מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

אָמְנָם יֵשׁ לְהָבִין סִבַּת הַדְּבָרִים אֲשֶׁר הָאָדָם אַף שֶׁיּוֹדֵעַ הַכֹּל וּמַכִּיר אֶת הַכֹּל,

However, it is necessary to understand the reason for these matters, that a person, even though he knows everything and recognizes everything,

וּבְכָל זֹאת אַחַר כָּל הַחֶשְׁבּוֹנוֹת מוֹצֵא אֶת עַצְמוֹ כְּמוֹ הַ"בַּאנְק",

And despite all this, after all the reckonings, he finds himself like the "bank",

שֶׁיֵּאָרַע לִפְעָמִים אֲשֶׁר אַחַר כָּל הַחֶשְׁבּוֹנוֹת הַמְּדֻיָּקִים יֶחְסַר כֶּסֶף בַּקֻּפָּה,

that it will sometimes happen that after all the precise calculations, money will be missing from the till,

שֶׁיֵּשׁ לְהַפְלִיא מִי גַּנָּב זֶה וּמֵאַיִן בָּא הַחִסָּרוֹן.

That one must wonder, who is this thief, and from where did this deficiency come?

כֵּן שׁוֹאֵל הַמְבַקֵּשׁ לְעַצְמוֹ, גַּם אַחַר בֵּרוּר הַמִּדּוֹת וְהַכָּרַת הַדֶּרֶךְ אֵיךְ לַעֲשׂוֹת, מִי גּוֹנֵב הַמַּעֲשֶׂה מִמֶּנּוּ?

So the seeker asks himself, even after clarifying the middos and recognizing the path of how to act, 'Who steals the deed from him?'

אִם נִשְׁאַל תּוֹכֶן אֶחָד כַּמָּה הוּא גְּדֻלַּת הַכּוֹכָב,

If we ask one content, how great is the star,

יַעֲנֶה עַל פִּי חֶשְׁבּוֹן כִּי הוּא כַּמָּה וְכַמָּה פְּעָמִים גָּדוֹל מִן כַּדּוּר הָאָרֶץ,

He will answer according to calculation that it is many, many times greater than the earth,

וְיֵשׁ כּוֹכָבִים כָּל כָּךְ גְּדוֹלִים עַד שֶׁכָּל כַּדּוּר הָאָרֶץ לְעֻמָּתָם הוּא קָטָן בְּעֵרֶךְ מְאֹד,

And there are stars so very large that the entire Earth, compared to them, is exceedingly small in value,

וְהַחֶשְׁבּוֹן שֶׁלּוֹ הוּא מְדֻיָּק וְאֵין לָזוּז מִמֶּנּוּ אַף כְּחוּט הַשַּׂעֲרָה,

And his reckoning is precise, and one may not budge from it even a hair's breadth,

וּבְכָל זֹאת אִם נִשְׁאַל אוֹתוֹ אַחַר כָּךְ,

And despite all this, if we would ask him afterwards,

אֲבָל אֱמוֹר כַּמָּה אַתָּה רוֹאֶה בַּחוּשׁ גְּדֻלַּת הַכּוֹכָב,

But say, how much do you perceive with your senses the greatness of the star,

וְאַף שֶׁבְּעֵין הַשֵּׂכֶל שֶׁלְּךָ אַתָּה רוֹאֶה גְּדֻלַּת הַכּוֹכָב כָּל כָּךְ עַד שֶׁהַכַּדּוּר שֶׁל הָאָרֶץ הוּא קָטַן הָעֵרֶךְ לְעֻמַּת הַכּוֹכָב,

And even though with your mind's eye you see the greatness of the star so much so that the sphere of the earth is of small value compared to the star,

אֲבָל אֵיךְ נִרְאֶה לְךָ בְּעֵין הַחוּשׁ שֶׁלְּךָ מִגְּדֻלַּת הַכּוֹכָב?

