Mesilat Yesharim / Path of the Just
by Rabbi Moshe Chaim Luzzato zt'l
Chapter 13 - The Trait of Separation
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 13 - THE TRAIT OF SEPARATION ***פרק 13 - בבאור מדת הפרישות
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Separation is the beginning of Piety. All that we have explained up to now concerned the requirements needed for a man to become a Tzadik (righteous person). From here on we will discuss the requirements in order to become a Chasid (pious person).
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הפרישות היא תחלת החסידות. ותראה שכל מה שביארנו עד עתה הוא מה שמצטרך אל האדם לשיהיה צדיק ומכאן ולהלאה הוא לשיהיה חסיד.
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CS - "Tzadik" - one who fulfills all the commandments which he is obligated in.
"Chasid" - one who does the will of G-d also beyond the letter of the law.
Derech Chaim 1:3 (Maharal) - certainly the main service is for a man to serve G-d out of love, and if he does for reward, this is not the primary service. But nevertheless, even if he serves G-d for the reward - he is considered a Tzadik Gamur (complete Tzadik). For the good of Israel is G-d's will. Thus, that which he says "I will give Tzedaka in order that I merit the world to come" - this is G-d's will (that he merit the world to come). The explanation is not that he is a Tzadik Gamur Gadol (big complete tzadik), but rather a tzadik without lacking and without addition of piety. (see there)
NH - A great question arises here. Since from here on the Mesilat Yesharim speaks on lofty levels, a man is liable to ask himself: "Maybe I should not learn about these lofty levels pertaining to Piety. For I did not yet succeed even in becoming a Tzadik!"
On one hand there is a lot of truth to this, while on the other hand there is also some of the opposite. True, a man should work primarily on things on his level. Thus if he is holding on striving to become a Tzadik, it is not proper that he put his primary strength and efforts in becoming a Chasid.
Nevertheless, it is incorrect to think that to read and study on levels beyond one's current level is pointless and a waste of time. For the truth is that the very study of lofty levels elevates a person very much and makes it easier for him to progress in the level he is holding. Likewise, even if he does not yet actually acquire these lofty levels, the longing and will to reach them imbues him with additional light and life. This is as the sages said: "one should always ask himself: 'when will my deeds reach those of my forefathers'". Hence, if we are dealing with a short time period where a man allocates a small part of his day to study these lofty levels - there is great benefit in this. This is especially so when we are talking about a book like the Mesilat Yesharim which is brimming full everywhere with important insights (chidushim) which is essential to know even regarding the lowest of all the levels.
NE - "Separation is the beginning of Piety" - now he comes to explain the general principle in chapter 1: "But if he rules over himself and clings to his Creator, and uses the world only as an aid to serve his Creator - then he elevates himself and elevates the world with him." He emphasizes here that whoever wants to reach Piety must first rectify himself and straighten his ways with Separation, and afterwards he can continue to tread the path which leads to Piety.
We find that Separation is to Piety as Watchfulness is to Zeal. For the former concerns "turning from evil" (Tehilim 34:14), while the latter concerns "doing good" (ibid).
The general principle of Separation is what our sages of blessed memory said: "sanctify yourself [by abstaining] of what is permitted to you" (Yevamot 20a). This is the meaning of the word "Separation" itself. That is to say - to separate and distance from the thing, prohibiting on oneself something which is permitted. The intent in this is to not come to violate the prohibition itself.
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ונמצא הפרישות עם החסידות הוא כמו הזהירות עם הזריזות, שזה בסור מרע וזה בעשה טוב.
והנה כלל הפרישות הוא מה שאמרו ז"ל (יבמות כ): קדש עצמך במותר לך, וזאת היא הוראתה של המלה עצמה, פרישות, רוצה לומר, להיות פורש ומרחיק עצמו מן הדבר, והיינו, שאוסר על עצמו דבר היתר, והכונה בזה לשלא יפגע באיסור עצמו.
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MB - "to separate and distance" - not only does he not do (the sin), but he distances himself from the entire matter. All this is included in the term "Perishut" (Separation).
MB - "the intent in this" - this is a new point. The intent of all this we spoke of is to not come to the sin itself. Even so, it is just Chasidut (piety), beyond the letter of the law, since the law does not obligate him in Separation. It only obligates on the sin itself.
CS - "the intent in this is to not come to violate the prohibition itself" - see later on, end of chapter 18 that the matter of Separation is also "to bring gratification (nachat ruach) to one's Creator". For G-d's will is that we become "holy" (Vayikra 19:2), i.e. separated from matters of physicality (see Ramban's commentary on Vayikra 19:2). Hence, in the conduct of Separation a man does the will of G-d over and above the Mitzvot in order to bring gratification before G-d. This is in addition to Separation guarding a person from stumbling in sins as explained here. Later in this chapter Rabeinu hints to this saying: "these duties are the orders of Separation. In this G-d has chosen".
SP - "separate and distance" - in all his words he uses these two terms. It seems his intent is to "separate" in order to "distance". Thus the author continues "prohibiting on oneself something which is permitted" (Separate). "The intent in this is to not violate the prohibition itself" (Distance).
SP - "prohibiting on oneself" - he brings the terms "prohibits" several times. Namely, that something becomes a prohibition to the man of Separation (not that it stays as a distancing only). Rather, he adds on himself a new prohibition. Therefore, Separation is in the realm of Piety, for the matter of Piety is to expand the Mitzvot. Likewise, Separation is the expansion of the prohibitions of the Torah as explained end of chapter 18.
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The intent is that a person distance and separate from anything which may lead to something which could bring about evil, even though right now it does not cause evil and even though it is not itself evil.
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והענין, שכל דבר שיוכל להולד ממנו גרמת רע אף על פי שעכשיו אינו גורם לו וכל שכן שאיננו רע ממש, ירחק ויפרוש ממנו.
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CS - "anything which may lead..." - Thus we learn that evil has three levels.
1. A thing which is forbidden of itself whose distancing is in the category of Watchfulness.
2. A thing which is liable to result in evil which Rabeinu mentioned in Cleanliness (see there regarding theft: "For it is not only the explicit deed of theft which is forbidden but rather anything which may eventually lead to such a deed is included in the prohibition"
3. A thing which is permitted but which may bring about something which causes evil. This distancing is of the matter of Separation.
Translator: hence, Separation is the "Cleanliness" of this third category - to be Clean of the evil of permitted things liable to bring something which causes evil.
If you contemplate and consider the matter, you will see that there are three different levels here:
(1) The prohibited things themselves.
(2) Their "fences", namely, the decrees and safeguards instituted by our sages, of blessed memory, enacted for every Jew.
(3) The distancing measures incumbent on every Parush (man of Separation) to make for himself to withdraw in and build [additional] personal fences. Namely, to abstain from permitted things themselves which are not forbidden to every Jew and separate from them in order to keep far away from the evil a great distance.
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והתבונן ותראה שיש כאן שלש מדרגות:
יש האיסורים עצמם.
ויש סייגותיהם והם הגזרות והמשמרות שגזרו חכמינו ז"ל על כל ישראל.
ויש ההרחקים שמוטל על כל פרוש ופרוש לעשות להיות כונס בתוך שלו ובונה גדרים לעצמו, דהיינו, להניח מן ההיתרים עצמם שלא נאסרו לכל ישראל ולפרוש מהם כדי שיהיה מרוחק מן הרע הרחק גדול.
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ER - "incumbent on every person of Separation" - it seems from the words of Rabeinu that this is not just an optional quality to he who wants. Rather that this is incumbent on one who is in the category of Parush (man of separation), namely, one who is capable of standing up to this. And the Chovot Halevavot already expanded on this (Gate 8, ch.3 sec.13), that a man is held accountable according to his level of understanding to make his deeds in line with his wisdom. And the Ramban's commentary on the Torah (beginning of Kedoshim) explains the mitzva of "you shall be holy" - you shall be men of separation, regarding "sanctify yourself with what is permitted to you".
