Mesilat Yesharim / Path of the Just
by Rabbi Moshe Chaim Luzzato zt'l
Chapter 26 - The Trait of Holiness
with select commentaries
copyright 2018 dafyomireview.com

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Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original for better understanding)

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

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*** CHAPTER 26 - THE TRAIT OF HOLINESS ***פרק 26 - בביאור מדת הקדושה ודרך קנייתה
 

The matter of holiness is dual. Its beginning is service [of G-d] while its end is reward; its beginning is exertion while its end is a [divine] gift. That is, its beginning is that which a man sanctifies himself, while its end is his being sanctified. This is what our sages, of blessed memory, said: "if a man sanctifies himself a little, he becomes much sanctified. If he sanctifies himself below, he becomes sanctified from above" (Yomah 39a).

ענין הקדושה כפול הוא, דהיינו: תחלתו עבודה וסופו גמול, תחלתו השתדלות וסופו מתנה. והיינו: שתחלתו הוא מה שהאדם מקדש עצמו, וסופו מה שמקדשים אותו, והוא משז"ל (יומא לט א): אדם מקדש עצמו מעט מקדשים אותו הרבה. מלמטה מקדשים אותו מלמעלה.

NE - "the matter of holiness is dual" - when one learns Torah in order that the perfect holiness (kedusha shleima) rest on him, this necessarily happens through two ways. First, through man's effort. Second, through additional light of holiness shined on him from above. It must be so, since we were commanded in the Torah "you shall be holy" (Vayikra 20:26), and: "you shall sanctify yourselves and you shall be holy" (Vayikra 11:44), and other similar verses. Hence, every Jew is obligated to conduct himself in holiness since it is a positive commandment. However, since its completion is far beyond human ability, therefore the Creator promised us that He will add holiness to he who strengthens himself in this according to his ability. This was the purpose of the receiving of the Torah as written: "you shall be to Me a kingdom of priests and a holy nation" (Shemot 19:6)...

The exertion is that which a man completely detaches and removes himself from the physical, and clings always, at all periods and times to his G-d. In this manner, the prophets were called "angels", as said of Aharon: "For a priest's lips shall guard knowledge, and Torah shall be sought from his mouth; for he is an angel of the L-ord of Hosts" (Malachi 2:7), and it is said: "but they mocked the angels (prophets) of G-d" (Divrei Hayamim II 36:16). Even when he is engaged in physical actions required for his bodily side, his soul will not budge from its clinging on high. This is as written: "my soul clings after You; Your right hand supports me" (Tehilim 63:9).

ההשתדלות הוא שיהיה האדם נבדל ונעתק מן החומריות לגמרי ומתדבק תמיד בכל עת ובכל שעה באלהיו, ועל דרך זה נקראו הנביאים מלאכים, כענין שנאמר באהרן (מלאכי ב:ז): כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא. ואומר (ד"ה ב' לו:טז): ויהיו מלעיבים במלאכי אלהים וגו', ואפילו בשעת התעסקו במעשים הגשמיים המוכרחים לו מפאת גופו הנה לא תזוז נפשו מדביקותה העליון, וכענין שנאמר (תהלים סג:ט): דבקה נפשי אחריך בי תמכה ימינך.

ER - "clings always at all periods and times" - all periods refers to all sorts of times as written in Kohelet 3:2 - "a time to be born and a time to die, a time to plant and a time to uproot..". All times, refers to times of the day. That there is no difference between day and night, morning and afternoon. All times are equal...

NE - "prophets were called angels" - for holiness is so vastly remote from the physicality of the body that one who has reached this is like an angel...

ER - an angel has no lust or physicality. The angel is entirely a spiritual being, without a physical body. So too for the conduct of the holy men. It is as if their bodily matters are nullified.

However, it is impossible for a man to place himself in such a state. For it is beyond his ability. He is after all a physical creature, of flesh and blood. Thus I said that the end of Holiness is a gift. For that which is in man's ability to do is the initial exertion, pursuing true knowledge and continual thought on the sanctification of deed. But the end is that the Holy One, blessed be He, will guide him on this path he desires to follow and imbue His holiness upon him, and sanctify him. Then this matter will succeed and he will be able to achieve this clinging with the blessed G-d constantly.

ואמנם לפי שאי אפשר לאדם שישים הוא את עצמו במצב הזה כי כבד הוא ממנו, כי סוף סוף חומרו הוא בשר ודם, על כן אמרתי שסוף הקדושה מתנה, כי מה שיוכל האדם לעשות הוא ההשתדלות ברדיפת הידיעה האמתית והתמדת ההשכלה בקדושת המעשה. אך הסוף הוא שהקב"ה ידריכהו בדרך הזה שהוא חפץ ללכת בה, וישרה עליו קדושתו ויקדשהו, ואז יצלח בידו זה הדבר, שיוכל להיות בדביקות הזה עמו יתברך בתמידות.

CS - "pursuing true knowledge" - Rabeinu uses this expression (pursuing) to indicate the great effort needed for this...

MB - "sanctify him.. then this matter will succeed" - for the whole impediment was that "he is after all a physical creature", therefore, when the Holy One blessed be He sanctifies him, already there is no more impediment and "then this matter will succeed".

NH - "pursuing true knowledge and continual thought on the sanctification of deed" - Rabeinu did not explain explicitly what is the thought on the sanctification of deed. From his words here and later on, it seems the intent is on two types of deeds: (1) mitzvot and (2) other [non-mitzva] deeds. The deeds of mitzvot confer holiness, as can be seen from the wording of blessings instituted by our sages before doing mitzvot: "who sanctified us with His commandments.." (asher kideshnu b'mitzvotav..).

Other [non-mitzva] deeds, however, do not confer holiness, even if performed for the need of fulfilling a mitzva. But in the secret of the matter, even physical matters such as eating and drinking effect hidden things which bring the world closer to its purpose. When a man knows the inner workings of these deeds, and performs them while clinging to G-d and wills to effect these benefits, then also these deeds transform to become holy deeds. Thus indirectly, thinking on the holiness of deeds, i.e. knowing the hidden benefits even on the physical deeds of how they bring the world to its purpose, [brings one to holiness]. (translator: this is discussed at length in the writings of the Arizal. See also Shaarei Ramchal).

ER - the Ramban writes in the Igeret HaKodesh regarding the four intents of chibur (conjugal relations): "you will understand through this a great secret regarding the G-d of Avraham, the G-d of Yitzchak, and the G-d of Yaakov.. when they were involved in eating, drinking, or marital relations, or other bodily matters... in all their bodily matters, their intent was l'shem Shamayim (for the sake of Heaven), and their thoughts did not separate from the supernal light for even one second. Through this, Yaakov merited to father the 12 tribes, all completely righteous and pure..." see there

For that which his nature hinders this, the blessed G-d wil help him and give him assistance. This is as the verse states: "G-d will not withhold good from those who walk wholeheartedly" (Tehilim 84:12). Therefore our sages said in the statement I brought: "a man sanctifies himself a little", which refers to that which a man can acquire through his own exertion. Then "he is sanctified much", which refers to the divine help which the Creator, blessed be He, aids him as I wrote.

כי מה שהטבע מונע ממנו יעזרהו יתברך וסיועו יתן לו, וכענין שנאמר (תהלים פד:יב): לא ימנע טוב להולכים בתמים. ועל כן אמרו במאמר שזכרתי אדם מקדש עצמו מעט שהוא מה שיוכל האדם לקנות בהשתדלותו. מקדשים אותו הרבה שהוא העזר שעוזר אותו השי"ת וכמו שכתבנו.

