוֹכִיחַ אוֹ לְיַסֵּר אוֹ מִפְּנֵי קִנְאָתוֹ בַּעֲבוּר הָעֲבֵרוֹת תָּשׁוּב מְשֻׁבַּחַת. וְרָאוּי לְיַסֵּר הַמַּשְׂכִּיל הַנִּלְבָּב הַשָּׁלֵם לְהָנִיחַ שְׁתֵּי הַקְצָווֹת וְיִתְנַהֵג בַּמִּדָּה הַבֵּינוֹנִית עַל הַנָּכוֹן. וְגַאלִינוּס אָמַר בְּסֵפֶר מִדּוֹת הַנֶּפֶשׁ כִּי הַכַּעַס וְהָרֹגֶז הֵם שְׁנֵי שֵׁמוֹת לְעִנְיָן אֶחָד. וְנִרְאֶה עַל פְּנֵי הַכַּעֲסָן כְּאִלּוּ הוּא עָמוּס מִתְחַמֵּם גּוּפוֹ הַרְבֵּה וּמִתְנַדְנֵד לִבּוֹ נִדְנוּד גָּדוֹל וְדוֹפֵק דָּפְקוֹ בְּחָזְקָה וּבִמְהִירוּת. וְאָמַר בּוֹ מִי שֶׁכַּעֲסוֹ בְּמַחֲשָׁבָה יֵרָאֶה עָלָיו הַיִּשּׁוּב וְהֶהָדָר, וּמִי שֶׁכַּעֲסוֹ שֶׁלֹּא בְּמַחֲשָׁבָה יֵרָאֶה עָלָיו הַשְּׁטוּת. וְעוֹד אָמַר: מִי שֶׁכַּעֲסוֹ חָזָק וְרָגְזוֹ אַמִּיץ אֵינוֹ רָחוֹק מִן הַמְשֻׁגָּעִים הַנִּכְפִּים. וּבְסֵפֶר הַקּוֹטִי: אֵין הַכַּעֲסָן נִמְצָא שָׂמֵחַ.
THIS quality, although among the forces of the animal soul, we have set down as one of the qualities of man, because of its analogy to his other qualities. Let us begin by describing its useful side, although the latter is inseparable from its baneful aspect. There is no quality so reprehensible, but that it at times serves a use, even as no quality is so praiseworthy, but that it frequently becomes detrimental. Thus thou knowest that silence is a commendable trait, but it becomes detestable when resorted to while listening to absurdities. Wrath is a reprehensible quality, but when employed to correct or to reprove, or because of indignation at the performance of transgressions, it becomes laudable. Therefore the thoroughly wise and ethically trained man must abandon both extremes and set about the right mean.1Rosin thinks that Maimonides followed Gabirol in his emphasis upon the Aristotelian "middle way" (p. 12, note i; p. 14, note 3; p. 26. note i; pp. 27, 28, note 2; pp. 79-82). Cf. also Rosin ("J. Q. R.," iii., pp. 168, 169), Wolff (chap, iv., pp. 15-17), Dukes (pp. 99-101, notes 2, 3 and 4, and "Phil," pp 66, 67, and notes). Schmiedl (p. 268 note i) says very truly that the Aristotelian doctrine of "the golden mean," "via media,'' became in time "ein wahrhaft, judisch ethischer Lehrsatz." Galen said in his book on the qualities of the soul, "Wrath and anger are two words with one meaning." "Sometimes it appears, (to judge) from the countenance of the wrathful, that he is distressed, his body feverishly inflamed, his heart throbbing violently, his pulse beating strongly and swiftly." He said again, "Dignity becomes apparent in him who indulges in wrath only after reflection. But he who indulges therein unadvisedly gives evidence of stupidity." Wherefore the saying, "He who is mighty in wrath and violent in anger is not far removed from the mad." In the book of Al-Kuti (it is said) that the man of wrath is never seen to be joyful.
וְנֹאמַר כִּי שַׂמְנוּ לַנֶּפֶשׁ הַכַּעֲסָנִית ד' מִדּוֹת: הַמְמַהֵר לִכְעֹס וּמְמַהֵר לְרַצּוֹת מִדָּה שָׁוָה. וְיוֹתֵר מַה שֶּׁיִמְצָא עַל הַמִּנְהָג הַזֶּה בַּעַל מֶזֶג מָרָה אֲדֻמָּה. וּמִי שֶׁמְּאַחֵר לִכְעֹס וּמְאַחֵר לְרַצּוֹת גַּם כֵּן עִנְיָן שָׁוֶה. וְזֶה הַמִּנְהָג לְמִי שֶׁיֵּשׁ לוֹ מָרָה שְׁחוֹרָה. וּמִי שֶׁהוּא מְמַהֵר לִכְעֹס וּמְאַחֵר לְרַצּוֹת עִנְיָן מְגֻנֶּה עַד מְאֹד שֶׁהוּא יוֹצֵא מִגֶּדֶר הַמִּדָּה הַשָּׁוָה. אַךְ הַמְאַחֵר לִכְעֹס וּמְמַהֵר לְרַצּוֹת מְשֻׁבָּח הוּא לִמְאֹד. וְהַמַּעֲלָה הַזֹּאת מִמַּעֲלוֹת הָאֲנָשִׁים הַגְּדוֹלִים הַחֲסִידִים אֲשֶׁר לֹא נִרְאֲתָה בְּמִדּוֹתָם מִדַּת הַכַּעַס.