Building Fences for Oneself
Alei Shur 1:95 - "And G-d gave Shlomo exceedingly great wisdom, understanding, and breadth of heart as the sand that is on the seashore" (Melachim 5:9) - (midrash) "Rabbi Levi said: 'just like the sand is the fence of the sea, so too the wisdom of Shlomo was a fence unto him'". This is very wondrous. For all his tremendous wisdom served him the purpose of fencing himself? On this it is said: "Behold [hen], the fear of the L-rd, that is wisdom" - and in Greek one is 'hen'" (i.e. it is the ultimate wisdom) (Shab.31b).
Every small fence a person merits to erect for himself - is a great elevation for him, and he feels this elevation. A person who succeeds in muzzling himself from uttering a hurtful word, from exploding in anger or laughter, he can immediately sense a broadening of understanding (rechavat daat) in his inner being which has been added to him. Thus one grasps fear of G-d. The aspiration of the Torah person is to be fenced in his ways, this is the cultivation of [fear of G-d], to build for oneself fences, whether in derech eretz (decency) or in watchfulness of Mitzvot.
If you ask:
On what grounds should we add on additional prohibitions? Our sages of blessed memory already said: "is what the Torah prohibited not enough for you that you seek to forbid on yourself additional matters?!" (Yerushalmi Nedarim 9:1). Surely that which our sages, in their great wisdom, saw necessary to prohibit and make fences they already did so. Thus that which they left as permitted is because they deemed proper for it to be permitted and not forbidden.
Why then should we now adopt new decrees which they did not see fit to enact? Furthermore, there is no end to this matter. Thus, a man would soon be desolate and afflicted, deriving no enjoyment whatsoever from this world, while our sages, of blessed memory, said: "a person will in the future be held accountable before G-d on all that his eyes beheld and he did not want to eat from it" (Yerushalmi Kidushin 4:12). This is even though it was permitted to him and he had the ability to do so. They brought support for this from scripture: "all that my eyes desired I did not deprive them" (Kohelet 2:10).
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וא"ת מנין לנו להיות מוסיפים והולכים באיסורים, והרי חכמינו ז"ל אמרו (ירושלמי נדרים פט): לא דייך מה שאסרה תורה, שאתה בא לאסור עליך דברים אחרים? והרי מה שראו חכמינו ז"ל בחכמתם שצריך לאסור ולעשות משמרת וכבר עשוהו ומה שהניחו להיתר הוא מפני שראו היותו ראוי להיתר ולא לאיסור,
ולמה נחדש עתה גזירות אשר לא ראו הם לגזור אותם? ועוד, שאין גבול לדבר הזה, ונמצא, אם כן האדם שומם ומעונה ולא נהנה מן העולם כלל, וחכמינו ז"ל אמרו (ירושלמי קדושין פד): שעתיד אדם ליתן דין לפני המקום על כל מה שראו עיניו ולא רצה לאכול ממנו אף על פי שהיה מותר לו והיה יכול, ואסמכוה אקרא (קהלת ב): וכל אשר שאלו עיני לא אצלתי מהם.
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CS - "deriving no enjoyment from this world" - and this is certainly not proper. For a man must serve G-d out of joy and contentment as Rabeinu explained in chapter 1 "The pleasures of this world should only be used for aiding and assisting him, so that he will have tranquility and peace of mind in order to free his heart for this service incumbent upon him".
CS - "a person will in the future be held accountable" - for the world was created for man's use towards the service of G-d as before. Thus a man should use all that G-d prepared for him for His service.
ER - "held accountable" - this needs investigation, besides that this contradicts the trait of Separation. For it is clear that there is no obligation whatsoever on a man to eat what he sees. If so, why is he claimed for this? It seems the answer is like what we wrote earlier, that a man is held accountable according to his understanding even on what is not a commandment according to the letter of the law. Rather, all that is proper and decent to do according to his level of wisdom - on this he is held accountable. If so, in the case where it is a good thing to strengthen his body, or to bless G-d, then he will also need to give an accounting before G-d on what he refrained. See also Mishna Berura 225:19 - "the Acharonim wrote in the name of the Yerushalmi that it is a mitzva to eat a bit of every kind of new fruit of the year. The reason is in order to show that he cherishes the creations of G-d."
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The answer to this is that Separation is certainly needed and essential. Our sages of blessed memory exhorted us on this saying (Torat Kohanim 19:2): " 'you shall be holy' (Vayikra 19:2) - you shall be Perushim (men of Separation)".
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התשובה היא, כי הפרישות ודאי צריך ומוכרח והזהירו עליו חכמינו ז"ל, הוא מה שנאמר (תורת כהנים): "קדושים תהיו", פרושים תהיו.
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CS - "needed and essential.. exhorted" - hence three levels of obligation - need, necessity, and exhorted by the sages.
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They further said: "whoever fasts is termed 'holy', we can make this inference from the case of a Nazir" (Taanit 11a).
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עוד אמרו (תענית יא): כל היושב בתענית נקרא קדוש קל וחומר מנזיר.
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CS - "fast is termed 'holy'" - i.e. a fast he took on himself which he is not obligated in [by halacha].
Yaalzu Chasidim 69 - "whoever fasts is termed 'holy'" - those who fast constantly are not on the good path. Only if it is a fast to atone for what he sinned, for then one must fast according to the number of sins as prescribed to him. And likewise, if one sees his evil inclination overpowers him, it is permitted to afflict oneself in order to submit his Yetzer. In these kinds of cases, he is called holy, provided he is in healthy condition to fast...
Breaking One's Traits
Zichron Meir 234 (advanced) - a man is like "a ladder set upon the earth, and the top of it reaches to heaven" (Gen.28:12), and he must become whole (attain mastery) [at each step] and ascend in steps. Yet behold a wonder, immediately when a man becomes a Nazir to G-d, to not drink wine.., the Torah calls him "holy", the lofty level in the Beraitha of Rabbi Pinchas ben Yair! We learn from here that breaking one's lusts is an "elevator" which lifts a person to higher than normal levels.
The explanation is like the words of Rabeinu Yonah in Shaarei Teshuva (Gate 1, Ikar 9, 31): "the taava (lust) in a person's heart is the root of all actions. Therefore, if one rectifies taava (lust), he will rule over all his limbs and draw them after the intellect and they will accompany him and serve him, and all his deeds will be kosher as written "a pure one - his deed is straight" (Mishlei 21:8).. all his deeds will have a status (b'chezkat) of rectified and straight.. as written: "when lust is broken, it will be pleasant to the soul" (Mishlei 13:19), that is, when a man breaks his lust even on permitted things, then the soul will succeed, and this trait will delight him, for the hand of the intellect will rise and overpower.." end quote.
Likewise for the opposite, one who is drawn after lust, will be in all evil as Rabeinu Yonah writes there (Ikar 9, 30): "all the time a man goes after taava, he is drawn after the outgrowths of physicality (toldot hachomer), and he will distance from the way of the intellectual soul. Then his evil inclination will overpower him, similar to what scripture says: "and Jeshurun became fat and rebelled.." (Devarim 32:15), and "lest you eat and be satiated...and your heart grows haughty" (Devarim 8:12-14), and "lest I become sated and deny, and say, 'Who is the L-ord?'.." (Mishlei 30:9). end quote..
That which a man is used to accept as a valid excuse to rationalize his deeds such as: "I wanted", "I desired", "I cherish", etc., these are invalid excuses, for on the contrary, they are grounds for a claim against him. For his obligation in his world is to break his lust. Thus, because he "wanted", "desired", "cherished", he should do the opposite - to break his will. For this is his obligation in his world... (as the Vilna Gaon writes in Even Shlema: "the main [purpose of] life is to break one's traits and if not, why should he live?")
