Mesilat Yesharim/Path of the Just

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Man's Duty in the World
בבאור כלל חובת האדם בעולמו


The foundation of piety and the root of perfect service [of G-d] is for a man to clarify and come to realize as truth what is his obligation in his world and to what he needs to direct his gaze and his aspiration in all that he toils all the days of his life.
יסוד החסידות ושרש העבודה התמימה הוא שיתברר ויתאמת אצל האדם מה חובתו בעולמו ולמה צריך שישים מבטו ומגמתו בכל אשר הוא עמל כל ימי חייו.

~Level 1~
SP - "clarify..truth" - i.e. the clarifying itself is the root of piety...

Michtav M'Eliyahu 1:316 - "clarify" - without leaving any doubt whatsoever, not even a remote one. "come to realize as truth" - with bright clarity of heart (behirut halev) and not darkened by foolishness (timtum).
"for a man" - but it is impossible for one who is on the level of animal.

CS - "in his world" - not "in the world" to hint at what he wrote at the end of the book, namely, that each person needs to adapt according to his own particular situation and circumstances...
~Level 1~
Translator - "to clarify" - the first step in the long journey of the Path of the Just begins when a person starts to look around and ask himself: what in the world is all this doing here and why am I here?! For various reasons, most people never get around to giving much thought to this. Even for religious people, many tend to be so caught up in the trees that they lose sight of the forest. In this chapter, Rabeinu gives us the "forest perspective" regarding why we are here and to what should we direct our gaze during our few dozen years in this world as G-d's guests.
~Level 1~
LS - ch.1 - "and to what he needs to direct his gaze and his aspiration in all.." - i.e. that one has a "point of purpose" (nekuda tachlitit) in all of the deeds he toils in all of his life. The wise man is teaching us an important principle. For he did not write the foundation of the service of G-d is for one to know what is incumbent on him to do and toil in all of his days. But rather, he wrote the foundation is clarifying and establishing the goal of life and aspiration therein. For according to this establishing, one aligns all of his deeds and all of his toil. After he has established the goal in his heart and also he comes to realize its truth absolutely completely and he resolves to follow it, then, on its own, all his deeds will be aligned towards this purpose...
(see original Hebrew here for better understanding)
~Level 1~
Shaarei Orah vol.1 sec. Chaim - "his obligation" - the foundation upon which all the service of G-d rests on is - clarity (behirut) of gratitude [to G-d]. According to the strength of this foundation will be the corresponding level of service of G-d, blessed be He. When a man contemplates that all that he has is a free gift from the Holy One, blessed be He, and it is totally impossible for him to ever pay this back, this will surely obligate him to feel great submission and to fulfill all the mitzvot and all the good character traits, and as written: "how can I repay G-d for all His favors upon me?" (Tehilim 116:12)... therefore it is worthwhile for a person to work for several weeks on feeling gratitude in the depths of his heart for one single particular thing and from that he will come to feel gratitude for the many things. The more one feels the kindness, the more he will feel the obligation of gratitude and being thankful.. it is obvious that the greatest obligation and the nearest one is to feel gratitude for life itself. Even though this is well known and familiar but the Mesilat Yesharim already wrote (intro) that the more familiar something is, the more people forget it (see there for more and also "Duties of the Heart" Gate#3).
Behold, what our sages, of blessed memory, have taught us is that man was created solely to delight in G-d and to derive pleasure in the radiance of the Shechina (divine presence). For this is the true delight and the greatest pleasure that can possibly exist. The place of this pleasure is, in truth, in Olam Haba (the World to Come). For it was created expressly for this purpose.
והנה מה שהורונו חכמינו זכרונם לברכה הוא, שהאדם לא נברא אלא להתענג על ה' ולהנות מזיו שכינתו שזהו התענוג האמיתי והעידון הגדול מכל העידונים שיכולים להמצא. ומקום העידון הזה באמת הוא העולם הבא, כי הוא הנברא בהכנה המצטרכת לדבר הזה.

