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<<Back to Mesilas Yesharim Page
Mesilat Yesharim / Path of the Just
by Rabbi Moshe Chaim Luzzato zt'l
Chapter 12 - Acquiring Cleanliness
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
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 for better understanding)

Commentary Legend:
- for basic commentaries as relating to the plain meaning (Pshat).
- elaborates more into the theme.
- deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod).
- more themes in the text .

*** CHAPTER 12 - ACQUIRING CLEANLINESS ***פרק 12 - בדרכי קנית הנקיות וההרחקה ממפסידיה
 
The true means of acquiring Cleanliness is diligence in study of the words of our sages, of blessed memory, both in matters of Halacha (Jewish law) and in matters of mussar (ethics). הנה האמצעי האמיתי לקנות הנקיות, הוא התמדת הקריאה בדברי חכמים ז"ל, אם בעניני ההלכות ואם בעניני המוסרים.
ER - "diligence in study" - Rabeinu is not satisfied with "study". Rather, he requires "diligence in study" for if he does not study a great amount, he will not acquire the trait of Cleanliness for there is much one must learn. Likewise (diligent study) is necessary for receiving the requisite influence (hashpa) to rouse himself constantly to fulfill his duty in his world and to be meticulous in the various details of the mitzvot.
For after a person has truly understood the obligation of Cleanliness and its necessity, having already attained Watchfulness and Zeal by engaging in the means they are acquired and distancing from their detriments, behold, he will no longer have any more obstructions preventing him from attaining Cleanliness except knowledge of the fine details of the Mitzvot in order to guard himself in all of them.

Therefore, he necessarily must attain comprehensive knowledge of the Halachot to their full depth in order to know the extent of reach of the branches of the mitzvot.
כי הנה אחר שכבר התאמת אצל האדם חובת הנקיות והצורך בו, אחר שכבר השיג הזהירות והזריזות במה שנתעסק בדרכי קנייתם והתרחק ממפסידיהם, הנה לא ישארו לו עתה עכובים לקנות הנקיות אלא ידיעת הדקדוקים אשר במצות, כדי שיוכל להזהר בכולם.

ועל כן הנה צריך לו בהכרח ידיעת ההלכות על בורים, לדעת ענפי המצות עד היכן הם מגיעים.
CS - the branches of mitzvot also reach into domains and matters which appear to people as permitted or optional but in truth it is not so.
Also, since one is prone to forgetfulness in these fine details, he will need diligent study in the books explaining these fine details to renew remembrance of them in his mind. Then certainly, he will be roused to fulfill them.

Likewise regarding the character traits, it is necessary for him to read the teachings of mussar, whether of the early or later sages. For very often, even after one has resolved to become among the meticulously Clean, he may possibly sin in details he never attained knowledge in.

For man is not born wise and cannot know everything. But by studying the matters, he will be awakened to what he did not know. And he will contemplate on what he did not grasp previously, even on matters not found in the books themselves. For when his mind is awakened to the matter, it goes and observes it from all perspectives, and draws forth new understandings from the wellspring of truth.
וגם לפי שהשכחה מצויה בדברים הדקים האלה. הנה תצטרך לו התמדת הקריאה בספרים המבארים אלה הדקדוקים. למען חדש בשכלו זכירתם. ואז ודאי שיתעורר לקיימם.

וכן בענין המדות מוכרחת לו קריאת מאמרי המוסר לקדמונים או לאחרונים. כי פעמים רבות אפילו אחר שיקבע האדם בעצמו להיות מן המדקדקים הנקיים, אפשר לו שיאשם בפרטים, מפני שלא הגיעה ידיעתו בהם.

כי אין אדם נולד חכם ואי אפשר לו לדעת את הכל, אך בקריאת הדברים יתעורר במה שלא ידע, ויתבונן במה שלא השכיל מתחלה. ואפילו במה שלא ימצא בספרים עצמם, כי בהיות שכלו נעור על הדבר, הולך ומשגיח הוא על כל הצדדין וממציא ענינים חדשים ממקור האמת.
However, the factors which cause loss of this trait are all those detriments to the trait of Watchfulness, in addition to lack of proficiency in knowledge of the laws and ethics (Mussarim) as I wrote above. Our sages already stated: "an ignorant man cannot be pious" (Avot 2:5). For one who does not know cannot possibly do. Likewise they taught "great is study in that it brings one to doing" (Kidushin 40b). ואמנם מפסידי המדה הזאת, הנה הם כל מפסידי הזהירות ונוסף עליהם חסרון הבקיאות בידיעת הדינים או המוסרים, כמו שכתבתי. וכבר אמרו ז"ל (אבות פרק ב): "ולא עם הארץ חסיד", כי מי שלא ידע, אי אפשר לו לעשות. וכן אמרו (קדושין מ): תלמוד גדול שמביא לידי מעשה.
CS - "it brings one to doing" - Rabeinu infers from here that only learning brings to doing.