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They further said (Pesikta D'Rav Kahana 6:58): " 'the righteous man eats to sate his soul' - this refers to Chizkiyahu, King of Judah, whose meal consisted of two bunches of vegetables and a litra of meat... The Jews would mock him saying: 'this is a king?'".
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עוד אמרו (פסיקתא): "צדיק אוכל לשבע נפשו", זה חזקיהו מלך יהודה, אמרו עליו ששתי אגודות של ירק וליטרא של בשר היו מעלין לפניו בכל יום, והיו ישראל מלעיגין ואומרים זה מלך?!
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CS - "the righteous man eats to sate his soul" - he does not desire delicacies. Only that which sates his soul.
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They further said regarding the holy Rabeinu HaKadosh, who before his death lifted his ten fingers and said: "it is revealed and known to You that I did not derive pleasure from this world, not even to my little finger."
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עוד אמרו (כתובות קד): ברבינו הקדוש, שבשעת מיתתו שזקף עשר אצבעותיו ואמר, גלוי וידוע לפניך שלא נהניתי מן העולם הזה אפילו באצבע קטנה שלי.
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ER - "little finger" - in the Talmud there (Kesuvos 104a): "it is revealed and known before You that I exerted myself with my ten fingers in Torah and did not derive benefit even for my small finger, may it be Your will that my rest be in peace. A heavenly voice proclaimed: 'He shall come in peace; they shall rest in their resting place [whoever walks in his uprightness]' (Isaiah 57:2).
It is clear that he toiled in the Torah with all his strength. This is the "ten fingers", and he did not derive enjoyment even corresponding to the toil of his little finger. This itself is the reason that his rest be in peace. see there the Maharsha.
And in the book Kad HaKemach of Rabeinu Bachye, regarding fasts, he writes that the primary foundation for the Torah (ikar haTorah kula v'yesoda) is for a man to break his lusts, submitting and crushing them until they are under the dominion of the Understanding. One who does this, and strengthens his Understanding over his lusts and breaks and submits his animalistic soul - he is called a Tzadik.
SR - "I did not derive pleasure from this world"- i.e. an extra pleasure which is not necessary. For even though it was necessary that his table be a table of kings, it was not necessary that he enjoy from his table more than a plain person who is not the Nassi (head) of Israel.
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They further said (Yalkut Shimoni 247:830): "before a man prays that the words of Torah enter his innards, he should first pray that food and drink not enter them".
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עוד אמרו (תנד"א כו): עד שאדם מתפלל על דברי תורה שיכנסו בתוך מעיו יתפלל על אכילה ושתיה שלא יכנסו בתוך מעיו.
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CS - "words of Torah enter his inner being" - i.e. that he acquires them in truth and that they are a part of him just like food enters a person and builds his body.
"food and drink not enter his innards" - i.e. that they not cause him to become coarse physical (megusham) through them and his nature not become like an animal.
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.
ER - "inner being" - not only to know and understand the Torah, but that the things enter inside his inner being and completely envelopes him such that all of his being derives sustenance from this just like his physical strength comes from the food digested in his innards. Thus the Torah will be the source of his movements and his life force. There is no comparison between one who learns Torah with his lips and ears versus one who immerses his head and body in the words of Torah, and they are his life and desire. How much did king David pray on this in Tehilim chapter 119!
If the sages said it is proper to pray on this more than that the Torah enters his inner being, it appears that the Yetzer (evil inclination) which pulls one after superfluous eating and delicacies is more powerful than the Yetzer for laziness which prevents him from succeeding in his Torah studies. Likewise it is stronger than the natural heaviness which prevents him from remembering the words of Torah. Thus it is easier for him to learn Torah than to break his lusts. Therefore it is proper that this prayer come first. Furthermore, since this is one of the things the Torah is acquired through (Pirkei Avot ch.6). Increasing delicacies of this world itself obstructs Torah from entering in him. See Rambam (Talmud Torah 3:12): "The words of Torah will not be established in a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. Rather, by one who slays himself over them, constantly straining his body to the point of discomfort, without granting sleep to his eyes or slumber to his eyelids..." End quote. Therefore one needs to precede a prayer for this matter. And through this, he will succeed in the way of Torah and will acquire the Torah, and likewise for the order of [spiritual] ascent.
Yad Ketana 7:4 - In Pirkei Avot (6:4) "Such is the way of Torah: Bread with salt you shall eat, water in small measure you shall drink, and upon the ground you shall sleep; live a life of deprivation and toil in Torah. If you do this, 'fortunate are you, and good is it to you' (Psalms 128:2): fortunate are you in this world, and it is good to you in the World To Come" - the intent is that it is impossible to enter inside the ways of the wisdom of the torah while the soul is still attached (keshura) to the lusts of this world. Rather, this is its way, "eat bread with salt... sleep on the ground". Certainly, in the beginning, the breaking of your lusts will be a life of pain and the torah study will be a great toil. But "if you do this", and you habituate your soul in this, then your intellect will strengthen so much over your lust until all your matters will transform, and [on the contrary] your lusts will be a toil and a vexation, while separation from them will be a great pleasure and peace of mind. Then "fortunate are you". Contemplate this!
... they further said (Avot 2:2): "Good is the study of Torah with the way of the world... all Torah study that is not accompanied with work is destined to cease and to lead to sin", and likewise (Avot 3:21): "if there is no work (Derech Eretz) there is no Torah", rather "make your Torah study primary and your work secondary" (Avot 1:9, see Berachot 35b), because "if there is no torah there is no work" (Avot 3:21).
But all this is in the beginning of one's taking on himself the yoke of torah, while his soul is still not purified from the impurity and filth (zuhama v'tinuf) of this world. But after his soul strengthens in torah, and purifies through it, he will merit to learn it lishma (for its own sake). Then he is already assured as the teaching of Rebbi Meir (Avot 6:1) "whoever studies Torah for it's sake alone, merits many things... The Torah grants him sovereignty... The Torah uplifts him and makes him greater than all creations". And likewise, Rebbi Yishmael bar Yosei taught: "one who learns in order to do, is given the opportunity to learn, teach, observe and do" (Avot 4:6).
Ohr La'Yesharim 2:471 (Chachma Hamatzfon 391, b'shem Masat Moshe) - the purpose of man is to transform the physical into spiritual. The Tanna D'Bei Eliyahu (ch.26) brings down "before a man prays that the words of Torah enter his innards, he should first pray that food and drink not enter them".
This seems difficult to understand. What relevance is there to pray that indulgences not enter his body. For who is forcing him to eat indulgences such that he needs to pray on this? Likewise, we must understand what is this expression "that the Torah enters his innards". What relevance is there to say Torah enters the body?
It seems the answer is that for the Torah, which is the highest form of spirituality, it is not sufficient to study it and know it. Rather, the Torah must transform his body to become good just like the Torah is good, as our sages said: "there is no good other than Torah, as it says, 'For a good possession (lekach tov) have I given you; do not forsake My Torah'" (Avot 4:2)
In Kidushin 30b: "if you improve, it will be forgiven you..." Rashi there "if you improve": "a good possession (lekach tov)", i.e. he transforms to good through the Torah. And in Sanhedrin 106b that the Torah of Doeg was only superficial. Even though Doeg was the mighty shepherd, the head of the Sanhedrin, nevertheless, since the Torah did not enter his body and his body did not become spiritual, he eventually became a wicked man.
This is the prayer "that food and drink not enter them". One must pray that he does not eat for the lust and enjoyment. For if he eats with this intent, behold, he renders his body coarse physical (megashem), and then his prayer that the Torah enter his body will not help. For since he makes his body coarse physical it is impossible for the body to become spiritual like the Torah. Therefore, they said "until a person prays that the Torah enters his body", i.e. that his body become spiritual, "he should first pray that enjoyments not enter inside his body, i.e. that he does not eat for the sake of pleasure. Then, his body will become spiritual. For if he eats for the sake of pleasure, it is impossible for his body to become spiritual.
