Mesilat Yesharim / Path of the Just
by Rabbi Moshe Chaim Luzzato zt'l
Chapter 8 - Acquiring Zeal
with select commentaries
copyright 2018 dafyomireview.com
Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original for better understanding)
| Commentary Legend: |
 | - for basic commentaries as relating to the plain meaning (Pshat). |
 | - elaborates more into the theme. |
 | - deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod). |
 | - more themes in the text . |
*** CHAPTER 8 - ACQUIRING ZEAL ***פרק 8 - בדרך קנית הזריזות
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The means through which Zeal is acquired are the same ones through which Watchfulness is acquired, and their levels are likewise similar as I wrote earlier.
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פרק ח: בדרך קנית הזריזות -- הנה האמצעים אשר נקנה בם הזריזות, הם הם אותם אשר נקנה בם הזהירות, ומדרגותיהם כמדרגותיהם, וכמו שכתבתי למעלה
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CS - "through which Watchfulness is acquired" - i.e. Torah study in general, and "contemplating the severity of the service which a man is obligated in and the depth of judgment incurred for it" in particular (ch.4).
For their matters are very similar. There is no difference between them except that Zeal is for the positive commandments while Watchfulness is for the negative commandments.
When a man comes to realize as truth the great value of the Mitzvot and the greatness of his obligation in them, his heart will certainly be awakened to the service of G-d and he will not be lax in it.
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כי ענינם קרוב זה לזה מאד, ואין הפרש ביניהם אלא שזה בעשין וזה בלאוין.
וכאשר יתאמת אצל האדם גודל ערך המצות ורוב חובתו בהם, ודאי שיתעורר לבו אל העבודה ולא יתרפה ממנה.
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CS - "the great value of the Mitzvot" - from their own perspective, even if he were not obligated to do them, "and the greatness of his obligation in them" - from the perspective of the person doing them, even if they were not of such great value (due to the greatness of He who commanded them).
However, that which may intensify this rousing is looking into the many benefits that the Holy One blessed be He does with a man at all moments and times and the great wonders G-d performs for him from the time of his birth until his final day. For the more one looks into and contemplates these things, the more he will recognize his enormous debt to G-d who bestows good to him (due to the trait of gratitude which is naturally implanted in a man's soul - CS).
This looking into will cause him to not grow lazy or lax in His service. For since it is impossible for him to repay G-d, blessed be His Name, for His goodness, he will feel that at least he can thank His Name and fulfill His commandments.
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ואמנם, מה שיוכל להגביר ההתעוררות הזה הוא ההסתכלות ברוב הטובות, שהקדוש ברוך הוא עושה עם האדם בכל עת ובכל שעה, והנפלאות הגדולות שעושה עמו מעת הלידה עד היום האחרון, כי כל מה שירבה להסתכל ולהתבונן בדברים אלה, הנה ירבה להכיר לעצמו חובה רבה אל האל המטיב לו
ויהיו אלה אמצעים לשלא יתעצל ויתרפה מעבודתו. כי הרי הואיל ואינו יכול ודאי לגמול לו טובתו יתברך, לפחות יודה לשמו ויקיים מצותיו.
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Alei Shur v.2 shaar 2, ch.20 - the evil inclination is a power [driving a person] to continuously increase lust and enjoyment (yetzer hara hu hakoach lehosif tamid taava v'taanug) . The beginning of saving oneself from it is to learn to be happy with your portion... thus the first step in the service must be to rise above this heaviness..
Shaarei Orah vol.1 sec.simchat hachaim - in order for a man to fulfill his great obligation of gratitude (which according to the Chovot Halevavot is the primary moving power of the entire service of G-d), it is necessary for him to first attain a great preliminary matter which is the foundation upon which gratitude rests upon. Despite the vital importance of this trait to man, nevertheless it is not properly established among many people, and even though the seeking of joy is among the primary foundations of the soul, the reality is that the masses of people are not in a state of joy.
