THIS quality, when it is employed with moderation1Maimonides (Wolff, p. 16) likewise holds that liberality is the golden mean between prodigality and niggardliness. and does not lapse into prodigality, is commendable. Man must prefer this quality to its antithesis, i.e., the quality of niggardliness, since the great men who are renowned by reason of their excellences are not convinced that niggardliness is a praise-worthy quality.
Dost thou not see, may God guide thee aright, in how many places the sage extols the man who is generous? In one place he says that liberality brings a man to many degrees of eminence in this world and in the world to come. Thus it is said (Prov. xviii. 16), "A man's gift maketh room for him and bringeth him before great men" in this world, because it brings him near to kings whose good-will he gains through gifts; as thou knowest from the respect of Ben Hadad for Asa, and Tiglath for Ahaz, because presents were made to them,
and in the world to come he will attain the merited (share of its) bliss, which man realizes because of his serving the Lord with his substance in almsgiving. Thus it is said (Isa. liii. 12), "Therefore will I divide him a portion with the great." Since liberality was a virtue of our father Abraham, peace be upon him, he became known thereby and it was ascribed to him. This quality is attributed to him in the Holy Scripture in several places, and thus is to be understood the explanation of (Ps. xlvii. 9), "The generous of the people are gathered together, even the people of the God of Abraham." This is a commendable quality because it secures honor for him who exercises it. Thus it is said (Prov. xix. 6), "Many will entreat the favor of the generous, and every man is a friend to him that giveth gifts."
Through this a man merits his fellow-men's praise when he gives generously, and he is lauded therefor. Thus spake a poet: "When thou goest to him, thou wilt find him of pleasant demeanor as if thou wert about to give him what he will give thee. Had he naught but his life to give, he would give this. Wherefore, let the fear of God be upon whomsoever would ask this of him." But the unseemly side of this quality appears when man wastes his substance needlessly and mismanages it; as, for instance, he who spends it in devotion to pleasures and in gratifying his lust. This is squandering and is not characteristic of the wise.
A gift in the right place is a treasure put aside. It perisheth not in the course of time, but abideth with the ages. This is the opinion of Solomon, peace be upon him, who said (Eccl. xi. i), "Cast thy bread upon the waters; for thou shalt find it after many days." This verse evidently exhorts to generosity, for if man be generous and bountiful, he will reap the fruit thereof. Thus spake the poet: "Sow thou generosity in the field of gifts, and noble deeds shall be harvested by thee early." Wherefore man ought to know that if he be in a prosperous condition, then his generosity will not impair his prosperity, and if he be in a straitened condition, his adversity will not continue on that account. It is peculiar to this noble quality, that he who employs it never feels the want of anything; on the contrary, his abundance is much increased. Thus it is said (Prov. xxviii. 27): "He that giveth unto the poor shall not lack." Furthermore, David the Saint, peace be upon him, says of generous and liberal men (Ps. cxii. 9), "He hath dispersed, he hath given to the poor: his righteousness endureth forever." What is your opinion with reference to the use of this gracious virtue? It is like lending unto God, exalted and magnified is He. Thus the saying (Prov. xix. 17), "He that hath pity upon the poor lendeth unto the Lord." Thus it was said in the book on Ethics: "Bestow kindness on those who are worthy and upon those who are unworthy. In the case of the worthy, thy kindness will be in the right place; and in the case of the unworthy, prove thou thy worth." Again it was said with reference to liberality, "It is a part of the noble qualities to give liberally to him who asks."
In the book of Al-Kuti (it is said): "Know thou that resolution consists in doing things with firmness. Consider well when to yield and when to deny, when to grant and when to promise. For a gift after denying is better than denying after (promising) a gift and favor. Setting out to do after consideration is better than to abandon after setting out. Know that thou shouldst be more prompt to do what thou hast not promised, than to promise what thou wilt not do. Therefore beware of hastily promising what thou fearest thou mayest be unable to perform. Adorn thy promise with truth and thy deed with justice."
8
מִדַּת הַקַּמְצָנוּת
TREATING OF NIGGARDLINESS.1This chapter is given, in a German translation from the Hebrew, by Dukes ("Ehrensaulen," pp. 12, 13).THIS IS THE EIGHTEENTH CHAPTER OF THE BOOK
KNOW thou that this is a reprehensible quality. Among the host of reprehensible qualities there is none more abominable than this. For thou seest that he who is lavishly bountiful of his substance, although blameworthy, is satisfied with the pleasure he derives and men's goodly praise which is his. But niggardliness is accompanied by evil repute without even the attainment of pleasure; and to be of evil repute is not one of the qualities desired by the excellent. The noble-minded man ought to shrink from this quality and not employ it on any occasion. The sages are at one in thinking that manliness does not go well with prodigality, nor religion with an inordinate desire (for gain). He who is of this character may well despair of a good repute and a fair record. Thus it was said (Isa. xxxii. 5), "The vile person shall be no more called liberal, nor the churl said to be bountiful." This "vile person" is like him, in the wilderness of Maon, who said (I Sam. xxv. 11), "Shall I then take my bread and my water...and give it unto men whom I know not whence they be?" Thou knowest the severe punishment with which he met.
But the good feature of this state is that man does not squander his substance, be it great or small, but guards it by means of this quality. He must not overdo this, however, lest he pass over to the quality of greed, which is not of the qualities of the noble. Thus the sage spake in condemning niggardliness (Prov. xi. 26), "He that withholdeth corn, the people shall curse him"; and, on the contrary, "Blessing shall be on the head of him that selleth it." This verse outwardly1On this point, Bacher (p. 53, note i) says: "Was hier als verborgener (allegorischer) Sinn angegeben ist, fallt mit der agadischen Deutung des Verses zusammen (Sanhedrin, 91 b, unten). Ebenso gilt als selbstverstandlich diese allegorische Auffassung des Verses als Warnung vor engherziger Zuruckhaltung der Belehrung bei Abraham b. Chija, הגיון נפש ed. Freimann, p. 17 a. ..." Gabirol's use of terms in this place suggests the formal distinction between the "outward" and "inward" manifest and hidden meanings of Scripture, made by the Islamic sect of Batiniya; cf. Haarbrucker (Th. i, p. 256). refers to "charity," but its hidden implication is knowledge.2The same idea is expressed in the Midrash (Bemidbar rabbah, par. 15), in reference to the prophetic powers of Moses; cf. Wolff ("Muhammedanische Eschatologie" Leipzig, 1872, p. 207, and note 412). The wise man ought not be niggardly in dealing out his knowledge, for knowledge is not lessened by imparting it (to others), as little as the brightness of the fire dies away when a light is kindled therefrom. The best rule with regard to the employment of this quality is to accustom one's self to beneficence toward kinsmen, until one gradually habituate one's self to benevolence toward strangers, and thus train one's self to choose generosity.
11
מִדַּת הַגְּבוּרָה
TREATING OF VALOR. THIS IS THE NINETEENTH CHAPTER OF THE BOOK
THE man who prevails over the temperament of the blood-nature, who is large-hearted, full-veined, and long-armed, thou wilt generally find to be a man of valor, especially if, combined with that, he be master of the art of war. This quality is praiseworthy (in man), when it is manifested in his strength, and in accordance with his determination to be saved from what might befall him. But when he departs from a moderate course and unites valor with the quality of folly and it becomes the cause of a man's throwing himself into dangerous places then it is reprehensible.
Of these two dispositions the sage saith (Prov. xxviii. 14), "Happy is the man that feareth always; but he that hardeneth his heart shall fall into mischief." But as regards the great men who are mentioned as possessors of this quality, heavenly signs gave evidence of their possessing this power, thus Joshua, Gideon, Samson, Saul, David, Jonathan, Joab, and Abner, and others like them, whose power gave evidence of the quality of valor, were praised therefor; and those whose weakness, in contradistinction to the former, gave evidence of the quality of cowardice, were not commended for it, as I will show in regard to them in the following chapter.