OG - (Kabalistic) in order to understand the Ramchal, I will open with a question. Is it only for "holiness" that it's end is a gift? Many times in the book, he wrote that it is one's duty to make efforts and if he does so, G-d will help him. Behold, already in the trait of Watchfulness (ch.2), he wrote: "If a man is watchful over himself, then the Holy One, blessed be He, helps him and he will be saved from the evil inclination".

Another question: the entire Mesilat Yesharim is built on the study of Torah which is the medicine against the evil inclination, as he wrote chapter 5 that it is the sole medication to be saved from the snares of the evil inclination, see there..

Thus it is the Holy One, blessed be He, who helps the servant of G-d to ascend from level to level, and man's part is of the aspect: "open for me an opening the size of a needle and I will open for you an opening that wagons can pass through" (Shir Hashirim Raba 5:3). So what is so special here that the Ramchal writes on Holiness: "it's end is a gift"?

In my humble opinion, the answer is based on the source where Holiness draws its power. We learned that Humility draws its strength from the sefirah of Daat, Fear of Sin from Binah, and Holiness from Chachmah. We learned that these three sefirot are closest to the Ein Sof, blessed be He. Therefore the Tikunei Zohar calls on them the verse: "the hidden things belong to G-d" (Devarim 29:29), while the seven sefirot from Chesed to Malchut are more revealed to us and understandable to our minds. On them the verse continues: "but the revealed things belong to us and to our children" (ibid).

Thus the three highest levels, Humility, Fear of Sin, and Holiness, are essentially beyond human understanding, and it is difficult for us to reach them due to our physicality.

Especially, Holiness which receives from the Sefirah of Chachma, it is totally impossible for man to reach it. He can only make efforts to reach it. For Chachma is the first Sefirah after Keter. Likewise it is the first and highest Sefirah on the right line of Chesed. In such a position it bestows infinite lights of Chesed to the trait of Holiness, for this is the attribute of G-d to shine lights of His truth and goodness without limit and measure.

But since a man is limited by his physical body, he is unable to attain the infinite lights of Chachma on his own. Therefore G-d grants to him a gift of Shelemut (perfection) of holiness possible for a man in this world.

To summarize: in every trait In the gates of righteousness and piety a man chooses the good and strives to ascend and the Holy One, blessed be He, helps him. but in the gate of Holiness, in these three lofty levels which draw power from the first three Sefirot, the Holy One, blessed be He, bestows a complete gift in the end. For a man is unable to attain it even if he strives mightily. Here, divine help is not enough, only through a gift can a man be capable of meriting Holiness which is supernatural.

"The Jewish Self" (Kagan, pg.25) - Though we are present in the world physically, we also have an aspect of being which cannot enter the world. That ineffable aspect of self is an expression of the Unitary Creator - we came to life through His "breath", when His inner essence contacted our bodies. It is our deepest source and center. One who succeeds in touching that inner self unleashes a ceaseless outpouring of wisdom. This wisdom is the connection with the Infinite...

Behold, for the man sanctified with the holiness of his Creator, even his physical deeds become actual matters of holiness. A sign of this is in "the eating of temple offerings", which our sages of blessed memory said: "the priests eat and the owners receive atonement" (Pesachim 59b).

והנה האיש המתקדש בקדושת בוראו אפילו מעשיו הגשמיים חוזרים להיות ענייני קדושה ממש, וסימניך אכילת קדשים שהיא עצמה מצות עשה, ואמרו ז"ל (פסחים נט ב): כהנים אוכלים ובעלים מתכפרים.

NE - "even his physical deeds become actual matters of holiness" - the source of the entire creation is His holiness. But in order for all inhabitants of the earth to not be struck with blindness, the Creator transformed it to physical matters. When the holy man uses it in a holy manner, it returns to its previous state of holiness, and causes more holiness to come to the world...

You can now see the difference between the Pure man and the Holy man. The physical actions of the pure man are only to him as necessity. His only intent in doing them is on their necessary aspect. Through this, his actions escape the evil side of the physical and remain pure. But they do not enter the domain of Holiness, for if it were possible to do without them, it would already have been better for him.

ותראה עתה ההפרש שבין הטהור לקדוש: הטהור, מעשיו החומרים אינם לו אלא הכרחים, והוא עצמו אינו מתכוין בהם אלא על צד ההכרח, ונמצא שעל ידי זה יוצאים מסוג הרע שבחומריות ונשארים טהורים, אך לכלל קדושה לא באו, כי אילו היה אפשר בלתם, כבר היה יותר טוב.

MB - "the pure man's only intent in doing them is on their necessary aspect" - i.e. not only the act is out of necessity, but even all of his intent when doing it is only to fulfill this necessary matter. Because even for something that one must do and is forced to do it, such as eating, it is still possible for him to have intent to enjoy doing it.
This is his emphasis, that not only does the Pure man view himself as forced to do it, but also his intent is likewise only out of necessity, not for deriving any physical pleasure whatsoever.

But for the Holy man who constantly clings to his G-d, whose soul treads freely among true thoughts in love of his Creator and fear of Him, behold, it is considered as if he is walking before G-d in the Land of the Living, while still here in this world.

אך הקדוש הדבק תמיד לאלהיו, ונפשו מתהלכת בין המושכלות האמתיות באהבת בוראו ויראתו, הנה נחשב לו כאילו הוא מתהלך לפני ה' בארצות החיים עודנו פה בעולם הזה.

MB - "walking before G-d in the Land of the Living" - this is a description of the relationship we will have with G-d in the future world to come, which is a much greater relationship than what we have here. (also, in order to reach this level of Holiness, one must reach the state that it is as if he is in the land of the living, i.e. removed from all worldly existence).

SR - The Ramban commentary on the Torah says (Devarim 11:22): " 'and to cling to him' (ibid) - that you will remember G-d and love Him always. Do not remove your thought from Him when you walk on the road and when you lie down and when you rise up, until your words with other people is with your mouth and tongue, but your heart (mind) is not with them, rather it is before G-d. Men on this level have their souls "bound to the bond of life" (Shmuel I 25:29). For they themselves are a sanctuary to the Shechina, as the author of the Kuzari hinted to..."

And in Vayikra 18:4, he writes: "those who abandon all worldly matters and are not concerned on them, [acting] as if they don't have a physical body, and their intents and thoughts are only to the Creator, as was the case by Eliyahu..." Thus in his words are explained all that is explained here and also that this level brings to the level of Revival of the Dead.

Ohr Yahel v.3 Vayetze - "you shall love the L-ord your G-d will all your heart and with all your soul, and with all your might" (Devarim 6:5, Shema). True love depends on the heart. It is asked of man that this love be with all his heart, i.e. that there be no room left in man's heart for anything else whatsoever besides love of G-d, blessed be He. Not only that, but this love should not be damaged by anything, even if He takes your soul (life). "and with all your might" - i.e. with all your money. Our sages taught that there are some people who cherish their money more than their body, therefore the verse adds "and with all your might".

Hence, there is a person who loves G-d with all his heart, and who would even give up his life for this love. But nevertheless, when a test of money comes, he will refrain himself. One must be careful in this. This is an awesome point.

Our sages said also: "with all your hearts" means "with your two inclinations" (good and evil) which Rabeinu Yonah explains in Shaarei Teshuva that man is only asked that he subjugate the pleasures he feels for the vanities of this world towards the soul. i.e. that he transform his feeling of physical pleasure towards service of G-d, as king David said: "But as for me, closeness to G-d is my good" (Ps.73:28). I.e. that he tangibly sensed the goodness of closeness to G-d.

To illustrate, if two dishes are placed before a man, meat and fish, and he lusts for meat more than fish. Therefore he pushes away the fish and eats the meat. Do we say this man annulled his lust and became an angel? On the contrary, he chose the food tastier to him. So too here, a man is not asked to annul his powers and lusts, but rather that he turns his physical lusts to lust for pleasures of Olam Haba (the world to come). This is the meaning of "with your two inclinations", that he subjugate his bad character traits to the dominion of the spirit, to fulfill the lusts of his soul (nefesh) with pleasures of Olam Haba, so that it will be good for him for all eternity.