But how does it appear to you, in your sense-perception, from the greatness of the star?

יַעֲנֶה לָנוּ כִּי בֶּאֱמֶת כָּל גְּדֻלַּת הַכּוֹכָב בְּעֵין הַחוּשׁ שֶׁלּוֹ הוּא קָטָן כְּמַטְבֵּעַ קְטַנָּה.

He will answer us that, in truth, all the greatness of the star, in the eye of his sense, it is small like a small coin.

אִם נִשְׁאַל אֶת הָאָדָם כַּמָּה אַתָּה רוֹאֶה וּמַכִּיר אֶת הֶבֶל הָעוֹלָם,

If we ask a person, 'How much do you see and recognize the vanity of the world,'

וְכַמָּה אַתָּה מַכִּיר אֶת מַעֲלוֹת הַתּוֹרָה,

And how much do you know the virtues of the Torah,

יַעֲנֶה לָנוּ עַל פִּי חֶשְׁבּוֹן שִׂכְלוֹ כִּי הָעוֹלָם הֶבֶל הֲבָלִים,

He will answer us according to his mind's reckoning that the world is utter vanity,

כִּי מַה נַפְקָא מִינָא, אִם יִחְיֶה כָּךְ אוֹ אִם יִחְיֶה כָּךְ.

For what difference does it make, if he lives like this or if he lives like that.

אֶדְּרַבָּה, הוּא מַכִּיר אֶת חֶסְרוֹן הָעוֹלָם כִּי תַּזִּיק עַל כָּל חוּט הַשַּׂעֲרָה,

On the contrary, he recognizes the world's deficiency, that it can harm even a single strand of hair,

וְהָעוֹלָם רַק לוֹקֵחַ מִן הָאָדָם וְאֵינוֹ נוֹתֵן לוֹ כְּלוּם,

And the world only takes from a person and gives him nothing,

אִם יִרְדֹּף לִהְיוֹת יוֹתֵר מֵחֲבֵרָיו וּלְהִשְׁתָּרֵר עֲלֵיהֶם,

If he pursues to be greater than his friends and to rule over them,

יִתְהַפֵּךְ עָלָיו הַזְּמַן וִיגַלְגְּלֵהוּ,

Time will turn over upon him and roll him,

אֲשֶׁר יִהְיֶה פָּחוֹת מֵהֶם, וְהוּא מַכִּיר אֵיךְ שֶׁהַמִּדּוֹת לוֹקְחִים נְקָמָה מִמֶּנּוּ עַל כָּל הָרָצוֹן שֶׁלּוֹ,

who will be less than them, and he recognizes how the middos take revenge from him for all his will,

הוּא רוֹצֶה כָּךְ וְהוּא מַשִּׂיג אֶת הַהֵפוּךְ.

He wants it this way, but he achieves the opposite.

הוּא מַחְזִיר לְהִתְרַצּוֹת וְלִישָׂא חֵן בְּעֵינֵי הֶהָמוֹן, וְאַדְּרַבָּה, בְּנֵי אָדָם בּוֹרְחִים מִמֶּנּוּ וְאֵינָם שְׂבֵעִים רָצוֹן מִמֶּנּוּ.

He returns to being appeased and finding favor in the eyes of the masses, and on the contrary, people flee from him and are not satisfied with him.

וְגַם בַּתּוֹרָה יֵשׁ לוֹ בְּחִינָה גְּדוֹלָה אֵיךְ שֶׁהַתּוֹרָה נוֹתֵן לָאָדָם,

And also in the Torah, he has a great aspect, how the Torah gives to a person,

שֶׁכָּל מַה שֶּׁמַּפְקִיר וּמְתֹרָר, תַּשְׁלִים לוֹ הַתּוֹרָה כִּפְלֵי כִּפְלָיִם,

that whatever he gives up and relinquishes, the Torah will repay him double and redouble,

