סוֹף דָּבָר הַכֹּל נִשְׁמָע, אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְוֹתָיו שְׁמוֹר, כִּי זֶה כָּל הָאָדָם (קהלת יב יג). "The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man." (Eccl. 12 : 13)
זֶה הַפָּסוּק אֲמָרוֹ שְׁלֹמֹה הַמֶּלֶךְ, וְהוּא הָיָה חָכָם מִכָּל הָאָדָם, וְהָיָה מֶלֶךְ עַל הַתַּחְתּוֹנִים וְעַל הָעֶלְיוֹנִים (מגילה יא ב). וְאַחַר שֶׁרָאָה כָּל הַמַּעֲשִׂים, וְנִסָּה כָּל הַדְּבָרִים, וְהוֹדִיעַ לָעוֹלָם כַּמָּה חָכְמוֹת, חָתַם כָּל דְּבָרָיו וְאָמַר: סוֹף שֶׁל כָּל דָּבָר הוּא יִרְאַת הַשֵּׁם. וְכֵן הִתְחִיל בְּמִשְׁלֵי (משלי א ז): ״יִרְאַת יְיָ רֵאשִׁית דָּעַת״; וְסִיֵּם (משלי לא ל): ״אִשָּׁה יִרְאַת יְיָ הִיא תִתְהַלָּל״. וְאִלּוּ אָדָם אַחֵר הָיָה מַזְהִיר אוֹתָנוּ עַל יִרְאַת שָׁמַיִם – לֹא הָיוּ דְּבָרָיו מְקֻבָּלִים עַל הָעוֹלָם, כִּי הָעוֹלָם הָיוּ אוֹמְרִים: עֲבוּר שֶׁאֵין לוֹ עִנְיָן אַחֵר, וְהוּא פָּנוּי – לְכָךְ מַזְהִיר עַל יִרְאַת הַשֵּׁם. Solomon was the wisest and greatest of all men. He was king over earthly and celestial beings. After he had seen every sort of activity, tried all things and made known all sorts of wisdom, he concluded all of his words by saying, "The end of every matter is fear of the Lord." And thus he began, "The fear of the Lord is the beginning of knowledge" (Prov. 1:7), and he ends, "A woman that feareth the Lord, she shall be praised" (Prov. 31:30).
אֶלָּא שְׁלֹמֹה הַמֶּלֶךְ שֶׁהָיָה עָשִׁיר מִכָּל הָאָדָם, דִּכְתִיב (מלכים א י כז): ״וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלִַם כָּאֲבָנִים״, וְהָיָה חָכָם מִכֹּל וּמֶלֶךְ, כְּדִכְתִיב (מלכים א ה יא): ״וַיֶּחְכַּם מִכָּל הָאָדָם״ – לוֹ נָאֶה לוֹמַר ״הֲבֵל הֲבָלִים הַכֹּל הָבֶל״ (קהלת א ב), וְאֵין לַעֲסֹק אֶלָּא בְּיִרְאַת שָׁמַיִם. וְכֵן מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, אַב כָּל הַחֲכָמִים וְהַנְּבִיאִים, כָּתַב בַּתּוֹרָה (דברים י יב): ״וְעַתָּה יִשְׂרָאֵל, מָה יְיָ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ? כִּי אִם לְיִרְאָה אֶת יְיָ אֱלֹהֶיךָ״. וְכֵן דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אָמַר (תהלים קיא י): ״רֵאשִׁית חָכְמָה יִרְאַת יְיָ״. And Solomon was the richest of all men, as it is written, "And the king made silver to be in Jerusalem as stones" (I Kings 10:27). For him it was proper to say "Vanity of vanities, all is vanity" (Eccl. 1:2), and one ought not to busy himself with anything save for the reverence of Heaven. And thus did Moses, our teacher, peace be upon him, say: "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God" (Deut. 10:12). And thus did David, the King, peace be upon him, say: "The fear of the Lord is the beginning of wisdom" (Ps. 111:10).
וּמִפְּנֵי שֶׁאָנוּ רוֹאִים אֶת הָאָדָם שֶׁהוּא מִבְחַר הַבְּרוּאִים אֲשֶׁר בָּרָא הָאֵל בָּעוֹלָם הַתַּחְתּוֹן, כִּי הוּא מְתֻקָּן בְּצֶלֶם אֱלֹהִים וּבְצוּרָתוֹ, וְנָאֶה בִּמְלַאכְתּוֹ מִכָּל הַבְּרוּאִים, וְיֵשׁ בּוֹ הַנְּשָׁמָה הַמִּתְבּוֹנֶנֶת סוֹד הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים – מִכָּל זֶה יָדַעְנוּ שֶׁהוּא עִנְיַן כָּל הַכַּוָּנוֹת מִזֶּה הָעוֹלָם; וְכָל מָה שֶׁנִּבְרָא בָּעוֹלָם הַזֶּה – הַכֹּל לְצָרְכּוֹ. וְעַל זֶה נִתְּנָה לָאָדָם תּוֹרַת אֱמֶת, לְהוֹרוֹתוֹ הַדֶּרֶךְ הַיְשָׁרָה. כִּי הָאָדָם הוּא חָבִיב מְאוֹד לִפְנֵי הַשֵּׁם, כִּי אָנוּ רוֹאִים שֶׁהַמַּלְאָכִים מִשְׁתַּמְּשִׁים בְּצָרְכֵי הָאָדָם הַצַּדִּיק, כְּמוֹ שֶׁיָּדַעְנוּ מֵאַבְרָהָם אָבִינוּ, וְכֵן יִצְחָק; וְיַעֲקֹב אָמַר (בראשית מח טז): ״הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל רָע יְבָרֵךְ אֶת הַנְּעָרִים״, וּכְתִיב (הושע יב ה): ״וַיָּשַׂר אֶל מַלְאָךְ וַיֻּכָל״. וְדָנִיאֵל אָמַר (ו כג): ״אֱלָהִי שְׁלַח מַלְאֲכֵהּ, וּסֲגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי״. And because we see that man is the choicest of the creatures of the Creator in the lower world and that he is perfected in his form and that there is within him the soul that contemplates the secret of the highest heights and of the lowest places and that he is the chief object of all intentions in the world, and that everything that was created in this world, all of it, is for his need. And, in addition to this, there has been given to man a Torah of Truth, to teach him the righteous way, for man is very dear to the Lord, since we see that even the angels serve in supplying the needs of a righteous man as we have found in the case of Abraham, our father and Isaac and Jacob: "The angel who hath redeemed me from all evil, bless the lads" (Gen. 48:16), and "So he strove with an angel, and prevailed" (Hos. 12:5). And Daniel said (Dan. 6:23): "My God hath sent his angel, and hath shut the lions' mouths, and they have not hurt me."
וְעוֹד מָצִינוּ שֶׁבָּא מַלְאָךְ לְעֶזְרַת הַצַּדִּיקִים, דִּכְתִיב (מלכים ב יט לה): ״וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ יְיָ, וַיַּךְ בְּמַחֲנֵה אַשּׁוּר״, וְרַבִּים כָּאֵלֶּה. And we have seen that an angel came to their help as it is written. It came to pass that night, that the angel of the Lord went forth, and smote in the camp of the Assyrians" (II Kings 19:35). And there are many instances like these.
וּכְבָר יָדַעְנוּ כִּי יֵשׁ אָדָם שֶׁיֵּשׁ לוֹ יִתְרוֹן הַרְבֵּה עַל שְׁאָר בְּנֵי אָדָם, עַד שֶׁאָדָם אֶחָד שָׁוֶה מִנְיָן רַב מִבְּנֵי אָדָם אֲחֵרִים, אַף עַל פִּי שֶׁהֵם בִּדְמוּת אַחַת וִיסוֹד אֶחָד לָהֶם. אֶלָּא שֶׁנַּפְשׁוֹ שֶׁל זֶה עָלְתָה אֶל הַמַּעֲלוֹת הָעֶלְיוֹנוֹת יוֹתֵר מִנַּפְשׁוֹ שֶׁל זֶה, כִּי זֶה הִמְשִׁיל חָכְמָתוֹ עַל תַּאֲוָתוֹ; וְזֶה הַגָּרוּעַ הִמְשִׁיל תַּאֲוָתוֹ עַל חָכְמָתוֹ, וְהוֹלֵךְ כָּל יָמָיו בְּמַחֲשַׁכִּים, וּמְמַשֵּׁשׁ כְּעִוֵּר בַּאֲפֵלָה. We have long known that there is a man who has greater excellence over other men even though they are all created in one form and all of them have one foundation. Except that the soul of one man has ascended to the spiritual heights for he caused his wisdom to rule over his desire, while the other man has caused his desire to rule over his wisdom. And therefore he walks all his days in darkness and feels his way like a blind man in the thick darkness.
