Page:Eight chapters of Maimonides on ethics.djvu/92

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The Ethics of Maimonides

depict their deeds as contemptible—if done for the purpose of disparaging them in the eyes of other men who may avoid them, and not do as they do—is indeed a virtuous duty. Does not Scripture say, “After the doings of the land of Egypt ....... ye shall not do, ....... and after the doings of the land of Canaan”?[1] Also, the story of the Sodomites and all the passages occuring in Scripture, which censure those laden with vice, and represent their doings as disgraceful, and those passages which praise and hold the good in high esteem, endeavor, as I have said, to induce man to follow the paths of the righteous, and to shun the way of the wicked.

If man has this as his ideal, he will dispense with many of his customary deeds, and refrain from a great deal of ordinary conversation.[2] He who follows this line of conduct will not trouble himself with adorning his walls with golden ornaments, nor with decorating his garments with golden fringe, unless it be for the purpose of enlivening his soul, and thus restoring it to health, or of banishing sickness from it, so that it shall become clear and pure, and thus be in the proper condition to acquire wisdom. Therefore, our Rabbis of blessed memory say, “It is becoming that a sage should have a pleasant dwelling, a beautiful wife, and domestic comfort”;[3] for one becomes weary, and one’s mind dulled by continued mental concentration upon difficult problems. Thus, just as the body becomes exhausted from hard labor, and then by rest and refreshment recovers, so is it necessary for the mind to have relaxation by gazing upon pictures and other beautiful objects, that its weariness may be dispelled. Accordingly, it is related that when the Rabbis became exhausted from study, they were accustomed to engage in entertaining conversation[4] (in order to refresh themselves). From this point of view, therefore, the use of pictures and embroideries for beautifying the house, the furniture, and the clothes is not to be considered immoral nor unnecessary.

Know that to live according to this standard is to arrive at


  1. Lev. XVIII, 3.
  2. See H. Deot, II, 4, and 5, for a further discussion of this subject.
  3. Shabbat, 25b.
  4. Cf. ibid., 30b: כי הא דרבה מקמי דפתח להו לרבנן אמר מילתא דבדיחותא וכ׳.