RAMBAM – SEFER HADEOT
The Laws of Temperaments
These chapters discuss the following
five positive commandments and six negative ones:
1) To make one's ways similar to
those of God.
2) To mix with those who know these ways.
3) To love one's fellow.
4) To love converts.
5) Not to hate one's fellow.
6) To rebuke.
7) Not to cause embarrassment to someone else.
8) Not to cause pain to the miserable.
9) Not to act slanderously.
10) Not to take revenge.
11) Not to bear a grudge.
CHAPTER ONE
This chapter explains that there are
many different temperaments and that the intermediate ways are best, and
explains how to achieve them.
1) There are many temperaments, all
of which are different and each of which is distinct, and which are possessed
by different people. There are people of angry disposition who are always
annoyed, and there are those who are even-tempered and are never angry, and if
they do get angry, it is only slightly and rarely. There are people who are
excessively haughty, and there are people who are excessively meek. There are
those with many desires who are never satisfied with what they receive, and
there are those with a very pure heart and do not desire even the simplest
things that the body needs. There are those with an open heart who would not be
satisfied with even all the money in the world, as it is written, "He who
loves silver shall not be satisfied with silver", and there are those with
a short heart for whom small amounts are enough and sufficient, and will not persevere
to fulfil all their needs. Then there are those who mortify themselves with
hunger and collect by hand, and will not even eat from a perutah of their own
except with great suffering, and there are those who waste all their money
without thinking. Other temperaments, such as profligacy, mourning before the
burial of the deceased, miserliness, nobility, cruelty, mercy, cowardice,
courage, et cetera, also follow this pattern [of extremes].
2) Between the extremes of each
temperament are the intermediate temperaments, each of which is also distinct.
Of the temperaments, there are those which one has from the moment of one's
creation [and] according to the one's nature, and there are those temperaments
which direct one's nature and which one will quickly acquire in magnitudes
greater than that of the other temperaments. Then there are those temperaments
which one does not have from the moment of one's creation but which one learns
from others, or which release themselves upon one depending upon one's
thoughts, or which one heard is a good temperament to have and which is fitting
to follow and accustom oneself to until it becomes fixed in one's behaviour.
3) There are two opposite extremes
to each and every temperament, one of which will not be a good mannerism and which
is not fitting to follow or to teach to oneself. If one finds that one's nature
is tending to one of these temperaments or is being directed by one of them, or
that one has already learnt about it and accustomed oneself to it, then one
should return to good and go in the ways of good - this is the way of the
upright.
4) The way of the upright is [to
adopt] the intermediate characteristic of each and every temperament that
people have. This is the characteristic that is equidistant from the two
extremes of the temperament of which it is a characteristic, and is not closer
to either of the extremes. Therefore, the first Sages commanded that one's
temperaments should always be such, and that one should postulate on them and
direct them along the middle way, in order that one will have a perfect body.
How is this done? One should not be of an angry disposition and be easily
angered, nor should one be like a dead person who does not feel, but one should
be in the middle - one should not get angry except over a big matter about
which it is fitting to get angry, so that one will not act similarly again.
Likewise, one should not have lust except for those things which the body needs
and without which cannot survive, as it is written, "The righteous eat to
satisfy his soul". Similarly, one should not labour at one's business, but
one should obtain what one needs on an hourly basis, as it is written, "A
little that a righteous man has is better, et cetera". Nor should one be
miserly or wasteful with one's money, but one should give charity according to
what one can spare, and lend as fitting to whoever needs. One should not be
[excessively] praised or merry, and nor should one be sorrowful or miserable,
but one should be happy for all one's days in satisfaction and with a pleasant
expression on one's face. One should apply a similar principle to the other
temperaments - this is the way of the wise.
5) Any man whose temperaments are
intermediate is called wise. One who is particular with himself and moves away
from the middle ways to either extreme is called pious. What does this mean?
One who distances himself from pride by moving to its complete opposite of
meekness is called pious, for this is a characteristic of piety. But if he
distances himself only half-way and becomes humble he is called wise, for this
is a characteristic of wisdom. the first pious people kept their temperaments
from the middle ways and towards one of the extremes - one temperament they
would bias one way, and another the other way [and as appropriate], but this is
going beyond what the law requires.
6) We are commanded to go in these
middle ways, the good and upright ways, as it is written, "And walk in His
ways, et cetera". As an explanation of this commandment, we have learnt
that just as God shows mercy so also should we show mercy, that just as God is
merciful so also should we be merciful, and that just as God is holy so also
should we be holy. It was with this in mind that the first Prophets called the
Almighty with the Attributes of: long-suffering, magnanimous, righteous,
upright, faultless, mighty, strong, et cetera, in order to make it known that
these are good and upright ways, and that one is obligated to accustom oneself
to them, and to make one's ways as similar to them as possible.
7) How should one regulate oneself
with these temperaments so that one is directed by them? One should do, change
one and change one's actions which one does according to the intermediate
temperaments and always go back over them, until such actions are easy for one
to do and will not be troublesome for one, and until such temperaments are
fixed in one's soul. This way is known as the way of the Lord, for the reasons
that the Creator has been called by them and that they are the intermediate
characteristics which we are obligated to adopt. This is what Abraham taught
his sons, as it is written, "For I know him, that he will command his
children, et cetera". One who goes in this way will bring upon himself
good and blessings, as it is written, "...that the Lord may bring upon
Abraham that which He has spoken of him"5.
CHAPTER TWO
This chapter explains that extreme
temperaments are sometimes best.