We would classify the wrathful soul as of four kinds.1Aristotelian; cf. "Moral Philosophy of Aristotle," by W. M. Hatch (London, 1879, p 223). He who is quickly angered and (as) quickly appeased is of an even-balanced disposition. This is mainly characteristic of a man possessed of a yellow (bilious) temperament. He who is slow to anger and difficult to appease is likewise of an even-balanced disposition. But he who is difficult to appease and quickly angered is in a reprehensible condition because he has overstepped the boundaries of moderation. But he who is slow to anger and quickly appeased is most praiseworthy. This is one of the virtues of the noble and excellent men, among whose qualities wrath rarely ever appears.
אַךְ מִי שֶׁהֵם מוֹשְׁלִים בְּנַפְשָׁם הַכּוֹעֶסֶת וּמַכְרִיחִים אֶת טִבְעָם לִסְבּוֹל אוֹתָהּ כְּבָר נִזְכְּרוּ לְטוֹב, כְּמוֹ שֶׁאָמַר הֶחָכָם (מִשְׁלֵי ט"ז ל"ב) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמוֹשֵׁל בְּרוּחוֹ מִלּוֹכֵד עִיר. וְאֶרֶךְ אַפַּיִם מִן הַי"ג מִדּוֹת הַנֶּאֱמָרוֹת בַּבּוֹרֵא בְּפָרָשַׁת וַיַּעֲבֹר (שְׁמוֹת ל"ד ו). וְאָמְרוּ כַּאֲשֶׁר הַשְּׁחִין מֵחֳלָיֵי הַגּוּף כֵּן הַכַּעַס מֵחֳלָיֵי הַנֶּפֶשׁ. וְאֵין רָאוּי לְאִישׁ מוּסָר שֶׁיִּהְיֶה רָגִיל לִכְעוֹס מִפְּנֵי שֶׁהוּא מֵבִיא אֶת עַצְמוֹ לִידֵי חֵטְא כְּמוֹ שֶׁאָמַר הֶחָכָם (מִשְׁלֵי י"ט י"ט) גְּדָל־חֵמָה נֹשֵׂא עֹנֶשׁ וְגוֹ'.
Those who subdue their souls' anger and prevail upon their nature to restrain it, have been described as noble and characterized as exalted. Thus the sage said (Prov. xvi. 32), "He that is slow to anger is better than the mighty." This is one of the thirteen attributes ascribed to God, exalted is He, in the passage (Ex. xxxiv. 6), "And the Lord passed by before him," etc. It is said that as scab is a disease of the body, so is wrath a disease of the soul. The moral man must not become wrathful often, because, by reason of his wrath, he is compelled to bear burdens. Thus saith the sage (Prov. xix. 19), "A man of great wrath shall bear punishment."
וּכְבָר הִזְהִיר הֶחָכָם מִן הַכַּעַס בְּאָמְרוֹ (קֹהֶלֶת ז, ט) אַל תְּבַהֵל בְּרוּחֲךָ לִכְעוֹס. וְעוֹד אָמַר (שָׁם) כִּי כַּעַס בְּחֵיק כְּסִילִים יָנוּחַ. וְרָאוּי מִי שֶׁהוּא כַּעֲסָן שֶׁיִּקָּרֵא כְּסִיל וְדָבָר שֶׁאִי אֶפְשָׁר הוּא שֶׁיִּנָּצֵל הַכַּעֲסָן מִן הַחֵטְא הַגָּדוֹל וּכְמוֹ שֶׁאָמַר הֶחָכָם (מִשְׁלֵי כ"ט כ"ב) וּבַעַל חֵמָה רַב פֶּשַׁע. וְאַתָּה רוֹאֶה רֹב בְּנֵי אָדָם כְּשֶׁהוּא כּוֹעֵס וּמִתְחַזֵּק כַּעֲסוֹ אֵינוֹ מֵשִׂים עַל לֵב מַה שֶּׁהוּא עוֹשֶׂה בְּרֹב כַּעֲסוֹ כְּמוֹ שֶׁנֶּאֱמַר (שָׁם כ"ט י"א) כָּל רוּחוֹ יוֹצִיא כְּסִיל. וּבְהֵפֶךְ זֶה נֶאֱמַר בְּחָכָם (שָׁם) וְחָכָם בְּאָחוֹר יְשַׁבְּחֶנָּה. וּמִמַּה שֶׁהִזְהִירוּ רַבּוֹתֵינוּ זַ"ל בְּהַרְבּוֹת בַּמִּדָּה הַזֹּאת אָמְרוּ (שַׁבָּת ק"ה ע"ב) כָּל הַמְקָרֵעַ בִּגְדוֹ בַּחֲמָתוֹ כְּאִלּוּ עוֹבֵד ע"ז. וּלְפִי הַמַּאֲמָר הַזֶּה אֵין רָאוּי לָאָדָם הֶחָשׁוּב שֶׁיִּהְיֶה גְּדַל חֵמָה כְּטֶבַע הַחַיּוֹת וְהַצְּבוֹעִים וְלֹא שֶׁיִּהְיֶה בְּלִי כַּעַס כִּי זֶה מִמִּדּוֹת הַפְּחוּתִים וְדֶרֶךְ הַזְּרִיזוּת שֶׁיִּתְנַהֵג בְּמִדָּה הַבֵּינוֹנִית. וּמִמַּה שֶׁאַתָּה צָרִיךְ לְדַעְתּוֹ כִּי גְּמַר שֵׂכֶל הָאָדָם מָשְׁלוֹ בְּכַעֲסוֹ, וּכְמוֹ שֶׁאָמַר הֶחָכָם (מִשְׁלֵי י"ט י"א) שֵׂכֶל אָדָם הֶאֱרִיךְ אַפּוֹ. וּמִמַּה שֶּׁאָמַר בַּטֵלְמִיּוּס בַּכַּעַס: כְּשֶׁתִּכְעוֹס מְחוֹל כִּי אֵין עָזְבְךָ הַנְּקָמָה חֲלוּשָׁה.