וְנוֹתֶנֶת לוֹ לֵב חָדָשׁ, וּמַרְגִּישׁ בְּהַרְגָּשָׁה חֲזָקָה אֲשֶׁר בְּאוֹתוֹ פַּעַם אֲשֶׁר הוּא שׁוֹבֵר מִדּוֹתָיו כִּי נִפְתַּח לוֹ מְקוֹר חַיִּים,

and it gives him a new heart, and he feels with a strong feeling that at that very time when he breaks his middos, a source of life has opened for him,

וְכִשְׁרוֹנוֹתָיו מַתְחִילִים לְהִתְפַּתֵּחַ יוֹתֵר וְיוֹתֵר,

And his talents begin to develop more and more,

עַד שֶׁמַּרְגִּישׁ טַעַם גָּדוֹל וְנָעִים מְאֹד בְּכָל שְׁבִירַת הַמִּדּוֹת.

Until he feels a great and very pleasant taste in every breaking of his middos.

לְעֻמַּת הַתּוֹרָה הַגָּבוֹהַּ מֵעַל גָּבוֹהַּ,

In contrast to the Torah, which is high above high,

וְהָאָדָם אֲשֶׁר הוּא מִתְפַּעֵל מִן דַּרְכֵי הַטֶּבַע יִפְסַח עַל כָּל הַסְּעִיפִים וְיִשָּׁאֵר קֵרֵחַ מִכָּאן וּמִכָּאן.

And the person who is impressed by the ways of nature will skip over all the branches and remain bald from here and from here.

וְהַמּוֹסֵר עַצְמוֹ לַתּוֹרָה לְגַמְרֵי, יַעֲמֹד חָזָק עַל מַעֲמָד אֶחָד, וְדַרְכּוֹ יִהְיֶה הוֹלֵךְ וְאוֹר, עַד נְכוֹן הַיּוֹם.

And one who dedicates himself to Torah completely, will stand strong on one level, and his path will be going and illuminating, until the day is established.

זֶה אֵין לוֹ דֶּרֶךְ וְאֵין לוֹ חַיִּים, וְזֶה יֵשׁ לוֹ דֶּרֶךְ וְיֵשׁ לוֹ חַיִּים.

This one has no path and has no life, and this one has a path and has life.

כִּי הוּא מִלְּבַד שֶׁמְּתַקֵּן מִדּוֹתָיו וּמְחַנֵּךְ עַצְמוֹ שֶׁכָּל מַעֲשָׂיו יִהְיוּ לְשֵׁם שָׁמַיִם.

For he, besides that he rectifies his character traits and educates himself that all his actions should be for the sake of Heaven.

יֵשׁ לוֹ רוּחַ חַיִּים וְנִכָּר עָלָיו כִּי הוּא חַי וְשָׂמֵחַ,

He has a spirit of life, and it is evident about him that he is alive and happy,

וְיַעֲבֹר עַל הַמִּדּוֹת וְיוֹדֶה עַל חֶסְרוֹנוֹ וִידַבֵּר נֶגֶד מְלָכִים וְלֹא יֵבוֹשׁ,

And he will transgress the middos and admit his deficiency, and speak against kings and not be ashamed,

וּמַרְגִּישׁ כִּי עִקַּר חַיּוּתוֹ הוּא שְׁבִירַת הַמִּדּוֹת,

and he feels that the main part of his vitality is the breaking of his middos,

וּמִי שֶׁאֵינוֹ שָׁלֵם וְהַהַכָּרָה שֶׁלּוֹ גָּדוֹל מֵהַמַּעֲשֶׂה שֶׁעוֹשֶׂה,

And one who is not complete, and his recognition is greater than the deed he does,