חֲמִשָּׁה כּוֹחוֹת יֵשׁ בָּאָדָם: הָאֶחָד הוּא כֹּחַ הַשְּׁמִיעָה, הַשֵּׁנִי הוּא כֹּחַ הָרְאוּת, הַשְּׁלִישִׁי הוּא כֹּחַ הָרֵיחַ, הָרְבִיעִי הוּא כֹּחַ הַטַּעַם, הַחֲמִישִׁי הוּא כֹּחַ הַמִּשּׁוּשׁ, שֶׁאָדָם מַרְגִּישׁ כְּשֶׁהוּא מְמַשֵּׁשׁ בְּדָבָר. חֲמִשָּׁה כּוֹחוֹת הַלָּלוּ כֻּלָּם מַעֲשֵׂה הָאָדָם, וְאֵין פְּעֻלָּה נַעֲשֵׂית בְּלֹא אֶחָד מֵחֲמֵשֶׁת הַכּוֹחוֹת. וְהַלֵּב פּוֹעֵל עַל יְדֵיהֶם, כִּי חֲמִשָּׁה כּוֹחוֹת הָאֵלּוּ מְבִיאִים לַלֵּב כָּל עִנְיָן, וְכָל מַעֲשֶׂה וּמַחֲשָׁבָה נִמְשֶׁכֶת אַחֲרֵיהֶם. הַלֵּב יֵשׁ בּוֹ דֵּעוֹת רַבּוֹת, כְּגוֹן הַגַּאֲוָה וְהָעֲנָוָה, הַזִּכָּרוֹן וְהַשִּׁכְחָה, הַיָּגוֹן וְהַשִּׂמְחָה, הַבֹּשֶׁת וְהָעַזּוּת, וְכָאֵלּוּ יֵשׁ עוֹד רַבּוֹת. וְכָל אֵלּוּ הַדֵּעוֹת מִתְחַזְּקוֹת מִן חֲמֵשֶׁת הַכּוֹחוֹת, כִּי הַסּוֹמֵא לֹא יוּכַל לְהִתְגָּאוֹת כְּאִלּוּ הָיָה רוֹאֶה. There are five senses in man. The first is the sense of hearing; the second is the sense of seeing; the third is the sense of smell; the fourth is the sense of taste; the fifth is the sense of feeling or that which a man senses when he touches anything. These five senses are all functions of man and no work is done without at least one of these five senses. And the mind works through them, for the five senses bring to the mind every matter, and every deed and every thought are influenced by them. The mind has many characteristics, for example, pride, humility, memory, forgetfulness, sorrow, joy, shame and impudence. And like unto these there are many more. And all of these thoughts or qualities are strengthened by the one possessing all five senses, for the blind man cannot pride himself as though he could see.
לָכֵן כָּל אָדָם הַנִּלְבָּב יִשְׁתַּדֵּל בְּכָל כּוֹחוֹ לְהַגִּיעַ לְתַכְלִית הַטּוֹבָה. שֶׁאִם הִגִּיעַ אָדָם לְמַעֲלָה טוֹבָה, לְעוֹלָם יַחְמֹד לַעֲלוֹת אֶל מַעֲלָה שֶׁהִיא לְמַעְלָה מִמֶּנָּה, עַד שֶׁיַּגִּיעַ לְתַכְלִית הַטּוֹבָה, בָּזֶה יַגִּיעַ לְעוֹלַם הַגְּמוּל שֶׁהוּא עוֹלָם הַבָּא. וּכְבָר נִתְאַוָּה דָּוִד לְהַגִּיעַ לְטוּב הָעוֹלָם הַבָּא בְּאָמְרוֹ (תהלים לא כ): ״מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ״. וְאוֹמֵר (שם לו ט): ״יִרְוְיֻן מִדֶּשֶׁן בֵּיתְךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם״. וְהַמַּעֲלָה הַזֹּאת לֹא תַּגִּיעַ אֶלָּא אֶל הָרָאוּי לָהּ, כְּמוֹ שֶׁאָמַר (תהלים טו): ״מִי יָגוּר בְּאָהֳלֶךָ, מִי יִשְׁכֹּן בְּהַר קָדְשֶׁךָ, הוֹלֵךְ תָּמִים וּפֹעֵל צֶדֶק״, וּשְׁאָר הָעִנְיָן שֶׁנֶּאֱמַר שָׁם. Therefore, every man who reflects should try with all his might to attain the final good, for if a man reaches a good state or elevation then he will always desire to ascend to the degree which is higher until he will finally attain the ultimate good and in this manner he will reach the "world of reward" which is the world to come. Long ago David longed to attain the good of the world to come, when he said: "Oh, how abundant is Thy goodness, which Thou hast laid up for them that fear Thee" (Ps. 31:20), and he said: "They are abundantly satisfied with the fatness of Thy house, and Thou makest them drink of the river of Thy pleasures" (Ps. 36:9). And this degree no one can attain except he be worthy of it, as he said: "Who shall sojourn in Thy tabernacle? Who shall dwell upon Thy holy mountain? He that walketh uprightly, and worketh righteousness" (Ps. 15:1). And the rest of the matter which is said there.
וְכֵיוָן שֶׁהִזְכַּרְנוּ יִתְרוֹן מַעֲלוֹת הָאָדָם, רָאוּי לָנוּ לְבָאֵר חֲשִׁיבוּתוֹ וּגְנוּתוֹ, טוּבוֹ וְרָעָתוֹ, עַד שֶׁיִּהְיֶה לִפְנֵי הַמַּשְׂכִּיל דֶּרֶךְ הַיָּשָׁר וְיַגִּיעַ לַחֲצַר הַמֶּלֶךְ. כִּי יִבְחַר נַפְשׁוֹ בְּכָל כּוֹחוֹ בַּמִּדּוֹת הַטּוֹבוֹת, כֵּיוָן שֶׁיֵּשׁ לוֹ בְּרֵרָה – יִזְרֹק הַפְּסֹלֶת וְיִקַּח הַסֹּלֶת. כֵּיצַד? And inasmuch as we have mentioned the advantage of the qualities of man, it is only fitting for us to explain their importance and their blame, their goodness and their evil until there will stretch in front of the intelligent person a straight path, and he will reach the courtyard of the King if his soul will choose good qualities with all its might, for inasmuch as a man has choice he may throw aside the husk and take the fine flour. How can this be?
יֵשׁ אָדָם שֶׁהוּא בַּעַל חֵמָה כּוֹעֵס תָּמִיד, וְיֵשׁ אָדָם שֶׁדַּעְתּוֹ מְיֻשֶּׁבֶת עָלָיו וְאֵינוֹ כּוֹעֵס כְּלָל, כִּי אִם מְעַט לְכַמָּה שָׁנִים. וְיֵשׁ אָדָם שֶׁהוּא גְּבַהּ לֵב בְּיוֹתֵר, וְיֵשׁ שֶׁהוּא שְׁפַל רוּחַ מְאוֹד. וְיֵשׁ שֶׁהוּא בַּעַל תַּאֲוָה, וְלֹא תִּשְׂבַּע נַפְשׁוֹ מֵהֲלֹךְ בְּתַאֲוָתוֹ, וְיֵשׁ שֶׁהוּא טְהוֹר גּוּף בְּיוֹתֵר וְלֹא יִתְאַוֶּה אֲפִלּוּ לִדְבָרִים מוּעָטִים שֶׁהַגּוּף צָרִיךְ. וְיֵשׁ בַּעַל נֶפֶשׁ רְחָבָה, לֹא תִּשְׂבַּע נַפְשׁוֹ מִכָּל מָמוֹן שֶׁבָּעוֹלָם, כְּמוֹ שֶׁנֶּאֱמַר (קהלת ה ט): ״אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף״. There is a certain type of man that is a man of wrath, that is always angry, and then there is a man who is calm and never gets angry at all, and if he does get angry it is a very little anger and occurs once in many years. And there is a man that is exceedingly proud of heart and there is another man who is exceedingly humble. And there is a man who lusts and his soul is never satisfied with following his desire, and there is another man, very pure of heart, who does not desire even the few things that the body needs. And there is a man with so many desires that his soul would not be satisfied with all the money in the world, like the matter that is spoken: "He that loveth silver shall not be satisfied with silver" (Eccl. 5:9).