The sage has forbidden it, saying (Eccl. vii. 9), "Be not hasty in thy spirit to be angry." Furthermore the verse makes clear the reason for his forbidding it in the expression (ib.) "For anger resteth in the bosom of fools." The wrathful deserves to be called "fool." It is impossible in most cases for the man of violent wrath to be secure from grave sin and serious transgression. Thus the sage spake (Prov. xxix. 22): "A wrathful man aboundeth in transgression." Thou wilt notice that most men, when they become wroth and violently angry, take no heed of the disaster which they may incur through the violence of their anger, like him of whom it is said (id., 11), "A fool uttereth all his mind," and on the other hand (ib.). "But a wise man keepeth it till afterward." Therefore our masters, peace be upon them, sought to interdict the immoderate exercise of this quality, saying, "He who rends his garments in wrath is like unto an idolater." According to this, a superior man must not be violent in wrath, for he accustoms himself to the qualities of the wild and wicked beast. Nor must he be so gentle as never to become wrathful, for this were characteristic of little boys.1Attributed to Aristotle in an article on "Ruhmliche Denkmale der Joiner aus den Tiirkischen," Diez (vol. i., p. 83); cf. Hatch (above cited, p. 223). The discreet stand with reference to this is to take the intermediate course. Thou must know that man's reason is perfected when it subdues his wrath. Thus Scripture says (Prov. xix. 11), "The discretion of a man deferreth his anger." Ptolemy, the sage, said of wrath, "When thou becomest wrathful, pardon, for if thou dost not yield, the taking2Versified by Steinschneider ("Manna," chap, i., p. 89); cf. Bahya, vi. 7, and Brull (p. 77, note 3). of vengeance is a sign of weakness."
מִדַּת הָרָצוֹן
TREATING OF THE QUALITY OF GOOD-WILL (SUAVITY). THIS IS THE FOURTEENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַב' מִן הַחֵלֶק הַד' נְדַבֵּר בּוֹ עַל מִדַּת הָרָצוֹן זֹאת הַמִּדָּה מִן הַמִּדּוֹת הַמְשֻׁבָּחוֹת מִפְּנֵי שֶׁאֵינֶנָּה נִמְצֵאת בְּרֹב הָעִנְיָנִים אֶלָּא בְּמִי שֶׁיֵּשׁ לוֹ נֶפֶשׁ נְדִיבָה וִיקָרָה אֲשֶׁר הִיא מְקַבֶּלֶת הָעִנְיָנִים כְּפִי שֶׁיִּזְדַּמְּנוּ וְאֵינֶנָּה מְצַפָּה אֶל הַגְּדוֹלוֹת. וּמִן הַמִּדָּה הַזֹּאת הִסְתַפְּקוּת הָאָדָם בְּמַה שֶּׁיֵּשׁ לוֹ וְשִׂמְחָתוֹ בְּחֶלְקוֹ. וּכְבָר יָדַעְתָּ מַעֲלַת הַמִּדָּה הַזֹּאת וּגְדֻלָּתָהּ וּכְבָר הִקְדַּמְנוּ לְזָכְרָהּ וּלְשַׁבְּחָהּ לְךָ בַּשַּׁעַר הַב' מִן הַחֵלֶק הָא' בְּמִדַּת הַשִּׁפְלוּת. וּכְשֶׁהָאָדָם הַצַּדִּיק רוֹצֶה בִּבְנֵי אָדָם וּבְנֵי אָדָם רוֹצִים אוֹתוֹ כָּל שֶׁכֵּן שֶׁהַמָּקוֹם רוֹצֵהוּ, וְעוֹד שֶׁשּׂוֹנְאָיו מַשְׁלִימִים עִמּוֹ, כְּמוֹ שֶׁאָמַר הֶחָכָם (מִשְׁלֵי ט"ז ז) בִּרְצוֹת יְיָ דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִים אִתּוֹ. וּכְמוֹ שֶׁיָּדַעְתָּ מֵרְצוֹת אֲבִימֶלֶךְ בְּאַבְרָהָם וּמֵהַשְׁלִימוֹ עִמּוֹ וּכְמוֹ שֶׁאָמַר רַבֵּנוּ הַקָּדוֹשׁ לְר' חִיָּא זַ"ל וּמַה שֶּׁדּוֹמֶה לְזֶה.