It is necessary to devote this quality to the service of God, as thou knowest from (the story of) Moses, peace be upon him, when he retaliated upon the people by saying to the children of Levi (Ex. xxxii. 27), "Put every man his sword by his side"; and as thou knowest from Phinehas in the matter of his zeal. Thus it is said (Num. xxv. 7), "And when Phinehas, the son of Aaron the priest, saw it, he rose up from among the congregation and took a javelin in his hand." This quality of valor never fails to be conspicuous in the souls of mighty men and courageous heroes. With reference to valor and patience in facing danger, the poet spake: "There came a day in the heat of which some people warmed themselves, but though there was no fire, they acted as if in the fire's midst. But we had patience until the day was done. Likewise, a case of misfortune can be brought to a close only through patience." Among the things which have been said in order to encourage the use of valor is: "Crave death, and life will be granted thee." The Arabs were accustomed to call the man of valor "safe."
Among the things which have been said on the emboldening of the spirit in combat is the word of the poet: "I went to the rear to preserve my life (in battle), but I found that I could not preserve my life unless I went forward." Thus the noble man must make use of this quality in such a way as not to overstep the middle path lest he be called demented (foolhardy). But he must pursue an excellent course in regard to this quality. The philosopher spake, "The extreme limit of valor is strength and endurance with respect to what thou abhorrest." Valor cannot go hand-in-hand with vanity (untruth), nor firmness with absurdity, nor patience with weariness, for these are of the qualities of asses and swine. Valor consists in persevering in the right and overcoming thy desires, until thou feel that to die in the best way thou hast found is more desirable than to live in the opposite (i.e., evil) way, which the power of understanding may have revealed to thee. According to Al-Kuti, "Valor is the nature of a noble soul, corresponding to the strength of the body."
16
מִדַּת הַמֹּרֶךְ
TREATING OF COWARDICE. THIS IS THE TWENTIETH CHAPTER OF THE BOOK
THIS quality is generally found in spirits that are abject and downcast, poor and wretched. It is a reprehensible quality. Let the wise man be on his guard against it, let him make no use of it, exert himself to keep away and abstain from it, since he derives no benefit from it; on the contrary, he reaps illrepute, a vile record, and a diminution of praise. Men of lofty purpose must dread it when they have learned to employ their power of distinguishing in the use of things, so that it may be the means of escaping serious danger.
Among the offshoots of this quality is slothfulness, of which we have already treated. Thou knowest what was said with regard to its ignominy and baseness. Thus the sage, peace be upon him, said (Prov. xxvi. 15), "A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again." This is the uttermost that can be said of the shame thereof. The slothful coward is known to say: "I will not travel, for fear of highwaymen and wild beasts. I will not engage in business, lest I meet with losses. I will not fast, lest I become ill. I will give no alms, lest I become poor," and similar words that put an end to all activity, until there remains nothing for him to do, but living on without moving from his place, as it is said (id., xxvi. 14), "As the door turneth upon its hinges, so doth the slothful upon his bed." A wise man should not choose this quality of cowardice or make use thereof in preference to his other qualities, lest he become known thereby,
and be as one who fancies that he will be killed before the expiration of the appointed time, as was said exaggeratedly of the slothful coward by the poet, who spake thus: "If a little bird merely raises its voice, the heart of the coward is consumed (leaps with terror). But his teeth are sharp as iron, at meal times." But in a case where escape is impossible, it is permissible for the quality of cowardice to come into play as in the case of him, concerning whom it is said: "The king dispatched him to a dangerous place. He refused to go. The king reviled him, whereupon he said, 'It is better that thou revile me when living than bless me when dead.'" It has been said that this quality has been made use of by those who prefer repose in this world to all other qualities, not knowing that repose can be enjoyed to the full, only after zealous care in the regulating of affairs and the attainment of whatsoever be needed. Thus it is said (Prov. xxiv. 27), "Prepare thy work without, and make it fit for thyself in the field." Repose in and of itself signifies slothfulness and cowardice.
Thou knowest what happens to a man by reason of his slothfulness: namely, he is deprived of all his honor through utter poverty. Thus it is said (id., xxiv. 33-34): "Yet a little sleep, a little slumber, a little folding of the hands to sleep : so shall thy poverty come as one that travelleth, and thy want as an armed man." Again this quality engenders in the body not a few ills and diseases, thus flabbiness, dullness, swelling, gout, sciatica, and elephantiasis, and similarly whatsoever results from indigestion; in fact, this quality becomes habitual to a man and he considers everything else as faulty and worthless; especially if this feeble coward be of a phlegmatic disposition and on the way to old age, then it weighs him down even more.1We have here a reminiscence of Saadya's distinction between the results of tranquillity and slothfulness, between the reposeful and the indolent, as found in the "Emunoth weDeoth".
THUS1This concluding paragraph is omitted in the Hebrew translations, to which Is appended a Hebrew poem. thou hast, may God have mercy upon thee, all that was promised in the introduction. Because of our love of conciseness, our aversion to prolixity, and our fear of departing from the purpose of the book, we have much curtailed the discourse in the individual chapters and in the various parts. We have not united every one of these qualities to its nature and its sense, nor have we referred the senses to their natures, although we ought to make clear the situation of every quality in the body and give much of the science of the temperaments, anatomy and physiognomy. We think, however, that this must be deferred to some other time, when it may please God, exalted may He be, for He is the One from whom to seek help. Having finished as much as we could, and having said enough in the chapters of this book, we would hold it to be possible that there exist in man qualities other than those which have been classified, and still other natures. We say yes. We have been brief with regard to the others for two reasons: First, we know that among the qualities of men are those of vexation and weariness. We feared that these might occupy as much space as the whole book, and therefore we did not go to the length of collecting many verses from the Hebrew and Arabic. Furthermore, because we knew that there is no quality which we have avoided mentioning, that is not implied among those which have been mentioned. It would bear the same relation to them that the branches do to the root. If anyone should happen to say, "Thou must not exhort men to improve their qualities, nor arouse them concerning the betterment of their moral status, unless this be characteristic of thine own self because thou wouldst be as he who recommends piety and forgets himself" we would reply, "Every vessel gives forth whatever it contains." How foolish is he who seeks to measure this world and does not know the value of the parasang wherewith it is measured. We have not mentioned any excellence which we have not emulated; nor have we extolled any quality which we have not tried to make part of our own nature. He who adorns himself with what is not in him, will find his claims laid bare after a time. To Him that giveth understanding do I owe thanks: with Him do I triumph: in Him do I greatly glory: with Him do I take refuge against such things (as those aforementioned). Him do I praise for he is worthy of praise; to Him it belongs and Him praise behooves. Thus spake His saint, peace be upon him (Ps. cix. 30, 31), "I will greatly praise the Lord with my mouth; yes, I will praise Him among the multitude. For He shall stand at the right hand of the poor to save him from those that condemn his soul." Thus is ended what I sought to establish in the book on "The Improvement of the Qualities," with the help of God and His assistance. He is my lot and my fortune, the Helper and the Giver of aid. Praise be to God, the Lord of both worlds! Blessed be the Merciful who hath helped us!
מִדַּת הַנְּדִיבוּת
TREATING OF THE QUALITY OF LIBERALITY (GENEROSITY). THIS IS THE SEVENTEENTH CHAPTER OF THE BOOK
הַשַּׁעַר הָא' מִן הַחֵלֶק הַה' נְדַבֵּר בּוֹ עַל מִדַּת הַנְּדִיבוּת. הַמִּדָּה הַזֹּאת כְּשֶׁמַּנְהִיגִים אוֹתָהּ עַל הַדֶּרֶךְ הַשָּׁוָה הַנְּכוֹנָה שֶׁלֹּא יַגִּיעוּ בָּהּ אֶל הַפִּזּוּר וְהַהֶפְקֵר הִיא מְשֻׁבַּחַת לִמְאֹד. וְצָרִיךְ הָאָדָם שֶׁיַּגְבִּיר הַמִּדָּה הַזֹּאת עַל אֲשֶׁר כְּנֶגְדָּהּ רָצָה לוֹמַר מִדַּת הַקַּמְצָנוּת, מִפְּנֵי שֶׁאֵין הַגְּדוֹלִים בִּבְנֵי אָדָם הַמְפֻרְסָמִים בַּחֲשִׁיבוּת רוֹאִים שֶׁמִּדַּת הַקַּמְצָנוּת מְשֻׁבַּחַת.
