IT is almost impossible for any man to be secure from this "accident," O God, save he whose intellect is master over his nature. None such exists; and if any (be found to) exist, he is undoubtedly one of the most excellent (men). Lust is a constituent element in the nature of man, and if he desire to be master and ruler, let him cast away lust (passion), make no use of it whatever, ignore it and do without it, for it is one of the baser qualities. It is well known that the qualities of the wise are not perfected until their souls gain the mastery over their desires. The deeds of him whose intellect prevails over his lustfulness are commendable. Upon the realization of desires, there ensues the penalty of misfortune. One of the signs of him, who is overcome by his lust, is that he is very changeable, restless, and fickle of speech. Especially if, added to this, the bloody temper prevail in his constitution and he be in the period of youth and the season of spring, then it proves too strong for him. Therefore the wise man must shrink from this quality lest he make use of it and turn away from it, for there is connected with it no inconsiderable harm. Thou knowest how contempt, obscurity, and abasement come upon its devotee, and that finally its outcome is evil. This thou knowest from the story of Amnon and what happened to him when he hastened after his desire.
Man ought to employ this quality only in the service of God and His divine Law, as it is written (Ps. i. 2), "And his delight is in the law of the Lord," and again (id., cxix. 97), "How I love thy law," etc. Necessarily, one who occupies himself with the quest of knowledge and moral science (theoretical science and the practical arts), will be (so busy as to be) kept from his lusts. The wise one said, " If aught befall thee and no one occur to thee whom thou mightest consult with reference thereto, avoid it and bring it not near to thy passion, for passion is an enemy of the heart." And he said, "He who is submissive to his lust is routed, and he who rebels against it gains the victory." This quality is preferred by foolish men only because of the imminence (immediateness) of its delight and for the sake of the amusement and merriment and the hearing of mirthful songs which they get through it. They heed not the suffering and the wretchedness that follow in its train, and therefore incline in accord with their natural impulses to the attainment of present pleasure, as it is said (Prov. xiii. 19), "The desire accomplished is sweet to the soul,"
turning aside from wisdom and the service of the Lord, because of what appears to be the remoteness of the delight and pleasurableness of these things. Verily, in their opinion, these are remote. Yet these are not remote, but near at hand. They are remote only in their mind. Therefore man must devote this quality of love to God, exalted may He be, as it is written (Deut. xi. I), "Thou shalt love the Lord thy God"; and to his soul, as it is written (I Sam. xx. 17), "For he loved him as he loved his own soul"; to his relatives, as it is written (Gen. xxix. 18), "And Jacob loved Rachel"; to his offspring, as it is written (id., xxxvii. 3), "Israel loved Joseph"; to his country, as it is written (Num. x. 30), "But I will depart to my own land and to my kindred"; to his companion, as spake David to Jonathan (II Sam. i. 26), "Very pleasant hast thou been unto me" ; to his wife (Prov. v. 19), "Let her be as the loving hind and the pleasant roe"; to wisdom, as it is written (Prov. xxix. 3), "The man that loveth wisdom rejoiceth his father."
The moral application of this quality is, man must evince it (in his dealings) with all men. It has been said, "He who desires to be endeared to men should conduct himself with regard to them in the best possible manner. Benefit occasions love even as injury begets hatred." Moreover, included under this quality are wishes and unattainable desires. It is right for the man of understanding that he train himself (to keep aloof) therefrom. The following is part of what the poets have said concerning such wishes as cannot be realized, and wherefrom the soul realizes naught except possibly weariness of spirit, continual disquietude, and protracted restlessness: "My day is a day which is common to men until the darkness of the night is fallen, and then my couch wearies me. I spent my day in entertainment and in desire but the night brought me altogether to grief." Among other things which have been said with reference to devoting one's self wholly to pleasure and passion, the blameworthy outcome of this, and the trouble which is associated therewith, the poet says: "We have drunk of the dregs of the wine as if we were kings of the two Iraks and the sea; but when the sun shone brightly, thou mightest have found me with my riches flown, and poverty once more my own." When this quality obtains the mastery of the soul, the senses become blunted and man is not conscious because of his being given over to pleasure. He is as those of whom it is said (Isa. v. 20), "Woe unto them that call evil good and good evil." The maxim of the sage is, "Thy love of anything renders thee blind and deaf." One sage, writing to another on the subject of subduing the lusts, said, "Thou shalt not attain what thou lovest until thou suffer much from what thou loathest. And thou shalt not be delivered from that which thou loathest, until thou suffer much through that which thou lovest."
THOU shouldst know that he who hates men is hated by them, and when this quality takes firm hold of the soul, it destroys it, because it leads to the hatred of the very food and drink with which man sustains life. Besides, he suffers injury through the hostility of men. When excessive love is expended on other than divine things, it is changed into the most violent hatred. As thou knowest from the expression (II Sam. xiii. 15), "Then Amnon hated her exceedingly." He who loves thee for some reason will turn his back, simultaneously with its disappearance and ending. Thou must not trust in the counsel of the enemy, the "Hater." Thus it is written (Prov. xxvii. 6), "The kisses of an enemy are deceitful." From this quality there branches out fretfulness. Thou knowest how the prevalence of fretfulness has been censured, the blameworthiness which attaches to its use and the repugnance the soul feels therefor.