~Level 1~
CS - "the place of this pleasure is, in truth, in the afterlife" - he added the term "in truth" to indicate that only in the afterlife can this pleasure be attained completely, in true perfection, without any deficiency... But this light shines also on a man in this world, according to the degree of clinging to G-d he attains through his service in Torah and mitzvot and according to his standing up to trials.
But the path to arrive at the "desired haven" (Ps.107:30) of ours is this world. This is what our sages of blessed memory said: "this world is like a corridor before the World to Come" (Avot 4:16).

The means that lead a person to this goal are the commandments which the blessed G-d commanded to us. The place of the performance of these commandments is only in this world. Therefore, man was first placed in this world so that through these means prepared for him here, he will be able to reach the place prepared for him, namely, the World to Come, there to be sated with the good which he acquired through these means. This is what our sages of blessed memory said "today to do them, and tomorrow to receive their reward" (Eruvin 22:1).
אך הדרך כדי להגיע אל מחוז חפצנו זה, הוא זה העולם. והוא מה שאמרו זכרונם לברכה (אבות ד): העולם הזה דומה לפרוזדור בפני העולם הבא.

והאמצעים המגיעים את האדם לתכלית הזה, הם המצוות אשר צונו עליהן האל יתברך שמו. ומקום עשיית המצוות הוא רק העולם הזה. על כן הושם האדם בזה העולם בתחלה כדי שעל ידי האמצעים האלה המזדמנים לו כאן יוכל להגיע אל המקום אשר הוכן לו, שהוא העולם הבא, לרוות שם בטוב אשר קנה לו על ידי אמצעים אלה. והוא מה שאמרו, זכרונם לברכה (עירובין כב א): היום לעשותם ומחר לקבל שכרם.

~Level 1~
NH - "this world is like a corridor" - that which every person needs to set as his goal in life is closeness to G-d. For closeness to Him is the only good. The path to reach this is that the sole goal of every deed one does be only to reach closeness to G-d. The way to progress in the path is that mitzvot draw close while lusts pull away.
When you look further into the matter, you will see that true perfection lies only in clinging to G-d. This is what King David said "But as for me, closeness to G-d is my good" (Ps.73:28) and, "one thing I asked from G-d; that I seek, that I may dwell in G-d's house all the days of my life, to gaze on the pleasantness of G-d..." (Ps. 27:4). For only this is the good, while anything besides this that people consider good is really emptiness and mistaken worthlessness.
וכשתסתכל בדבר תראה כי השלמות האמיתי הוא רק הדביקות בו יתברך, והוא מה שהיה דוד המלך אומר (תהלים עג): ואני קרבת אלקים לי טוב. ואומר (שם כז): אחת שאלתי מאת ה' אותה אבקש שבתי בבית ה' כל ימי חיי וגו', כי רק זה הוא הטוב. וכל זולת זה שיחשבוהו בני האדם לטוב, אינו אלא הבל ושוא נתעה.

~Level 1~
ER - "true perfection is only clinging to G-d..." - at first reading it seems that all the commandments including the study of Torah are merely a means to cling to G-d. This is not like the view that Torah study itself is the purpose (Nefesh Hachaim). But it seems there is no contradiction... as the Nefesh Hachaim writes "by the mere toil and delving in the Torah one is clinging to G-d's will and word... however, before he begins to learn, he should think in fear of G-d so that his Torah study will be holy and pure." Thus the author brought the verse: "that I may dwell in G-d's house..." (which refers to Torah study), for the primary clinging to G-d is through Torah study...

Yirah V'Daat 1:26 - "King David said 'But as for me, closeness to G-d is my good'" - David was king. Thus he could have had everything. Even so, what did he consider "good"? Closeness to G-d.. "For only this is the good..."
For a person to attain this good, it is proper that he first exert himself strenuously to acquire it, namely, to exert himself to cling to the blessed G-d through the power of deeds whose consequence is this end. These deeds are the commandments.
אמנם לכשיזכה האדם לטובה הזאת, ראוי שיעמול ראשונה וישתדל ביגיעו לקנותה, והיינו שישתדל לידבק בו יתברך בכח מעשים שתולדתם זה הענין והם הם המצות.