אִם נִפְגְּשֵׁהוּ עַל כָּל צַעַד מָלֵא בִּקֹּרֶת,

If we encounter him at every step full of criticism,

שֶׁפָּעֳלוֹ סוֹתֵר אֶת דְּבָרוֹ, הוּא רוֹצֶה לְהִתְנַשֵּׂא בְּהַכָּרָתוֹ,

whose action contradicts his word, he wants to elevate himself in his awareness,

וּלְסוֹף יִפּוֹל תַּחַת הַבִּקֹּרֶת,

And in the end, he will fall under criticism,

וְהָרוֹצֶה בֶּאֱמֶת לְהַגִּיעַ לִשְׁלֵמוּת לֹא יִתְפַּעֵל מִכָּל זֶה,

And one who truly desires to reach perfection will not be overwhelmed by all this,

הוּא חָפֵץ לָדַעַת חֶסְרוֹנוֹ, וְהוּא רוֹדֵף לְהַשְׁלִים מַעֲשֵׂהוּ לְהַכָּרָתוֹ וּמַרְגִּישׁ בְּעֹמֶק נַפְשׁוֹ אֲשֶׁר הַתּוֹרָה הִיא הָאֹשֶׁר הַגָּדוֹל שֶׁאֶפְשָׁר לְהַגִּיעַ אֵלָיו בַּחַיִּים,

He desires to know his lack, and he pursues completing his deed to his recognition, and he feels in the depth of his soul that the Torah is the great happiness that it is possible to reach in life,

וְהוּא בָּא לִידֵי הַחְלָט אֲשֶׁר הָעוֹלָם לְעֻמַּת הַתּוֹרָה הוּא כְּמוֹ כַּדּוּר הָאָרֶץ לְגַבֵּי הַכּוֹכָב הַיּוֹתֵר גָּדוֹל.

And he came to the conclusion that the world, compared to the Torah, is like the earth compared to the largest star.

אוּלָם כְּמוֹ הַתּוֹכֶן, שֶׁמּוֹכִיחַ בְּהֶחְלֵט,

However, like the content, which proves definitively,

עַל פִּי מִשְׁפְּטֵי הַחֶשְׁבּוֹן שֶׁכַּמּוּת הַכּוֹכָב גָּדוֹל פִּי כַּמָּה מוּל כַּמּוּת כַּדּוּר הָאָרֶץ,

According to the calculations that the quantity of the star is many times greater than the quantity of the earth,

בְּכָל זֹאת רָגִיל בִּלְשׁוֹנוֹ, כְּשֶׁיִּרְצֶה לִתֵּן שִׁעוּר שֶׁל גְּדֻלָּה,

Nevertheless, it is common in his language, when he wants to give a measure of greatness,

בְּאֵיזֶה גּוּשׁ, יַגְזִים וְיֹאמַר שֶׁהוּא גָּדוֹל כְּמוֹ הָאָרֶץ,

In which clump, will he exaggerate and say that it is as big as the earth,

שֶׁזֶּה אֶצְלוֹ הָאֱמֶת הַמִּדָּה הֲכִי גְּדוֹלָה,

that this is for him the truth, the greatest measure,

וְלֹא יֹאמַר שֶׁהוּא גָּדוֹל כְּמוֹ הַכּוֹכָב,

And he should not say that he is as great as a star,

יַעַן שֶׁבְּחוּשׁוֹ צִיּוּרוֹ שֶׁל הַכּוֹכָב קָטָן לְעֻמַּת הָאָרֶץ,

Because in his perception, the image of the star is small compared to the earth,

וְהָאָדָם מוֹדֵד לְפִי מִשְׁפְּטֵי הַחוּשִׁים,

And man measures according to the judgments of the senses,

גַּם בְּמָקוֹם שֶׁיּוֹדֵעַ שֶׁהוּא כְּנֶגֶד לַהַשְׂכֵּל.

Even in a place where he knows that it is against the intellect.

כֵּן הָאָדָם מַכִּיר אֶת הָעוֹלָם כִּי הוּא הַכֹּל, וְהַתּוֹרָה כִּי הִיא הַכֹּל, לְפִי עֵין הַשֵּׂכֶל שֶׁלּוֹ.