It has been said that the fretful cannot abide by one state; he has not a friend; his circumstances are always disturbed, and misery never parts company with him. He is like one of whom it is said (Prov. xii. 27), "The slothful (listless) man roasteth not that which he took in hunting." Thou knowest that many men make a show of friendship in their speech and yet frequently are enemies at heart. Do not trust them, as it is written (id., xxvi. 24), "He that hateth, dissembleth with his lips." Even though he be gentle in discourse with thee, do not associate with him, as it is written (id., 25), "When he speaketh fair, believe him not." Thus Joab also made a show of kind-heartedness and affection for Abner and Amasa before killing them. So also did Ismael favor Guedaliah ben Achikam ere he killed him. It is said, "He who sows hatred will reap regret." He who is of this character is ill-disposed to his fellow-man in matters concerning himself and another. So much the more will he be so in those affecting him and his Lord. He acts as though he were praying, but his secret thoughts are quite different. Thus it is written of them (Ps. Ixxviii. 36), "Nevertheless they did flatter him with their mouth and they did lie unto him with their tongues," and so forth. The divine Socrates spake unto his disciples, bidding them "Beware of whomsoever your heart hate, for the hearts of men are like a mirror." Thus the sage said (Prov. xxvii. 19), "As in water, face answereth to face, so the heart of man to man." Souls are alike, and the most harmful and persistent form of hatred is that caused by envy. The poet saith, "Thou canst cure all manner of enmity except the enmity which comes to thee through envy." In the book of al-Kuti (it is said), "The very best that thou canst look forward to in regard to thy enemies is that thou bring them back to the love of thee, if that be possible."
9
מִדַּת הָרַחֲמִים
TREATING OF THE QUALITY OF MERCY AND COMPASSION (PITY), THE PRAISE OF ITS POSSESSORS, AND AN EXHORTATION TO GIVE PREFERENCE THERETO. THIS FORMS THE SEVENTH CHAPTER OF THE BOOK
SINCE this quality is of a kind with the nature of the Creator, may He be greatly praised and mightily exalted, it is complementary to the twelve attributes especially characteristic of Him, i.e., the thirteen qualities which are ascribed to the Lord of Worlds, viz., "The Lord eternal is a merciful and gracious God," and so forth. That which it is possible for the wise man to aim at in action is, being slow to anger, "long-suffering," and largely generous, as it is said, "abundant in loving-kindnesses," tolerant of sin, as it is said, "Forgiving iniquity," and so forth. The upright and wise man must emulate these as far as he is able to do. Even as man desires that he be dealt with mercifully, when compelled to seek help, so must he be merciful to whosoever seeks his help. This quality is extremely praiseworthy, and God, exalted may He be, has distinguished His righteous servants through their love therefor. As thou knowest of Joseph, where it is said (Gen. xliii. 30), "His bowels did yearn upon his brother." The intelligent man has the qualities of pity and compassion implanted in his soul and ever present therein.
The sage said, "Mercy is the result of kindliness and honesty." In regard to it, Solomon the Wise spake when he exhorted to mercy and compassion (Prov. xxiv. 11), "If thou forbear to deliver them that are born unto death." A beautiful feature of this quality in connection with the Creator, exalted and hallowed may He be, is that He is merciful in dealing with all His creatures. Thus it is said (Ps. cxlv. 9), "The Lord is good to all, and His tender mercies are over all His works." In the book of Al-Kuti, it is said, "Spare no effort to deliver those who are confronted with death." Again he said, "Do not wrong the weak, for their Protector is God, the mighty One." He said, "Prosperous are they whose heart is ever merciful and meek," and again we find therein, "He who is not merciful will die by the hand of one who is merciless."
12
מִדַּת הָאַכְזָרִיּוּת
TREATING OF HARD-HEARTEDNESS. THIS IS THE EIGHTH CHAPTER OF THE BOOK
I DO not find this quality among righteous or superior men. But it is (to be found) in him whose nature resembles that of a lion, for he is one who is never sated. These are the ones of whom it is said (Deut. xxviii. 50), "A nation of fierce countenance." Upon my soul, this is a wholly detestable quality, whether (its measure be) great or small. It comes into being when the spirit of wrath prevails over a man. This quality is exercised for the purpose of wreaking vengeance upon enemies. There is no harm in making use of it in this manner, although the intelligent man ought not endeavor to be avenged upon his enemies. For this is not befitting. Thus saith the sage (Prov. xxiv. 17), "Rejoice not when thy enemy falleth." To make use of it in order that one may do evil to his fellow-man, to kill him, or to lay hold of the possessions of one who has given no offence, is reprehensible. From such as these may God preserve me, for of their ilk, the Saint said (Ps. cxxiv., i and 3), "If it had not been the Lord who was on our side, now may Israel say:" … "Then they had swallowed us up quick, when their wrath was kindled against us." A proof that this quality is only found in the wicked is the expression (Prov. xii. 10), "But the tender mercies of the wicked are cruel." Plato, the author of the laws in regard to vengeance, said, "He who desires to be revenged upon his enemies should add (a degree of) excellence to himself."