1) Bodily sicknesses [can] cause
bitter things to taste sweet and sweet things to taste bitter. There are some
sicknesses which cause a desire to eat things which are not suitable for
eating, such as dust and coal, and also cause a dislike of normal foods, such
as bread and meat - it all depends upon the seriousness of the sickness in
question. Such is man, that his sick soul desires and loves the bad
temperaments, and hates the good ways and tries to avoid going in those ways,
for their sickness makes it difficult. About such people Isaiah said, "Woe
to those people who call bad good and good bad, put dark for light and light
for dark and put the sweet for bitter and the bitter for sweet", and about
them it is written, "...who leave the paths of uprightness to walk in the
ways of darkness". So what is a remedy for sicknesses of the soul? Go next
to wise people, for they are healers of the soul, healing it by means of
temperaments which they teach until they have returned the soul to the good
ways. Concerning those who recognise in themselves bad temperaments but do not
amongst wise people Solomon said, "Fools despise wisdom and
instruction".
2) How do they cure? They tell
someone who is of an angry disposition to establish himself, and that if he is
hit or cursed he should not react, and he should follow this way until his
angry disposition has left him. If he was haughty, he should subject himself to
a lot of disgrace and sit low down, and should dress in torn rags which are a
discredit to normal clothes, and do similar things until his haughtiness has
left him and he returns to the middle way, which is the good way. Once he has
returned to the middle way he should follow it for the rest of his life. Other
temperaments should be treated in this manner - if one was far over to one
extreme, one should move oneself to the other extreme and accustom oneself to
it for a long time, until one has returned to the good way, which is the
intermediate characteristic that each and every temperament has.
3) There are some intermediate
temperaments which one is forbidden to have, but one should adopt one of the
extremities of such temperaments. One of these is the temperament of
haughtiness. It is not good [enough] for one to be just modest, but one should
be meek, and one's spirits should be low. Therefore, concerning Moses our
Teacher it is written, "...very meek", and not just,
"meek". Therefore, the Sages commanded that one should be very meek.
They said further that anyone who raises his spirits is denying the essence, as
it is written, "...then your heart be lifted up and you forget the Lord
your God". They also said that all those with haughty airs should be
excommunicated, even if they are only slightly haughty. It is the same with
anger, which is an extremely bad temperament and from which it is fitting for
one to distance oneself as far as its opposite extreme. One should teach
oneself not to get angry, even over something about which it would be normal to
get angry. If one wanted to instill fear in one's sons or members of one's
household, or in the community if one was their leader, and one wants to be
angry at them in order that they will return to the good [ways], then one
should show them that one is being angry at them just to correct them, and,
when displaying such anger, one should bear in mind that one is like a man who
is similar to being angry, and that one is not really angry. The first Sages
said that if one is angry, it is as if one has worshipped idols. They also said
that when a man gets angry, then if he was wise his wisdom leaves him, and if
he was a prophet his prophecy leaves him, and that the life of angry people is
not [really] a life. Therefore, they commanded us to distance ourselves from
anger until one is accustomed to not getting any angry feelings at even
annoying things. This is the good way. The way of the righteous is to be humble
without being humbled, not to answer back when disgraced, to do things out of
love and to be joyous in suffering. Scripture says about them, "...but let
them who love Him be as the sun when it comes out in its might".
4) One should always be silent and
not speak, except in matters of wisdom or in matters which are necessary for
one to live. It has been said about Rav, our holy instructor, that he never
made unnecessary conversation in all his life, but such is the conversation of
the majority of people. Even on bodily matters one should not speak too much.
About this the Sages commanded us and said that anyone who speaks excessively
brings sin, and they [also] said that they have found nothing better for the
body than silence. Similarly in Torah matters and in matters of wisdom; one's
words should be few but should say a lot. The Sages commanded us in this
respect, and said that one should always speak to one's students concisely. If
one's words are many and their content little then they are foolishness, and
about this it is written, "For a dream comes through a multitude of
business, and a fool's voice is known by a multitude of words".
5) Silence is the maturation of
wisdom. Therefore, one should not be hasty in answering, and one should not
speak excessively. One should teach one's students calmly and with
satisfaction, without shouting and without being verbose. Solomon said,
"The words of wise men heard in quiet are better, et cetera".
6) It is forbidden to associate with
matters of disagreement and temptation, and one should not express one opinion
while really holding another, but what one expresses should be what one holds,
and that what one thinks should be what one says. It is forbidden to mislead
other people, even if they are gentiles. For example, one may not sell a
carcass of an animal to a gentile saying that it is the body of a slaughtered
animal, nor may one sell to a gentile shoes made from the skin of a carcass and
saying that they are made from the skin of a slaughtered animal, nor may one
insist to eat at one's friend's house when one knows that he has no food [to
spare], nor should one give refreshments to someone whom one knows won't take
them, nor may one make someone open just for the sake of opening a barrel [of,
for example, wine] which he wants to sell, et cetera. Even a single word of
temptation or misleading is forbidden. One should have lips of truth, correct
airs and a pure heart at all times.
7) One should not habitually laugh
or joke, nor be sad or miserable, but one should be just happy. The Sages said
that laughing and light- headedness accustom one to nakedness, and they
commanded that one should not be licentious with jest, nor sad and mournful,
but that one should receive all people with a pleasant expression on one's
face. Similarly, one should not be greedy or scared of riches, nor should one
be lazy and missing work, but one should have a good appearance, minimise one's
work, and occupy oneself with Torah. One who minimises his share of things is
happy. One should not be quarrelsome, envious or lustful, and nor should one
pursue honour. The Sages said that [one's] envy and lust remove one from the
world. The general rule of the matter is to go with the intermediate
characteristics that each and every temperament has, so that all one's temperaments
will be fixed in the middle ways. Solomon said, "Make even the path of
your foot, and let all your ways be firm".
CHAPTER THREE
This chapter explains that one
should not impose on oneself more than the Torah has.
