by Rabbi Moshe Chaim Luzzato zt'l
Author's Introduction
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.
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*** AUTHOR'S INTRODUCTION ***הקדמה
The writer says: I have composed this work not to teach people what they do not know but to remind them of what they already know and which is very familiar to them. For you will find in most of my words only things which most people already know and do not have any doubt about. | אמר המחבר: החיבור הזה לא חברתיו ללמד לבני האדם את אשר לא ידעו, אלא להזכירם את הידוע להם כבר ומפורסם אצלם פירסום גדול. כי לא תמצא ברוב דברי, אלא דברים שרוב בני האדם יודעים אותם ולא מסתפקים בהם כלל. |
CS - "in most of my words" - the intent is on the general principles which everyone accepts but on the details of these principle, their clarification, elucidation, organization, there are many, many wondrous chidushim (novel insights) here. The author, in his humility, did not refer to those in this introduction.
But according to their familiarity and to the extent that their truth is evident to all, so too is their neglect very prevalent and forgetfulness of them very great. Therefore, the benefit to be gleaned from this book is not from a single reading, for it is possible that the reader will learn little that he did not already know. Rather the benefit derived [from this book] comes from review and diligent study. For [then] he will be reminded of these things which, by nature, people tend to forget and he will put to heart his duties which he hides from. | אלא שכפי רוב פרסומם וכנגד מה שאמתתם גלויה לכל, כך ההעלם מהם מצוי מאד והשכחה רבה. על כן אין התועלת הנלקט מזה הספר יוצא מן הקריאה בו פעם אחת, כי כבר אפשר שלא ימצא הקורא בשכלו חדושים אחר קריאתו שלא היו בו לפני קריאתו, אלא מעט. אבל התועלת יוצא מן החזרה עליו וההתמדה. כי יזכרו לו הדברים האלה הנשכחים מבני האדם בטבע, וישים אל לבו חובתו אשר הוא מתעלם ממנה. |
CS - "review and diligent study" - ["review"] to review them constantly. ["diligent"] - in close intervals of time.
NE - like we see in the healing of the body, namely, that one must take the medicine repeatedly for a certain period of time and only then will he be cured, with G-d's help. So too in the healing of the soul, one must return and review the matters in order to intensify the influence of the study upon the soul.. so that it is not merely attaining knowledge.
CS - "by nature one tends to forget" - human nature tends to forget them for they are not pleasing nor convenient to him.
"he hides from" - and even if he does not forget his duties, he will not put them to heart nor reflect on them.
SP - in these opening words, the author comes to tell us the proper way to study this book - not what its contents are. The proper way is in review and diligent study. For behold, generally speaking, the author of a book has one of two purposes.
1. Either to teach people what they do not know.
2. Or to bring arguments on the truth of some matter. Although the matter may be well known already but nevertheless people may not be so sure whether it is really true.
For these two purposes it is sufficient for the reader to read the book only one time.
However, the purpose of this book is not for these two normal purposes. For they are "already known" to most people, and furthermore people are not in doubt as to their truth. However, these matters are susceptible to being forgotten and neglected. Namely, even though they are well known and familiar there is a natural tendency to forget them. Likewise, even though people do not doubt them, there is a certain hiding from them, a hiding from looking at one's duties. The elixir for these two ills is only through review and diligent study in these matters.
