Chapter Previewהַקְדָּמָה
In this opening chapter of Hilchos De'os, the Rambam introduces us to the fundamental landscape of the human neshama and its character traits, the de'os. We learn how Hashem created people with a vast spectrum of different temperaments and tendencies. The Rambam contrasts the extreme ends of various traits—such as anger versus absolute passivity, pride versus extreme lowliness, and miserliness versus wasteful spending—showing how these midos manifest in our daily lives.
We are then introduced to the essential path of the "golden mean," the middle path in all traits, which is the way of the Chacham (the wise man). The Rambam guides us in how to navigate our natural inclinations, explaining that while some traits are inborn, a person has the power to shape and change his midos through constant practice and avodah, ultimately walking in the ways of Hashem.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
הל׳ א
הַדֵּעוֹת הַשּׁוֹנוֹת בְּכָל אָדָם וְהַקְּצָווֹת הַשּׁוֹנִים שֶׁלָּהֶןHalacha 1 · The Diverse Character Traits of Man and Their Extreme Opposites
דֵעוֹתTraitsהַרְבֵּהmanyיֵשׁthere areלְכָלfor eachאֶחָדoneוְאֶחָדand oneמִבְּנֵיof the children ofאָדָםmanוְזוֹand thisמְשֻׁנָּהdifferentמִזּוֹfrom thisוּרְחוֹקָהand distantמִמֶּנָּהּfrom itבְּיוֹתֵר.exceedinglyיֵשׁthere isאָדָםa manשֶׁהוּאwho isבַּעַלa master ofחֵמָהwrathכּוֹעֵסangryתָּמִיד.alwaysוְיֵשׁand there isאָדָםa manשֶׁדַּעְתּוֹwhose mindמְיֻשֶּׁבֶתis settledעָלָיוupon himוְאֵינוֹand he is notכּוֹעֵסangryכְּלָלat allוְאִםand ifיִכְעַסhe will be angryיִכְעַסhe will be angryכַּעַסan angerמְעַטslightבְּכַמָּהin severalשָׁנִים.yearsוְיֵשׁand there isאָדָםa manשֶׁהוּאwho isגְּבַהּhaughty ofלֵבheartבְּיוֹתֵר.exceedinglyוְיֵשׁand there isשֶׁהוּאwho isשְׁפַלhumble ofרוּחַspiritבְּיוֹתֵר.exceedinglyוְיֵשׁand there isשֶׁהוּאwho isבַּעַלa master ofתַּאֲוָהdesireלֹאnotתִּשְׂבַּעwill be satisfiedנַפְשׁוֹhis soulמֵהָלֹךְfrom walkingבְּתַאֲוָה.in desireוְיֵשׁand there isשֶׁהוּאwho isבַּעַלa master ofלֵבheartטָהוֹרpureמְאֹדveryוְלֹאand notיִתְאַוֶּהhe will desireאֲפִלּוּevenלִדְבָרִיםfor thingsמְעַטִּיםfewשֶׁהַגּוּףthat the bodyצָרִיךְneedsלָהֶן.themוְיֵשׁand there isבַּעַלa master ofנֶפֶשׁsoulרְחָבָהbroadשֶׁלֹּאthat notתִּשְׂבַּעwill be satisfiedנַפְשׁוֹhis soulמִכָּלfrom allמָמוֹןthe money ofהָעוֹלָם,the worldכָּעִנְיָןlike the matterשֶׁנֶּאֱמַרas it is saidקהלתKohelesה5ט9"אוֹהֵבA lover ofכֶּסֶףmoneyלֹאnotיִשְׂבַּעwill be satisfied withכֶּסֶף".moneyוְיֵשׁand there isמְקַצֵּרwho restrictsנַפְשׁוֹhis soulשֶׁדַּיּוֹthat enough for himאֲפִלּוּevenדָּבָרa thingמְעַטsmallשֶׁלֹּאthat notיַסְפִּיקwill sufficeלוֹfor himוְלֹאand notיִרְדֹּףhe will pursueלְהַשִּׂיגto attainכָּלallצָרְכּוֹ.his needsוְיֵשׁand there isשֶׁהוּאwho isמְסַגֵּףafflictingעַצְמוֹhimselfבְּרָעָבwith hungerוְקוֹבֵץand gatheringעַלtoיָדוֹhis handוְאֵינוֹand he does notאוֹכֵלeatפְּרוּטָהa pennyמִשֶּׁלּוֹof his ownאֶלָּאexceptבְּצַעַרwith painגָּדוֹל.greatוְיֵשׁand there isשֶׁהוּאwho isמְאַבֵּדdestroyingכָּלallמָמוֹנוֹhis moneyבְּיָדוֹwith his handלְדַעְתּוֹ.by his own willוְעַלand uponדְּרָכִיםwaysאֵלּוּtheseשְׁאָרthe rest ofכָּלallהַדֵּעוֹתthe traitsכְּגוֹןsuch asמְהוֹלֵלthe overly elatedוְאוֹנֵןand the depressedוְכִילַיand the stingyוְשׁוֹעַand the generousוְאַכְזָרִיand the cruelוְרַחֲמָןand the mercifulוְרַךְand the softלֵבָבof heartוְאַמִּיץand the courageousלֵבof heartוְכַיּוֹצֵאand the likeבָּהֶן:of them
The Rambam introduces the wide spectrum of human character traits, illustrating how different individuals possess contrasting extremes of temperament, desire, and behavior.