THIS is one of the praiseworthy qualities, since it is rarely to be met with, except in the case of a noble-minded person, who accepts things just as they come to him and looks not for better ones. The quality of contentment is also derived therefrom. This is, as thou knowest, reader, an excellent quality, which we have portrayed and extolled above in the second chapter of Part I, whilst treating of the quality of meekness. If the righteous man be well disposed toward his fellow-men and the latter similarly disposed toward him, it is certain that he will be acceptable unto God.1Cf. Diez (vol. i., p. 18, No. 29); cf. Bahya, v. 5, and vii. 20 (pp. 270, 271), and Brull (p. 76, note i). Yea, more, even his enemies will make peace with him. Thus the sage saith (Prov. xvi. 7), "When a man's ways please the Lord, he maketh even his enemies to be at peace with him," as thou knowest from the goodwill Abimelech bore Abraham, peace be upon him, and the latter's making peace with him; thus also in the speech of our sainted Rabbi to R. Hiyya, and so forth.
וּמַעֲלַת הָרָצוֹן וְיִתְרוֹנוֹ שֶׁיַּחֲסֵהוּ אֶל הַחַיִּים אֲשֶׁר הֵם מוֹצָא הַטּוֹב וּמְקוֹר הַחֶסֶד כְּמוֹ שֶׁנֶּאֱמַר (שָׁם ט"ז ט"ו) בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים וּרְצוֹנוֹ כְּעָב מַלְקוֹשׁ. וְזֶה בָּאָדָם כְּמוֹ שֶׁרָצָה פַּרְעֹה בְּיוֹסֵף עַד שֶׁהֶעֱלָהוּ אֶל מַעֲלַת הַמַּלְכוּת, וּכְמוֹ שֶׁרָצָה אֲחַשְׁוֵרוֹשׁ בְּמָרְדְּכַי, וּכְבָר רָאִיתָ מַה שֶּׁהִגִּיעַ אֵלָיו. וְכָל שֶׁכֵּן מִי שֶׁרוֹצֶה בּוֹ הַבּוֹרֵא יִתְבָּרַךְ. וְדוֹמֶה לְמַה שֶּׁנֶּאֱמַר בּוֹ (יְשַׁעְיָה מ"ח י"ז) אֲנִי יְיָ אֱלֹקֶיךָ מְלַמֶּדְךָ לְהוֹעִיל מַדְרִיכְךָ בַּדֶּרֶךְ תֵּלֵךְ. וְאָמַר הֶחָכָם: כָּל רוֹצֶה עָשִׁיר וְכָל מַסְכִּית שָׁלֵו וְכָל מֵמֵר מִשְׁתּוֹמֵם. וְהָיָה אוֹמֵר: מִי שֶׁאֵינוֹ רוֹצֶה בְּעִנְיָנוֹ לִרְצוֹנוֹ רוֹאֶה וְרוֹצֶה בּוֹ עַל כָּרְחוֹ.
Wherefore the excellence of good-will is related to life, being a source of superiority and a fount of good fortune according to the saying (id., xvi. 15), "In the light of the king's countenance is life; and his favor is as a cloud of the latter rain." So also in that of man; thus Pharaoh bore good-will to Joseph, even bringing him unto kingly power. Thus Ahasuerus, too, bore good-will to Mordecai. Thou seest how such a man is treated and exalted; how much more he to whom God bears good-will, therefore the saying (Isa. xlviii. 17), "I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldst go." The sage said, "Whosoever is contented is rich: whosoever is obedient is joyous: whosoever is rebellious is sad." He was wont to say, "He who is not content of his own accord with his condition will be (compelled to be) satisfied despite himself."
מִן הַמִּדָּה הַזֹּאת מִסְתַּעֲפִים הַסְּלִיחָה וְהַמְּחִילָה וְהֵמָּה מִמִּדּוֹת הַבּוֹרֵא. וְאָמְרוּ שֶׁמֶּלֶךְ אֶחָד קָצַף עַל עֲדַת אֲנָשִׁים וְצִוָּה לְהָרְגָם. אָמַר אֶחָד מֵהֶם: אִם אֲנַחְנוּ הֵרַעְנוּ לַחֲטֹא הֲלֹא תֵּטִיב אַתָּה שְׂאֵת וּמָחַל לָהֶם וְלֹא הֲרָגָם.
From this quality there branch out forbearance and forgiveness, which are of the attributes of the Creator, exalted is He and blest, and of the wise and noble man. The poet spake, "If I were not to pardon a brother's fault, and if I were to say that I would exact vengeance from him, where then would be the superiority? And if I were to cut myself from my brethren because of their sins, I would be alone, and have none with whom to associate." It is related: "A king once became angry at a company of men and commanded that they be slain. Then spake one of them, 'Verily we have sinned grievously. Will not thy goodliness manifest itself in forgiveness?' Whereupon he forgave them and slew them not."