If you reflect on the current state of affairs in most of the world, you will see most people of quick intelligence and sharp mentality devote most of their thought and interest in the subtleties of wisdom and the depths of analysis; every man according to his intellectual tendency and natural desire. | ותראה, אם תתבונן בהוה ברוב העולם, כי רוב אנשי השכל המהיר והפקחים החריפים ישימו רוב התבוננם והסתכלותם בדקות החכמות ועומק העיונים איש איש כפי נטית שכלו וחשקו הטבעי. |
There are those who toil greatly in studying the creation and nature. Others devote all their study to astronomy and mathematics, or to the arts. There are others which enter closer towards the sacred, namely, the study of the holy Torah. Among those, some occupy themselves with Halachic analyses, others with Midrash, others with legal decisions. | כי יש שיטרחו מאד במחקר הבריאה והטבע, ואחרים יתנו כל עיונם לתכונה ולהנדסה, ואחרים למלאכות. ואחרים יכנסו יותר אל הקדש, דהיינו, למוד התורה הקדושה. מהם בפלפולי ההלכות, מהם במדרשים, מהם בפסקי הדינים. |
Derech Tevunot Introduction - the desire to know the truth is a natural matter for the intellectual soul within us, to the extent that one will not find a man of healthy intellect who will not strive and endeavor, according to his intellectual ability, to reveal truth in the matters which he finds himself engaged in, and to refute and drive away the falsehood therein...
But few are those which devote thought and study to the matter of perfection of [divine] service: on love, fear, clinging, and the other branches of piety. This is not because they do not consider these things as fundamental. For if you ask them, each one will answer you that this is of utmost importance and that it is unimaginable for one to be considered truly wise if he has not fully comprehended these matters. | אך מעטים יהיו מן המין הזה אשר יקבעו עיון ולמוד על עניני שלמות העבודה, על האהבה, על היראה, על הדבקות, ועל כל שאר חלקי החסידות. ולא מפני שאין דברים אלה עקרים אצלם, כי אם תשאל להם, כל אחד יאמר שזהו העיקר הגדול. ושלא ידומה חכם, שיהיה חכם באמת, שלא יתבררו אצלו כל הדברים האלה. |
Rather their lack of devoting more attention to it stems from its being so familiar and so evident to them that they see no need for spending much time on it. | אך מה שלא ירבו לעיין עליו הוא מפני רוב פרסום הדברים ופשיטותם אצלם שלא יראה להם צורך להוציא בעיונם זמן רב. |
SP - most people do not investigate into the matters of piety due to thinking that these things are simple and evident, not requiring any understanding.
[Consequently] this study and the reading of books of this sort is left to people of not so keen, almost dull intelligence. | ולא ישאר לימוד הדברים האלה וקריאת הספרים מזה המין כי אם אצל אותם שאין שכלם כל כך דק וקרוב להיות גס. |
These types of people you will find diligent in all this, not budging from it, until the situation has reached the point that if one sees a person engaging in piety, he cannot help but suspecting him of belonging to those of dull intelligence. | שאלה תראה אותם שוקדים על כל זה ולא יזוזו ממנו, עד שלפי המנהג הנוהג בעולם כשתראה אחד מתחסד לא תוכל לימנע מלחשוד אותו לגס השכל. |
The consequences of this situation is very evil both for those who possess wisdom and those who do not. For it causes both types to lack true piety thereby making it exceedingly rare to be found anywhere in the world. | ואולם תולדות המנהג הזה רעות מאד לחכמים ולבלתי חכמים, כי גורם שמאלה ומאלה יחסר החסידות האמיתי ויהיה יקר מאד למצוא אותו בעולם. |
It is absent from the wise due to their insufficient reflection on it, and likewise to the non-wise due to their insufficient grasp of it. | כי יחסר מן החכמים למיעוט עיונם בו, ויחסר מן הבלתי חכמים למיעוט השגתם אותו. |
The situation has reached the point where most people imagine piety consists of reciting many psalms, very long confessions, difficult fasts, and immersions in ice [water] and snow - all are things incompatible with intellect and which reason cannot be at peace. | עד שידמו רוב בני האדם שהחסידות תלוי באמירת מזמורים הרבה ווידויים ארוכים מאד, צומות קשים, וטבילות קרח ושלג, כולם דברים אשר אין השכל נח בהם ואין הדעת שוקטה. |
SP - "most people" - i.e. not just the wise and the foolish, but even most people thus imagine piety.
