[This great philosopher and Halakist, who is usually called Maimonides, was born at Cordova in 1135, and died at Cairo in 1204. He was endowed with a very clear and systematic mind, and exercised the greatest influence as philosopher and authority on the Talmud and Jewish jurisprudence. He was a very prolific writer, but his most important works are his Guide of the Perplexed, which was written in Arabic, his Code, written in Hebrew and known as the Yad ha-Hazakah (Mighty Hand), or Mishneh Torah (Repetition of the Law), and his Arabic commentary on the Mishnah. He was a physician by profession, and wrote several essays on medicine and astronomy.]

A Man Should Choose the Golden Mean^[145]

Men have various dispositions, which are different from, and diametrically opposed to, one another. There is one man who is irascible, and is continually angry; while there is another who is of a calm disposition and does not get angry at all; and even if he gets angry, his wrath is mild, and this only happens once in several years. There is one man who is exceedingly haughty, while there is another who is exceedingly meek. There is one man who is voluptuous, whose soul can never be satisfied with indulging in pleasures; while there is another whose heart is so pure, that he desires not even the bare necessities which the body requires. There is one man who is exceedingly avaricious, whose soul cannot be satisfied with all the riches of the world, as it is written: ‘He that loveth silver shall not be satisfied with silver;’^[146] while there is another who is so unambitious, that he is content with a small thing which is hardly sufficient for him, and does not strive to obtain all that he needs. There is one man who emaciates himself by starvation, and saves all his money, and is very grieved when he has to spend a Perutah for his food; while there is another who wilfully squanders all his possessions. And in the same manner are all other dispositions, as for instance, one man is hilarious, while another is melancholy; one is niggardly, while another is generous; one is cruel, while another is merciful; one is faint-hearted, while another is courageous, and so forth.

Between two contrary dispositions which are at the two extremes there are intermediate dispositions which are likewise different from one another. There are some dispositions which are inherent in a man from his very birth, in accordance with the nature of his body; while there are others to which a man’s nature is so predisposed, that they are readily adopted by him sooner than any other; and there are still others which are not inherent in a man from his very birth, but are acquired by him through imitating other men, or are adopted by him of his own accord because of an idea that occurred to him, or because, having heard that this disposition was good for him and worthy of being cultivated, he regulated his conduct accordingly, until it has become fixed in his heart.

The two diametrically opposed extremes of all dispositions are not the good way, and it behooves no man to walk therein, nor to adopt them. If a man finds that his nature inclines toward one of them, or is predisposed to adopt it, or that he has already acquired it, and regulated his conduct accordingly, he should return to that which is good, and walk in the way of the good ones, which is the right way.

The right way is the intermediate quality of every disposition of man, and that is the disposition which is equidistant from both extremes, being neither nearer to the one nor to the other. The ancient sages have therefore commanded that a man should always put, arrange, and direct his dispositions in the middle course, so that he may be sound in his body. In what manner? He should not be irascible, easily provoked to anger, nor as a dead man that is insensible, but should take the middle course: he should only get angry on account of an important matter, when it behooves to show anger in order that a similar offence should not be again committed. Similarly, a man should only desire those things which are necessary and indispensable for his body, as it is written: ‘The righteous eateth to the satisfying of his desire.’^[147] In like manner, he should not exert himself in his business more than to obtain the necessities of life, as it is written: ‘A little is good for the righteous.’^[148] He should not be too niggardly, nor squander his money, but should give charity according to his means, and in a fitting manner lend to him who is in need. He should not be hilarious and mirthful, nor gloomy and melancholy, but always happy and contented and of cheerful countenance. In the same manner should all his dispositions be. This way is the way of the wise; every man whose dispositions are intermediate, that is to say, in the middle course, is called wise.

A man who is very strict with himself, and removes himself from the middle course slightly toward one side or another, is called pious. In what manner? He who removes himself from haughtiness toward the other extreme, and is very humble, is called pious; and this is the quality of piety. If, however, he moves only as far as the middle, and is modest, he is called wise; and this is the quality of wisdom. In the same manner are all other dispositions. The pious men of ancient times used to turn their dispositions from the middle course toward the extremes; some dispositions were made to incline toward the one extreme, while others toward the other extreme; this is beyond the line required by the law. We, however, are commanded to walk in middle courses, which are the good and upright ways, as it is written: ‘And thou shalt walk in His ways.’^[149] In interpreting this commandment, the sages say: ‘As He is called gracious, so shalt thou be gracious; as He is called merciful, so shalt thou be merciful; as He is called holy, so shalt thou be holy.’^[150] And for this reason did the prophets call God by all these attributes: slow to anger, abundant in lovingkindness, righteous, upright, perfect, mighty, strong, and so forth, in order to let us know that these are good and upright ways, according to which a man is obliged to regulate his conduct, so that he may be like unto Him, as far as lies in his power.

In what manner should a man accustom himself to these dispositions, so that they should become part of his nature? He should do once, and twice, and three times the deeds which he is to do according to the intermediate dispositions, and should always keep on repeating them until they have become so easy for him that he can do them without the slightest effort; the dispositions will then become fixed in his soul. Because the Creator is called by these names, they are according to the middle course wherein we are obliged to walk, and this way is called the way of God; it is the one which Abraham taught his children, as it is written: ‘For I have known him, to the end that he may command.…’^[151] And he who walks in this way brings welfare and blessing to himself, as it is written: ‘To the end that the Lord may bring upon Abraham that which He hath spoken of Him.’^[152]