That is, if a man is niggardly, he must practise deeds of extravagance until his niggardliness disappears. Then he is instructed to stop his extravagance, and follow the medium course of generosity. Man must constantly guard his actions that they maintain the proper balance between exaggeration and deficiency. By this means he gains the highest degree of human perfection, comes nearer to God, and partakes of His eternal blessings. This is the most perfect form of reverencing the Deity. Maimonides ends the chapter by harmonizing the philosophical and Talmudical views in regard to man's powers of weighing his actions and following the proper mean.
The directing of the powers of one's soul towards a certain goal is the subject of Chapter V. Man's one aim in life should be to understand God. All his actions and words should be so arranged as to accomplish this purpose, and consequently he should seek not the most pleasant but the most useful things. The body should be kept in a healthy condition for the sake of the purity of the soul. When one partakes of food that is pleasant but dangerous to the health, he is like a senseless beast. Man acts sensibly only when all his actions are aimed at gaining bodily welfare and spiritual superiority. Science and education aid in this; for the study of algebra, geometry, and mechanics sharpens one's intellect, and enables one to understand the truth of the proofs of God's existence. Man ought to direct his words towards this goal. He should speak only of such things as will benefit his soul, or avert danger from his body. In consequence of this, man will desist from many ordinary actions and words. He will not think of beautifying the walls of his house with costly decorations or his clothes with expensive embroideries, unless it be done for the purpose of spiritual uplifting. Such an aim is lofty and difficult of attainment, but one accomplishing it ranks as high as does a prophet. The rabbis have most wonderfully and concisely expressed this sentiment by the saying, "Let all your actions be for the sake of God." (Abot II, 12.)
In Chapter VI,[1] Maimonides discusses the difference between
- ↑ On title, see Hebrew text, p. 35, n. 1.