Thus the true piety that is acceptable and cherished (to intellect and reason - CS) is far from what our minds conceive to us. For it is obvious "that which a person does not feel a responsibility to do will not occupy a place on his mind". | והחסידות האמיתי הנרצה והנחמד, רחוק מציור שכלנו. כי זה דבר פשוט, מילתא דלא רמיא עליה דאינש, לאו אדעתיה |
CS - since the wise don't see the in-depth study of perfection of service as a duty incumbent on them, therefore they don't concern themselves to clarify and remember them.
Although the beginnings and foundations of [piety] are already implanted in every upright person's heart, nevertheless if he does not engage himself in their study, he will encounter its branches but won't recognize them and he will tread over them without perceiving that he is doing so. | ואף על פי שכבר קבועים בלב כל האדם הישר התחלותיו ויסודותיו, אם לא יעסוק בהם, יראה פרטיו ולא יכירם, יעבור עליהם ולא ירגיש בם |
CS - the roots and foundations of piety, namely - gratitude, desire to benefit others, love of righteousness and uprightness, search for truth, striving for perfection, desire for closeness to G-d, etc., all these things are naturally found in the soul of an upright person.
Observe that matters of piety and fear and love [of G-d], and purity of heart are not things innately implanted in a person whereby he would not need means to acquire them such as sleep and wakefulness, hunger and satiation, and all the other responses naturally implanted in our nature. Rather, certainly it is necessary to employ means and strategies to acquire them. There is also no lack of detrimental factors which distance a person from them, but correspondingly there is also no lack of ways by which these obstacles may be held afar. |
ראה כי אין דברי החסידות ועניני היראה והאהבה וטהרת הלב דברים מוטבעים באדם עד שלא יצטרכו אמצעים לקנותם.אלא ימצאו אותם בני האדם בעצמם כמו שימצאו כל תנועותיהם הטבעיות כשינה והקיצה, הרעב והשבע, וכל שאר התנועות החקוקות בטבענו. אלא ודאי שצריכים הם לאמצעים ולתחבולות לקנות אותם.
ולא יבצרו גם כן מפסידים להם שירחיקום מן האדם, ולא יחסרו דרכים להרחיק מפסידיהם. |
If so, then how can one not need to devote time on this study - to know the truth of these matters, and learn the means to acquire them and fulfill them? From where will this wisdom come in the heart of a person if he does not seek it?! | אם כן אפוא איך לא יצטרך להוציא זמן על העיון הזה לדעת אמיתת הדברים ולדעת הדרך לקנותם ולקימם. מאין תבוא החכמה הזאת בלב האדם אם לא יבקשנה. |
Since it is clear to every wise man the need for perfection of the divine service, and the necessity for its purity and cleanliness, for without this it is certainly not acceptable at all, but rather it is repulsive and despised since "the L-ord searches all hearts, and discerns all the imaginations of the thoughts [if you seek Him, He will be found of you; but if you forsake Him, He will cast you off forever]" (Chronicles 28:9). | וכיון שכבר התאמת אצל כל חכם צורך תמימות העבודה וחובת טהרתה ונקיונה שזולת אלה אינה נרצית ודאי כלל, אלא נמאסת ומתועבת, כי כל לבבות דורש ה' וכל יצר מחשבות הוא מבין (דה"י א כח) |
CS - "repulsive and despised" - according to strict justice.
SP - the author's intent is not clear here.. It is difficult to say that if one lacks perfection in piety that his service is repulsive and despised. Perhaps the author's intent is for the case where one's service is completely shelo lishma (for ulterior motives), but not for [merely] lacking purity of thought.
What will we answer on the day of rebuke if we have been lax in this study, and forsaken that which is so incumbent on us as to be the main thing which the L-ord our G-d requires of us? | מה נענה ביום תוכחה אם התרשלנו מן העיון הזה והנחנו דבר שהוא כל כך מוטל עלינו שהוא עיקר מה ה' אלהינו שואל מעמנו |
SP - "main thing" - for the main service is to perfect the thoughts through actions (author's words in vikuach pg.28).