1) In case one would think that
envy, lust, honour and similar things are bad ways and remove a man from the
world, and that one should separate oneself from them and go to the opposite
extreme, so that one won't eat meat, drink wine, marry, live in a nice house or
dress in fine clothes, but dress only in sackcloth and hard wool, et cetera,
like the priests of the gentiles do, which is also a bad way and one who
follows this way is a sinner, for regarding a nazir it is written, "...and
atone for him for that which he sinned by the dead, et cetera"; the Sages
said that if a nazir, who separated himself from just wine, requires atonement,
then how much more so anyone who separates himself from all things requires
atonement. Therefore, the Sages commanded that one should not separate oneself
from anything, except from things which the Torah has forbidden, and one should
not refrain from using permitted things by means of vows and oaths. The Sages
said, `Is it not what the Torah has forbidden enough that you have to forbid
for yourself other things?!'. According to this rule, those who always restrict
themselves are not on the path of good. About these and similar things Solomon
said, "Don't be excessively righteous, nor make yourself overwise; why
should you destroy yourself?".
2) One has to adjust one's heart and
actions to recognise only the Lord, blessed be He. One's resting, rising,
speaking, and indeed everything else, should be for this end. How is this done?
When one works for payment, it should not be one's intention just to amass money,
but one should be working for money in order to be able to obtain things which
one needs, such as food, drink, a house and a wife. Similarly, when one eats
and drinks, one should not be doing so just for the benefit of it, because then
one will eventually be eating just to sweeten one's palate and for the joy of
it, but one should eat and drink just for the sake of the health of one's body
and limbs. Therefore, one should eat only what the body will use, whether it is
bitter or sweet, and one should not eat those things which are bad for the
body, even if they are sweet. What does this mean? Somebody who has a
temperature should not eat meat or honey, or drink wine, as Solomon said as an
analogy to this, "It is not good to eat a lot of honey", but he should
drink endive juice, even though it is bitter, for it is being consumed as a
cure so that he will recover and be healthy - but it is impossible for one to
exist without eating and drinking. Similarly, when one copulates, one should
not do so just for the health of one's body and the creation of seed.
Therefore, one should not copulate whenever one gets the lust for it, but one
should do so whenever it is necessary to eject seed, such as a cure for some
illness, or to produce children.
3) If one leads oneself in medicine
only so that one's body and limbs will be complete and that one's children will
do one's work and attend to one's needs, then one is not on the good path, but
one should fix it in one's heart that one's body will be complete and strong in
order that one's soul will be upright in recognising the Lord, for it is
impossible to understand and think in wisdom if one is hungry or unwell, or if
one of one's limbs hurts. One should have the intention to have a son, who
might become a great sage of
CHAPTER FOUR
This chapter discusses bodily
health, and those services which a learned sage should make sure are available
in his town.
1) The body being healthy is of the
ways of the Lord, for it is impossible to understand or know the knowledge of
the Creator while unwell. Therefore, one should keep away from things which destroy
the body, and accustom oneself to healthy and curing matters, which are as
follows: One should never eat unless one is hungry, nor drink unless one is
thirsty, and nor should one hold oneself back for even a single moment from
relieving oneself, for whenever one feels the need to pass water or to
defecate, one should do so immediately.
2) One should not eat until one's
stomach is [very] full, but one should [only] eat until one's stomach is
three-quarters full. Nor should one drink water during a meal, except a little
mixed with wine, but once the food begins to digest one should what one needs
to drink, but one should never drink too much, even when the food digests. One
should nor eat unless one has checked oneself to make sure that one does not need
to relieve oneself. One should not eat unless one has first relieved oneself,
or until one's body gets warm, or unless one has worked at something else
first. The general rule of the matter is that one should always answer one's
body. In the morning, one should work until one's body gets warm, then one
should wait until one's soul has settled, and then one may eat. It is good to
wash in hot water after having worked, then wait a while, and then eat.
3) When one eats, one should always
sit in one's place, or recline on one's left side, and one should not ride,
work or agitate one's body until the food has been digested. Someone who goes
for a walk, or works, after eating will bring upon himself bad and difficult
illnesses.
4) The day and night [together] are
twenty-four hours long. It is sufficient to sleep for a third of this, i.e.
eight hours, which should be at the end of the night, so that there will be
eight hours from when one goes to sleep to sunrise. One should get up before
sunrise.
5) One should not sleep on one's
front or on one's back, but on one's side; at the beginning of the night one
should sleep on one's left side, and at the end of the night on one's right
side. One should not sleep close to having eaten, but one should first wait three
or four hours. One should not sleep during the day.
6) One should not eat at the
beginning of a meal things which purge one's bowels, such as grapes, figs,
strawberries, pears, water melons or types of cucumber. One should not mix
one's foods, but one should wait until the first course has passed from one's
upper stomach before eating the second course. Those things, such as
pomegranates, quinces, apples or small pears, which exert the bowels should
[only] be eaten at the end of a meal, and one should not eat too many of them.
7) If one wants to eat poultry and
animal meat together at the same meal, one should eat the poultry first. If one
wanted to eat poultry and eggs together, one should eat the eggs first. If one
wanted to eat lean animal meat and fat animal meat together, one should eat the
lean meat first. One should always eat the lighter foods before the heavier
foods.
8) In summer, one should eat cold
foods without excessive amounts of spices, and one should also eat vinegar. In
the winter, one should eat hot foods with lots of spices, and small quantities
of mustard and Assa foetida as well. One should also follow this rule in hot or
cold places, and in any place where it is suitable to do so.
9) There are some foods which are
exceedingly bad, and it is fitting never to eat them. Such foods include big
fish, old salted cheese, morels, truffles, old slated meat, wine straight from
the wine-press, and a cooked food which has been allowed to give off a smell.
Similarly, any food which has a bad smell or which is bitter is like poison to
the body. There are some bad foods which are not as bad as those already
mentioned. Therefore, it is fitting to eat only a little of them, and even then
only rarely, and also to accustom oneself not to having with, or as, one's food
things such as big fish, cheese, milk which is more than twenty-four hours old,
the meat of big oxen or big goats, broad beans, lentils, sappir, barley bread,
matzah, cabbage, hay, onions, garlic, mustard and radish - all these are bad foods.