מִדַּת הָאַהֲבָה
ON THE QUALITY OF LOVE
הַשַּׁעַר הָא' מִן הַחֵלֶק הַשֵּׁנִי נְדַבֵּר בּוֹ עַל מִדַּת הָאַהֲבָה כִּמְעַט שֶׁלֹּא יִמָּלֵט מִן הַמִּקְרֶה שׁוּם אָדָם אֶלָּא מִי שֶׁשִּׂכְלוֹ מוֹשֵׁל עַל טִבְעוֹ וְזֶה נִמְצָא מְעָט וּכְשֶׁיִּמָּצֵא הוּא מִן הַחֲסִידִים מִבְּלִי סָפֵק. וְהַחֵשֶׁק מֻרְכָּב בְּטֶבַע הָאָדָם וּמִי שֶׁרוֹצֶה לִהְיוֹת גְּבִיר וְאָדוֹן יַרְחִיק הַמִּדָּה הַזֹּאת וְאַל יִתְנַהֵג בָּהּ וְיִלְעַג לָהּ כִּי הִיא מִן הַמִּדּוֹת הַגְּרוּעוֹת. וּכְבָר יָדַעְתָּ כִּי לֹא יִגָּמְרוּ מַעַלְלֵי הַחֲכָמִים עַד שֶׁתִּמְשׁוֹל נַפְשָׁם בְּתַאֲוָתָם. וּמִי שֶׁמּוֹשֵׁל שִׂכְלוֹ בְּתַאֲוָתוֹ מְשֻׁבָּחִים מַעֲשָׂיו וְעֵקֶב הַשָּׂגַת הַתַּאֲווֹת בִּיאַת הַמַּדְוִים וְהָרָעוֹת. וּמִסִּמָּנֵי מִי שֶׁתַּאֲוָתוֹ גּוֹבֶרֶת עָלָיו שֶׁהוּא הֲפַכְפָּךְ וְאֵינוֹ עוֹמֵד עַל דָּבָר כָּל שֶׁכֵּן אִם יִהְיֶה גּוֹבֵר עַל מִזְגּוֹ טֶבַע הַדָּם וְיָמָיו יְמֵי הַבַּחֲרוּת וְהַזְּמָן זְמַן הַקַּיִץ אָז תִּגְבַּר עָלָיו הַמִּדָּה הַזֹּאת. וְרָאוּי לֶחָכָם שֶׁיִּתְרַחֵק מִמֶּנָּהּ וְאַל יִתְנַהֵג בָּהּ כִּי הִיא מְבִיאָה לִידֵי הֶזֵּק גָּדוֹל שֶׁיֵּדַע מַה שֶּׁאֵרַע לְבַעַל הַמִּדָּה הַזֹּאת מִן הַבּוּז וְהַשִּׁפְלוּת וְהַכְּנִיעָה לִפְנֵי אוֹהָבָהּ. וְאַחַר כֹּל זֶה אַחֲרִיתָהּ רָעָה כְמוֹ שֶׁיָּדַעְתָּ מֵעִנְיַן אַמְנוֹן וְתָמָר מַה שֶּׁקָּרָהוּ מִפְּנֵי שֶׁנָּטָה אַחַר תַּאֲוָתוֹ.
IT is almost impossible for any man to be secure from this "accident," O God, save he whose intellect is master over his nature. None such exists; and if any (be found to) exist, he is undoubtedly one of the most excellent (men). Lust is a constituent element in the nature of man, and if he desire to be master and ruler, let him cast away lust (passion), make no use of it whatever, ignore it and do without it, for it is one of the baser qualities. It is well known that the qualities of the wise are not perfected until their souls gain the mastery over their desires. The deeds of him whose intellect prevails over his lustfulness are commendable. Upon the realization of desires, there ensues the penalty of misfortune. One of the signs of him, who is overcome by his lust, is that he is very changeable, restless, and fickle of speech. Especially if, added to this, the bloody temper prevail in his constitution and he be in the period of youth and the season of spring, then it proves too strong for him. Therefore the wise man must shrink from this quality lest he make use of it and turn away from it, for there is connected with it no inconsiderable harm. Thou knowest how contempt, obscurity, and abasement come upon its devotee, and that finally its outcome is evil. This thou knowest from the story of Amnon and what happened to him when he hastened after his desire.
וְלָכֵן אֵין צָרִיךְ הָאָדָם לְהִתְנַהֵג בַּמִּדָּה הַזֹּאת כִּי אִם בַּעֲבוֹדַת אֱלֹקָיו וּבְתוֹרָתוֹ כמ"ש (תְּהִלִּים א. ב) כִּי אִם בְּתוֹרַת יְיָ חֶפְצוֹ וְאָמַר עוֹד (שָׁם קי"ט צ"ז) מָה אָהַבְתִּי תּוֹרָתֶךָ כָּל הַיּוֹם הִיא שִׂיחָתִי. וְעַל כָּל פָּנִים מִי שֶׁמִּתְעַסֵּק בְּעִנְיַן הַחָכְמָה וְהַמּוּסָר יִהְיוּ מַבְדִּילִים בֵּינוֹ וּבֵין הַתַּאֲוָה. וְאָמַר הֶחָכָם כְּשֶׁתִּצְטָרֵךְ לִשְׁאֹל עֵצָה מִבְּנֵי אָדָם עַל כָּל דָּבָר וְלֹא תִּמְצָא מִי שֶׁתִּשְׁאַל הִתְרַחֵק מִמֶּנּוּ וְאַל תַּקְרִיבֵהוּ אֶל תַּאֲוָתְךָ כִּי הַתַּאֲוָה אוֹיֶבֶת הַלֵּב. וְאָמַר מִי שֶׁנִּמְשָׁךְ אַחַר תַּאֲוָתוֹ יִפָּסֵד, וּמִי שֶׁיַּמְרֶה אוֹתָהּ יִגְבָּר. וְהַמִּדָּה הַזֹּאת בּוֹחֲרִים בָּהּ כְּסִילֵי בְּנֵי אָדָם מִפְּנֵי קִרְבַת עֲרֵבוּתָהּ. וּמַה שֶּׁבּוֹחֲרִים בּוֹ מִן הַשְּׂחוֹק וְהַשִּׂמְחָה וּשְׁמִיעַת הַנּוֹגְנִים הָעֲרֵבִים וּשְׁמִיעַת הַקּוֹל הֶעָרֵב וְאֵינָם שָׂמִים עַל לֵב מַה שֶּׁיִּהְיֶה בְּאַחֲרִיתָם מִן הַדְּאָגָה וְהַמַּדְוִים וְעַל כֵּן הֵמָּה נוֹטִים אַחֲרֵי טִבְעָם לְהַשִּׂיג הַתַּאֲוָה הַנִּמְצֵאת וּכְמ"ש (מִשְׁלֵי י"ג י"ט) תַּאֲוָה נִהְיָה תֶּעֱרַב לַנֶּפֶשׁ.