Is it conceivable for us to exert our minds and labor in logical inquiries which we are not obligated in, in sharp discourses bearing no fruit, and laws which are not relevant to us - and that which is so great a debt to our Creator, we abandon it to habit and surrender it to rote practice?! | היתכן שייגע ויעמול שכלנו בחקירות אשר לא נתחייבנו בם, בפלפולים אשר לא יצא לנו שום פרי מהם ודינים אשר אינם שייכים לנו, ומה שחייבים אנו לבוראנו חובה רבה נעזבהו להרגל ונניחהו למצות אנשים מלומדה |
SR - "analyses (Chakiros) which we are not obligated in" - this refers to logical inquiry to demonstrate the foundations of Judaism. It seems the position of the author is among those who maintain this is not an obligation. Likewise, this is not mentioned in the entire book. And that which he says later on "then you will understand philosophy", the intent is that there is no need for this...
"laws which are not relevant to us" - i.e. but the laws and duties which are relevant all the time, they should be given priority.
If we do not look into and analyze what is true fear of G-d and what are its branches, how can we ever acquire it? And how can we ever save ourselves from the worldly vanities which cause our heart to be forgetful of it?! Will it not be forgotten and go away even though we recognize its necessity! Likewise for love of G-d - if we do not exert ourselves to implant it in our heart through all the means which lead to this, how will it exist within us?! |
אם לא נסתכלנו ולא עייננו מה היא היראה האמיתית ומה ענפיה, איך נקנה אותה ואיך נמלט מן ההבל העולמי המשכח אותה מלבנו. הלא תשכח ותלך אע"פ שידענו חובתה. האהבה, כמו כן, אם לא נשתדל לקבוע אותה בלבבנו בכח כל האמצעים המגיעים אותנו לזה איך נמצאה בנו |
From where will come the cleaving, and the passion in our souls to the blessed G-d and His Torah if we don't give attention to His greatness and exaltedness which instills in our hearts this cleaving? | מאין יבוא הדבקות וההתלהטות בנפשותינו עמו יתברך ועם תורתו אם לא נשעה אל גדולתו ואל רוממותו אשר יוליד בלבנו הדביקות הזה. |
How will we purify our thoughts if we don't exert ourselves to cleanse it from the imperfections instilled in them by physical nature?! And what of all our character traits, who likewise are in need of so much rectification and correction. Who will correct them and who will rectify them if we do not attend to them and are not exceedingly meticulous in this?! | איך תטהר מחשבותינו אם לא נשתדל לנקותה מן המומין שמטיל בה הטבע הגופני, והמדות כולם הצריכות כמו כן תיקון והישרה. מי יישרם ומי יתקנם אם לא נשים לב עליהם ולא נדקדק בדבר דקדוק גדול. |
If we truly examined the matter, we would discover the truth of this thereby benefiting ourselves and teaching it to others to benefit them also. This is what Shlomo said: "If you will seek it as silver and search for it as buried treasure, then you will understand the fear of G-d" (Mishlei 2:4-5). | הלא אם עייננו על הדבר עיון אמיתי, היינו מוצאים אותו על אמיתו ומטיבים לעצמנו, ומלמדים אותו לאחרים ומטיבים להם גם כן.הוא מה שאמר שלמה (משלי ב ד): אם תבקשנה ככסף וכמטמונים תחפשנה, אז תבין יראת ה'. |
He didn't say "then you will understand philosophy; then you will understand astronomy; then you will understand medicine; then you will understand legal decisions; then you will understand laws" - but rather "then you will understand fear of G-d"! Behold from here, that to understand the fear of G-d one must seek it like silver and search for it like buried treasure. Is it sufficient then what we have been taught by our forefathers and what is familiar to every intelligent person in a general sense? | אינו אומר אז תבין פילוסופיה, אז תבין תכונה, אז תבין רפואה, אז תבין דינים, אז תבין הלכות, אלא אז תבין יראת ה'! הרי לך, שלהבין היראה צריך לבקש אותה ככסף ולחפש אותה כמטמונים. הרי איפוא במה שמלומד לנו מאבותינו ובמה שמפורסם אצל כל בן דעת דרך כלל. |
CS - i.e. is it sufficient for us that which we have received from our ancestors in matters of fear of G-d and service of G-d?! It is incumbent on us to investigate on our own in order to obtain a firm and deep understanding.
