Chapter Previewהַקְדָּמָה
In this chapter, the Rambam teaches us how to heal the neshama when a person's middos have become warped and spiritually sick. Just as a physically sick person craves things that are bad for his body, someone with poor middos desires bad traits and finds the good path burdensome. To cure this spiritual illness, one must go to the wise—the healers of souls—who will guide him on how to restore balance.
The Rambam explains the practical method of healing, which involves moving to the opposite extreme for a period of time until the bad trait is uprooted. However, we learn that there are certain exceptionally bad middos, such as pride and anger, where the middle path is forbidden; for these, a person must distance himself completely and adopt the furthest extreme of humility and calmness. The chapter also guides us in the proper path of silence, speaking briefly and with purpose, and the absolute prohibition of deceit and dishonesty.
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
רְפוּאַת חוֹלֵי הַנְּפָשׁוֹת עַל יְדֵי הַחֲכָמִיםHalacha 1 · Healing the Morally Ill Through the Guidance of the Wise
חוֹלֵיThe sick ofהַגּוּףthe bodyטוֹעֲמִיםtasteהַמַּרthe bitterמָתוֹקsweetוּמָתוֹקand sweetמַר.bitterוְיֵשׁand there areמִןofהַחוֹלִיםthe sickמִיwhoשֶׁמִּתְאַוְּהdesiresוְתָאֵבand cravesלְמַאֲכָלוֹתfor foodsשֶׁאֵינָןthat are notרְאוּיִיןfitלַאֲכִילָהfor eatingכְּגוֹןsuch asהֶעָפָרthe earthוְהַפֶּחָםand the charcoalוְשׂוֹנֵאand hatesהַמַּאֲכָלוֹתthe foodsהַטּוֹבִיםthe goodכְּגוֹןsuch asהַפַּתthe breadוְהַבָּשָׂרand the meatהַכּלeverythingלְפִיaccording toרֹבthe severity ofהַחלִי.the sicknessכָּךְsoבְּנֵיchildren ofאָדָםmanשֶׁנַּפְשׁוֹתֵיהֶםwhose soulsחוֹלוֹתare sickמִתְאַוִּיםdesireוְאוֹהֲבִיםand loveהַדֵּעוֹתthe traitsהָרָעוֹתthe badוְשׂוֹנְאִיםand hateהַדֶּרֶךְthe pathהַטּוֹבָהthe goodוּמִתְעַצְּלִיםand are lazyלָלֶכֶתto walkבָּהּin itוְהִיאand itכְּבֵדָהis heavyעֲלֵיהֶםupon themלִמְאֹדexceedinglyלְפִיaccording toחָלְיָם.their sicknessוְכֵןand soיְשַׁעְיָהוּYeshayahuאוֹמֵרsaysבַּאֲנָשִׁיםconcerning menהַלָּלוּtheseישעיהYeshayahuה5כ20"הוֹיWoeהָאֹמְרִיםthose who sayלָרַעto the badטוֹבgoodוְלַטּוֹבand to the goodרָעbadשָׂמִיםwho placeחשֶׁךְdarknessלְאוֹרfor lightוְאוֹרand lightלְחשֶׁךְfor darknessשָׂמִיםwho placeמַרbitterלְמָתוֹקfor sweetוּמָתוֹקand sweetלְמָר".for bitterוַעֲלֵיהֶםand concerning themנֶאֱמַרit is saidמשליMishleiב2יג13"הַעֹזְבִיםThose who leaveאָרְחוֹתpaths ofישֶׁרuprightnessלָלֶכֶתto walkבְּדַרְכֵיin ways ofחשֶׁךְ".darknessוּמַהand whatהִיאisתַּקָּנַתthe remedy ofחוֹלֵיthe sick ofהַנְּפָשׁוֹת.the soulsיֵלְכוּthey should goאֵצֶלtoהַחֲכָמִיםthe wiseשֶׁהֵןfor they areרוֹפְאֵיthe healers ofהַנְּפָשׁוֹתthe soulsוִירַפְּאוּand they will healחָלְיָםtheir sicknessבַּדֵּעוֹתwith the traitsשֶׁמְּלַמְּדִיןthat they teachאוֹתָםthemעַדuntilשֶׁיַּחֲזִירוּםthey return themלַדֶּרֶךְto the pathהַטּוֹבָה.the goodוְהַמַּכִּירִיםand those who recognizeבַּדֵּעוֹתin the traitsהָרָעוֹתthe badשֶׁלָּהֶםof theirsוְאֵינָםand are notהוֹלְכִיםgoingאֵצֶלtoהַחֲכָמִיםthe wiseלְרַפֵּאto healאוֹתָםthemעֲלֵיהֶםconcerning themאָמַרsaidשְׁלֹמֹהShlomoמשליMishleiא1ז7"חָכְמָהwisdomוּמוּסָרand correctionאֱוִילִיםfoolsבָּזוּ":scorned
This halacha compares moral corruption to physical illness and explains that those with bad character traits must seek guidance from the Sages to heal their souls.