The Secret of Torah and what is its Service
Daat Chachma U'Mussar 2:142 - ...we see from here a very awesome point regarding what is Torah. The essence of Torah is "there is nothing else" (ein od). Without this, it is not at all Torah! For its essence is that one be entirely clung to it in all of one's thoughts, reasoning power, and heart, all completely before G-d. At the time one learns Torah, there must not be any distraction or other thought whatsoever besides it. Rather only and solely "you shall cling to Him" (Devarim 10:20). That he clings to the Torah with all his senses to the extent of removal from the physical (hitpashtut hagashmiut), without any distraction or loss. Without this, it is not Torah, G-d forbid. The essence of Torah is clinging and joining. "Beloved are Israel, for they were given a precious vessel" (Avot 3:18). Torah is an existence (metziut) of love of G-d. In Sifri (Devarim 6:5), it says: "since it says (in the Shema): 'you shall love Ha-shem..', and one doesn't know from what aspect one loves the Holy One blessed be He, therefore the verse continues: 'these things... on your heart'. For through this you will recognize the Holy One, blessed be He, and cling to His ways". End quote. Because the whole existence (metziut) of Torah is love of G-d.

Such a man is himself considered as a tabernacle, a temple and an altar. This is as our sages said (Gen. Rabba 62:6): " 'and G-d went up from him' (Gen.35:13) - the forefathers are the divine chariot". Likewise, they said: "the righteous are the divine chariot". For the Shechina (divine presence) dwells within them just as it dwelled in the Temple. Due to this, the food they eat is like a sacrifice offered upon the fire of the altar, for certainly it was a great elevation for those things to be offered on the altar, since they were offered before the Shechina.

והנה איש כזה הוא עצמו נחשב כמשכן, כמקדש, וכמזבח, וכמאמרם זכרונם לברכה (בראשית רבה מז:ח): ויעל מעליו אלהים,(בראשית לה:יג) האבות הן הן המרכבה, וכן אמרו (רש"י בראשית לה:יג): הצדיקים הן הן המרכבה. כי השכינה שורה עליהם כמו שהיתה שורה במקדש. ומעתה המאכל שהם אוכלים הוא כקרבן שעולה על גבי האישים, כי ודאי הוא שיהיה נחשב לעילוי גדול אל אותם הדברים שהיו עולים על גבי המזבח כיון שהיו נקרבים לפני השכינה.

MB - "For the Shechina dwells within them.." this is an explanation of the matter of chariot. Likewise the Ramban explains (Gen.35:13) the matter of chariot is: "in-dwelling of the Shechina".
"Shechina" - the matter of Shechina is deep and this is not the place to discuss. However it is proper to quote the Nefesh Hachaim (Shaar Beit, end of ch.17): "the plain meaning of Shechina is fixing a dwelling.. revelation of G-d's holiness without intermediate wearing of garments" end quote. Thus it is a matter of intense holiness.

SR - "tabernacle, temple" - (two levels of Holiness) (1) resting of the Shechina temporarily like in the Tabernacle and (2) fixed resting like in the Temple. But both (levels) are like an altar. For both (the Tabernacle and the Temple) contained an altar. It seems this is the difference between "forefathers", and "righteous". The forefathers were like a Temple while for the righteous, some are only like a Tabernacle, i.e. sometimes the Shechina dwells within them...
And even though both are like an altar, nevertheless, there is a distinction between them. For a person who is a Tabernacle, it is only an altar if he explicitly intends to sanctify the lowly actions he does. But he who is a Temple, all his deeds without distinction are holy as if offered on the altar, like we find by Yaakov whereby the stones he took to rest his head became sanctified. It does not appear he intended to impart holiness on them. Rather the taking itself sanctified them, just like in the vessels of the Temple where "using them sanctifies them" (Talmud).

This explains why Rabeinu repeats his words later on: "if he persistently clings with powerful... and all his actions, even the lowly and the physical ones, will be like temple sacrifices and services". What did he add there? Did he not already explain this at length earlier? The answer is there he is referring to one for whom "a spirit has poured on him from on high", and he is like a Temple regarding the fixed resting of the Shechina. By him, all his deeds are holy. Even if he does not explicitly intend to sanctify them, they are like sacrifices and services.

The elevation was to such an extent that its kind, all over the world, was blessed, as our sages stated in a Midrash. So too, the food and drink which the holy man eats elevates that food or drink as if it had actually been offered on the altar. This is similar to what our sages, of blessed memory, said: "one who brings a gift to a Torah scholar is as if he had offered first-fruits (Bikurim)" (Ketuvot 105b), and "[if a man wishes to offer a wine libation upon the altar], let him fill the throat of the Torah scholars with wine" (Yomah 71a). This does not mean that Torah scholars were hot after food and drink, G-d forbid, that one fills their throats like one stuffs a glutton. Rather, the matter is according to the intent I explained. That Torah scholars who are holy in their ways and in all their deeds are actually just like the temple and the altar, for the Shechina (divine presence) literally dwells upon them as it did in the temple. Thus, what is offered to them is as offered on the altar, and the filling of their throat is as the filling of the basins.

וכל כך יתרון היה להם בזה, עד שהיה כל מינם מתברך בכל העולם, וכמאמרם ז"ל במדרש כן המאכל והמשתה שהאיש הקדוש אוכל, עילוי הוא למאכל ההוא ולמשתה ההוא, וכאילו נקרב על גבי המזבח ממש. והוא הענין שאמרו עליו ז"ל (כתובות ק"ה ב): כל המביא דורון לת"ח כאילו הקריב בכורים. וכן אמרו (יומא עא א): ימלא גרונם של ת"ח יין במקום נסכים. ואין הדבר הזה שיהיו הת"ח להוטים אחרי האכילה והשתיה ח"ו שימלאו גרונם כמלעיט את הגרגרן, אלא הענין הוא לפי הכונה שזכרתי, כי הת"ח הקדושים בדרכיהם ובכל מעשיהם הנה הם ממש כמקדש וכמזבח, מפני שהשכינה שורה עליהם כמו שהיתה שורה במקדש ממש, והנה הנקרב להם כנקרב על גבי המזבח, ומילוי גרונם תחת מילוי הספלים.

NE - "basins" - just like in filling the basins with the wine libations in the temple, there was no lust for drinking since no man benefited from this. So too one who provides wine for the holy man, and this helps him to ascend higher in his clinging to the Creator, the giving of the wine causes more holiness to come to the world. Thus it is exactly like the wine libations on the altar whose entire matter was to increase clinging of holiness.

In this way was all use they made of the things of this world. Since they were clinging to G-d's holiness, blessed be he, behold, it was an elevation and an enhancement for that thing which merited to be of use to a Tzadik (righteous person). Our sages already referred to the matter of the "stones at the place" which Yaakov took and put under his head: "Rabbi Yitzchak said: This tells us that all the stones gathered themselves together into one place and each one said: 'Upon me shall the righteous man rest his head'" (Chulin 91b). The general principle of the matter: Holiness consists of one's clinging so much to his G-d that for any action he does, he will not separate nor budge from G-d, blessed be He, so that the physical things he uses will attain greater elevation than that which he diminishes in his clinging and level due to his using physical things.