מִדַּת הַקִּנְאָה
TREATING OF JEALOUSY. THIS IS THE FIFTEENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַג' מִן הַחֵלֶק הַד' נְדַבֵּר בּוֹ עַל מִדַּת הַקִּנְאָה. הַמִּדָּה הַזֹּאת הִיא כְּסָעִיף מִן הַכַּעַס וְרוֹב נַפְשׁוֹת הַמְדַבְּרִים אֵינָן נִמְלָטוֹת מִמֶּנָּהּ אֲבָל הִיא בְּכֻלָּן. כִּי אֲנַחְנוּ רוֹאִים כָּל בְּנֵי אָדָם הֵם נִמְשָׁכִים אִישׁ אַחַר רֵעֵהוּ וְרָצָה לוֹמַר כִּי כַּאֲשֶׁר הוּא רוֹאֶה אֶחָד קוֹנֶה מִן הַקִּנְיָנִים הָעוֹלָמִיִּים וּמִן הַמַּתָּכוֹת וְהַצְּמָחִים אוֹ מִשְּׁאַר הַקִּנְיָנִים הוּא מִשְׁתַּדֵּל שֶׁיִּקְנֶה גַּם הוּא כָּמוֹהוּ. וְהָיָה יָכוֹל לַעֲמוֹד בִּלְעֲדֵיהֶם אוֹ שֶׁיַּעֲמִיד דְּבָרִים אֲחֵרִים תַּחְתֵּיהֶם וְיִקְנֶה עִנְיָנִים אֲחֵרִים בִּמְקוֹמָם וְלֹא יַטְרִיחַ אֶת עַצְמוֹ לְהַשִּׂיג בַּקִּנְיָנִים הָהֵם. וְהַדָּבָר הַזֶּה הוּא אֲשֶׁר רָמַז אֵלָיו הֶחָכָם שְׁלֹמֹה, עָלָיו הַשָּׁלוֹם, בְּאָמְרוֹ (קֹהֶלֶת ד, ד) וְרָאִיתִי אֲנִי אֶת כָּל (הַמַּעֲשִׂים שֶׁנַּעֲשׂוּ תַּחַת הַשֶּׁמֶשׁ כִּי הוּא) [עָמָל וְאֶת כָּל כִּשְׁרוֹן הַמַּעֲשֶׂה כִּי הִיא] קִנְאַת אִישׁ מֵרֵעֵהוּ.
THIS quality is an offshoot of wrath. Most rational beings are not exempt from it: but it is in them all, for we see men seeking to imitate the actions of their companions. For instance, when one (man) sees that his friend has acquired some worldly gain, mineral, animal, or vegetable, or other possessions, he likewise endeavors to acquire similar things, although he be able to dispense with them or compensate himself with other things in their stead. Let him not protract his endeavor, nor set his heart upon attaining such possessions. This is the expression to which the sage, peace be upon him, gave utterance (Eccl. iv. 4), "Again I considered all travail and every right work, that for this a man is envied of his neighbor."
וּמִי שֶׁהַמִּדָּה הַזֹּאת עָלָיו, טִבְעוֹ הוּא מְגֻנֶּה כִּי הִיא מְבִיאָתוֹ לִהְיוֹת חַמְדָן. וְאֵין הַנָּדִיב חַמְדָן. וּכְבָר נִמְלְאוּ הַסְּפָרִים מִגְּנוּת הַחוֹמֵד וְאֵינֶנּוּ נֶעֱלָם מֵאַנְשֵׁי לֵבָב מַה שֶּׁנֶּאֱמַר עָלָיו מִן הַגְּנוּת וְרָאוּי לְהִתְרַחֵק מֵעָלָיו. וְשֶׁמָּא יַגִּיעַ עִנְיַן הַחוֹמֵד שֶׁיִּגְזוֹל כְּמוֹ שֶׁנֶּאֱמַר (מִיכָה ב. ב) וְחָמְדוּ שָׂדוֹת וְגָזָלוּ. וְהַחֶמְדָּה מִדָּה מְגֻנָּה רָאוּי לַמַּשְׂכִּיל שֶׁיַּרְחִיק נַפְשׁוֹ מִמֶּנָּהּ בְּכָל יְכָלְתּוֹ מִפְּנֵי שֶׁאֵינֶנָּהּ מְבִיאָה שׁוּם תּוֹעֶלֶת, אַךְ רוּבֵּי מַכְאוֹבוֹת וִיגִיעַת הַנֶּפֶשׁ בְּתַאֲווֹת וְשִׂנְאַת בְּנֵי אָדָם תָּמִיד וּמִעוּט הַמְּנוּחָה וְטִרְדַּת הַמַּחְשָׁבָה וְעוֹנֶשׁ הַמָּקוֹם, מִפְּנֵי שֶׁהוּא עוֹבֵר עַל מַה שֶּׁהִזְהִיר מִמֶּנּוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה. וְאֵין רָאוּי לַמַּשְׂכִּיל שֶׁיְקַנֵּא בַּחַטָּאִים מִפְּנֵי שֶׁרוֹאֶה אוֹתָם מִשְׁתַּדְּלִים לְהַגִּיעַ אֶל הַתַּאֲווֹת וּלְהַשִּׂיג אֶל הַהֲנָאוֹת. אַךְ תִּהְיֶה כָּל קִנְאָתוֹ בַּעֲבוֹדַת הָאֱלֹקִים וּכְמוֹ שֶׁאָמַר הֶחָכָם (מִשְׁלֵי כ"ג י"ז) אַל יְקַנֵּא לִבְּךָ בַּחַטָּאִים כִּי אִם בְּיִרְאַת ה' כָּל הַיּוֹם. וְאָמַר (תְּהִלִים ל"ז א) עוֹד אַל תְּקַנֵּא בְּעוֹשֵׂי עַוְלָה.