הל׳ ב
רְפוּאַת חֳלִי הַנֶּפֶשׁ עַל יְדֵי נְטִיָּה לַקָּצֶה הַנֶּגְדִּיHalacha 2 · Healing the Illness of the Soul by Moving to the Opposite Extreme
וְכֵיצַדAnd howהִיאisרְפוּאָתָם.their healingמִיOneשֶׁהוּאwho isבַּעַלa master ofחֵמָהwrathאוֹמְרִיםwe sayלוֹto himלְהַנְהִיגto accustomעַצְמוֹhimselfשֶׁאִםthat ifהֻכָּהhe is beatenוְקֻלַּלand cursedלֹאnotיַרְגִּישׁhe should feelכְּלָל.at allוְיֵלֵךְand he should goבְּדֶרֶךְin wayזוֹthisזְמַןa timeמְרֻבֶּהlongעַדuntilשֶׁיִּתְעַקֵּרthat is uprootedהַחֵמָהthe wrathמִלִּבּוֹ.from his heartוְאִםAnd ifהָיָהhe wasגְּבַהּhaughty ofלֵבheartיַנְהִיגhe should accustomעַצְמוֹhimselfבְּבִזָּיוֹןwith disgraceהַרְבֵּהmuchוְיֵשֵׁבand sitלְמַטָּהbelowמִןthanהַכּלeveryoneוְיִלְבַּשׁand wearבְּלוֹיֵיworn outסְחָבוֹתragsהַמְבַזּוֹת—אֶתtheir wearersלוֹבְשֵׁיהֶםand the likeוְכַיּוֹצֵאin thingsבִּדְבָרִיםtheseאֵלּוּuntilעַדthat he uprootsשֶׁיַּעֲקֹרthe haughtiness ofגֹּבַהּthe heartהַלֵּבfrom himמִמֶּנּוּand he returnsוְיַחֲזֹרto the pathלַדֶּרֶךְmiddleהָאֶמְצָעִיתwhich isשֶׁהוּאthe pathדֶּרֶךְthe goodהַטּוֹבָה.And when he returnsוְלִכְשֶׁיַּחֲזֹרto the pathלַדֶּרֶךְmiddleהָאֶמְצָעִיתhe should walkיֵלֵךְin itבָּהּallכָּלhis daysיָמָיו.And onוְעַלlineקַוthisזֶהhe should doיַעֲשֶׂהwith the rest ofבִּשְׁאָרallכָּלthe character traitsהַדֵּעוֹתIfאִםhe wasהָיָהfarרָחוֹקto the extremeלַקָּצֶהthe oneהָאֶחָדhe should distanceיַרְחִיקhimselfעַצְמוֹto the extremeלַקָּצֶהthe secondהַשֵּׁנִיand behaveוְיִנְהֹגin itבּוֹa timeזְמַןlongרַבuntilעַדthat he returnsשֶׁיַּחֲזֹרby itבּוֹto the pathלַדֶּרֶךְthe goodהַטּוֹבָהand itוְהִיאthe traitמִדָּהmiddleבֵּינוֹנִיתthat is in everyשֶׁבְּכָלcharacter traitדֵּעָהand character traitוְדֵעָה:—
The Rambam explains how to cure extreme character traits by temporarily practicing the opposite extreme until one returns to the proper middle path.
