Mesilat Yesharim / Path of the Just
by Rabbi Moshe Chaim Luzzato zt'l
Chapter 7 - The Divisions of Zeal
with select commentaries
copyright 2018 dafyomireview.com
Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
SO - Shaarei Orah, Vaadim by Rabbi Avigdor Miller (excerpts with book author's permission)
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original)
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod).
- Max+ - (level 4) more commentaries for those familiar with the text.
Suggestion: Read once without commentaries (or min). Then a second time with.
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*** CHAPTER 7 - THE DIVISIONS OF ZEAL ***פרק 7 - בביאור חלקי הזריזות
There are two divisions of Zeal. One applies before beginning a deed and the other one after beginning a deed.
Before beginning a deed: that one not allow a Mitzva to become delayed (lit. Chametz).
Rather when the time of its performance comes, or when it happens to present itself to him, or when the thought of performing it enters his mind, he should hurry and hasten to seize hold of it and perform it, and not allow time to go by in between. For there is no danger like its danger. Since, behold each new second that arises can bring with it a new impediment to the good deed.
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חלקי הזריזות שנים, אחד קודם המעשה ואחד אחרי כן.
קודם התחלת המעשה הוא שלא יחמיץ האדם את המצוה.
אלא בהגיע זמנה או בהזדמנה לפניו או בעלותה במחשבתו, ימהר יחיש מעשהו לאחוז בה ולעשות אותה ולא יניח זמן לזמן שיתרבה בינתים. כי אין סכנה כסכנתו, אשר הנה כל רגע שמתחדש, יוכל להתחדש איזה עכוב למעשה הטוב.
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Shaarei Orah vol 1 ch.2 - "no danger like this danger" - for the main purpose of life is not to avoid sins but rather to do good. An analogy, a driver was hired to bring merchandise from place to place. The driver was reckless on the road and incurred daily traffic tickets. Fearing getting fired, the driver decided to become very careful and watchful not to violate traffic rules. After a week, he reported to the boss telling him how he received no fines this week. The boss replied: "good, how much merchandise did you deliver?" The driver answered: "oy, I was so careful to observe the traffic rules that I forgot to get any merchandise!" The boss promptly fired him.
ER - it is known that any leaving of the matza dough idle for 18 minutes already invalidates it. For it becomes "chametz" merely by the act of being delayed - without any other additional mishap. And if it becomes warm from the hands some opinions invalidate it immediately in one second (Shulchan Aruch 459:2, see M"B s"k 18). The Shulchan Aruch says: "do not leave the dough without working it for even one second. [As long as it is being used, even the whole day, it will not rise. But if it is left idle for the time that it takes to walk a mil, it is chametz]". Behold, here we have a picture from the Sages regarding every mitzva - to do it immediately without delaying or pushing it off. Not just for another day, but even for a short time.
Our sages of blessed memory roused us to the truth of this matter in reference to the coronation of Shlomo. David told Beniyahu (in Melachim 1:33-36) "take him down to Gihon". Beniyahu replied: "Amen, may G-d say so [too]".
The sages taught on this (Midrash Bereishis 76:2): "Rabbi Pinchas in the name of Rabbi Yochanan of Tzipori: was is it not already said: 'Behold, a son shall be born to you who shall be a man of tranquility. [And I will give him peace from all his enemies all around. For his name shall be Shlomo]'(Divrei Hayamim 1-22:9) ? [Answer:] Rather, because many prosecutors (mishaps) can arise from here to Gihon.
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ועל אמיתת זה הדבר העירונו ז"ל (בראשית רבה פרק עו): בענין המלכת שלמה שאמר דוד לבניהו (מלכים א א): והורדתם אותו אל גיחון, וענה בניהו: אמן, כן יאמר ה'.
אמרו, זה לשונם (בראשית רבה עו): רבי פינחס בשם רבי חנן דצפורי, והלא כבר נאמר (דבה"א כב): הנה בן נולד לך הוא יהיה איש מנוחה? אלא הרבה קטגורין יעמדו מכאן ועד גיחון.
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OG - "there is no danger like this danger... many prosecutors" - why is there such a great danger in delaying the fulfillment of a Mitzva to a slightly later time? We must also investigate who are these "many prosecutors" which could disrupt the coronation of Shlomo such that King David commanded Beniyahu ben Yehoyada to quickly anoint Shlomo as king while David was still sitting on the royal throne.