He whose nature is overcome by this disposition is blameworthy, for it leads him to envy, and a noble man is never found to be envious. Books (i.e., of poetry) have been filled with the censure of envy, and every man of intelligence knows how much has been said as to its baseness. It is necessary to turn from it, for frequently the affairs of the envious lead him to use violence. Thus it is said of such as these (Micah ii. 2), "And they covet fields and take them by violence." Enviousness is a loathsome trait. The wise man must keep himself as far from it as he can, for he gains no advantage through it: on the contrary, continued depression and fatigue of the spirit through desires and the constant hatred of men, scantiness of repose, preoccupation of the mind, apprehensiveness and the punishment of God, for transgressing that which He forbade in His revealed Scripture. Man must not be jealous of unrighteous men, because he sees them devote themselves to pleasure and (the gratifying of) passions. But let him employ his zeal in the service of God. Thus the sage said (Prov. xxiii. 17), "Let not thy heart be envious of the sinners." Again he spake (Ps. xxxvii. i), "Be thou not envious against the workers of iniquity."
אַךְ הַקִּנְאָה הַמְשֻׁבַּחַת בַּעֲבוֹדַת הָאֱלֹקִים כְּמוֹ שֶׁיָּדַעְתָּ מִפִּינְחָס שֶׁנֶּאֱמַר בּוֹ (בַּמִּדְבָּר כ"ה י"א) בְּקַנְאוֹ אֶת קִנְאָתִי, וּמַה שֶּׁהָיָה גְּמוּלוֹ עַל כָּךְ מִן הָאַחֲרִית הַטּוֹבָה, כמ"ש (שָׁם כ"ה ב) הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם.
Zeal is goodly only in the service of God, as thou knowest from (the case of) Phinehas, of whom it is said (Num. xxv. 11), "While he was zealous for my sake," and the good reward which he merited thereby, as it is said (id., 12), "Wherefore, say, behold I give unto him my covenant of peace."
וּמַה שֶּׁאָמְרוּ בַּמְקַנֵּא וְהַחַמְדָן, אָמְרוּ תִּרְאֶה הַחַמְדָן אַהֲבָתוֹ רַבָּה כְּשֶׁהוּא פּוֹגֵעַ אוֹתְךָ וְתִרְבֶּה שִׂנְאָתוֹ כְּשֶׁאֵינוֹ רוֹאֶה אוֹתְךָ, וּשְׁמוֹ אוֹהֵב וְעִנְיָנוֹ שׂוֹנֵא. וְאָמַר כְּאִלּוּ לֹא נִבְרָא הַחוֹמֵד אֶלָּא לִכְעוֹס. וְאָמַר: דַּי לַחוֹמֵד שֶׁהוּא דּוֹאֵג בְּעֵת שִׂמְחָתְךָ. וְרָאוּי לָאָדָם שֶׁיַּעֲלֶה אֶל הַמַּעֲלָה הָעֶלְיוֹנָה כְּדֵי שֶׁיְקַנֵּא בּוֹ עָלֶיהָ אִם יַעַזְרוּהוּ מִלְמַעְלָה וְזֹאת תִּהְיֶה תִּפְאַרְתּוֹ.
Among the things which have been said with reference to the jealous and envious (we find), "Thou wilt observe the envious man effusive in his affection (for thee) when he meets thee, but hating thee in thy absence. His name is friend, his intention unfriendly." Again it has been said, "It appears as though the envious were created in order to be angered." Furthermore it has been said, "Let it suffice for thee that the envious man is grieved at the time of thy joy." It is incumbent upon man to mount to such an exalted rank with the aid of his powers and gifts, that he be envied therefor. Let him ponder over this, as saith the poet: "Lo, I was envied, but God increased men's enviousness touching me. Let man rather not live at all than live for a single day unenvied. Man is not envied save for his excellences, which are forbearance, scholarship, nobility, and generosity."