"every intelligent person" - i.e. every person who recognizes the divine power running the world. This perception comes naturally in the heart of every upright person.
Is it conceivable that we find time for all other branches of study but not for this study? Why shouldn't a man set aside for himself, at least, fixed times for this study if he is forced for the rest of his time to turn to other studies or affairs? |
או, הנמצא זמן לכל שאר חלקי העיון ולעיון הזה לא יהיה זמן.
למה לא יקבע אדם לעצמו עתים לפחות להסתכלות הזה אם מוכרח הוא בשארית זמנו לפנות אל עיונים או אל עסקים אחרים. |
Behold scripture says: "Hen fear of G-d - this is wisdom" (Job 28:28). Our Sages of blessed memory commented (Shab 31b), "'Hen' [hints to] 'one', for in Greek 'one' is designated as 'Hen'". Behold, that fear of G-d is considered wisdom - and this alone is [true] wisdom. And certainly that which does not require investigation cannot be called "wisdom". |
והנה הכתוב אומר (איוב כח, כח): הן יראת ה' היא חכמה, ואמרו רבותינו ז"ל (שבת לא): "הן" אחת, שכן בלשון יוני קורין ל"אחת" הן. הרי שהיראה היא חכמה והיא לבדה חכמה, וודאי שאין נקרא חכמה מה שאין בו עיון. |
In truth, a great amount of analysis is needed in all of these things if they are to be known in truth, not as imagination and deluded logic. How much more so to acquire them and attain them. He who contemplates into these matters will see that piety does not depend on those things which the foolishly pious think but rather on true perfection and great wisdom. |
אך האמת היא, כי עיון גדול צריך על כל הדברים האלה לדעת אותם באמת ולא על צד הדמיון והסברה הכוזבת, כל שכן לקנות אותם ולהשיגם.
ומי שיתבונן בם יראה שאין החסידות תלוי באותם הדברים שיחשבו המתחסדים הטפשים, אלא בדברי שלמות אמיתי וחכמה רבה |
CS - "acquire them and attain them" - only after intellectual understanding and acquiring in the nefesh (soul/inner being) can one grasp and understand them.
"things of true perfection and great wisdom" - things which truly perfect a person, whose attainment depends on great wisdom.
SR - "foolishly pious" - the author waged war against the [foolishly] "pious" which are "most people" who adopt many practices and ways in the name of "piety" but which are really just superficial piety. There is more widespread misconception on the matter of piety than any other level mentioned (shortly) in the Beraitha of Rabbi Pinchas ben Yair..
This is what Moshe, our teacher, peace be unto him, teaches us saying: "And now, Israel, what does the L-rd your G-d ask of you, but that you fear the L-rd your G-d to walk in all His ways, and to love Him and serve the L-rd your G-d with all your heart and all your soul, to keep the mitzvot (commandments) of G-d and His statutes..." (Deut. 10:12) | הוא מה שמשה רבנו, עליו השלום, מלמדנו באמרו (דברים י יב): ועתה ישראל מה ה' אלקיך שואל מעמך, כי אם ליראה את ה' אלקיך ללכת בכל דרכיו ולאהבה אותו ולעבוד את ה' אלקיך בכל לבבך ובכל נפשך, לשמור את מצות ה' ואת חקתיו. |
SP - "what does the L-rd your G-d ask of you, but that..." - i.e. only these things G-d asks of you, etc. but not those things that the foolishly pious think.