The Kuzari already explained that this is a very severe obligation to the extent that it is the cause of the Tochecha (curses) as the torah writes: "because you did not serve the Eternal, your G-d, with joy and goodness of heart" (Devarim 28:47). He explains that the severity of the matter is because only through this can a man come to gratitude and to thank G-d. And like the example of a man who receives a gift from his fellow - only if he knows and recognizes that he received and possesses the gift is it possible for him to have gratitude towards the giver.
Thus, we must understand properly what is the beginning of the road to joy. Just like for all character traits, there are many levels, so too for this trait. Without a doubt, the highest level is the feeling of joy in spiritual attainments of perfection and rectification of man since this is the primary longing of the neshama (higher soul, deepest part of man), and the Adam Hashalem (whole man) who has filled the longings of his neshama feels joy in the depths of his heart. But it is incumbent upon us to clarify what is the beginning and the first level of joy.
The beginning of the road and the foundation of joy is through acquiring the trait of "good eye" (tov ayin). The explanation of "good eye" is to put to heart to recognize the good side in every matter. For through looking at everything with a good eye, he will feel contentment, satisfaction, and continual pleasure. He will be always in a good mood with a spirit of security (bitachon) and hope. This is called in english "optimism". Thus, the way to reach the perfect joy, as before, i.e. of spiritual perfection, is through the simple joy which is acquired through the trait of "good eye".
We learned in pirkei avot "Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Balaam have an evil eye, a haughty spirit and a gross soul" (Avot 5:22).
The Rambam explains there (brought in the Bartenura commentary) that the explanation of "good eye" is one who is satisfied (mistapek) with what he has. The explanation of "satisfied" (mistapek) is that he has satisfaction (seviat ratzon) with what he has to the extent that he rejoices and feels pleasure in it.
Note that one should not explain that it is a matter of "separation" (perishut). For "separation" is a different matter higher than this, namely, through this that he does not seek more than what he has and it is enough for him all the good he has, through this he is careful of anything that does not belong to him or that has a possibility of leading to sin.. however this too depends if and how much he has contentment and joy in all he has. Thus, through the trait of "good eye", he will also reach the trait of separation. For one who rejoices in his portion and recognizes his own good is watchful to not touch what belongs to others. Only he who does not feel pleasure in what is proper to feel pleasure in seeks the forbidden pleasures of stolen waters (as in the verse "stolen waters become sweet" - Mishlei 9:19).
This was the beginning of Avraham our forefather. For through this trait of "good eye", he recognized the goodness in the world until he reached the realization that the entire world is full of only kindliness and it is all only good. He acquired a longing to go in this path and to acquire this trait until he merited the level of "chesed l'Avraham" (i.e. the epitome of kindness), and from this he came to thank G-d and fulfill all the mitzvot. He recognized that they are all just ways of expressing gratitude [to G-d]... (see there for more).
Chovos Halevavos Gate 1: "His Name" - Since it is impossible to form a representation of Him with the intellect or picture Him with the imagination, we find that Scripture ascribes most of its praises to the "Name" of G-d (and not to His essence), as written: "And they shall bless Your glorious Name" (Nehemiah 9:5), and "that you may fear this glorious and revered Name" (Deut. 28:58)... All this is in order to honor and exalt His glorious essence because, besides clarifying that He exists, it is impossible for us to clarify in our minds anything about His Being except for His great Name. (i.e. His manifestation).
Whatever circumstances one may be in, whether poor or rich, healthy or ill, there is no person who cannot see wonders and many great benefits in his particular situation.
For the rich and healthy man is already indebted to G-d, blessed be He, for his wealth and health.
The poor man is indebted to G-d that even in his poverty, G-d provides his sustenance through miracles and wonders, not leaving him to die of hunger.
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והנה אין לך אדם באיזה מצב שימצא, אם עני ואם עשיר, אם בריא ואם חולה, שלא יראה נפלאות וטובות רבות במצבו.
כי העשיר והבריא כבר הוא חייב לו יתברך על עושרו ועל בריאותו.
העני חייב לו שאפילו בעוניו ממציא לו פרנסתו דרך נס ופלא ואינו מניחו למות ברעב.
