THOSE are they who are figurately spoken of in holy Scripture as amfoterodexion, i.e., ambidextrous, as Ehud is described in the book of Judges "who used either hand as the right hand." And this power we also can spiritually acquire, if by making a right and proper use of those things which are fortunate, and which seem to be "on the right hand," as well as of those which are unfortunate and as we call it "on the left hand," we make them both belong to the right side, so that whatever turns up proves in our case, to use the words of the Apostle, "the armour of righteousness." For we see that the inner man consists of two parts, and if I may be allowed the expression, two hands, nor can any of the saints do without that which we call the left hand: but by means of it the perfection of virtue is shown, where a man by skilful use can turn both hands into right hands. And in order to make our meaning clearer, the saint has for his right hand his spiritual achievements, in which he is found when with fervent spirit he gets the better of his desires and passions, when he is free from all attacks of the devil, and without any effort or difficulty rejects and cuts off all carnal sins, when he is exalted above the earth and regards all things present and earthly as light smoke or vain shadows, and scorns them as what is about to vanish away, when with an overflowing heart he not only longs most intensely for the future but actually sees it the more clearly, when he is more effectually fed on spiritual contemplations, when he sees heavenly mysteries more brightly laid open to him, when he pours forth his prayers to God with greater purity and readiness, when he is so inflamed with fervent of spirit as to pass with the utmost readiness of soul to things invisible and eternal, so as scarcely to believe that he any longer remains in the flesh. He has also a left hand, when he is entangled in the toils of temptation, when he is inflamed with the heat of desire for carnal lusts, when he is set on fire by emotion towards rage and anger, when he is overcome by being puffed up with pride or vainglory, when he is oppressed by a sorrow that worketh death, when he is shaken to pieces by the contrivances and attacks of accidie, and when he has lost all spiritual warmth, and grows indifferent with a sort of lukewarmness and unreasonable grief so that not only is he forsaken by good and kindling thoughts, but actually Psalms, prayer, reading, and retirement in his cell all pall upon him, and all virtuous exercises seem by an intolerable and horrible loathing to have lost their savour. And when a monk is troubled in this way, then he knows that he is attacked "on the left hand." Anyone therefore who is not at all puffed up through the aid of vainglory by any of those things on the right hand which we have mentioned, and who struggles manfully against those on the left hand, and does not yield to despair and give in, but rather on the other hand seizes the armour of patience to practise himself in virtue--this man can use both hands as right hands, and in each action he proves triumphant and carries off the prize of victory from that condition on the left hand as well as that on the right. Such, we read, was the reward which the blessed Job obtained who was certainly crowned (for a victory) on the right hand, when he was the father of seven sons and walked as a rich and wealthy man, and yet offered daily sacrifices to the Lord for their purification, in his anxiety that they might prove acceptable and dear to God rather than to himself, when his gates stood open to every stranger, when he was "feet to lame and eyes to blind," when the shoulders of the suffering were kept warm by the wool of his sheep, when he was a father to orphans and a husband to widows, when he did not even in his heart rejoice at the fall of his enemy. And again it was the same man who with still greater virtue triumphed over adversity on the left hand, when deprived in one moment of his seven sons he was not as a father overcome with bitter grief but as a true servant of God rejoiced in the will of his Creator. When instead of being a wealthy man he became poor, naked instead of rich, pining away instead of strong, despised and contemptible instead of famous and honourable, and yet preserved his fortitude of mind unshaken, when, lastly, bereft of all his wealth and substance he took up his abode on the dunghill, and like some stern executioner of his own body scraped with a potsherd the matter that broke out, and plunging his fingers deep into his wounds dragged out on every side masses of worms from his limbs. And in all this he never fell into despair and blasphemy, nor murmured at all against his Creator. Moreover also so little was he overcome by such a weight of bitter temptations that the cloak which out of all his former property remained to cover his body, and which alone could be saved from destruction by the devil because he was clothed with it, he rent and cast off, and covered with it his nakedness which he voluntarily endured, which the terrible robber had brought upon him. The hair of his head too, which was the only thing left untouched out of all the remains of his former glory, he shaved and cast to his tormentor, and cutting off even that which his savage foe had left to him he exulted over him and mocked him with that celestial cry of his: "If we have received good at the hand of the Lord, should we not also receive evil? Naked came I out of my mother's womb, and naked shall I return thither. The Lord gave and the Lord hath taken away; as it hath pleased the Lord, so is it done; blessed be the name of the Lord." I should also with good reason call Joseph ambidextrous, as in prosperity he was very dear to his father, affectionate to his brethren, acceptable to God; and in adversity was chaste, and faithful to the Lord, in prison most kind to the prisoners, forgetful of wrongs, generous to his enemies; and to his brethren who were envious of him and as far as lay in their powers, his murderers, he proved not only affectionate but actually munificent. These men then and those who are like them are rightly termed amfoterodexion, i.e., ambidextrous. For they can use either hand as the right hand, and passing through those things which the Apostle enumerates can fairly say: "Through the armour of righteousness on the right hand and on the left, through honour and dishonour, through evil report and good report etc." And of this right and left hand Solomon speaks as follows in the Song of songs, in the person of the bride: "His left hand is under my head, and his right hand shall embrace me." And while this passage shows that both are useful, yet it puts one under the head, because misfortunes ought to be subject to the control of the heart, since they are only useful for this; viz., to train us for a time and discipline us for our salvation and make us perfect in te matter of patience. But the right hand she hopes will ever cling to her to cherish her and hold her fast in the blessed embrace of the Bridegroom, and unite her to him indissolubly. We shall then be ambidextrous, when neither abundance nor want affects us, and when the former does not entice us to the luxury of a dangerous carelessness, while the latter does not draw us to despair, and complaining; but when, giving thanks to God in either case alike, we gain one and the same advantage out of good and bad fortune. And such that truly ambidextrous man, the teacher of the Gentiles, testifies that he himself was, when he says: "For I have learnt in whatsoever state I am, to be content therewith. I know both how to be brought low and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things in Him which strengtheneth me."
Showing posts with label Virtue. Show all posts
Showing posts with label Virtue. Show all posts
Friday, June 21, 2013
Wednesday, June 19, 2013
when the desire of making progress ceases, there the danger of going back is present.
It is needful that one must either, as the Apostle says, "be renewed in the spirit of the mind," and daily advance by "pressing forward to those things which are before," or, if one neglects to do this, the sure result will be to go back, and become worse and worse. And therefore the mind cannot possibly remain in one and the same state. Just as when a man, by pulling hard, is trying to force a boat against the stream of a strong current he must either stem the rush of the torrent by the force of his arms, and so mount to what is higher up, or letting his hands slacken be whirled headlong down stream. Wherefore it will be a clear proof of our failure if we find that we have gained nothing more, nor should we doubt but that we have altogether gone back, whenever we find that we have not advanced upwards, because, as I said, the mind of man cannot possibly continue in the same condition, nor so long as he is in the flesh will any of the saints ever reach the height of all virtues, so that they continue unalterable. For something must either be added to them or taken away from them, and in no creature can there be such perfection, as not to be subject to the feeling of change; as we read in the book of Job: "What is man that he should be without spot, and he that is born of a woman that he should appear just? Behold among His saints none is unchangeable, and the heavens are not pure in His sight."For we confess that God only is unchangeable, who alone is thus addressed by the prayer of the holy prophet "But Thou art the same,"and who says of Himself "I am God, and I change not,"because He alone is by nature always good, always full and perfect, and one to whom nothing can ever be added, or from whom nothing can be taken away. And so we ought always with incessant care and anxiety to give ourselves up to the acquirement of virtue, and constantly to occupy ourselves with the practice of it, lest, if we cease to go forward, the result should immediately be a going back. For, as we said, the mind cannot continue in one and the same condition, I mean without receiving addition to or diminution of its good qualities. For to fail to gain new ones, is to lose them, because when the desire of making progress ceases, there the danger of going back is present.
Abbot Theodore
Saturday, May 26, 2012
Wisdom of Judaism
1. Be deliberate (patient and restrained) in judgment; establish a large cadre of disciples; and construct a boundary around the Torah.
2. On three things the world stands. On Torah, on Service of G-d, and on deeds of kindness.
3. Don't be like slaves (servants) who serve the master in order to receive reward. Rather be like slaves without any intention to receive reward. And the fear of Heaven should be upon you.
4. Your house should be a meeting place for wise people. Attach yourself to the dust of their feet. And drink thirstily of their words.
5. Yossi ben Yochanan Ish Yerushalaim says: Your home should be open with abundance; poor people should be members of your household; and don't carry on excessive conversation with a woman. This was said in relation to his wife. All the more so is it true with the wife of his friend. This is the source for the Rabbis who taught: A person who converses excessively with women causes himself harm, distracts himself from Torah study, and in the end he acquires Gehinom
6. Make for yourself a Rav (a teacher); acquire for yourself a friend; and judge every person on the positive side.
7. Distance yourself from a bad neighbor; don't attach yourself to (befriend) a wicked person; and don't divert your mind from [the possibility that] bad things [can happen to you].
8. Yehuda ben Tabai says(to judges): Don't make your self like a "lawyer;" and when the litigants are standing before you, they should both be viewed as guilty; and when they depart from before you (after the verdict has been rendered) they should both be viewed as virtuous, when they have accepted the judgment.
9. Shimon ben Shatach says(to judges): Cross-examine witnesses extensively; and be cautious with your words, lest the witnesses learn from them to lie (they understand from the question what the answer is supposed to be).
10. Love work; despise public office; and don't become known to (become intimate with) politicians.
11. Avtalyon says: Wise scholars, be careful with your words (take care that ambiguous words not be misunderstood); lest you be liable for (the punishment of) exile, and you will be exiled to a place of evil waters, from which students may come and drink and die, resulting in the desecration of the Name of Heaven.
12. Hillel and Shamai received (the tradition) from them (Shmaya and Avtalyon). Hillel says: Be from among the students of Aharon; one who loves peace, one who pursues peace, one who loves others and brings them closer to Torah
13.