It is only fitting to eat a little of them and in the winter, but in the summer
one should not eat of them at all. It is not fitting to eat broad beans or
lentils in both the summer and the winter, and one should eat gourds only in
the winter.
10) There are some foods which are
not as bad as those mentioned [above], and they include water-fowl, young
doves, dates, bread which has been roasted in oil, bread which has been kneaded
in oil, fine flour which has been baked until it no longer has the smell of
grain, brine and pickles. It is not fitting to eat a lot of these foods.
Someone who is wise and abides by the Creator, is not pulled by his desires and
does not eat these foods except as a medicine, is mighty.
11) One should always refrain from
[eating] the fruits of the trees, and one should not eat of them excessively,
even if they have been dried and especially if they are moist; before they have
been boiled they are like swords to the body. Similarly, carob and all sour
fruits are bad foods, and one should not eat of them except in summer or in hot
places. Figs, grapes and almonds are always good [to eat], whether they are
moist or dried, and one may eat of them all that one wants to, but one
shouldn't persist in eating them even though they are the best of the fruits of
the trees.
12) Honey and wine are bad for
children but good for adults, and especially in the winter. In the summer, one
should eat two-thirds of the amount that one eats in the winter.
13) One should always endeavour to
have healthy bowels throughout one's life, and one should always be close to
[having] a slight diarrhoea. This is a very important general rule in health -
whenever faeces is avoided or is passed with difficulty, a bad illness will
follow. If one has to exert oneself [when defecating], one can cure one's
bowels in the following ways: If one is a young lad one should eat salty foods
early in the morning, well- cooked and mixed with olive oil, brine and salt,
without bread, or one should drink the water in which spinach or cabbage has
been boiled, together with olive oil, brine and salt. If, however, one is an
older person, one should drink honey dissolved in hot water in the morning,
wait four hours, and then eat one's meal. This procedure should be followed for
one day, or three or four days if necessary, until one's bowels have been
cured.
14) The Sages stated another general
rule about bodily health: Whenever one exercises and works but is not satisfied
with what one eats and one's bowels are healthy, one will not become sick and
one's strength will increase, even if one eats bad foods.
15) Anyone who does not exercise, or
holds back from relieving himself, or who has hard bowels, will have a painful
life and his strength will weaken, even if he eats good foods and looks after
himself medicinally. Overeating is like poison to the body, and is the cause of
many illnesses. Most illnesses are cause by bad foods and overeating, even if
one overeats good foods. Solomon said in his wisdom, "He who guards his
mouth and his tongue keeps his soul from troubles", that is to say that
one should guard one's mouth from eating either bad foods or unnecessarily, and
one's tongue from speaking except when necessary.
16) One should wash oneself every
seven days. One should not enter a wash-house shortly after having eaten, nor
when one is hungry, but one may when one's food has just started to digest. One
should wash with hot water whose temperature is below scalding temperature, and
one should wash one's head with water that would scald one's body. Then, one
should rinse oneself with lukewarm water, then with cooler water, and so on,
until one is washing with cold water. One should nor pour lukewarm or cold
water over one's head. One should not wash with water that is so cold that one
will sweat and [thereby] dehydrate. One shouldn't stay for too long in a
wash-house - once one feels that one is beginning to sweat and that one is
beginning to dehydrate, one should rinse oneself and then leave. One should
check oneself before entering a wash-house to see that one does not need to
relieve oneself. One should carry out similar checking before and after eating,
before and after copulation, upon getting tired, before doing exercise and
before and after sleeping. The total number [of times that one should check
oneself] is ten.
17) When one leaves a wash-house one
should put on one's clothes and cover one's head externally, so that one won't
catch a cold. One has to be particular about this even in the summer. After
coming out, one should wait until one's soul has settled and one's body has
rested and become warm again before eating. One should not drink cold water
after leaving the wash- house, and it need not be said that one shouldn't drink
in the wash-house itself. If, however, one was thirsty when one came out of the
wash-house, one should mix the water with wine or honey before drinking. In the
winter it is good to anoint oneself with oil in the wash-house.
18) One should not accustom oneself
to letting blood frequently, for one should not let blood unless absolutely
necessary. One should not let blood in the summer or winter, but one should let
a little during Nissan and Tishrei. Once one has reached the age of fifty one
should not let blood at all. One should not let blood and go to the wash-house
on the same day, nor should one let blood before travelling, and nor on the day
when one completes a journey. One should rest on the day of letting, and one
should not tire oneself, do exercises or even go on excursions on the day of
letting.
19) Semen is the strength of the
body, its life and the light of its eyes. If one ejaculates es excessively then
one's body and strength will come to an end, and one's life will be lost.
Solomon said in his wisdom, "Do not give your strength to women". If
one indulges [excessively] in copulation, one will age rapidly, one's strength
will disappear, one's eyes will dim, a bad smell will give off from one's mouth
and armpits, the hair of one's head, eyebrows and eyelashes will thin, the hair
of one's beard, armpits and legs will grow [a lot], one's teeth will fall out,
and many sources of suffering apart from these will befall one. The doctoring
Sages said that [of people who die because of illness] one in a thousand die of
miscellaneous illnesses, whereas the rest die because of excessive copulation.
Therefore, one has to be careful in this matter if one wants to live well, and
one should copulate only when one's body is healthy and at its strongest. If
one's organ erects often without one's having thought about it, or it erects
while one is thinking about other things, or one finds that one's lower loins
heavy as if the vas deferens is being drawn, and the flesh is hot, then one has
to copulate, for the cure for this condition is copulation. One should not copulate
when full or when hungry, but only when one's food has begun to digest. One
should check oneself before and after copulation to see that one doesn't need
to relieve oneself. One should not copulate while standing or while sitting,
nor in a wash-house or on the day when one is scheduled to go to the
wash-house, nor on a day when one lets blood, nor on a day when one starts or
finishes a journey. and nor on the days preceding or following such days.