מִדַּת הַחֲרִיצוּת
TREATING OF WIDE-AWAKEDNESS. THIS IS THE SIXTEENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַד' מִן הַחֵלֶק הַד' נְדַבֵּר בּוֹ עַל עִנְיַן מִדַּת הַחֲרִיצוּת. צָרִיךְ לְקַדֵּם בְּדִבְרֵי הַמִּדָּה הַזֹּאת, מֵאֵיזֶה טֶבַע הִיא בָּאָה. וְאוֹמַר כִּי הִיא מִטֶּבַע הַמָּרָה הָאֲדֻמָּה. וְהַמִּדָּה הַזֹּאת תֵּרָאֶה יוֹתֵר כְּשֶׁהַנֶּפֶשׁ פְּנוּיָה מִן הַמִּדּוֹת הַמְגֻנּוֹת אֵין מְבַלְבֵּל אוֹתָהּ שׁוּם דְּאָגָה. וְיוֹתֵר מַה שֶּׁתִּהְיֶה בַּנְּפָשׁוֹת הַזַּכּוֹת הַחֲשׁוּבוֹת. וְרָאוּי לָאָדָם שֶׁיִּתְנַהֵג בָּהּ בְּכָל מַעֲשֵׂהוּ וּבְכָל מַה שֶּׁמִּתְעַסֵּק מִמְּלָאכוֹת הַחָכְמָה וְהַמַּחֲשָׁבָה. הֲלֹא תִרְאֶה מַה שֶּׁנֶּאֱמַר בָּהּ (מִשְׁלֵי י"ב כ"ח) וְהוֹן אָדָם יָקָר חָרוּץ. רָצָה לוֹמַר כִּי הַיָּקָר שֶׁבְּהוֹן הָאָדָם הַחֲרִיצוּת שֶׁהוּא הַמְּהִירוּת וְהַזְּרִיזוּת וְהוּא שֶׁיִּהְיֶה חָרוּץ בִּשְׁנֵי הָעוֹלָמוֹת: בְּעוֹלָם הַהֲוָיָה וְהַהֶפְסֵד בְּבַקָּשַׁת הַחָכְמוֹת עִם הָעֲבוֹדָה וְהָאֱמוּנָה וְשֶׁיִּשְׁתַּדֵּל לְהַגִּיעַ אֶל עוֹלַם הַשֵּׂכֶל.
I MUST preface, in treating of this quality, of what nature it is derived. I would hold that it is of the yellow-gall species. This quality appears usually when the soul is free from other blamable qualities and when it is not mingled with aught of grief, and most frequently it is (found) in pure and noble souls. It is a commendable quality, and man ought to make use of it in whatsoever work of art or science he be engrossed. Was it not said of him (Prov. xii. 27), "The substance of a wide-awake man is precious," which means that the most precious virtue of the lofty is wide-awakedness, both in the present and future life. In the world de generation et corruption, he is wide-awake in his quest of knowledge as well as goodness of service and faith, and in the attempt to attain to the world of intellect.
וּבְהֵפֶךְ הַמִּדָּה הַזֹּאת שֶׁהִיא הָעַצְלָה מֵהִתְעַסֵּק בָּעִנְיָנִים וּמֵהִשְׁתַּדֵּל בְּהַצָּלַת הַנְּפָשׁוֹת אָמַר הֶחָכָם: הִתְרַפִּיתָ בְּיוֹם צָרָה צַר כֹּחֶכָּה (מִשְׁלֵי כ"ד י). וְעוֹד אָמַר (שָׁם י"ב כ"ז) לֹא יַחֲרֹךְ רְמִיָּה צֵידוֹ. וְאַף עַל פִּי שֶׁזְּכַרְנוּהוּ בְּעִנְיָן הֲפַכְפָּךְ בְּמִדַּת הַשִּׂנְאָה. וּמִי שֶׁהוּא מִן הָאֲנָשִׁים הַחֲשׁוּבִים וְיִתְנַהֵג בְּעִנְיָנָיו בַּחֲרִיצוּת וּבִזְרִיזוּת יִצְלַח בָּהֶם, כְּמוֹ שֶׁאָמַר (שָׁם י"ב כ) יַד חָרוּצִים תִּמְשׁוֹל וּרְמִיָּה תִּהְיֶה לָמַס. וּכְמוֹ שֶׁאָמַר בָּעִנְיָן הַזֶּה: כְּשֶׁתִּהְיֶינָה הַנְּפָשׁוֹת יְקָרוֹת יִיגְעוּ הַגּוּפוֹת בְּהַשָּׂגַת חֶפְצָם, וְזֶה דָּבָר נָאֶה. וּכְבָר הִזְהִיר שְׁלֹמֹה עָ"ה עַל הַחֲרִיצוּת בְּעִנְיְנֵי הָעוֹלָם וּבְעִנְיְנֵי הַתּוֹרָה, כְּמוֹ שֶׁנֶּאֱמַר (שָׁם י"ט ט"ו) עַצְלָה תַּפִּיל תַּרְדֵּמָה. וְהַמַּאֲמָר הַזֶּה נִרְאֶה וְהוּא מוֹפְתִי כִּי עַל כָּל פָּנִים מַפֶּלֶת הָעַצְלָה תַּרְדֵּמָה. כִּי הָאֵד, אֲשֶׁר הוּא מִתְפַּשֵּׁט בְּנִקְבֵי הַגּוּף בִּתְנוּעַת הַמְּהִירוּת, כְּשֶׁתָּנוּחַ וְאֵינוֹ מִתְפַּשֵּׁט אוֹתוֹ, יַעֲלֶה אֶל הַמּוֹחַ וּמֵבִיא לִידֵי נוּמָה תְּדִירָה. וּמְסַפֵּר הַקּוֹטִי בַּחֲרִיצוּת: מִי שֶׁיַּשְׂבִּיעַ אַדְמָתוֹ בַּעֲבוֹדָה מַשְׂבִּיעָתוֹ לָחֶם.