ועל דרך זה כל תשמיש שישתמשו מדברי העולם אחרי היותם כבר דבוקים לקדושתו יתברך, הנה עילוי ויתרון הוא לדבר ההוא שזכו להיות תשמיש לצדיק, וכבר הזכירו ז"ל בענין אבני המקום שלקח יעקב ושם מראשותיו (חולין צ"א ב): אר"י מלמד שנתקבצו כולן והיתה כל אחת אומרת עלי יניח צדיק ראשו. כללו של דבר ענין הקדושה הוא שיהיה האדם דבק כל כך באלהיו, עד שבשום מעשה אשר יעשה לא יפרד ולא יזוז ממנו יתברך, עד שיותר יתעלו הדברים הגשמיים אשר ישמשו לאחד מתשמישיו במה שהוא משתמש בהם, ממה שיורד הוא מדביקותו ומעלתו בהתשתמשו מדברים גשמיים.

MB - "greater elevation than that which he diminishes" - it is implied in his words that physical matters have a power to diminish the clinging to G-d of the man who uses them, and only due to the intensity of clinging of the holy man, the opposite occurs and the physical becomes sanctified...

Sacrifices and the Purpose of Creation
Shiurei Daat 1:198 - the matter of sacrifices is among the decrees of the Torah and it is impossible for us to know all of its reasons and secrets, as the Rambam brought in Meilah chapter 8: "all the korbanot (sacrifices) are decrees whose reason is unknown, and our sages said that the world stands because of the korbanot". end quote.

Their matter is hidden and esoteric but according to what is hinted in holy books we may explain that the matter of korbanot is also in this way. For the will of G-d in the purpose of the order of the world was that man, through his deeds and actions performed with intent to G-d, will elevate and raise the whole world, and that even the lowest powers found therein would be sanctified and joined to their [spiritual] roots.. Thus the service of man is not only to sanctify and elevate his soul.. but also to elevate physical matters and the lower powers in the nefesh (lower soul) of man and in the entire creation, joining them to their root. Through this, the soul becomes elevated and attains levels [of holiness] thus fulfilling the will of G-d in the purpose of Creation.

This is also the matter of the korbanot. For through bringing a korban and offering it on the altar, he elevates and raises the nefesh behemit (animal soul) and joins it to its root. Even though we don't understand how and through what the korban elevates the nefesh behemit, but G-d commanded us on the korbanot, since according to the secret of creation and the roots of its matter, there is in the actions of the korban, when done with proper intent and according to its halacha, to elevate the lowly soul of the animal. For in truth, at its root, it (the animal soul) is also from a lofty and holy place. Only that in the hishtalshelut haolamot (descending sequence of worlds) it descends all the way down to this lowly state. And through the offering, man elevates it to its root and raises all of its kind with it, and all of the animal souls [of all species], including the animal soul within man himself, and through this, he elevates all of the lowly powers of the entire creation to their divine root. This is the purpose of Creation - that the entire creation be elevated and raised to its divine root...

The Rocks of Yaakov
Tov Daat 148 - since the entire creation is included in the ten sayings with which G-d created the world, everything that exists contains "the word that comes out of the mouth of G-d" (Devarim 8:3), which sustains its existence and vivifies it every instant.. and this light is revealed when they are used by man for this is the purpose of their creation... Thus when these rocks "sensed" that finally they merited and were about to be used a proper use, namely, by Yaakov, the choicest of the forefathers and of the entire creation, who was about to rest his head on these rocks for a few moments, a rest which was entirely holy, then these inanimate objects transformed and elevated to "speaking creatures", whereby they contended with each other saying "upon me shall the righteous man rest his head"... Behold Yaakov was on a very high level and merited to the revelation of the ladder "set on the earth whose top reached to Heaven" (Gen.28:12)... and in the Even Ezra commentary: he merited in this to connect both worlds together, this world and the world to come.. and as our sages tell us, all of the creations waited for the second where "when will this righteous man use me", even the sun stood to serve him for this is their elevation.. see the Ramban commentary there wondrous words.

Lev Eliyahu 1:6 - We must know that just like man which the kabalists call "a miniature world", is composite from earth, physical material, and a very, very lofty spiritual soul, hewn from G-d's throne, so too the world which we see is only the body of the world. But its trunk and root is an awesome and wondrous spiritual world which our flesh and blood eyes cannot see.. this is called Olam Haba! the destruction wreaked by the wicked through their evil sins and deeds in the upper spiritual world is enormously far greater without limit than that which they destroy here in the physical world... And it was said in the name of the Arizal that if a man could see how many spiritual worlds he builds through moving one hand l'Shem Shamayim (for the sake of Heaven), and for the opposite G-d forbid, how much he destroys, he would sit still like a stone all his days afraid to move a finger.

Daat Tevunot 101 - The human being is constructed with endlessly deep wisdom. For the Master, blessed be He, created many great creatures, on many higher and higher levels. All are needed. Nothing was created without purpose. And everything stands on one foundation rock, namely, what the Master, blessed be He, wants from man's service, namely, that man rectifies all the lackings in the creation, and elevates himself level after level, until man clings to His holiness, blessed be He...

The divine will wanted that man's hand reach all these many matters, namely, that all of them move by the movements and deeds of man. It is a vast intricate configuration, as an horloge (mechanical clock) whose gears are interconnected and one small gear turns many large gears. Thus, the Master, blessed be He, bound all of His creations with powerful connections and connected everything to man, such that he is the mover through his deeds (words, thoughts), and all the rest moves by him. Behold, He concealed all this by the mask of this physical skin and flesh, such that only this surface body is visible.

But in truth, there are vast connections which the Holy One, blessed be He, created in His world for this need of man's deeds and service, to elevate and increase holiness or to diminish and debase, G-d forbid, and likewise for man's many situations. This (connection with everything) is solely through the neshama (soul), in all its divisions and roots, which is within his body (kalal b'gufo). This is what king David said: "You have done great things, You, O L-ord my G-d. Your wonders and Your thoughts are for us" (Tehilim 40:6), and "I shall thank You for in an awesome, wondrous way I was fashioned; Your works are wondrous, and my soul knows it very well" (Tehilim 139:14). For the body does not grasp these many things like the soul. Because they are spiritual things invisible to physical bodies, but visible to the spiritual...

Thus a man does his deeds, and these deeds produce effects. For due to the connections we mentioned, every tiny movement of man causes a corresponding movement in many vast things, namely, the entire creation generally, both higher things and lower things, physical and spiritual, separate powers and G-d's divine influence (hashpaa) on them. But nevertheless, not every man is equal nor every deed. For the Master, blessed be, placed limits on all His creations with absolutely precise detail. Thus, you can have two people sitting at a table eating, drinking and talking. The effects of one of the two will ascend to the loftiest heights (in the spiritual worlds), while the effects of the other person will not ascend nor be comparable.

I will bring you a clear proof: It was reported about Yonatan ben Uziel - "while he studied torah, any bird that flew over his head was instantly burned" (Sukkah 28a). While other people sit and study torah in the thousands and tens of thousands and this does not happen to them.

This effect is from the side of the doer doing and the subject. For example, eating of the kodashim (temple offerings) is a great mitzva, while eating chulin (non-holy food) is not, despite that both are eaten in the same way. Not only that but if the Kohen eats the kodashim he is doing a mitzva while if it is a non-kohen, he incurs death.

Furthermore, regarding the mitzvot themselves, our sages said: "one who is commanded and does is greater than one who is not commanded and does" (Avodah Zara 3a). For one who is commanded and does rectifies the entire creation, while one who is not commanded and does, is not able to do this. This is despite that both do the same act and with the same intent.

The explanation is that the conditions of the doer and the subject in all their circumstances - they are what change and transform the effects of the deeds. Since Yonantan ben Uziel was a very holy and awesome man, and his soul was crowned with crowns of holiness and great illumination, therefore every deed he did would ascend and reach the heights of the world, and would move all the holy ophanim (angels). But for another man who is not so holy and not crowned with these crowns, his deeds will not ascend to such an elevation.