THIS quality, when it is employed with moderation1Maimonides (Wolff, p. 16) likewise holds that liberality is the golden mean between prodigality and niggardliness. and does not lapse into prodigality, is commendable. Man must prefer this quality to its antithesis, i.e., the quality of niggardliness, since the great men who are renowned by reason of their excellences are not convinced that niggardliness is a praise-worthy quality.
וַהֲלֹא תִּרְאֶה, הַמָּקוֹם יַצְלִיחֲךָ, בְּכַמָּה מְקוֹמוֹת שִׁבַּח הֶחָכָם אֶת הַנָּדִיב: בְּמָקוֹם אֶחָד אָמַר כִּי הַנָּדִיב תַּגִּיעֵהוּ נְדִיבוּת אֶל מַעֲלוֹת רַבּוֹת מִן הַגְּדֻלָּה בָּעוֹלָם הַזֶּה וּבַבָּא, כמ"ש (מִשְׁלֵי י"ח ט"ז) מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְּדוֹלִים יַנְחֶנּוּ בָּעוֹלָם הַזֶּה מִפְּנֵי קִרְבָתוֹ אֶל הַמְּלָכִים בַּעֲבוּר שֶׁהוּא נוֹתֵן לָהֶם מַתָּנוֹת וְשׁוֹלֵחַ לָהֶם מְנָחוֹת. כַּאֲשֶׁר יָדַעְתָּ מִכְּבוֹד בֶּן הֲדַד לְאָסָא, וְתִגְלַת פִּלְאֶסֶר לְאָחָז מִפְּנֵי שֶׁשָּׁלְחוּ אֲלֵיהֶם מְנָחוֹת (מְלָכִים ב, ט"ז).
Dost thou not see, may God guide thee aright, in how many places the sage extols the man who is generous? In one place he says that liberality brings a man to many degrees of eminence in this world and in the world to come. Thus it is said (Prov. xviii. 16), "A man's gift maketh room for him and bringeth him before great men" in this world, because it brings him near to kings whose good-will he gains through gifts; as thou knowest from the respect of Ben Hadad for Asa, and Tiglath for Ahaz, because presents were made to them,
וּבָעוֹלָם הַבָּא מַה שֶּׁיַּגִּיעַ אֵלָיו מִן הַגְּמוּל הַטּוֹב וְהַנֹּעַם מִפְּנֵי עֲבוֹדָתוֹ אֶל אֱלֹקָיו בְּמָמוֹנוֹ בַּמַּעֲשֵׂר וּבַצְּדָקָה וּבְמַעֲשִׂים טוֹבִים כְּמוֹ שֶׁנֶּאֱמַר (יְשַׁעְיָה נ"ג י"ב) [לָכֵן] אַחֲלֵק לוֹ בָּרַבִּים. וּמִפְּנֵי שֶׁהָיְתָה מִדַּת אַבְרָהָם אָבִינוּ עָ"ה הַנְּדִיבוּת וְהַחֶסֶד נוֹדַע בָּהֶם וְנִתְיַחֲסוּ אֵלָיו וּכְבָר נִזְכְּרוּ לוֹ בְּסֵפֶר הַתּוֹרָה בְכַמָּה מְקוֹמוֹת. וְכֵן הוּא עִנְיַן פֵּרוּשׁ נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹקֵי אַבְרָהָם (תְּהִלִּים מ"ז י). וְזֹאת הַמִּדָּה מְשֻׁבַּחַת מִפְּנֵי שֶׁמְּחַיֶּבֶת לִנְהוֹג בָּהּ כָּבוֹד כמ"ש (מִשְׁלֵי ט. ו) רַבִּים יְחַלּוּ פְנֵי נָדִיב, וְגוֹמֵר.
and in the world to come he will attain the merited (share of its) bliss, which man realizes because of his serving the Lord with his substance in almsgiving. Thus it is said (Isa. liii. 12), "Therefore will I divide him a portion with the great." Since liberality was a virtue of our father Abraham, peace be upon him, he became known thereby and it was ascribed to him. This quality is attributed to him in the Holy Scripture in several places, and thus is to be understood the explanation of (Ps. xlvii. 9), "The generous of the people are gathered together, even the people of the God of Abraham." This is a commendable quality because it secures honor for him who exercises it. Thus it is said (Prov. xix. 6), "Many will entreat the favor of the generous, and every man is a friend to him that giveth gifts."
וּבָהּ יִהְיֶה הָאָדָם רָאוּי לְשֶׁבַח בְּנֵי אָדָם כְּשֶׁהוּא נוֹתֵן מְשַׁבְּחִים אוֹתוֹ עַל כָּךְ. אַךְ הָעִנְיָן הַמְּגֻנֶּה שֶׁבְּמִדָּה הַזֹּאת הוּא שֶׁיַּפְקִיר אָדָם אֶת מָמוֹנוֹ בְּדָבָר שֶׁאֵין צָרִיךְ אֵלָיו, וּמִתְנַהֵג בּוֹ מִנְהָג שֶׁאֵינוֹ טוֹב כְּמִי שֶׁמְּפַזֵּר בְּעִנְיְנֵי הַתַּאֲווֹת וּמִתְמַכֵּר בְּהַשָּׂגַת הַהֲנָאוֹת. וְזֶהוּ הַהֶפְקֵר וְאֵינוֹ מִמַּעֲלוֹת הַמַּשְׂכִּילִים וְלֹא מִגְּדֻלָּתָם.
Through this a man merits his fellow-men's praise when he gives generously, and he is lauded therefor. Thus spake a poet: "When thou goest to him, thou wilt find him of pleasant demeanor as if thou wert about to give him what he will give thee. Had he naught but his life to give, he would give this. Wherefore, let the fear of God be upon whomsoever would ask this of him." But the unseemly side of this quality appears when man wastes his substance needlessly and mismanages it; as, for instance, he who spends it in devotion to pleasures and in gratifying his lust. This is squandering and is not characteristic of the wise.
וּמַה שֶּׁצָּרִיךְ הַמַּשְׂכִּיל לְדַעְתּוֹ כִּי הַמַּתָּן בְּמָקוֹם הָרָאוּי לוֹ מַטְמוֹן צָפוּן אֵינֶנּוּ אוֹבֵד עִם אֲרִיכוּת הַזְּמַן אַךְ הוּא עוֹמֵד כָּל הַיָּמִים. וְזוֹ הִיא כַּוָּנַת שְׁלֹמֹה ע"ה בְּאָמְרוֹ (קֹהֶלֶת י"א א) שַׁלַּח לַחְמְךָ עַל פְּנַי הַמָּיִם כִּי בְּרֹב הַיָּמִים תִּמְצָאֶנּוּ. וּפְשַׁט הַפָּסוּק מְצַוֶּה עַל הַנְּדִיבוּת שֶׁיִּהְיֶה הָאָדָם מִתְנַדֵּב וְעוֹשֶׂה חֶסֶד, כִּי מִי שֶׁיִּזְרַע הַחֶסֶד יִקְצֹר תְּבוּאָתוֹ. וּמִי שֶׁנּוֹהֵג הַמִּדָּה הַזֹּאת הַחֲשׁוּבָה לֹא יֶחְסַר כֹּל לְעוֹלָם אַךְ הוֹלֵךְ וּמוֹסִיף כִּפְלֵי כִּפְלַיִם בְּפָנִים רַבִּים, וכמ"ש (מִשְׁלֵי כ"ח כ"ז) נוֹתֵן לָרָשׁ אֵין מַחְסוֹר. וְאָמַר דָּוִד עָ"ה בְּאַנְשֵׁי הַנְּדִיבוּת וְהַחֶסֶד (תְּהִלִּים קי"ב ט) פִּזַּר נָתַן לָאֶבְיוֹנִים צִדְקָתוֹ עוֹמֶדֶת לָעַד. וּמַה תֹּאמַר עַל מִדָּה הַחֲשׁוּבָה הַזֹּאת שֶׁהִיא הַלְוָאָה אֵצֶל הַבּוֹרֵא, שֶׁנֶּאֱמַר (מִשְׁלֵי י"ט ט"ז) מַלְוֵה יְיָ חוֹנֵן דָּל. וְאָמְרוּ עֲשֵׂה חֶסֶד בְּמִי שֶׁרָאוּי לוֹ וּבְמִי שֶׁאֵינוֹ רָאוּי לוֹ. בְּמִי שֶׁרָאוּי לוֹ יִהְיֶה בִּמְקוֹמוֹ וְאִם בְּמִי שֶׁאֵינוֹ רָאוּי לוֹ תִּהְיֶה אַתָּה רָאוּי לַעֲשׂוֹתוֹ. וְאָמְרוּ בַּנְּדִיבוּת: מִן הַמִּדּוֹת הַחֲשׁוּבוֹת לָתֵת לַשּׁוֹאֵל.