וְיֵשׁ קְצַר רוּחַ שֶׁדַּי לוֹ אֲפִלּוּ בְּדָבָר מוּעָט, וְלֹא יִרְדֹּף לְהַשִּׂיג כָּל צְרָכָיו. וְיֵשׁ שֶׁהוּא מְסַגֵּף עַצְמוֹ בָּרָעָב וְקוֹבֵץ עַל יָד, וְאֵינוֹ אוֹכֵל פְּרוּטָה מִשֶּׁלּוֹ אֶלָּא בְּצַעַר גָּדוֹל, וְיֵשׁ שֶׁהוּא מְאַבֵּד מָמוֹנוֹ בַּיָּדַיִם לְדַעְתּוֹ. וְעַל דְּרָכִים הָאֵלּוּ וּשְׁאָר הַדֵּעוֹת, כְּגוֹן מְהוֹלֵל וְאוֹנֵן, צַר עַיִן וְנָדִיב, אַכְזָר וְרַחֲמָן, רַךְ לֵבָב וְאַמִּיץ לֵב, וְכָל כַּיּוֹצֵא בָּהֶן. וְכָל הַדֵּעוֹת [המידות] – יֵשׁ מֵהֶן שֶׁהָיוּ לָאָדָם מִתְּחִלַּת בְּרִיאָתוֹ לְפִי טֶבַע גּוּפוֹ, וְיֵשׁ מֵהֶן דֵּעוֹת שֶׁטִּבְעוֹ שֶׁל אָדָם זֶה מְכֻוָּן וְעָתִיד לְקַבֵּל אוֹתָם מְהֵרָה יוֹתֵר מִשְּׁאָר דֵּעוֹת. וְיֵשׁ שֶׁאֵינָם לָאָדָם בִּתְחִלַּת בְּרִיאָתוֹ אֶלָּא לָמַד אוֹתָם מֵאֲחֵרִים, אוֹ שֶׁפּוֹנֶה לִבּוֹ מֵעַצְמוֹ לְפִי מַחֲשָׁבָה שֶׁעָלְתָה בְּלִבּוֹ, אוֹ שֶׁשָּׁמַע שֶׁזֹּאת הַדֵּעָה טוֹבָה לוֹ וּבָהּ רָאוּי לֵילֵךְ, וְהִנְהִיג עַצְמוֹ בָּהּ עַד שֶׁנִּקְבְּעָה בְּלִבּוֹ. יֵשׁ מִדָּה שֶׁצָּרִיךְ לְהִשְׁתַּמֵּשׁ בָּהּ בְּרוֹב הַמְּקוֹמוֹת, וְיֵשׁ מִדָּה שֶׁצָּרִיךְ לְהִשְׁתַּמֵּשׁ בָּהּ מְעַט. וְזֶה דּוֹמֶה לְעוֹשֶׂה תַּבְשִׁיל, וְצָרִיךְ יָרָק וּבָשָׂר וּמַיִם וּמֶלַח וּפִלְפְּלִין, וְכָל אֵלּוּ הַמִּינִים צָרִיךְ לִקַּח מִכָּל אֶחָד כַּשִּׁעוּר: מִזֶּה מְעַט וּמִזֶּה הַרְבֵּה. אִם יְמַעֵט הַבָּשָׂר – יִהְיֶה רָזֶה, אִם יַרְבֶּה מֶלַח – לֹא יִהְיֶה נֶאֱכָל מֵחֲמַת מִלְחוֹ. וְכֵן כֻּלָּם: אִם יְמַעֵט בַּמֶּה שֶׁצָּרִיךְ הַרְבֵּה, וְיַרְבֶּה בַּמֶּה שֶׁצָּרִיךְ מְעַט – יְהֵא הַמַּאֲכָל מְקֻלְקָל. אֲבָל הַבָּקִי, אֲשֶׁר יִקַּח מִכָּל אֶחָד מִשְׁקָל הָרָאוּי, אָז יְהֵא הַמַּאֲכָל עָרֵב וּמָתוֹק לְאוֹכְלָיו. וְכָעִנְיָן הַזֶּה בַּמִּדּוֹת: יֵשׁ מִדּוֹת שֶׁצָּרִיךְ לִקַּח מֵהֶן מְרֻבֶּה, כְּגוֹן הָעֲנָוָה וְהַבֹּשֶׁת וְדוֹמֵיהֶן, וְיֵשׁ מִדּוֹת שֶׁצָּרִיךְ לִקַּח מֵהֶן מְעַט, כְּגוֹן הַגַּאֲוָה וְהָעַזּוּת וְהָאַכְזָרִיּוּת. לָכֵן בִּהְיוֹת הָאָדָם שׁוֹקֵל בְּפֶלֶס הַמֹּאזְנַיִם לִקַּח מִכָּל מִדָּה שִׁעוּרָהּ, לֹא יִפְחַת וְלֹא יוֹסִיף – בָּזֶה יַגִּיעַ לְתַכְלִית הַטּוֹבָה. And there is one whose desire is so limited that everything is enough for him even in the smallest quantity and he does not seek to obtain all his needs. And there are times when he afflicts himself with hunger and gathers each morsel and does not eat a penny's worth that belongs to him except with great anguish, and there are times when he throws away his money with his own hands knowingly. And in this vein there are the rest of the Characteristics. For example, one glad, one sorrowful, one miserly, one liberal, one cruel, one merciful, one tender of heart and one brave of heart, and all similar traits. And of all of these characteristics there are some which a man has from the moment of his creation according to his physical nature. And there are also characteristics which the nature of this particular man is more prepared and more ready to receive quickly in the future than other characteristics And there are those qualities that do not belong to a man from the beginning of his creation but he learns them from others or he turns to them himself according to an inclination that occurs to his mind. There is a certain trait that one must use in many places and there is a trait which one should use only a little. And all of this is like one preparing a dish for which he needs vegetables, meat, water and salt and pepper. Now of all of these ingredients he must take from each one a certain measure, from this ingredient a little and from this ingredient much. If he puts in too little meat the dish will be meager and if he puts in too much salt then the dish cannot be eaten because it is too salty. And thus it is with all traits; if he puts in too little of what he requires much, and puts in too much of what he requires but little, then the food will be spoiled. And the expert is the one who can take of every ingredient the proper measure. Then the food will be pleasant and sweet to those who eat of it. In a similar manner are the qualities of a man. There are qualities of which he ought to take much, for example, modesty, embarrassment, and their like. And there are qualities of which he must take only a little, for example, pride, impudence, and cruelty. Therefore, when a man weighs his qualities in the balance of the scales, let him take from every quality its proper measure. He should not take less and he should not add. In this way he will reach the ultimate goodness.
תֵּדַע וְתָבִין: מִי שֶׁטִּבְעוֹ נוֹטֶה לְמִדָּה רָעָה אוֹ שֶׁהֻרְגַּל בְּמִדָּה רָעָה, וְלֹא יִתֵּן אֶל לִבּוֹ לָשׁוּב מִמֶּנָּה, אַךְ תָּמִיד מִתְגַּבֵּר בָּהּ – זֶה מֵבִיא אוֹתוֹ שֶׁיִּמְאַס וְיִגְעַל בְּמִדּוֹת טוֹבוֹת. You should know and you should understand that if he whose nature inclines him towards an evil quality or one who is accustomed to an evil quality does not take it to heart to repent of it but always permits it to grow stronger, that this will bring him to a state where he will reject and loath good qualities.