Beyond Mere Torah Observance
HaMussar V'Hadaat 3:182 - Our sages said on the verse: "You Shall sanctify yourselves and become holy" (Vayikra 11:44) - "if a man sanctifies himself a little, he is sanctified a lot, if from below, he is sanctified from above, if in this world, he is sanctified in the next world" (Yoma 39). End quote. Behold, we sanctify ourselves in many ways through fulfilling the commands of the sages which they enacted for us as "fences for the Torah" and the Talmud says "whoever fulfills the words of the sages is called holy" (Yevamot 20). Likewise, for various stringencies which we adopted as stated: "Yisrael are holy and adopted to forbid this" (Chulin 91) If so, surely we are constantly fulfilling within ourselves: "if a man sanctifies himself from below, he is sanctified from above". Nevertheless, we are far from feeling that we are being sanctified from above.
But the truth is that it is possible for a man to fulfill all the many fences and stringencies and still be very far from any understanding or feeling of holiness whatsoever. The Ramban explained that even though the Torah made many prohibitions, it left permitted ways whereby a man can fulfill his lusts and it is possible for a man to be immersed in lewdness, a glutton with meat and wine, and be a Naval (disgusting person) with permission of the Torah. Therefore, the Torah commanded us to be holy, namely, separated from the superfluous. To minimize the bodily matters and to sanctify our speech. Thus the verse ends "for I G-d am holy", to say that we will merit to cling to Him when we become holy. This is a summary of the Ramban's words...
Igrot Chazon Ish 1:20 - (advanced) "to be exceedingy careful of eating for pleasure. For if regarding the body there is a Rishon of Tuma, an Av of Tuma and an Avi Avot of Tuma, in the Tuma of the Nefesh (soul) of fulfilling one's lusts in eating for pleasure, all three are found together, the Rishon of Tuma, the Av of Tuma, and the Avi Avot of Tuma. This thing is among the extremely lowly. It prevents one from learning Torah as our sages said in the Midrash ""before a man prays that the words of Torah enter his innards, he should first pray that food and drink not enter them"...
All these statements clearly teach the need for Separation and its duty. However, in any case, we must reconcile the statements which indicate the contrary of this.
The explanation is that the matter certainly involves many fundamental distinctions. There is [good] Separation which we are commanded in and there is [bad] Separation which we are warned not to stumble in. This is what king Shlomo said: "do not be overly righteous" (Kohelet 7:16).
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הן כל אלה מאמרים מורים בפירוש צורך הפרישות והחובה בו. אמנם, על כל פנים, צריכים אנו לתרץ המאמרים המורים הפך זה.
אך הענין הוא כי ודאי חילוקים רבים ועיקרים יש בדבר: יש פרישות שנצטוינו בו, ויש פרישות שהוזהרנו עליו לבלתי הכשל בו, והוא מה שאמר שלמה המלך עליו השלום (קהלת ז): אל תהי צדיק הרבה.
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MB - "and its duty" - not only is there a need for this. But a man is under duty in this, only that in truth, it is difficult to define the obligation for it is not obligatory on every person (as explained soon).
We will now explain the good type of Separation. After it has become clear to us that all matters of this world are trials to a man, as we wrote earlier and demonstrated with proofs, and likewise after we have truly realized man's great frailness and his close disposition to all evil, it will perforce be clear that man should do whatever he can to spare himself from these matters in order to protect himself from the evil which is at their feet. For there is no worldly pleasure which does not draw after it some sin in its heel (wake).
For example: food and drink, when clean of all dietary prohibition are permitted to eat. But filling one's belly draws after it removal of the yoke of Heaven, and drinking of wine draws after it licentiousness and other evils. All the more so, once a person habituates himself to satiate [his belly] with food and drink. For then if but one time he lacks fulfilling his habit, it will greatly pain and disturb him.
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ונבאר עתה הפרישות הטוב. ונאמר, כי הנה אחר שהתבאר לנו היות כל עניני העולם נסיונות לאדם, וכמו שכתבנו כבר למעלה והוכחנוהו בראיות והתאמת לנו גם כן רוב חולשת האדם וקרבת דעתו אל הרעות, יתברר בהכרח שכל מה שיוכל האדם להמלט מן הענינים האלה ראוי שיעשהו, כדי שיהיה נשמר יותר מן הרעה אשר ברגליהם. כי הנה אין לך תענוג עולמי אשר לא ימשוך אחריו איזה חטא בעקבו.
דרך משל: המאכל והמשתה כשניקו מכל אסורי האכילה, הנה מותרים הם. אמנם, מלוי הכרס מושך אחריו פריקת העול, ומשתה היין מושך אחריו הזנות ושאר דברים רעים. כל שכן שבהיות האדם מרגיל עצמו לשבוע מאכילה ושתיה, הנה אם פעם אחת יחסר לו רגילותו, יכאב לו וירגיש מאד.
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CS - "removal of the yoke" - by nature, a satiated man tends to feel free and without responsibilities as scripture says: "And Yeshurun became fat and rebelled" (Devarim 32:15).
ER - in Rambam (Deot 4:1) "a man should not eat unless he is hungry, nor drink unless he is thirsty... a man should not eat until his stomach is full, rather to eat a fourth less than his [amount of] satiation."
MB - "after we have truly realized [man's great frailness and his close disposition to all evil]" - this is evident through basic life experience.
MB - "man's great frailness" - i.e. his willpower is not strong and he is easily enticed.
MB - "and his close disposition to all evil" - he emphasizes a strong point. It seems from the previous words "truly realized" that this is evident to one who truthfully investigates this. See his words in Daat Tevunot (Siman 78) and likewise Siman 126 which speaks of this situation as a consequence of the sin of Adam. See also the Haga on the Biur HaGra on Mishlei 1:19 number 102, who says in his name that until a man is a Tzadik who broke his lusts, his first will (ratzon rishon) will be according to the Yetzer Hara.
MB - "it will greatly pain and disturb him" - i.e. he will have real pain in his soul and sometimes even in his body and he will feel it greatly. He brings here a strong point. That habit creates an actual need to the extent that he will actually feel pain when it is lacking from him.
Due to this, he inserts himself in the rush of business toil and acquiring possessions in order that his table be set as he wishes. From there he is further drawn to wrongdoing and theft, and from there to taking [false] oaths and all other sins which follow. He thus goes away from the divine service, and from Torah study and prayer.
But if from the beginning he had not allowed himself to be drawn after these pleasures, he would have spared himself from all this.
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ומפני זה נמצא הוא מכניס עצמו בתוקף עמל הסחורה ויגיעת הקנין לשתהיה שולחנו ערוכה כרצונו ומשם נמשך אל העוול והגזל, ומשם אל השבועות וכל שאר החטאים הבאים אחר זה, ומסיר עצמו מן העבודה ומן התורה ומן התפלה.
מה שהיה נפטר מכל זה אם מתחלתו לא משך עצמו בהנאות אלה.
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MB - "due to this.." - that if he lacks, it pains him (as before), he inserts himself in the rush, etc. Thus it is not the pleasure which directly causes him to increase business. Rather, it causes him to have a "need" and this forces him to increase business pursuit, and the man thinks it is proper since he is toiling in his "needs".
MB - "from there he is drawn..." - even though in the beginning the man was faithful and only lacking in the area of pleasures. Nevertheless, after he toils much to profit and his desire to profit is strong, and theft is something one's nature desires (as explained in ch.11), all these factors together cause him to be drawn to theft. This is a powerful point.
ER - among the ways the Torah is acquired is through minimizing business. see Rambam (Talmud Torah 3:6): "He should not set his intent on acquiring Torah together with wealth and honor simultaneously. [Rather,] this is the path of Torah: Eat bread with salt..." End quote. Hence, reducing worldly matters is one of the ways to acquire Torah. See there also Halacha 8: "Our Sages commanded: Minimize your business activities and occupy yourself with Torah... Torah will not be found in the arrogant or in the hearts of the haughty, but rather in the humble and lowly, who sit in the dust at the feet of the Sages and remove the desires and pleasures of the times from their hearts. They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. The rest of their days and nights are spent in Torah study." End quote.
