2 Is it any wonder? If the lusts of the soul, after participation with what’s beautiful, are frustrated, 2 on this ground, therefore, the temperate Yosef (Joseph) is praised in that by reasoning, he subdued, on reflection, the indulgence of the senses. 3 Because, although young, and ripe for sexual intercourse, he nullified by reasoning the stimulus of his emotions. 4 It isn’t merely the stimulus of sensual indulgence, but that of every desire, that reasoning is able to master. 5 For example, the law says, “You mustn’t desire your neighbour’s wife, nor anything that belongs to your neighbour.” 6 Now, then, since it’s the law which has forbidden us to desire, I’ll much the more easily persuade you, that reasoning is able to govern our lusts, just as it does the affections which are impediments to justice. 7 Since in what way is a solitary eater, a glutton, and a drunkard reclaimed, unless it’s clear that reasoning is lord of the emotions? 8 Therefore, a man who regulates his course by the law, even if he’s a lover of money, immediately puts pressure on his own disposition by lending to the needy without interest, and cancelling the debt on the seventh year. 9 If a man is greedy, he’s ruled by the law acting through reasoning, so that he doesn’t glean his harvest crops or vintage. In reference to other points we may perceive that it’s reasoning that conquers his emotions. 10 Because the law conquers even affection towards parents, not surrendering virtue on their account. 11 It prevails over love for one’s wife, rebuking her when she breaks the law. 12 It lords it over the love of parents towards their children, for they punish them for vice. It domineers over the intimacy of friends, reproving them when wicked. 13 Don’t think it’s a strange assertion that reasoning can on behalf of the law conquer even enmity. 14 It doesn’t allow cutting down the fruit trees of an enemy, but preserves them from the destroyers, and collects their fallen ruins. 15 Reason appears to be master of the more violent emotions, like love of empire, empty boasting, and slander. 16 Because the temperate understanding repels all these malignant emotions, as it does anger; for it masters even this. 17 Thus Mosheh (Moses), when angered against Datan and Aviram, did nothing to them in anger, but regulated his anger by reasoning. 18 Because the temperate mind is able, as I said, to be superior to the emotions, and to correct some and destroy others. 19 Because why else did our most wise father Ya’akov (Jacob) blame Shim’on (Simeon) and Levi for having irrationally slain the whole race of the Shechemites, saying, “Cursed be their anger!”? 20 Because if reasoning didn’t possess the power of subduing angry affections, he wouldn’t have said this. 21 Because at the time when God created man, he implanted within him his emotions and moral nature. 22 At that time he enthroned the mind above all as the holy leader, through the medium of the senses. 23 He gave a law to this mind, by living according to which it’ll maintain a temperate, just, good, and courageous reign. 24 How, then, a man may say, if reasoning is master of the emotions, has it no control over forgetfulness and ignorance?

3 The argument is extremely ridiculous, for reasoning doesn’t appear to rule over its own affections, but over those of the body, 2 in such a way as that any one of you may not be able to root out desire, but reasoning will enable you to avoid being enslaved to it. 3 One may not be able to root out anger from the soul, but it’s possible to withstand anger. 4 Any one of you may not be able to eradicate malice, but reasoning has force to work with you to prevent you yielding to malice. 5 Because reasoning isn’t an eradicator, but an antagonist of the emotions.