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.
והנה שמו הקדוש ברוך הוא לאדם במקום שרבים בו המרחיקים אותו ממנו יתברך, והם הם התאוות החמריות אשר אם ימשך אחריהן הנה הוא מתרחק והולך מן הטוב האמיתי

~Level 1~
MB - "distance him" - i.e. they actively distance him from G-d. In "The Way of G-d" (Part 1, 3:2) the author writes: "if a person allows the physical to prevail, he will lower his body and also the soul along with it. Such a person will be unfit for Shelemut (perfection) and banished from it, G-d forbid"...

CS - "these are the physical lusts" - they lead one in the opposite direction to the true good of clinging to G-d.
Thus, we see that man is truly placed in the midst of a raging battlefield. For all matters of this world, whether for the good or for the bad, are trials for a man. Poverty from one side versus wealth from the other. This is as Shlomo said: "Lest I be satiated, and deny You, and say, Who is G-d? or lest I be poor, and steal.." (Prov.30:9). Tranquility on one hand versus suffering on the other, until the battle is waged against him from the front and from the rear.
ונמצא שהוא מושם באמת בתוך המלחמה החזקה, כי כל עניני העולם בין לטוב בין לרע הנה הם נסיונות לאדם, העוני מצד אחד והעושר מצד אחד כענין שאמר שלמה (משלי ל): פן אשבע וכחשתי ואמרתי מי ה', ופן אורש וגנבתי וכו'. השלוה מצד אחד והיסורין מצד אחד, עד שנמצאת המלחמה אליו פנים ואחור.

~Level 1~
NE - "raging battlefield... for all matters of this world..." - the reason for the fierceness of this battle is "all matters of this world" direct and serves this purpose, i.e. there is no matter, not even the tiniest which does not have a connection and relation to this war. Therefore it is so intense...

SR - "front and rear" - "front" refers to a trial which is apparent such as poverty while "rear" refers to a trial which is not so apparent and is hidden behind him like the trial of wealth... This also includes the trial before an action and after an action (ex. becoming haughty).
If he will be a man of valor, emerging from the battle victorious on all fronts - he will be the "Adam HaShalem" (whole/perfect man) who will merit to cling to his Creator and will emerge from this corridor to enter into the palace to enlighten in the Light of (eternal) Life.

According to the extent that he conquered his inclination and lusts, and distanced from the factors which distance him from the good, and exerted himself to cling to G-d, to that extent will he attain it (the connection and cleaving to G-d - CS) and rejoice in it.
ואם יהיה לבן חיל וינצח המלחמה מכל הצדדין, הוא יהיה האדם השלם אשר יזכה לידבק בבוראו ויצא מן הפרוזדור הזה ויכנס בטרקלין לאור באור החיים.

וכפי השיעור אשר כבש את יצרו ותאוותיו ונתרחק מן המרחיקים אותו מהטוב ונשתדל לדבק בו, כן ישיגהו וישמח בו.

~Level 1~
MB - "if he will be a man of valor" - he did not write simply "if he will emerge [from the battle] victorious". Rather, one must first be a "man of valor" and only afterwards it is possible that he will be victorious.

CS - "all fronts" - only if he defeats his inclination in all situations can he merit to cling to G-d without interruption in this world thereby reaching perfection and the true good.

Alei Shur - Vol.2 pg.57, sec. Gadlut v'Shlemut - the first stage is hitmasrut (giving oneself over) to following all the mitzvot and good middot (character traits). The second stage is standing up to trials at all times. When a person attains both, he reaches Shelemut.

Translator - as we will see, the purpose of all the levels of the Path of the Just is to reach the final stage (Holiness) whereby a person can cling to G-d at all times. Then his soul will break out of the gravitational field of the physical which imprisons it and its light will burst through sanctifying everything he touches (see ch.26).
If you look deeper into the matter, you will see that this world was created for man's use. But, behold man stands on a great balance. For if he is drawn after the world and distances from his Creator, behold, he corrupts himself and corrupts the world with him. But if he rules over himself and clings to his Creator, and uses the world only as an aid to serve his Creator - then he elevates himself and elevates the world with him. For all creations are greatly elevated when they serve the "Adam HaShalem" (whole/perfect man) who is sanctified with the holiness of the blessed G-d.
ואם תעמיק עוד בענין תראה כי העולם נברא לשימוש האדם. אמנם הנה הוא עומד בשיקול גדול. כי אם האדם נמשך אחר העולם ומתרחק מבוראו, הנה הוא מתקלקל, ומקלקל העולם עמו. ואם הוא שולט בעצמו ונדבק בבוראו ומשתמש מן העולם רק להיות לו לסיוע לעבודת בוראו, הוא מתעלה והעולם עצמו מתעלה עמו. כי הנה עילוי גדול הוא לבריות כולם בהיותם משמשי האדם השלם המקודש בקדושתו יתברך


