על השיכרות ה׳On Drunkenness 5
א׳
1[16] We have it as a clear and admitted fact that submission and obedience to virtue is noble and profitable, and the converse follows, that disobedience is disgraceful and in a high degree unprofitable. But if contentiousness is added to disobedience, it involves a vast increase of the evil. The disobedient man is not on so low a moral level as the quarrelsome and strife-loving man, since he merely disregards the commands he receives and nothing more, while the other takes active pains to carry out what is opposed to these commands.
ב׳
2[17] Let us consider how this shews itself. The law, to take one instance, bids us honour our parents; he then who does not honour them is disobedient, he who actively dishonours them is a strife-lover. Again, it is a righteous action to save one’s country. He who shirks this particular duty is to be classed as disobedient, he who actually purposes to betray it as a man of strife and contention.
ג׳
3[18] So too one who fails to do a kindness to his neighbour, in opposition to another who tells him that it is his duty to give help, is disobedient. But one who, besides withholding his kindness, works all the harm he can is moved by the spirit of strife to deadly error. And again the man who fails to make use of the holy rites and all else that relates to piety is disobedient to the commandments which law and custom regularly prescribe in these matters, but rebellious or strife-stirrer is the name for him who turns aside to their direct opposite, impiety, and becomes a leader in godlessness.