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In this way our sages said regarding the rebellious son: "the Torah foresaw his final outcome..." (Sanhedrin 72a).
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וכענין זה אמרו בענין בן סורר ומורה (סנהדרין עב): עמדה תורה על סוף דעתו וכו'.
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ER - In the Talmud there: "Did the Torah decree that the rebellious son shall be brought before Beit Din and stoned merely because he ate a "tartemar" of meat and drank a "lug" of Italian wine? But the Torah foresaw his ultimate destiny. For in the end, after dissipating his father's wealth, he will [still] seek to satisfy his accustomed [gluttonous] wants but being unable to do so, he will go forth at the cross roads and rob people. Therefore the Torah said, 'Let him die while yet innocent, and let him not die guilty.' For the death of the wicked benefits themselves and the world..." End Quote. We see from this the corrupting effect of gluttony and drunkenness such that they saw that this person who is immersed in his lusts of eating and drinking implants such severe consequences in his nature that it is better that he die early.
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Similarly, regarding licentiousness they said: "whoever sees the Sotah in her disgrace should make a Nazirite vow against wine" (Sotah 2a).
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וכן על ענין הזנות אמרו (סוטה ב): כל הרואה סוטה בקלקולה יזיר עצמו מן היין.
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Sichot Mussar - "whoever sees the Sotah in her disgrace should make a Nazirite vow against wine" - In the Talmud there "a person does not sin unless a spirit (ruach) of folly has entered him" (Sotah 3a). Our sages are expressing here their astonishment: "is it conceivable that man, the crown of creation, the image of G-d, could sin?!" It can't be. Thus "a person does not sin unless a spirit (ruach) of folly has entered him". Behold, we are speaking here of the sin of illicit relations which a man's soul longs for. Nevertheless, even for these, it is incomprehensible how a man can stumble in this.
According to this, a man is not at all at fault for sinning since a spirit of folly seized him and he is like one forced. This is like one walking along the edge of a pit where an unusually strong wind blew him into the pit. Is he at fault? Why then should he be liable for punishment?
The answer is that certainly he is at fault for arriving to the edge of the pit. It is incumbent on him to distance himself from the pit. For if he were far from it, he would not have fallen inside, even if all sorts of winds blew on him. Thus the spirit of folly only enters those who stand on the edge of the abyss. Hence, perforce, the primary job of a man is to distance himself from dangerous areas, from the edge of the pit, and then he will be saved... The ways of the Yetzer (evil inclination) is to slowly, slowly draw a person closer to the sin until eventually a man is sucked into the sin as if by force..
ER - "whoever sees the Sotah in her disgrace should make a Nazirite vow against wine" - Rashi comments there: "her disgrace and humiliation for they degrade her.. let him make a Nazirite vow against wine for wine brings to frivolity and it is what caused her to come to this" end quote. From here we learn a foundation in a man's conduct - to not look at anything of sin and iniquity. For every such thing makes a harmful impression on a man. Even if he sees its destructive and disgusting aspect he nevertheless arouses the evil inclination on himself (Translator: thus he now needs to make a vow against wine).
From here is a rebuke to anyone who sees or listens to words of lust or heresy in the radio, etc. For this destroys his purity of soul and he must then erect fences so as not to stumble himself in all these things he hears about. Likewise for reading newspapers on all sinful things, G-d forbid. He who guards his soul should distance from all this.
See the Midrash Tanchuma parsha Shmini (11) which tells of a pious man whose father was a drunkard. One time the pious man saw another drunkard lying on the floor in a marketplace. The children would pelt him with stones and throw dirt on his face and in his mouth. He thought to himself "I will bring father here and show him this drunkard and the disgrace done to him. Maybe through this he will refrain from wine and cease being a drunkard". When he brought him, the father went to the drunkard and asked him in which bar did he drink such good wine... See there. It only roused further his lust for wine.
Observe that this is a great strategy for a man to save himself from his Evil Inclination. Because when a man is engaged in a sin it is very difficult for him to defeat and subdue it. Therefore it is necessary that while a man is still far from the sin, he keeps his distance. For then it will be difficult for the evil inclination to draw him close to the sin.
Marital relations are completely permitted but the sages decreed immersion in a Mikveh for those who had seminal emissions in order that Torah scholars not be frequently with their wives like roosters (due to the hassle of immersing - CS). For even though the conjugal act itself is permitted nevertheless he imprints this lust within his nature, and from there he can be drawn to the forbidden as our sages said: "there is a small organ in man. If one satiates it, it becomes hungry. But if he starves it, it becomes satiated" (Sanhedrin 107a).
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ותראה כי זאת היא תחבולה גדולה לאדם למען הנצל מיצרו, כי כיון שבהיותו בעסק העבירה קשה עליו לנצחו ולכבוש אותו, על כן צריך שבעודנו רחוק ממנה ישאיר עצמו רחוק, כי אז יהיה קשה ליצר לקרבו אליה.
הנה הבעילה עם אשתו מותרת היא היתר גמור. אמנם כבר תקנו טבילה לבעלי קריין שלא יהיו תלמידי חכמים מצויים אצל נשיהם כתרנגולים, לפי שאף על פי שהמעשה עצמו מותר, אמנם כבר הוא מטביע בעצמו של אדם התאוה הזאת ומשם יכול להמשך אל האסור, וכמאמר רבותינו ז"ל (סנהדרין קז): אבר קטן יש באדם, משביעו רעב, מרעיבו, שבע.
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CS - "satiates it, it becomes hungry" - one who answers the call of his Yetzer to satiate any one of its hungers, awakens even greater lust afterwards.
CS - "starves it, it becomes satiated" - that he doesn't answer the demands of his Yetzer (except for what is proper and necessary). He habituates it to be content with little.
MB - "when a man is engaged in a sin it is very difficult for him to defeat" - See the Vilna Gaon's commentary (Imrei Noam) on Berachot 28b. The Talmud there says: "know (that man's fear of other human beings is greater than his fear of G-d). When a man sins he says 'I hope no one will see me'". The Vilna Gaon explains there that before doing a sin, a man can separate from it even through fear of G-d. But when he already begins to do the sin, then he does not drop it due to fear of G-d. However, he does drop it due to fear of man. Thus Rabeinu here speaks of the time before the beginning of sin. It is obvious that the more the difficulty increases, the closer one gets to the sin. Therefore, the last stage just before the beginning of sin is very difficult.
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Not only that but even at the fitting hour and proper time they said of Rabbi Eliezer: "he uncovers a handbreadth and conceals two, and acted as though he were compelled by a demon" (Nedarim 20b), in order to not derive pleasure then.
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ולא עוד אלא שאפילו בשעה הראויה והעת ההגון, אמרו על רבי אליעזר (נדרים כ): שהיה מגלה טפח ומכסה טפחים ודומה למי שכפאו שד, כדי שלא ליהנות אפלו בשעת הנאתו.
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CS - "demon" - he would act with fear and awe (Shulchan Aruch O.C.240:8).
CS - "to not derive pleasure then" - to not concentrate and focus on the feelings of pleasure so that this lust does not imprint in his nature.
NH - "marital relations are completely permitted" - even in this holy matter, when one does things which do not have any benefit for the connection between the two, there is room for Separation. But it is evident and clear that whatever increases the connection of love, friendship, and peace - is desired by G-d, and it is not proper to separate from this. In the letters of the Steipler zt'l (Igeret 1 Ot 3), he writes that the mitzvot of the house (marriage) do not bring one to fall into lusts.