A gift in the right place is a treasure put aside. It perisheth not in the course of time, but abideth with the ages. This is the opinion of Solomon, peace be upon him, who said (Eccl. xi. i), "Cast thy bread upon the waters; for thou shalt find it after many days." This verse evidently exhorts to generosity, for if man be generous and bountiful, he will reap the fruit thereof. Thus spake the poet: "Sow thou generosity in the field of gifts, and noble deeds shall be harvested by thee early." Wherefore man ought to know that if he be in a prosperous condition, then his generosity will not impair his prosperity, and if he be in a straitened condition, his adversity will not continue on that account. It is peculiar to this noble quality, that he who employs it never feels the want of anything; on the contrary, his abundance is much increased. Thus it is said (Prov. xxviii. 27): "He that giveth unto the poor shall not lack." Furthermore, David the Saint, peace be upon him, says of generous and liberal men (Ps. cxii. 9), "He hath dispersed, he hath given to the poor: his righteousness endureth forever." What is your opinion with reference to the use of this gracious virtue? It is like lending unto God, exalted and magnified is He. Thus the saying (Prov. xix. 17), "He that hath pity upon the poor lendeth unto the Lord." Thus it was said in the book on Ethics: "Bestow kindness on those who are worthy and upon those who are unworthy. In the case of the worthy, thy kindness will be in the right place; and in the case of the unworthy, prove thou thy worth." Again it was said with reference to liberality, "It is a part of the noble qualities to give liberally to him who asks."
וּבְסֵפֶר הַקּוֹטִי, דַּע כִּי הַזְּרִיזוּת לְהִתְיַשֵּׁב בְּכָל הָעִנְיָנִים וְהַטּוֹב שֶׁבָּהֶם שֶׁתְּעַיֵּן בּוֹ בְּעֵת שֶׁתִּתֵּן וְתִמְנַע וְעֵת שֶׁתַּעֲשֶׂה וְתֹאמַר כִּי הַמַּתָּנָה אַחַר הַמְּנִיעָה טוֹב מִן הַמְּנִיעָה אַחַר הַמַּתָּנָה וְהַנְּדָבָה וְטוֹב שֶׁתִּתְאַחֵר לַעֲשׂוֹת וּכְשֶׁתָּחֵל תַּעֲשֶׂה מִיָּד מִשֶּׁתִּתְקַדֵּם לַעֲשׂוֹת וּתְאַחֵר לְהַשְׁלִים. וְתֵדַע כִּי יוֹתֵר אַתָּה קָרוֹב לַעֲשׂוֹת מַה שֶּׁלֹּא תֹּאמַר מִשֶּׁאַתָּה קָרוֹב לוֹמַר מַה שֶּׁלֹּא תַּעֲשֶׂה עַל כֵּן הִזָּהֵר שֶׁלֹּא תְּמַהֵר בִּדְבָרֶיךָ בְּדָבָר שֶׁאַתָּה יָרֵא שֶׁלֹּא תּוּכַל לַעֲשׂוֹתוֹ וְיָפֶה דְּבָרְךָ בֶּאֱמֶת וּמַעֲשֶׂיךָ בְּצֶדֶק.
In the book of Al-Kuti (it is said): "Know thou that resolution consists in doing things with firmness. Consider well when to yield and when to deny, when to grant and when to promise. For a gift after denying is better than denying after (promising) a gift and favor. Setting out to do after consideration is better than to abandon after setting out. Know that thou shouldst be more prompt to do what thou hast not promised, than to promise what thou wilt not do. Therefore beware of hastily promising what thou fearest thou mayest be unable to perform. Adorn thy promise with truth and thy deed with justice."
מִדַּת הַקַּמְצָנוּת
TREATING OF NIGGARDLINESS.1This chapter is given, in a German translation from the Hebrew, by Dukes ("Ehrensaulen," pp. 12, 13). THIS IS THE EIGHTEENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַב' מִן הַחֵלֶק הַה' נְדַבֵּר בּוֹ עַל מִדַּת הַקַּמְצָנוּת. דַּע כִּי הַמִּדָּה הַזֹּאת מִדָּה מְגֻנָּה לִמְאֹד אֵין בְּרוֹב הַמִּדּוֹת מְגֻנָּה מִמֶּנָּה, מִפְּנֵי שֶׁהַמַּפְקִיר אֶת מָמוֹנוֹ אַף עַל פִּי שֶׁהוּא מְגֻנֶּה יִהְיֶה נֶהֱנֶה מֵהַנָּאוֹתָיו וְשֶׁבַח בְּנֵי אָדָם. וְזֶה אֵינוֹ עוֹלֶה לוֹ כִּי אִם הַגְּנוּת וְהַשֵּׁם הָרָע וְאֵינֶנּוּ מַגִּיעַ אֶל שׁוּם הֲנָאָה. וְאֵין הַקַּמְצָנוּת מִמִּדּוֹת הַחֲשִׁיבוּת. וְרָאוּי לְמִי שֶׁהוּא מִן הַחֲשׁוּבִים שֶׁיִּתְרַחֵק מִן הַמִּדָּה הַזֹּאת וְלֹא יִתְנַהֵג בָּהּ בְּשׁוּם עִנְיָן. וְעַל דַּעַת כָּל הַחֲכָמִים כִּי אֵין חֲשִׁיבוּת עִם הַכִּילוּת וְלֹא אֱמוּנָה עִם הַבֶּצַע וּמִי שֶׁהוּא מִן הַמִּדָּה הַזֹּאת כְּבָר נוֹאָשׁ מִשֵּׁם טוֹב וּמִזֵּכֶר טוֹב. כְּמוֹ שֶׁנֶּאֱמַר (יְשַׁעְיָה ל"ב ה) לֹא יִקָּרֵא עוֹד לְנָבָל נָדִיב וּלְכִילַי לֹא יֵאָמֵר שׁוֹעַ. וְזֶה דּוֹמֶה לְמַה שֶּׁאָמַר נָבָל (שׁ"א כ. י"א) וְלָקַחְתִּי אֶת לַחְמִי וְאֶת מֵימַי. וּכְבָר יָדַעְתָּ מֶה הָיְתָה אַחֲרִיתוֹ.