A great principle (yesod) is hidden here in the words of the Ramchal which will answer these puzzling questions. It is so that laziness is a trait naturally implanted in our physical bodies. Hence, even a perfect Tzadik (righteous man) is not [completely] clean from it. Therefore the Ramchal writes [later] in our chapter that he who strengthens himself and takes hold of the trait of zeal as much as he can, "will in the future" (after the resurrection) "merit to truly attain it...". But the great danger is that laziness will sprout and gather more and more momentum like a snowball rolling down a snowy mountain side which gathers more and more mass of snow in its downward course. One who contemplates this matter well will come to realize that this phenomenon of sprouting of laziness, which gathers more and more strength, does not have a satisfactory logical explanation. Only if we realize that the Satan who is also the Evil Inclination received special powers from G-d to prevent a person from being fiery in fulfilling the commandments.
One of the most powerful tactics he uses to prevent the servant of G-d from fulfilling the Mitzvot or being diligent in Torah study is to cause one to push off the mitzva or the Torah study for a short amount of time. For the Satan, the Evil Inclination, knows that even a tiny instant of Torah study or fulfilling of Mitzvot is the path of life while pushing it off for a tiny instant is consenting to walk on the path of death. See the Midrash Tanchuma Parsha Re'eh piska 1: "to teach you that whoever wastes time from Torah study is as if he denies G-d..". The intent is not for one who wastes the whole day or his whole life, G-d forbid, but rather even for one who postpones his studies for a short while and in the meantime he wastes time from it. See also the Vilna Gaon's commentary (Shenot Eliyahu on Peah 1:1 "v'Talmud Torah"). The Torah is "a tree of life for those who hold onto it". Is there a single person who would not flee from fire when he realizes that the fire will kill him? If so, why would he not flee from laziness which disconnects him from the tree of life and slays his soul for eternity?
The Ramchal teaches us here that King David knew that his son Shlomo would be king after him and he would merit to build the Holy Temple. He received this prophecy from Natan the Prophet. Nevertheless, David hastened his men to anoint Shlomo as king while he was still alive. For he knew that every delay in the matter is significant - it is considered a "laziness", and a sound argument in the hands of the Satan to prosecute and annul the matter. King David knew full well that only through Zeal, in chasing the correct actions, is it possible to defeat the Great Prosecutor. Hence, for one time in Jewish history the King sits on his throne and commands his servants (Kings 1 1:33-35):
"Take with you the servants of your master and have Shlomo my son ride on my own mule, and bring him down to Gihon. And let Zadok the priest and Nathan the prophet there anoint him king over Israel. Then blow the trumpet and say, 'Long live King Shlomo!' You shall then come up after him, and he shall come and sit on my throne".
King David steps down from the royal throne and places his young son on his own throne. And he, king David, sits next to Shlomo and says: "Blessed be the L-ord, the G-d of Israel, who has granted him to sit on my throne this day, and my own eyes have seen it'" (ibid 1:48). Why such a procedure with such zeal? "Because many prosecutors can arise from here to Gihon". For the Satan was granted power to prosecute in this world, and if David does not hasten to coronate Shlomo so that he can build the Temple it is possible that the whole matter will go wrong and who knows when the Temple will be built? He so toiled to prepare for this throughout his life (see Divrei Hayamim 22:14-29). He understood that every delay could give birth to a calamity. For who knows how many generations the Temple construction could have been postponed?
King David, who was at the end of his days, girded his dwindling strength and held strong to the trait of Zeal, even though no such thing ever existed in Israel to coronate a son while the father was still alive. But David knew that the trait of Zeal in the service of G-d would rouse great lights in the Sefira of Netzach, and in this merit, the Temple would be built through his son for Netzach (forever). So too us who study the Path of the Just, let us strive with all our might to strengthen ourselves in the trait of Zeal in the study of Torah, in doing Mitzvot, and in our Prayers and we will merit swiftly, with G-d's help, the rebuilding of the Temple.
Therefore, the sages of blessed memory exhorted us: "And you shall watch over the Matzot" - if a Mitzva comes to your hand, do not delay its performance (lit. allow it to become Chametz)' (Mechilta Shemot 12:17).
And they said: "A person should always be quick to do a Mitzvah. For due to Lot's older daughter preceding her sister by one night she merited preceding her by four generations" (Nazir 23b).
And they said: "zealous people do Mitzvot as early as possible" (Pesachim 4a). Likewise, they said: "a person should always run to perform a mitzva, even on the Sabbath".