~Level 1~
LS - "if you will look further..." - Thus the things of this world are not completely against him as it appeared earlier: "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 earthly desires which if he is pulled after them, behold, he draws away and goes ever further from the true good." It is not so, rather it all depends on himself. If he is drawn after lusts, he moves away from G-d. But if he succeeds in clinging to G-d when using the worldly things, then, on the contrary, they are all joyful to help him.. Thus, "let the righteous man lay his head upon me". (see original hebrew for better understanding).
This is like what our sages of blessed memory said regarding the light which G-d stored away for the righteous (Chagiga 12a): "when G-d saw the light which He stored away for the righteous, He rejoiced, as written: 'the light of the righteous rejoices' (Prov.13:9).

And regarding the "stones of the place" which Yaakov took and placed under his head the Midrash says (Chulin 91b): "Rabbi Yitzchak says: 'this teaches us that they gathered together in one place, each one saying: let the righteous man lay his head upon me'" (to become elevated thus - CS).
והוא כענין מה שאמרו חכמינו זכרונם לברכה בענין האור שגנזו הקדוש ברוך הוא לצדיקים וזה לשונם (חגיגה יב): כיון שראה הקדוש ברוך הוא אור שגנזו לצדיקים, שמח, שנאמר (משלי יג): אור צדיקים ישמח.

ובענין אבני המקום שלקח יעקב ושם מראשותיו אמרו (חולין צב): אמר רבי יצחק: מלמד שנתקבצו כולן למקום אחד והיתה כל אחת אומרת, עלי יניח צדיק ראשו.

Our sages roused us to this fundamental principle in Midrash Kohelet saying: "see the work of G-d.." (Ecc. 7:13), "when the Holy One, Blessed be He, created Adam, He took him and led him to pass before all the trees of the Garden of Eden and said to him: 'see how beautiful and excellent are my works. All that I have created, I have created for your sake. Be careful that you do not become corrupt and destroy My world."
והנה על העיקר הזה העירונו זכרונם לברכה במדרש קהלת (רבה, ז) שאמרו, זה לשונם: ראה את מעשה האלהים וגו' (קהלת ז), בשעה שברא הקדוש ברוך הוא את אדם הראשון, נטלו והחזירו על כל אילני גן עדן ואמר לו, ראה מעשי כמה נאים ומשובחים הן, וכל מה שבראתי בשבילך בראתי, תן דעתך שלא תקלקל ותחריב את עולמי.

~Level 1~
NE - for your sake - for of all the creations, only man has the ability and potential to perfect and elevate the world, to bring it closer to its [ultimate] purpose.

MB - "destroy My world" - in his book "Daat Tevunot" he writes (sec.14): "regarding generally what is the service [of G-d], we already explained it is to remove the lacking in the world, namely, this evil which is currently found and which is destined to be destroyed. On man is this burden to strive to destroy it from the world.."
The general principle of this matter: man was not created for his state in this world, but rather, for his state in the World to Come. Only that his state in this world is a means towards his state in the World to Come, which is his ultimate purpose.
כללו של דבר, האדם לא נברא בעבור מצבו בעולם הזה אלא בעבור מצבו בעולם הבא, אלא שמצבו בעולם הזה הוא אמצעי למצבו בעולם הבא שהוא תכליתו.