"[Hillel] used to say, one who seeks a name loses his name, one who does not increase [his knowledge] decreases it (or: will perish), one who does not study deserves death, and one who makes use of the crown [of Torah] will pass away."
14.
"He [Hillel] used to say, if I am not for me who is for me, if I am for myself what am I, and if not now when."
15. Shammai said: Make your Torah study fixed, say little and do much, and receive everyone with a cheerful countenance."
16.Shimon his son [the son of Rabban Gamliel of the previous mishna] said: All my life I have been raised among the Sages, and I have not found anything better for oneself than silence. Study is not the primary thing but action. Whoever talks excessively brings about sin."
17. Rabbi [Yehuda haNasi] said: What is the proper path a person should choose for himself? Whatever brings glory to himself [before G-d], and grants him glory before others. Be careful with a minor mitzvah (commandment) as with a major one, for you do not know the reward for the mitzvos. Consider the loss incurred for performing a mitzvah compared to its reward, and the 'reward' received for sinning compared to the loss. Consider three things and you will not come to sin: Know what is above you: an eye that sees and an ear that hears, and all your deeds are recorded in the Book."
18.
"Rabban Gamliel the son of Rabbi Yehuda the Prince said, good is Torah study together with a worldly occupation, for the exertion in both makes one forget sin. All Torah study without work will result in waste and will cause sinfulness. Anyone who works for the community should work for the sake of Heaven, for the merit of their [the community members's] forefathers will help him, and their righteousness endures forever. And as for you, [says G-d], I will grant you much reward as if you accomplished it on your own."
19. Be careful with authorities, for they do not befriend a person except for their own sake. They appear as friends when they benefit from it, but they do not stand by a person in his time of need."
20.
"He [Rabban Gamliel] used to say, do His will as your will, in order that He do your will as His. Annul your will before His will, in order that He annul the will of others before your will."
21. Hillel said, do not separate from the community, do not trust yourself till the day you die, do not judge your fellow until you reach his place, do not make a statement which cannot be understood which will [only] later be understood, and do not say when I have free time I will learn, lest you not have free time."
22. He [Hillel] used to say, a boor cannot fear sin, nor can an unlearned person be pious. A bashful person cannot learn, nor can an impatient one teach. Those who are occupied excessively with business will not become wise [in Torah]. In a place where there are no men, endeavor to be a man."
23.
"He [Hillel] further saw a skull floating on the water. He said to it: 'Because you drowned you were drowned, and in the end those who drowned you will be drowned.'"
24.
"He [Hillel] used to say: The more flesh [a person possesses], the more worms [will eventually consume him in the grave]; the more property the more worry; the more wives the more witchcraft; the more maidservants the more lewdness; the more slaves the more thievery. The more Torah the more life; the more study the more wisdom; the more advice the more understanding; the more charity the more peace. One who acquires a good name acquires it for himself; one who acquires words of Torah has acquired himself a share in the World to Come."
25.
"Rabban Yochanan ben (son of) Zakkai received [the transmission] from Hillel and Shammai. He used to say: If you have studied much Torah do not take credit for yourself because for this were you created."
26.
"He [Rabban Yochanan] said to them [his students]: Go out and see what is a good way to which a person should cleave. R. Eliezer said: A good eye. R. Yehoshua said: A good friend. R. Yossi said: A good neighbor. R. Shimon said: One who considers consequences. R. Elazar said: A good heart. He said to them, I prefer the words of Elazar ben Arach over your words, for included in his words are your words."
27.
"Akavia ben (son of) Mehalalel said, consider three things and you will not come to sin. Know from where you have come, to where you are heading, and before Whom you will give justification and accounting. From where have you come: from a putrid drop (of semen); to where are you heading: to a place of dirt, worms and maggots; and before Whom will you give justification and accounting: before the King of kings, the Holy One blessed be He."
28. "Rabbi Chanina the deputy [High] Priest said, pray for the welfare of the government (lit., monarchy), for if not for its fear, a person would swallow his fellow live."
29.
"Rabbi Chanina ben (son of) Tradyon said, if two people sit together and do not share words of Torah between them, it is a company of scorners, as the verse states, 'In the company of scorners he [the righteous man] did not sit [rather in G-d's Torah was his desire...]' (Psalms 1:1-2). But if two people sit and share words of Torah between them the Divine Presence rests between them, as the verse states, 'Then spoke those who fear G-d one to another, and G-d listened and heard, and it was written in a book of remembrance before Him, for those who fear G-d and regard His Name' (Malachi 3:16). From here we learn only about two. How do we know that even one who sits and studies Torah that the Holy One, blessed be He, allocates him reward? [It is] as the verse states, 'He will sit alone and be silent (studying by himself), for it [a reward] will be placed upon him' (Lamentations 3:28)."
30. "Rabbi Shimon said, three people who ate at the same table and did not speak words of Torah are as if they had eaten from sacrifices to dead [idols], as the verse states 'For all [such] tables are full of vomit and filth without room' (Isaiah 28:8). But three who ate at the same table and did speak words of Torah are as if they had eaten from the L-rd's table, as it states, 'And he [the angel] said to me, 'This [altar] is the table that is before the L-rd'' (Ezekiel 41:22)."
31. Rabbi Chanina ben (son of) Chachi'nie said, one who stays awake at night or travels on the road alone and leaves his heart open to idleness bears the guilt for his own soul."
32.
"Rabbi Nechunia ben (son of) Ha'kaneh said, whoever accepts upon himself the yoke of Torah study, the yoke of government and the yoke of earning a living will be removed from him. Whoever casts off of himself the yoke of Torah study, the yokes of government and earning a living will be placed upon him."
33.
"Rabbi Elazar of Bartosa said, give Him from His own, for you and your possessions are His. And so regarding King David does the verse state, 'For everything is from You, and from Your hands have we given to You' (I Chronicles 29:14)."
34. Rabbi Dostai ben (son of) Yannai said in the name of Rabbi Meir (mai-eer), anyone who forgets anything from his Torah study, Scripture considers it as if he bears the guilt for his own soul, as the verse says, 'Only take heed and guard yourself well, lest you forget the things which your eyes saw' (Deuteronomy 4:9). One might think this applies even if his studies were too difficult for him? The verse therefore continues, 'and lest they be removed from your heart all the days of your life.' Thus, one does not bear the guilt for his soul unless he sits and removes them from his heart."
35.
"Rabbi Chanina ben (son of) Dosa said, anyone whose fear of sin precedes his wisdom, his wisdom will endure. And anyone whose wisdom precedes his fear of sin, his wisdom will not endure."
36.
"He [Rabbi Chanina] used to say, anyone whose good deeds are greater than his wisdom -- his wisdom will endure. And anyone whose wisdom is greater than his good deeds -- his wisdom will not endure."
37.He [Rabbi Chanina] used to say, anyone who is pleasing to his fellows is pleasing to G-d. Anyone who is not pleasing to his fellows is not pleasing to G-d."
38. Rabbi Akiva said, jesting and lightheadedness accustom a person to immorality. The oral transmission is a protective fence for the Torah. Tithes are a protective fence for wealth. Vows are a protective fence for abstinence. A protective fence for wisdom is silence."
39.
"Everything is foreseen, yet free will is given. The world is judged with goodness, and all is according to the majority of deeds."
40.
"He [Rabbi Akiva] used to say, everything is given on collateral, and a net is spread over all the living. The store is open, the Storekeeper extends credit, the ledger is open, the hand writes, and whoever wants to borrow may come borrow. The collectors make their rounds constantly every day, they collect from a person whether he realizes it or not, and they have what to rely upon. The judgment is true, and everything is prepared for the banquet [of Leviathan]."
41.
"Rabbi Elazar ben (son of) Azariah said: If there is no Torah [study] there is no proper conduct; if there is no proper conduct there is no Torah [study]. If there is no wisdom there is no fear of G-d; if there is no fear of G-d there is no wisdom. If there is no knowledge there is no understanding; if there is no understanding there is no knowledge. If there is no flour (sustenance) there is no Torah; if there is no Torah there is no flour."
42.
"He [R. Elazar ben Azariah] used to say: Anyone whose wisdom is greater than his deeds to what is he comparable? To a tree whose branches are many and whose roots are few, and the wind comes and turns it over. As it is said: 'And he will be like a lonely tree in a wasteland, and it will not see when good comes. It will dwell on parched soil in the desert, a salty land, uninhabited' (Jeremiah 17:6). But one whose deeds are greater than his wisdom to what is he comparable? To a tree whose branches are few and whose roots are many, that even if all the winds in the world blow against it, they do not move it from its place. As it is said 'And he shall be like a tree planted on the water, and towards the stream it will spread its roots,and it will not see when heat comes. Its leaves will be fresh, in a year of drought it will not worry, and it shall not cease yielding fruit' (ibid., 17:8)."
43. Ben (the son of) Zoma said: Who is wise? He who learns from all people, as it is said: 'From all those who taught me I gained understanding' (Psalms 119:99). Who is strong? He who conquers his evil inclination, as it is said: 'Better is one slow to anger than a strong man, and one who rules over his spirit than a conqueror of a city' (Proverbs 16:32). Who is rich? He who is satisfied with his lot, as it is said: 'When you eat the toil of your hands you are fortunate and it is good for you' (Psalms 128:2). 'You are fortunate' -- in this world; 'and it is good for you' -- in the World to Come. Who is honored? He who honors others, as it is said: 'For those who honor Me will I honor, and those who scorn Me will be degraded' (I Samuel 2:30)."
44. Ben (the son of) Azzai said, run to perform [even] a minor mitzvah (commandment) and flee from sin, for one mitzvah leads to another mitzvah, and one sin leads to another sin; for the reward of a mitzvah is a mitzvah and the 'reward' of a sin is a sin
45. He [the son of Azzai] used to say, do not be disrespectful of any person and do not be dismissing of any thing, for there is no person who does not have his hour, and there is no thing which does not have its place."
46.
"Rabbi Yishmael bar (son of) Rabbi Yossi said, one who studies Torah in order to teach is granted the ability to study and to teach. One who studies in order to do is granted the ability to study, to teach, to observe, and to do."
47.