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על כן הזהירו זכרונם לברכה (מכילתא שמות יב): ושמרתם את המצות, מצוה הבאה לידך אל תחמיצנה,
ואמרו (נזיר ג): לעולם יקדים אדם לדבר מצוה, שלפי שהקדימה בכירה לצעירה, זכתה וקדמה ארבעה דורות בישראל למלכות.
ואמרו (פסחים ד): זריזים מקדימים למצוות. וכן אמרו (ברכות ו): לעולם ירוץ אדם לדבר מצוה ואפילו בשבת.
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ER - "zealous people..." - this is learned from Avraham who rose early in the morning (in the sacrifice of Yitzchak) in order to do it at the earliest time possible. Even though the time to rise in the morning is up to the 3rd hour, nevertheless, Avraham rose before the Netz Hachama (sunrise) (see Rashi on Pesachim 4a)
It appears this is not just for arriving early, like "zealous people do Mitzvot early". But rather, running for a mitzva by itself is a virtue. We don't say he should leave his house extra early and walk slowly. Rather, "a person should always run.." For the picture of how to ideally go to do a mitzva is through running, for in this way he honors the mitzva and shows his love for it. And if he did not yet merit the inner love, through this conduct, it will awaken the inner love as Rabeinu explains later.
"even on the sabbath" - where it is forbidden to run for non-mitzva matters.
And in the Midrash (Vayikra Rabba 11:9) on the verse (Tehilim 48:15) "He shall lead us in youth" - [filled] with zeal as young maidens, as it is said: "in the midst of maidens playing the timbrels" (Tehilim 68:26) ["in youth" and "young maidens" are related words in Hebrew].
For the trait of Zeal is a very high spiritual level of Shelemut (perfection) which a person's nature impedes him from attaining at the current time. But he who strengthens himself and takes hold of it as much as he can, will in the future world merit to truly attain it. The blessed Creator will bestow it to him as a reward for his striving for it during the time of his service.
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ובמדרש אמרו (בראשית רבה פ' מח): הוא ינהגנו על מות, בזריזות, כאלין עולמתא, כמה דאת אמר (תהלים סו): בתוך עלמות תופפות.
כי הזריזות היא מדת שלימות גדול אשר טבעו של האדם מונעה ממנו עתה. ומי שמתגבר ותופש בה כל מה שיוכל, הנה לעתיד לבוא יזכה לה באמת, אשר הבורא יתברך יתנה לו שכרו חלף מה שהשתדל אחריה בזמן עבודתו.
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ER - Rabeinu revealed to us a great principle. G-d's conduct is that one who strengthens himself over his nature to acquire some good quality and does what is incumbent upon him according to his power to attain this quality, will merit divine help and attain it. Regarding Torah study the Talmud reveals this to us (Megila 6b) "[one who says: 'I toiled and did not find' - do not believe him.] 'I toiled and found' - believe him".
But for other qualities, it is not clear. Rabeinu came and established that one who strengthens himself and seizes it as much as he can will in the future world merit to truly attain this quality as a reward for his striving for it. Even though he wrote this regarding Zeal, it is a binyan av (founding principle) for all the other attainments of the soul in traits and qualities. For why should we make a distinction for this [from other traits] and Rabeinu writes his reason "as a reward for his striving for it". See also later in chapter 26 regarding Holiness, on Yoma 39a "a man makes himself holy a bit below, he is made holy much from above"..
Michtav M'Eliyahu 3:20 - one of quick intellect who does not toil zealously to learn will be of weak grasp in Olam Haba (next world). but the zealous in his work will be of swift grasp there. This is his reward for his zealousness.
In the Talmud (Berachot 4b) there are angels which fly from one end of the world to the other in one dash, some are in two, others in three or four. Thus, it will be then regarding the righteous in Olam Haba. The zealous in this world will merit to fly swiftly like a jet. But the lazy man will be like slow crawling insects on the ground which don't move far even in a thousand years. Then, when he will remember the sharp intellect and swiftness of thought he had in this world, and all the more so when he sees his neighbor who he used to scorn always in his heart for being so dull minded here, and behold in Olam Haba he flies in grasping things with tremendous speed, there is no way to imagine the greatness of his suffering. This is what [the prophet Shlomo] said: "I saw slaves on horses and princes walking like slaves on the ground" (Kohelet 10:7).
The division of Zeal "after beginning a deed" is as follows. Since one took hold of a mitzva he should hasten to complete it. This is not in order to lighten on himself like one who desires to cast a burden off himself but rather out of fear lest he not merit to complete it.