הל׳ ב
הַדֵּעוֹת הַבֵּינוֹנִיּוֹת וּמְקוֹר הַתְּכוּנוֹת בָּאָדָםHalacha 2 · Intermediate Character Traits and the Origins of Human Temperament
וְיֵשׁAnd there areבֵּיןbetweenכָּלeveryדֵּעָהtraitוְדֵעָהand traitהָרְחוֹקָהthat is distantמִמֶּנָּהfrom itבַּקָּצֶהat the endהָאַחֵרthe otherדֵּעוֹתtraitsבֵּינוֹנִיּוֹתintermediateזוֹthisרְחוֹקָהdistantמִזּוֹ.from thisוְכָלAnd allהַדֵּעוֹתthe traitsיֵשׁthere areמֵהֶןof themדֵּעוֹתtraitsשֶׁהֵןthat they areלָאָדָםto a personמִתְּחִלַּתfrom the beginning ofבְּרִיָּתוֹhis creationלְפִיaccording toטֶבַעthe nature ofגּוּפוֹ.his bodyוְיֵשׁand there areמֵהֶןof themדֵּעוֹתtraitsשֶׁטִּבְעוֹthat the nature ofשֶׁל·אָדָםa personזֶהthisמְכֻוָּןis disposedוְעָתִידand destinedלְקַבֵּלto receiveאוֹתָםthemבִּמְהֵרָהquicklyיוֹתֵרmoreמִשְּׁאָרthan the rest ofהַדֵּעוֹת.the traitsוְיֵשׁand there areמֵהֶןof themשֶׁאֵינָןthat are notלָאָדָםto a personמִתְּחִלַּתfrom the beginning ofבְּרִיָּתוֹhis creationאֶלָּאratherלָמַדhe learnedאוֹתָםthemמֵאֲחֵרִיםfrom othersאוֹorשֶׁנִּפְנָהthat he turnedלָהֶןto themמֵעַצְמוֹon his ownלְפִיaccording toמַחֲשָׁבָהa thoughtשֶׁעָלְתָהthat aroseבְּלִבּוֹ.in his heartאוֹorשֶׁשָּׁמַעthat he heardשֶׁזּוֹthat thisהַדֵּעָהtraitטוֹבָהis goodלוֹfor himוּבָהּand in itרָאוּיit is properלֵילֵךְto walkוְהִנְהִיגand he accustomedעַצְמוֹhimselfבָּהּin itעַדuntilשֶׁנִּקְבְּעָהit became fixedבְּלִבּוֹ:in his heart
The Rambam explains that intermediate traits exist between extremes, and that character traits are either inborn, easily acquired by nature, or learned through habituation.