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MB - "miracles and wonders" - see Pesikta Raba 34:5 "just like the Holy One, blessed be He, performed many miracles to take the Jewish people out of Egypt so too does he do with this piece of bread that a man puts in his mouth" (see also Bereishis Raba 73:4 - three keys are in the hands of the Holy One blessed be He...)
ER - see Talmud Chagiga 9b: "the Holy One, blessed be He, surveyed all the good traits to bestow on Yisrael, and found only poverty...". Rabeinu Chananel explains: "so that their hearts be broken, their intent to heaven, and their eyes to G-d's grace and mercy" end quote. According to this, poverty has good spiritual benefits for which it is decreed by G-d, blessed be He.
The sick man is indebted for strengthening him in the weight of his illness or injuries, and does not leave him to descend to the grave. Likewise for all similar conditions. There is not a single person who will not find himself indebted to his Creator.
When he looks at these benefits which he receives from G-d, certainly, he will be roused to be Zealous in His service as I wrote earlier.
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החולה על שמחזיקו בכובד חוליו ומכותיו ואינו מניחו לרדת שחת, וכן כל כיוצא בזה, עד שאין לך אדם שלא יכיר עצמו חייב לבוראו.
ובהסתכלו בטובות אלה שהוא מקבל ממנו, ודאי שיתעורר להזדרז לעבודתו, כמו שכתבתי למעלה
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SR - "many benefits" - the pious Rabeinu Bachye built on this an entire gate (section), namely, the Shaar Bechina (Gate of Examination). Even though the Ramchal equated Watchfulness and Zeal in almost every aspect.. nevertheless he did not write the matter of examination (of G-d's beneficence to a person) in the section of Watchfulness but rather only in the section on Zeal because reflecting on the benefits that G-d bestows on a man every moment and time is the straight, aligned path to bring a man to fieriness of soul which comes solely from desire of the heart and which awakens Zeal in the deeds. Hence, this reflection must be specifically to the trait of Zeal. Therefore, Rabeinu clarified this here. But certainly those of wholeness of understanding can use it also to attain Watchfulness. For one who recognizes the beneficence of G-d on him will certainly be more watchful not to rebel and transgress the will of G-d for even a slight sin, and not incline in the least [to sin].
From here we can also learn on the concise style of the Ramchal. For the Shaar Bechina is a large gate (section) in the giant work of Rabeinu Bachye who was one of the Rishonim (early) sages who are well known for their concise language. The Ramchal summarized it all in just a few lines thus fulfilling his obligation to mention the duty of Examination which is so much essential in the service of G-d. And perhaps also this itself is the cause for since the matters can be found in the Chovot Halevavot, for this reason, the Ramchal did not expound it further. Likewise the Ramchal did not go at length on the subject of the Gate of Spiritual Accounting (of the Chovot Halevavot). Likewise, even on the Gate of Trust (Shaar Bitachon) he mentioned only hintingly while Rabeinu Bachye expounded such huge gates. But the Ramchal sufficed only in fixing the need for the [spiritual] accounting (in Watchfulness) and he left the details of the ways of the accounting [for Gate 8 of Chovot Halevavot]. From here were see that this book is a book of klalim (general principles) not one of details.
Shaarei Orah vol.2 pg.209 - among the most essential traits for the service of G-d is peace of mind. This is a great career with many branches which are all needed in the service of G-d. The Rambam writes regarding love of G-d (end of Hilchot Teshuva) that the love of G-d cannot attach properly to a man until he abandons worldly matters. This is undoubtedly so also in the other matters of the service of G-d - without peace of mind, it is impossible to attain them.
Rabeinu Bachya already explained in Duties of the Heart beginning of the Gate of Trust that he orderd the Gate of Trust immediately after the Gate of the Service of G-d because it is the most necessary of all things in the service of G-d. He also wrote later (see the Gate of Separation ch.2) that one of the qualities of Separation from worldly matters is the peace of mind from emptying himself of the occupation and worries of this world. For this it is worthwhile examining the excellent book "Cheshbon Hanefesh", and the strategies given there for acquiring peace of mind.
Let us discuss one branch which is a primary part of peace of mind. It is something extremely necessary in the service of G-d. In the book "Orchot Tzadikim", among all the character traits discussed is the trait of "Ratzon". Although this trait is not brought in other mussar books as a topic by itself, but in truth it is a great foundation.