Man ought to employ this quality only in the service of God and His divine Law, as it is written (Ps. i. 2), "And his delight is in the law of the Lord," and again (id., cxix. 97), "How I love thy law," etc. Necessarily, one who occupies himself with the quest of knowledge and moral science (theoretical science and the practical arts), will be (so busy as to be) kept from his lusts. The wise one said, " If aught befall thee and no one occur to thee whom thou mightest consult with reference thereto, avoid it and bring it not near to thy passion, for passion is an enemy of the heart." And he said, "He who is submissive to his lust is routed, and he who rebels against it gains the victory." This quality is preferred by foolish men only because of the imminence (immediateness) of its delight and for the sake of the amusement and merriment and the hearing of mirthful songs which they get through it. They heed not the suffering and the wretchedness that follow in its train, and therefore incline in accord with their natural impulses to the attainment of present pleasure, as it is said (Prov. xiii. 19), "The desire accomplished is sweet to the soul,"
וְהֵם נוֹטִים מִדַּרְכֵי הַחָכְמָה וְהָעֲבוֹדָה מִפְּנֵי שֶׁהַשָּׂגַת הֲנָאוֹתָם וּנְעִימוּתָם רָחוֹק מִדַּעְתָּם וּמַחֲשַׁבְתָּם הִיא רְחוֹקָה וְאֵינָהּ רְחוֹקָה, אַךְ הִיא קְרוֹבָה וְהִיא רְחוֹקָה מִדַּעְתָּם וְצָרִיךְ שֶׁיִּשְׁתַּמֵּשׁ הָאָדָם בַּמִּדָּה הַזֹּאת ר"ל מֵאַהֲבָה בַּעֲבוֹדַת הָאֱלֹקִים כְּמוֹ שֶׁנֶּאֱמַר (דְּבָרִים י"א א) וְאָהַבְתָּ אֶת ה' אֱלֹקֶיךָ. וּבְנַפְשׁוֹ כְּמוֹ שֶׁנֶּאֱמַר (ש"א כ י"ז) כִּי אַהֲבַת נַפְשׁוֹ אֲהֵבוֹ. וּבִקְרוֹבָיו כְּמוֹ שֶׁנֶּאֱמַר (בְּרֵאשִׁית כ"ט י"ח) וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל. וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף. וּבְאֶרֶץ מוֹלַדְתּוֹ כְּמוֹ שֶׁנֶּאֱמַר (שָׁם כ"ד ד) כִּי אֶל אַרְצִי וְאֶל מוֹלַדְתִּי תֵּלֵךְ. וּבְרֵעֵהוּ כְּמוֹ שֶׁנֶּאֱמַר שֶׁאָמַר דָּוִד בִּיהוֹנָתָן (ש"ב א כ"ו) נָעַמְתָּ לִי מְאֹד... מֵאַהֲבַת נָשִׁים. וּבְאִשְׁתּוֹ כְּמוֹ שֶׁנֶּאֱמַר (מִשְׁלֵי ה י"ט) אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן. וּבַחָכְמָה כְּמ"ש (שָׁם כ"ט ג) אִישׁ אוֹהֵב חָכְמָה יְשַׂמַּח אָבִיו.
turning aside from wisdom and the service of the Lord, because of what appears to be the remoteness of the delight and pleasurableness of these things. Verily, in their opinion, these are remote. Yet these are not remote, but near at hand. They are remote only in their mind. Therefore man must devote this quality of love to God, exalted may He be, as it is written (Deut. xi. I), "Thou shalt love the Lord thy God"; and to his soul, as it is written (I Sam. xx. 17), "For he loved him as he loved his own soul"; to his relatives, as it is written (Gen. xxix. 18), "And Jacob loved Rachel"; to his offspring, as it is written (id., xxxvii. 3), "Israel loved Joseph"; to his country, as it is written (Num. x. 30), "But I will depart to my own land and to my kindred"; to his companion, as spake David to Jonathan (II Sam. i. 26), "Very pleasant hast thou been unto me" ; to his wife (Prov. v. 19), "Let her be as the loving hind and the pleasant roe"; to wisdom, as it is written (Prov. xxix. 3), "The man that loveth wisdom rejoiceth his father."
