על אברהם ל״זOn Abraham 37
א׳
1[208] These examples must suffice for our treatment of Abraham’s piety, though others might be found in great plenty. But we must also examine the good and wise behaviour shown in his dealings with men. For the nature which is pious is also kindly, and the same person will exhibit both qualities, holiness to God and justice to men. It would be too long, indeed, to describe all his actions, but it would not be out of place to mention two or three.
ב׳
2[209] Though he was exceedingly rich in silver and gold and possessed many herds of numerous live-stock and in abundance of wealth rivalled those of the natives and original inhabitants who possessed good means, and became more opulent than would be expected of an immigrant, he incurred no censure from those who received him into their midst but continued to be praised by all who had experience of him.
ג׳
3[210] But, if, as often happens, any of his servants or regular associates had a quarrel or difference with his neighbours, he would try to put an end to it quietly, banishing and expelling from the soul by means of his greater dignity of character all that tended to strife and confusion and faction.
ד׳
4[211] And we need not wonder that he so bore himself to strangers who could have united to repel him with their superior weight of strength if he was the aggressor in injustice, when we see what moderation he showed to those who, connected with him by birth but estranged from him in moral principles, stood alone and unsupported and with possessions far inferior to his, and how he willingly accepted to be at a disadvantage when he might have taken advantage of them.
ה׳
5[212] For he had a nephew who had accompanied him when he migrated from his native land, an unreliable and hesitating person, ever inclining this way and that, sometimes fawning on him with loving greetings, sometimes rebellious and refractory through the inconsistency of his different moods.
ו׳
6[213] Therefore his servants too were quarrelsome and turbulent, as they had no one to control them, and this was particularly the case with the shepherds who were stationed at a distance from their master; thus breaking out of control in their wilfulness they were ever quarrelling with the Sage’s herdsmen who many times gave way to them because of their master’s gentleness. Then, advancing to a senseless audacity which knew no shame, they grew rampant and fostered in their hearts the flame of a passion beyond hope of conciliation until they compelled their opponents to begin defending themselves against the injustice.
ז׳
7[214] When the fight had become very serious, the man of worth, hearing how the aggressors had been countered, and knowing that his own party was more distinguished in strength and number, did not allow the quarrel to be terminated by a victory, as he did not wish to distress his nephew through seeing his own party defeated. So he took up his stand between them and reconciled the disputants by proposals of agreement, good not only for the present but for the future.
ח׳
8[215] For he knew that if they lived together and shared the same dwelling-place they would engage in obstinate contention, for ever stirring up wars and factions against each other. To prevent this, he thought it expedient to refuse to continue their living together and to arrange for their dwelling at a distance from each other. So, sending for his nephew, he gave him a choice of the better district, gladly agreeing that he should take whatever part he chose; for he considered that he would thereby get peace, the greatest of gains.
ט׳
9[216] And yet who else would give way in any single point to the weaker if he were the stronger? Who, when he could conquer, would be willing to be defeated and not avail himself of his power? He alone took for his ideal not the exercise of strength and self-aggrandizement but a life free from strife and so far as lay with him of tranquillity, and thereby he showed himself the most admirable of men.