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הַנְּטִיָּה מִן הַקְּצָווֹת אֶל הַדֶּרֶךְ הַיְשָׁרָהHalacha 3 · Avoiding Extremes of Character and Walking in the Straight Path
שְׁתֵּיTwoקְצָווֹתextremesהָרְחוֹקוֹתthat are distantזוֹthisמִזּוֹfrom thisשֶׁבְּכָלwhich are in everyדֵּעָהcharacter traitוְדֵעָהand character traitאֵינָןare notדֶּרֶךְa pathטוֹבָהgoodוְאֵיןand it is notרָאוּיfittingלוֹfor himלָאָדָםfor a manלָלֶכֶתto walkבָּהֶןin themוְלֹאand notלְלַמְּדָןto teach themלְעַצְמוֹ.to himselfוְאִםand ifמָצָאhe foundטִבְעוֹhis natureנוֹטֶהleaningלְאַחַתto oneמֵהֶןof themאוֹorמוּכָןdisposedלְאַחַתto oneמֵהֶןof themאוֹorשֶׁכְּבָרthat alreadyלָמֵדhe learnedאַחַתoneמֵהֶןof themוְנָהַגand behavedבָּהּin itיַחֲזִירhe should returnעַצְמוֹhimselfלַמּוּטָבto the betterוְיֵלֵךְand walkבְּדֶרֶךְin the path ofהַטּוֹבִיםthe good onesוְהִיאand itהַדֶּרֶךְis the pathהַיְשָׁרָה:the straight
The Rambam explains that the extremes of any character trait are undesirable, and one must train oneself to follow the middle path.
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הַנְהָגַת הָאָדָם בַּמִּדָּה הַבֵּינוֹנִית וְהַדֶּרֶךְ הַיְשָׁרָהHalacha 4 · Guiding One's Character Traits and Actions Along the Balanced Middle Path
הַדֶּרֶךְThe pathהַיְשָׁרָהstraightהִיאisמִדָּהa traitבֵּינוֹנִיתintermediateשֶׁבְּכָלwhich is in everyדֵּעָהtemperamentוְדֵעָהand temperamentמִכָּלfrom allהַדֵּעוֹתthe temperamentsשֶׁיֵּשׁthat there areלוֹto himלָאָדָם.to manוְהִיאand itהַדֵּעָהthe temperamentשֶׁהִיאthat isרְחוֹקָהdistantמִשְּׁתֵּיfrom twoהַקְּצָווֹתthe extremesרִחוּקa distanceשָׁוֶהequalוְאֵינָהּand is notקְרוֹבָהcloseלֹאnotלָזוֹto this oneוְלֹאand notלָזוֹ.to this oneלְפִיכָךְThereforeצִוּוּcommandedחֲכָמִיםSagesהָרִאשׁוֹנִיםthe firstשֶׁיְּהֵאthat shouldאָדָםmanשָׁםevaluateדֵּעוֹתָיוhis temperamentsתָּמִידalwaysוּמְשַׁעֵרand calculateאוֹתָםthemוּמְכַוִּןand directאוֹתָםthemבַּדֶּרֶךְin the pathהָאֶמְצָעִיתthe middleכְּדֵיsoשֶׁיְּהֵאthat he will beשָׁלֵםsoundבְּגוּפוֹ.in his bodyכֵּיצַד.How soלֹאnotיְהֵאshould he beבַּעַלa master ofחֵמָהwrathנוֹחַeasyלִכְעֹסto angerוְלֹאand notכְּמֵתlike a dead personשֶׁאֵינוֹwho does notמַרְגִּישׁfeelאֶלָּאratherבֵּינוֹנִי.intermediateלֹאnotיִכְעֹסshould he angerאֶלָּאunlessעַלuponדָּבָרa matterגָּדוֹלgreatשֶׁרָאוּיthat is fittingלִכְעֹסto angerעָלָיוupon itכְּדֵיsoשֶׁלֹּאthat notיֵעָשֶׂהwill be