הל׳ ג
הַהַרְחָקָה הַמֻּחְלֶטֶת מִגַּאֲוָה וּמִכַּעַסHalacha 3 · The Absolute Avoidance of Arrogance and Anger — Moving to the Opposite Extreme
וְיֵשׁAnd there areדֵּעוֹתtemperamentsשֶׁאָסוּרthat it is forbiddenלוֹto himלָאָדָםfor a personלִנְהֹגto behaveבָּהֶןwith themבְּבֵינוֹנִיתin the middle pathאֶלָּאratherיִתְרַחֵקhe must distance himselfמִןfromהַקָּצֶהthe extremeהָאֶחָדthe oneעַדuntilהַקָּצֶהthe extremeהָאַחֵר.the otherוְהוּאand it isגֹּבַהּhaughtiness ofלֵב.heartשֶׁאֵיןfor it is notדֶּרֶךְthe pathהַטּוֹבָהthe goodשֶׁיִּהְיֶהthat he should beאָדָםa personעָנָוhumbleבִּלְבַדonlyאֶלָּאratherשֶׁיִּהְיֶהthat he should beשְׁפַלlowly ofרוּחַspiritוְתִהְיֶהand should beרוּחוֹhis spiritנְמוּכָהlowlyלִמְאֹד.exceedinglyוּלְפִיכָךְand thereforeנֶאֱמַרit is saidבְּמשֶׁהregarding Mosheרַבֵּנוּour teacherבמדברBamidbarיב12ג3"עָנָוhumbleמְאֹד"exceedinglyוְלֹאand notנֶאֱמַרit is saidעָנָוhumbleבִּלְבַד.onlyוּלְפִיכָךְand thereforeצִוּוּcommandedחֲכָמִיםthe Sagesמְאֹדexceedinglyמְאֹדexceedinglyהֱוֵיbeשְׁפַלlowly ofרוּחַ.spiritוְעוֹדand furtherאָמְרוּthey saidשֶׁכָּלthat anyoneהַמַּגְבִּיהַּwho elevatesלִבּוֹhis heartכָּפַרdeniesבָּעִקָּרthe essential principleשֶׁנֶּאֱמַרas it is saidדבריםDevarimח8יד14"וְרָםand will be haughtyלְבָבֶךָyour heartוְשָׁכַחְתָּand you will forgetאֶת—ה'Hashemאֱלֹקֶיךָ".your Godוְעוֹדand furtherאָמְרוּthey saidבְּשַׁמָּתָאunder a ban of ostracismמַאןwhoeverדְּאִיתthat hasבֵּיהּin himגַּסּוּתarrogance ofהָרוּחַthe spiritוַאֲפִלּוּand evenמִקְצָתָהּ.a part of itוְכֵןand likewiseהַכַּעַסangerמִדָּהa traitרָעָהbadהִיאit isעַדuntilלִמְאֹדexceedinglyוְרָאוּיand it is properלָאָדָםfor a personשֶׁיִּתְרַחֵקthat he distance himselfמִמֶּנָּהfrom itעַדuntilהַקָּצֶהthe extremeהָאַחֵר.the otherוִילַמֵּדand he should teachעַצְמוֹhimselfשֶׁלֹּאthat notיִכְעֹסhe should become angryוַאֲפִלּוּand evenעַלuponדָּבָרa matterשֶׁרָאוּיthat is properלִכְעֹסto be angryעָלָיו.upon itוְאִםand ifרָצָהhe wishedלְהַטִּילto castאֵימָהfearעַלuponבָּנָיוhis childrenוּבְנֵיand the