On this our sages exhorted us numerous times. They said: "one who begins a Mitzva but does not complete it buries his wife and sons" (Bereishis Raba 85:3).
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אך הזריזות אחר התחלת המעשה הוא, שכיון שאחז במצוה, ימהר להשלים אותה ולא להקל מעליו כמי שמתאוה להשליך מעליו משאו, אלא מיראתו פן לא יזכה לגמור אותה.
ועל זה הרבו להזהיר, זכרונם לברכה, ואמרו (בראשית רבה פ' פה): כל המתחיל במצוה ואינו גומר אותה, קובר אשתו ובניו.
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CS - "buries.." - measure for measure. Just like his wife and sons complete his existence in this world. Without a wife, he is like half a body, and his sons complete and continue his existence even after his death.
And they said: "a Mitzva is attributed only to the one who completed it" (ibid).
And King Shlomo, peace be unto him, said: "Do you see a man quick in his work? He shall stand before kings (i.e. Torah scholars - CS); he shall not stand before lowly men" (Mishlei 22:29).
The Sages of blessed memory applied this praise to Shlomo himself for hastening the construction of the Temple and not being lazy in delaying it. They likewise expounded the verse regarding Moshe, peace be unto him, for hastening in the building of the Mishkan (Tabernacle).
Likewise, you will observe that all the deeds of the Tzadikim (righteous) are always performed with haste. By Avraham it is written: "And Abraham hastened into the tent to Sarah, and said, 'make ready quickly three measures of fine meal'... And he gave it to the lad And he hastened to prepare it" (Bereishis 18:6-7)
By Rivka: "and she hastened and emptied her pitcher in the trough..." (Bereishis 24:20).
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ואמרו (שם): אין המצוה נקראת אלא על שם גומרה.
ואמר שלמה המלך עליו השלום (משלי כב): חזית איש מהיר במלאכתו לפני מלכים יתיצב, בל יתיצב לפני חשוכים.
וחכמים זכרונם לברכה (סנהדרין קד) יחסו לו השבח הזה, על שמיהר במלאכת בנין הבית ולא נתעצל בה לאחר אותה. וכן דרשוהו על משה עליו השלום, על שמיהר במלאכת המשכן.
וכן תמצא כל מעשיהם של צדיקים תמיד במהירות. אברהם כתוב בו (בראשית יח): וימהר אברהם האהלה אל שרה ויאמר מהרי וגו', ויתן אל הנער וימהר.
רבקה, (שם כד) ותמהר ותער כדה וגו'.
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Daat Chachma U'Mussar 1:262 - since the whole foundation of this world is "hairs' breadths", as we explained, thus it comes out that all the foundation of man's service is "small things". He who contemplates the Torah will see that, in truth, it is all full of "small things". An entire parsha on Avraham "Avraham hurried...", "he said 'hurry..'", "he ran to the cattle.." (Gen.18). We don't see here one big deed, but rather small things. Avraham's act of kindness was not one deed but many countless small ones. For each act was comprised of many small ones. From these small things Avraham merited all secrets for all eternity. For our sages said (Bava Metzia 86):
"Everything which Avaham did, the Holy One, blessed be He, did personally for his descendants, "And Abraham ran unto the cattle.." (Gen.18) - "And there went forth a wind from the L-ord" (Bamidbar 11:31); "and he took butter, and milk" (Gen.18) - "Behold, I will rain bread from heaven for you" (Shemot 16:4); "and Avraham stood by them under the tree" (Gen.18) - "Behold, I will stand before you there upon the rock" (Shemot 17:6)...
In truth this is the essence of the entire creation. In the whole creation there are no big things, it is all only small things, hairs' breadths. The secret of this world is solely [tiny] "causes" (sibot), the eye of a needle. This is the secret of the mitzvot as the Ramchal explains. That the mitzvot are merely causes (translator: means to cling to G-d as explained ch.1).
This is the secret of the hair's breadth, and in these hairs' breadths lies all of a person's success. Rivka merited all of her eternity through small things, for "drink, sir", "I will also draw for your camels" (Gen.24:18).
Because all of man's service is solely small things through which he merits to all the infinity (Ein Sof). And likewise for the side of evil. There too all of the punishment is for a hair's breadth, small things.
Avraham was punished for "with what shall I know" (Gen.15:8), for a sin of a hair's breadth, too fine to measure. For whether from the side of good or from the side of evil, everything balances on the weight of a single hair. This is the essence of the creation. Justice and judgment on a hair's breadth.