וּכְמוֹ שֶׁרֹב הַכְּאֵב וְהַצַּעַר וְהַיִּסּוּרִין הוּא חֹלִי הַגּוּף, כֵּן רֹב מִדּוֹת רָעוֹת הֵם חֹלִי הַנֶּפֶשׁ. וּכְמוֹ שֶׁבְּחֹלִי הַגּוּף טוֹעֲמִים הַמַּר מָתוֹק וְהַמָּתוֹק מַר, וְיֵשׁ מִן הַחוֹלִים שֶׁמִּתְאַוֶּה לְמַאֲכָל שֶׁאֵינוֹ טוֹב לוֹ וְשׂוֹנֵא מַאֲכָל הַטּוֹב, הַכֹּל לְפִי רֹב הַחֹלִי, כָּךְ יֵשׁ בְּנֵי אָדָם שֶׁנַּפְשׁוֹתֵיהֶם חוֹלוֹת, וְאוֹהֲבִים הָרָעוֹת וְשׂוֹנְאִים דֶּרֶךְ הַטּוֹבָה וּמִתְעַצְּלִים לָלֶכֶת בָּהּ, וְהִיא כְּבֵדָה עֲלֵיהֶן מְאוֹד לְפִי חָלְיָם. וְכֵן יְשַׁעְיָהוּ אוֹמֵר בָּאֲנָשִׁים הַלָּלוּ (ה כ): ״הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע, שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ, שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר״. וַעֲלֵיהֶם נֶאֱמַר (משלי ב יג): ״הַעֹזְבִים אָרְחוֹת יֹשֶׁר, לָלֶכֶת בְּדַרְכֵי חֹשֶׁךְ״. And just as much pain and anguish and troubles are the sickness of the body so are most of the evil traits the sickness of the soul. And just as the sickness of the body tastes the bitter as sweet and the sweet as bitter and there is, among those who are ill, one that longs for food that is not good for him and hates good food, and all of this depends upon the extent of his sickness, so do people whose souls are sick, long for and love evil traits and they hate the good path or are too lazy to walk on it, and it is very hard for them according to the extent of their sickness. And thus Isaiah says concerning these men, "Woe unto them that call evil good, and good evil; that change darkness into light, and light into darkness; that change bitter into sweet, and sweet into bitter" (Is. 5:20). And concerning them it is said, "Who leave the paths of uprightness, to walk in the ways of darkness" (Prov. 2:13).
וְכֵיצַד וּמָה הוּא תַּקָּנַת חוֹלֵי הַנֶּפֶשׁ? יֵלְכוּ אֵצֶל הַחֲכָמִים, שֶׁהֵם רוֹפְאֵי הַנְּפָשׁוֹת, שֶׁמְּלַמְּדִין אוֹתָם עַד שֶׁיַּחֲזִירוּם לַדֶּרֶךְ טוֹבָה. וְהַמַּכִּירִים בְּדֵעוֹת רָעוֹת שֶׁלָּהֶם וְאֵינָם הוֹלְכִים אֵצֶל חָכָם לְרַפֵּא אוֹתָם, עֲלֵיהֶם אָמַר שְׁלֹמֹה (משלי א ז): ״חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ״. Now how and what is the correction for the sickness of the soul? Let them go to the wise men who are the healers of souls and they will heal their illnesses with the traits that they will teach them until they will restore them to the good path. And concerning those people who know their evil traits but do not go to the wise men to heal them Solomon said: "The foolish despise wisdom and discipline" (Prov. 1:7).
יֵשׁ כַּמָּה בְּנֵי אָדָם אֲשֶׁר תַּאֲוָתָם לִתְפֹּשׂ דֶּרֶךְ הַטּוֹב, וְאֵינָם יוֹדְעִים מָה טוֹב לָהֶם, וְחוֹשְׁבִים בְּכָל יוֹם לְהַשִּׂיג מַעֲלָה הָעֶלְיוֹנָה, וְאֵינָם מַשִּׂיגִים כָּל יְמֵיהֶם. וְזֶה הָעִנְיָן מֵחֲמַת שְׁנֵי דְּבָרִים הוּא: הָאֶחָד שֶׁאֵינוֹ מַכִּיר חֶסְרוֹנוֹ, וְאֵינוֹ מַבְחִין בִּדְרָכָיו הַמְגֻנִּים. וְהוּא דּוֹמֶה לִרְאוּבֵן הַמְּחַפֵּשׂ לְשִׁמְעוֹן וְאֵינוֹ מַכִּירוֹ: אֲפִלּוּ יְחַפֵּשׂ אוֹתוֹ כָּל הַיּוֹם לֹא יִמְצָאֵהוּ, כִּי כַּמָּה פְּעָמִים יָבוֹא אֶצְלוֹ וְלֹא יַכִּירֵהוּ. כֵּן הָאָדָם הַזֶּה: אַף עַל פִּי שֶׁהוּא חוֹשֵׁב תָּמִיד מָה יַעֲשֶׂה, וּמְחַפֵּשׂ מַעֲשֶׂה הַטּוֹב – לֹא יַשִּׂיגוֹ, כֵּיוָן שֶׁאֵינוֹ מַכִּיר חֶסְרוֹנוֹ. וְיֵשׁ אָדָם שֶׁהוּא יוֹדֵעַ מִדּוֹת הָרָעוֹת שֶׁיֵּשׁ בּוֹ, וְחוֹשֵׁב לָצֵאת מֵהֶם וְלֶאֱחֹז בְּמִדּוֹת טוֹבוֹת, וְגַם הוּא לֹא יַשִּׂיג כָּל יָמָיו דֶּרֶךְ הַיָּשָׁר, מֵחֲמַת שֶׁמִּתְעַצֵּל לְחַפֵּשׂ הַמִּדּוֹת הַטּוֹבוֹת כָּרָאוּי. וְהוּא דּוֹמֶה לִרְאוּבֵן שֶׁמְּחַפֵּשׂ שִׁמְעוֹן וּמַכִּירוֹ, וְאַף עַל פִּי כֵן אֵינוֹ מוֹצְאוֹ מֵחֲמַת שֶׁאֵינוֹ מְחַפֵּשׂ אוֹתוֹ כָּרָאוּי. וְעַל זֶה נֶאֱמַר: (משלי י כ) ״כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק״. There are many people whose desire it is to take hold of the good path but they do not know what is good for them and they plan each day to attain the loftiest heights but they do not reach it in all of their days. And this circumstance arises out of two causes: First, he does not know wherein he is lacking and does not perceive clearly his ugly ways. And he is like Reuben who seeks for Simon but would not recognize him even if he saw him. Even if he should seek for him all day, he will not find him, for though he approach him several times he will not recognize him. Such is the case with this man. Even though he always thinks about what he ought to do and seeks to do the good deed he will not attain it for he does not know what he lacks. And there is a man who knows the bad qualities he possesses and plans to abandon them and take hold of good qualities. This man, too, will never attain the righteous path. For he is too lazy to seek out the good qualities properly. And he is like Reuben who seeks Simon and does know him and nevertheless does not find him because he does not seek him in the proper manner. And concerning this type of man, it is said: "The tongue of the righteous is as choice silver" (Prov. 10:20).