"Rabbi Yonasan said: Whoever fulfills the Torah out of poverty will ultimately fulfill it in wealth. And whoever neglects the Torah out of wealth will ultimately neglect it out of poverty."
48. Rabbi Meir (mai-eer) said: Lessen your business activities and engage in Torah study. Be humble of spirit before every person. If you have wasted time from Torah study, you will be given many causes to neglect it. And if you have exerted yourself in Torah study, G-d has much reward to give you."
49.
"Rabbi Eliezer ben (son of) Yaakov said: One who fulfills one mitzvah (commandment) acquires himself a single defending angel. One who commits one transgression acquires one accusing angel. Repentance and good deeds serve as a shield before retribution."
50.
"Rabbi Yochanan the sandal maker said: Every assembly which is for the sake of Heaven will eventually endure. And one which is not for the sake of Heaven will not endure."
51.
"Rabbi Yehuda said: Be cautious in Torah study, for inadvertent errors in study are considered willful transgressions."
52. Rabbi Nehorai said: Exile yourself to a place of Torah and do not say it will come after you or that your colleagues will preserve it for you. 'And do not rely on your own understanding' (Proverbs 3:5)."
53.
"Rabbi Yannai said: It is not within our ability [to understand] neither the tranquility of the wicked nor the suffering of the righteous."
54.
"Rabbi Masya ben (son of) Charash said: Be first to greet every person, and be the tail of lions rather than the head of foxes."
55. Rabbi Yaakov said: This world is like an entrance chamber before the World to Come. Prepare yourself in the entrance chamber so that you may enter the banquet hall
56.
"He [Rabbi Yaakov] used to say: One hour of repentance and good deeds in this world is better than the entire life of the World to Come. And one hour of bliss in the World to Come is better than the entire life of this world."
57.
"Rabbi Shimon ben (son of) Elazar said: Do not appease your fellow at the time of his anger, do not console him at the time his dead lies before him, do not ask him [to regret his oath] at the time of his oath, and do not attempt to see him at the time of his downfall."
58. Shmuel (Sh-moo-ail) the Small said, 'At your enemy's fall do not rejoice, and when he stumbles let your heart not be joyous, lest the L-rd see and be displeased and turn back His anger from him [to you]' (Proverbs 24:17-18)."
59.
"Elisha ben (son of) Avuya said: One who studies Torah as a child, to what is he compared? To ink written on fresh paper. And one who studies Torah as an old man, to what is he compared? To ink written on blotted paper."
60.
"Rabbi Elazar HaKappar said: Jealousy, lust and the [pursuit of] honor remove a person from the world."
61. He (Rabbi Elazar HaKappar) used to say: The born will die, the dead will come to life, and the living will be judged -- [so that] they know, make known, and become aware that He is G-d, He is the Fashioner, He is the Creator, He is the One who understands, He is the Judge, He is the Witness, He is the Litigant, and He will eventually judge. Blessed is He for there is not before Him wrongdoing, forgetfulness, favoritism, or the acceptance of bribes -- for all is His. And know that everything is according to a reckoning. And do not let your evil inclination assure you that the grave is a refuge for you -- for against your will were you created, against your will were you born, against your will do you live, against your will will you die, and against your will will you stand in judgment before the King of kings, the Holy One, blessed be He."
62. Seven things apply to an uncultured person (Heb., 'golem'), and seven to a wise person. A wise person does not speak before one who is greater than he in wisdom or years; he does not interrupt his fellow; he does not rush to respond; he asks relevant questions; he answers accurately; he discusses first things first and last things last; on what he did not hear, he says 'I did not hear;' and he admits to the truth. The opposite [of these is true] of the golem."
63.
"There are four character types among people. One who says, 'What's mine is mine and what's yours is yours' is of average character, and some say, this is the character of Sodom. [One who says] 'What's mine is yours and what's yours is mine' is unlearned (lit., [of] the people of the land). [One who says] 'What's mine is yours and what's yours is yours' is pious. [One who says] 'What's yours is mine and what's mine is mine' is wicked."
64. There are four types of temperaments. One who is quick to become angry and quick to calm down -- his gain is outweighed by his loss. One who is slow to become angry and slow to calm down -- his loss is outweighed by his gain. One who is slow to become angry and quick to calm down is pious. One who is quick to become angry and slow to calm down is wicked."
65. "Any love which is dependent on something, when the 'something' ceases, the love ceases. Any love which is not dependent on anything will never cease. What is a love which is dependent? The love of Amnon for Tamar. And which is not dependent? The love of David and Yehonasan."
66. Any dispute which is for the sake of Heaven will ultimately endure, and one which is not for the sake of Heaven will not ultimately endure. What is a dispute for the sake of Heaven? This is a debate between Hillel and Shammai. What is a dispute not for the sake of Heaven? This is the dispute of Korach and his assembly."
67.
"Anyone who brings the many towards merit -- a sin will not come about through him. And anyone who brings the many to sin will not be given the opportunity to repent. Moses merited and brought merit to the many. The merit of the many was dependent upon him, as it is said, 'He did G-d's righteousness and G-d's justice with Israel' (Deuteronomy 33:21). Jeroboam ben (son of) Nevat sinned and brought the masses to sin. The sin of the many was dependent upon him, as it is said, '...for the sins of Jeroboam which he sinned and caused Israel to sin' (I Kings 15:30)."
68.
"Yehuda ben (son of) Taima said, be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion to do the will of your Father in Heaven."
69. He [Yehuda ben Taima] used to say: At five [one should begin the study of] Scriptures; at ten, Mishna; at thirteen [one becomes obligated in] the commandments; at fifteen [the study of] Talmud; at eighteen the wedding canopy; at twenty to pursue; at thirty strength; at forty understanding; at fifty counsel; at sixty old age; at seventy fullness of years; at eighty spiritual strength; at ninety bending over; at one hundred it is as if he has died and passed on from the world."
70. Ben (son of) Bag Bag said: Turn the Torah over and over for everything is in it. Look into it, grow old and worn over it, and never move away from it, for you will find no better portion than it."
71. Ben (son of) Hai Hai said, according to the distress is the reward."
72.
"Rabbi Meir (Mai-eer) said: Anyone who engages in Torah study for its own sake ('lishma') merits many things. Not only that, but the entire world is worthwhile for him alone. He is called 'friend' and 'beloved,' he loves G-d, he loves man, he brings joy to G-d, he brings joy to man. It [the Torah] clothes him in humility and fear. It enables him to be righteous, pious, upright, and faithful. It distances him from sin and brings him to merit. [Others] benefit from him advice and wisdom, understanding and strength, as it says, 'To me is advice and wisdom, I am understanding, and strength is mine' (Proverbs 8:14). It gives him kingship, dominion and analytical judgment. It reveals to him the secrets of the Torah. He becomes as an increasing stream and an unceasing river. He becomes modest, slow to anger, and forgiving of the wrongs done to him. It makes him great and exalted above all of creation."
73.
"This is the way of the Torah: Bread and salt you will eat, measured water you will drink, on the ground you will sleep, a life of suffering you will live, and in the Torah you will labor. If you do this, 'You are fortunate and it is good for you' (Psalms 128:2). 'You are fortunate' -- in this world; 'and it is good for you' -- in the World to Come."
74. Do not seek greatness for yourself and do not crave honor. Do more than you have studied and do not desire the 'table' of kings. For your table is greater than their table, and your crown is greater than their crown. And your Employer can be trusted to pay you the reward for your efforts."
75. Torah is greater than priesthood and kingship, for kingship is acquired with 30 qualities, priesthood is acquired with 24, whereas the Torah is acquired with 48 ways. These are: (1) study, (2) attentive listening3) articulate expression, (4) understanding and perception of the heart(5) awe, (6) fear, (7) modesty, (8) joy(9) service of the sages, (10) careful discussion with colleagues, (11) sharp discussion with students 12) composure, (13) Scripture and Mishna (14) limited business activity, (15) limited involvement with the world (some translate: sexual activity), (16) limited enjoyment, (17) limited sleep, (18) limited light conversation, (19) limited laughter (20) slowness to anger, (21) a good heart 22) trust in the Sages 23) acceptance of suffering, (24) knowing one's place, (25) being happy with one's lot 26) making a fence for one's words, (27) not taking credit for oneself (28) being loved, (29) loving G-d (30) loving mankind, (31) loving righteousness 32) loving uprightness (33) loving rebuke (34) distancing oneself from honor, (35) not being arrogant in one's studies, (36) not enjoying instructing others (37) bearing the yoke with his fellow 38) judging one's fellow favorably (39) setting [his fellow] on the path of truth, (40) setting him on the path of peace (41) being composed in one's studies, (42) asking and responding, (43) listening and adding [to one's own knowledge] (44) learning in order to teach, (45) learning in order to do 46) making one's teacher wiser, (47) precisely quoting what one has heard 48) saying a statement in the name of the one who said it. For we have learned that anyone who says a statement in the name of the one who said it brings redemption to the world, as the verse says 'And Esther said to the King in the name of Mordechai' (Esther 2:22)."
76.
"Great is Torah, for it gives life to its doers in this world and in the next world, as it is written: 'For they [the teachings of the Torah] give life to those who find them and healing to all flesh' (Proverbs 4:22). It also says: 'Healing will it be for your flesh and marrow for your bones' (ibid., 3:8). It also says: 'It is a tree of life to those who take hold of it, and those who support it are fortunate' (3:18). And it says: 'They are a graceful garland for your head and necklaces for your throat' (1:9). And it says: 'It will give your head a graceful garland; it will provide you a crown of glory' (4:9). And it says: 'For in me [the Torah] will you lengthen days, and years of life will be added to you' (9:11). And it says: 'Length of days in its right hand; in its left are wealth and honor' (3:16). And it is written: 'For length of days, years of life, and peace will they [the Torah's teachings] increase for you' (3:2)."