members ofבֵּיתוֹhis householdאוֹorעַלuponהַצִּבּוּרthe communityאִםifהָיָהhe wasפַּרְנָסa leaderוְרָצָהand he wishedלִכְעֹסto be angryעֲלֵיהֶןupon themכְּדֵיin orderשֶׁיַּחְזְרוּthat they should returnלַמּוּטָבto the goodיַרְאֶהhe should showעַצְמוֹhimselfבִּפְנֵיהֶםbefore themשֶׁהוּאthat heכּוֹעֵסis angryכְּדֵיin orderלְיַסְּרָםto chastise themוְתִהְיֶהand should beדַּעְתּוֹhis mindמְיֻשֶּׁבֶתcalmבֵּינוֹbetween himלְבֵיןto betweenעַצְמוֹhimselfכְּאָדָםlike a personשֶׁהוּאwhoמְדַמֶּהactsכּוֹעֵסangryבִּשְׁעַתat the time ofכַּעֲסוֹhis angerוְהוּאand heאֵינוֹis notכּוֹעֵס.angryאָמְרוּsaidחֲכָמִיםthe Sagesהָרִאשׁוֹנִיםthe early onesכָּלanyoneהַכּוֹעֵסwho becomes angryכְּאִלּוּis as ifעוֹבֵדhe worshipsעֲבוֹדַתworship ofכּוֹכָבִים.starsוְאָמְרוּand they saidשֶׁכָּלthat anyoneהַכּוֹעֵסwho becomes angryאִםifחָכָםa wise manהוּאhe isחָכְמָתוֹhis wisdomמִסְתַּלֶּקֶתdepartsמִמֶּנּוּfrom himוְאִםand ifנָבִיאa prophetהוּאhe isנְבוּאָתוֹhis prophecyמִסְתַּלֶּקֶתdepartsמִמֶּנּוּ.from himוּבַעֲלֵיand the masters ofכַּעַסangerאֵיןis notחַיֵּיהֶםtheir lifeחַיִּים.a lifeלְפִיכָךְthereforeצִוּוּthey commandedלְהִתְרַחֵקto distance oneselfמִןfromהַכַּעַסthe angerעַדuntilשֶׁיַּנְהִיגthat he accustomsעַצְמוֹhimselfשֶׁלֹּאthat notיַרְגִּישׁhe should feelאֲפִלּוּevenלַדְּבָרִיםto thingsהַמַּכְעִיסִיםthat provoke angerוְזוֹand thisהִיאit isהַדֶּרֶךְthe pathהַטּוֹבָה.the goodוְדֶרֶךְand the way ofהַצַּדִּיקִיםthe righteousהֵןthey areעֲלוּבִיןshamedוְאֵינָןand they do notעוֹלְבִיןshameשׁוֹמְעִיםthey hearחֶרְפָּתָםtheir insultוְאֵינָםand they do notמְשִׁיבִיןanswerעוֹשִׂיןthey actמֵאַהֲבָהfrom loveוּשְׂמֵחִיםand are joyousבְּיִסּוּרִים.in sufferingsוַעֲלֵיהֶםand upon themהַכָּתוּבthe verseאוֹמֵרsaysשופטיםShoftimה5לא31"וְאֹהֲבָיוand those who love Himכְּצֵאתare like the going out ofהַשֶּׁמֶשׁthe sunבִּגְבֻרָתוֹ":in its strength
The Rambam explains that while most character traits require a middle path, arrogance and anger are so destructive that one must distance himself to the furthest extreme.