Here he encompassed all the divisions of perfection of divine service that is desirable to the blessed G-d. They are: fear [of G-d], walking in His ways, love [of G-d], wholeheartedness, and observance of all of the commandments. | כאן כלל כל חלקי שלמות העבודה הנרצית לשמו יתברך, והם: היראה, ההליכה בדרכיו, האהבה, שלמות הלב, ושמירת כל המצות. |
Fear [of G-d] - this is fear of the exaltedness of G-d, namely, that one fears before Him like he would fear before a great and awesome king, feeling abashed by His greatness before making any movement before Him. All the more so, when speaking before Him in prayer or studying His Torah. | היראה היא יראת רוממותו יתברך שיירא מלפניו כמו שיירא מלפני מלך גדול ונורא, ויבוש מגדולתו על כל תנועה שהוא בא להתנועע, כל שכן בדברו לפניו בתפלה או בעסקו בתורתו. |
Walking in His ways - this includes all matters of uprightness and correction of character traits. This is what our sages of blessed memory said (Shab.133b) "just as He is merciful, be also merciful..." The general principle of all this is for one to conduct all of his traits in all the variety of his deeds according to what is just and ethical. | ההליכה בדרכיו כולל כל ענין יושר המדות ותקונם. והוא מה שביארו ז"ל (שבת קל"ג): מה הוא רחום אף אתה רחום וכו'. וכלל כל זה שינהג האדם כל מדותיו וכל מיני פעולותיו על פי היושר והמוסר. |
Our sages of blessed memory summarized this saying: "[what is the proper path a person should choose for himself?] Whatever is harmonious for the one who does it, and harmonious for other people" (Pirkei Avot 2:1). That is, that which leads to the goal of true beneficence, namely, strengthening of Torah and furthering of societal brotherliness. | וכללו חכמינו ז"ל (אבות פ"ב): כל שהיא תפארת לעושיה ותפארת לו מן האדם, דהיינו: כל ההולך אל תכלית ההטבה האמיתית, דהיינו, שתולדתה חזוק התורה ותקון אחוות המדינות. |
CS - "furthering of brotherliness" - that it is proper for relationships with others to be like that between brothers.
Love - that one has implanted in his heart love of G-d, until his soul is moved to do what is pleasing to Him just like his heart is moved to do what is pleasing to his father and mother. He will be pained if he or others are lacking in this. He will be zealous for it and feels great joy in doing something of this. | האהבה: שיהיה נקבע בלב האדם אהבה אליו יתברך עד שתתעורר נפשו לעשות נחת רוח לפניו, כמו שלבו מתעורר לעשות נחת רוח לאביו ולאמו, ויצטער אם חסר זה מצדו או מאחרים ויקנא על זה וישמח שמחה רבה בעשותו דבר מזה. |
Wholeheartedness - that service before the blessed G-d be with purity of motive, namely, for the sake of His service alone and not for any other motive. | שלמות הלב הוא: שתהיה העבודה לפניו יתברך בטוהר הכוונה, דהיינו לתכלית עבודתו בלבד ולא לשום פנייה אחרת. |
This also includes that one be wholeheartedly devoted in his service, and not like one "wavering between two sides" (Kings 18:21), or like one doing out of habitual rote. Rather, that his whole heart be devoted to this. | ונכלל בזה שיהיה שלם בעבודה ולא כפוסח על שתי הסעיפים או כעושה מצות אנשים מלומדה, אלא שיהיה כל לבו נתון לזה. |
SP - "habitual rote" - he has no ulterior motives but nevertheless his heart is not given to this.
Observing all of the commandments - as the words indicate, namely, to observe all of the commandments in their entirety, in all their detailed rules and conditions. Behold, all of these general principles require a lengthy explanation. I have found that our sages of blessed memory have encompassed all of these divisions [of divine service] in different words arranged according to the order of steps needed to properly acquire them. It was taught in a Beraitha and cited in several places in the Talmud. One of these is in the chapter "before their festivals" (Avodah Zara 20b): |
שמירת כל המצות: כמשמעו, דהינו: שמירת כל המצות כלן בכל דקדוקיהן ותנאיהן.
