על המידות הטובות ל״אOn the Virtues 31
א׳
1[165] And judging it well still further to repress and destroy pride, he recites the reasons why they should keep the memory of God, as an image enshrined, never to be forgotten. “For He,” he says, “gives thee strength to make power”—words full of instruction, for he who has been carefully taught that his vigour and robustness is a gift received from God will take account of his own natural weakness, the weakness which was his before he enjoyed the gift of God, and will thrust aside the spirit of lofty arrogance and give thanks to Him who brought about the happy change. And the thankful soul is the enemy of arrogance, just as conversely unthankfulness is akin to pride.
ב׳
2[166] What he means to say is “if thy fortunes are thriving and lusty, if thou hast received and gained possession of strength, which perhaps thou didst not expect, make power.” What this signifies must be clearly explained to those who fail to discern the full meaning. Many persons try to do to others the opposite of the good which they have experienced. They become rich and make others poor, or having received a great measure of glory and honour they bring about ingloriousness and dishonour to others.
ג׳
3[167] Rather should the wise man, as far as possible, impart to his neighbours his sagacity, the continent his temperance, the valiant his gallantry, the just his justice, and in general the good his goodness. For these are evidently powers, and the man of worth will aim at these as most akin to himself, while impotence and weakness, their opposites, are alien to upright character.
ד׳
4[168] Especially does he give this lesson as most suitable to the rational nature that a man should imitate God as much as may be and leave nothing undone that may promote such assimilation as is possible.