77. Rabbi Shimon ben (son of) Yehuda said in the name of Rabbi Shimon ben Yochai: Beauty, strength, wealth, honor, wisdom, old age, fullness of years, and children are fitting for the righteous and fitting for the world, as it is written: 'A crown of majesty is old age; it will be found along the path of righteousness' (Proverbs 16:31). And it says: 'The crown of the aged is grandchildren, and the glory of children is their fathers' (17:6). And it says: 'The glory of young men is their strength, and the majesty of elders is age' (20:29). And it is written: 'And the moon will be darkened and the sun will grow ashamed for the L-rd of Hosts rules in Mount Zion and Jerusalem, and before his elders will be honor' (Isaiah 24:23). Rabbi Shimon ben Menasya said: These seven qualities which the Sages listed regarding the righteous were all fulfilled in Rabbi [Yehuda the Prince] and his sons."
78.
"Rabbi Yossi ben (son of) Kisma said: One time I was walking along the way and a certain man met me. He greeted me and I returned the greeting. He said to me: 'Rabbi, where are you from?' I responded: 'I am from a large city of scholars and scribes.' He said to me: 'Rabbi, would you be willing to dwell among us in our place, and I will give you hundreds of thousands of gold coins, precious stones and pearls?' I said to him: 'Even if you would give me all the silver, gold, precious stones, and pearls in the world, I would not dwell anywhere other than a place of Torah.' So too it was written in the Book of Psalms by David, King of Israel: 'The Torah of Your mouth is better to me than thousands of gold and silver [coins]' (119:72). And further, when a person departs this world neither his silver, gold, precious stones, nor pearls accompany him, but only his Torah study and good deeds, as it is written: 'When you walk it will guide you, when you lie down it will protect you, and when you arise it will speak for you' (Proverbs 6:22). 'When you walk it will guide you' -- in this world; 'when you lie down it will protect you' -- in the grave; 'and when you arise it will speak for you' -- in the World to Come. And it says: 'To Me is silver and gold says the L-rd of hosts' (Haggai 2:8)."
79. Everything that the Holy One, Blessed be He, created in His world He created only for His honor, as it is written, 'All that is called by My Name, for My honor I have created, formed and made it' (Isaiah 43:7). It also states, 'The L-rd shall reign forever and ever' (Exodus 15:18)."
2. On three things the world stands. On Torah, on Service of G-d, and on deeds of kindness.
3. Don't be like slaves (servants) who serve the master in order to receive reward. Rather be like slaves without any intention to receive reward. And the fear of Heaven should be upon you.
4. Your house should be a meeting place for wise people. Attach yourself to the dust of their feet. And drink thirstily of their words.
5. Yossi ben Yochanan Ish Yerushalaim says: Your home should be open with abundance; poor people should be members of your household; and don't carry on excessive conversation with a woman. This was said in relation to his wife. All the more so is it true with the wife of his friend. This is the source for the Rabbis who taught: A person who converses excessively with women causes himself harm, distracts himself from Torah study, and in the end he acquires Gehinom
6. Make for yourself a Rav (a teacher); acquire for yourself a friend; and judge every person on the positive side.
7. Distance yourself from a bad neighbor; don't attach yourself to (befriend) a wicked person; and don't divert your mind from [the possibility that] bad things [can happen to you].
8. Yehuda ben Tabai says(to judges): Don't make your self like a "lawyer;" and when the litigants are standing before you, they should both be viewed as guilty; and when they depart from before you (after the verdict has been rendered) they should both be viewed as virtuous, when they have accepted the judgment.
9. Shimon ben Shatach says(to judges): Cross-examine witnesses extensively; and be cautious with your words, lest the witnesses learn from them to lie (they understand from the question what the answer is supposed to be).
10. Love work; despise public office; and don't become known to (become intimate with) politicians.
11. Avtalyon says: Wise scholars, be careful with your words (take care that ambiguous words not be misunderstood); lest you be liable for (the punishment of) exile, and you will be exiled to a place of evil waters, from which students may come and drink and die, resulting in the desecration of the Name of Heaven.
12. Hillel and Shamai received (the tradition) from them (Shmaya and Avtalyon). Hillel says: Be from among the students of Aharon; one who loves peace, one who pursues peace, one who loves others and brings them closer to Torah
13.
"[Hillel] used to say, one who seeks a name loses his name, one who does not increase [his knowledge] decreases it (or: will perish), one who does not study deserves death, and one who makes use of the crown [of Torah] will pass away."
14.
"He [Hillel] used to say, if I am not for me who is for me, if I am for myself what am I, and if not now when."
15. Shammai said: Make your Torah study fixed, say little and do much, and receive everyone with a cheerful countenance."
16.Shimon his son [the son of Rabban Gamliel of the previous mishna] said: All my life I have been raised among the Sages, and I have not found anything better for oneself than silence. Study is not the primary thing but action. Whoever talks excessively brings about sin."
17. Rabbi [Yehuda haNasi] said: What is the proper path a person should choose for himself? Whatever brings glory to himself [before G-d], and grants him glory before others. Be careful with a minor mitzvah (commandment) as with a major one, for you do not know the reward for the mitzvos. Consider the loss incurred for performing a mitzvah compared to its reward, and the 'reward' received for sinning compared to the loss. Consider three things and you will not come to sin: Know what is above you: an eye that sees and an ear that hears, and all your deeds are recorded in the Book."
18.
"Rabban Gamliel the son of Rabbi Yehuda the Prince said, good is Torah study together with a worldly occupation, for the exertion in both makes one forget sin. All Torah study without work will result in waste and will cause sinfulness. Anyone who works for the community should work for the sake of Heaven, for the merit of their [the community members's] forefathers will help him, and their righteousness endures forever. And as for you, [says G-d], I will grant you much reward as if you accomplished it on your own."
19. Be careful with authorities, for they do not befriend a person except for their own sake. They appear as friends when they benefit from it, but they do not stand by a person in his time of need."
20.
"He [Rabban Gamliel] used to say, do His will as your will, in order that He do your will as His. Annul your will before His will, in order that He annul the will of others before your will."
21. Hillel said, do not separate from the community, do not trust yourself till the day you die, do not judge your fellow until you reach his place, do not make a statement which cannot be understood which will [only] later be understood, and do not say when I have free time I will learn, lest you not have free time."
22. He [Hillel] used to say, a boor cannot fear sin, nor can an unlearned person be pious. A bashful person cannot learn, nor can an impatient one teach. Those who are occupied excessively with business will not become wise [in Torah]. In a place where there are no men, endeavor to be a man."
23.
"He [Hillel] further saw a skull floating on the water. He said to it: 'Because you drowned you were drowned, and in the end those who drowned you will be drowned.'"
24.
"He [Hillel] used to say: The more flesh [a person possesses], the more worms [will eventually consume him in the grave]; the more property the more worry; the more wives the more witchcraft; the more maidservants the more lewdness; the more slaves the more thievery. The more Torah the more life; the more study the more wisdom; the more advice the more understanding; the more charity the more peace. One who acquires a good name acquires it for himself; one who acquires words of Torah has acquired himself a share in the World to Come."
25.
"Rabban Yochanan ben (son of) Zakkai received [the transmission] from Hillel and Shammai. He used to say: If you have studied much Torah do not take credit for yourself because for this were you created."
26.
"He [Rabban Yochanan] said to them [his students]: Go out and see what is a good way to which a person should cleave. R. Eliezer said: A good eye. R. Yehoshua said: A good friend. R. Yossi said: A good neighbor. R. Shimon said: One who considers consequences. R. Elazar said: A good heart. He said to them, I prefer the words of Elazar ben Arach over your words, for included in his words are your words."
27.
"Akavia ben (son of) Mehalalel said, consider three things and you will not come to sin. Know from where you have come, to where you are heading, and before Whom you will give justification and accounting. From where have you come: from a putrid drop (of semen); to where are you heading: to a place of dirt, worms and maggots; and before Whom will you give justification and accounting: before the King of kings, the Holy One blessed be He."
28. "Rabbi Chanina the deputy [High] Priest said, pray for the welfare of the government (lit., monarchy), for if not for its fear, a person would swallow his fellow live."
29.
"Rabbi Chanina ben (son of) Tradyon said, if two people sit together and do not share words of Torah between them, it is a company of scorners, as the verse states, 'In the company of scorners he [the righteous man] did not sit [rather in G-d's Torah was his desire...]' (Psalms 1:1-2). But if two people sit and share words of Torah between them the Divine Presence rests between them, as the verse states, 'Then spoke those who fear G-d one to another, and G-d listened and heard, and it was written in a book of remembrance before Him, for those who fear G-d and regard His Name' (Malachi 3:16). From here we learn only about two. How do we know that even one who sits and studies Torah that the Holy One, blessed be He, allocates him reward? [It is] as the verse states, 'He will sit alone and be silent (studying by himself), for it [a reward] will be placed upon him' (Lamentations 3:28)."
30. "Rabbi Shimon said, three people who ate at the same table and did not speak words of Torah are as if they had eaten from sacrifices to dead [idols], as the verse states 'For all [such] tables are full of vomit and filth without room' (Isaiah 28:8). But three who ate at the same table and did speak words of Torah are as if they had eaten from the L-rd's table, as it states, 'And he [the angel] said to me, 'This [altar] is the table that is before the L-rd'' (Ezekiel 41:22)."
31. Rabbi Chanina ben (son of) Chachi'nie said, one who stays awake at night or travels on the road alone and leaves his heart open to idleness bears the guilt for his own soul."
32.
"Rabbi Nechunia ben (son of) Ha'kaneh said, whoever accepts upon himself the yoke of Torah study, the yoke of government and the yoke of earning a living will be removed from him. Whoever casts off of himself the yoke of Torah study, the yokes of government and earning a living will be placed upon him."
33.
"Rabbi Elazar of Bartosa said, give Him from His own, for you and your possessions are His. And so regarding King David does the verse state, 'For everything is from You, and from Your hands have we given to You' (I Chronicles 29:14)."
34. Rabbi Dostai ben (son of) Yannai said in the name of Rabbi Meir (mai-eer), anyone who forgets anything from his Torah study, Scripture considers it as if he bears the guilt for his own soul, as the verse says, 'Only take heed and guard yourself well, lest you forget the things which your eyes saw' (Deuteronomy 4:9). One might think this applies even if his studies were too difficult for him? The verse therefore continues, 'and lest they be removed from your heart all the days of your life.' Thus, one does not bear the guilt for his soul unless he sits and removes them from his heart."