doneכַּיּוֹצֵאlikeבּוֹitפַּעַםtimeאַחֶרֶת.anotherוְכֵןAnd soלֹאnotיִתְאַוֶּהshould he desireאֶלָּאunlessלִדְבָרִיםfor thingsשֶׁהַגּוּףthat the bodyצָרִיךְneedsלָהֶןthemוְאִיand ifאֶפְשָׁרpossibleלִהְיוֹתto beבְּזוּלָתָןwithout themכָּעִנְיָןlike the matterשֶׁנֶּאֱמַרas is saidמשליMishleiיג13כה25"צַדִּיקA righteous manאֹכֵלeatsלְשֹׂבַעto satisfyנַפְשׁוֹ".his soulוְכֵןAnd soלֹאnotיִהְיֶהshould he beעָמֵלtoilingבְּעִסְקוֹin his businessאֶלָּאunlessלְהַשִּׂיגto obtainדָּבָרa thingשֶׁצָּרִיךְthat is neededלוֹfor himלְחַיֵּיfor life ofשָׁעָהthe hourכָּעִנְיָןlike the matterשֶׁנֶּאֱמַרas is saidתהיליםTehillimלז37טז16"טוֹבBetter isמְעַטa littleלַצַּדִּיק".to the righteous manוְלֹאAnd notיִקְפֹּץshould he closeיָדוֹhis handבְּיוֹתֵר.exceedinglyוְלֹאand notיְפַזֵּרshould he scatterמָמוֹנוֹhis moneyאֶלָּאunlessנוֹתֵןgivingצְדָקָהcharityכְּפִיaccording toמִסַּתthe measure ofיָדוֹhis handוּמַלְוֶהand lendingכָּרָאוּיas is fittingלְמִיto whoeverשֶׁצָּרִיךְ.needsוְלֹאAnd notיְהֵאshould he beמְהוֹלֵלelatedוְשׂוֹחֵקand laughingוְלֹאand notעָצֵבsadוְאוֹנֵןand mourningאֶלָּאratherשָׂמֵחַhappyכָּלallיָמָיוhis daysבְּנַחַתwith pleasantnessבְּסֵבֶרwith a countenance ofפָּנִיםfacesיָפוֹת.friendlyוְכֵןAnd soשְׁאָרthe rest ofדֵּעוֹתָיו.his temperamentsוְדֶרֶךְAnd pathזוֹthisהִיאisדֶּרֶךְthe path ofהַחֲכָמִים.the wiseכָּלEveryאָדָםmanשֶׁדֵּעוֹתָיוwhose temperamentsדֵּעוֹתtemperamentsבֵּינוֹנִיתintermediateבֵּינוֹנִיּוֹתintermediateמְמֻצָּעוֹתbalancedנִקְרָאis calledחָכָם:wise
The Rambam defines the middle path of character traits, which avoids extremes and maintains physical and spiritual health.
הל׳ ה
הַהֶבְדֵּל בֵּין חָכָם לְחָסִיד וְהַמִּצְוָה לָלֶכֶת בְּדַרְכֵי הַשֵּׁםHalacha 5 · The Distinction Between the Wise and the Pious and the Mitzvah to Walk in God's Ways
וּמִיAnd whoeverשֶׁהוּאthat heמְדַקְדֵּקis preciseעַלuponעַצְמוֹhimselfבְּיוֹתֵרexceedinglyוְיִתְרַחֵקand distances himselfמִדֵּעָהfrom a temperamentבֵּינוֹנִיתintermediateמְעַטslightlyלְצַדto the side ofזֶהthisאוֹorלְצַדto the side ofזֶהthisנִקְרָאis calledחָסִיד.piousכֵּיצַד.How soמִיoneשֶׁיִּתְרַחֵקwho distances himselfמִגֹּבַהּfrom haughtiness ofהַלֵּבthe heartעַדuntilהַקָּצֶהthe extremeהָאַחֲרוֹןultimateוְיִהְיֶהand isשְׁפַלlowly ofרוּחַspiritבְּיוֹתֵרexceedinglyנִקְרָאis calledחָסִידpiousוְזוֹand thisהִיאisמִדַּתthe trait ofחֲסִידוּת.pietyוְאִםAnd ifנִתְרַחֵקhe distanced himselfעַדuntilהָאֶמְצַעthe