The trait of Ratzon is for one to be content with his situation that he is currently in. He who posesses this lofty trait does not complain on his matters. He bears everything and is content with everything the Creator decreed on him.
In practice, the trait of Bitachon (trust) and Ratzon (contentment) complement each other. For the trait of trust helps to remove worry on the future. He believes that all the good he has and needs will also be there in the future and there is no reason to worry (see the Gate of Trust). The trait of contentment grants the tranquility of joy in all that he has now, and being satisfied with his situation as it is.
The Orchot Tzadikim brins the trait of Ratzon after the trait of Anger because it is in truth two opposites. For the foundation of the trait of anger is the upset reaction on one who did something against his will. This is the exact opposite of the trait of Ratzon. It is proper to know that the trait of anger, like all other character traits, was created and given to man for his service of G-d. Namely, so that he strengthens and objects to anything which is against the will of G-d. For G-d's will needs to be one's will. Thus it is proper for an objection to arouse in his soul when something occurs which is not the will of G-d.
However, it is possible for a man to use this trait for evil, namely, that he objects and complains at everything not like his own personal will. For this comes the trait of ratzon, which is the opposite of this. That he resolves to himself that no matter what, the will of G-d is his will, and he is content and joyful in all the aspects of his situation.
He who lacks this trait is called a "complainer", he complains and nags on everything. This is very near to the trait of anger, as we explained. This trait brings to slander as Rabeinu Yonah counted the complainer as the sixth group of slanderers (Shaarei Teshuva 3:231), which causes him to slander others and sometimes even G-d, as he brought the verse "Because the L-ord hates us, He took us out of the land of Egypt, to deliver us into the hand[s] of the Amorites to exterminate us" (Devarim 1:27). They said this despite that G-d did everything for their good, to bring them to a land flowing with milk and honey.
Therefore, the servant of G-d must distance himself from complaining and become a man of ratzon. He who is a complainer or bitter is very far from peace of mind, and also very far from gratitude. And behold gratitude needs to be the moving power behind all of one's service of G-d, as explained in Duties of the Heart (Gate 3). If so, we can understand from this how crucial is the trait of Ratzon. (see there for much more).
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All the more so, if he contemplates that all of his good is dependent on G-d's hand and that all of his needs and necessities is only from G-d alone, blessed be His Name, and no one else.
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כל שכן אם יתבונן היות כל טובו תלוי בידו יתברך, ומה שמצטרך לו ומה שמוכרח אליו, ממנו יתברך הוא, ולא מאחר
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SR - "all of his good is dependent on G-d.." - on this Rabeinu Bachye built the entire Shaar Bitachon (Gate of Trust).
Then certainly he will not become lazy from engaging in His Divine service, so that G-d does not diminish that which is essential to him.
Behold, you can see that I included in my words the three levels of people which I divided in relation to Watchfulness for their matters are the same and can be learned one from the other.
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אשר על כן ודאי שלא יתעצל מעבוד עבודתו יתברך ולא יחסר לו מה שהוא מוכרח אליו.
והנך רואה, שכללתי פה בדברי שלשת המדרגות אשר חלקתים בזהירות, כי כבר ענינם אחד. והדבר למד מענינו
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CS - "three levels" - of people whose form of contemplation needs to be in accordance with their level of desires in life as explained in chapter 4.
Those of wholeness of understanding will be roused to Zeal by their sense of duty and by the great worth and importance of the deeds.
Those of lesser understanding - from matters of the World to Come and honor, so that they do not suffer shame in the Day of Reward in seeing the good he could have attained but lost it.
For the general masses - from matters of this world and its needs similar to what I explained there.
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שלשלימי הדעת תהיה ההערה מצד החובה ומצד ערך המעשים וחשיבותם
לפחותים מהם מצד העולם הבא וכבודו, שלא תשיגהו בושה ליום הגמול בראותו הטובה שהיה יכול להשיג ואבדה.
ולהמון מצד העולם הזה וצרכיו, כענין שפרשתי שם למעלה.