35.
"Rabbi Chanina ben (son of) Dosa said, anyone whose fear of sin precedes his wisdom, his wisdom will endure. And anyone whose wisdom precedes his fear of sin, his wisdom will not endure."
36.
"He [Rabbi Chanina] used to say, anyone whose good deeds are greater than his wisdom -- his wisdom will endure. And anyone whose wisdom is greater than his good deeds -- his wisdom will not endure."
37.He [Rabbi Chanina] used to say, anyone who is pleasing to his fellows is pleasing to G-d. Anyone who is not pleasing to his fellows is not pleasing to G-d."
38. Rabbi Akiva said, jesting and lightheadedness accustom a person to immorality. The oral transmission is a protective fence for the Torah. Tithes are a protective fence for wealth. Vows are a protective fence for abstinence. A protective fence for wisdom is silence."
39.
"Everything is foreseen, yet free will is given. The world is judged with goodness, and all is according to the majority of deeds."
40.
"He [Rabbi Akiva] used to say, everything is given on collateral, and a net is spread over all the living. The store is open, the Storekeeper extends credit, the ledger is open, the hand writes, and whoever wants to borrow may come borrow. The collectors make their rounds constantly every day, they collect from a person whether he realizes it or not, and they have what to rely upon. The judgment is true, and everything is prepared for the banquet [of Leviathan]."
41.
"Rabbi Elazar ben (son of) Azariah said: If there is no Torah [study] there is no proper conduct; if there is no proper conduct there is no Torah [study]. If there is no wisdom there is no fear of G-d; if there is no fear of G-d there is no wisdom. If there is no knowledge there is no understanding; if there is no understanding there is no knowledge. If there is no flour (sustenance) there is no Torah; if there is no Torah there is no flour."
42.
"He [R. Elazar ben Azariah] used to say: Anyone whose wisdom is greater than his deeds to what is he comparable? To a tree whose branches are many and whose roots are few, and the wind comes and turns it over. As it is said: 'And he will be like a lonely tree in a wasteland, and it will not see when good comes. It will dwell on parched soil in the desert, a salty land, uninhabited' (Jeremiah 17:6). But one whose deeds are greater than his wisdom to what is he comparable? To a tree whose branches are few and whose roots are many, that even if all the winds in the world blow against it, they do not move it from its place. As it is said 'And he shall be like a tree planted on the water, and towards the stream it will spread its roots,and it will not see when heat comes. Its leaves will be fresh, in a year of drought it will not worry, and it shall not cease yielding fruit' (ibid., 17:8)."
43. Ben (the son of) Zoma said: Who is wise? He who learns from all people, as it is said: 'From all those who taught me I gained understanding' (Psalms 119:99). Who is strong? He who conquers his evil inclination, as it is said: 'Better is one slow to anger than a strong man, and one who rules over his spirit than a conqueror of a city' (Proverbs 16:32). Who is rich? He who is satisfied with his lot, as it is said: 'When you eat the toil of your hands you are fortunate and it is good for you' (Psalms 128:2). 'You are fortunate' -- in this world; 'and it is good for you' -- in the World to Come. Who is honored? He who honors others, as it is said: 'For those who honor Me will I honor, and those who scorn Me will be degraded' (I Samuel 2:30)."
44. Ben (the son of) Azzai said, run to perform [even] a minor mitzvah (commandment) and flee from sin, for one mitzvah leads to another mitzvah, and one sin leads to another sin; for the reward of a mitzvah is a mitzvah and the 'reward' of a sin is a sin
45. He [the son of Azzai] used to say, do not be disrespectful of any person and do not be dismissing of any thing, for there is no person who does not have his hour, and there is no thing which does not have its place."
46.
"Rabbi Yishmael bar (son of) Rabbi Yossi said, one who studies Torah in order to teach is granted the ability to study and to teach. One who studies in order to do is granted the ability to study, to teach, to observe, and to do."
47.
"Rabbi Yonasan said: Whoever fulfills the Torah out of poverty will ultimately fulfill it in wealth. And whoever neglects the Torah out of wealth will ultimately neglect it out of poverty."
48. Rabbi Meir (mai-eer) said: Lessen your business activities and engage in Torah study. Be humble of spirit before every person. If you have wasted time from Torah study, you will be given many causes to neglect it. And if you have exerted yourself in Torah study, G-d has much reward to give you."
49.
"Rabbi Eliezer ben (son of) Yaakov said: One who fulfills one mitzvah (commandment) acquires himself a single defending angel. One who commits one transgression acquires one accusing angel. Repentance and good deeds serve as a shield before retribution."
50.
"Rabbi Yochanan the sandal maker said: Every assembly which is for the sake of Heaven will eventually endure. And one which is not for the sake of Heaven will not endure."
51.
"Rabbi Yehuda said: Be cautious in Torah study, for inadvertent errors in study are considered willful transgressions."
52. Rabbi Nehorai said: Exile yourself to a place of Torah and do not say it will come after you or that your colleagues will preserve it for you. 'And do not rely on your own understanding' (Proverbs 3:5)."
53.
"Rabbi Yannai said: It is not within our ability [to understand] neither the tranquility of the wicked nor the suffering of the righteous."
54.
"Rabbi Masya ben (son of) Charash said: Be first to greet every person, and be the tail of lions rather than the head of foxes."
55. Rabbi Yaakov said: This world is like an entrance chamber before the World to Come. Prepare yourself in the entrance chamber so that you may enter the banquet hall
56.
"He [Rabbi Yaakov] used to say: One hour of repentance and good deeds in this world is better than the entire life of the World to Come. And one hour of bliss in the World to Come is better than the entire life of this world."
57.
"Rabbi Shimon ben (son of) Elazar said: Do not appease your fellow at the time of his anger, do not console him at the time his dead lies before him, do not ask him [to regret his oath] at the time of his oath, and do not attempt to see him at the time of his downfall."
58. Shmuel (Sh-moo-ail) the Small said, 'At your enemy's fall do not rejoice, and when he stumbles let your heart not be joyous, lest the L-rd see and be displeased and turn back His anger from him [to you]' (Proverbs 24:17-18)."
59.
"Elisha ben (son of) Avuya said: One who studies Torah as a child, to what is he compared? To ink written on fresh paper. And one who studies Torah as an old man, to what is he compared? To ink written on blotted paper."
60.
"Rabbi Elazar HaKappar said: Jealousy, lust and the [pursuit of] honor remove a person from the world."
61. He (Rabbi Elazar HaKappar) used to say: The born will die, the dead will come to life, and the living will be judged -- [so that] they know, make known, and become aware that He is G-d, He is the Fashioner, He is the Creator, He is the One who understands, He is the Judge, He is the Witness, He is the Litigant, and He will eventually judge. Blessed is He for there is not before Him wrongdoing, forgetfulness, favoritism, or the acceptance of bribes -- for all is His. And know that everything is according to a reckoning. And do not let your evil inclination assure you that the grave is a refuge for you -- for against your will were you created, against your will were you born, against your will do you live, against your will will you die, and against your will will you stand in judgment before the King of kings, the Holy One, blessed be He."
62. Seven things apply to an uncultured person (Heb., 'golem'), and seven to a wise person. A wise person does not speak before one who is greater than he in wisdom or years; he does not interrupt his fellow; he does not rush to respond; he asks relevant questions; he answers accurately; he discusses first things first and last things last; on what he did not hear, he says 'I did not hear;' and he admits to the truth. The opposite [of these is true] of the golem."
63.
"There are four character types among people. One who says, 'What's mine is mine and what's yours is yours' is of average character, and some say, this is the character of Sodom. [One who says] 'What's mine is yours and what's yours is mine' is unlearned (lit., [of] the people of the land). [One who says] 'What's mine is yours and what's yours is yours' is pious. [One who says] 'What's yours is mine and what's mine is mine' is wicked."
64. There are four types of temperaments. One who is quick to become angry and quick to calm down -- his gain is outweighed by his loss. One who is slow to become angry and slow to calm down -- his loss is outweighed by his gain. One who is slow to become angry and quick to calm down is pious. One who is quick to become angry and slow to calm down is wicked."
65. "Any love which is dependent on something, when the 'something' ceases, the love ceases. Any love which is not dependent on anything will never cease. What is a love which is dependent? The love of Amnon for Tamar. And which is not dependent? The love of David and Yehonasan."
66. Any dispute which is for the sake of Heaven will ultimately endure, and one which is not for the sake of Heaven will not ultimately endure. What is a dispute for the sake of Heaven? This is a debate between Hillel and Shammai. What is a dispute not for the sake of Heaven? This is the dispute of Korach and his assembly."
67.
"Anyone who brings the many towards merit -- a sin will not come about through him. And anyone who brings the many to sin will not be given the opportunity to repent. Moses merited and brought merit to the many. The merit of the many was dependent upon him, as it is said, 'He did G-d's righteousness and G-d's justice with Israel' (Deuteronomy 33:21). Jeroboam ben (son of) Nevat sinned and brought the masses to sin. The sin of the many was dependent upon him, as it is said, '...for the sins of Jeroboam which he sinned and caused Israel to sin' (I Kings 15:30)."
68.
"Yehuda ben (son of) Taima said, be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion to do the will of your Father in Heaven."
69. He [Yehuda ben Taima] used to say: At five [one should begin the study of] Scriptures; at ten, Mishna; at thirteen [one becomes obligated in] the commandments; at fifteen [the study of] Talmud; at eighteen the wedding canopy; at twenty to pursue; at thirty strength; at forty understanding; at fifty counsel; at sixty old age; at seventy fullness of years; at eighty spiritual strength; at ninety bending over; at one hundred it is as if he has died and passed on from the world."
70. Ben (son of) Bag Bag said: Turn the Torah over and over for everything is in it. Look into it, grow old and worn over it, and never move away from it, for you will find no better portion than it."
71. Ben (son of) Hai Hai said, according to the distress is the reward."
72.