The great principle:
1. According to the preparation (hachana) of the man.
2. According to the preparation of the deeds themselves.
3. According to the time, and all the other circumstances.

This is the general preparation the Holy One, blessed be He, gave to His people. Namely, to fulfill and do all the torah and the mitzvot. For without this, they would be unable to effect with their deeds a great rectifcation to the entire creation. And even so, within themselves there are levels as we mentioned. For the act of one of the Amei Haaretz (unlearned) is not comparable to the act of one of the Baalei Torah (torah scholars) and likewise for the act of one of the Baalei Torah who is not so sanctified in his deeds to the act of a holier one, and likewise him to an even holier one, among the remnants which G-d calls, and so on, until Moshe Rabeinu, peace be unto him.

However this refers only to one whose mind and intellect is always fixed on G-d's greatness, blessed be He, and His exalted holiness, such that it is as if he is actually among the lofty angels while still in this world.

ואמנם זה בהיות שכלו ודעתו קבועים תמיד בגדולתו יתברך, ורוממותו וקדושתו, עד שימצא כאילו הוא מתחבר למלאכים העליונים ממש עודהו בעולם הזה.

NE - "among the lofty angels" - as we say in the kedusha prayer "Nekadesh et Shimecha..."

MB - "and His exalted holiness" - this is a new point. One must also contemplate G-d's holiness. This is a higher thought than His exaltedness since it comes from that which there is none besides Him, as Chana said "there is none as holy as the L-ord, For there is none besides You" (Shmuel I 2:2, see Malbim there). One can also understand that there is a holy root even to physical things since they were made by G-d's hands. This concept is at the core of what he will now explain.

ER - "greatness and holiness" - after his understanding of G-d's greatness, he recognizes not only that there is no greatness like His, but that He is exalted over everything such that there is not even any worth or comparison whatsoever between all of our understanding in His greatness and His exaltedness over everything. "holiness" - that He has no matter of physically whatsoever, and is entirely holy. No occurrences whatsoever associated with the physical apply to Him.

I already mentioned that a man is unable to do this on his own. He can only rouse himself in the matter and strive towards it. And this is after he has already acquired all of the previous virtuous traits we mentioned, from the beginning of Watchfulness until the Fear of Sin. Only with this will he approach the Holy and succeed (a reference to the Kohen Gadol entering the holy of holies on Yom Kippur in Vayikra 16:1). For if he lacks the previous traits, he will be like an outsider or a blemished [Kohen] of which it is stated: "an outsider (non-Kohen) shall not come near" (Bamidbar 18:4). But if after he has prepared himself with all these preparations, he persistently clings with powerful love and intense fear in pondering G-d's greatness and infinite exaltedness, he will separate himself from physical matters little by little and will direct his heart in all his actions and movements to the true inner clinging, until, a spirit from on high will pour upon him and the Creator will cause His Name to rest upon him, as He does with all of His holy ones. He will then actually be like an angel of G-d, and all his actions, even the lowly and the physical ones, will be like temple sacrifices and services.

וכבר אמרתי שאין האדם יכול לעשות בזה מצדו, אלא להתעורר בדבר ולהשתדל עליו, וזה אחר שכבר ימצאו בו כל המדות הטובות שזכרנו עד הנה מתחלת הזהירות ועד יראת החטא, בזאת יבא אל הקודש ויצליח, שהרי אם הראשונות חסירות ממנו, הרי הוא כזר ובעל מום שנאמר בו וזר לא יקרב (במדבר יח:ד). אך אחרי הכינו את עצמו בכל הכנות אלה, אם ירבה לידבק בתוקף האהבה ועוצם היראה בהשכלת גדולתו יתברך ועוצם רוממותו, יפריד עצמו מעניני החומר מעט מעט, ובכל פעולותיו ובכל תנועותיו, יכוין לבבו אל מצפוני ההתדבקות האמיתי, עד שיערה עליו רוח ממרום וישכין הבורא יתברך את שמו עליו כמו שעושה לכל קדושיו. ואז יהיה כמלאך ה' ממש וכל מעשיו אפילו השפלים והגשמיים כקרבנות ועבודות.

MB - "little by little" - since it is against a man's nature and every trait which is against one's nature must be acquired slowly slowly as explained at the beginning of chapter 23.

ER - "blemished [Kohen]" - it is clear here, that not only is this not the level of Holiness explained in Chazal, but it is a blemish... For just like the service of a blemished Kohen or a non-kohen invalidates the entire sacrifice and a sin is in his hand, so too conducting oneself in Holiness to he who is far from fear, love, and purity of intent is only a blemish.

Translator - the order of the book is important. As explained in the introduction and other places, the book is based on the Kabalistic system of Sefirot (divine lights). Thus, a person needs to work primarily on mastering the lowest levels first. Otherwise, he may experience a "Shattering of the Vessels" (Shevirat Hakelim), i.e. big lights and not enough vessels to hold them. Namely, truths too big for him to handle and live up to. This can damage him and even shatter him. Thus, one needs to focus on mastering the lowest levels first (and without a doubt, the first level is to study torah diligently for 5-10 years, without this there is nothing to talk about). After he grows and expands his "vessels", he can work on mastering the next level. One can also work a bit on the other levels too, but not in a primary way.

Behold, you can see that the way to acquire this trait is through much Separation, intense study of the secrets of divine providence, the hidden matters of the creation, and knowledge of His exaltedness, blessed be He, and His praises, until one clings greatly to Him, and knows how to have intent in his thoughts, as was proper for the Kohen to have intents while slaughtering the offering, receiving its blood, and sprinkling it, until he would draw down the blessing from G-d of life and peace. Without this, it is impossible for him to reach this level, and he will remain physical and corporeal like all other human beings.

והנך רואה שדרך קניית זאת המדה הוא על ידי רוב הפרישה, והעיון העצום בסתרי ההשגחה העליונה ומצפוני הבריאה, וידיעת רוממותו יתברך ותהלותיו עד שיתדבק בו דבקות גדול וידע לכוין מחשבתו בהיותו הולך ומשתמש בדרכים הארציים כמו שהיה ראוי לכהן שיתכוין בעודו שוחט הזבח או מקבל דמו או זורקו עד שימשיך בזה הברכה ממנו יתברך החיים והשלום. וזולת זה אי אפשר שישיג מעלה זו וישאר על כל פנים חומרי וגשמי ככל שאר בני אדם.

CS - "secrets of divine providence, the hidden matters of the creation" - here Rabeinu hints on the central topics in the hidden wisdom (Kabala), whose study is included in the ways of acquiring Holiness.

CS - "without this, it is impossible for him to reach this level" - without much separation and intense study, as before.

Daat Tevunot Siman 88 - "he will remain physical and corporeal" - the state of perfection (matzav hashelemut) is when the soul alone rules and governs completely, without any dominion whatsoever of the body, as if the body does not exist. For the body is entirely subjugated and bound completely to the ruling of the soul in its purity.. the body exists but it has no dominion. This is evident. For dominion of the body is nothing but darkness and obscurity to the soul. For the whole matter of corporeality is but concealment of illumination. A tiny bit of it already prevents (the light of the soul). For it is impossible for even a tiny dominion of the body to not force a corresponding diminishing of light and power of the soul. Thus, the time when the soul is in its full power, not lacking anything of its perfection, this is certainly the time when the body has no dominion. Then the soul has nothing holding it back. This does not mean the body has no existence.. But rather that it has no dominion. It is entirely bound to the soul, inseparable from it. Not doing anything on its own, not having any will which is against the soul's will, so that it is almost not something by itself, but rather as swallowed into the holy soul's powers.

Translator - "intense study (iyun atzum)... without this he will remain physical and corporeal" - when a person studies the holy torah very deeply and strives hard to concentrate, his "intellect" which is spiritual breaks out of his physical body.