With reference to the reverse of this quality, i.e., weakness of purpose in worldly affairs and in the attempt to save souls, it has been said (Prov. xxiv. 10), "If thou faint in the day of adversity thy strength is small"; and again (id., xii. 27), "The slothful man roasteth not that which he took in hunting." However, we have mentioned the languid while treating of the quality of hatred. He who is one of the estimable, and administers his affairs with alacrity, will succeed in them. Thus it is said (Prov. xii. 24), "The hand of the diligent shall bear rule; but the slothful shall be under tribute." Concerning this the poet spake: "If the souls become too greatly ambitious, the bodies will be wearied thereby." This is a beautiful maxim. The sage, peace be upon him, exhorted to wide-awakedness in matters religious and worldly in saying (Prov. xix. 15), "Slothfulness casteth into a deep sleep." This saying is very evident, for slothfulness necessarily induces lethargy. For when the vapors, which are designed to exude from the pores of the body through forcible movements, are motionless and do not dissolve, they mount to the brain, and bring about constant drowsiness. In the book of Al-Kuti it is said of wide-awakedness, "He who satisfies his land in respect of cultivation, will be satisfied by it with bread."
וְדֶרֶךְ הַמּוּסָר בַּמִּדָּה הַזֹּאת שֶׁלֹּא יַרְאֶנָּה הָאָדָם בְּתַאֲווֹתָיו וְלֹא יִהְיֶה קַל בְּדַעְתּוֹ כִּי הַקַּלּוּת מְגֻנָּה מִפְּנֵי שֶׁאֵינֶנָּהּ מִמִּדּוֹת הַדַּעְתָּנִין וְאֵין הַחֲסִידִים מִתְנַהֲגִים בָּהּ. אַךְ צָרִיךְ שֶׁיִּתְנַהֵג בַּחֲרִיצוּת בְּעִנְיְנֵי הַתּוֹרָה וְהַמִּצְוָה וְהַיִּרְאָה. וְהָרְאָיָה הַגְּדוֹלָה עַל הַצְלָחַת הָאָדָם — חֲרִיצוּת בְּמַה שֶּׁהוּא מִתְעַסֵּק מִמַּעֲשָׂיו, וּמִן הָאוֹתוֹת הַגְּדוֹלוֹת עַל רוֹעַ מַזָּלוֹ עַצְלָתוֹ בָּהֶם. אַךְ הַחֲרִיצוּת שֶׁהִיא מְבִיאָה אֶל הַמְּהִירוּת וְהַקַּלּוּת — מְגֻנָּה, וְצָרִיךְ הַמַּשְׂכִּיל לְהִזָּהֵר מִמֶּנָּהּ, כִּי תַּכְלִית הָרָעָה בַּמְּהִירוּת. וּמִי שֶׁמְּמַהֵר מִתְחָרֵט, וּמִי שֶׁהוּא רוֹכֵב הַמְּהִירוּת אֵינוֹ בָּטוּחַ שֶׁלֹּא יִכָּשֵׁל. וְאֵין צָרִיךְ הָאָדָם לְמַהֵר בְּעִנְיָנָיו כִּי לֹא יִתָּכֵן עִם הַמְּהִירוּת מַעֲשֵׂה מְתֻקָּן. וּבְמָתוּן יְתֻקְּנוּ הָעִנְיָנִים וְיִזְדַּמְּנוּ הַבַּקָּשׁוֹת. אֲבָל מִדַּת הַחֲרִיצוּת טוֹבָה כְּשֶׁתִּהְיֶה בְּכֹחַ הַנֶּפֶשׁ וְלֹא תֵּרָאֶה בְּפֹעַל מְהֵרָה כִּי אָז תִּהְיֶה רְאוּיָה שֶׁתִּקָּרֵא מְהִירוּת.
The ethical aspect of this quality is, "Man must not display it in his lust." He shall not be rash through this in his wrath, for rashness is blameworthy since it is not one of the qualities of the wise. The excellent do not make use of it. But one ought to employ wide-awakedness in matters relating to religion and law. The surest reason for the success of a man is (to be found in) the wide-awakedness with which he conducts his affairs, and the greatest sign of misfortune is his slothfulness with regard to them. The poet has said: "The pure and noble souls are wakeful, watchful, and sound of judgment, while the stupid and heavy souls are drowsy, mean, and low." But that intense wide-awakedness which leads to hastiness is culpable. Let the intelligent man beware of using it, for it is the very worst of evils.1Attributed to Plato; cf. "Denkwiirdigkeiten" (above cited, vol. i., p. 82); paraphrased by Steinschneider ("Manna," chap, iii., p. 90). He who is hasty, rushes to destruction, and the man of hastiness is not secure from disappointment. A verse reads: "A cautious man will realize his desires. But he who hastens unduly is bound to stumble." Man must not make undue haste in his affairs, because no good result can be obtained by haste, but through deliberation ends are (more) easily attained. The beauty of the state of wide-awakedness lies in its being potential in the soul and not appearing quickly in action.