"Rabbi Meir (Mai-eer) said: Anyone who engages in Torah study for its own sake ('lishma') merits many things. Not only that, but the entire world is worthwhile for him alone. He is called 'friend' and 'beloved,' he loves G-d, he loves man, he brings joy to G-d, he brings joy to man. It [the Torah] clothes him in humility and fear. It enables him to be righteous, pious, upright, and faithful. It distances him from sin and brings him to merit. [Others] benefit from him advice and wisdom, understanding and strength, as it says, 'To me is advice and wisdom, I am understanding, and strength is mine' (Proverbs 8:14). It gives him kingship, dominion and analytical judgment. It reveals to him the secrets of the Torah. He becomes as an increasing stream and an unceasing river. He becomes modest, slow to anger, and forgiving of the wrongs done to him. It makes him great and exalted above all of creation."
73.
"This is the way of the Torah: Bread and salt you will eat, measured water you will drink, on the ground you will sleep, a life of suffering you will live, and in the Torah you will labor. If you do this, 'You are fortunate and it is good for you' (Psalms 128:2). 'You are fortunate' -- in this world; 'and it is good for you' -- in the World to Come."
74. Do not seek greatness for yourself and do not crave honor. Do more than you have studied and do not desire the 'table' of kings. For your table is greater than their table, and your crown is greater than their crown. And your Employer can be trusted to pay you the reward for your efforts."
75. Torah is greater than priesthood and kingship, for kingship is acquired with 30 qualities, priesthood is acquired with 24, whereas the Torah is acquired with 48 ways. These are: (1) study, (2) attentive listening3) articulate expression, (4) understanding and perception of the heart(5) awe, (6) fear, (7) modesty, (8) joy(9) service of the sages, (10) careful discussion with colleagues, (11) sharp discussion with students 12) composure, (13) Scripture and Mishna (14) limited business activity, (15) limited involvement with the world (some translate: sexual activity), (16) limited enjoyment, (17) limited sleep, (18) limited light conversation, (19) limited laughter (20) slowness to anger, (21) a good heart 22) trust in the Sages 23) acceptance of suffering, (24) knowing one's place, (25) being happy with one's lot 26) making a fence for one's words, (27) not taking credit for oneself (28) being loved, (29) loving G-d (30) loving mankind, (31) loving righteousness 32) loving uprightness (33) loving rebuke (34) distancing oneself from honor, (35) not being arrogant in one's studies, (36) not enjoying instructing others (37) bearing the yoke with his fellow 38) judging one's fellow favorably (39) setting [his fellow] on the path of truth, (40) setting him on the path of peace (41) being composed in one's studies, (42) asking and responding, (43) listening and adding [to one's own knowledge] (44) learning in order to teach, (45) learning in order to do 46) making one's teacher wiser, (47) precisely quoting what one has heard 48) saying a statement in the name of the one who said it. For we have learned that anyone who says a statement in the name of the one who said it brings redemption to the world, as the verse says 'And Esther said to the King in the name of Mordechai' (Esther 2:22)."
76.
"Great is Torah, for it gives life to its doers in this world and in the next world, as it is written: 'For they [the teachings of the Torah] give life to those who find them and healing to all flesh' (Proverbs 4:22). It also says: 'Healing will it be for your flesh and marrow for your bones' (ibid., 3:8). It also says: 'It is a tree of life to those who take hold of it, and those who support it are fortunate' (3:18). And it says: 'They are a graceful garland for your head and necklaces for your throat' (1:9). And it says: 'It will give your head a graceful garland; it will provide you a crown of glory' (4:9). And it says: 'For in me [the Torah] will you lengthen days, and years of life will be added to you' (9:11). And it says: 'Length of days in its right hand; in its left are wealth and honor' (3:16). And it is written: 'For length of days, years of life, and peace will they [the Torah's teachings] increase for you' (3:2)."
77. Rabbi Shimon ben (son of) Yehuda said in the name of Rabbi Shimon ben Yochai: Beauty, strength, wealth, honor, wisdom, old age, fullness of years, and children are fitting for the righteous and fitting for the world, as it is written: 'A crown of majesty is old age; it will be found along the path of righteousness' (Proverbs 16:31). And it says: 'The crown of the aged is grandchildren, and the glory of children is their fathers' (17:6). And it says: 'The glory of young men is their strength, and the majesty of elders is age' (20:29). And it is written: 'And the moon will be darkened and the sun will grow ashamed for the L-rd of Hosts rules in Mount Zion and Jerusalem, and before his elders will be honor' (Isaiah 24:23). Rabbi Shimon ben Menasya said: These seven qualities which the Sages listed regarding the righteous were all fulfilled in Rabbi [Yehuda the Prince] and his sons."
78.
"Rabbi Yossi ben (son of) Kisma said: One time I was walking along the way and a certain man met me. He greeted me and I returned the greeting. He said to me: 'Rabbi, where are you from?' I responded: 'I am from a large city of scholars and scribes.' He said to me: 'Rabbi, would you be willing to dwell among us in our place, and I will give you hundreds of thousands of gold coins, precious stones and pearls?' I said to him: 'Even if you would give me all the silver, gold, precious stones, and pearls in the world, I would not dwell anywhere other than a place of Torah.' So too it was written in the Book of Psalms by David, King of Israel: 'The Torah of Your mouth is better to me than thousands of gold and silver [coins]' (119:72). And further, when a person departs this world neither his silver, gold, precious stones, nor pearls accompany him, but only his Torah study and good deeds, as it is written: 'When you walk it will guide you, when you lie down it will protect you, and when you arise it will speak for you' (Proverbs 6:22). 'When you walk it will guide you' -- in this world; 'when you lie down it will protect you' -- in the grave; 'and when you arise it will speak for you' -- in the World to Come. And it says: 'To Me is silver and gold says the L-rd of hosts' (Haggai 2:8)."
79. Everything that the Holy One, Blessed be He, created in His world He created only for His honor, as it is written, 'All that is called by My Name, for My honor I have created, formed and made it' (Isaiah 43:7). It also states, 'The L-rd shall reign forever and ever' (Exodus 15:18)."
Friday, April 27, 2012
Which truths are most useful to us
In order to be always disposed to judge well, it seems to
me, only two things are needed: •knowledge of the truth and
•a dependable practice of remembering and assenting to this
knowledge whenever the occasion demands. But because
nobody except God knows everything perfectly, we have to
settle for knowing the truths that are most useful to us.
(1) The first and chief of these is that there is a God
on whom all things depend, whose perfections are infinite,
whose power is immense and whose decrees are infallible.
This teaches us to accept with a good spirit everything that
happens to us, as expressly sent by God. Moreover, since the
true object of love is perfection, when we lift up our minds
to think about God as he is we find ourselves naturally so
inclined to love him that we even rejoice in our afflictions,
through the thought that he wills that they should come to
us.
(2) The second thing we must know is the nature of
our soul: that it •doesn’t need the body in order to stay
in existence, •is much nobler than the body, and •is capable
of enjoying countless satisfactions that aren’t to be found
in this life. This prevents us from fearing death, and moves
us so far from caring about the things of this world that we
regard as negligible anything that fortune can do to us.
(3) We can be greatly helped towards this ·frame of mind
or condition of soul· by judging the works of God in the way
they deserve and by having the capacious idea of the extent
of the universe that I tried to make conceivable in the third
book of my Principles. For if we imagine that
•beyond the heavens there is nothing but imaginary
spaces, and that
•all the heavens are made only for the service of the
earth and
•the earth is made only for man,
this ·has three bad effects on us·. •It inclines us to think
that this earth is our principal home and that this life is the
best life we will have. •Instead of knowing the perfections
that we really do have, we get a sense of our perfections
by comparing ourselves with other creatures to which we
attribute imperfections that they don’t have. •With preposterous
self-importance we want to be in God’s confidence and
to join him in running the world—which causes an infinity
of pointless anxieties and frustrations.
(4) After acknowledging the goodness of God, the immortality
of our souls and the immensity of the universe, there is
one more truth that seems to me to be most useful to know,
namely this:
Although each of us is a person separate from others,
and therefore with interests that differ somewhat from
those of the rest of the world, each of us ought still
to think that he couldn’t survive on his own, and
that he is really one of the parts of the universe, and
more particularly a part of this earth, of this state,
of this society, of this family—to which he is joined
by where he lives, by his oath ·of allegiance·, by his
birth. And the interests of the whole of which he is a
part should always be put before his own individual
personal interests.
In a measured and thoughtful way, however; for •it would
be wrong for him to expose himself to a great evil in order to
procure only a slight benefit for his relatives or his country,
and •if he on his own is worth more than all the rest of his
city, it would be wrong for him to sacrifice himself to save
it. But someone who saw everything in relation to himself
wouldn’t shrink from greatly harming other men when he
believed that this would bring him some small benefit. Such
a person would have no true friendship, no fidelity—quite
generally no virtue. On the other hand, someone who
•considers himself a part of the community takes pleasure
in doing good to everyone, and isn’t afraid of even risking
his life in the service of others when the occasion demands;
indeed, he would be willing to lose his soul, if he could, to
save others. So this way of •considering oneself—·namely as
a part of something larger·—is the source and origin of all
the most heroic actions men do. ·But let us be careful about
what we identify as heroism·. Someone who risks death for
reasons of vanity (he hopes to be praised) or out of stupidity
(he doesn’t see the danger) is to be pitied more than prized.
Now think about someone who risks death because he thinks
it is his duty, or suffers some other harm in order to bring
good to others. It may be that when he thinks about it he
doesn’t think he did it because he owes more to the public
of which he is a part than to himself in particular, but
that is why he acted as he did, and this reason has become
confused in his mind. A person is naturally drawn to have
it—·i.e. this thought of being part of a larger whole·—when
he knows and loves God as he should. For then, abandoning
himself completely to God’s will, he strips himself of his own
interests and has only one passion—to do what he believes
would be agreeable to God. This brings him satisfactions of
the mind, contentments, that are worth incomparably more
than all the transient little joys that depend on the senses.
(5) In addition to these truths that generalize over all our
actions, we ought to know many other truths that concern
more particularly each individual action. The chief of these,
in my view, are the ones I mentioned in my last letter, namely:
•All our passions represent to us the goods that they
incite us to seek as being much greater than they
really are;
•The pleasures of the body are never as lasting as those
of the soul, or as great when we have them as they
appear when we are looking forward to them.