On the contrary - they increase holiness in a man. Likewise in the letters of the Chazon Ish (Igeret 3), he writes that sometimes Separation in these matters only strengthens lusts. And the Steipler there goes at length and strongly rebukes those who wish to practice Separation in this, thinking they are increasing holiness and that their practice is pleasing before G-d, whereas the truth is the opposite. The Steipler writes there (Igeret 1 Ot 2): "the husband thinks that he sanctifies himself through this (separation) but in truth, his lust does not diminish... And certainly he arouses Dinim (accusations and punishments) on himself and will not merit Siyata D'Shmaya (divine help) not in Ruchnius (spiritual matters) nor in Gashmius (physical matters). And that which he thinks he is elevating himself, is delusive imagination and falsehood..." End quote.
Behold, almost all the ways of mutual connection and pleasure increase love, friendship, and peace between them. Thus it is a holy deed and heaven forbid to separate from this. For all its beauty and pleasure were created in order to strengthen the connection and the indwelling of the Shechina between them. Only that just like in eating, after a man already ate, and he is satiated, it is then not necessary to eat more, and even though he desires to eat more, it is proper to Separate from this. So too here, there are times and situations where there is no need for certain things, and then it is proper to Separate from them.
Regarding clothing and ornaments, the Torah did not issue warnings regarding their beauty or style but rather only that they not contain a mixture of wool and linen and that they be fitted with Tzitzit. Otherwise, they are all permitted.
But, who does not know that fancy clothing and ornaments will draw a person to arrogance, and also licentiousness will mix its way in, aside from giving rise to jealousy, lust, and oppressing others which are generated by whatever man deems precious to attain. Our sages already said: "as soon as the Evil Inclination sees a man swinging his heels [when walking], smoothing his garments, and curling his hair, he says - this one is mine!" (Bereishis Raba 22:6).
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המלבושים והקשוטים לא הזהירה התורה על יפיים או על תבניתם, אלא שלא יהיה בהם כלאים ויהיה בהם ציצית ואז כולם מותרים.
אמנם, מי לא ידע שמלבישת הפאר והרקמה תמשך הגאוה וגם הזנות יגבל בה, מלבד הקנאה והתאוה והעושק הנמשכים מכל מה שהוא יקר על אדם להשיגו, וכבר אמרו ז"ל (בראשית רבה כב): כיון שרואה היצר אדם שתולה בעקבו, ממשמש בגדיו ומסלסל בשערו, אומר, זה שלי.
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ER - Rambam (Deot 5:9): "A Torah Sage's clothing should be pleasant and clean. It is forbidden that [a] blood or fat [stain] or the like be found on his garment. He should not wear regal garb, e.g., clothes of gold and purple, which draw everyone's attention, nor the dress of the poor which shames its wearers, but decent garments of the middle range."
"he is mine" - perhaps the explanation is that he sees a person who is in a situation of majority of sin who will in the future fall to Gehinom. The Talmud says (Bava Batra 16a): "he is the satan, he is the evil inclination, he is the angel of death". Thus since he sees a man adopting a practice of arrogance and lust, he already sees an offering that he will be able to slaughter.
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Strolls and conversations which are not of something prohibited are certainly permitted according to the Torah. But how much neglect of Torah study (bitul Torah) is drawn after this, how much slander, how many lies, how much frivolity. And scripture says: "In the multitude of words, sin is not lacking [but he who holds back his lips is wise]" (Mishlei 10:19).
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הטיול והדבור אם אינו בדבר אסור, ודאי דין תורה מותר הוא, אמנם כמה בטול תורה נמשך ממנו, כמה מן הלשון הרע, כמה מן השקרים, כמה מן הליצנות, ואומר (משלי י): ברוב דברים לא יחדל פשע.
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ER - Vilna Gaon's commentary on Mishlei 1:23 -
"In everything a person does, a ruach (spirit) is sent down from Heaven (mystical worlds), and helps him to repeat more things like these. And this spirit does not rest nor quiet until the person repeats more things like this. The person then finds pleasure in doing these things, whether they are good (mitzva) or evil (sin). And this is what is meant by 'sin brings sin and mitzva brings mitzva (Pirkei Avot 4:2)' And the greater the sin, the greater the spirit, and the greater the lust to do more evil. And likewise for a great mitzva, a spirit from a very holy place comes down and the person lusts immensely for another mitzva. And because of this, he finds enormous pleasure in doing mitzvot. As is known, the greatest of all mitzvot is learning Torah, and the opposite is idle chatter (Devarim beteilim) and frivolity (letzanut) which is the opposite of Torah study. Therefore, there is greater pleasure in idle chatter and frivolity than in all other sins, even though there is no physical benefit, because the ruach hatuma (evil spirit) is exceedingly great....but really, the pleasure in the holy spirit is greater than the evil spirit (sin) because it is a true pleasure".
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The general principle: since all matters of this world are nothing but grave dangers, how could he who wants to escape from them and strive to distance from them not be deemed praiseworthy?
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כלל הדבר: כיון שכל עניני העולם אינם אלא סכנות עצומות איך לא ישובח מי שירצה לימלט מהם ומי שירבה להרחיק מהם.
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CS - "grave dangers" - for they pull a person close to sin.
ER - see chapter 1: "Thus, we see that man is truly placed in the midst of a raging battlefield. For all matters of this world, whether for the good or for the bad, are trials for a man. Poverty from one side versus wealth from the other... until the battle is waged against him from both front and rear." Thus since there is here a permanent battle, behold there is a constant danger which it is proper to distance and save oneself from.
This is the good type of Separation, namely, in all the uses he makes of the world, he takes only that which he is forced to due to the needs of his nature.
This is what Rebbi Yehuda praised himself in the statement I quoted, that he did not derive pleasure from this world, not even for his little finger, despite that he was prince of Israel and his table was necessarily a table of kings due to the dignity of his position, as our sages of blessed memory taught: " 'two nations are in your womb' (Bereishis 25:23) - this refers to Rebbi and Antoninus, from whose table neither lettuce, nor radish nor cucumber was ever absent either in summer or winter" (Avodah Zarah 11a). This was likewise the case for Chizkiyahu, King of Yehuda.
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זהו ענין הפרישות הטוב, שלא יקח מן העולם בשום שימוש שהוא משתמש ממנו, אלא מה שהוא מוכרח בו מפני הצורך אשר לו בטבעו אליו.
הוא מה שהשתבח רבי במאמר שזכרתי, שלא נהנה מן העולם הזה אפילו באצבע קטנה, עם היותו נשיא ישראל ושולחנו שולחן מלכים בהכרח ליקר נשיאותו, וכמאמרם ז"ל (ע"ז יא): "שני גוים בבטנך" זה רבי ואנטונינוס שלא פסק מעל שלחנם לא חזרת ולא קשות ולא צנון לא בימות החמה ולא בימות הגשמים. וחזקיהו מלך יהודה כמו כן.
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Avodah Zarah 11a - "whose table neither lettuce, nor radish nor cucumber was ever absent either in summer or winter [and, as a master has said: Radish helps the food to dissolve, lettuce helps the food to be digested, cucumber makes the intestines expand]".
CS - "Chizkiyahu" - who had the ability to enjoy delicacies of this world due to his great wealth and importance, similar to Rebbi, but nevertheless separated from them due to the need and duty of Separation.
The other teachings I quoted all support and teach that it is incumbent on a man to separate from all that is [for the sake of] worldly pleasure in order to not fall into its danger.
If you ask: if this is so necessary and essential, why did the sages not decree this like they decreed on the various fences and enactments?
The answer is clear and simple for "our sages do not impose an enactment upon the people unless the majority of the public will be able to abide by it" (Bava Kama 79b). The majority of the public are not capable of being Pious so it is sufficient for them that they be Tzadikim (righteous).
But upon the remnant few among the nation who desire to attain closeness to Him, blessed be He, and to benefit, through their attainment, the rest of the masses who depend on them - on them is incumbent to fulfill the Mishna (code) of the Pious which others are not capable of fulfilling.