20) I can guarantee that anyone who
accustoms himself to these ways which we have discussed will not become sick
throughout his whole life, and will never need to take any medicines. His body
will be perfect and healthy for his entire life, except if his body was
imperfect from birth, or if he had been accustomed to a bad habit from birth,
or if a plague, pestilence or drought occurred.
21) All of these good habits which
we have mentioned are suitable only for those who are healthy. If someone is
ill, or has a limb which is ill, or has been accustomed to a bad habit for many
years, then there is for each one [of such conditions] other ways and habits
[for a cure], depending upon the condition in question, as explained in the
Book of Medicines. A change in the menstrual period [other than during
pregnancy] is the beginning of sickness.
22) It is not suitable for a healthy
or sick person in any town where there is no doctor to deviate from any of the
ways mentioned in this chapter, for every one [of these ways] brings good.
23) It is not permitted for a
learned sage to live in a town which does not have the following ten things: a
doctor, a blood-letter, a wash-house, a toilet, naturally occurring water such
as a river or spring, a synagogue, a midwife, a scribe, a warden of charity and
a Court of Law which imprisons people.
CHAPTER FIVE
This chapter explains how a learned
sage should conduct himself, and that he should be an outstanding example in
all he does.
1) Just as a wise person is
recognisable in his wisdom and temperaments and is differentiated by them from
other people, so also should he be recognisable in his actions: his manner of
eating, drinking, copulation, relieving himself, speaking, walking, dressing
and the conducting of his affairs with his work and his giving [should all be
exemplary]. All of these actions should be as fine and as correct as possible.
What does this mean? A learned sage should not be a glutton, but should eat
foods according to the health of his body, and should not eat of them more than
is necessary to fill himself, and he should not rush to fill his stomach like
those who fill themselves with food until they burst do. This is explained in
Kaballah when it says, "...and spread dung on your faces, even the dung of
your feasts". The Sages have said that concerning those people who eat and
drink [perpetually] and make all their days festivities it has been said,
"Let us eat and drink, for tomorrow we shall die" - this is referring
to wicked people eating. These tables are the ones which Scripture has
denounced when it said, "For all tables are full of vomit and filth, so
that there is no place clean". A wise person, however, should eat only one
or two foods, and should eat of them just sufficiently to support life. Solomon
said, "The righteous eats to satisfy his soul".
2) When a wise person eats the
little that is suitable for him, he should eat only in his house and at his
table, and he should not eat in a shop or in the market, except in time of
great need, so that he won't be abandoning health. He should eat with
ignoramuses, or at those tables which are full of `vomit and filth'. He should
not increase [the number of] his meals in any place, even with wise men, and he
should not join in a meal at which there is a large gathering of people. It is
not fitting to eat someone else's food, except at a feast of a mitzvah such as
the feasts of betrothal and marriage, but only if a learned sage married the
daughter of a learned sage. The early righteous people and Sages did not
partake of any meal that was not theirs.
3) When a wise person drinks wine he
should drink only enough to soften the food that is in his stomach. Anyone who
gets drunk is sinning, and is disgracing and losing his wisdom. Getting drunk
in front of ignoramuses is a desecration of God's Name. It is forbidden to drink
wine in the afternoon, even in small quantities, except if it was included in a
meal, for wine included in a meal does not inebriate. One only has to be
particular about wine that is not drunk during a meal.
4) Even though a man's wife is
always permitted to him, it is fitting for a learned sage to accustom himself
to holiness and not to [continually] be his wife like a chicken, except on
Friday nights if he has the strength. When he has relationships with his wife,
he should have them with her at the beginning of the night, when he is still
full, and nor at then of night, when he is hungry, but he should have them in
the middle of the night, when his food has been digested in his stomach. He
should not be excessively frivolous, and nor should he use unsuitable language
on meaningless matters, even between himself and her, for in the Kabballah it
is written, "...and declare to man what is his thought". The Sages
said that even light conversation between a man and his wife will, in the
future, be judged. The two of them should not be drunk, lazy or sad, and even
one of them should not be so. She should not be asleep, and he should not have
relationships with her against her will, but only when both of them are willing
and happy. He should tell her stories to make her laugh, in order that her soul
will be settled. He should copulate in shame and not in brazenness, and should
withdraw immediately.
5) For anyone who is accustomed to
this practice, it is not sufficient for him to sanctify his soul, purify himself
and [make] correct his temperaments, but if he had sons they should be fine and
shameful, and suitable for wisdom and piety. Anyone who accustoms himself to
the customs of the rest of the people who do in darkness will have children
like those people.
6) Learned sages should be
accustomed to many big modesties: they shouldn't despise or uncover their heads
or bodies. Even when they entered the toilet they would be modest, and would
not uncover themselves until they had sat down. They wouldn't wipe themselves
[afterwards] with their right hands. They would draw away from everyone else,
and go into absolute privacy before relieving themselves. If a learned sage
wanted to relieve himself behind a fence he would position himself such that he
wouldn't [be able to] hear someone on the other side sneezing. If he relieved
himself in a valley [or some other open place] he would position himself such
that he wouldn't be able to see his friend's uncovered body. He should not
speak while relieving himself, even for a great need. When going to the toilet
at night one should follow the same procedure as when going to the toilet by
day. One should teach oneself to relieve oneself in the morning and in the
evening so that one won't have to go out of one's way.