We should carefully take this in, so that •when we feel ourselves
moved by some passion we’ll suspend our judgment
until it calms down and •we won’t let ourselves easily be
deceived by the false appearance of the goods of this world.
(6) I have only this to add, that we ought to examine in
detail all the customs of the place where we are living, so as
to see how far they should be followed. Although we can’t
have certain demonstrations of everything, we ought to make
choices and (in matters of custom) embrace the opinions
that seem the most probable. Why? So that when there’s
a need for action we won’t be irresolute; because nothing
causes regret and repentance except irresolution.
Finally, just this: As I said before, if one is to be disposed
always to judge well, one needs not only •knowledge of the
truth but also •habit. ·Here is why·. Suppose that in the past
we have been convinced of some truth P by clear and evident
reasons; we can’t keep anything—·e.g. those reasons·— in
mind continually; so in the course of time we might be led
by false appearances to turn away from believing P; and our
protection against that is by long and frequent meditation
on P to imprint it in our mind so ·deeply· that it turns into a
•habit. In this sense the scholastics are right when they say
that virtues are habits; for our failings are indeed usually
due not to lack of •theoretical knowledge of what we should
do but to lack of practical knowledge—i.e. lack of a firm habit
of belief.
Descartes
-->
me, only two things are needed: •knowledge of the truth and
•a dependable practice of remembering and assenting to this
knowledge whenever the occasion demands. But because
nobody except God knows everything perfectly, we have to
settle for knowing the truths that are most useful to us.
(1) The first and chief of these is that there is a God
on whom all things depend, whose perfections are infinite,
whose power is immense and whose decrees are infallible.
This teaches us to accept with a good spirit everything that
happens to us, as expressly sent by God. Moreover, since the
true object of love is perfection, when we lift up our minds
to think about God as he is we find ourselves naturally so
inclined to love him that we even rejoice in our afflictions,
through the thought that he wills that they should come to
us.
(2) The second thing we must know is the nature of
our soul: that it •doesn’t need the body in order to stay
in existence, •is much nobler than the body, and •is capable
of enjoying countless satisfactions that aren’t to be found
in this life. This prevents us from fearing death, and moves
us so far from caring about the things of this world that we
regard as negligible anything that fortune can do to us.
(3) We can be greatly helped towards this ·frame of mind
or condition of soul· by judging the works of God in the way
they deserve and by having the capacious idea of the extent
of the universe that I tried to make conceivable in the third
book of my Principles. For if we imagine that
•beyond the heavens there is nothing but imaginary
spaces, and that
•all the heavens are made only for the service of the
earth and
•the earth is made only for man,
this ·has three bad effects on us·. •It inclines us to think
that this earth is our principal home and that this life is the
best life we will have. •Instead of knowing the perfections
that we really do have, we get a sense of our perfections
by comparing ourselves with other creatures to which we
attribute imperfections that they don’t have. •With preposterous
self-importance we want to be in God’s confidence and
to join him in running the world—which causes an infinity
of pointless anxieties and frustrations.
(4) After acknowledging the goodness of God, the immortality
of our souls and the immensity of the universe, there is
one more truth that seems to me to be most useful to know,
namely this:
Although each of us is a person separate from others,
and therefore with interests that differ somewhat from
those of the rest of the world, each of us ought still
to think that he couldn’t survive on his own, and
that he is really one of the parts of the universe, and
more particularly a part of this earth, of this state,
of this society, of this family—to which he is joined
by where he lives, by his oath ·of allegiance·, by his
birth. And the interests of the whole of which he is a
part should always be put before his own individual
personal interests.
In a measured and thoughtful way, however; for •it would
be wrong for him to expose himself to a great evil in order to
procure only a slight benefit for his relatives or his country,
and •if he on his own is worth more than all the rest of his
city, it would be wrong for him to sacrifice himself to save
it. But someone who saw everything in relation to himself
wouldn’t shrink from greatly harming other men when he
believed that this would bring him some small benefit. Such
a person would have no true friendship, no fidelity—quite
generally no virtue. On the other hand, someone who
•considers himself a part of the community takes pleasure
in doing good to everyone, and isn’t afraid of even risking
his life in the service of others when the occasion demands;
indeed, he would be willing to lose his soul, if he could, to
save others. So this way of •considering oneself—·namely as
a part of something larger·—is the source and origin of all
the most heroic actions men do. ·But let us be careful about
what we identify as heroism·. Someone who risks death for
reasons of vanity (he hopes to be praised) or out of stupidity
(he doesn’t see the danger) is to be pitied more than prized.
Now think about someone who risks death because he thinks
it is his duty, or suffers some other harm in order to bring
good to others. It may be that when he thinks about it he
doesn’t think he did it because he owes more to the public
of which he is a part than to himself in particular, but
that is why he acted as he did, and this reason has become
confused in his mind. A person is naturally drawn to have
it—·i.e. this thought of being part of a larger whole·—when
he knows and loves God as he should. For then, abandoning
himself completely to God’s will, he strips himself of his own
interests and has only one passion—to do what he believes
would be agreeable to God. This brings him satisfactions of
the mind, contentments, that are worth incomparably more
than all the transient little joys that depend on the senses.
(5) In addition to these truths that generalize over all our
actions, we ought to know many other truths that concern
more particularly each individual action. The chief of these,
in my view, are the ones I mentioned in my last letter, namely:
•All our passions represent to us the goods that they
incite us to seek as being much greater than they
really are;
•The pleasures of the body are never as lasting as those
of the soul, or as great when we have them as they
appear when we are looking forward to them.
We should carefully take this in, so that •when we feel ourselves
moved by some passion we’ll suspend our judgment
until it calms down and •we won’t let ourselves easily be
deceived by the false appearance of the goods of this world.
(6) I have only this to add, that we ought to examine in
detail all the customs of the place where we are living, so as
to see how far they should be followed. Although we can’t
have certain demonstrations of everything, we ought to make
choices and (in matters of custom) embrace the opinions
that seem the most probable. Why? So that when there’s
a need for action we won’t be irresolute; because nothing
causes regret and repentance except irresolution.
Finally, just this: As I said before, if one is to be disposed
always to judge well, one needs not only •knowledge of the
truth but also •habit. ·Here is why·. Suppose that in the past
we have been convinced of some truth P by clear and evident
reasons; we can’t keep anything—·e.g. those reasons·— in
mind continually; so in the course of time we might be led
by false appearances to turn away from believing P; and our
protection against that is by long and frequent meditation
on P to imprint it in our mind so ·deeply· that it turns into a
•habit. In this sense the scholastics are right when they say
that virtues are habits; for our failings are indeed usually
due not to lack of •theoretical knowledge of what we should
do but to lack of practical knowledge—i.e. lack of a firm habit
of belief.
Descartes
Wednesday, April 25, 2012
Beatitude of soul
good fortune [= ‘good luck’] depends only on things external to us;
so someone to whom some good comes without his having
done anything to get it is regarded as more fortunate than
wise men are. In contrast with that, true beatitude [béatitude]
seems to me to consist in a complete contentment of the
mind and an inner satisfaction. People who are the most
favoured by fortune usually don’t have this contentment,
and wise people acquire it with no help from fortune. Thus,
vivere beate, to live in beatitude, is nothing but to have a
mind that is perfectly content and satisfied.
When I think about what the things are quod beatam
vitam efficiat, i.e. that can give us this utter contentment
·that I call ‘beatitude’·, I see that they are of two sorts:
(1) those that depend on us, such as virtue and wisdom,
and (2) those that don’t depend on us, such as honours,
riches, and health. Consider two men who are equally (1)
wise and virtuous, and who differ in that (2) one of them
is shapely, not ill, and affluent while the other is deformed,
unhealthy, and poor; it is certain that the former can be more
completely contented than the latter can.
Still, a small jug can be just as full as a larger one! Taking
the contentment of each man to be
the fullness and the satisfaction of
his desires regulated according to reason,
I don’t doubt that the poorest people, least blest by nature
and fortune, can be entirely content and satisfied just as
others can, although they don’t enjoy as many good things.
That is the only sort of contentment that is in question here;
trying for the other sort would be a waste of time, because it
is not in our own power.
Now, it seems to me that each person can make himself
content, unaided by anything external to him, provided he
respects three conditions that are related to the three rules
of morality that I presented in the Discourse on the Method.
(1) He should always try to use his mind as well as he
can in order to know what he should do or not do in all the
events of life.
(2) He should have a firm and constant resolution to do
whatever reason advises, without being turned away from
that by his passions or appetites. Virtue, I believe, consists
precisely in sticking firmly to this resolution; though I don’t
know that anyone has ever explained the word in this way. . . .
(3) He should bear in mind that while he is living as much
as he can under the guidance of reason, all the good things
that he doesn’t have are one and all entirely outside his
power. This will get him into the habit of not wanting them.
Why is it that we want to be healthier and richer than we are,
but don’t want to have more arms or more tongues than we
have? It is because we know that we can’t by our own efforts
come to have more tongues or arms, while •we imagine that
health and riches are achievable by our exertions or are owed
to our nature—·i.e. are things that it is not natural for us
to lack·. We can rid ourselves of •that opinion by bearing in
mind that since we have always followed the advice of our
reason we have left undone nothing that was in our power,
and that sickness and misfortune are as natural to man as
prosperity and health.
Nothing can impede our contentment except •desire and
•regret or repentance.
·I have explained how the person who
lives by reason can be free of discontenting desires, and now
I add that he can also be free of repentance·. If he always
does whatever his reason tells him to do, then even if events
show him afterwards that he has gone wrong, he will never
have any grounds for repentance, because it was not his
fault.
I should add that beatitude is not incompatible with
every sort of desire—only with desires that are accompanied
by impatience and sadness. Also, it isn’t necessary ·for
beatitude = utter contentment· that our reason should be
free from error. All that is needed is for our conscience
to testify that we have never lacked resolution and virtue
to carry out whatever we have judged the best course. So
virtue by itself is sufficient to make us content in this life.
