The Refiner

Introduction

I have called this book The Refiner, for its purpose is to refine and purify my knowledge and that of my friends, by means of that which I have written therein as the product of my own mind, in proportion to my capacity, and the humble extent of my knowledge, and by that which I have selected from the works of the luminaries of the age, quoting them by name, and referring to those of their works which I have studied. [ . . . ]

Chapter 2: On the Eye

As the eye is lord and master of all the other senses (for its value in the human body is tantamount to the value of the sun in the universe), I have seen fit to couple it with the chapter on the Basis of Life. It is an acknowledged fact, that the eye and the heart are associated together in most actions, whether for better or for worse; since the eyes are the telltales to the heart, telling it what they observe abroad. It sometimes happens, that the heart elects to join company with the eyes; at other times, it refuses; depending upon the fact, as to whether it finds the advice sensible or foolish. [ . . . ]

The heart of every wise person will suffer his good sense to shine forth, so as to lay claim to the path of wisdom and the walks of prudence. Should his eyes point out to him the paths of iniquity, then at the hour in which he lifts up his eyes, and longs after some evil thing, let him cast down his exalted looks, and cause his better sense to triumph over his folly; let him build up the fence of wisdom, in opposition to the unhallowed desire which arises in consequence of what his eye sees; let him cast it down, and bring it low, so as to chase, by force of his proper thoughts, this evil inclination on his part; let him appoint his heart, which is one of the two agents in action, as his better portion, so that the objects of his desire shall stand at a distance removed from him. Let him, too, place the fear of his Maker before his eyes, so that he shall not sin, as the sage observes: “Nothing avails more effectively as a barrier to shut out unhallowed desires, than the closing of one’s eyes.” [ . . . ]

Chapter 3: On the Heart

The wise are fully aware that the heart’s thoughts are the fundamental principle of every action which we perform, whether good or evil. [ . . . ]

Our sages have brought out the idea, that more depends upon the heart’s intention than even upon the direct action, from the passage in the Bible which runs thus: For them that feared the Lord and that thought upon His name (Malachi 3:16). Say they, that if man has but the right and proper intention to perform a certain worthy action, and yet, by force of circumstances, is prevented from carrying his intention into effect, scripture reckons the very intention as meritorious as the performance of the action itself. [ . . . ]

From all these proofs and the like, it is clear to us that every action which we intend shall turn out well must be based upon the foundation of purity of heart. If, on the other hand, the heart is not in agreement with the apparently righteous action which the human being performs—his sole thought being, for example, that he may thereby be beloved and honored of his fellow-creatures, and that they may call him “a pious man”—then his service becomes a counterfeit one; for it does not contain the indispensable element, viz., the heart’s devotion. But if his service contains devotion of heart, it will be of a refined and purified sort. Do you not observe how, in the range of that which is seen and heard, whatever is done with a heartfelt devotion and with the right will, is infinitely better than that which is performed without the proper heart and the right spirit? [ . . . ]

Chapter 4: On Limitation

[ . . . ] In accordance with these instructions to which we have referred, let not a man afflict himself, lest he weaken his heart, and his brain become confused, for then his loss will be greater than the gain, if it turn out that he will, in consequence, neglect the law, the performance of the commandments, and the duty of prayer. His mind will not be settled during prayer; for, like the study of the Law, it can only be pursued when one is in a cheerful mood. Furthermore, let no man hold back from participating in any religious celebration, and the enjoyment to be derived from it. All he has to guard against is, that his eyes be open, and he be on the alert to curb the base nature in him, lest on these occasions he think of gratifying it. And if he satisfies himself by eating a little, so much the better; it is better for him to eat a little twice, than to fill his stomach at one time; for it does not beseem a man, who wishes to acquire knowledge, to have a stout neck and a fat body. And if it be inconvenient for him to eat twice, let him have near him some confectionery which is soothing and nourishing, and let him eat a little of it, and it will sustain him. And if a man observes that his constitution is such that he requires to fast two days in the week, let him do so; for, in the spirit of our religion, he who keeps a fast which is necessary for him, may be termed “holy,” provided that he is sure of his constitution, that fasting will not lead him away from the study of the Law, and the fulfillment of religious duties.