וּמִמּוּסַר הַמִּדָּה הַזֹּאת שֶׁיַּרְאֶה הָאָדָם אוֹתָהּ לְכָל בְּנֵי אָדָם וְאָמַר מִי שֶׁרוֹצֶה לִהְיוֹת אָהוּב עִם בְּנֵי אָדָם יִתְנַהֵג עִמָּם בַּמּוּסָר הַטּוֹב. וְהַהֲנָאָה מְבִיאָה לִידֵי אַהֲבָה כְּמוֹ שֶׁהַנֶּזֶק מֵבִיא לִידֵי הַשִּׂנְאָה. וּמֵחֶלְקֵי הַמִּדָּה הַזֹּאת בַּקָּשַׁת הַגְּדוֹלוֹת וְהַתַּאֲווֹת הָרְחוֹקוֹת וְרָאוּי לָאָדָם הַנִּלְבָּב לְיַסֵּר אֶת נַפְשׁוֹ עַד שֶׁיִּתְרַחֵק מֵהֶם. וּמִמַּה שֶּׁאָמְרוּ אַנְשֵׁי הַשִּׁיר בַּתַּאֲוָה וְכַאֲשֶׁר תִּגְבַּר הַמִּדָּה הַזֹּאת עַל הַנֶּפֶשׁ יִתְבַּטְּלוּ הַחוּשִׁים וְאֵינֶנּוּ מַרְגִּישׁ בַּמֶּה שֶּׁהוּא בּוֹ מִן הַטָּעוּת. וּכְמוֹ שֶׁאוֹמְרִים עָלָיו (יְשַׁעְיָה כ) הוֹי הָאֹמְרִים לָרָע טוֹב וְלַטּוֹב רַע וְאָמַר הֶחָכָם אַהֲבָתְךָ הַדָּבָר מְעַוֶּרֶת עֵינֶיךָ וְאוֹטֶמֶת אָזְנֶיךָ. וְחָכָם אֶחָד כָּתַב לְחָכָם אַחֵר בְּעִנְיַן הֶכְרֵחַ הַתַּאֲוָה וְאָמַר: לֹא תַּגִּיעַ אֶל מַה שֶּׁאַתָּה אוֹהֵב עַד שֶׁתִּסְבֹּל הַרְבֵּה מִמַּה שֶׁתִּשְׂנָא, וְלֹא תִּנָּצֵל מִמַּה שֶׁתִּשְׂנָא עַד שֶׁתִּסְבֹּל הַרְבֵּה מִמַּה שֶּׁאַתָּה אוֹהֵב.
The moral application of this quality is, man must evince it (in his dealings) with all men. It has been said, "He who desires to be endeared to men should conduct himself with regard to them in the best possible manner. Benefit occasions love even as injury begets hatred." Moreover, included under this quality are wishes and unattainable desires. It is right for the man of understanding that he train himself (to keep aloof) therefrom. The following is part of what the poets have said concerning such wishes as cannot be realized, and wherefrom the soul realizes naught except possibly weariness of spirit, continual disquietude, and protracted restlessness: "My day is a day which is common to men until the darkness of the night is fallen, and then my couch wearies me. I spent my day in entertainment and in desire but the night brought me altogether to grief." Among other things which have been said with reference to devoting one's self wholly to pleasure and passion, the blameworthy outcome of this, and the trouble which is associated therewith, the poet says: "We have drunk of the dregs of the wine as if we were kings of the two Iraks and the sea; but when the sun shone brightly, thou mightest have found me with my riches flown, and poverty once more my own." When this quality obtains the mastery of the soul, the senses become blunted and man is not conscious because of his being given over to pleasure. He is as those of whom it is said (Isa. v. 20), "Woe unto them that call evil good and good evil." The maxim of the sage is, "Thy love of anything renders thee blind and deaf." One sage, writing to another on the subject of subduing the lusts, said, "Thou shalt not attain what thou lovest until thou suffer much from what thou loathest. And thou shalt not be delivered from that which thou loathest, until thou suffer much through that which thou lovest."
מִדַּת הַשִּׂנְאָה
(TREATING OF) HATE
הַשַּׁעַר הַב' בְּמִדַּת הַשִּׂנְאָה. צָרִיךְ שֶׁתֵּדַע כִּי מִי שֶׁיִּשְׂנָא בְּנֵי אָדָם יִשְׂנְאוּהוּ גַּם הֵם. וְהַמִּדָּה הַזֹּאת כְּשֶׁתִּגְבַּר עַל נֶפֶשׁ אָדָם הִיא מַזֶּקֶת אוֹתָהּ הַרְבֵּה מִפְּנֵי שֶׁמַּגִּיעַ עִנְיָנָהּ לִשְׂנֹא אֶת הַמַּאֲכָל וְאֶת הַמִּשְׁתֶּה אֲשֶׁר בָּהֶם חַיֵּי רוּחוֹ מִלְּבַד אֲשֶׁר מְבִיאָה אֵלָיו מִן הַהֶזֵּק מִשִּׂנְאַת בְּנֵי אָדָם וּכְשֶׁתִּהְיֶה אַהֲבָה גְּדוֹלָה שֶׁלֹּא לְשׁוּם שָׁמַיִם תָּשׁוּב לְשִׂנְאָה גְּדוֹלָה. וְהִנֵּה יָדַעְתָּ מַה שֶּׁאָמַר בְּאַמְנוֹן (ש"ב י"ג ט"ו) וַיִּשְׂנָאֶהָ אַמְנוֹן שִׂנְאָה גְּדוֹלָה. וּמִי שֶׁאוֹהֵב אוֹתְךָ לְדָבָר יִפְנֶה עֵת פְּנוֹתוֹ. וְאֵין צָרִיךְ שֶׁתַּאֲמִין בַּעֲצַת הַשּׂוֹנֵא וְהָאוֹיֵב כְּמוֹ שֶׁנֶּאֱמַר (מִשְׁלֵי כ"ז ו) נַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא. וּמִסְּעִיפֵי הַמִּדָּה הַזֹּאת הַהִתְהַפְּכוּת וּכְבָר יָדַעְתָּ מַה שֶּׁנֶּאֱמַר בַּמִּדָּה הַזֹּאת וּגְנוּת בְּעָלֶיהָ.
THOU shouldst know that he who hates men is hated by them, and when this quality takes firm hold of the soul, it destroys it, because it leads to the hatred of the very food and drink with which man sustains life. Besides, he suffers injury through the hostility of men. When excessive love is expended on other than divine things, it is changed into the most violent hatred. As thou knowest from the expression (II Sam. xiii. 15), "Then Amnon hated her exceedingly." He who loves thee for some reason will turn his back, simultaneously with its disappearance and ending. Thou must not trust in the counsel of the enemy, the "Hater." Thus it is written (Prov. xxvii. 6), "The kisses of an enemy are deceitful." From this quality there branches out fretfulness. Thou knowest how the prevalence of fretfulness has been censured, the blameworthiness which attaches to its use and the repugnance the soul feels therefor.