So too, a person recognizes the world as if it is everything, and the Torah as if it is everything, according to his intellectual perspective.

אֲבָל אִם נִשְׁאַל אוֹתוֹ אֵיךְ אַתָּה מַרְגִּישׁ בַּחוּשׁ,

But if we ask him, 'How do you feel in your senses,'

כַּמָּה גָּדוֹל אֶצְלְךָ הַפְּחִיתוּת הָעוֹלָם בְּחוּשׁ,

How great is the world's lowliness to you, in your perception,

הֲלֹא יַעֲנֶה לָנוּ כִּי בְּחוּשׁ יִתְהַפֵּךְ הַדָּבָר אֲשֶׁר הַתּוֹרָה נִרְאֵית כִּנְקֻדָּה קְטַנָּה,

Will he not answer us that, in actual experience, the matter will be reversed, that the Torah will appear as a tiny dot,

וְהָעוֹלָם לְמָקוֹם רָחָב וְעָמוֹק,

And the world is a wide and deep place,

כִּי לְפִי חוּשָׁיו הָעוֹלָם יוֹתֵר גָּדוֹל מִמָּה שֶׁנִּרְאֶה לוֹ בְּהַכָּרָתוֹ הַשִּׂכְלִית וּמְהַפֵּךְ בְּדַעְתּוֹ שֶׁמָּא אִם יִרְדּוֹף יַשִּׂיג,

For according to his senses, the world is greater than what appears to him through his intellectual recognition, and he turns over in his mind, perhaps if he pursues, he will attain,

וְשֶׁמָּא יִטְעֶה אִם לֹא יִרְדֹּף אַחַר מָמוֹן וְכָבוֹד,

And perhaps he will err if he does not pursue money and honor,

וְהַגַּם שֶׁהַכָּרָתוֹ בְּרוּרָה וַאֲמִתִּית,

And even though his recognition is clear and true,

הִנֵּה בְּכָל זֹאת הַכֹּל תָּלוּי בְּהַכָּרַת חוּשׁוֹ,

Behold, despite all this, everything depends on the recognition of his feeling,

וְכֵיוָן שֶׁחוּשׁוֹ מַרְאֶה לוֹ שֶׁאִי אֶפְשָׁר לַעֲזוֹב חֲמוּדֵי הָעוֹלָם וְשֶׁבְּאוֹפֶן זֶה לֹא יְהֵא בְּיָכָלְתּוֹ לְתָרֵץ שְׁאֵלוֹת הַחַיִּים שֶׁלּוֹ,

And since his sense shows him that it is impossible to abandon the delights of the world, and that in this way he will not be able to resolve his life's questions,

הִנֵּה יִתְבַּלְבֵּל בִּתְחִלַּת עֲלִיָּתוֹ בְּמַעֲלוֹת הַתּוֹרָה,

Behold, he will become confused at the beginning of his ascent in the levels of Torah,

וְנַעֲשֶׂה שָׁנֶה וּפֵרֵשׁ בְּנוֹגֵעַ לְמַעֲלַת הַמִּדּוֹת וַעֲבוֹדָה הַטְּהוֹרָה,

And it was done a year, and he explained regarding the loftiness of the middos and pure avodah,

וּמַה הוּא עֵצָה עַל זֶה שֶׁצָּרִיךְ הָאָדָם לַעֲמוֹל הַרְבֵּה לְהַשִּׂיג הַכָּרָה חוּשִׁית עַד שֶׁיּוּכַל לִרְאוֹת כָּל עִנְיְנֵי הַתּוֹרָה לְפִי מַה שֶּׁהֵם בֶּאֱמֶת הַטּוֹב הַמֻּחְלָט אֲשֶׁר יָכוֹל הָאָדָם לִסְמוֹךְ עֲלֵיהֶם בְּדַרְכּוֹ כְּהוֹלֵךְ עַל גֶּשֶׁר שֶׁל בַּרְזֶל,