מִי שֶׁנּוֹשֶׁה בַּחֲבֵרוֹ וּבָא לְשַׁלֵּם לוֹ כֶּסֶף בְּמִשְׁקָל, אִם אֵינוֹ מַכִּיר בַּאֲמִתַּת הַמִּשְׁקָל וְצֶדֶק הַמֹּאזְנַיִם, אוֹ מַכִּיר הַכֹּל אַךְ שֶׁאֵינוֹ בָּקִי בִּבְחִינַת הַכֶּסֶף – זֶה הָאִישׁ קָרוֹב לִהְיוֹת נִזָּק בְּעִנְיַן הַמִּשְׁקָל וְהַכֶּסֶף. כִּי לִפְעָמִים יְמָאֵן בַּכֶּסֶף וְיִקַּח הַסִּיגִים, גַּם יִקַּח פָּחוֹת מִמִּשְׁקָל הָרָאוּי לוֹ, כִּי שֶׁמָּא יִקַּח מִשְׁקָל הַקַּל אוֹ יָשִׂים הַכֶּסֶף בַּכַּף הַכָּבֵד שֶׁבַּמֹּאזְנַיִם – מִכָּל אֵלּוּ יָבוֹא לִידֵי טָעוּת. אוֹ אֲפִלּוּ אִם הוּא בָּקִי בַּכֶּסֶף וּבַמִּשְׁקָל, אִם אֵינוֹ מִסְתַּכֵּל בּוֹ כָּרָאוּי אֶפְשָׁר שֶׁיִּתְעָרֵב בְּכַסְפּוֹ סִיגִים. אֲבָל אִם הוּא בָּקִי בַּכֹּל, בַּמִּשְׁקָל וּבַכֶּסֶף, וּמִסְתַּכֵּל בּוֹ כָּרָאוּי – אָז הוּא מִשְׁתַּלֵּם כָּרָאוּי כֶּסֶף נָקִי וְשָׁלֵם בַּמִּשְׁקָל. לָכֵן דִּמָּה ״לְשׁוֹן צַדִּיק״ לְ״כֶסֶף נִבְחַר״, כִּי הַצַּדִּיק צָרִיךְ לְהַכִּיר הַטּוֹב וְהָרַע וְכָל הַמִּדּוֹת, וְצָרִיךְ לְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן בָּהֶן כָּרָאוּי, וְלִהְיוֹת טוֹרֵחַ בְּגוּפוֹ וּבְחָכְמָתוֹ לַעֲזֹב הַטִּפְּשׁוּת וְלֶאֱחֹז בַּתְּבוּנָה, וּלְהָסִיר תַּעֲרוֹבוֹת הַסִּיגִים מִמֶּנּוּ, וְאָז תִּהְיֶה נִשְׁמָתוֹ צְרוּפָה וּמְזֻקָּקָהּ לֵאלֹהִים, כְּדִכְתִיב (משלי כה ד): ״הָגוֹ סִיגִים מִכָּסֶף, וַיֵּצֵא לַצֹּרֵף כֶּלִי״; פֵּרוּשׁ: כְּשֶׁיָּסִירוּ הַסִּיגִים, אָז יִהְיֶה הַכְּלִי צָרוּף. He who loans money to his companion and the borrower comes to pay him silver by weight, if the lender does not know the accuracy of the scale and the justness of the balance or if he knows everything about the scale, but does not know the properties of silver, then he is very near to being injured in the matter of weight and money, for at times he will refuse the silver and take the dross, or he may take less than the weight which is properly his, for if he takes too light a weight or puts the silver on the heavy side of the scale, through all of these types of ignorance he is bound to make an error. Or even if he is an expert in recognizing silver and in weighing it, if he does not look at it as carefully as he should then it is possible that dross will be mixed in with his silver. But if he is an expert in all things, in weighing, and in recognizing silver and he looks at it as he should, then he will be paid as he should be, with pure silver and complete weight. Therefore, he has compared the "tongue of the righteous" to "the best of silver." For the righteous man must recognize the good and the bad and should know all of the qualities, and he should look and examine them as is proper, and he must exert his body and his wisdom to leave off folly and to take hold of understanding and to remove the mixtures of dross from himself. Then will his soul be purged and purified before God, as it is written: "Take away the dross from the silver, and there cometh forth a vessel for the refiner" (Prov. 25:4). When the dross is removed then the vessel is purged.
וְיֵשׁ אָדָם הַמְּשַׁנֶּה בְּמִנְהָגָיו וְאֵינוֹ קָבוּעַ: זְמַן אֶחָד אוֹחֵז בְּמִנְהָג זֶה, וּזְמַן אֶחָד מִסְתַּלֵּק מֵאוֹתוֹ מִנְהָג וְאוֹחֵז מִנְהָג אַחֵר, וְכָכָה יַעֲשֶׂה לְעוֹלָם. וְהוּא דּוֹמֶה לְאָדָם שֶׁחָפֵץ לָלֶכֶת אֶל עִיר, וְאֵינוֹ יוֹדֵעַ דַּרְכּוֹ, וְלֹא יַכִּיר הַשְּׁבִילִים הַמּוֹלִיכִים אוֹתוֹ אֵלֶיהָ. לָכֵן הוּא מִשְׁתּוֹמֵם: פַּעַם אַחַת יֵלֵךְ דֶּרֶךְ אַחַת, וְיַחֲזֹר וְיִתְעֶה בְּדֶרֶךְ אַחֶרֶת, וְכֵן בַּשְּׁלִישִׁית וְכֵן בָּרְבִיעִית. וְעַל כַּיּוֹצֵא בוֹ אָמַר הֶחָכָם (קהלת י טו): ״עֲמַל הַכְּסִילִים תְּיַגְּעֶנּוּ, אֲשֶׁר לֹא יָדַע לָלֶכֶת אֶל עִיר״. Then there is a man who changes his habits and is not stable. At one time he clings to this quality and at another time he departs from that habit and takes hold of another habit and thus he keeps doing always, and he is like a man who wants to get to a city but does not know the way to it, nor does he know any of the paths that will lead him to the highway. Therefore, he is bewildered. One time he goes by one path and he strays, so he comes back and tries another path, and thus he does with a third path and with a fourth. Concerning such men, the wise man said: "The labour of fools wearieth every one of them, for he knoweth not how to go to the city" (Eccl. 10:15).
לְכָךְ יֵשׁ לַחֲמֹל עַל אֲנָשִׁים הַטְּבוּעִים בְּהַבְלֵי הַשָּׁוְא, לְלַמְּדָם צֶדֶק הַמִּשְׁקָל וְיֹשֶׁר הַמֹּאזְנַיִם, וּלְהוֹדִיעָם בְּחִינַת הַכֶּסֶף, וּלְהוֹרוֹת לָהֶם דְּרָכִים הַיְּשָׁרִים; לְמַעַן יְבָרֵר הָאָדָם בִּתְחִלַּת הַבְחָנָתוֹ מְסִלָּה אֲשֶׁר תְּבִיאֵהוּ לְמָקוֹם רַעֲנָן וְדָשֵׁן אֲשֶׁר שָׁם כָּל הַטּוֹבָה, וְהוּא יִרְאַת שָׁמַיִם, אֲשֶׁר הוּא סוֹף כָּל הַמַּעֲשִׂים. וְהוּא הַשְּׁאֵלָה אֲשֶׁר הַשֵּׁם יִתְבָּרַךְ שְׁמוֹ שׁוֹאֵל מִכָּל אָדָם, כְּדִכְתִיב (דברים י יב): ״מָה יְיָ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ, כִּי אִם לְיִרְאָה״. Therefore, we must have pity on the people who are sunk in the nothingness of vanity and we must teach them the importance of the just weight and the correctness of the scales, to let them know how silver is tested and to teach them the path of the righteous in order that a man should choose, at the very outset of his being tested, a path that will bring him to a place that is fresh and fertile where all that is good can be found and by "good" we mean reverence of God, which is the goal of all of deeds. And this is the question which the Lord, Blessed be His Name, asks every man, as it is written: "What doth the Lord thy God require of thee, but to fear the Lord thy God" (Deut. 10:12).