הל׳ ד
מַעֲלַת הַשְּׁתִיקָה וְהַמִּעוּט בִּדְבָרִיםHalacha 4 · The Virtue of Silence and Restricting One's Speech
לְעוֹלָםAlwaysיַרְבֶּהshould increaseאָדָםa personבִּשְׁתִיקָהin silenceוְלֹאand notיְדַבֵּרspeakאֶלָּאexceptאוֹeitherבִּדְבַרwith matters ofחָכְמָהwisdomאוֹorבִּדְבָרִיםwith thingsשֶׁצָּרִיךְthat are necessaryלָהֶםfor themלְחַיֵּיfor the life ofגּוּפוֹ.his bodyאָמְרוּThey saidעַלaboutרַבRavתַּלְמִידthe disciple ofרַבֵּנוּour teacherהַקָּדוֹשׁthe holyשֶׁלֹּאthat notשָׂחhe spokeשִׂיחָהconversationבְּטֵלָהidleכָּלallיָמָיו.his daysוְזוֹand thisהִיאit isשִׂיחַתthe conversation ofרֹבmost ofכָּלallאָדָם.peopleוַאֲפִלּוּAnd evenבְּצָרְכֵיregarding the needs ofהַגּוּףthe bodyלֹאnotיַרְבֶּהshould increaseאָדָםa personדְּבָרִים.wordsוְעַלand onזֶהthisצִוּוּcommandedחֲכָמִיםthe Sagesוְאָמְרוּand saidכָּלwhoeverהַמַּרְבֶּהincreasesדְּבָרִיםwordsמֵבִיאbringsחֵטְא.sinוְאָמְרוּand they saidמשנהMishnahאבותAvosא1יז17"לֹא"Notמָצָאתִיhave I foundלַגּוּףfor the bodyטוֹבbetterאֶלָּאthanשְׁתִיקָה".silence"וְכֵןAnd likewiseבְּדִבְרֵיin words ofתּוֹרָהTorahוּבְדִבְרֵיand in words ofחָכְמָהwisdomיִהְיוּshould beדִּבְרֵיthe words ofהָאָדָםthe personמְעַטִּיםfewוְעִנְיְנֵיהֶםand their contentמְרֻבִּים.abundantוְהוּאand that isשֶׁצִּוּוּwhat commandedחֲכָמִיםthe Sagesוְאָמְרוּand saidגמראGemaraפסחיםPesachimג3ב2"לְעוֹלָם"Alwaysיִשְׁנֶהshould teachאָדָםa personלְתַלְמִידָיוto his studentsדֶּרֶךְa wayקְצָרָה".concise"אֲבָלButאִםifהָיוּwereהַדְּבָרִיםthe wordsמְרֻבִּיןmanyוְהָעִנְיָןand the contentמֻעָטscantהֲרֵיbeholdזוֹthis isסִכְלוּתfoolishnessוְעַלand onזֶהthisנֶאֱמַרit is saidקהלתKohelesה5ב2"כִּי"Forבָּאcomesהַחֲלוֹםthe dreamבְּרֹבwith a multitude ofעִנְיָןmattersוְקוֹלand the voice ofכְּסִילa foolבְּרֹבwith a multitude ofדְּבָרִים":words"
The Rambam explains the importance of silence, advising that one should only speak of wisdom or physical necessities, and even then, keep one's words brief and meaningful.
הל׳ ה
חֲשִׁיבוּת הַשְּׁתִיקָה וְלִמּוּד בְּנַחַתHalacha 5 · The Importance of Silence and Teaching Students with Tranquility
משנהMishnahאבותAvosג3יג13"סְיָגA safeguardלַחָכְמָהfor wisdomשְׁתִיקָה".is silenceלְפִיכָךְThereforeלֹאnotיְמַהֵרshould he hastenלְהָשִׁיבto answerוְלֹאand notיַרְבֶּהshould he increaseלְדַבֵּר.to speakוִילַמֵּדAnd he should teachלַתַּלְמִידִיםthe studentsבְּשׁוּבָהwith calmnessוָנַחַתand tranquilityבְּלֹאwithoutצְעָקָהshoutingוּבְלֹאand withoutאֲרִיכוּתlengthinessלָשׁוֹן.of tongueהוּאThatשֶׁאָמַרis what saidשְׁלֹמֹהShlomoקהלתKohelesט9יז17"דִּבְרֵיThe words ofחֲכָמִיםthe wiseבְּנַחַתin tranquilityנִשְׁמָעִים":are heard
This halacha emphasizes the virtue of silence as a safeguard for wisdom and instructs teachers to instruct their students calmly and without shouting.