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ושאר המאמרים שזכרתי, כולם מקיימים ומורים שיש לאדם לפרוש מכל מה שהוא תענוג עולמי למען לא יפול בסכנתו.
ואם תשאל ותאמר, אם כן, איפוא, שזה דבר מצטרך ומוכרח, למה לא גזרו עליו החכמים כמו שגזרו על הסייגות ותקנות שגזרו? הנה התשובה מבוארת ופשוטה, כי לא גזרו חכמים גזרה אלא אם כן רוב הציבור יכולים לעמוד בה, ואין רוב הציבור יכולים לעמוד בה, ואין רוב הצבור יכולים להיות חסידים, אבל די להם שיהיו צדיקים.
אך השרידים אשר בעם החפצים לזכות לקרבתו יתברך, ולזכות בזכותם לכל שאר ההמון הנתלה בם, להם מגיע לקיים משנת חסידים אשר לא יוכלו לקיים האחרים
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CS - "remnant few" - who are left as survivors, i.e. who escape and rise above the low level of the masses.
"to benefit.. the masses" - here is an additional reason for Separation, to bring merit to the nation through having elevated men in their midst.
"who depend on them" - for the righteous bring merit to the public.
MB - "who desire to attain closeness to Him" - from here implies the inability is not due to some natural limitation but rather from lack of desire to His closeness, blessed be He. He who does not long for this, finds separation to be torture and he cannot stand up to it.
These duties are the aforementioned orders of Separation. In this G-d has chosen. For it is impossible for the nation that each individual be equal in level because there are various ranks, each man according to his level of understanding.
Behold, at least there should be a few treasured individuals who prepared themselves completely, and through these few the non-prepared will also merit to receive His love, blessed be He, and the indwelling of His Shechina (Divine presence).
As our sages, of blessed memory, expounded on the four species of the Lulav: "let these come and atone on those" (Vayikra Raba 30).
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הם הם סדרי הפרישות האלה כי בזה בחר ה', שכיון שאי אפשר לאומה שתהיה כולה שוה במעלה אחת, כי יש בעם מדרגות מדרגות איש לפי שכלו.
הנה לפחות, יחידי סגולה ימצאו אשר יכינו את עצמם הכנה גמורה, ועל ידי המוכנים יזכו גם הבלתי מוכנים אל אהבתו יתברך והשראת שכינתו.
וכענין שדרשו ז"ל בארבעה מינים שבלולב (ויקרא רבה פ' ל): יבואו אלה ויכפרו על אלה.
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SR - "Most of the public is not capable of being Pious so it is sufficient that they be Tzadikim" - as written "your people are all Tzadikim" (Isaiah 60:21), it does not say "are all Pious".
It seems to me the intent is not that the main obligation of piety is only for select individuals and not to every Jew. For certainly every person according to who he is, is also obligated in Piety. Since the first Halacha of the Shulchan Aruch is "shiviti H' L'negdi tamid" (I have set G-d before me always) and all the obligations that branch out of this. This is the lofty level which the Rambam discussed at the end of the Moreh Nevuchim and which the Rama fixed as obligatory on every Jew.
Because the Shulchan Aruch is for every Jew, not just for select individuals. Rather the intent here is that always, in every generation, there are varying levels among the Jewish people. This was so even in the generation of Moshe Rabeinu, "the generation of knowledge" (Dor Deah), who nevertheless did not reach the level of Moshe.
Along these lines Rabeinu writes: "there should be at least a few treasured individuals who prepared themselves completely, and through these few, the non-prepared will also merit to receive His love, blessed be He, and the indwelling of His Shechina (Divine presence)".
That is to say, until the loftiest level up to and including the indwelling of the Shechina. There is in this also a foundation in Piety, namely, that one can merit to grasp a hold in the benefits of Piety through clinging to the Pious individuals who reached the level of whole/perfect Piety. Rabeinu explains this principle in ch.26 and likewise brings there the statement of our sages regarding the four species of the Lulav: "let these come and atone on those".
That is to say, let these who merited to ascend to the loftiest level atone on those who did not merit this through associating and joining with them. In this way it is possible that not only the righteous merit the level of piety but even the simple of the nation can merit in this. For the four species of the Lulav also correspond to the simple of the nation as our sages expounded...
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And we find regarding Eliyahu, who answered Rabbi Yehoshua ben Levi in the story of Ula the son of Koshev when the latter said: "is it not a Mishna?" And Eliyahu rebuked him: "But is it a Mishna for the Pious?" (Yerushalmi Terumot 8:10).
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וכבר מצאנו לאליהו זכור לטוב שאמר לרבי יהושע בן לוי במעשה דעולא בר קושב (ירושלמי תרומות פ"ח): כשהשיבו, ולא משנה היא? אף הוא אמר לו, וכי משנת חסידים היא.
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CS - Ula bar Ukva was summoned by the ruling (gentile) king to justice for a capital offense. Ula fled and came to Lod by Rabbi Yehoshua ben Levi. The king's soldiers came and surrounded the city. They said to them: "if you don't give him to us, we will destroy the whole city!". Rabbi Yehoshua ben Levi went to Ula and sought to convince him to give himself in so as not to endanger all the inhabitants of the city.
He accepted and Rabbi Yehoshua ben Levi delivered him to them. Eliyahu, who frequently revealed himself to Rabbi Yehoshua ben Levi stopped visiting him from that time on until he fasted several fasts. In the end, when Eliyahu visited him, he said to him: "should I reveal myself to those who deliver Jews to the [gentile] king?!"
Rabbi Yehoshua replied: "did I not act according to the Mishna?!" (i.e. like the halacha explained in the Mishna). Eliyahu said to him: "but is this the Mishna of the Pious!?". i.e. you acted like the Halacha for every Jew. But is this Halacha proper to the Pious?! The Pnei Moshe explains there: "you should have withdrawn yourself from this matter." Hence, a Pious person should not be satisfied with guarding the Halacha decided for the masses. Rather, he should add on and be more stringent.
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But the bad sort of Separation is that of the foolish gentiles who abstain not only from taking of the world the non-essential but also from taking that which is essential. They smite their bodies with sufferings and strange afflictions which G-d does not desire at all. On the contrary, our sages said: "it is forbidden for a man to afflict himself" (Taanit 22b). And regarding charity they said: "whoever needs to take but does not take is as one who sheds blood" (Yerushalmi end of Peah). And likewise they interpreted: " 'a living soul' - the soul that I gave you, keep it alive" (Taanit 22b). And "whoever sits in fast is called a sinner" (Taanit 11b), which they qualified as being in the case where a person is unable to withstand it.
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אך הפרישות הרע הוא כדרך הסכלים אשר לא די שאינם לוקחים מן העולם מה שאין להם הכרח בו, אלא שכבר ימנעו מעצמם גם את המוכרח וייסרו גופם ביסורין ודברים זרים אשר לא חפץ בהם ה' כלל, אלא אדרבא חכמים אמרו (תענית כב): אסור לאדם שיסגף עצמו, ובענין הצדקה אמרו (ירושלמי סוף פאה): כל מי שצריך לטול ואינו נוטל, הרי זה שופך דמים. וכן אמרו (תענית כב): "לנפש חיה", נשמה שנתתי בך החיה אותה, ואמרו (שם יא): כל היושב בתענית נקרא חוטא, והעמידוה בדלא מצי מצער נפשה.
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CS - "no condition" - that it harms his health but for one which fasting does not damage his health, he is termed "holy".
ER - "it is forbidden for a man to afflict himself" - see the Talmud there (Taanit 22b) where the sages argue on this. But the Rambam (Taanit 1:9) rules like the view who permits this. He writes there: "Just as the community should fast because of troubles, so too, each individual should fast [when confronted by] troubles. For example: When an individual to whom a person [feels close] is sick, lost in the desert, or imprisoned, one should fast for his sake, and beseech mercy for him in prayer..." End quote. Perhaps Rabeinu's intent here is in the case where there are no troubles, and he holds that then all agree it is forbidden.