Hence, you will find many statements of our sages, of blessed memory, all along similar lines, comparing this world to a place and time of preparation while the next world is compared to a place of rest and eating what has already been prepared. For instance they said: "this world is like a corridor" (Avos 4:16), as I wrote earlier; "today for their performance and tomorrow [for receiving their reward]..." (Avodah Zara 3a); "He who toiled on friday will eat on the Sabbath" (Koheles Raba 1:15); "this world is like the shore and the next world like the sea..", and many other statements along the same lines.
על כן תמצא מאמרי חכמינו ז"ל רבים כולם בסגנון אחד מדמים העולם הזה למקום וזמן ההכנה, והעולם הבא למקום המנוחה ואכילת המוכן כבר, והוא מה שאמרו, העולם הזה דומה לפרוזדור, כמו שאמרו ז"ל: היום לעשותם ומחר לקבל שכרם (ע"ז ב). מי שטרח בערב שבת, יאכל בשבת. העולם הזה דומה ליבשה, והעולם הבא לים וכו' (ק"ר א). וכאלה רבים על זה הדרך.

~Level 1~
CS - until now his words regarding this world and the next were based on the teachings of the sages. He will now bring two arguments from reason to show that it is not possible to [reasonably] think that this world and its pleasures are the purpose of creation.
Indeed, you can see that no rational person can possibly believe that the purpose of man's creation is for his existence in this world. For what is man's life in this world? Who is truly happy and content in this world? "The days of our life are 70 years, and if by strength, 80 years, yet their span is but toil and trouble" (Ps.90:10).

How many sorts of distress and sicknesses, pain and burdens, and after all that death! Not one in a thousand can be found to whom this world has granted plenty of pleasures and true contentment. And even such a person, if he reaches the age of a hundred years, already [is as one who already] passed and disappeared from the world.

Furthermore, if the purpose of man's creation were for the sake of this world, it would not have been necessary to imbue him with such a lofty and exalted soul, greater even than the angels themselves.
ותראה באמת שכבר לא יוכל שום בעל שכל להאמין שתכלית בריאת האדם הוא למצבו בעולם הזה, כי מה הם חיי האדם בעולם הזה, או מי הוא ששמח ושליו ממש בעולם הזה. ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה ורהבם עמל ואון, (תהלים צ).

בכמה מיני צער וחלאים ומכאובים וטרדות, ואחר כל זאת, המות. אחד מני אלף לא ימצא שירבה העולם לו הנאות ושלוה אמיתית. וגם הוא, אילו יגיע למאה שנה כבר עבר ובטל מן העולם.

ולא עוד אלא שאם תכלית בריאת האדם היה לצורך העולם הזה, לא היה צריך מפני זה שתנופח בו נשמה כל כך חשובה ועליונה שתהיה גדולה יותר מן המלאכים עצמם.

~Level 1~
NE - "disappeared from the world" - for he becomes hard of hearing, weak, etc., and people stay away from him due to difficulty communicating with him and other matters.

ER - the Nefesh Hachaim (Shaar 1 ch.10) explains that from the perspective of level, holiness, and attainment (mahuto, kedushato, v'hasagato) an angel is incomparably greater than man. But from the perspective of the ability to grow and from the connection to [affect] the upper worlds, a man is vastly greater than the angels.
Especially so, when the soul finds no satisfaction whatsoever from all the pleasures of this world. This is what our sages teach us in Midrash Koheles: " 'but the soul will not be fulfilled' (Koheles 6:7) - What is this analogous to? To the case of a common peasant who married the king's daughter. Even if he brought her all that the village possessed, it would be as nothing to her. For she is the king's daughter. So too with the soul, if you would bring to her all the pleasures of this world, they would be like nothing to her. For she is from higher worlds" (Koheles Raba 6:7).
כל שכן שהיא אינה מוצאה שום נחת רוח בכל עינוגי זה העולם. והוא מה שלמדונו זכרונם לברכה במדרש קהלת, זו לשונם (קהלת רבה ו): וגם הנפש לא תמלא, משל למה הדבר דומה, לעירוני שנשא בת מלך, אם יביא לה כל מה שבעולם, אינם חשובים לה כלום, שהיא בת מלך כך הנפש, אילו הבאת לה כל מעדני עולם, אינם כלום לה, למה שהיא מן העליונים.