וּכְבָר אָמְרוּ כִּי הַהֲפַכְפָּךְ אֵינוֹ עוֹמֵד בְּעִנְיָן, וְלֹא יִהְיֶה לוֹ אוֹהֵב, וְעִנְיָנָיו מִשְׁתַּנִּים תָּמִיד וְאֵין הַדְּאָגָה נִפְרֶדֶת מִמֶּנּוּ. וְדוֹמֶה לְמִי שֶׁנֶּאֱמַר עָלָיו (שָׁם י"ב כ"ז) לֹא יַחֲרֹךְ רְמִיָּה צֵידוֹ. וְתֵדַע כִּי הַרְבֵּה בְּנֵי אָדָם מַרְאִים הָאַהֲבָה בְּמִלּוֹתָם וְאֶפְשָׁר שֶׁיִּהְיוּ שׂוֹנְאִים גְּמוּרִים בַּמַּצְפּוּנִים וְצָרִיךְ שֶׁלֹּא תַּאֲמִין בָּהֶם כְּמ"ש (שָׁם כ"ו כ"ד) (בִּשְׂפָתָיו) [בִּשְׂפָתוֹ] יִנָּכֵר שׂוֹנֵא וְאַף עַל פִּי שֶׁמַּחֲלִיק לְךָ לְשׁוֹנוֹ וּמְדַבֵּר לְךָ רַכּוֹת אַל יַטֶּה לִבְּךָ אֵלָיו כְּמ"ש (שָׁם כ"ו כ"ה) כִּי יְחַנֵּן קוֹלוֹ אַל תַּאֲמֵן בּוֹ, כִּי שֶׁבַע תּוֹעֲבוֹת בְּלִבּוֹ. וְזֶה כְּמוֹ שֶׁהֶרְאָה יוֹאָב לְאַבְנֵר וְלַעֲמָשָׂא שָׁלוֹם וְאַהֲבָה עַד שֶׁהֲרָגָם. וּכְמוֹ שֶׁעָשָׂה יִשְׁמָעֵאל אֶת גְּדַלְיָה בֶּן אֲחִיקָם עַד שֶׁהֲרָגוֹ. וְאָמְרוּ מִי שֶׁזָּרַע הַשִּׂנְאָה יִקְצוֹר הַחֲרָטָה וּמִי שֶׁהוּא נוֹהֵג הַמִּנְהָג הַזֶּה מֵרֹעַ לֵב בֵּינוֹ וּבֵין בְּנֵי אָדָם כָּל שֶׁכֵּן שֶׁיִּנְהַג כֵּן בֵּינוֹ וּבֵין אֱלֹקָיו וּכְאִלּוּ הוּא מְפַתֶּה אוֹתוֹ בִּתְפִלָּה וְתַחֲנוּנִים וּבְלִבּוֹ עִנְיָן אַחֵר. וּכְמוֹ שֶׁנֶּאֱמַר (תְּהִלִּים ל"ח ל"ו) וַיְּפַתוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ וּשְׁאָר הָעִנְיָן. וְסוֹקְרַאט הָיָה מְצַוֶּה תַּלְמִידָיו הִשָּׁמְרוּ מִמִּי שֶׁיִּשְנָאֵהוּ לְבַבְכֶם כִּי לִבּוֹת בְּנֵי אָדָם כַּמַּרְאוֹת וּכְמוֹ שֶׁאָמַר הֶחָכָם (מִשְׁלֵי כ"ז י"ט) כַּמַּיִם הַפָּנִים לַפָּנִים כֵּן לֵב הָאָדָם לָאָדָם וְהַנְּפָשׁוֹת מִשְׁתַוּוֹת. וְהָרַע שֶׁבְּמִינֵי הַשִּׂנְאָה וְהַקָּשָׁה שֶׁבָּהּ — שִׂנְאַת הַקִּנְאָה. וּבְסֵפֶר הַקּוֹטִי: הַטּוֹב שֶׁבְּכָל מַה שֶּׁתַּחֲשׁוֹב בּוֹ עַל עִנְיַן שׂוֹנְאֶיךָ, שֶׁתָּשִׁיב אֶל אַהֲבָתְךָ אִם תּוּכַל.
It has been said that the fretful cannot abide by one state; he has not a friend; his circumstances are always disturbed, and misery never parts company with him. He is like one of whom it is said (Prov. xii. 27), "The slothful (listless) man roasteth not that which he took in hunting." Thou knowest that many men make a show of friendship in their speech and yet frequently are enemies at heart. Do not trust them, as it is written (id., xxvi. 24), "He that hateth, dissembleth with his lips." Even though he be gentle in discourse with thee, do not associate with him, as it is written (id., 25), "When he speaketh fair, believe him not." Thus Joab also made a show of kind-heartedness and affection for Abner and Amasa before killing them. So also did Ismael favor Guedaliah ben Achikam ere he killed him. It is said, "He who sows hatred will reap regret." He who is of this character is ill-disposed to his fellow-man in matters concerning himself and another. So much the more will he be so in those affecting him and his Lord. He acts as though he were praying, but his secret thoughts are quite different. Thus it is written of them (Ps. Ixxviii. 36), "Nevertheless they did flatter him with their mouth and they did lie unto him with their tongues," and so forth. The divine Socrates spake unto his disciples, bidding them "Beware of whomsoever your heart hate, for the hearts of men are like a mirror." Thus the sage said (Prov. xxvii. 19), "As in water, face answereth to face, so the heart of man to man." Souls are alike, and the most harmful and persistent form of hatred is that caused by envy. The poet saith, "Thou canst cure all manner of enmity except the enmity which comes to thee through envy." In the book of al-Kuti (it is said), "The very best that thou canst look forward to in regard to thy enemies is that thou bring them back to the love of thee, if that be possible."