וְאֵין שׁוּם מַעֲשֶׂה נֶחְשָׁב בִּלְתִּי הַיִּרְאָה הַטְּהוֹרָה. לָכֵן יֵשׁ לְהוֹדִיעַ לַכֹּל, כִּי כָּל אִישׁ הָרוֹצֶה לְהָבִיא נַפְשׁוֹ לִידֵי מִדּוֹת הַטּוֹבוֹת – צָרִיךְ לְעָרֵב יִרְאַת שָׁמַיִם עִם כָּל מִדָּה וּמִדָּה. כִּי יִרְאַת הַשֵּׁם הִיא קֶשֶׁר הַמַּחֲזֶקֶת כָּל הַמִּדּוֹת, וְדוֹמֶה לְחוּט שֶׁהִכְנִיסוּהוּ לְתוֹךְ חוֹרֵי הַמַּרְגָּלִיּוֹת, וְקָשְׁרוּ קְשָׁרִים בְּתַחְתִּיתוֹ לְהַחֲזִיק כָּל הַמַּרְגָּלִיּוֹת; אֵין סָפֵק כִּי בְּהִנָּתֵק הַקֶּשֶׁר – יִפְּלוּ כָּל הַמַּרְגָּלִיּוֹת. כָּךְ הַיִּרְאָה הִיא הַמַּחֲזֶקֶת כָּל הַמִּדּוֹת, וְאִם תַּתִּיר קֶשֶׁר הַיִּרְאָה – יִבָּדְלוּ מִמְּךָ כָּל הַמִּדּוֹת טוֹבוֹת. וּכְשֶׁאֵין בְּיָדְךָ מִדּוֹת טוֹבוֹת – אֵין בְּיָדְךָ תּוֹרָה וּמִצְווֹת, כִּי כָל הַתּוֹרָה תְּלוּיָה בְּתִקּוּן הַמִּדּוֹת. כִּי כָל הַמִּדּוֹת טוֹבוֹת וְרָעוֹת – הֶחָכָם יָכוֹל לַעֲשׂוֹת הָרָעוֹת לְטוֹבוֹת, וְהַכְּסִיל יַעֲשֶׂה מִדּוֹת טוֹבוֹת לְרָעוֹת. וּמִי שֶׁהוֹלֵךְ בַּחֹשֶׁךְ וְאֵינוֹ מִתְבּוֹנֵן בְּתִקּוּן הַמִּדּוֹת, אֶפְשָׁר שֶׁיְּהֵא בּוֹ מִדָּה הַמְּאַבֶּדֶת כָּל זְכוּיוֹתָיו. כְּגוֹן הַמִּתְגָּאֶה בְּמַעֲשָׂיו, וּמִתְפָּאֵר וּמְיַפֶּה עַצְמוֹ תָּמִיד בִּגְנוּת שֶׁל חֲבֵרוֹ וּמִתְכַּבֵּד בִּקְלוֹנוֹ. וְהָאִישׁ הַהוּא דּוֹמֶה לְמִי שֶׁמְּמַלֵּא חָבִית יַיִן מְשֻׁבָּח, וְיֵשׁ בְּתַחְתִּית הֶחָבִית נֶקֶב קָטָן – אֵין סָפֵק שֶׁיְּאַבֵּד כָּל הַיַּיִן הַמְשֻׁבָּח בַּנֶּקֶב הַקָּטָן אִם לֹא יִסְתֹּם אוֹתוֹ. כָּךְ הַמִּתְגָּאֶה הַזֶּה: אַף עַל פִּי שֶׁהוּא מָלֵא תּוֹרָה, יְאַבֵּד הַכֹּל עַל יְדֵי הַמִּדָּה הָרָעָה הַזֹּאת אִם לֹא יָחוּשׁ לְתַקְּנָהּ. And no deed is considered worthy unless it contains pure reverence. Therefore, it is necessary to make known to everyone that every man who wants to bring his soul towards the attainment of good qualities must mingle reverence to Heaven with each and every quality. For it is fear of the Lord, reverence of God, that strengthens all of our qualities. And fear of the Lord or reverence of God is like the thread which we run through the holes of pearls and then we tie a knot at its end so that it will firmly hold all the pearls. There is no doubt that if the knot should tear, all of the pearls will fall. Such is the reverence of Heaven. It strengthens all of the qualities and if you will undo the knot of reverence, then all your good qualities will depart from you, and when you have no good qualities within you then you have neither Torah nor Commandments. For the whole Torah depends on the constant improvement of the qualities. As regards the qualities, the good and the bad, the wise man can make good ones of bad ones but the fool can make evil qualities out of good ones. As for him who walks in the darkness, and does not consider the improvement of his qualities, it is possible that one quality will destroy all of his merit. For example, one who takes great pride in his deeds and boasts and preens himself always with the shame of his companions, and seeks to obtain honor through his companion's disgrace, such a man is like one who fills a barrel with fine wine, but there is in the bottom of the barrel a little hole. There is no doubt that all of the fine wine will be lost because of the small hole, if he does not stop it up. So this man who is arrogant, even though he is filled with Torah, will lose everything through this evil quality if he does not hasten to repair it.
וּמְעַטִּים הֵם בָּעוֹלָם הַמַּכִּירִים הָאֱמֶת. יֵשׁ שֶׁאֵין חֲכָמִים לְהַכִּיר, וּכְמוֹ שֶׁאֵין הַקָּטוּעַ שְׁתֵּי רַגְלָיו יָכוֹל לַעֲלוֹת בְּסֻלָּם – כָּךְ לֹא יַעֲלֶה בְּמַדְרֵגַת הַחָכְמָה מִי שֶׁאֵין בּוֹ תְּבוּנָה. יֵשׁ שֶׁהוּא חָכָם, וְנִטְבַּע בְּתַאֲווֹת הָעוֹלָם מִנְּעוּרָיו עַד שֶׁיָּשִׂים כָּל חָכְמָתוֹ לְהַשִּׂיג תַּאֲוָתוֹ וְלַעֲשׂוֹת רְצוֹן יִצְרוֹ הָרַע; כִּי הֻרְגַּל מִנְּעוּרָיו בַּמַּעֲשִׂים הָרָעִים עַד שֶׁהֵם קְבוּעִים בְּנַפְשׁוֹ, וְקָשֶׁה לוֹ מְאוֹד לְהִמָּלֵט מִפַּח יָקוּשׁ הָעֲווֹנוֹת. וְיֵשׁ שֶׁיֵּשׁ בּוֹ חָכְמָה לְהַכִּיר, וְגַם חָפֵץ לֵילֵךְ בִּדְרָכִים טוֹבִים, אַךְ לֹא הָיָה אֵצֶל הַחֲכָמִים לִשְׁמֹעַ מֵהֶם הַחָכְמָה וְהַדְּרָכִים הַיְּשָׁרִים, וּמִתּוֹךְ כָּךְ הוֹלֵךְ בְּמַחֲשַׁכִּים. וְדוֹמֶה לְמִי שֶׁיֵּשׁ לוֹ מַטְמוֹן בְּבֵיתוֹ, וְאֵינוֹ יוֹדֵעַ הַמַּטְמוֹן, וּמוֹכֵר הַבַּיִת לְאַחֵר. There are so few in the world who recognize the truth. There are those who are not wise enough to recognize it. Just as a man whose two legs are amputated cannot ascend a ladder, neither can such a one ascend the stairway of wisdom if he has no understanding. But there is also a man who is wise, but has been impressed with the lusts of the world from his youth until he directs all of his wisdom to attaining his desire and to do the will of his evil desire for he has been accustomed from his youth to do evil deeds until they are firmly fixed in his soul. Thus it is very difficult for him to escape from the trap and snare of his sins: Then there is the man who does have the wisdom to recognize what is right and has also the desire to walk in good paths, but he has never been in the presence of the wise to hear from them instruction concerning wisdom and the righteous path and, because of this, he walks in the darkness, and he is like a man who has a hidden treasure in his house and does not know about the hidden treasure, and he sells the house to another.
הִתְבּוֹנֵן כִּי הָאָדָם בְּרֹב מִדּוֹתָיו – זוֹ מְשֻׁנָּה מִזּוֹ, וְכָל מִדָּה וּמִדָּה טוֹרֶפֶת דַּעַת הָאָדָם, זוֹ מוֹשַׁכְתּוֹ לְכָאן וְזוֹ מוֹשַׁכְתּוֹ לְכָאן, וְיֵצֶר הָרַע מְסַיְּעוֹ לְכָל מִדָּה שֶׁיִּבְחַר הַפָּחוּת שֶׁבָּהּ. וְהוּא דּוֹמֶה לְאָדָם שֶׁהוֹלֵךְ בַּמִּדְבָּר, וּפוֹגְעִים בּוֹ דֻּבִּים וַאֲרָיוֹת וּנְמֵרִים וּזְאֵבִים וְהַרְבֵּה מַשְׁחִיתִים. הָאִישׁ הַזֶּה צָרִיךְ לִפְקֹחַ עֵינָיו וּלְהִלָּחֵם עִם כָּל אֶחָד וְאֶחָד, וְאִם יַעֲלִים עֵינָיו רֶגַע אַחַת – יִטְרְפוּהוּ הַמַּזִּיקִים. כָּךְ הָאָדָם בְּמִדּוֹתָיו הָרָעוֹת, כְּגוֹן הַתַּאֲוָה, וְהַגַּאֲוָה, וְהַשִּׂנְאָה, וְהַכַּעַס, וְכַיּוֹצֵא בָּהֶן – מִתְגַּלְגְּלוֹת בְּלִבּוֹ תָּמִיד; וְאִם יִתְעַלֵּם וְלֹא יְתַקְּנֵם – יַעֲקֹר מִלִּבּוֹ אוֹר הָאֱמֶת וְיָמֵשׁ חֹשֶׁךְ. וְעַל זֶה נֶאֱמַר (תהלים טז ח): ״שִׁוִּיתִי יְיָ לְנֶגְדִּי תָמִיד״. Consider then that if a man has many differing and dissimilar qualities that each and every quality will tear at the mind of the man. This one pulls him here and this one pulls him there. And in this struggle the evil desire helps a man choose the lowliest one. And this is like a man who walks in the wilderness and bears, lions, leopards, wolves and many other beasts of prey confront him. This man should open his eyes and fight against each one, for if he averts his eyes for one moment, these harmful beasts will tear him to bits. So is it with man. His evil qualities like lust, arrogance, hate, anger and similar ones keep rolling about in his heart always. And, if he blinds himself to them and does not correct them, then he will root out from his heart the light of truth and grope about in thick darkness. And concerning this it is said: "I have set the Lord always before me" (Ps. 16:8).