And what is the counsel for this, that a person needs to toil much to achieve a sensory recognition, until he will be able to see all matters of Torah according to what they truly are, the absolute good, upon which a person can rely in his path like one walking on an iron bridge,

וְיִמְסֹר עַצְמוֹ לְגַמְרֵי לְכֹל מַה שֶּׁתִּבְחַר לוֹ הַתּוֹרָה,

And he should completely surrender himself to everything the Torah chooses for him,

שֶׁעַל יְדֵי הַכָּרָה חוּשִׁית יוּכַל לְהַגִּיעַ מַעְלָה,

that through sensory recognition he will be able to reach upward,

מַעֲלָה, וּלְעֻמַּת מַה שֶּׁיִּתְבָּרֵר פְּחִיתוּת חַיֵּי הַטֶּבַע וְהַבְלֵי עוֹלָם הַזֶּה לָאָדָם יַעֲלֶה מִזֶּה לְהַכִּיר בְּחוּשׁ מַעֲלַת הַשְּׁלֵמוּת וַעֲבוֹדָה הַטְּהוֹרָה אֲשֶׁר זֶה כָּל הָאָדָם הֵן בְּחֹמֶר וְהֵן בְּרוּחַ,

a higher level, and in contrast to what will become clear regarding the lowliness of natural life and the vanities of this world for a person, from this he will rise to recognize with a felt sense the greatness of perfection and pure avodah, for this is the whole person, both in body and in spirit,

וְלֹא יָזִין אוֹתוֹ שׁוּם נְגִיעָה בָּעוֹלָם וְיִחְיֶה חַיֵּי הַשְּׁלֵמוּת בִּמְנוּחַת נַפְשׁוֹ בְּלִי בִּלְבּוּל כְּלָל וּכְלָל,

and no worldly touch will nourish him, and he will live a life of perfection with the tranquility of his soul, without any confusion whatsoever,

וְיַעֲלֶה בְּיָדוֹ לְכוֹנֵן מַעֲשָׂיו וּדְרָכָיו לְפִי מַאֲמָרָם זַ"ל,

And it will come up in his hand to establish his deeds and his ways according to their saying, may their memory be for a blessing,

וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם וְכַמַּהֲכָּא בְּכָל דְּרָכֶיךָ דָּעֵהוּ.

And all your deeds should be for the sake of Heaven, and as it says here, 'In all your ways, know Him.'

הַמּוֹשְׁלִים אֵלּוּ הַמּוֹשְׁלִים בְּיִצְרָם,

The rulers, these are those who rule over their yetzer.

בּוֹאוּ חֶשְׁבּוֹן, בּוֹאוּ וְנַחְשֹׁב חֶשְׁבּוֹנוֹ שֶׁל עוֹלָם: הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ וּשְׂכַר עֲבֵירָה כְּנֶגֶד הֶפְסֵדָהּ.

Come, let us reckon; come, let us consider the world's account: the loss of a mitzvah against its reward, and the reward of a transgression against its loss.

(בָּבָא בַּתְרָא ע"ח).

(Bava Basra 78).

הִנֵּה בְּעִנְיְנֵי מָמוֹן רוֹאִים אָנוּ כִּי כָּל הַתְחָלַת הָעֵסֶק וְאֶמְצָעִיתוֹ וְסוֹפוֹ יוּשְׁלַם רַק עַל יְדֵי הַחֶשְׁבּוֹן הָאֲמִתִּי וְלוּ יְצֻיַּר אִם יוֹסִיף הַמְחַשֵּׁב אֲפִלּוּ נוּל אֶחָד,

Behold, in monetary matters we see that the entire beginning of the business, its middle, and its end will be completed only through true accounting, and were it to be imagined that the calculator would add even one zero,