מִדַּת הָרַחֲמִים
TREATING OF THE QUALITY OF MERCY AND COMPASSION (PITY), THE PRAISE OF ITS POSSESSORS, AND AN EXHORTATION TO GIVE PREFERENCE THERETO. THIS FORMS THE SEVENTH CHAPTER OF THE BOOK
הַשַּׁעַר הַג' מִן הַחֵלֶק הַב' נְדַבֵּר בּוֹ עַל עִנְיַן מִדַּת הָרַחֲמִים מִפְּנֵי שֶׁתִּהְיֶה הַמִּדָּה הַזֹּאת מִן הַמִּדּוֹת הָרְאוּיוֹת לַבּוֹרֵא יִתְבָּרַךְ וּכְלָלָהּ עִם הַי"ג מִדּוֹת הַמְיֻחָסוֹת אֶל הַבָּרוּךְ הוּא יִתְבָּרַךְ וְכָל מַה שֶּׁיּוּכַל הָאָדָם לְהִתְנַהֵג בָּהֶם יֵשׁ לוֹ לְהִשְׁתַּדֵּל בַּדָּבָר כְּגוֹן שֶׁיִּהְיֶה אֶרֶךְ אַפַּיִם וְרָב חֶסֶד נוֹשֵׂא עָוֹן וָפֶשַׁע וַחֲטָאָה. וְרָאוּי לָאָדָם הֶחָסִיד שֶׁיִּתְנַהֵג בָּהֶם כְּפִי יְכָלְתּוֹ וּכְמוֹ שֶׁרוֹצֶה הָאָדָם שֶׁיְּרַחֲמוּ עָלָיו כֵּן רָאוּי לוֹ לְרַחֵם עַל מִי שֶׁיִּצְטָרֵךְ אֵלָיו כְּמוֹ שֶׁנֶּאֱמַר (וַיִּקְרָא י"ט י"ח) וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ. וְזֹאת הַמִּדָּה כְּלָל גָּדוֹל הִיא בַּתּוֹרָה וּמְשֻׁבַּחַת עַד מְאֹד וְהַבּוֹרֵא יִתְבָּרַךְ חָלַק אוֹתוֹ לַעֲבָדָיו הַצַּדִּיקִים וְהִכִּירָם בָּהּ כַּאֲשֶׁר יָדַעְתָּ בְּיוֹסֵף כִּי נִכְמְרוּ רַחֲמָיו. וְרָאוּי לַמַּשְׂכִּיל שֶׁתִּהְיֶה מִדַּת רַחֲמִים וְהַחֲנִינָה תְּקוּעָה בְּנַפְשׁוֹ וְנִמְצֵאת בּוֹ כָּל הַיָּמִים.
SINCE this quality is of a kind with the nature of the Creator, may He be greatly praised and mightily exalted, it is complementary to the twelve attributes especially characteristic of Him, i.e., the thirteen qualities which are ascribed to the Lord of Worlds, viz., "The Lord eternal is a merciful and gracious God," and so forth. That which it is possible for the wise man to aim at in action is, being slow to anger, "long-suffering," and largely generous, as it is said, "abundant in loving-kindnesses," tolerant of sin, as it is said, "Forgiving iniquity," and so forth. The upright and wise man must emulate these as far as he is able to do. Even as man desires that he be dealt with mercifully, when compelled to seek help, so must he be merciful to whosoever seeks his help. This quality is extremely praiseworthy, and God, exalted may He be, has distinguished His righteous servants through their love therefor. As thou knowest of Joseph, where it is said (Gen. xliii. 30), "His bowels did yearn upon his brother." The intelligent man has the qualities of pity and compassion implanted in his soul and ever present therein.
וְאָמַר הֶחָכָם מִן הַנְּדִיבוּת שֶׁיַּעֲמֹד הָאָדָם בְּמִדַּת הָרַחֲמִים וְהַחֲנִינָה וּבְדִבְרֵי שְׁלֹמֹה ע"ה מְצַוֶּה עַל הָרַחֲמִים וְהַחֲנִינָה כמ"ש (מִשְׁלֵי כ"ד י"א) הַצֵּל לְקֻחִים לַמָּוֶת. וּמַמַּעֲלַת הַמִּדָּה הַזֹּאת אֵצֶל הַבּוֹרֵא שֶׁהוּא מִתְנַהֵג בָּהּ עִם כָּל בְּרוּאָיו כְּמוֹ שֶׁנֶּאֱמַר (תְּהִלִּים קמ"ה ט) וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. וּבְסֵפֶר הַקּוֹטִי אוֹמֵר: אַל תִּקְצַר מֵהַצֵּל לְקוּחִים לַמָּוֶת בְּכָל יְכָלְתְּךָ. וְאָמַר: אַל תִּבְזֶה הָעֲנִיִּים כִּי גּוֹאֲלָם חָזָק. וְאָמַר אַשְׁרֵי מִי שֶׁלִּבּוֹתָם מְרַחֲמִים וּנְמוּכִים. וְעוֹד יֵשׁ בּוֹ: מִי שֶׁאֵינוֹ מְרַחֵם — יִהְיֶה מוֹתוֹ בְּיַד מִי שֶׁאֵינוֹ מְרַחֵם עָלָיו.