Likewise, they said in the Midrash (regarding the mother of Shimshon): " 'and the woman made haste and ran...' (Shoftim 13:10) (Midrash:) this comes to teach that all the deeds of the righteous are done with haste". For they do not allow an interruption of time to elapse - not before beginning the Mitzva nor in completing it.
You can see that a man whose soul is afire in the service of his Creator certainly will not become lazy in doing the Mitzvot. Rather, his movements will be like the quick movements of fire. For he will not rest nor be still until he has finished completing the deed.
Reflect further that just like an inner fieriness of soul leads one to act with Zeal, so too the opposite, outwardly acting with Zeal leads to an inner fieriness of the soul. Namely, when one feels himself performing a Mitzva with great swiftness this will move his inner being to kindle aflame also, and the desire and want will increasingly intensify within him. But if he acts in a sluggish manner in the movement of his limbs, so too the movement of his spirit will die down and extinguish. This is something experience can testify to.
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וכן אמרו במדרש (במדבר רבה פרשה י): ותמהר האשה וגו' (שופטים יג), מלמד שכל מעשיהם של צדיקים במהירות, אשר לא יתנו הפסק זמן לא אל התחלת המצוה ולא אל השלמתה.
ותראה שהאדם אשר תלהט נפשו בעבודת בוראו, ודאי שלא יתעצל בעשית מצותיו, אלא תהיה תנועתו כתנועת האש המהירה, כי לא ינוח ולא ישקוט עד אם כלה הדבר להשלימו.
ואמנם, התבונן עוד, שכמו שהזריזות הוא תולדת ההתלהטות הפנימי, כן מן הזריזות יולד ההתלהטות. והיינו, כי מי שמרגיש עצמו במעשה המצוה כמו שהוא ממהר תנועתו החיצונה, כן הנה הוא גורם שתבער בו תנועתו הפנימית כמו כן, והחשק והחפץ יתגבר בו וילך. אך אם יתנהג בכבדות בתנועת איבריו, גם תנועת רוחו תשקע ותכבה. וזה דבר שהנסיון יעידהו.
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MB - "you can see that a man whose soul is afire... - thus zeal is not just an intellectual decision. Rather it is a deep feeling and will to fulfill the mitzvot and a fear to lose them. Therefore a man who is aflame in the service of his Creator will automatically do it with true zeal.
SP - "inner fieriness" - Hence, Zeal is not just to combat laziness and the danger of time, rather it is a level of its own. Zeal is an outgrowth (tolda) of one's soul being afire.
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You already know that what is most desired in the service of G-d, may His Name be blessed, is desire of the heart and longing of the soul. It is concerning this that King David praised his portion saying: "As a deer yearns longingly for the water brooks, so does my soul yearn longingly to You, O G-d; My soul thirsts for G-d..." (Tehilim 42:1-2), "My soul longs, and goes out for the courtyards of G-d" (Tehilim 84:2). "My soul thirsts for You; my flesh longs for You [in an arid and thirsty land (Rashi-desert), without water]" (Tehilim 63:2).
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ואמנם כבר ידעת, שהנרצה יותר בעבודת הבורא, יתברך שמו, הוא חפץ הלב ותשוקת הנשמה. והוא מה שדוד המלך מתהלל בחלקו הטוב ואומר (תהלים מב): כאיל תערג על אפיקי מים כן נפשי תערוג אליך אלקים, צמאה נפשי לאלקים וגו'. (שם פד): נכספה וגם כלתה נפשי לחצרות ה'. (שם סג): צמאה לך נפשי כמה לך בשרי.
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ER - "most desired... desire of the heart" - It seems Rabeinu is saying this by his own logic or from what the words of the sages implies. See Sanhedrin 106b:
"Rabbi Yehuda would merely take off his shoe (to prepare to pray) and the rain came, while we scream out in prayer and are ignored. Rather, the Holy One blessed be He desires the heart, as written 'G-d looks at the heart' (Shmuel 16:7)."
Behold, even though they were greater than Rabbi Yehuda in Torah as explained there and there is no question that they fulfilled all the 613 Mitzvot in all their details and hidurim (extra stringencies). Nevertheless, he accomplished with his prayer and longing of the heart because his heart was on a greater level than them. We find in Yeshaya (29:13): "[this people draw near Me with their mouth, and with their lips honor Me, but have removed their heart far from Me]; Their fear of Me is as people of rote; therefore behold I will go on bringing on them trouble after trouble.." Hence, fulfilling the commandments of the limbs, and even fear of G-d, if it does not come from the heart, it is not acceptable before G-d, blessed be He. And by Avraham it says: "You have found his heart faithful before You and made with him a covenant" (Nechamia 9:8).