וְהַגַּם שֶׁהַנּוֹל בִּפְנֵי עַצְמוֹ אֵינוֹ שָׁוֶה כְּלוּם,

And even though the born thing, in and of itself, is worth nothing,

אֲבָל אִם יְחַבֵּר אוֹתוֹ לְמִסְפָּר מַה יִגְדַּל הַמִּסְפָּר כַּמָּה וְכַמָּה פְּעָמִים,

But if he connects it to a number, how many, many times will the number grow,

עַד שֶׁאִם יְחַבֵּר אוֹתוֹ לְמִסְפַּר אֲלָפִים יֵצֵא מִזֶּה הֶיזֵק גָּדוֹל.

Until if one connects it to a number of thousands, a great damage will come out from this.

וְהַגַּם שֶׁיֵּשׁ סַכָּנָה גְּדוֹלָה בְּטָעוּת — הֵן בְּיֶתֶר וְהֵן בְּחָסֵר,

And even though there is great danger in error — whether in excess or in deficiency,

כִּי גַּם אִם יִגְרַע אַף נוּל אֶחָד,

For even if one single null is subtracted,

יַפְסִיד מָמוֹן רַב, בְּכָל זֹאת כָּל עִנְיַן הָעֵסֶק יִגָּמֵר רַק עַל יְדֵי הַחֶשְׁבּוֹן וְכָל אֶחָד בָּטוּחַ בּוֹ וּמָסוּר אֵלָיו,

he will lose much money, nevertheless, the entire matter of the business will be completed only through the reckoning, and everyone is confident in it and devoted to it,

יַעַן כִּי יָכוֹל הָאָדָם לַעֲשׂוֹת חֶשְׁבּוֹן מְדֻיָּק בְּלִי שׁוּם טָעוּת,

Because a person is able to make an exact calculation without any error,

לָכֵן בְּכָל עִנְיָן וְעֵסֶק שֶׁיִּתְעַסֵּק,

Therefore, in every matter and endeavor that he engages in,

הַחֶשְׁבּוֹן יַנְחֶה אוֹתוֹ, וְנוֹתֵן וְלוֹקֵחַ עַל פִּיו וּמוֹצִיא כָּל עִנְיָנָיו עַל פִּי חֶשְׁבּוֹן יָשָׁר וְנָכוֹן.

The accounting will guide him, and he gives and takes according to it, and he conducts all his affairs according to a straight and correct accounting.

לִמְדֹּד אֶת חֲמִימוּת הַחוֹלֶה,

to measure the warmth of the sick person,

וְהַגַּם שֶׁשָּׁמָּה הַסַּכָּנָה יוֹתֵר עֲצוּמָה אִם יִטְעֶה בַּמְּדִידָה,

And even though there the danger is more immense if he errs in the measurement,

כִּי הַמַּחֲלָה תִּתְחַלֵּף לְפִי מִסְפַּר מַדְרֵגַת הַחֲמִימוּת,

For the illness will change according to the number of the level of warmth,

וְגַם הָרְפוּאָה תִּשְׁתַּנֶּה, בַּמֶּה לְרַפְּאוֹתוֹ בַּחֲמִימוּת אוֹ בִּקְרִירוּת,

And also the cure will change, with what to heal him, with warmth or with coolness,

בְּכָל זֹאת כָּל עִנְיְנֵי הָרְפוּאָה יֻגְמַר רַק עַל יְדֵי חֶשְׁבּוֹן הַמְּדִידָה,

Nevertheless, all matters of healing will be completed only through the calculation of measurement,

— יַעַן כִּי שָׁמָּה יָכוֹל הָאָדָם לִמְדֹּד אֶת הַחֲמִימוּת כְּמוֹת שֶׁהוּא בְּלִי שׁוּם טָעוּת חָסֵר וְיָתֵר,

— Because there a person can measure the warmth as it is, without any error of less or more,

וְיִגְמוֹר הָרְפוּאָה עַל יָדָהּ.

And he will complete the healing through it.