Likewise our sages of blessed memory taught us: "against your will were you formed, and against your will were you born" (Avot 4:22). For the soul does not love this world at all. On the contrary, it despises it. If so, certainly, the Creator, blessed be His Name, would never have created something for a purpose which is against its nature and despised by it!
וכן אמרו רבותינו זכרונם לברכה (אבות ד): על כרחך אתה נוצר ועל כרחך אתה נולד. כי אין הנשמה אוהבת העולם הזה כלל אלא אדרבא מואסת בו. אם כן ודאי לא היה בורא הבורא יתברך בריאה לתכלית שהוא נגד חוקה ונמאס ממנה.

Rather, man's creation was for his state in the world to come. Therefore, this soul was placed in him, for it befits the soul to serve G-d; and through it a man will be rewarded in proper time and place. Thus this world will not be something despised to his soul, but rather beloved and cherished by it. This is evident.
אלא בריאתו של האדם, למצבו בעולם הבא היא. ועל כן ניתנה בו נשמה זאת, כי לה ראוי לעבוד, ובה יוכל האדם לקבל השכר במקומו וזמנו, שלא יהיה דבר נמאס אל נשמתו בעולם הזה, אלא אדרבא נאהב ונחמד ממנה, וזה פשוט.

Behold, after knowing all this, we will immediately realize the grave obligation of the commandments upon us and the preciousness of the Divine service which lies in our hands. For these are the means which lead us to the true perfection. Without them, this state will not be attained in the least.
והנה אחר שידענו זה, נבין מיד חומר המצוות אשר עלינו ויקר העבודה אשר בידינו, כי הנה אלה הם האמצעים המביאים אותנו אל השלמות האמיתי, אשר בלעדם לא יושג כלל.

It is known that a purpose is not attained without the combined contribution of all the means found and employed to achieve it. According to the capacity of the means and their use will be the resulting achievement of purpose and any slight deviation found in the employed means will be very noticeable in the end result derived from their combined contributions. This is self-evident.
ואולם ידוע כי אין התכלית מגיע אלא מכח קיבוץ כל האמצעים אשר נמצאו ואשר שימשו להגיעו. וכפי כח האמצעים ושימושם, כן יהיה התכלית הנולד מהם. וכל הפרש קטן שימצא באמצעים, תבחן תולדתו בבירור ודאי בהגיע זמן התכלית הנולד מקיבוץ כולם, כמו שכתבתי, וזה ברור.

It is obvious therefore, that we must be meticulous to the utmost degree in the manner of observance of the commandments and the service of G-d just as the merchants of gold and precious gems are meticulous to the utmost precision in weighing them due to their precious value. For the fruits of the commandments is the true perfection and the eternal preciousness of which there is nothing more precious.

To summarize what we have learned, the primary [purpose] of man's existence in this world is solely to fulfill the commandments, serve [G-d] and stand up to trials.
מעתה ודאי הוא, שהדקדוק שידקדק על ענין המצות והעבודה, מוכרח שיהיה בתכלית הדקדוק כאשר ידקדקו שוקלי הזהב והפנינים לרוב יקרם, כי תולדתם נולדת בשלמות האמיתי והיקר הנצחי שאין יקר למעלה ממנו.

נמצינו למדים, כי עיקר מציאות האדם בעולם הזה הוא רק לקיים מצוות ולעבוד ולעמוד בנסיון

~Level 1~
SR - "stand up" - i.e. not occasionally but rather always.
The pleasures of this world should only be used for aiding and assisting him, so that he will have tranquility and peace of mind in order to free his heart for this service incumbent upon him.
והנאות העולם אין ראוי שיהיו לו אלא לעזר ולסיוע בלבד לשיהיה לו נחת רוח וישוב דעת למען יוכל לפנות לבו אל העבודה הזאת המוטלת עליו

~Level 1~
SR - until now he spoke about "man's duty in his world". From here until the end of the chapter, he speaks about to what he should "place his vision and aspiration"
Thus it is proper that all of a man's intent be solely to the blessed Creator and that all of his actions great or small have no other purpose than to draw closer to G-d, blessed be He, and to break down all the barriers separating him from his Master, which are all the matters of physicality and the things dependent on them, until he is drawn towards the blessed G-d like iron is drawn to a magnet.
ואמנם ראוי לו שתהיה כל פנייתו רק לבורא יתברך, ושלא יהיה לו שום תכלית אחר בכל מעשה שיעשה אם קטן ואם גדול אלא להתקרב אליו יתברך ולשבור כל המחיצות המפסיקות בינו לבין קונו, הן הנה כל עניני החומריות והתלוי בהם, עד שימשך אחריו יתברך ממש כברזל אחר אבן השואבת.

