על שינוי השמות מ״בOn the Change of Names 42
א׳
1[241] It is easy to see why wrong-speaking is a graver matter than wrong-thinking. A man’s thoughts are sometimes not due to himself, but come without his will. He is compelled to admit ideas on subjects which he has no wish to consider, and where there is no will no blame is due.
ב׳
2[242] But speaking is voluntary, so that if a man gives utterance to language which offends, he is wronging others, unhappy in this, that even when there is an opportunity of speaking something of a kinder nature he is not willing to use it. Such a person would do best to court complete freedom from disturbance, and if he has not this freedom he can surely if he wills it keep silence.
ג׳
3[243] But the unjust action is a more grievous sin than any speaking, for the word is the shadow of the act, men say, and if the shadow be harmful, the act must be more harmful. And therefore Moses exempts mere intention from accusation and penalty. He knew that it was largely subject to involuntary changes and swervings, and rather the passive victim of the thoughts which flock into it than an active agent. But all that issues through the mouth he requires to make its defence and stand its trial on the principle that our speech is in our own power.
ד׳
4[244] But in these trials words are judged more leniently, culpable actions more severely, for he appoints great penalties for the authors of great misdeeds, those who carry into actual execution what their ill-intended intentions have planned or their reckless tongues have uttered.