Preface to Baḥya Ibn Paqūda’s Duties of the Heart (II)

By the translator: It is well known and attested by reason that every craft requires knowledge, and every deed requires thought. If one asks: “What is knowledge?” we say that knowledge is explanation of a matter and contemplation of it as it is. And if we say: “the attribute by which known things are known,” that would also be correct. Similarly, if one asks: “What is thought?” we say that thought is an intellectual power that observes things, and it is one of the faculties of the rational soul. And so, everyone who thinks is rational. And it is similarly well known that thought precedes deed, as the sages said: “The beginning of deed is the end of thought.” And even though what we have said is implanted in the intellect and found in the words of the sages, the Torah also attests to it in connection with the work of the Sanctuary. [ . . . ]

After this brief reflection, we may say that every deed that is for the needs of mankind should be performed in good faith and with due caution, after one reflects on it and it is clear to him that his knowledge is sufficient to perform it properly. This applies all the more in the case of a deed that is for the sake of their learning and faith, which is the work of heaven and the work of the Lord. [ . . . ]

I say this on account of what happened in the course of the translation of this work. The great R. Meshullam ben R. Jacob asked me to treat the first part of this work, which is the “Gate [Chapter] of Unification.” I translated it for him, even though it was hard in my eyes to be brought into this endeavor, for all the reasons that I mentioned in the introduction that I wrote to Part I. However, I suppressed my own desire to carry out his desire.

Afterward, R. Joseph Kimḥi the Sephardi came to translate the rest of the work, from Part II to the end. Still later, the great sage R. Abraham ben David asked me to complete my own translation of the book to the end. I found this request difficult, because R. Joseph had preceded me in this endeavor, and I did not want anyone to think that I was pursuing my honor at his expense. I entreated him to let me be and not bring me into this matter. I revealed to him that I was doing this for the sake of the honor of R. Joseph, who had preceded me in this translation, but this did not persuade him. When I saw his approval, I obligated myself to set aside my own opinion in favor of his opinion, to satisfy his will and desire.

I had to mention this at the beginning of this volume, so that no one will think that I came to do this translation at my own initiative. The One who knows man’s thoughts will know that it was not for such reasons that I entered into this matter, and not of my own desire that I commenced it. Rather, I set the will of another to whose will I am obligated over my own will. Let him be my witness in this matter, and let that suffice to clear me.

Once I had commenced the translation, I could not betray my trust and depart from the true and correct path to do the work of the Lord deceitfully. I thus considered myself as ignorant and foolish for the sake of the honor of others. I have translated as appeared best to me, and in accord with my understanding.

Because this book now appears in two translations, in three editions [i.e., one Arabic and two Hebrew], I entreat whoever comes to copy from whichever of them he wishes and charge him before God that he should write the name of the translator first on his copy, so that none of us suffer imputation of guilt in that wherein we have not sinned. It is enough that we bear the burden of our own errors, and not have the transgressions of others added to our sins. Our rabbis exhorted us: “Whoever says a word in the name of its original author brings redemption to the world” [b. Megillah 15a]. As for what I said about this book being in two translations and in three editions, that is because some will possess the book of which Part I alone is of my translation. R. Joseph later also translated the first part and completed the book on his own, so some others will possess the book entirely in his translation. And I completed it in my translation, as the aforementioned wise rabbi requested of me (may the All Merciful guard and redeem him!). Whoever corrects its words in the proper place and judges me leniently for falling short, may his Maker be lenient and allow him to see his goodness. Let this be my introduction to the words of the author, in the name of the One God.