See also what Rabeinu wrote later in chapter 9. I have also found a yesod (foundation) to the words of Rabeinu in the book Kad Hakemach of Rabeinu Bachye regarding joy: "this joy is a mitzva from the Torah which a man is commanded in. For it is a complete service to G-d, may His Name be blessed, more important than the mitzva itself". End quote. See also Pirkei D'Rebbi Eliezer ch.1 that through his longing to learn Torah until he cried and fasted, he merited a revelation from Eliyahu. This was before he even knew how to recite the Shema, Prayer and even Birkat Hamazon (grace after meals)...
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But for a man in whom this longing does not burn as it should, a good advice for him is to act with zeal by force of will in order that this will bring an inner awakening of this longing in his inner nature. For the external movement rouses the inner ones and certainly the external movement is more in his power than the inner ones. Thus, if he exercises what is in his power to do, this will lead him to also attain what is not in his power. For an inner joy will awaken within him and a desire and longing through the power of acting fiery, externally, by the force of will. This is what the prophet said- "let us know, let us run to know the L-rd" (Hoshea 6:3) and "After G-d they will go, who shall roar like a lion" (Hoshea 11:10).
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ואולם האדם אשר אין החמדה הזאת לוהטת בו כראוי, עצה טובה היא לו שיזדרז ברצונו, כדי שימשך מזה שתולד בו החמדה בטבע, כי התנועה החיצונה מעוררת הפנימית, ובודאי שיותר מסורה בידו היא החיצונה מהפנימית. אך אם ישתמש ממה שבידו, יקנה גם מה שאינו בידו בהמשך, כי תולד בו השמחה הפנימית והחפץ והחמדה מכח מה שהוא מתלהט בתנועתו ברצון. והוא מה שהיה הנביא אומר (הושע ו): ונדעה נרדפה לדעת את ה', וכתוב (שם יא): אחרי ה' ילכו כאריה ישאג.
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MB - "inner joy" - he adds another important point, namely, that even joy is connected to doing things with desire and longing.
"For there is no danger like its danger..."
Shaarei Tzion 204 - it is written (Devarim 20:19): "a man is a tree of the field" (see Taanit 7). Why is man compared to a "tree of the field"? Why is it not sufficient to say "a tree" only? Such as in the verse "he will be like a tree planted..." (Tehilim 1:3).
We find always that man is compared to a field (see Shaarei Teshuva end of Shaar 2).
The analogy of this is that if we don't work the field, then "cursed be the ground for your sake.. it will grow thorns and thistles for you" (Gen.3:18). Thus man can seed, namely, the seeding is to study Torah and wisdom and do mitzvot. But if he does not work his field, then counter to the seeding there is a power of: "it will grow thorns and thistles for you". Both powers operate equally. But as known, the seeding will not avail at all, or at least only a little bit, and there is always a danger that the thorns will overcome and ruin the entire good portion.
This is what the Mesilat Yesharim says (ch.6) "that one needs tremendous intelligence, etc. to be saved from the snares of the yetzer and escape the evil so that it doesn't rule over us and mix in our deeds".
For the Yetzer Hara has set before us mines and if one merely touches it, it will explode under us. And even though we do deeds that are certainly good, nevertheless the sprouting of "thorns and thistles" will not stop on its own. It will do its thing always and come to rule over us and mix in our deeds.
lots of commentaries on this important matter...
Alei Shur 2:253 - in one of the last teachings we merited to hear from his mouth, he (Rabeinu Yerucham Levovitz) clarified that doing a deed with zeal is a deed which the Shechina rests on. Any delay of time that occurs on that deed is not just a danger that the Yetzer (evil inclination) may enter. Rather the delay itself is already the entering of the yetzer and the Shechina already left from that deed.