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NH - it is possible for a person to read this book many times and miss the point entirely. We would like to emphasize the matter for it is such an important foundation of the book.
When the Ramchal reveals how a person can change his nature and acquires the various successive levels, he reveals that the main path to use is "contemplation and looking". In the words of the Ramchal "hitbonenut" and "histaklut". The Ramchal tells a man: "think on such and such a point and acquire the trait of Watchfulness", "think on that and that point and acquire the trait of cleanliness." So too for each level. The primary path which the Ramchal explains is not on doing many acts and deeds or even words but rather the main path is thinking and contemplating. Only a few rare times he speaks on the need for performing deeds in order to acquire a certain level but he writes it in such a way as to make clear that the main change is attained through thought and then the deeds are drawn to follow along.
The Ramchal writes that if he contemplates and thinks on it, certainly he will merit to attain that level. And if he does not contemplate and think, certainly he will not acquire that level. True, the heart is drawn by the deeds and the external arouses the internal like the Ramchal himself states in Zeal (ch.7) but this is not the main way to bring the desired change and to acquire that level. The main way is specifically - thought and contemplation.
Behold you can see that when the Ramchal explains that the external [zeal] awakens the internal [fieriness] he does not mention this in the chapter of "Acquiring Zeal" (ch.8) but rather in the chapter of the "Divisions of Zeal" (ch.7). But in the chapter of "Acquiring Zeal", he makes no mention whatsoever of the deeds! It is entirely devoted to the thoughts to think of in order to acquire Zeal.
OG - (Kabalistic) Why did the Ramchal speak of rousing one through gratitude specifically in the trait of Zeal while in the trait of Watchfulness he made no mention of this?
It appears to me that it is all according to the Sefirot. The trait of Watchfulness draws its strength from the Sefira of "Hod" while the trait of Zeal from "Netzach". "Hod" is among the Sefirot of the left line which are lights of Din (justice). Hence, these Sefirot have the power to mashpia (confer) Yira Shamayim (fear of G-d). "Netzach", on the other hand, belongs to the Sefirot on the right line which shine lights of Chesed (kindness). Therefore, these Sefirot rouse a person to Ahavat Ha-shem (love of G-d). Thus, "Watchfulness" precedes "Zeal" as King David said: "turn from evil and do good" (Tehilim 34:14). First "fear of G-d" to not transgress His commands and only afterwards "love of G-d" to fulfill the positive commandments G-d commanded in His Torah...
Hence "Hod" precedes "Netzach" and correspondingly "Watchfulness" precedes "Zeal".
"Gevura" precedes "Chesed" and correspondingly "Separation" precedes "Piety".
"Bina" precedes "Chachma" and correspondingly "Fear of Sin" precedes "Holiness"....
According to this it is all clear. For when the Ramchal turns to those of "wholeness of understanding" in chapter 4, he says the rousing to "Watchfulness" will come to them through putting to heart that without guarding from all sin they will find themselves "lacking in perfection which is a great calamity and great evil to them." While in our chapter when he speaks to this group to rouse them to pursue the positive commandments, he writes "when they come to realize as truth the great value of the Mitzvot and the greatness of his obligation in them his heart will certainly be roused to the trait of zeal".
Later on in chapter 4, when the Ramchal turns to the middle group to rouse them in the trait of Watchfulness he again uses primarily the fear of G-d's conduct, i.e. the Din Shamayim (heavenly justice). He tells the middle group: G-d gives reward and punishment in Olam Haba according to the weight of the deeds a person does in this world. It is known that in this world, each of the middle group is jealous of another who is richer than himself or more honorable or ruling over him. If so, how will this middle person in Olam Haba bear the sight of seeing his peer, who was more watchful of sin than him in this world, more elevated than him while he himself who was not careful enough to guard from sins in this world will be lowly there in the World of Truth. Thus the Ramchal rouses the middle group to fear the Din which G-d will judge them by in Olam Haba.
On the other hand, in our chapter, when the Ramchal seeks to rouse the middle group to the trait of Zeal, he reminds them of the great benefits G-d bestows on a man, and the great wonders He does for them in all aspects of their lives. All this is because the goal is to rouse the middle person in this stage to "love of G-d". Thus certainly, he will be roused to very much love He who bestows so much good to him at all moments and all times.