הָאָדָם בְּשָׁעָה שֶׁנּוֹלַד הוּא בְּגוּפוֹ וּבְחָכְמָתוֹ חַלָּשׁ מִשְּׁאָר כָּל הַבְּרִיּוֹת. כִּי כָל הַבְּרִיּוֹת בְּיוֹם הִוָּלְדָם הֵם הוֹלְכִים וְאוֹכְלִים וּמְסַיְּעִים לְעַצְמָם, אֲבָל הָאָדָם צָרִיךְ טֹרַח גָּדוֹל בְּגוּפוֹ, וְגַם כֵּן צָרִיךְ יוֹתֵר תִּקּוּן לְנִשְׁמָתוֹ לְתַקֵּן הַחָכְמָה וּלְהָבִין דְּרָכִים טוֹבִים. כִּי הָאָדָם בִּתְחִלָּתוֹ בְּלֹא מְלַמֵּד נוֹהֵג כִּבְהֵמָה, אַךְ לִבּוֹ דּוֹמֶה לְלוּחַ שֶׁהוּא מוּכָן לִכְתֹּב עָלָיו. אִם הַלּוּחַ הַזֶּה בְּיַד טִפֵּשׁ – יְשַׂרְטֵט עָלָיו שִׂרְטוּטֵי הֲבָלִים, עַד שֶׁיִּתְקַלְקֵל וְלֹא יִהְיֶה בּוֹ תּוֹעֶלֶת עוֹד. אֲבָל הֶחָכָם יִכְתֹּב עָלָיו סֵדֶר עִנְיָנָיו וּצְרָכָיו וְחוֹבוֹתָיו, וּמִתּוֹךְ הַלּוּחַ יְכַלְכֵּל וִיפַרְנֵס בָּנָיו, וְיַגִּיעַ לְתוֹעֶלֶת גְּדוֹלָה. כָּךְ לֵב הָאָדָם: הַכְּסִילִים יְצַיְּרוּ בּוֹ צִיּוּרֵי הֶבֶל וְשֶׁקֶר, וְיִכְתְּבוּ עָלָיו חִקּוּקֵי הֶבֶל וְאָוֶן, וִימַלְּאוּ לִבָּם מַחְשְׁבוֹת הֶבֶל וָרִיק. וְהַמַּשְׂכִּילִים יִכְתְּבוּ עַל לִבָּם מִכְתַּב אֱלֹהִים, שֶׁהוּא יְסוֹד הַתּוֹרָה וְהַמִּצְווֹת וְחָכְמַת הַמִּדּוֹת, עַד אֲשֶׁר יַזְהִירוּ נַפְשׁוֹתָם כְּזֹהַר הָרָקִיעַ. וְלָזֶה הָיְתָה כַּוָּנַת שְׁלֹמֹה בְּאוֹמְרוֹ (משלי ז ג): ״קָשְׁרֵם עַל אֶצְבְּעֹתֶיךָ, כָּתְבֵם עַל לוּחַ לִבֶּךָ״. When a man is born he is in his body and in his wisdom weaker than all other creatures. For all creatures from the very day they were born can walk, eat and help themselves. But man requires much in his physical needs. And he needs even more correction in his soul, to adjust his wisdom and to understand the good paths. For man at his beginning, without someone to teach him, conducts himself like one of the cattle, but his heart is like a tablet which is ready to be written upon. If this tablet is in the hands of a fool then he will scribble upon it until he spoils the tablet and it has no further worth. But the wise man will write upon it the correct order of his affairs and his needs and his obligations. And from the information written on this tablet he will be enabled to feed and support his children and attain great worth. Such is a heart of man! The fools draw upon it drawings of falsehood and write upon it engravings of wrong-doing. And they fill their hearts with thoughts of folly and emptiness while the intelligent people write upon the tablet of their hearts, the writing of God, which is the foundation of the Torah and the Commandments, the wisdom of attaining noble qualities, until their souls shine like the radiance of the firmament. And this was the intention and meaning of Solomon when he said: "Bind them upon thy fingers, write them upon the table of thy heart" (Prov. 7:3).
עוֹד אָמַר שְׁלֹמֹה (משלי כ יא): ״גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר, אִם זַךְ וְאִם יָשָׁר פָּעֳלוֹ״. זֶה הַפָּסוּק נֶאֱמַר עַל הַבְחָנַת הַנְּעָרִים, כִּי מִנְּעוּרֵיהֶם נִכָּר מִדּוֹתֵיהֶם. כְּמוֹ שֶׁתִּרְאֶה מִקְצָת הַנְּעָרִים נִרְאֶה בָּהֶם מִדַּת בֹּשֶׁת, וּמִקְצָתָם הָעַזּוּת, וּמִקְצָתָם נוֹטִים אֶל הַתַּאֲוָה, וּמִקְצָתָם נוֹטִים אֶל מַעֲלוֹת טוֹבוֹת. וְדַע כִּי כָל מִדּוֹת הָאָדָם אֲשֶׁר תִּרְאֶה בּוֹ בִּימֵי הַבַּחֲרוּת וְהַזִּקְנוּת – הֵם הָיוּ בִּימֵי הַיַּלְדוּת וְהַשַּׁחֲרוּת; אַךְ בַּזְּמַן הַהוּא לֹא הָיָה בּוֹ כֹּחַ לְהַרְאוֹתָם וְלַהֲבִיאָם לִידֵי הַמַּעֲשֶׂה. וְהַנְּעָרִים אֲשֶׁר גָּדְלָה עֲלֵיהֶם נַבְלוּת, אֶפְשָׁר שֶׁיּוּכַל הָאָדָם לְהַעֲתִיקָם אֶל הַדֶּרֶךְ הַטּוֹבָה, כִּי נוֹחַ לְקַבֵּל לָהֶם, וְאֵין בָּהֶם כֹּחַ וְחָכְמָה לָצֵאת וְלִבְרֹחַ מִתַּחַת יַד הַמְּיַסֵּר, וְהֵם צְרִיכִים לִסְבֹּל. אֲבָל בִּימֵי הַזִּקְנָה אֵינָם נֶעְתָּקִים בְּקַל מִמָּה שֶׁהָיוּ בָּהֶם בִּימֵי הַבַּחֲרוּת. וְהֵם דּוֹמִין לְטַס כֶּסֶף שֶׁהָיָה טָמוּן בַּקַּרְקַע, וְהֶעֱלָה חֲלֻדָּה עָבָה בְּאֹרֶךְ הַטְמָנָתוֹ – צָרִיךְ אוֹתוֹ הַכֶּסֶף מְרִיקָה אַחַר מְרִיקָה עַד שֶׁיָּשׁוּב הַכֶּסֶף לְמַרְאֵהוּ הַנָּאֶה. כָּךְ הָאָדָם אֲשֶׁר הָלַךְ לְפִי דַּרְכּוֹ וּמִנְהָגוֹ, וְנִשְׁקָע בְּעִמְקֵי הַמִּדּוֹת הַגְּרוּעוֹת – צָרִיךְ לִלְטֹשׁ שִׂכְלוֹ לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר, וּלְהַרְגִּיל בָּעֲבוֹדָה, עַד שֶׁיִּהְיוּ הַמִּדּוֹת טְבוּעוֹת וּקְשׁוּרוֹת בְּלִבּוֹ. This too did Solomon say: "Even a child is known by his doing, whether his work be pure, and whether it be right" (Prov. 20:11). This verse was said concerning the ability of the young to distinguish values, for their qualities or traits can be recognized in their youth. You can discern in some youths the quality of modesty and embarrassment, while in others impudence is apparent, and some incline themselves toward lust while some incline themselves towards good qualities. And know concerning all the qualities that you see in a man in the days of young manhood and in old age that they were there in the days of his childhood and dawning youth, except that in those days he did not have the strength to show them and to exhibit them in deeds. And as for the youths with whom folly has become great, it is still possible for a man to swerve them to the good path, for it is easy for youth to learn and they have not the strength or the wisdom to depart or to flee from beneath the hand of the one that corrects them, and so they must bear it. But in the days of old age, people cannot be swerved from their paths easily or from those traits which were in them in the days of their youth. And they are like a silver tray that was hidden in the soil and became coated with a thick tarnish during the long time that it was hidden there. Such silver needs to be polished and repolished until the silver returns to its original beautiful appearance. Thus is it with a man who has followed his own way and his habit and has become deeply sunk in the depths of inferior qualities, it becomes necessary to polish his intelligence so that he can distinguish between that which is unclean and that which is clean and to continue this task until the good qualities are impressed and bound in his heart.