הל׳ ו
אִסּוּר גְּנֵבַת דַּעַת הַבְּרִיּוֹת וְחִיּוּב דִּבּוּר אֱמֶתHalacha 6 · The Prohibition of Deceiving People and the Obligation of Truthful Speech
אָסוּרIt is forbiddenלָאָדָםfor a personלְהַנְהִיגto conductעַצְמוֹhimselfבְּדִבְרֵיwith words ofחֲלָקוֹתsmoothnessוּפִתּוּי.and enticementוְלֹאand notיִהְיֶהshall he beאֶחָדoneבַּפֶּהin the mouthוְאֶחָדand oneבַּלֵּבin the heartאֶלָּאratherתּוֹכוֹhis insideכְּבָרוֹlike his outsideוְהָעִנְיָןand the matterשֶׁבַּלֵּבthat is in the heartהוּאitהַדָּבָרis the thingשֶׁבַּפֶּה.that is in the mouthוְאָסוּרand it is forbiddenלִגְנֹבto stealדַּעַתthe mind ofהַבְּרִיּוֹתthe peopleוַאֲפִלּוּand evenדַּעַתthe mind ofהַנָּכְרִי.the non-Jewכֵּיצַד.how soלֹאnotיִמְכֹּרshall he sellלְנָכְרִיto a non-Jewבְּשַׂרmeat ofנְבֵלָהa carcassבִּמְקוֹםin place ofבְּשַׂרmeat ofשְׁחוּטָה.a slaughtered animalוְלֹאand notמִנְעָלa shoeשֶׁלofמֵתָהa dead animalבִּמְקוֹםin place ofמִנְעָלa shoeשֶׁלofשְׁחוּטָה.a slaughtered animalוְלֹאand notיְסַרְהֵבshall he pressבַּחֲבֵרוֹ· his fellowשֶׁיֹּאכַלthat he should eatאֶצְלוֹwith himוְהוּאand heיוֹדֵעַknowsשֶׁאֵינוֹthat he will notאוֹכֵל.eatוְלֹאand notיַרְבֶּהshall he offer abundantlyלוֹto himבְּתִקְרֹבֶתwith giftsוְהוּאand heיוֹדֵעַknowsשֶׁאֵינוֹthat he will notמְקַבֵּל.acceptוְלֹאand notיִפְתַּחshall he openלוֹfor himחֲבִיּוֹתbarrelsשֶׁהוּאthat heצָרִיךְneedsלְפָתְחָןto open themלְמָכְרָןto sell themכְּדֵיin orderלְפַתּוֹתוֹto entice himשֶׁבִּשְׁבִילthat for the sake ofכְּבוֹדוֹhis honorפָּתַחhe openedוְכֵןand soכָּלallכַּיּוֹצֵאthat is similarבּוֹ.to itוַאֲפִלּוּand evenמִלָּהwordאַחַתoneשֶׁלofפִּתּוּיenticementוְשֶׁלand ofגְּנֵבַתstealing ofדַּעַתthe mindאָסוּר,is forbiddenאֶלָּאratherשְׂפַתlip ofאֱמֶתtruthוְרוּחַand a spiritנָכוֹןproperוְלֵבand a heartטָהוֹרpureמִכָּלfrom allעָמָלdeceitוְהַוּוֹת:and mischief
This halacha teaches that one must maintain absolute honesty in speech and action, forbidding any form of deception or false impressions, even toward non-Jews.
הל׳ ז
הַנְהָגַת הָאָדָם בְּמִדַּת הַבֵּינוֹנִית וְהִתְרַחֲקוּת מִן הַקְּצָווֹתHalacha 7 · Following the Middle Path in Temperament and Avoiding Extreme Character Traits
לֹאnotיְהֵאshould beאָדָםa personבַּעַלgiven toשְׂחוֹקlaughterוּמַהֲתַלּוֹתand jestingוְלֹאand notעָצֵבsadוְאוֹנֵןand mourningאֶלָּאbutשָׂמֵחַ.happyכָּךְsoאָמְרוּsaidחֲכָמִיםthe Sagesשְׂחוֹקlaughterוְקַלּוּתand lightness ofרֹאשׁheadמַרְגִּילִיןaccustomאֶת—הָאָדָםa personלְעֶרְוָה.to lewdnessוְצִוּוּand they commandedשֶׁלֹּאthat notיְהֵאshould beאָדָםa personפָּרוּץunrestrainedבִּצְחוֹקin laughterוְלֹאand notעָצֵבsadוּמִתְאַבֵּלand mourningאֶלָּאbutמְקַבֵּלreceivingאֶת—כָּלeveryהָאָדָםpersonבְּסֵבֶרwith a pleasantפָּנִיםexpression ofיָפוֹת.faceוְכֵןand likewiseלֹאnotיִהְיֶהshould he beבַּעַלpossessor ofנֶפֶשׁa soulרְחָבָהwideנִבְהָלrushingלַהוֹןfor wealthוְלֹאand notעָצֵבlazyוּבָטֵלand idleמִמְּלָאכָה.from workאֶלָּאbutבַּעַלpossessor ofעַיִןan eyeטוֹבָהgoodמְמַעֵטlimitingבְּעֵסֶקin businessוְעוֹסֵקand occupying himselfבַּתּוֹרָה.with Torahוְאוֹתוֹand with thatהַמְּעַטlittleשֶׁהוּאwhich isחֶלְקוֹhis portionיִשְׂמַחhe should