One can experience this tangibly when thinking deeply. Sometimes one no longer feels his body at all and his physical senses shut down. For his spiritual intellect has broken out and separated from his body to some extent. The opposite of this is the physical lusts which pull one's intellect towards the darkness of the body. They make a person more chomri (corporeal) and less sichli (intellect).

Thus the Ramchal wrote in ch.1: "The Holy One, blessed be He, has put man in a place where the factors which distance him from the blessed G-d are numerous. These are the physical lusts which if he is drawn after them, behold, he draws away and goes ever further from the true good". Thus in-depth torah study is essential for spiritual growth.

This concept is all over the Maharal's writing. Some quotes from the Maharal:
Derech Chaim 1:13: " 'one who does not increase ceases' (Avot 1:13) - that he is not exerting and toiling (yaga v'amel) in torah. Even though he learns torah, only that he does not toil in the matter and does not strengthen the intellect over the physical on which clings inexistence".
Derech Chaim 4:21: "the intellect of children is immersed in the physicality. And it did not go out to be separated from the body".

Chidushei Agadot, Sanhedrin 52b: "the talmid chacham (torah scholar) has the maalah (quality) of sechel nivdal (separated intellect), that it is separated from the body, as is proper for a sechel nivdal. Therefore, it is called a 'sechel nivdal' (separated intellect). For it is separated from the body, and then it has its quality (maala). But when the Sechel (intellect) is mixed with the body, then the sechel is annulled by the body as if it does not exist".

Be'er Hagola, be'er sheni: "any Sechel or daat (intellect or understanding) which has dependence on the physical is not a clear Sechel (intellect). It is not a complete Sechel like one which is completely separated from the physicality".

See also the Maharal on the mishna "a boor cannot fear sin" (Avot 2:6) with Rabbi Yehoshua Hartman's commentary (pdf at hebrewbooks.org/42839 pg.100)

SP - "knows how to have intent in his thoughts" - kavanot and yichudim (intents and unification, as explained in the Kabalistic books).

MB - "secrets of divine providence" - this is a new matter he did not mention previously. It refers to the concealed matters of divine providence. For the absolute control of the Holy One, blessed be He, is not revealed to us. In truth, this is a broad and deep topic which is the main subject of his book Daat Tevunot... Perhaps the relevance here is that the clinging comes through understanding the secrets of providence... so that it is impossible to cling completely to G-d with love and fear except through understanding how G-d acts with him always, and if there are some points not understood by him, whereby his emuna (faith) is not clear, then he will be unable to cling completely. For regarding those points, he does not know how to relate properly to G-d. Especially, since the hidden providence is complete beneficence (only good) as explained in Daat Tevunot (siman 48, 52-53)... Thus understanding it leads to love of G-d...

MB - "hidden (matzpunei) matters of Creation" - this term (matzpunei) connotes hiddenness and concealment, implying there are matters of clinging which are concealed from most people. And in the seder vikuach (pg.193): "the true clinging known to the sages and prophets".

SP - in the Maamar HaIkarim section prophecy, Rabeinu writes: "due to his clinging to G-d, his level will be extremely high, and he will already be able to perform miracles and wonders, according to the level of clinging he has reached".

Introduction to the Matter of Sefirot
Shomer Emunim Vikuach Sheni 75: (Kabalistic) I am transmitting to you an introduction through which your eyes will open up regarding all the matters of kavanot (intents) in the Zohar and other books of the Kabalists. It is written in the book Alima Ayin Kol. Here are his words:

The Sefirot are garments (levushim) and thrones (kisaot) to the infinite G-d (Ein Sof), blessed be He. When we unite the Sefirot through a mitzvah or prayer, and likewise for all the Berachot (blessings), the intent is to rectify (letaken) the Sefirot and prepare them (ulehachinam) to be a throne to Him, thus drawing them close to Him and rectifying them to receive His light and shefa (divine flow).

Behold, the drawing close of the Sefirot and their unification (yichudan) - this is called service of G-d. For G-d does not receive any benefit from our service. Only that all of His desire and will is to bestow good to another, for He is good and bestows good (hatov vehametiv), and His good is never lacking.

However, the Sefirot are channels (tzinurot) and means to transmit the good through them.

If we, G-d forbid, harmed the causes and means, how will this good come? For the Ein Sof only shines on a perfect place (makom hashalem). Therefore, it is necessary to unite and join the Sefirot and rectify them, so that they are fit to receive the Shefa (divine flow) of the Ein Sof, and His good.

Thus one who rectifies the channels and these intermediate means and causes them to be prepared to receive the good and the shefa of the Ein Sof - he is the one who serves G-d and does His will. For he causes that G-d bestow good to another.

But one who corrupts the channels and the intermediate means and causes them to not be prepared to receive His good and Shefa - he is the one who does not serve Him and is called "angers", "brings wrath", "brings fury" (makis, maktzif, margiz) because of the evil drawn to him by the absence of G-d's good through corrupting the channels and means.

He is like one who tears the garment of a king such that they are no longer fit to be worn by the king, and one who tears the garment of a king is guilty according to what he tore or dirtied in that they are blemished regarding being not wearable by the king.

Thus one who knows how to rectify the traits through intents in the mitzvot, Torah, and prayer, to join them, unify them, and prepare them to receive His shefa and good - he is serving the Ein Sof.

Even though, the Ein Sof does not receive any benefit from his service. It is like the food and drink the body consumes which the soul receives no benefit from. But nevertheless, through this food and drink, the joining (of body and soul) is maintained.

So too through the divine services, the shefa of the Ein Sof is maintained to the Midot (Sefirot) and breaks through to shine below. Therefore, we first say before every prayer and Torah study "leyached Kudsha Berich Hu u'Shechintai.."

The matter of saying this, is that the intent of our request to do mitzvot is not for our own benefit but rather for G-d, namely, to unify and rectify the supernal midot (sefirot) in order that the Shefah of the Ein Sof can come to them, and from them the Shefa will descend to all the worlds.

Thus one who serves G-d like this is like a servant who serves his master not on condition of receiving reward (Avot 1:3), and his merit is extremely great, as explained in the Zohar and the Tikunim and other places.

SR - "without this it is impossible for him to reach this level.." - it seems this is during the days of the week, but on the holy Sabbath, "a good treasure was given from the treasuries of the Holy One, blessed be He" (Shabbat 10b), whereby every Jew is worthy of meriting a level of actual (mamash) holiness, until all physical matters are elevated as described in this chapters. For the mitzva of the Sabbath is Oneg (enjoyment), as explained in chapter 14, and stated explicitly in scripture: "[guard My Sabbaths. For it is a sign between Me and you for all generations] to know that I am G-d who sanctifies you" (Shemot 31:13), which our sages explained in Mechilta: "in the World to Come, such as the holiness of the Sabbath in this world. This teaches that the holiness of the Sabbath is like the holiness of the World to Come" end quote.

That which helps to attain this trait is much solitude and Separation, so that in the absence of distractions, one's soul will be able to strengthen more and cling to its Creator.

והנה מה שעוזר להשגת המדה הזאת הוא ההתבודדות והפרישה הרבה כדי שבהעדר המטרידים תוכל נפשו להתגבר יותר ולהדבק בבורא.

MB - "solitude and Separation" - solitude (hitbodedut) is a state of being alone and thinking [clearly] without having any distractions. Separation refers to separating from people even though he is not yet in a state of hitbodedut.. The intent here is that he have times for hitbodedut, and if this is not possible then at least separation.

MB - "one's soul will be able to strengthen more" - this is the whole matter [of Holiness]. For a man is composite of body and soul, and the body conceals and darkens the [light of the] soul. The service of Holiness is nothing but letting the power of the soul overcome the powers of the body.