middleבִּלְבַדonlyוְיִהְיֶהand isעָנָוhumbleנִקְרָאis calledחָכָםwiseוְזוֹand thisהִיאisמִדַּתthe trait ofחָכְמָה.wisdomוְעַלAnd uponדֶּרֶךְthe path ofזוֹthisשְׁאָרare the rest ofכָּלallהַדֵּעוֹת.the temperamentsוַחֲסִידִיםAnd the pious ones ofהָרִאשׁוֹנִיםthe first generationsהָיוּwereמַטִּיןbendingדֵּעוֹתtemperamentsשֶׁלָּהֶןof theirsמִדֶּרֶךְfrom the pathהָאֶמְצָעִיתmiddleכְּנֶגֶדtowardsשְׁתֵּיthe twoהַקְּצָווֹת.extremesיֵשׁthere isדֵּעָהa temperamentשֶׁמַּטִּיןthat they bendאוֹתָהּitכְּנֶגֶדtowardsהַקָּצֶהthe extremeהָאַחֲרוֹןultimateוְיֵשׁand there isדֵּעָהa temperamentשֶׁמַּטִּיןthat they bendאוֹתָהּitכְּנֶגֶדtowardsהַקָּצֶהthe extremeהָרִאשׁוֹן.firstוְזֶהוּand this isלִפְנִיםbeyondמִשּׁוּרַתthe line ofהַדִּין.the lawוּמְצֻוִּיןAnd commandedאָנוּare weלָלֶכֶתto walkבַּדְּרָכִיםin the pathsהָאֵלּוּtheseהַבֵּינוֹנִיםthe intermediateוְהֵםand theyהַדְּרָכִיםare the pathsהַטּוֹבִיםthe goodוְהַיְשָׁרִיםand the straightשֶׁנֶּאֱמַרas it is saidדבריםDevarimכח28ט9"וְהָלַכְתָּand you shall walkבִּדְרָכָיו":in His ways
The Rambam defines the difference between a wise person who follows the middle path and a pious person who goes beyond the measure of the law, and explains the mitzvah of walking in God's ways.
הל׳ ו
הַמִּצְוָה לְהִדַּמּוֹת לְדַרְכֵי הַשֵּׁם הַטּוֹבִיםHalacha 6 · The Mitzvah to Emulate the Good Ways of Hashem
כָּךְSoלָמְדוּthey learnedבְּפֵרוּשׁin the explanation ofמִצְוָהmitzvahזוֹ.thisמַהjust asהוּאHeנִקְרָאis calledחַנּוּןGraciousאַףevenאַתָּהyouהֱיֵהbeחַנּוּן.graciousמַהjust asהוּאHeנִקְרָאis calledרַחוּםMercifulאַףevenאַתָּהyouהֱיֵהbeרַחוּם.mercifulמַהjust asהוּאHeנִקְרָאis calledקָדוֹשׁHolyאַףevenאַתָּהyouהֱיֵהbeקָדוֹשׁ.holyוְעַלand onדֶּרֶךְpathזוֹthisקָרְאוּcalledהַנְּבִיאִיםthe prophetsלָאֵלthe Almightyבְּכָלby allאוֹתָןthoseהַכִּנּוּיִיןthe descriptionsאֶרֶךְSlowאַפַּיִםto angerוְרַבand abundant inחֶסֶדkindnessצַדִּיקRighteousוְיָשָׁרand JustתָּמִיםPerfectגִּבּוֹרMightyוְחָזָקand Strongוְכַיּוֹצֵאand similarבָּהֶן.to themלְהוֹדִיעַto make knownשֶׁהֵןthat they areדְּרָכִיםpathsטוֹבִיםgoodוִישָׁרִיםand uprightוְחַיָּבand is obligatedאָדָםa personלְהַנְהִיגto guideעַצְמוֹhimselfבָּהֶןin themוּלְהִדַּמּוֹתand to resembleאֵלָיוHimכְּפִיaccording toכֹּחוֹ:his ability
The Rambam explains that the prophets describe Hashem with various character traits to teach us the proper paths we must emulate to the best of our ability.