~Level 1~
CS - "drawn like a magnet" - This occurs automatically once the barriers which prevented this are removed through the natural power of the soul which inherently longs to draw close to its Creator and cling to His light.

OG - these words are a summary of the entire book.

Translator - the author is bringing some very lofty concepts here, similar to those in the final chapter. Perhaps we can say from this that the beginning of the journey is similar to the end. Namely, to start the journey along the Path of the Just, one must aspire to make himself holy and not veer from this motive all the time. This is somewhat like the old saying "if one does not aspire to become a general, he cannot even be a simple soldier".

CS - "earthly elements and the things dependent on them" - such as chasing after a livelihood [excessively], or after social status. The bad midot (traits) also stem from material elements drawing a person towards the material, ex. selfishness, laziness or the like.
And anything that he deems to be a means serving to drawing close to G-d, he will chase after it, grab hold of it, and not let it go.

And anything which he deems to be detrimental to this, he should flee from it as one flees from fire, similar to what is written: "my soul clings after You, Your right hand upholds me" (Ps. 63:9).
וכל מה שיוכל לחשוב שהוא אמצעי לקורבה הזאת, ירדוף אחריו ויאחז בו ולא ירפהו.

וכל מה שיוכל לחשוב שהוא מניעה לזה, יברח ממנו כבורח מן האש, וכענין שנאמר (תהלים סג): דבקה נפשי אחריך בי תמכה ימינך

For his coming to this world is only for this purpose, namely, to attain this closeness, by rescuing his soul from whatever hindrance and detriment to it.

Behold, after we have known this general principle and clarified its veracity, we must investigate on its details, according to its stages, from beginning to end as Rabbi Pinchas ben Yair arranged in his teaching which we brought in the introduction. These steps are "watchfulness", "zeal", "cleanliness", "separation", "purity", "piety", "humility", "fear of sin", "holiness".

Now we will clarify them one by one, with G-d's help.
, כיון שביאתו לעולם אינה אלא לתכלית הזה, דהיינו, להשיג את הקירבה הזאת במלטו נפשו מכל מונעיה ומפסידיה.

והנה אחר שידענו והתברר אצלנו אמיתת הכלל הזה, יש לנו לחקור על פרטיו לפי מדרגותיהם מתחלת הדבר ועד סופו, כמו שסדרם רבי פינחס בן יאיר במאמר שלו שהבאנו כבר בהקדמתנו, והם: הזהירות, הזריזות, הנקיות, הפרישות, הטהרה, החסידות, הענווה, יראת החטא והקדושה.

ועתה נבארם אחד אחד בסייעתא דשמיא.

~Level 1~
Translator - "only for this purpose" - in "The Way of G-d" (1:4), the author writes: "the root of all the matter of Divine service is for a man to always turn to his Creator. That is, to know and understand that he was created solely to cling to his Creator and was placed in this world solely to conquer his inclination and subjugate himself to his Creator through the power of his intellect - the opposite of the physical lust and its tendency, and that he guides all his deeds towards attaining this goal and not veer from it". end quote.

SP - he did not mention the levels of "Torah", "holy spirit", and "revival of the dead" for these are not traits.

OG - (Kabalistic) Torah is the first level. It comes from the power of the Sefira of Malchut. When a man begins to toil in Torah study, and puts to heart that only through Torah will he know his obligation in his world, and only through Torah will he attain his personal salvation and likewise the salvation and rectification of the entire world - then he will merit to enter the path to the Gate of Righteousness, namely, the three levels above Malchut - Watchfulness (Hod), Zeal (Netzach), and Cleanliness (Yesod).