This is what we see by the eating of the Pesach offering where we were commanded "you shall eat it in haste" (Shemot 12:11), and in the Mechilta there is a reference to the haste of the Shechina: "the Shechina makes haste wthout any delay of time, for delaying of time is the secret of the obstructions (ikuvim) of evil which spread over man after the sin [of Adam]. The job of man is "to run after the Shechina", with all one's strength, without any waiting or delaying of time. This is the trait of zeal... (see the maamar "baal habayit docheck" in Daat Chachma U'Mussar chelek alef, siman 130, 133)
Ohr Yechezkel 4:35 - "he should hurry and hasten to seize hold of it" - whoever does not train himself in a continual manner will not merit to attain anything. And even if one toiled in these matters but afterwards became lax, he will fall from his previous level. I saw with my own eyes many people who in their youth toiled much and were near wisdom. But when they became older, they lost everything and distanced from wisdom and fear. The cause was that they started to become a bit lax from their toil thinking they already reached a level and no longer needed to work on this. Thus they fell from their high level to the deepest pit mamash. Therefore it is forbidden to ever become lax in the service of rectifying the duties of the heart.
Nachlat Eliezer 1:214 - we find "Moses ascended to G-d" (Shmot 19:3). Rashi there says: "all of his ascents were through early rising, as it is said: 'And Moses arose early ' (Ex.34:4)". The hint here is that all of his ascents in higher levels were specifically through early rising (b'hashkama), i.e. with zeal. Here lies the secret of success in all matters of Shelemut (perfection). The secret of the success of the righteous who reached Shelemut is only in this that they are with zeal..
Alei Shur 2:257 - will is a higher and stronger power than thought... the hebrew word for will (ratzon) has its root in the word "run" (ratz). For that which a man wants, he runs to.. That which he loves, he runs to... In Pirkei Avot (5:23) - "Rabbi Yehuda ben Tema said: 'run like a deer to do the will of your Father in Heaven'". He did not say "run" only, but rather "run like a deer", which is the fastest running (common) animal. To this extent one must run for a mitzva! How powerful must a man's will be in order to run with such speed! Behold the Mesilat Yesharim teaches us that even for one whose will does not burn so much, the external movement will awaken the internal. When running for a mitzva, the powerful will to fulfill the will of G-d will also ignite within him. Here is a way to train ourselves in Zeal. Let us strive to do a mitzva three times each day with zeal, without any delaying, whether to go zealously to prayer or learn, or whether to do an act of kindness...
Alei Shur 2:43 - let us begin with a great foundation principle which Rabbi Chaim of Volozhin mentioned in Ruach Chaim on the Mishna in Avot: "run to pursue a minor mitzvah, and flee from a sin" (Avot 4:2).
From the mishna we see that sin pursues after a man. Thus he needs to flee from it. On the other hand, a mitzva flees from man therefore he needs to run after it. Why is it like this? Rabbi Chaim explains: man is built around the power of free will. Free will necessitates that the powers of the good and evil inclinations be of equal strength. If a mitzva also ran after a man just like a sin, then everyone would prefer to do mitzvot. For a man's soul is [naturally] close to the mitzvot. Thus free will would be nullified.
If neither mitzvah nor sin would pursue after a man, the evil inclination would likewise be at a disadvantage for again everyone would choose to do mitzvot.
Therefore, the Holy One, blessed be He, did thus that sin pursues after a man and mitzvot flee away from him. In this way, free will becomes equally balanced in man's hand. The Vilna Gaon says this idea in extremely concise words: "holiness requires great exertion to attain but for the Sitra Achra (side of evil) it is the opposite" (Even Shlema 11).
If we deepen in this matter, we will find great light. What draws a person so much to sin until it "pursues after him"? This is the power of imagination. It forms pictures before a man of pleasures in fulfilling the lusts of his evil inclination. These pictures are so greatly vivid that his enticements almost force the man to transgress.
If the matter is not a lust but a custom of the world, such as a new bicycle, he makes one feel that if he does not go after the bike, he will be the most miserable person for everyone will mock him. This too is such a strong enticement that it is considered by people as self understood that he must go after the new bike.
The imagination does not entice a man to do mitzvot. "The lazy man says: 'a lion is on the road'" (Mishle 26,13). This is the picture which imagination conjured up! Thus the imagination quiets the inner fear of sin. "his imagination draws him waywardly in the road of his heart's desire lest he fears the certain future, the time G-d will judge all his deeds" (Iget Hamussar).
Thus sin pursues after us with the power of imagination, and the mitzva also flees from us likewise through the means of imagination... There (by sin) the imagination is illusory (ex. pleasures) whereas here (to avoid mitzvot), it is fearful (ex. a lion is on the road).
