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by Rabbi Moshe Chaim Luzzato zt'l
Chapter 18 - The Trait of Piety
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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
SO - Shaarei Orah, Vaadim by Rabbi Avigdor Miller (excerpts with book author's permission)
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original)
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod).
- Max+ - (level 4) more commentaries for those familiar with the text.
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*** CHAPTER 18 - THE TRAIT OF PIETY ***פרק 18 - בבאור מדת החסידות
| The trait of piety truly requires a great explanation. For there are many practices and ways which circulate among many people as piety but which are nothing but the shells of piety, lacking in shape, form and correction. | פרק יח: מדת החסידות צריכה היא באמת לביאור גדול, כי מנהגים רבים ודרכים רבים עוברים בין רבים מבני האדם בשם חסידות, ואינם אלא גולמי חסידות בלי תואר ובלי צורה ובלי תיקון |
CS - "great explanation" - for it is not enough to clarify what is true piety itself. We must also uproot the widespread error in understanding its matter.
NE - "great explanation" - the entire book comes to explain the matter of "piety" as he started in chapter 1: "the foundation of piety.." Everything we learned up till now is an essential introduction to piety. It is impossible to attain piety without going through the entire path in all its steps. And to the extent of its great importance, so too is the extent of great error in relation to it. This is what he means "it needs a great explanation.." To remove the impurities which has clung to it, as he explains..
| This stems from a lack of true in-depth study and thought on the part of these practitioners [of the shells of piety]. For they did not toil and strain themselves to attain a clear and correct knowledge of the way of G-d. But instead, they went and adopted whatever practices struck them as being pious according to first thought, without delving deeply into the matters and weighing them on the scales of wisdom. | ונמשך זה מחסרון העיון וההשכלה האמתית אשר לבעלי המדות ההם, כי לא טרחו ולא נתיגעו לדעת את דרך ה' בידיעה ברורה וישרה, אלא התחסדו והלכו במה שנזדמן להם לפי הסברא הראשונה, ולא העמיקו בדברים ולא שקלו אותם במאזני החכמה. |
CS - "they did not toil and strain themselves" - "toil" relating to the work of the body such as spending much time in yeshiva for study, going to seek wisdom from sages and books, and likewise overlooking matters of comfort and plenty. "Strain" relating to concentration and exertion of the mind and powers of the soul to grasp truth and understanding.
SR - "way of G-d" - for piety is one of the ways of G-d, blessed be He. Behold we call Him "pious" ("the L-ord is righteous in all His ways and pious in all His deeds" - Tehilim 145:17).
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These people have given Piety a repulsive odor in the eyes of most people, including the intelligent among them, leading them to think Piety consists of foolish things and is counter to intelligence and sound knowledge. The masses came to believe Piety consists of nothing but reciting numerous supplications and lengthy confessions, great wailings and prostrations, strange afflictions through which a man kills himself such as immersing in ice [water] and snow, and the like They do not realize that even while a bit of these things may be needed for sinners engaged in repentance and some for those who practice Separation (Perushim), but piety is not founded on these matters at all. Only the good of these practices are fit to accompany Piety. |
והנה אלה הבאישו את ריח החסידות בעיני המון האנשים, ומן המשכילים עמהם, באשר כבר יחשבו שהחסידות תלוי בדברי הבל או דברים נגד השכל והדיעה הנכונה, ויאמינו היות כל החסידות תלוי רק באמירת בקשות רבות, ווידוים גדולים, ובכיות והשתחויות גדולות ובסיגופים הזרים שימית בהם האדם את עצמו, כטבילות הקרח והשלג וכיוצא בדברים האלה.
והנה לא ידעו כי אף על פי שקצת דברים אלה צריכים לבעלי תשובה, וקצתם ראוים לפרושים, הנה לא על אלה נוסד החסידות כלל, כי אם הטוב שבמנהגים האלה הוא ראוי להתלוות אל החסידות. |
CS - "sinners engaged in repentance" - for some need extreme measures to change their ways and rectify their sins.
"Perushim" - as he writes later in chapter 23 "therefore the Pious found it good for a man to afflict himself sometimes in order to lower his pride.."
SP - "only the good of these practices are fit to accompany piety" - i.e. supplications, confessions, and afflictions without their extreme of numerous supplications, lengthy confessions, great prostations, strange afflictions, etc.