הל׳ ז
הַנְהָגַת הָאָדָם בַּדֶּרֶךְ הַבֵּינוֹנִית וְדֶרֶךְ ה'Halacha 7 · Training Oneself in the Middle Path and the Way of Hashem
וְכֵיצַדAnd howיַרְגִּילshall accustomאָדָםa personעַצְמוֹhimselfבְּדֵעוֹתwith temperamentsאֵלּוּtheseעַדuntilשֶׁיִּקָּבְעוּthey are establishedבּוֹ.in himיַעֲשֶׂהHe should performוְיִשְׁנֶהand repeatוִישַׁלֵּשׁand perform a third timeבַּמַּעֲשִׂיםthe actionsשֶׁעוֹשֶׂהthat he doesעַלaccording toפִּי·הַדֵּעוֹתthe temperamentsהָאֶמְצָעִיּוֹתthe middle onesוְיַחֲזֹרand repeatבָּהֶםthemתָּמִידconstantlyעַדuntilשֶׁיִּהְיוּwill beמַעֲשֵׂיהֶםtheir actionsקַלִּיםeasyעָלָיוupon himוְלֹאand notיִהְיֶהthere will beבָּהֶםin themטֹרַחdifficultyעָלָיוupon himוְיִקָּבְעוּand will be establishedהַדֵּעוֹתthe temperamentsבְּנַפְשׁוֹ.in his soulוּלְפִיAnd becauseשֶׁהַשֵּׁמוֹתthe namesהָאֵלּוּtheseנִקְרָאis calledבָּהֶןby themהַיּוֹצֵרthe Creatorוְהֵםand theyהַדֶּרֶךְthe pathהַבֵּינוֹנִיתthe middleשֶׁאָנוּthat weחַיָּבִיןare obligatedלָלֶכֶתto walkבָּהּ.in itנִקְרֵאתis calledדֶּרֶךְpathזוֹthisדֶּרֶךְthe path ofה'.Hashemוְהִיאand itשֶׁלִּמֵּדis what taughtאַבְרָהָםAvrahamאָבִינוּour fatherלְבָנָיוto his childrenשֶׁנֶּאֱמַרas it is statedבראשיתBereishisיח18יט19"כִּיForיְדַעְתִּיוI have known himלְמַעַןin orderאֲשֶׁרthatיְצַוֶּה"he will commandוְגוֹ'.etc.וְהַהוֹלֵךְAnd the one who walksבְּדֶרֶךְin the path ofזוֹthisמֵבִיאbringsטוֹבָהgoodnessוּבְרָכָהand blessingלְעַצְמוֹto himselfשֶׁנֶּאֱמַרas it is statedבראשיתBereishisיח18יט19"לְמַעַןIn orderהָבִיאto bringה'HashemעַלuponאַבְרָהָםAvrahamאֵת—אֲשֶׁרthat whichדִּבֶּרHe spokeעָלָיו":concerning him
This halacha explains how a person can internalize the middle path of character traits through repeated action until it becomes second nature.
Chapter Summaryסִכּוּם
The chapter outlines the diverse nature of human character traits, explaining that while some tendencies are inborn, others are acquired through habit or environment. The Rambam establishes that the ideal path for a person is the intermediate path, which represents balance and emotional health. He contrasts the Chacham, who maintains this perfect middle ground, with the Chasid, who acts lifnim mishuras hadin (beyond the strict line of the law) by leaning slightly toward the extreme of modesty or generosity. Ultimately, we are commanded to emulate the middos of Hashem—to be merciful, gracious, and holy—which we accomplish by consciously refining our character and walking in His ways.
לְמַעֲשֶׂהWhat To Take Home
We often look at our middos, our character traits, as if they are permanent fixtures of who we are. We say, "I am just a naturally angry person," or "I am just a worrywart by nature." But the Rambam is teaching us a profound secret of our avodah: your personality is not a life sentence. Hashem created us with different tendencies, and we might have picked up bad habits from our surroundings, but we are never stuck. The middle path, the "derech Hashem," is always within our reach.
How do we actually change a deeply ingrained trait? The Rambam gives us a practical, psychological roadmap: "He shall do, repeat, and do a third time." You cannot simply think your way into becoming a calmer or more generous person. You have to act your way there. If you have a tendency to be tightfisted, you must force yourself to give tzedakah, over and over again, even in small amounts, until the act of giving becomes natural and light.
By consciously steering our actions toward the balanced middle, we are not just improving our behavior; we are fulfilling the mitzvah of "v'halachta b'drachav", walking in His ways. Just as Hashem is patient and kind, we train ourselves to act with patience and kindness until these middos are permanently engraved upon our very neshama.
Today, identify one area where you tend to go to an extreme, whether it is reacting too quickly in anger, or being overly stingy with your time or money. Force yourself to perform three small, concrete actions that pull you back toward the gentle middle path.