KNOW thou that this is a reprehensible quality. Among the host of reprehensible qualities there is none more abominable than this. For thou seest that he who is lavishly bountiful of his substance, although blameworthy, is satisfied with the pleasure he derives and men's goodly praise which is his. But niggardliness is accompanied by evil repute without even the attainment of pleasure; and to be of evil repute is not one of the qualities desired by the excellent. The noble-minded man ought to shrink from this quality and not employ it on any occasion. The sages are at one in thinking that manliness does not go well with prodigality, nor religion with an inordinate desire (for gain). He who is of this character may well despair of a good repute and a fair record. Thus it was said (Isa. xxxii. 5), "The vile person shall be no more called liberal, nor the churl said to be bountiful." This "vile person" is like him, in the wilderness of Maon, who said (I Sam. xxv. 11), "Shall I then take my bread and my water...and give it unto men whom I know not whence they be?" Thou knowest the severe punishment with which he met.
וְאֵין בַּמִּדָּה הַזֹּאת שׁוּם טוֹבָה אֶלָּא שֶׁיִּשְׁמוֹר הָאָדָם אֶת אֲשֶׁר לוֹ אִם מְעַט וְאִם הַרְבֵּה וְלֹא יַפְקִירֶנּוּ וְיִתְנַהֵג בּוֹ הַמִּדָּה הַבֵּינוֹנִית וְלֹא יִהְיֶה בָּא בְּרֹב שְׁמִירָתוֹ לִידֵי הַבֶּצַע כִּי אֵינֶנּוּ מִמִּדּוֹת הַחֲשׁוּבִים. וְאָמַר הֶחָכָם בְּמִדַּת הַכִּילוּת (מִשְׁלֵי י"א כ"ו) מֹנֵעַ בָּר יִקְּבֻהוּ לְאוֹם, וּבְהֵפֶךְ זֶה — וּבְרָכָה לְרֹאשׁ מַשְׁבִּיר. פְּשַׁט הַמַאֲמָר הַזֶּה בַּצְּדָקָה, וְהָעִנְיָן הַנִּסְתָּר שֶׁבּוֹ בַּחָכְמָה וְאֵין רָאוּי לַמַּשְׂכִּיל שֶׁיִּהְיֶה כִּילַי בְּחָכְמָתוֹ כִּי אֵין הַחָכְמָה חֲסֵרָה בַּעֲבוּר לִמּוּדָהּ כְּמוֹ שֶׁהָאֵשׁ אֵינָהּ נִכְבֵּית בַּעֲבוּר שֶּׁמַּדְלִיקִין מִמֶּנָּהּ נֵר. וּמִן הַמּוּסָר הַטּוֹב בְּתַקָּנַת הַמִּדָּה הַזֹּאת שֶׁיַּרְגִּיל הָאָדָם אֶת עַצְמוֹ לְהִתְנַדֵּב עַל הַקְּרוֹבִים, עַד שֶׁיְּדַלֵּג לְאַט אֶל הָרְחוֹקִים עַד שֶׁיַּרְגִּיל בְּמִדַּת הַנְּדִיבוּת וְהַחֶסֶד.
But the good feature of this state is that man does not squander his substance, be it great or small, but guards it by means of this quality. He must not overdo this, however, lest he pass over to the quality of greed, which is not of the qualities of the noble. Thus the sage spake in condemning niggardliness (Prov. xi. 26), "He that withholdeth corn, the people shall curse him"; and, on the contrary, "Blessing shall be on the head of him that selleth it." This verse outwardly1On this point, Bacher (p. 53, note i) says: "Was hier als verborgener (allegorischer) Sinn angegeben ist, fallt mit der agadischen Deutung des Verses zusammen (Sanhedrin, 91 b, unten). Ebenso gilt als selbstverstandlich diese allegorische Auffassung des Verses als Warnung vor engherziger Zuruckhaltung der Belehrung bei Abraham b. Chija, הגיון נפש ed. Freimann, p. 17 a. ..." Gabirol's use of terms in this place suggests the formal distinction between the "outward" and "inward" manifest and hidden meanings of Scripture, made by the Islamic sect of Batiniya; cf. Haarbrucker (Th. i, p. 256). refers to "charity," but its hidden implication is knowledge.2The same idea is expressed in the Midrash (Bemidbar rabbah, par. 15), in reference to the prophetic powers of Moses; cf. Wolff ("Muhammedanische Eschatologie" Leipzig, 1872, p. 207, and note 412). The wise man ought not be niggardly in dealing out his knowledge, for knowledge is not lessened by imparting it (to others), as little as the brightness of the fire dies away when a light is kindled therefrom. The best rule with regard to the employment of this quality is to accustom one's self to beneficence toward kinsmen, until one gradually habituate one's self to benevolence toward strangers, and thus train one's self to choose generosity.
מִדַּת הַגְּבוּרָה
TREATING OF VALOR. THIS IS THE NINETEENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַג' מִן הַחֵלֶק הַה' נְדַבֵּר בּוֹ עַל מִדַּת הַגְּבוּרָה. מִי שֶׁגּוֹבֵר עַל מִזְגּוֹ מִבְּנֵי אָדָם — טֶבַע הַדָּם, וְיֵשׁ לוֹ לֵב גָּדוֹל וְגִידָיו מְלֵאִים וּזְרוֹעוֹתָיו אֲרֻכּוֹת בְּרֹב הָעִנְיָנִים תִּמְצָאֵהוּ בַּעַל גְּבוּרָה, כָּל שֶׁכֵּן אִם יִהְיֶה רָגִיל בְּמִלְחָמוֹת. וְהַמִּדָּה הַזֹּאת מְשֻׁבַּחַת כְּשֶׁהִיא נִרְאֵית בִּמְקוֹמָהּ וּבְעִתָּהּ וּכְפִי מַה שֶּׁהוּא מְשַׁעֵר הַצָּלָתוֹ מִמַּה שֶׁיִּכָּנֵס בּוֹ. וְאִם הוּא יוֹצֵא מִן הַדֶּרֶךְ הַשָּׁוָה הַנְּכוֹנָה עַד שֶׁיַּשְׁלִיךְ עַצְמוֹ בִּמְקוֹם הַסַּכָּנָה הַגְּמוּרָה וְהַמִּיתָה — הַמִּדָּה הַזֹּאת מִדַּת שִׁגָּעוֹן וְהִיא מִדָּה מְגֻנָּה.
THE man who prevails over the temperament of the blood-nature, who is large-hearted, full-veined, and long-armed, thou wilt generally find to be a man of valor, especially if, combined with that, he be master of the art of war. This quality is praiseworthy (in man), when it is manifested in his strength, and in accordance with his determination to be saved from what might befall him. But when he departs from a moderate course and unites valor with the quality of folly and it becomes the cause of a man's throwing himself into dangerous places then it is reprehensible.
וּבְאֵלֶּה שְׁתֵּי הַמִּדּוֹת אָמַר הֶחָכָם (מִשְׁלֵי כ"ח י"ד) אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, וּמַקְשֶׁה לִבּוֹ יִפּוֹל בָּרָעָה. אַךְ הָאֲנָשִׁים הַגְּדוֹלִים הַנִּזְכָּרִים בַּמִּדָּה הַזֹּאת הָיוּ לָהֶם אוֹתוֹת עֶלְיוֹנוֹת וְהֶרְאוּ בָּהֶם הַכֹּחַ הַהוּא כִּיהוֹשֻׁעַ וְשִׁמְשׁוֹן וְגִדְעוֹן וְשָׁאוּל וְדָוִד וִיהוֹנָתָן וְאַבְנֵר וְיוֹאָב ע"ה וְהַדּוֹמֶה לָהֶם מֵאֲשֶׁר כְּמוֹתָם אֲשֶׁר נִרְאֲתָה בָּהֶם הַגְּבוּרָה וְהָיוּ מְשֻׁבָּחִים בַּעֲבוּרָהּ. וּבְהֵפֶךְ זֶה מִי שֶׁנִּרְאֲתָה בּוֹ הַמֹּרֵךְ וְהָעַצְלָה וְלֹא נִשְׁתַּבְּחוּ עָלֶיהָ כַּאֲשֶׁר אֲנִי עָתִיד לְזָכְרָם בַּשַׁעַר הַסָּמוּךְ לָזֶה.
