saying, “Do more than the strict letter of the law demands.”[1]
When, at times, some of the pious ones deviated to one extreme by fasting, keeping nightly vigils[2], refraining from eating meat or drinking wine, renouncing sexual intercourse, clothing themselves in woolen and hairy garments, dwelling in the mountains, and wandering about in the wilderness, they did so, partly as a means of restoring the health of their souls, as we have explained above, and partly because of the immorality of the towns-people.[3] When the pious saw that they themselves might become contaminated by association with evil men, or by constantly seeing their actions, fearing that their own morals might become corrupt on account of contact with them, they fled to the wildernesses far from their society, as the prophet Jeremiah said, “Oh that some one would grant me in the wilderness the dwelling of a wanderer, and I would quit my people and abandon them; for they are all adulterers, a troop of faithless evil-doers.”[4] When the ignorant observed saintly men acting thus, not knowing their motives, they considered their deeds of themselves virtuous, and so, blindly imitating their acts, thinking thereby to become like them, chastised their bodies with all kinds of afflictions, imagining that they had acquired perfection and moral worth, and that by this means man would approach nearer to God, as if He hated the human body, and desired its destruction. It never dawned upon them, however, that these actions were bad and resulted in moral imperfection of the soul. Such men can only be compared to one who, ignorant of the art of healing, when he sees skilful physicians administering to those at the point of death [purgatives known
- ↑ Baba Meẓï‘a, 35a: עשית הישר והטוב זו לפנים משורת הדין.
- ↑ To study Torah.
- ↑ Cf. H. Deot, VI, 1, and H. Nedarim, XIII, 23.
- ↑ Jer. IX, 1.
answer not; they do good from pure motives of love; they rejoice amidst their sufferings, and of them it is said, ‘Those that love him are like the sun going forth in its might’ (Judges V, 31, Shabbat, 38b)”. See Rosin, Ethih, p. 87, n. 5; Cohen, Charakteristik, in Moses ben Maimon, I, pp. 112—116. See, however, supra, p. 54, note 1, for biblical and Talmudical passages which support the doctrine of the medium course.