זֶה הַסֵּפֶר נִקְרָא ״סֵפֶר הַמִּדּוֹת״, וְהוּא נִכְתַּב וְנֶחְתַּם בְּטַבַּעַת הַחָכְמָה לְלַמֵּד לְאָדָם דַּעַת, לִהְיוֹת הַסֵּפֶר הַזֶּה בִּידֵי כָּל אִישׁ לִכְלִי אֻמָּנוּת, לְתַקֵּן מִתּוֹכוֹ מִדּוֹתָיו וּמַעֲשָׂיו. כִּי הָאֻמָּן אֲשֶׁר בְּיָדוֹ כְּלֵי אֻמָּנוּתוֹ – יוּכַל לַעֲשׂוֹת מְלַאכְתּוֹ. אֲבָל כְּשֶׁאֵין בְּיָדוֹ כְּלֵי אֻמָּנוּתוֹ – לֹא יוּכַל לַעֲשׂוֹת מְאוּמָה. לָכֵן שְׁמַע מוּסָר, וְקַח כְּלֵי אֻמָּנוּתְךָ בְּיָדְךָ לְתַקֵּן מִדּוֹתֶיךָ. הֲלוֹא תִּרְאֶה: מִי שֶׁיֵּשׁ לוֹ הַרְבֵּה מִינֵי מַטְבְּעוֹת, קְטַנּוֹת וּגְדוֹלוֹת, וְאֵינוֹ יוֹדֵעַ עֶרְכָּם וְשָׁוְיָם – לֹא יֵדַע מָה לִקְנוֹת בְּכָל אַחַת; עַד שֶׁיֵּדַע עֵרֶךְ שֶׁל כָּל מַטְבֵּעַ. וְגַם צָרִיךְ לֵדַע אֵיזֶה מַטְבֵּעַ פָּסַל הַמֶּלֶךְ, וְגָזַר עָלֶיהָ שֶׁלֹּא לְהוֹצִיאָהּ. אַחַר שֶׁיִּשְׁקֹל כָּל מַטְבֵּעַ וּמַטְבֵּעַ וְיַעַרְכָהּ, אָז יֵדַע לִקַּח בְּכָל אַחַת צְרָכָיו בְּעֵרֶךְ שָׁוֶה; וּבְמַטְבֵּעַ שֶׁגָּזַר הַמֶּלֶךְ שֶׁלֹּא לְהוֹצִיאָהּ – יִזָּהֵר שֶׁלֹּא יוֹצִיאָהּ אֶלָּא בְּעִנְיָן שֶׁלֹּא יִקָּנֵס. נִמְצָא שֶׁזֶּה הָאִישׁ מַגִּיעַ בְּכָל מַטְבֵּעַ וּמַטְבֵּעַ לְטוֹבָה וּלְשִׂמְחָה. אֲבָל הַטִּפֵּשׁ אֲשֶׁר לֹא יִשְׁקֹל וְלֹא יַעֲרֹךְ, וְיוֹצִיא מָה שֶׁפָּסַל הַמֶּלֶךְ – אֵין סָפֵק שֶׁיַּגִּיעַ זֶה לְהֶזֵּק גָּדוֹל. וְאַתָּה בְּנִי, קַח הַמָּשָׁל הַזֶּה הַנִּמְשָׁל עַל רֹב מִדּוֹת שֶׁבְּךָ, גְּדוֹלוֹת וּקְטַנּוֹת, וְתִשְׁקֹל כָּל מִדָּה וּמִדָּה בְּפֶלֶס חָכְמָתְךָ. עַד שֶׁתֵּדַע עֵרֶךְ כָּל מִדָּה וּמִדָּה, וְתֵדַע הַמִּדּוֹת אֲשֶׁר פָּסַל הַמֶּלֶךְ הַגָּדוֹל לְהִזָּהֵר בָּהֶם, שֶׁלֹּא יֵרָאֶה בְּךָ וְלֹא יִמָּצֵא בְּךָ, אֶלָּא בְּמָקוֹם שֶׁלֹּא תְּקַבֵּל הֶזֵּק וְעֹנֶשׁ. וּבָזֶה תַּגִּיעַ אֶל הַשְּׁלֵמוּת, וְתִהְיֶה אֻמָּן וּכְלֵי אֻמָּנוּתְךָ בְּיָדְךָ. This book of qualities was written and sealed with the seal of wisdom in order to teach man knowledge and to be a valuable utensil in the hand of every man so as to correct through its use his traits and his deeds. For a craftsman who has the tool of his craft in his hand can do his work but if he does not have the tool of his art he can do nothing. Therefore, hearken to correction and take the tool of your art into your hands in order to correct your qualities. Can you not see that he who has all sort of coins, small ones and large ones but does not know the worth of every coin, will not know what to buy with each one until he knows the value of each coin. And he also must know which coin the king has voided and decreed concerning it that it should not be minted. And after he has weighed every single coin and appraised its worth, then he will know how to purchase with each coin whatever he needs at its proper value. And as for the coin which the king decreed that it should not be minted, he will be careful not to circulate it except in a manner where he will not be deserving of punishment. We will then find that this type of man will attain goodness and joy with every single coin. But the fool who does not weigh and does not know the value of the coin and circulates what the king has declared void, there can be no doubt that he will suffer great harm. But you, my son, accept this parable which has been told you about the many qualities that are within you, the great and the small. And weigh every single quality in the balance-scale of your wisdom until you learn to know the value of every quality, and you will know those qualities which the Great King has declared void and you will guard yourself against them so that they will not appear in you and will not be found in you except under such circumstances where you will not receive injury or punishment. And in this way you will attain complete fulfillment, and you will be an artist with the proper tool of your art in your hand.
עַתָּה נִרְצֶה לְהוֹדִיעַ שָׁרְשֵׁי הַמִּדּוֹת וְעַנְפֵיהֶם, וְתוֹעַלְתָּם וְנִזְקָם. וְכַוָּנָתֵנוּ לְהָשִׁיב טִבְעֵי הָאָדָם מֵעִנְיַן הַסִּכְלוּת אֶל אַהֲבַת הַמּוּסָר, וְשֶׁיִּשְׁתַּדְּלוּ הַפְּתָאִים לָדַעַת טִבְעֵי הַחֲכָמִים. וּמֵהַשֵּׁם יִתְעַלֶּה זִכְרוֹ נִשְׁאַל עֵזֶר שֶׁיּוֹדִיעֵנוּ הַדְּרָכִים הַיְּשָׁרִים וּנְתִיבוֹת הַצֶּדֶק, לְהוֹרוֹת שִׁבְטֵי יְשֻׁרוּן עֲדַת הַחֶסֶד. Now we desire to make known the roots of man's qualities and their branches, their worth and their harm. And it is our intention to turn natural powers of man from folly to love of correction so that even the simple will try to know the traits of the wise. And from God, may the mention of His Name be Exalted, we shall ask help that He may let us know the righteous paths and the ways of justice so that we may teach the tribes of Jeshurun — the Congregation of loving-kindness.