The detriments to this trait [of Holiness] are lack of true knowledge and much association with other people. For the physical meets its kind, awakens and strengthens, and the soul remains trapped in it and will not escape its prison.

מפסידי המדה הם חסרון הידיעות האמתיות ורוב החברה עם בני האדם כי החומריות מוצא את מינו וניעור ומתחזק, ונשארה הנפש לכודה בו ולא תצא ממאסרה.

NE - "much association with other people" - since most people are not holding in the trait of holiness of this chapter, and one's [physical] nature tends to return. Thus the danger is that in joining their company he will lose what he attained.

MB - "meets its kind" - it is not clear why the company of people causes the physical to meet its kind. It seems that since most people are occupied and distracted by physical matters, automatically one who joins them causes these desires to arouse within himself. We find this also end of chapter 15.

MB - "will not escape" - since as long as the power of the body is strong, the soul is weak. This is a fact impossible to change.

ER - "the physical meets its kind, awakens and strengthens" - behold, every person also has spiritual and physical component. If so, even on the spiritual one can say it "meets its kind, awakens and strengthens". Perhaps this is the explanation of what the Chovot Halevavot writes in Gate 8 cheshbon 17: "Be careful lest the musings of your heart deceive you, telling you that the company of sages who know G-d and His Torah, and the mixing with great men is detrimental to the matter of solitude, and takes away from the benefits of being alone. Rather, in truth, this is the complete separation and the perfect solitude..." Thus the same logic that it is proper to separate from people is also the one which obligates one to draw close to the Torah sages. Only that for the average person (not Torah sages), the physical arouses not the spiritual.

But when one separates himself from others, remaining in solitude, and preparing himself for the receiving of His holiness, behold, in the way he wishes to go, he will be led, and with the divine help G-d will give him, his soul will strengthen within him and defeat the corporeal, cling to His holiness, blessed be He, and be rendered whole (perfect) through Him. From there, he may ascend to a higher level, namely, Holy Spirit (Ruach HaKodesh), then his thinking will ascend beyond the bounds of human limits.

אך בהפרדו מהם והשארו לבד ויכין עצמו אל השראת קדושתו, הנה בדרך שרוצה לילך בה יוליכוהו, ובעזר האלהי אשר יותן לו תתגבר נפשו בו ותנצח את הגופניות, ותדבק בקדושתו יתברך ותשלם בו. ומשם יעלה אל מעלה גבוהה יותר, והוא הרוח הקדש שכבר תגיע השכלתו להיות למעלה מחק האנושי.

CS - "beyond the bounds of human limits" - i.e. he will understand true knowledge which is impossible to attain through natural intellect, such as knowledge of the secrets of the creation and providence, knowing future things, and the like.

NE - "Ruach HaKodesh" - that his soul clings to the essence (atzmut) of holiness.

MB - "be rendered whole" - this is a new level. He will be the "Adam HaShalem" (whole man mentioned in chapter 1) through clinging to G-d. It seems this is an intermediate level between holiness and Ruach Hakodesh. For only after he is the "Adam HaShalem" will he able to "ascend beyond the bounds of human limit".

SR - "Ruach HaKodesh" - even though the Rishonim (early sages) borrowed this term for all "Ruach Hakodesh" which the righteous and pious merited to attain through divine help in enlightening their eyes in Torah or opening the heart in the ways of divine service. Nevertheless, this is not at all the matter of true Ruach HaKodesh. For this is a level merited only by men who are as angels, i.e. those who have ascended the path set forth by Rabbi Pinchas ben Yair in the Beraitha and as Rabeinu explained. Rabeinu already wrote that "without this it is impossible for him to reach this level (i.e. without the level of Holiness).. and he will remain physical and corporeal like all other human beings". Thus the level of Holiness is before the level of Ruach Hakodesh, and how much more so will he not attain the level of Ruach Hakodesh [without attaining the level of Holiness].

His clinging may reach such high levels that the key to revival of the dead will be given to him, as it was given to Eliyahu and Elisha. This will reveal the intensity of his clinging to G-d, blessed be He. For in His being the source of life, who bestows life to all living things, as our sages of blessed memory, said: "three keys the Holy One, blessed be He, has retained in His own hands and not entrusted into the hand of any emissary (angel): the Key of the Revival of the Dead..." (Taanit 2a). Behold, one who clings to the blessed G-d completely will be able to draw down even the flow of life itself from Him, which is what is attributed to G-d more than anything else, as I wrote. This is what the Beraitha concludes: "Holiness brings to the Holy Spirit, and the Holy Spirit brings to the Revival of the Dead".

ויוכל להגיע דביקתו אל מעלה כל כך גדולה שכבר ימסר בידו מפתח של תחיית המתים כמו שנמסר לאליהו ולאלישע שהוא מה שמורה על עוצם ההתדבקות בו יתברך שבהיות הוא יתברך שמו מקור החיים, הנותן חיים לכל חי, וכמאמרם ז"ל (תענית ב א): ג' מפתחות לא נמסרו ביד שליח מפתח תחיית המתים וכו', הנה הדבק בו יתברך דביקות גמור יוכל למשוך ממנו יתברך אפילו משך החיים עצמם, שהוא מה שמתייחס לו בפרט יותר מן הכל וכמו שכתבתי, והוא מה שסיים הברייתא וקדושה מביאה לידי רוח הקודש, ורוח הקודש מביאה לידי תחיית המתים.

OG - "revival of the dead" - for example, if a holy sage prays for the healing of a sick person which the doctors gave up on, and in the merit of the sage, the sick person heals and returns to normal life, is this not giving the gift of life?.. the Ramchal adds that the Tzadik can even revive one who is literally dead as we found by Eliyahu... And not only did Eliyahu revive the son of the widow, but he himself can appear as a normal man at will, following the laws of nature, or being among people as an invisible angel whereby the physical laws do not apply to him... and in the Ramchal's Maamar Ikarim (chapter Geulah): "...it is proper for the Jewish people to be crowned with crowns of great holiness, and that His Shechina rest upon them... that they become Shalem (perfect) through this and merit the true good... and afterwards the world will reach its perfection".

SR - "a higher level...beyond the bounds of human limits" - the previous level was also to be "actually (mamash) like an angel of G-d", and that is also above "the bounds of human limits". So what has been added to him? The Rambam in Yesodei HaTorah 2:7 wrote that there are ten levels of angels. The lowest of all of them are angels called "Ishim" (which is related to the hebrew word for "man"-Ish). Thus even if he has already become like an angel, nevertheless he has only reached the angelic level "Ish". Therefore this is not completely outside human limits. But an ascent from this level to the highest angelic level is beyond human limits, namely, the level of the Chayot HaKodesh which are higher than all of the angels as the Rambam writes there. This is the level of Ruach HaKodesh in man. Through it, he may reach such great clinging to G-d that he will receive the keys to the Revival of the Dead, which our sages said: "three keys were not given to any emissary, the key to revival of the dead..." Who are the emissaries of G-d? The angels. Hence, they were not given to any angel, not even the Chayot Hakodesh. Only man is capable of reaching this through his clinging to G-d, blessed be He, until he ascends above all of the angels. For one who clings to G-d completely will be able to draw down even life itself...

"the flow of life" - regarding how the early personalities mentioned in the Torah were able to live for hundreds of years, their souls were more capable of infusing life into their bodies. Therefore, they aged at a much slower rate than we do. Normally, there is a regular process of deterioration, whether naturally (aging), or by increased speed of it as from illness or accident etc, namely, that in a "boom" stopped the functionality of the soul - simply because a bullet in the brain requires life-support that the nefesh-hachayah (soul of life) - for the most most part cannot support the "push" so much all at once. So it causes a very quick process of corrosion - a very accelerated one in which the cells of the body are losing the blood and life-force that run in them through the nefesh-hachayah and the nefesh-hachayah is not designed to push so many types of instant missing needs of vitality etc., for all other causes, faster or slower etc.