ER - "whoever sits in fast is called a sinner" - the Tosfot there "Amar" explains that even according to the opinion that he is called a sinner nevertheless the mitzva of fasting is greater than the sin, only that it has an aspect of sin which needs atonement.
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And Hillel would apply the verse: " 'the pious man does good to his own soul' (Mishlei 11) to eating the morning meal. He would also wash his face and hands in honor of his Maker, inferring from the practice of washing the statues of kings" (Vayikra Rabba 34).
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והלל היה אומר (משלי יא): "גומל נפשו איש חסד" על אכילת הבוקר והיה רוחץ פניו וידיו לכבוד קונו, קל וחומר מדיוקנאות המלכים (ויקרא רבה לד).
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CS - "inferring" - I who was created in the image of G-d, as written "for in the image of G-d He made man" (Bereishis 9:6), how much more so [should I wash my face].
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Here then is a true general principle: whatever worldly matter is not essential for a man, it is proper for him to separate from it, and whatever is essential to him for whatever reason, if he separates from it - he is a sinner, since that thing is necessary for him.
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הרי לך הכלל האמיתי: שכל מה שאינו מוכרח לאדם בעניני העולם הזה ראוי לו שיפרוש מהם, וכל מה שהוא מוכרח לו מאיזה טעם שיהיה כיון שהוא מוכרח לו, אם הוא פורש ממנו הרי זה חוטא.
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CS - "sinner" - for he harms his ability to serve G-d according to his ability.
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Behold, this is a faithful guideline. But the weighing of this rule is a matter of individual judgment and "according to his understanding a man is praised" (Mishlei 12:8). For it is impossible to discuss all the details of Separation since they are so numerous that the human mind cannot grasp all of them. Rather each matter must be dealt with in its time.
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הנה זה כלל נאמן, אך משפט הפרטים על פי הכלל הזה אינו מסור אלא אל שקול הדעת ולפי שכלו יהולל איש, כי אי אפשר לקבץ כל הפרטים כי רבים הם ואין שכל האדם יכול להקיף על כולם אלא דבר דבר בעתו.
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NE - "each in its time" - this is an important principle in Separation - that not all times are equal. Sometimes a thing is essential now and another time it is not. This is why he preceded to Separation "he who scrutinizes his ways in this world.." (ch.2) - that one needs to continuously consider his needs anew, and to make the appropriate fences. For one person may need a certain thing which he did not previously need or that he needs to leave his place for health reasons or many other similar examples. Therefore one needs to weigh every thing for himself and thus he will be counted as one of the Perushim (men of Separation).
OG - (Kabalistic) Separation is the first level of the gate of Piety. This gate, like the gate of Righteousness consists of 3 levels: Separation, Purity, and Piety. All three are in the domain of "sanctify yourself of what is permitted to you". In other words, not every Jew is obligated in these three levels, whereas in the three levels of the gate of Righteousness, Watchfulness, Zeal, and Cleanliness - every Jew is obligated in them.
The three Sefirot in the gate of Piety are: Chesed, Gevurah, and Tiferet as follows:
Separation: from the Sefira of Gevurah. Piety: from the Sefira of Chesed. Purity: from the Sefira of Tiferet.
If we remember what we spoke about earlier, we will now better understand the lofty importance of these three traits in the gate of Piety.
We learned there that the Sefira of Malchut receives its lights from all nine Sefirot above it. It is the foundation and root of the rectification of the world through accepting on oneself the sovereignty (Hamlachat) of the Holy One, blessed be He, on all the worlds.
We learned in the introduction and in chapter 1 that Torah receives the lights of the Sefira of Malchut and therefore Torah study is the foundation and root which sprouts the tree of the service of G-d in all of its levels. Above Malchut are nine Sefirot and above Torah are nine levels : Watchfulness, Zeal, Cleanliness, Separation, Purity, Piety, Humility, Fear of Sin, and Holiness.
Of these nine levels which correspond to the nine Sefirot above Malchut, the three levels: Separation, Purity, and Piety are the intermediates. For they are preceded by the three levels Watchfulness, Zeal, and Cleanliness, and they are followed by three further levels: Humility, Fear of Sin, and Holiness.
These three middle levels correspond to the three middle Sefirot: Chesed, Gevurah and Tiferet. From here is their great importance. In the preface we brought the Zohar which compares the Sefira of Chesed to the right arm, Gevurah to the left arm and the Sefira of Tiferet to a man's body. Whereas, the Sefirot of Netzach, Hod, and Yesod are compared to lower limbs which extend out of the body, namely, the two legs and the Brit kodesh between them.
The body is the central part of man. Extending out of it are the two arms, the two legs, and the Brit. Likewise, the head above is attached to the body. The hands serve an important purpose with respect to the limbs coming out of the body. With his hands, a man dons Tefilin, writes sefer Torahs, Tefilins, and Mezuzot. Using his hands, he prepares for himself all of his needs and with their help performs acts of kindliness to his neighbor, etc, etc.
The legs, however perform two primary functions: with their help he stands and walks to where he needs to go. The head in which resides the brain, the latter being the most important organ for all of a man's acts depend on the commands of the brain. Thus it is impossible for a man to perform mitzvot without first thinking on this. Hence, all mitzvot originate from Chachmah, Bina, and Daat which are in a man's head. Thus there is great importance in these three Sefirot and the Zohar compares them to the concealed organs in the skull (right and left hemisphere) which are totally invisible from outside of the body. The Zohar explains that on these first Sefirot it is written: "the secret things belong to the L-ord our G-d" (Devarim 29:29), whereas on the six sefirot centered on the body it is written: "but the revealed things belong to us and to our children forever" (ibid). (hence the latter are more in our hands than the former)
Thus we have explained the special importance of the sefirot: Chesed, Gevurah and Tiferet- the gate of Piety, who are in the middle of the ladder of the levels. It is proper to note that due to their importance, our forefathers Avraham, Yitzchak and Yaakov chose to focus primarily on these three levels. Undoubtedly, each of them excelled in all the divisions of the service of G-d and fulfilling of the entire Torah but nevertheless each of them chose a special area similar to "he would say.." in Pirkei Avot.
Avraham chose to be a merkava (chariot) to the Sefirah of Chesed for Olam Chesed Yibanei ("Forever will the world be built with kindness") (Tehilim 89:3). The explanation of the verse is that the will of G-d in the creation of the world is to reveal in the world the attribute of Chesed (kindness), namely, to bestow to His Creations eternal good, true and perfect. From this comes the trait of Piety, for it is all permeated with the mitzvah of love of G-d.
Yitzchak chose to be a chariot to the Shechina from the side of Din (justice). For when Yishmael prided himself before Yitzchak saying: "I accepted that father circumcise me at the age of 13 years, whereas you were circumcised at only eight days and without your consent". Yitzchak replied: "even if G-d asked of me my body and life, I would gladly give it to Him". Immediately G-d commanded Avraham "take your son...". From here the trait of Gevurah and Separation which is permeated with the mitzva of fear of G-d.
Yaakov chose to become a chariot for the Shechina from the side of Rachamim (mercy) and Truth as written: "you give truth to Jacob" (Micha 7:20). The trait of Rachamim is the perfection of G-dly conduct (hanhaga Elokit). Yaakov is the highest (bechir) of the forefathers. Thus he merited that his "bed was perfect", no pesul (unrighteous) person were among his twelve sons (such as Yishmael and Eisav). From one side, the attribute of mercy whereby G-d bestows good even on the wicked, and from the other side, the attribute of truth through which G-d exacts justice even from the righteous, that He is meticulous with them even to a hair's breadth. From here is the level of Purity which is Tiferet.
Our holy forefathers Avraham, Yitzchak and Yaakov spread to the world G-d's complete sovereignty. They accomplished this through serving Him in these three traits: Chesed, Gevurah, and Tiferet. For on them stands the rectification of the world.
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