The sage said, "Mercy is the result of kindliness and honesty." In regard to it, Solomon the Wise spake when he exhorted to mercy and compassion (Prov. xxiv. 11), "If thou forbear to deliver them that are born unto death." A beautiful feature of this quality in connection with the Creator, exalted and hallowed may He be, is that He is merciful in dealing with all His creatures. Thus it is said (Ps. cxlv. 9), "The Lord is good to all, and His tender mercies are over all His works." In the book of Al-Kuti, it is said, "Spare no effort to deliver those who are confronted with death." Again he said, "Do not wrong the weak, for their Protector is God, the mighty One." He said, "Prosperous are they whose heart is ever merciful and meek," and again we find therein, "He who is not merciful will die by the hand of one who is merciless."
מִדַּת הָאַכְזָרִיּוּת
TREATING OF HARD-HEARTEDNESS. THIS IS THE EIGHTH CHAPTER OF THE BOOK
הַשַּׁעַר הַד' מִן הַחֵלֶק הַשֵּׁנִי נְדַבֵּר בּוֹ עַל מִדַּת הָאַכְזָרִיּוּת וְהִיא מִדָּה רָעָה עַד מְאֹד וְאֵין הַמִּדָּה הַזֹּאת נִמְצֵאת בָּאֲנָשִׁים הַצַּדִּיקִים וְלֹא בַּחֲשׁוּבִים אַךְ תִּהְיֶה בְּמִי שֶׁטִּבְעָם בְּטֶבַע צְבוּעִים כְּמוֹ הָאַרְיֵה שֶׁאֵינוֹ מְרַחֵם וְלֹא חוֹנֵן וְאֵלֶּה הֵם שֶׁנֶּאֱמַר בָּהֶם (דְּבָרִים כ"ח ג) גּוֹי עַז פָּנִים אֲשֶׁר לֹא יִשָּׂא פָנִים וְגוֹ'. וְזֹאת הַמִּדָּה מְגֻנָּה עַד מְאֹד מִעוּטָהּ וְרֻבָּהּ וְתִהְיֶה כְּשֶׁתֶּחְזַק הַנֶּפֶשׁ הַכַּעֲסָנִית עַל הָאָדָם וְהַמִּדָּה הַזֹּאת תִּהְיֶה בַּנֶּפֶשׁ מִפְּנֵי שֶׁמַּשֶּׂגֶת בָּהּ הַנְּקָמָה מִן הָאוֹיְבִים. וְאֵינָהּ מְגֻנָּה כָּל כָּךְ כְּשֶׁיִּשְׁתַּמֵּשׁ בָּהּ עַל הַדֶּרֶךְ הַזֶּה, אַף עַל פִּי שֶׁאֵין רָאוּי לַמַּשְׂכִּיל לְהַגִּיעַ בַּמִּדָּה הַזֹּאת עַד תַּכְלִית וְלֹא לְהִנָּקֵם מֵאוֹיְבוֹ בְּכָל יְכָלְתּוֹ מִפְּנֵי שֶׁאֵין זֶה טוֹב וּכְמ"ש (מִשְׁלֵי כ"ד י"ז) בִּנְפוֹל אוֹיִבְךָ אַל תִּשְׂמָח. וּמִי שֶּׁמִּתְנַהֵג בָּהּ לְהָרַע לַחֲבֵרוֹ וְלִגְזוֹל מִמֶּנּוּ בְּלֹא עָווֹן מְגֻנֶּה עַד מְאֹד וּבִכְמוֹתָם אָמַר דָּוִד עָ"ה (תְּהִלִּים קכ"ד א־ג) לוּלֵי ה' שֶׁהָיָה לָנוּ יֹאמַר נָא יִשְׂרָאֵל אֲזַי חַיִּים בְּלָעוּנוּ בַּחֲרוֹת אַפָּם בָּנוּ. וְהָרְאָיָה שֶׁאֵין הַמִּדָּה הַזֹּאת נִמְצֵאת אֶלָּא בָּרְשָׁעִים מ"ש (מִשְׁלֵי י"ב י) וְרַחֲמֵי רְשָׁעִים אַכְזָרִי. וְאָמַר אַפְּלָטוֹן בְּעִנְיַן הַנְּקָמָה מִי שֶׁרוֹצֶה לִנְקֹם מֵאוֹיְבוֹ יוֹסֵף מַעֲלָה יְתֵרָה בְּעַצְמוֹ.
I DO not find this quality among righteous or superior men. But it is (to be found) in him whose nature resembles that of a lion, for he is one who is never sated. These are the ones of whom it is said (Deut. xxviii. 50), "A nation of fierce countenance." Upon my soul, this is a wholly detestable quality, whether (its measure be) great or small. It comes into being when the spirit of wrath prevails over a man. This quality is exercised for the purpose of wreaking vengeance upon enemies. There is no harm in making use of it in this manner, although the intelligent man ought not endeavor to be avenged upon his enemies. For this is not befitting. Thus saith the sage (Prov. xxiv. 17), "Rejoice not when thy enemy falleth." To make use of it in order that one may do evil to his fellow-man, to kill him, or to lay hold of the possessions of one who has given no offence, is reprehensible. From such as these may God preserve me, for of their ilk, the Saint said (Ps. cxxiv., i and 3), "If it had not been the Lord who was on our side, now may Israel say:" … "Then they had swallowed us up quick, when their wrath was kindled against us." A proof that this quality is only found in the wicked is the expression (Prov. xii. 10), "But the tender mercies of the wicked are cruel." Plato, the author of the laws in regard to vengeance, said, "He who desires to be revenged upon his enemies should add (a degree of) excellence to himself."