Of these two dispositions the sage saith (Prov. xxviii. 14), "Happy is the man that feareth always; but he that hardeneth his heart shall fall into mischief." But as regards the great men who are mentioned as possessors of this quality, heavenly signs gave evidence of their possessing this power, thus Joshua, Gideon, Samson, Saul, David, Jonathan, Joab, and Abner, and others like them, whose power gave evidence of the quality of valor, were praised therefor; and those whose weakness, in contradistinction to the former, gave evidence of the quality of cowardice, were not commended for it, as I will show in regard to them in the following chapter.
וְרָאוּי לְהִתְנַהֵג בַּמִּדָּה הַזֹּאת בַּעֲבוֹדַת הָאֱלֹקִים כַּאֲשֶׁר יָדַעְתָּ מִמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם כְּשֶׁפָּרַע מֵאַנְשֵׁי הָעֵגֶל בְּאָמְרוֹ (שְׁמוֹת ל"ב כ"ז) שִׂימוּ אִישׁ חַרְבּוֹ עַל יְרֵכוֹ. וְכַאֲשֶׁר יָדַעְתָּ מִפִּינְחָס בְּעִנְיַן קִנְאָתוֹ כמ"ש (בַּמִּדְבָּר כ"ה ז) וַיַּרְא פִּינְחָס בֶּן אֶלְעָזָר וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח. וּבְכָל עֵת הָיְתָה הַמִּדָּה הַזֹּאת רְצוֹנִי לוֹמַר מִדַּת הַגְּבוּרָה נִכֶּרֶת בְּנַפְשׁוֹת הָאֲנָשִׁים הַגְּדוֹלִים הָאַלּוּפִים הַגִּבּוֹרִים. וּמִמַּה שֶׁאָמַר א' מִן הַפִילוֹסוֹפִים: בְּחַר בְּמָוֶת יוֹסִיפוּ לְךָ שְׁנוֹת חַיִּים. וְהָיוּ בְּנֵי הֶעֲרָב קוֹרְאִים לְגִבּוֹר מְשֻׁגָּע.
It is necessary to devote this quality to the service of God, as thou knowest from (the story of) Moses, peace be upon him, when he retaliated upon the people by saying to the children of Levi (Ex. xxxii. 27), "Put every man his sword by his side"; and as thou knowest from Phinehas in the matter of his zeal. Thus it is said (Num. xxv. 7), "And when Phinehas, the son of Aaron the priest, saw it, he rose up from among the congregation and took a javelin in his hand." This quality of valor never fails to be conspicuous in the souls of mighty men and courageous heroes. With reference to valor and patience in facing danger, the poet spake: "There came a day in the heat of which some people warmed themselves, but though there was no fire, they acted as if in the fire's midst. But we had patience until the day was done. Likewise, a case of misfortune can be brought to a close only through patience." Among the things which have been said in order to encourage the use of valor is: "Crave death, and life will be granted thee." The Arabs were accustomed to call the man of valor "safe."
וְצָרִיךְ הַמַּשְׂכִּיל שֶׁיִּתְנַהֵג בַּמִּדָּה הַזֹּאת הַמִּנְהָג הַשָּׁוֶה כְּדֵי שֶׁלֹּא יִקָּרֵא מְשֻׁגָּע וְיִתְנַהֵג בָּהּ עַל הַדֶּרֶךְ הַטּוֹבָה וְהַיְשָׁרָה. וְאָמְרוּ אֵין הַגִּבּוֹר נוֹדַע אֶלָּא בְּעֵת הַקּוֹרוֹת. וְאָמַר הַפִילוֹסוֹף: גֶּדֶר הַגְּבוּרָה הָאֹמֶץ וְהַיִּשּׁוּב כְּפִי מַה שֶּׁמְּחַיֶּבֶת הַחָכְמָה וְהָאֱמֶת וְתִסְבֹּל מַה שֶּׁתֶּאֱהַב וּמַה שֶּׁתִּשְׂנָא. וְאֵין הַגְּבוּרָה הָעִקְּשׁוּת בְּדִבְרֵי שֶׁקֶר וְהַתְמָדָה עַל הַשָּׁוְא וְסֵבֶל הַיְגִיעָה כִּי זֶה מִמִּדּוֹת הַחַיּוֹת הָרָעוֹת. אַךְ הַגְּבוּרָה שֶׁיִּסְבּוֹל הָאָדָם עַל הָאֱמֶת וְשֶׁיִּמְשׁוֹל בְּתַאֲוָתוֹ, עַד שֶׁיִּהְיֶה אֶצְלוֹ הַמָּוֶת עַל הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יִמְצָאֶנָּהּ אַחַר כֵּן טוֹב מִן הַחַיִּים עַל שֶׁכְּנֶגְדָּהּ מִן הָרָע, אֲשֶׁר גִּלָּה אוֹתוֹ לוֹ דִּין הַחָכְמָה [וּבְסֵּפֶר] לְקוֹטִי בִּגְּבוּרָה, אוֹמֵר כִּי הַגְּבוּרָה מִטֶּבַע הַנֶּפֶשׁ הַחֲשׁוּבָה לְעֻמַּת הַכֹּחַ בַּגּוּף.
Among the things which have been said on the emboldening of the spirit in combat is the word of the poet: "I went to the rear to preserve my life (in battle), but I found that I could not preserve my life unless I went forward." Thus the noble man must make use of this quality in such a way as not to overstep the middle path lest he be called demented (foolhardy). But he must pursue an excellent course in regard to this quality. The philosopher spake, "The extreme limit of valor is strength and endurance with respect to what thou abhorrest." Valor cannot go hand-in-hand with vanity (untruth), nor firmness with absurdity, nor patience with weariness, for these are of the qualities of asses and swine. Valor consists in persevering in the right and overcoming thy desires, until thou feel that to die in the best way thou hast found is more desirable than to live in the opposite (i.e., evil) way, which the power of understanding may have revealed to thee. According to Al-Kuti, "Valor is the nature of a noble soul, corresponding to the strength of the body."
מִדַּת הַמֹּרֶךְ
TREATING OF COWARDICE. THIS IS THE TWENTIETH CHAPTER OF THE BOOK
הַשַּׁעַר הַד' מִן הַחֵלֶק הַה' נְדַבֵּר בּוֹ עַל מִדַּת הַמֹּרֶךְ. הַמִּדָּה הַזֹּאת יוֹתֵר מַה שֶּׁתִּמְצָא בַּנְּפָשׁוֹת הַפְּחוּתוֹת הַדַּלּוֹת הַנְּמִבְזוֹת, וְהִיא מִדָּה מְגֻנָּה. וְצָרִיךְ הַמַּשְׂכִּיל לְהִזָּהֵר מִמֶּנָּה וְאַל יַרְגִּיל בָּהּ. וְיִשְׁתַּדֵּל לְהַרְחִיקָהּ מִנַּפְשׁוֹ וְלַהֲסִירָהּ מֵעָלָיו מִפְּנֵי שֶׁאֵינָהּ מְבִיאָה שׁוּם תּוֹעֶלֶת. אֲבָל הִיא מְבִיאָה הַגְּנוּת וְהַשֵּׁם הָרָע וְגוֹרֶמֶת לִפְחִיתוּת וְלִגְרִיעוּת. וְהָאֲנָשִׁים הַחֲשׁוּבִים אַנְשֵׁי הַלְּבָבוֹת הֵם מוֹאֲסִים אוֹתָהּ וְגוֹעֲלִים בָּהּ, אַחַר שֶׁמִּשְׁתַּמְּשִׁים בְּכֹחַ הַכָּרָתָם וּתְבוּנָתָם בְּדַרְכֵי הַנְהָגָתָהּ בַּמְּקוֹמוֹת אֲשֶׁר תִּהְיֶה בָּהֶם גּוֹרֶמֶת לְהַצָּלָה מִן הַסַּכָּנוֹת הַגְּדוֹלוֹת.