rejoiceבּוֹ.in itוְלֹאand notבַּעַלa possessor ofקְטָטָהquarrelוְלֹאand notבַּעַלa possessor ofקִנְאָהenvyוְלֹאand notבַּעַלa possessor ofתַּאֲוָהdesireוְלֹאand notרוֹדֵףpursuingאַחַרafterהַכָּבוֹד.honorכָּךְsoאָמְרוּsaidחֲכָמִיםthe Sagesהַקִּנְאָהenvyוְהַתַּאֲוָהand desireוְהַכָּבוֹדand honorמוֹצִיאִיןremoveאֶת—הָאָדָםa personמִןfromהָעוֹלָם.the worldכְּלָלוֹthe general principleשֶׁלofדָּבָרthe matterיֵלֵךְhe should walkבַּמִּדָּהin the pathהַבֵּינוֹנִיתthe middleשֶׁבְּכָלthat is in everyדֵּעָהtraitוְדֵעָהand traitעַדuntilשֶׁיִּהְיוּthat will beכָּלallדֵּעוֹתָיוhis traitsמְכֻוָּנוֹתalignedבָּאֶמְצָעוּת.in the middleוְהוּאand this isשֶׁשְּׁלֹמֹהwhat ShlomoאָמַרsaidמשליProverbsדfourכוtwenty-six"פַּלֵּסbalanceמַעְגַּלthe path ofרַגְלֶךָyour footוְכָלand allדְּרָכֶיךָyour waysיִכֹּנוּ":will be established
The Rambam outlines the ideal middle path of character traits, warning against extremes of laughter, sadness, greed, and envy, and encouraging contentment and Torah study.
Chapter Summaryסִכּוּם
The chapter begins by comparing moral illness to physical sickness, explaining that those with bad middos must seek out the wise to heal their souls. The Rambam outlines the method of spiritual healing: a person who has strayed to one extreme must accustom himself to the opposite extreme for a long time until he can return to the proper middle path. However, for pride and anger, one must completely distance himself to the furthest extreme, as the Sages warned that anger is akin to idol worship and pride is like denying Hashem's presence. Finally, the Rambam instructs us on the great value of silence, teaching that one should speak briefly and only when necessary, and strictly forbids any form of deceit, smooth-tongued behavior, or dishonesty, even toward a non-Jew.
לְמַעֲשֶׂהWhat To Take Home
When a person is physically sick, their taste buds get warped; they crave dirt and charcoal while despising wholesome bread and meat. The Rambam is teaching us a profound truth about our spiritual lives: when our middos are damaged, our spiritual taste buds are broken too. We actually begin to crave the very things that poison our souls, like anger, pride, and empty chatter, while finding the sweet, healthy path of Torah and refined character to be heavy and bitter.
To heal, we cannot rely on our own warped taste buds. We must go to the 'healers of the soul', our chachamim, and follow their prescription, which often requires us to bend all the way to the opposite extreme to break the habit. If we suffer from anger, we must practice absolute silence and restraint, even when we feel entirely justified in exploding. We must train ourselves to act calm on the outside, even if we have to pretend, until the quiet penetrates our hearts and restores our spiritual health.
Today, identify one area where your 'spiritual taste buds' might be slightly warped, perhaps a tendency to snap in anger or engage in idle gossip. For just this one day, practice the opposite extreme: if you feel the urge to speak sharply or gossip, choose absolute silence instead.