ER - "numerous supplications.." - In chapter 17 Rabeinu brought the "early pious ones" (Berachot 30b) who waited one hour before prayer and prayed for one hour, etc. and this was 3 times per day. Nevertheless, this is not what he refers to here "numerous supplications", but rather it was a great preparation for the quality of the fixed daily prayer.. He also mentioned that this preparation was to fill the heart with fear and love of G-d.. Likewise note that this story was said already in the days of the Mishna, and this was not the practise of the Tannaic sages of the time.
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But actual Piety itself requires great depth to understand it correctly. It is based on foundations of great wisdom and utmost rectification of one's deeds, which befits every wise hearted man to pursue. For only the wise can truly attain it, as our sages stated: "an unlearned man cannot be pious" (Avot 2:5). We will now explain this matter in proper order. |
אך מציאות החסידות עצמו הוא דבר עמוק מאד להבינו על נכון, והוא מיוסד על יסודות חכמה רבה ותיקון המעשה בתכלית אשר ראוי לכל חכם לב לרדוף אחריו, כי רק לחכמים להשיגו באמת, וכן אז"ל (אבות פ"ב): לא עם הארץ חסיד.
ונבאר עתה ענין זה על הסדר. |
MB - "based on foundations of great wisdom" - the foundations themselves require great wisdom to understand them.
MB - "and utmost rectification of one's deeds" - this is a second thing which Chasidut (piety) is built upon. Besides understanding all the foundations, a man also work on rectifying his deeds and this is in all the fronts explained next chapter.
MB - "only the wise can truly attain it" - one who is not wise will not grasp the matter. Therefore it is better if he does not pursue it.
MB - "an unlearned man (am haaretz) cannot be pious" - the wisdom referred to here is not natural intelligence but rather - the wisdom of Torah (the term am haaretz refers to one ignorant in torah).
| The root of piety is what our sages, of blessed memory, stated: "Fortunate is the man whose toil is in the Torah and gives gratification to his Maker" (Berachot 17a). | הנה שורש החסידות הוא משאמרו חז"ל (ברכות י"ז): אשרי אדם שעמלו בתורה ועושה נחת רוח ליוצרו. |
SR - "the root of piety" - for the root of piety is to bring gratification to one's Maker. Therefore piety is the root of the entire service of G-d, as Rabeinu wrote in the beginning of his book (chapter 1): "the foundation of piety and the root of perfect service [of G-d]...", i.e. piety is the root of the entire service of G-d as will be explained later.
OG - "whose toil is in the Torah" - this is to teach us an important foundation: Torah study is the foundation and root to the entire path set forth by Rabbi Pinchas ben Yair. The Ramchal again emphasizes to us that in every level, even the level of Piety and beyond to the three levels of [higher] Piety (humility, fear of sin and holiness), the Torah is the construction crane which bestows the power to the servant of G-d to ascend from level to level. And the Torah [study] which brings one to Piety is not the same as the one which brings one to Watchfulness.
Even though all along the ladder of ascent, the Torah itself is the same, namely, the Torah which was given to us at mount Sinai. Nevertheless, the difference lies in the type of study and in the quality of study. One who has attained the levels of Separation and Purity, undoubtedly has reached a very high level of strengthening himself in the service of G-d. His Torah study is with great toil, utilizing every second and with intense concentration, reviewing his Torah in order to understand it to great depth. If a man learns Torah thus, fortunate is he. In truth, certainly this new level of Torah which opened to him through his toil awakened him to tremendous clinging to the Holy One, blessed be He, and he gives pleasure (Nachat Ruach) to his Maker, whether in his Torah study or in the many additions he adds on to the Mitzvot to beautify them (lehader bahem) with all his strength.
This teaching in Berachot "Fortunate is the man whose toil is in the Torah and gives gratification to his Maker" is also in the analogy of the "root of a tree" we mentioned in chapter 1. At the beginning of a tree's growth, its roots are short and thin. These small roots are sufficient to hold the sapling upright and also to nourish it. The purpose of the roots of a tree are to nourish the tree and also to be a firm foundation so that it does not wilt over. All the time, day and night, the roots nourish the tree. Powered by the nutrients [from its roots and sunlight], the tree progresses and grows and the roots correspondingly must also grow in length and thickness. As is known, large and strong roots act as a firm foundation even for a very tall tree with heavy foliage. If the roots were to stay small and thin as before, the tree would collapse, and furthermore, the tree would not grow more, for the nourishment provided by these small roots is not enough for a huge tree.