THIS quality is generally found in spirits that are abject and downcast, poor and wretched. It is a reprehensible quality. Let the wise man be on his guard against it, let him make no use of it, exert himself to keep away and abstain from it, since he derives no benefit from it; on the contrary, he reaps illrepute, a vile record, and a diminution of praise. Men of lofty purpose must dread it when they have learned to employ their power of distinguishing in the use of things, so that it may be the means of escaping serious danger.
וּמִסְּעִיפֵי הַמִּדָּה הַזֹּאת הָעַצְלָה אֲשֶׁר הִזְכַּרְנוּ כְּבָר. וּכְבָר מַה שֶּׁנֶּאֱמַר בָּהּ מִן הַגְּנוּת וְהַחֶרְפָּה וּמַה שֶּׁאָמַר הֶחָכָם שְׁלֹמֹה עָ"ה (מִשְׁלֵי כ"ו ט"ו) טָמַן עָצֵל יָדוֹ בַּצַּלַּחַת נִלְאָה לַהֲשִׁיבָהּ אֶל פִּיו. וְזֶה תַּכְלִית הַחֶרְפָּה וְהַגְּנוּת. וְהַדָּבָר הַיָּדוּעַ מִן הֶעָצֵל וְרַךְ הַלֵּבָב שֶׁהוּא אוֹמֵר לֹא אֵלֵךְ מֵעִיר אֶל עִיר מִפְּנֵי פַּחַד הַלִּסְטִים וְהַחַיּוֹת כְּמוֹ שֶׁנֶּאֱמַר (שָׁם כ"ו י"ג) אָמַר עָצֵל שַׁחַל בַּדֶּרֶךְ אֲרִי בֵּין הָרְחוֹבוֹת. וְלֹא אֶתְעַסֵּק בַּשְׁחוֹרָה שֶׁלֹּא אַפְסִיד וְלֹא אֶתְעַנֶּה שֶׁלֹּא אֶחֱלֶה וְלֹא אֶתֵּן בִּצְדָקָה שֶׁלֹּא אִוָּרֵשׁ. וְהַדּוֹמֶה לָזֶה מִן הַדְּבָרִים שֶׁהֵם מְבִיאִים לִידֵי הַבַּטָּלָה עַד שֶׁלֹּא יִתָּכֵן לוֹ שׁוּם מַעֲשֵׂה וְלֹא שׁוּם תַּאֲוָה. אַךְ הוּא שׁוֹקֵט וְיוֹשֵׁב בִּמְקוֹמוֹ וְאֵינוֹ זָז מִמִּטָּתוֹ. כְּמוֹ שֶׁנֶּאֱמַר (שָׁם כ"ו י"ד) הַדֶּלֶת תִּסּוֹב עַל צִירָהּ וְעָצֵל עַל מִטָּתוֹ. וְאֵין הָאָדָם הַמַּשְׂכִּיל צָרִיךְ לְהַגְבִּיר הַמִּדָּה הַזֹּאת וְלֹא לְהִתְנַהֵג בָּהּ, שֶׁלֹּא יִהְיֶה נוֹדַע בָּהּ.
Among the offshoots of this quality is slothfulness, of which we have already treated. Thou knowest what was said with regard to its ignominy and baseness. Thus the sage, peace be upon him, said (Prov. xxvi. 15), "A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again." This is the uttermost that can be said of the shame thereof. The slothful coward is known to say: "I will not travel, for fear of highwaymen and wild beasts. I will not engage in business, lest I meet with losses. I will not fast, lest I become ill. I will give no alms, lest I become poor," and similar words that put an end to all activity, until there remains nothing for him to do, but living on without moving from his place, as it is said (id., xxvi. 14), "As the door turneth upon its hinges, so doth the slothful upon his bed." A wise man should not choose this quality of cowardice or make use thereof in preference to his other qualities, lest he become known thereby,
וְיִהְיֶה כְּמִי שֶׁחוֹשֵׁב בְּלִבּוֹ שֶׁיֵּהָרֵג קֹדֶם שֶׁיִּמְלְאוּ יָמָיו וְהַדּוֹמֶה לְזֶה אַךְ בְּעִנְיָן שֶׁאִי אֶפְשָׁר לְהִנָּצֵל מִמֶּנּוּ אִם יָשִׂים בּוֹ אֶת נַפְשׁוֹ וְאֶת עַצְמוֹ הַדִּין הוּא שֶׁיֵּרָאֶה בּוֹ מִדַּת הַמּוֹרֵךְ וְהָעַצְלָה. כְּמוֹ שֶׁאָמְרוּ עַל אָדָם אֶחָד שֶׁרָצָה הַמֶּלֶךְ לְשָׁלְחוֹ אֶל מְקוֹם סַכָּנָה וּמֵאֵן לָלֶכֶת. וְחֵרְפוֹ הַמֶּלֶךְ. אָמַר לוֹ: טוֹב שֶׁתְּחָרְפֵנִי וַאֲנִי חַי מִשֶּׁתִּתְפַּלֵּל בַּעֲדִי וַאֲנִי מֵת. וַאֲנִי רוֹאֶה הַמִּדָּה הַזֹּאת מִתְנַהֲגִים בָּהּ אַנְשֵׁי הַתַּעֲנוּג וְהַמְּנוּחָה בָּעוֹלָם מִשְּׁאַר בְּנֵי אָדָם. וְלֹא יָבִינוּ כִּי הַמְּנוּחָה עַצְמָהּ לֹא תִּגָּמֵר לָהֶם אֶלָּא אַחַר הַטֹּרַח הַגָּדוֹל וְתִקּוּן הָעֲסָקִים וְהָעִנְיָנִים שֶׁהֵם צְרִיכִים לָהֶם. וּכְמוֹ שֶׁנֶּאֱמַר (שָׁם כ"ד כ"ז) הָכֵן בַּחוּץ מְלַאכְתֶּךָ וְעַתְּדָהּ בַּשָּׂדֶה לָךָ וְאַחַר וּבָנִיתָ בֵיתֶךָ. אַךְ הַמְּנוּחָה הַמִּתְבּוֹדֶדֶת כָּלַל עִנְיָנָהּ הָעַצְלָה וְהַמֹּרֶךְ.
and be as one who fancies that he will be killed before the expiration of the appointed time, as was said exaggeratedly of the slothful coward by the poet, who spake thus: "If a little bird merely raises its voice, the heart of the coward is consumed (leaps with terror). But his teeth are sharp as iron, at meal times." But in a case where escape is impossible, it is permissible for the quality of cowardice to come into play as in the case of him, concerning whom it is said: "The king dispatched him to a dangerous place. He refused to go. The king reviled him, whereupon he said, 'It is better that thou revile me when living than bless me when dead.'" It has been said that this quality has been made use of by those who prefer repose in this world to all other qualities, not knowing that repose can be enjoyed to the full, only after zealous care in the regulating of affairs and the attainment of whatsoever be needed. Thus it is said (Prov. xxiv. 27), "Prepare thy work without, and make it fit for thyself in the field." Repose in and of itself signifies slothfulness and cowardice.