7) A learned sage should not shout
or scream like an animal or beast when speaking, and should not excessively
raise his voice, but should speak to everybody in repose, and when he does so
he should be careful that it should not sound like haughtiness. One should always
be first in extending greetings so that one's mood will always be inclined
towards oneself, and one should always judge others to the side of merit. One
should always speak up for the benefit of one's friend and never to his
detriment, and one should always love and adore peace. If one sees that what
one wants to say will be useful and listened to one should say it, and if not
then one shouldn't. What does this mean? One should not reconcile one's friend
when one is angry, nor ask him about his vow when he makes it, until one's
temperament has cooled and settled. Furthermore, one should not comfort one's
[bereaved] friend while the deceased is in front of him, for he is hard-
pressed until the burial. One should not change what one says, or add and detract
[from one's words], except in words of peace and similar things. The general
rule is not to speak except in connection with wisdom, charitable acts and
similar things. One also should not chat with women in the market, even if the
woman in question is one's wife, sister or daughter.
8) A learned sage should not walk at
his full height, and nor with an a raised head, in accordance with the verse,
"...and walk with outstretched necks and ogling eyes", and nor should
he walk bent over to one side like the women and haughty people do in
accordance with the verse, "...walking and mincing as they go, and making
a tinkling with their foot"6. He also should not run in the public domain
in the way that crazy people do, and nor should he hunch himself over as though
he had a hump, but he should look downwards [while walking] as though he were
standing in prayer. He should walk in the market like one who is [fully]
occupied with his business. One can tell from the way a man walks whether he is
wise and possesses sense, or whether he is a fool and stupid. Solomon in his
wisdom said, "Also, when a fool walks by the way his understanding fails
him, and he reveals to everyone that he is a fool" - i.e. he informs
everyone about himself that he is a fool.
9) The clothing of a learned sage
should be pleasant and clean, and it is forbidden for him to [be able to] find
a stain or fattiness. He should not wear a the clothing of royalty, such as
gold or purple [colours], and similar things,for the reason that everyone looks
at them, and nor should he dress like a poor person, for the reason that this
disgraces his dress, but he should wear clothes of an average fineness. One's
flesh should not be visible through or seen from under one's clothing, as is
possible with the clothes of very thin linen made in Egypt, and nor should
one's clothes trail on the ground like the clothes of those with haughty airs,
but one's clothes should reach one's ankles, and one's sleeves should reach
one's knuckles. One should not let down one's cloak for the reason that this
would appear haughty, but one may do so on the Sabbath if one does not have a
change of cloak. One should not put on patched shoes which have patches on top
of patches in the summer, but in the winter one may if one is a poor person.
One should not go to the market wearing perfume, and nor with perfumed clothes.
One should not put spices in one's hair, but it is permitted to rub spices into
one's skin as a method of cleaning. Similarly, one should not go out alone at
night unless one had a fixed time at which one goes out to one's students. All
of these matters are a precaution against suspicion.
10) A learned sage should maintain
his things according to [his] judgement: he should eat, drink and feed the
members of his household according to his finances and luck, but he should not
bother himself excessively. The Sages commanded that, as good manners, one
should only eat meat when hungry, for it is written, "...because you long
to eat meat, you may eat meat to your heart's desire". It is enough for
health to eat meat from one Friday to the next, and if one is rich enough to be
able to eat meat every day one may do so. The Sages commanded that one should
always eat less than one can afford, but should dress accordingly, and should respect
one's wife and children more than accordingly.
11) It is the way of sensible people
to obtain a job that will support them, then to buy accommodation and then to
get married, for it is written, "Who has built a house and has not yet
dedicated it? Who has planted a vineyard and has not eaten of it? Who has
betrothed a wife and has not yet taken her?". Stupid people start by
getting married, then buying a house if they can afford one, and then, towards
the ends of their lives, try to find a job, or else support themselves by
charity. It is written in the curses, "You shall betroth a wife and
another man shall lie with her; you shall build a house but shall not dwell in
it; you shall plant a vineyard but shall not gather its grapes". This is to
say that if one's actions are in the wrong order one will not be successful. As
a blessing, it is written, "And David succeeded in all that he did, and
the Lord was with him".
12) It is forbidden to disown or
sanctify all one's property and then bother other people [for support]. One
should not sell one's field and/to buy a house, or one's house and/to buy
moveable objects, or make merchandise worth as much as one's house, but one may
sell moveable objects and/to buy a field. The general rule is that one should
adjust one's tendencies to save one's belongings, and to change at the end of
one's existence. One's intention should not be to get minimum benefit with each
hour, and nor to argue or lose out excessively.
13) The purpose and lot of a learned
sage is truth and belief: on something negative he should say no and on
something positive he should say yes; he should be particular on himself
regarding accounts; and he should abolish other people's debts to him and
should not be particular about them. He should give the [full] value of a
purchased item immediately [upon purchase], and should not make himself a
guarantor or guardian of belongings, and should not use them without
permission. He should not make himself liable in business matters where the
Torah didn't make him liable, so that people will honour his word and not hate
him. If others made him liable in court he should forgive them, and should lend
to them [if the need arises], and should be compassionate. He should not enter
his friend's profession, and never in his life should he desire [the
possessions] of other people. The general rule is that one should be amongst
the pursued and not amongst the pursuers, and amongst the humiliated and not
amongst the humiliators. Concerning a man who does these and similar things
Scripture says, "You, Israel, are My servant, in whom I will be
glorified".
CHAPTER SIX
This chapter tells us to leave
wicked people and join upright ones, to love all creations, and to be extra
careful regarding orphans and widows.