Nevertheless, because virtue unenlightened by intellect can be false: i.e. our will and resolution to do well can carry us to evil
courses that we think are good,
(1) the contentment that comes from such virtue is not solid,
·i.e. we can’t depend on it to be durable·; and because
we ordinarily oppose this virtue to pleasures, appetites,
and passions,
(2) it’s very difficult to put it into practice. On the other
hand, the right use of reason gives us a true knowledge of
the good ·and thus (1) gives us solid contentment because· it
prevents our virtue from being false; and because the right
use of reason brings virtue into harmony with permissible
pleasures, (2) it makes the practice of virtue quite easy.
·And it also contributes to virtue in a way that I haven’t yet
mentioned, namely·: by giving us knowledge of the condition
of our nature, it restrains our desires in such a way that
one must admit that •man’s greatest happiness depends on
this right use of reason and that therefore •the study that
leads one to it is the most useful occupation one can have.
Certainly it is the most agreeable and delightful.
Descartes
-->
so someone to whom some good comes without his having
done anything to get it is regarded as more fortunate than
wise men are. In contrast with that, true beatitude [béatitude]
seems to me to consist in a complete contentment of the
mind and an inner satisfaction. People who are the most
favoured by fortune usually don’t have this contentment,
and wise people acquire it with no help from fortune. Thus,
vivere beate, to live in beatitude, is nothing but to have a
mind that is perfectly content and satisfied.
When I think about what the things are quod beatam
vitam efficiat, i.e. that can give us this utter contentment
·that I call ‘beatitude’·, I see that they are of two sorts:
(1) those that depend on us, such as virtue and wisdom,
and (2) those that don’t depend on us, such as honours,
riches, and health. Consider two men who are equally (1)
wise and virtuous, and who differ in that (2) one of them
is shapely, not ill, and affluent while the other is deformed,
unhealthy, and poor; it is certain that the former can be more
completely contented than the latter can.
Still, a small jug can be just as full as a larger one! Taking
the contentment of each man to be
the fullness and the satisfaction of
his desires regulated according to reason,
I don’t doubt that the poorest people, least blest by nature
and fortune, can be entirely content and satisfied just as
others can, although they don’t enjoy as many good things.
That is the only sort of contentment that is in question here;
trying for the other sort would be a waste of time, because it
is not in our own power.
Now, it seems to me that each person can make himself
content, unaided by anything external to him, provided he
respects three conditions that are related to the three rules
of morality that I presented in the Discourse on the Method.
(1) He should always try to use his mind as well as he
can in order to know what he should do or not do in all the
events of life.
(2) He should have a firm and constant resolution to do
whatever reason advises, without being turned away from
that by his passions or appetites. Virtue, I believe, consists
precisely in sticking firmly to this resolution; though I don’t
know that anyone has ever explained the word in this way. . . .
(3) He should bear in mind that while he is living as much
as he can under the guidance of reason, all the good things
that he doesn’t have are one and all entirely outside his
power. This will get him into the habit of not wanting them.
Why is it that we want to be healthier and richer than we are,
but don’t want to have more arms or more tongues than we
have? It is because we know that we can’t by our own efforts
come to have more tongues or arms, while •we imagine that
health and riches are achievable by our exertions or are owed
to our nature—·i.e. are things that it is not natural for us
to lack·. We can rid ourselves of •that opinion by bearing in
mind that since we have always followed the advice of our
reason we have left undone nothing that was in our power,
and that sickness and misfortune are as natural to man as
prosperity and health.
Nothing can impede our contentment except •desire and
•regret or repentance.
·I have explained how the person who
lives by reason can be free of discontenting desires, and now
I add that he can also be free of repentance·. If he always
does whatever his reason tells him to do, then even if events
show him afterwards that he has gone wrong, he will never
have any grounds for repentance, because it was not his
fault.
I should add that beatitude is not incompatible with
every sort of desire—only with desires that are accompanied
by impatience and sadness. Also, it isn’t necessary ·for
beatitude = utter contentment· that our reason should be
free from error. All that is needed is for our conscience
to testify that we have never lacked resolution and virtue
to carry out whatever we have judged the best course. So
virtue by itself is sufficient to make us content in this life.
Nevertheless, because virtue unenlightened by intellect can be false: i.e. our will and resolution to do well can carry us to evil
courses that we think are good,
(1) the contentment that comes from such virtue is not solid,
·i.e. we can’t depend on it to be durable·; and because
we ordinarily oppose this virtue to pleasures, appetites,
and passions,
(2) it’s very difficult to put it into practice. On the other
hand, the right use of reason gives us a true knowledge of
the good ·and thus (1) gives us solid contentment because· it
prevents our virtue from being false; and because the right
use of reason brings virtue into harmony with permissible
pleasures, (2) it makes the practice of virtue quite easy.
·And it also contributes to virtue in a way that I haven’t yet
mentioned, namely·: by giving us knowledge of the condition
of our nature, it restrains our desires in such a way that
one must admit that •man’s greatest happiness depends on
this right use of reason and that therefore •the study that
leads one to it is the most useful occupation one can have.
Certainly it is the most agreeable and delightful.
Descartes
virtues and wisdom
There’s a great difference between apparent virtues and true ones. .
What I call ‘apparent virtues’ are certain relatively unusual
vices that are ·extreme· opposites of other better known vices,
with the related virtues occupying a position intermediate
between the two. Because they are further from their
opposite vices than the virtues are, they are usually praised
more highly than the related virtues are. Here are some
examples.
(1) It more often happens that someone timidly
flees from danger than that someone rashly throws himself
into it; so rashness is contrasted with the vice of timidity
as if it were a virtue, and is commonly valued more highly
than true courage ,which is intermediate between timidity
and rashness.
The same mechanism is at work when
(2)someone who is over-generous is more highly praised than
one who gives liberally ·because his conduct is further from
the vice of meanness than is the virtuous conduct of the
merely liberal giver.
There is also a division within the true virtues, between
ones that arise solely from knowledge of what is right and
ones that come partly from some error. Examples of the
latter class of virtues:
goodness that is a result of naivety,
piety that comes from fear,
courage that comes from the loss of hope.
Because such virtues differ from each other, they have
different names; whereas the pure and genuine virtues that
come entirely from knowledge of what is right all have the
very same nature and are covered by the single term ‘wisdom’.
The person who is firmly and effectively resolved always to
use his reasoning powers correctly, as far as he can, and to
do whatever he knows to be best, is the person who is as
wise as his nature allows him to be. And simply because
of this wisdom, he will have justice, courage, temperance,
and all the other virtues—all interlinked in such a way that
no one of them stands out among the others. Such virtues
are far superior to the ones that owe their distinguishing
marks to some admixture of vice, but they usually receive
less praise because common people are less aware of them.The kind of wisdom I have described has two prerequisites:
•the perceptiveness of the intellect and the •disposition
of the will. If something depends on the will, anybody can
do it; but ·the same doesn’t hold for intellectual perceptions,
because· some people have much keener intellectual vision
than others. Someone who is by nature a little slow in
his thinking and ·therefore· ignorant on many points can
nevertheless be wise in his own way and thus find great
favour with God; all that is needed is for him to make a firm
and steady decision to do his utmost to acquire knowledge
of what is right, and always to pursue what he judges to
be right. Still, he won’t rise to the level of those who are
firmly resolved to act rightly and have very sharp intellects
combined with the utmost zeal for acquiring knowledge
Descartes
What I call ‘apparent virtues’ are certain relatively unusual
vices that are ·extreme· opposites of other better known vices,
with the related virtues occupying a position intermediate
between the two. Because they are further from their
opposite vices than the virtues are, they are usually praised
more highly than the related virtues are. Here are some
examples.
(1) It more often happens that someone timidly
flees from danger than that someone rashly throws himself
into it; so rashness is contrasted with the vice of timidity
as if it were a virtue, and is commonly valued more highly
than true courage ,which is intermediate between timidity
and rashness.
The same mechanism is at work when
(2)someone who is over-generous is more highly praised than
one who gives liberally ·because his conduct is further from
the vice of meanness than is the virtuous conduct of the
merely liberal giver.
There is also a division within the true virtues, between
ones that arise solely from knowledge of what is right and
ones that come partly from some error. Examples of the
latter class of virtues:
goodness that is a result of naivety,
piety that comes from fear,
courage that comes from the loss of hope.
Because such virtues differ from each other, they have
different names; whereas the pure and genuine virtues that
come entirely from knowledge of what is right all have the
very same nature and are covered by the single term ‘wisdom’.
The person who is firmly and effectively resolved always to
use his reasoning powers correctly, as far as he can, and to
do whatever he knows to be best, is the person who is as
wise as his nature allows him to be. And simply because
of this wisdom, he will have justice, courage, temperance,
and all the other virtues—all interlinked in such a way that
no one of them stands out among the others. Such virtues
are far superior to the ones that owe their distinguishing
marks to some admixture of vice, but they usually receive
less praise because common people are less aware of them.The kind of wisdom I have described has two prerequisites:
•the perceptiveness of the intellect and the •disposition
of the will. If something depends on the will, anybody can
do it; but ·the same doesn’t hold for intellectual perceptions,
because· some people have much keener intellectual vision
than others. Someone who is by nature a little slow in
his thinking and ·therefore· ignorant on many points can
nevertheless be wise in his own way and thus find great
favour with God; all that is needed is for him to make a firm
and steady decision to do his utmost to acquire knowledge
of what is right, and always to pursue what he judges to
be right. Still, he won’t rise to the level of those who are
firmly resolved to act rightly and have very sharp intellects
combined with the utmost zeal for acquiring knowledge
Descartes
Tuesday, November 29, 2011
becoming just and holy, living by wisdom
Since Evil is here, "haunting this world by necessary law,"
and it is the Soul's design to escape from Evil, we must escape hence.
But what is this escape?
"In attaining Likeness to God," we read. And this is explained as "becoming just and holy, living by wisdom," the entire nature grounded in Virtue.
Plotinus
and it is the Soul's design to escape from Evil, we must escape hence.
But what is this escape?
"In attaining Likeness to God," we read. And this is explained as "becoming just and holy, living by wisdom," the entire nature grounded in Virtue.
Plotinus
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