והנה כל אלה כללים צריכים פירוש גדול. ומצאתי לחכמינו ז"ל שכללו החלקים האלה בסדר וחילוק אחר יותר פרטי ומסודר לפי ההדרגה המצטרכת בהם לקנות אותם על נכון. והוא מה שאמרו בברייתא, הובאה במקומות שונים בש"ס ואחד מהם בפרק לפני אידיהן (דף כ), זה לשונו: |
["you shall guard yourself from everything evil" - Devarim 23:10...] "From here Rabbi Pinchas ben Yair derived: Torah brings to watchfulness; Watchfulness brings to Zeal; Zeal brings to Cleanliness; Cleanliness brings to Separation; Separation brings to Purity; Purity brings to Piety; Piety brings to Humility; Humility brings to Fear of Sin; Fear of Sin brings to Holiness; Holiness brings to the Holy Spirit, and the Holy Spirit brings to the Revival of the Dead." |
"מכאן אמר רבי פנחס בן יאיר: תורה מביאה לידי זהירות, זהירות מביאה לידי זריזות, זריזות מביאה לידי נקיות, נקיות מביאה לידי פרישות, פרישות מביאה לידי טהרה, טהרה מביאה לידי חסידות, חסידות מביאה לידי ענוה, ענוה מביאה לידי יראת חטא, יראת חטא מביאה לידי קדושה, קדושה מביאה לידי רוח הקודש, רוח הקדש מביאה לידי תחיית המתים". |
On the basis of this Beraitha I have undertaken to compose this work; to teach myself and to remind others the conditions of perfect service according to their proper levels. I will clarify the nature of each one of them, its divisions and details, the way to acquire it, its detrimental factors and the way to guard against them so that I and whoever else finds it pleasing may read it in order to learn to fear the L-ord our G-d, and not forget our duty to Him. What the natural physicality exerts itself to remove from our hearts, the reading and reflecting will remind us and awaken us to that which we have been commanded. | והנה על פי הברייתא הזאת הסכמתי לחבר חבורי זה ללמד לעצמי ולהזכיר לאחרים תנאי העבודה השלמה למדרגותיהם. ואבאר בכל אחד מהם עניניו וחלקיו או פרטיו, הדרך לקנות אותו ומה הם מפסידיו, והדרך לישמר מהם. כי אקרא בו אני וכל מי שימצא בו נחת, למען נלמד ליראה את ה' אלקינו ולא תשכח ממנו חובתנו לפניו, ואשר חמריות הטבע משתדל להסיר מלבנו הקריאה וההסתכלות יעלה על זכרוננו ויעירנו אל המצוה עלינו. |
May G-d be our trust and keep our feet from stumbling (Prov.3:26), and may there be fulfilled in us the request of the Psalmist, beloved of his G-d: "teach me Your ways, O G-d; I shall walk in Your truth: make one my heart to fear Your Name" (Ps.86:11). | וה' יהיה בכסלנו וישמור רגלנו מלכד. ותתקיים בנו בקשת המשורר האהוב לאלקיו (תהלים פו): הורני ה' דרכך אהלך באמתך יחד לבבי ליראה שמך. אמן כן יהי רצון. |
Overview of the Mesilat Yesharim
Rabbi Aryeh Kaplan gives us a brief overview of the Mesilat Yesharim in his book Meditation and the Bible (pg.29):
All things in the spiritual realm consist of ten levels - corresponding to the Ten Divine Emanations (Sefirot), discussed at great length in Kabbalistic literature. Each of the three levels of the soul (Nefesh, Ruach, and Neshama) therefore also contains these ten levels. Since the level of Ruach is higher than that of Nefesh one must ascend through all the ten levels of the Nefesh before he reaches the Ruach. Therefore in order to attain the enlightenment of Ruach HaKodesh, one must first purify all ten levels of the Nefesh (Rav Chaim Vital - Shaar HaGilgulim 1).