OG - "All the more so, if he contemplates that all of his good is dependent on G-d's hand and that all of his needs and necessities is only from G-d alone, blessed be His Name, and no one else" - here the Ramchal writes what is needed for the masses which are the lowest of the three groups. Here he calls the lazy of the masses to flee from laziness by contemplating that all their daily needs depend on G-d. For only through G-d will they attain their livelihood and only He can guard them from enemies and mishaps. If they are roused by this and run after the Mitzvot of G-d with zeal certainly he will not diminish their worldly needs.
On the other hand, in chapter 4 when he turns to the masses to rouse them to Watchfulness, to strengthen them and guard them not to transgress the commandments, he wields the dreadful stick of Justice on every Jewish person. Here are his words: "But the general masses will be roused to Watchfulness through the matter of reward and punishment upon recognizing the extent of the depth of judgment on this. In truth, it is proper to continuously shudder and fear, for who will stand on the Day of Judgment? Who will be found righteous before his Creator, whose sight scrutinizes all things, great and small?"
The difference stands out very much. For to attain Watchfulness the simple person needs fear from Justice. Through this he will transform slowly slowly to a G-d fearing person, i.e. fearing the Divine justice.
But after he has acquired the trait of Watchfulness and learned to fear G-d, the simple person will not attain love of G-d without reviewing to himself how G-d so much loves him and worries for his day to day needs and if he does not employ zeal to fulfill G-d's commandments, certainly he will not receive his needs from G-d. Through this rousing he will come to love G-d who has mercy on him and is beneficent to him.
Here is the place to bring what Rabbi Yechezkel Sarna says in his commentary that even in the highest levels one needs strengthening and guarding also on the foundation levels, namely, Watchfulness, Zeal, and Cleanliness.
When the Ramchal divides the Jewish people into three groups: those of wholeness of understanding, lesser, and the masses, he teaches us that the simple masses need to fear the divine justice and the punishment waiting them in this world and the next. All the more so do the middle group and those of wholeness of understanding need to rouse themselves to this fear. For it is the necessary base of fear of G-d. We find in the Talmud (tractate Berachot) an exchange between Rabbi Yochanan ben Zakai and his disciples where we can learn much on the service of every person. That even the greatest of the great needs to fear the attribute of justice spread over every person. Before, the story, let us recall that he was a disciple of Hillel the Elder, he saw with his own eyes the destruction of the second temple, and after the death of Hillel he inherited Hillel's place. In the Talmud (Sukka 28a) it says he never in his life uttered a mundane word. He never walked 4 cubits without Torah or tefilin. No one ever came to the study hall before him.
Here is the story: "when Rabbi Yochanan ben Zakai became ill, his disciples came to visit him. When he saw them he began to cry. His disciples said to him: "the candle of Israel, the rightmost pillar, mighty hammer, why are you crying?" He replied: "if I were being taken before a flesh and blood king.. and I could sway him with my words and bribe him with money, even so I would cry. Now that I am being taken before the King of kings, the Holy One, blessed be He, who lives forever and ever, and if He is angry with me, it is an everlasting anger,.. and I am unable to sway him with words nor bribe him with money. And not only that, but there are two paths before me, one to Gan Eden and one to Gehinom and I don't know which one they are taking me to, should I not cry?" They said to him: "Rabeinu bless us". He said to them: "let it be His will that the fear of G-d be on you like the fear of flesh and blood". They answered: "and not more?". He replied: "would that it be as much". (Rashi: that it be like the fear of flesh and blood for then you would refrain from many sins). "Know! When a man commits a sin, he tells himself, 'I hope no person will see me'".
It is clear from the words of Rabbi Yochanan ben Zakai that every man wherever level he is at, must also review to himself the two ways before him Gan Eden and Gehinom. Likewise he needs to put to mind that his life, livelihood, and health all depends solely on the will of G-d. Then perforce, he will be zealous in the commandments of G-d and in prayer to Him and will be well watchful to not stumble on any sin.