וּכְבָר יָדַעְתָּ מַה שֶּׁיִּקְרֶה הָאָדָם הֶעָצֵל עַד שֶׁיִּהְיֶה חָסֵר מִכָּל תַּקָּנוֹתָיו וְתוֹעֲלוֹתָיו כַּאֲשֶׁר יִפְגְּעֵהוּ הָרָשׁ. כְּמוֹ שֶׁנֶּאֱמַר (שָׁם כ"ד ל"ג־ל"ד) מְעַט שֵׁנוֹת מְעַט תְּנוּמוֹת... וּבָא כִּמְהַלֵּךְ רֵישֶׁךָ. וְעוֹד כִּי הַמִּדָּה הַזֹּאת גּוֹרֶמֶת בַּגּוּף חֳלָיִים וּמַדְוִים גְּדוֹלִים רַבִּים כְּמוֹ הַכֹּבֶד וְהַנֶּפַח וְגִיד הַנָּשֶׁה וְחוֹלִי הַפּוֹדְגְרָא וְחוֹלִי הִפִּיל, וְהַדּוֹמֶה לָאֵלֶּה מִן הַחֳלָיִים הַמְּשֻׁנִּים אֲשֶׁר יִקְרוּ מִמִּעוּט הַכֹּחַ הַמְעַכֵּל. עַד שֶׁתִּהְיֶה לוֹ הַמִּדָּה הַזֹּאת בַּטֶּבַע שֶׁלֹּא יוּכַל לְהַעְתִּיקָהּ מִמֶּנּוּ וְיַחֲשׁוֹב שֶׁכְּנֶגְדָּהּ מְגֻנֶּה, כ"ש אִם יִזְדַּמֵּן לְעָצֵל מֶזֶג הַלֵּחָה עִם יְמֵי הַזִּקְנָה כִּי הֵם יוֹסִיפוּ לוֹ כֹּבֶד וְעַצְלָה.
Thou knowest what happens to a man by reason of his slothfulness: namely, he is deprived of all his honor through utter poverty. Thus it is said (id., xxiv. 33-34): "Yet a little sleep, a little slumber, a little folding of the hands to sleep : so shall thy poverty come as one that travelleth, and thy want as an armed man." Again this quality engenders in the body not a few ills and diseases, thus flabbiness, dullness, swelling, gout, sciatica, and elephantiasis, and similarly whatsoever results from indigestion; in fact, this quality becomes habitual to a man and he considers everything else as faulty and worthless; especially if this feeble coward be of a phlegmatic disposition and on the way to old age, then it weighs him down even more.1We have here a reminiscence of Saadya's distinction between the results of tranquillity and slothfulness, between the reposeful and the indolent, as found in the "Emunoth weDeoth".
וְהָאֵל יַצִּילֵנוּ מִן הַמִּדּוֹת הַמְגֻנּוֹת וְיַדְרִיכֵנוּ בַּדֶּרֶךְ הַטּוֹבָה וְהַיְשָׁרָה ויר"א. תַּם וְנִשְׁלָם שֶׁבַח לָאֵל גָּדוֹל וְנוֹרָא. בְּעֶרֶב ר"ה שְׁנַת יוֹבִילוֹ שַׁ"י לַמּוֹרָא. בְּיָמֵינוּ יִבָּנֶה בֵּית הַבְּחִירָה אָמֵן.
THUS1This concluding paragraph is omitted in the Hebrew translations, to which Is appended a Hebrew poem. thou hast, may God have mercy upon thee, all that was promised in the introduction. Because of our love of conciseness, our aversion to prolixity, and our fear of departing from the purpose of the book, we have much curtailed the discourse in the individual chapters and in the various parts. We have not united every one of these qualities to its nature and its sense, nor have we referred the senses to their natures, although we ought to make clear the situation of every quality in the body and give much of the science of the temperaments, anatomy and physiognomy. We think, however, that this must be deferred to some other time, when it may please God, exalted may He be, for He is the One from whom to seek help. Having finished as much as we could, and having said enough in the chapters of this book, we would hold it to be possible that there exist in man qualities other than those which have been classified, and still other natures. We say yes. We have been brief with regard to the others for two reasons: First, we know that among the qualities of men are those of vexation and weariness.
We feared that these might occupy as much space as the whole book, and therefore we did not go to the length of collecting many verses from the Hebrew and Arabic. Furthermore, because we knew that there is no quality which we have avoided mentioning, that is not implied among those which have been mentioned. It would bear the same relation to them that the branches do to the root. If anyone should happen to say, "Thou must not exhort men to improve their qualities, nor arouse them concerning the betterment of their moral status, unless this be characteristic of thine own self because thou wouldst be as he who recommends piety and forgets himself" we would reply, "Every vessel gives forth whatever it contains." How foolish is he who seeks to measure this world and does not know the value of the parasang wherewith it is measured. We have not mentioned any excellence which we have not emulated; nor have we extolled any quality which we have not tried to make part of our own nature. He who adorns himself with what is not in him, will find his claims laid bare after a time.
To Him that giveth understanding do I owe thanks: with Him do I triumph: in Him do I greatly glory: with Him do I take refuge against such things (as those aforementioned). Him do I praise for he is worthy of praise; to Him it belongs and Him praise behooves. Thus spake His saint, peace be upon him (Ps. cix. 30, 31), "I will greatly praise the Lord with my mouth; yes, I will praise Him among the multitude. For He shall stand at the right hand of the poor to save him from those that condemn his soul." Thus is ended what I sought to establish in the book on "The Improvement of the Qualities," with the help of God and His assistance. He is my lot and my fortune, the Helper and the Giver of aid. Praise be to God, the Lord of both worlds! Blessed be the Merciful who hath helped us!
נֹסַח חֲתִימַת הַסֵּפֶר דְּפוּס רִאשׁוֹן הַנִּדְפַּס בְּיַחַד עִם ס' חוֹבַת הַלְּבָבוֹת:
אָמַר יִצְחָק אֲבָרֵךְ אֶת ה' אֲשֶׁר יְעָצָנִי — חִזְּקַנִי וְאִמְּצַנִי לְהַתְחִיל וּלְהַשְׁלִים ב' הַחִבּוּרִים הַמְפֹאָרִים הָאֵלֶּה. בָּהֶם כָּל אֱנוֹשׁ יִמְצָא מַרְגּוֹעַ לְנַפְשׁוֹ בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשׁוֹ. לְתַאֲוָה יְבֻקַּשׁ רָצוֹן דִּבְרֵי חֵפֶץ נַפְשׁוֹ שׁוֹקֵקָה לְחָבְשָׁהּ וּלְחַזְּקָהּ. לֹא נִפְלֵאת וְלֹא רְחוֹקָה. מְתוּקָה שְׁנַת הָעוֹבֵד אֶת ה' מֵאַהֲבָה. וְזָרַח הַשֶּׁמֶשׁ וּבָא לִצְבוֹא צָבָא. בְּיוֹם טוֹבָה נָפִישׁ נְהוֹרֵיהּ טוּבָא. אַשְׁרֵי אִישׁ בְּמִצְוֹתָיו חָפֵץ יְמַלֵּא אֶת יָדוֹ לְבִלְתִּי יִדַּח מִמֶּנּוּ וְשָׂם לִבּוֹ וְעֵינָיו בּוֹ כָּל הַיָּמִים. וְיִהְיוּ תּוֹאֲמִים לְאוּרִים וְתוּמִים. צֵידָה לְדַרְכּוֹ בְּאַחֲרִית הַיָּמִים. וַאֲנִי בְּתֻמִּי הָלַכְתִּי וְהִגַהְתִּי כְּחֶזְקַת הַיָּד גַּם כִּי שְׁגִיאוֹת הַדְּפוּס מִי יָבִין וּמִי שָׁלַח יָדוֹ בָּהּ וְנִקָּה חָסֵר אוֹ יָתִיר אוֹ חַלִיף. וְהַמַּשְׂכִּיל יְתַקֵּן מְעֻוָּת שֶׁיּוּכַל לִתְקוֹן.
וּלְיוֹפִי וְהִדּוּר זֹאת הַמְּלָאכָה, זֹאת הַשִּׁירָה בְּפִי עֲרוּכָה:
אַשְׁרֵי אֱנוֹשׁ יָאִיר בְּהִלּוֹ נֵר עֲלֵי רֹאשׁוֹ וְיִהְיֶה לוֹ לְמַרְפֵּא נֶפֶשׁ.
אֶל הַנְּשָׁמָה יִהְיֶה תָּמִיד לְאוֹר עוֹלָם וּמַרְגּוֹעַ וַיִּמְצָא נֶפֶשׁ.
אֵלֶּה שְׁנֵי אוּרִים לְהַנְחִיל אוֹהֲבַי חוֹבַת לְבָבוֹת אִישׁ וּמִדּוֹת נֶפֶשׁ.