There are methods especially prescribed for purifying these ten levels. These are the ten steps leading to Ruach HaKodesh outlined in the Talmud (Tractate Avodah Zara 20b):
- Torah Study
- Carefulness
- Diligence
- Cleanliness
- Abstention
- Purity
- Piety
- Humility
- Fear of Sin
- Holiness
RUACH HAKODESH (Enlightenment of the Soul)
According to this program, one begins with constant study and observance, leading to scrupulous care not to violate any religious law. The next step is constant diligence to obey every commandment, and then to live a completely clean life, both in thought and in deed. One then reaches a level where he avoids even permissible things when they can possibly lead to wrong, and once this is accomplished, he can purify himself of all evil, past and present.
The individual is then ready to live a life of piety, dedicating himself to G-d far beyond the call of law, and this leads to humility, the negation of the ego. A person can then gain such a clear perception of good that he literally dreads sin, being totally aware of the banality of evil. He is then ready for the highest of these ten steps, holiness, the total negation of the physical.
The very next level is that of Ruach HaKodesh. These ten steps thus provide a program of discipline for the individual who wishes to attain true enlightenment. It is interesting to note that one of the most popular devotional texts, Path of the Just by Rabbi Moshe Chaim Luzatto (1707-1747) is nothing more than a commentary on these ten levels. This text is studied by individuals in all walks of life, but few realize that it was originally conceived as a handbook for initiates who sought to enter the highest realms of enlightenment. With a background in Kabala however, it immediately becomes evident that the ten levels discussed in this book correspond directly to the ten levels of the Sefirot. What the author is actually doing then, is categorizing all the devotional teachings in the Bible, Talmud, and Midrash according to these ten levels. (End Quote).
Translator: this is an important, fundamental point to know. The Mesilat Yesharim is built on the proper order for becoming a merkava (chariot) to the Sefirot. Thus the order set forth "watchfulness, "zeal", etc. is an order of mastery. That one must master and attain perfection in Watchfulness before mastering Zeal in order to ascend the Sefirot. But many of the matters discussed in Zeal and beyond all apply even on the lowest levels to some extent. Many people make the mistake of not reading beyond Watchfulness due to thinking that it is only relevant for one who has attained Watchfulness. Furthermore, seeing the higher levels motivates a person by showing him the vast potential within himself.
Orot Genuzim Commentary - "Torah brings to watchfulness..." - the author counted nine levels but refrained from speaking about the first level "Torah" and the latter two.. Certainly "Torah" is the beginning of the journey.. If so, why didn't the author devote at least a chapter like he did for the other levels?!
Answer: the author explained this well in his book "Mesilat Yesharim Seder Vikuach" which was published 2 years before this book.. There he explains what is the level of "Torah" which leads to the nine levels. Here are his words:the first foundation is the study of Torah. Without this, it is certainly impossible to reach any good level. This is what R.Pinchas ben Yair said: "Torah leads to watchfulness". Our sages already said "an ignorant man cannot be pious" (Avot 2:6)...The author teaches us through the words of R.Pinchas ben Yair that Torah is the foundation and root on which is built the ladder of ascent from watchfulness to holiness, like the foundation of a high building or the root of a giant tree with many branches and dense foliage. So too, Torah nourishes the nine levels of service of G-d. Without the foundation and root, it is impossible to reach any good level among the nine primary levels. For Torah nourishes the level of watchfulness, and afterwards the same Torah also nourishes the level of zeal, cleanliness, separation, etc. until the same Torah also nourishes and sprouts the lofty level of holiness.. It is the spinal chord of the ladder of ascent...
(in chapter 12 he adds:)The general principle: Torah is the great crane to reach all the levels in the Mesilat Yesharim. There is no doubt that the Torah of one who has not yet reached Watchfulness is not the same level of Talmud Torah as one who is toiling in Cleanliness. And likewise the Torah of one who is toiling in Cleanliness is not on the same level as one who is toiling in Piety, and so forth. In every stage, a man is on the level of Talmud Torah appropriate to that stage (in diligence, concentration, and depth). But without Talmud Torah a man will not reach even one of the levels of the service of G-d