In any event, any type of very quick such deterioration in the pace of corrosion and disintegration is considered death - but most people also experience death slowly and more naturally and a few exceptionally never did - like Eliyahu-Hanavi or Chanoch. However - this is very very irregular or essentially does not exist in reality. So let us only look at someone that lasted longer than anyone else normally - Metushelach - 969 years on earth (Gen 5:27), the longest living person ever reported in any text. Metu means "died" in plural and "shelach" means "send/dismiss". Hence, in his name it is written that he was able, so to speak, "to send away deaths" in plural. He was able to get rid of the effect of aging in disintegration and corrosion more than any other human being. His name is also 784 in gematria (numerical value) of his hebrew letters, a perfect and exact square of 28, i.e. 28 times 28, the "perfection" of "28" - the famous gematria in hebrew of "koach" which means power/strength.

Also indicated in his name that he had special "power" and "strength" more than all other humans that resulted in 969 years of life, the maximum life-span in time of a soul that is able to do its max in the dark era where death dominates life so to speak. In the end of days, the life-force will dominate corrosion and disintegration to a higher extent than now, enough and more to sustain the body from suffering any corrosion and alike. "life" will increase its power over "death" - corrosion not only slowing down as now - but actually stopping... (heard from Rabbi Omer Furmanski)

I know, dear reader, that you realize just as I do, that I have not completed in this book all the principles of piety. Nor did I say all there is to say on this area. For it has no end and its study is without limit.

ואתה קורא נעים ידעתי שכמוני תדע אשר לא כליתי בספרי זה את כל חוקי החסידות, ולא אמרתי כל מה שיש לומר בענין זה, כי אין לדבר סוף, ואין להתבונן תכלית.

NE - "its study is without limit" - since it is impossible to remain at that level of Yirat Shamayim (fear of Heaven) without constant chizuk (strengthening), all the more so to increase more in fear. Therefore it is a duty to always review these things and diligently contemplate them, as Shlomo said: "Keep hold of mussar, do not let it loose; guard it, for it is your life" (Mishlei 4:13).

But I spoke a bit on each of the particulars of the Beraitha which I based this book on. This may serve as a start and beginning to expand study in these matters. For their ways have been revealed and their paths opened to our eyes so that we may walk in them on the straight path. On such matters it is written: "Let the wise man hear and increase learning. The understanding man shall acquire wise counsels" (Mishlei 1:5), and "if one comes to purify himself, he is helped" (Shabbat 104a), and "for the L-ord gives wisdom; from His mouth comes knowledge and understanding" (Mishlei 2:6), so that every man may straighten his ways before his Creator.

אבל אמרתי קצת מכל פרט שבפרטי הברייתא, אשר עליה יסדתי חיבורי זה, והוא מה שיכול להיות התחלה וראשית להרחיב העיון בעניינים ההם, כיון שנגלה דרכם ונפתח אורחם לעינינו ללכת בם בדרך מישור. ועל כל כיוצא בזה נאמר (משלי א:ה): ישמע חכם ויוסף לקח ונבון תחבולות יקנה, והבא לטהר מסייעים אותו (שבת קד א): כי ה' יתן חכמה מפיו דעת ותבונה (משלי ב:ו), להיישיר איש איש את דרכו לפני בוראו.

NE - "to expand study in these matters" - it is not sufficient to just listen and understand (passively), rather "increase learning". One must diligently examine in all matters of fear and implant them deeply in one's soul...

MB - "may straighten his ways" - this is an important point. the giving of wisdom and understanding is for the purpose of straightening a man's path. Thus the path to merit this wisdom is through the desire to straighten one's ways. For then G-d will help him...

It is evident, that each individual needs correction and guidance according to his particular trade and occupation. For the way of Piety appropriate for one whose occupation is [full-time] Torah study is not the way of Piety for one who needs to hire himself out to work for his fellow. Nor are these two the way of Piety appropriate for one occupied in business. Similarly for all other various affairs of human beings in the world. Each person according to who he is, will be the ways of piety suitable for him. This is not because Piety varies, for it is certainly equal for everyone, since piety is nothing more than doing what is pleasing to one's Maker.

וזה פשוט כי כל אדם לפי האומנות אשר בידו, והעסק אשר הוא עוסק, כך צריך לו הישרה והדרכה, כי דרך החסידות הראוי למי שתורתו אומנתו אינו דרך החסידות הראוי למי שצריך להשכיר עצמו למלאכת חבירו, ולא זה וזה דרך החסידות הראוי למי שעוסק בסחורתו, וכן כל שאר הפרטים אשר בעסקי האדם בעולם, כל אחד ואחד לפי מה שהוא ראוים לו דרכי החסידות, לא לפי שהחסידות משתנה, כי הנה הוא שוה לכל נפש ודאי, הואיל ואיננו אלא לעשות מה שיש נחת רוח ליוצרו בו.

NE - "each person" - in truth the matter of piety is a heritage of everyone. No person, whatever situation he is in, can exempt himself from conducting himself in the ways of Piety suitable to his situation.. One should seek to do the will of the Creator in every situation in the world. Then, measure for measure, he will receive light from Heaven to increase in clinging and fear in order to walk securely in the Path of the Just..

But since the subjects vary, it is impossible for the means which bring to this goal to not vary accordingly with each individual. Thus one can be a complete Chasid if he is a man whose mouth does not interrupt from Torah study, just like one who, due to necessity, is a lowly laborer. And it is written: "G-d has made everything for His sake" (Mishlei 16:4), and "in all your ways know Him, and He will straighten your paths" (Mishlei 3:6).

אבל הואיל והנושאים משתנים אי אפשר שלא ישתנו האמצעיים המגיעים אותם אל התכלית כל אחד לפי ענינו. וכבר יכול להיות חסיד גמור איש אשר לא יפסוק מפיו הלימוד כמו מי שמפני צרכו הוא בעל מלאכה פחותה, וכתיב (משלי טז:ד): "כל פעל ה' למענהו". ואומר (משלי ג:ו): "בכל דרכיך דעהו והוא יישר אורחותיך."

CS - "G-d has made everything for His sake" - it seems Rabeinu is explaining the verse thus: every situation and every circumstance was created and formed for the need of perfect divine service. Thus in all the various situations people are in, there is room for Piety appropriate to that situation.

SP - "just like one who.. is a lowly laborer" - this is not at all related nor discussing on the level and importance of one who toils in Torah without interruption versus a simple laborer. Rather, only on the aspect of the trait of Piety (doing what is pleasing to G-d). In that aspect they are equal. But he is not coming to say that their overall level is equal.

SR - "just like one who.. is a lowly laborer" - be careful, be exceedingly careful not to err in his words to think his view is like those who mistakenly claim that Piety does not depend on greatness in Torah... he is referring to people such as Yaakov who shepherded the flocks of Lavan.. (see there for more).

May the blessed G-d, in His mercy, open our eyes in His Torah, teach us His ways, guide us in His paths, so that we may merit to give honor to His Name and bring gratification to Him. "The glory of G-d will be forever; G-d will rejoice with His works" (Tehilim 104:21), "Israel will rejoice with its Maker; the children of Zion will exult with their King" (Tehilim 149:2), amen, amen, amen!

הוא יתברך שמו ברחמיו יפקח עינינו בתורתו, ויורנו דרכיו, ויוליכנו באורחותיו, ונזכה לתת כבוד לשמו, ולעשות נחת רוח לפניו. יהי כבוד ה' לעולם ישמח ה' במעשיו. (תהילים קד:לא) ישמח ישראל בעשיו בני ציון יגילו במלכם. (תהילים קמט:ב) אמן אמן ואמן.