OG - "what is most desired... is desire of the heart.. for the external rouses the internal" - the Ramchal explains that the main thing in the service of G-d is "desire of the heart and longing of the soul" in performing the Mitzvot. This inner realm is not so much in a man's control. But the external Zeal such as swiftly moving one's hands or running with one's legs to fulfill a Mitzva is more easily in our control. On the other hand, there is a lacking to this external Zeal, namely, it is far inferior to "desire of the heart and longing of the soul".
Therefore, the Ramchal advises the servant of G-d to employ, in the meantime, the external deeds with Zeal, to hasten with his hands, to move swiftly with his feet, and to study Torah and learn even without any internal desire. For he is promised that this will lead him to attain what is not in his power. "For the inner joy will awaken in him and the desire and longing through the power of what he acts fiery by will in his external movements".
When we examine closely his words, we will notice that the Ramchal is stating a phenomenon. He states that in the merit of choosing Zeal externally by the power of will which is easy, certainly this will cause an awakening of inner joy, desire, and longing in the Mitzvot of G-d. From where does the Ramchal know this phenomenon? If we remember our words earlier regarding the Beraitha of Rabbi Pinchas ben Yair, the workings of the Sefirot promises the following ascent in the trait of Zeal:
A man strengthens himself to attain Zeal and wage war against laziness. In the meantime, this is only in an external fashion. This forms Devekut (cleaving) to the Holy One blessed be He in the Sefira of Netzach which is connected to the trait of Zeal. This Devekut travels like lightning towards the lower Sefirot of Hod and Yesod until Malchut. From there the lights are mashpia (transmit) Devekut to G-d upwardly, from below to above through the path of all the Sefirot until the Ein Sof, blessed be He. When these lights reach Him, may His Name be blessed, He is mashpia (transmits) lights of chesed which descend in a measured amount fitting for that servant of G-d, through the Sefirot from above to below until Netzach.
At that time, the Sefira of Netzach which is connected to the trait of Zeal produces joy of Mitzva in the heart of the servant of G-d. He then feels tremendous Devekut and inner fire in his heart to increase more in the perfection of the Mitzva which he is engaged in. The written word does not have the ability to convey the pleasure of clinging to G-d at that time. This is the invisible path which is promised to one who employs external zeal in his limbs to merit an inner desire of the heart, which is the primary [goal] in the trait of Zeal. All this the man of G-d, the Ramchal, zt'l teaches us, through what was revealed to him from Heaven...
Shiurei Daat 3:93 - "let us run to know the L-rd" - the Halacha must be always alive, clear, and bright before us. Behold, we are the remnants, the remaining few grasping the flag of truth. It is incumbent upon us to walk with pride, with strength of spirit, to remove the stumbling blocks and increase soldiers in the study of Torah and holy service of G-d, and to strengthen ourselves to uphold the truth in the world.
Rabbi Avraham Karelitz (Chazon Ish) wrote:
"The sweetness of Torah, how great is the pleasure of Torah. And it is impossible to understand this or to reach it except after diligent study of 3 or 4 hours, continuously without interruption. Without this, it is impossible even to imagine what it is.
And all the more so, after 5 hours how much loftiness there is. How is it possible for one who has the possibility of attaining this to interrupt, breaking his continuity thereby losing this great pleasure. It's like taking a cooking pot off the stove to let it cool down and afterwards to return it.
After 6 hours of learning, he forgets the whole world and all his matters and clings to spiritual things.
After 7 hours, he feels close to HaKadosh Baruch Hu (the Holy One Blessed be He). He becomes completely detached from the pleasures of this world and becomes full of joy.
After 8 hours, even no thoughts of desire and physicality enter his heart and he completely longs for his G-d.
After 9 hours, he is completely holy, higher and higher.
After 10 hours, "the eye cannot see". There are no pictures, and no words to explain his state and feelings."
Mishnat Rebbi Aharon 1:43 - besides for distracting his thoughts so that his mind is not free for Torah, the lusts of this world also obstruct greatly in feeling the sweetness of Torah. Similar to what Rabeinu Bachye wrote (Duties of the Heart, gate 8 ch.3) that love of this world and love of G-d are two opposites and just like fire and water cannot coexist together so too love and longing of Torah cannot coexist with love of this world and its pleasures. And if there is no true longing in one's heart for Torah, he will not feel sweetness and pleasure in learning Torah.
Shaarei Tzion 149 - "an inner joy will awaken within him" - this is because a tiny crack of the grossness of the physical through zeal removes the veil from the longing of the soul and its thirst bursts through and rises to draw near to the blessed Creator.
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