1) The nature of man is to be pulled
by his temperaments and actions after his friends, and to accustom himself to
the customs of the people of his country. Therefore, one has to associate with
righteous people and to sit always amongst learned people, so that one will
learn from their actions. One should distance oneself from wicked people, who
go in darkness, so that one will not learn from their actions. Solomon said,
"He who walks with wise men shall be wise, but a companion of fools shall
suffer harm". It is also written, "Happy is the man is who does not
follow the counsel of the wicked, nor adopts the way of sinners, nor sits
amongst scorners". Similarly, if one was in a country where there were bad
customs and whose citizens did not follow the straight path, then one should go
to a place whose citizens are righteous and who have good customs. If one heard
about every country that one knows that it has bad customs, or if, for reasons
of mobilisation, one was unable to move to a country with good customs, then one
should live alone [and in isolation], as it is written, "Let him sit alone
and keep silence". If there were bad people and sinners around one who
would not leave one alone unless one mixes with them and follows their bad
customs, then one should go and live in a cave, or amongst the bushes or in the
wilderness, and one should not accustom oneself to the ways of sinners, as it
is written, "Oh, that I were in the wilderness in an inn for
travellers!".
2) It is a positive commandment to
associate with wise people and their students in order to learn from their
actions, as it is written, "...and you shall hold fast to him" - this
`him' is not God, for how can one associate with the Divine Presence? In
explaining this commandment, the Sages said that one has to associate with wise
people and their students. Therefore, one should endeavour to marry the
daughter of a learned sage, to marry one's daughter to a learned sage, to eat
and drink with learned sages, to trade with them and to join with them in all
matters in which one can join, as it is written, "...and to hold fast to
him". The Sages similarly commanded that one should join with the dust of
their feet, and to listen enthusiastically to their words.
3) One is commanded to love each and
every Jew as one does oneself, for it is written, "You shall love your
neighbour as yourself". Therefore, one has to count other people's gains
and to be as careful with their money as one is with one's own and according to
one's self-respect. Anybody who does not respect his fellow has no share in the
World To Come.
4) Loving a convert who has entered
under the Wings of the Divine Presence involves two commandments - one because
he is included amongst one's fellows, and the other because he is a convert.
The Torah says, "Love therefore the stranger, for you were strangers in
the land of Egypt". The commandment to love a convert is similar to the
commandment to love God, for it is written, "Therefore you shall love the
Lord your God",. The Holy One, blessed be He, Himself loves converts, for
it is written, "...and [He] loves the convert".
5) Anyone who secretly hates another
Jew is transgressing a negative commandment, for it is written, "You shall
not hate your brother secretly". Transgressing this commandment does not
make one liable to flogging, because no physical action is involved. The Torah
warned only against hating secretly, but one who aggravates his fellow and
strikes him (even though this is not permitted) has not transgressed this
commandment.
6) If one is sinned against by
someone else, then one should not hate him secretly, for regarding wicked
people it says, "And Absalom spoke neither good nor bad to his brother
Amnon, for Absalom hated Amnon". It is a commandment to make one's hatred
known to the person who wronged one and to ask him why he did what he did and
why he wronged one in the way that he did, for it is written, "You shall
definitely rebuke your fellow"12. If he request forgiveness, one has to
forgive him. One who forgives should not be too harsh, for it is written,
"So Abraham prayed to God, and God healed Abimelech, his wife and his
maidservants, and they bore children".
7) Upon seeing someone else
committing a sin or following a way which is not good, it is a commandment to
return him to doing good and to make it known to him that he is sinning against
himself, for it is written, "You shall definitely rebuke your
fellow"12. When rebuking someone, whether in matters between him and
others or between him and God, one should do so in private, speak to him in
repose and soft tones, and make sure that he understands that one is speaking
to him for his own good, and [thereby] to bring him to life in the World To
Come. If one's words are accepted then it is good, but if not then one should
rebuke him a second and third time [or as many times as necessary]. Similarly,
one is obligated to rebuke a sinner until he hits one and tells one that he
isn't listening. Anyone who has the opportunity to protest but doesn't is
transgressing these sins, for he could have protested against them.
8) When rebuking someone for the
first time, one should speak to him [so] harshly that he will be humiliated,
for it is written, "...and not suffer on his account"12. The Sages
said: `Can you rebuke him and his face will not change?!'. This teaches us that
the words, `and not suffer on his account' teach us that it is forbidden to
[insult or] humiliate a Jew, especially in public. Even though humiliating
someone does not make one liable to flogging, it is nevertheless a great sin. The
Sages said that anyone who humiliates someone else in public has no share in
the World To Come. Therefore, one has to be careful not to shame someone else
in public, whether he is a child or an adult, nor to call him by an
embarrassing name, and nor to tell him anything which will cause him
embarrassment. This is talking about matters concerning Man and his Fellow, but
concerning matters between Man and God, if he did not repent [when one rebuked
him] in private, one should rebuke him in public, publicise his sins, and
aggravate him to his face. We should pour scorn on him and curse him until he
returns to the ways of good. The Prophets of Israel used to do this.
9) If one was sinned against by
someone else but did not want to rebuke him or speak [about it] to him for the
reason that the sin was very small or because one's senses were faulty, but one
forgave him in one's heart and one does not hate or rebuke him, then one has
the characteristic of piety. The Torah was particular only about hating.
10) One is obligated to be careful
regarding orphans and widows, for their spirits are very low indeed, even
though they may be very rich. Even regarding the widow and orphans of a king
one has to be careful, for it is written, "You shall not distress any
widow or orphan". So how does one associate with them? One should speak to
them in soft tones only, treat them with respect, not cause them any physical
pain by way of work or mental anguish by way of harsh words, and one should be
more careful with their money than one is with one's own. Anyone who teases
them, or causes them to be angry, or causes them mental anguish, or tyrannises
them, or wastes their money, is transgressing a negative commandment - how much
more so one who strikes or curses them is. Even though committing this sin does
not make one liable to flogging, the Torah mentions its punishment: "And
My anger shall be inflamed, and I will kill you with the sword; then your wives
shall be widows and your children orphans". The Creator made a covenant with
them, stating that whenever they cry because they were insulted they will be
answered, as it is written, "...and they cry to Me, I shall surely hear
their cry". This is talking about when one hurts them for one's own
reasons, but is permitted for a Rabbi or Master to hurt them in order to teach
them Torah or a trade, or to make them follow the straight path - even so, one
should not make them accustomed to the ways of all men, but one should treat
them differently and with great repose, mercy and respect, for it is written,
"For their redeemer is mighty; He shall plead their cause with you" -
one is fatherless and the other is motherless. Orphans are referred to as
orphans in connection with this matter until they have reached the age when they
no longer need an adult to support, assist and teach a trade to them, and they
can do all they need to do on their own, like other adults.
CHAPTER SEVEN
This chapter warns us against
slander, tale-bearing, taking revenge and bearing a grudge.
1) If one speaks slanderously about
someone else one is transgressing a negative commandment, for it is written,
"You shall not go around as a tale-bearer amongst your people". Even
though this sin is not punishable by flogging, it is nevertheless a great sin
and can cause many Jewish deaths, which is why this commandment is mentioned
next to that of, "...nor shall you stand aside when trouble befalls your
fellow"1. Learn from what happened to Do'eg the Edomite.
2) Who counts as a slanderer? One
who carries matters from one [person] to another and says that so-and-so did
such-and-such, or that he heard such-and-such regarding so-and-so is counted as
a slanderer. Even though what he says may be true, it [still] destroys the
world. This is a very great sin, and is under the heading of tale-bearing,
which is telling about someone else's dishonour, even if it is the truth, but
one who tells lies publicises a bad name about his fellow. A tale-bearer is one
who says that so-and-so did such-and-such, or that his ancestors were like that,
or that he heard such-and-such about him, and relates bad things. Concerning
this Scripture said, "May the Lord cut off all flattering lips, and the
tongue that speaks proud things".
3) The Sages said that there are
three sins which `collect' of a man in this world and deprive him of a share in
the World To Come. These sins are idolatry, adultery and murder, but
tale-bearing is above all. The Sages further said that tale-bearing is like
denying God, for it is written, "Who have said, `With our tongue we will
prevail; our lips are our own; who is lord above us?'". The Sages further
said that three types of tale-bearing kill - telling, listening and slandering.
The sin of listening is worse than that of telling.
4) There are things which are
similar to tale-bearing. What does this mean? For example, one who says to
someone else that he should be like him, or one who says that he has nothing to
say about so-and-so and doesn't care what happens to him [are comparable to
tale-bearers]. Similar things also count. Telling about someone else's goodness
because one hates him is also similar to tale-bearing, for it will cause the
listeners to tell it [to other people] in a bad way. Concerning this Solomon
said, "He who blesses his friend in a loud voice, rising early in the
morning, shall have it counted as a curse to him", for out of good will
come bad. Similarly, concerning tale-bearing with laughter and frivolity and
showing no hatred Solomon said in his wisdom, "As a madman who throws
firebrands, arrows and death, so is a man who tricks his fellow and says, `But
I was only joking!'". Similarly, one who bears tales by swindling, i.e. by
telling to his surprise as if he doesn't know that what he is saying is
tale-bearing and that when he is rebuked he says that he didn't know that it
was tale-bearing, or that so-and-so also does it [is also like a tale-bearer].
5) Bearing tales in the subject's
presence or absence, telling something that can cause damage and hearing from
someone else to damage someone else in physical or financial matters (even to
trouble or frighten him) are also counted as tale-bearing. It one said it in
front of three people, then it becomes a known matter. If one related the
matter to one of the three on another occasion then it is not tale-bearing,
provided that he did not intend to publicise or reveal the matter further.
6) It is forbidden to live in a
neighbourhood of tale-bearers, and how much more so sit with them and listen to
what they say. A verdict was made on our ancestors in the wilderness because of
tale-bearing.
7) One who takes revenge on someone
else is transgressing a negative commandment, for it is written, "You
shall not take revenge". Even though committing this sin does not make one
liable to flogging, it is nevertheless a very bad characteristic. It is fitting
to forgive everything, for all matters of adepts are nonsense and not worth
taking revenge over. What is revenge? If [for example] one's friend asked to
borrow one's axe [and one refused to give it to him], and then later one went
to him and asked to borrow his axe and he says that just as one did not lend
him one's own axe so he will not lend one his axe, then he is taking revenge.
He should really lend with a complete heart, and not recompense one in the way
that he was treated. Similar situations have the same law. David said about his
good temperaments, "Indeed, I have rescued him that is without cause my
enemy".
8) Similarly, anyone who bears a
grudge against another Jew is also transgressing a negative commandment, for it
is written, "...nor bear nay grudge against the children of your
people"7. What is a grudge? If [for example] Reuben asked Simon to rent
him his house or lend him his ox, and Simon refused, and then after some time
Simon asked a loan or rental of Reuben, and Reuben gives it to him but tells
him that unlike him he does lend, then Reuben is transgressing the injunction
against bearing a grudge. Reuben should really erase the matter [of having
being refused] from his heart and should not bear a grudge, for so long as he
bears a grudge he may take revenge. Therefore, the Torah is particular against
bearing a grudge, so much so that one should totally forget the matter and not
remember it at all. This is the correct temperament, for with it one can fulfil
the commandments of settling the Land of Israel and helping other people.
This translation is copyright (c)
Immanuel M. O'Lvey, 1993. This translation my be distributed in any form (on
disk, printed, etc.) provided that it is done so on a non-profit basis and that
this copyright and conditions message is left attached. The text used for this
translation was the Rambam Le'Am, published by Mossad Ha'Rav Kook, Jerusalem.
Words in the text that are in square brackets do not appear in the Rambam's
wirtings. British spelling has been used, and Sephardit pronunciation has been
used for words and phrases that have been transliterated. Comments are welcome
by email - imo@medphys.ucl.ac.uk.