So too by Torah study, Torah is the root of the service of G-d. Along with the servant of G-d's growth and his ascent up the levels of service, his Torah also intensifies and strengthens. The more the servant of G-d delves deeper in his Torah and exerts himself in it, the more he will grow further and further in the levels of the service of G-d. This is what the Ramchal brought the teaching of our sages of blessed memory: "fortunate is he whose toil is in the Torah", i.e. fortunate is he who toils in the Torah with all his strength, for toil in Torah will bring him to "who brings pleasure to his Maker", which is the essence of Piety, to increase on his own in the Mitzvot in order to increase gratification to the Holy One blessed be He.
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The [explanation of the] matter is as follows. It is known which mitzvot are binding on every Jew and the extent their obligation reaches. But he who truly loves the Creator, blessed be He, will not strive and intend to discharge himself with the known obligations binding on every Jew. Rather, what will happen to him is the same as that of a son who loves his father. Even if his father reveals a slight indication of something he desires, already the son will strive greatly, to the best of his ability, to fulfill this thing or service. Even though the father merely mentioned it once and only halfway, this will be enough for such a son to understand the direction of his father's intent and to do for him even what he did not say explicitly. For he can deduce on his own that this thing will bring pleasure to his father, and he will not wait until his father commands him more explicitly or tells him another time. With our own eyes we can observe this matter occurring at all times and in all places between all friends and lovers, between man and wife, between father and son. |
והענין הוא כי הנה המצות המוטלות על כל ישראל כבר ידועות הן וחובתן ידועה עד היכן היא מגעת.
אמנם מי שאוהב את הבורא ית"ש אהבה אמתית לא ישתדל ויכוין לפטור עצמו במה שכבר מפורסם מן החובה אשר על כל ישראל בכלל, אלא יקרה לו כמו שיקרה אל בן אוהב אביו שאילו יגלה אביו את דעתו גילוי מעט שהוא חפץ בדבר מן הדברים, כבר ירבה הבן בדבר ההוא ובמעשה ההוא כל מה שיוכל. ואע"פ שלא אמרו אביו אלא פעם אחת ובחצי דיבור, הנה די לאותו הבן להבין היכן דעתו של אביו נוטה לעשות לו, גם את אשר לא אמר לו בפירוש, כיון שיוכל לדון בעצמו שיהיה הדבר ההוא נחת רוח לפניו ולא ימתין שיצוהו יותר בפירוש או שיאמר לו פעם אחרת. והנה דבר זה אנחנו רואים אותו בעינינו שיולד בכל עת ובכל שעה בין כל אוהב וריע, בין איש לאשתו, בין אב ובנו. |
MB - "he who truly loves the Creator" - he emphasizes here that which rouses one to Chasidut is love of G-d.
MB - "what will happen to him" - it is a natural outgrowth of true love of G-d which will happen on its own.
ER - "at all times and in all places" - the command itself is limited by its time and place. But the spirit of the matter accompanies a person at all times and in every place. There are likewise constant mitzvot and their branches together with good character traits and thoughts and contemplations which apply day and night. "The righteous man will live by his faith" (Chabakuk 2:4) and fulfills the verse "I have set G-d before me always" (Tehilim 16:8).
ER - "between man and wife" - our sages said (Yevamot 62b) "he who loves his wife as himself, who honors her more than himself.. on him the verse states: 'Then you shall know that there is peace in your tent..' (Job 5:24)". They also said (Tana D'Bei Eilyahu Raba 89): "there is no kosher woman but she who does the will of her husband", and this is brought in the Shulchan Aruch (Even HaEzer end of Siman 69 in Haga). Hence, she does not do just the command of her husband but also his will, i.e. like the way of people who love each other.
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The general principle: wherever the love between two is true and strong, one will not say to the other: "No more was requested of me. It's enough for me to do what I was told explicitly". Rather through what one requested, the other will infer the requester's intent and will strive to do what he deems will be pleasing to the other. Similar to this will occur to he who loves his Creator with a faithful love. For G-d is also a class of those who are loved. Thus, the mitzvot which are clear and familiar will be to him only as a revelation of intent, to indicate to him that the will and desire of G-d inclines in the direction of that principle. Then, he will not say to himself "it is enough for me what was stated explicitly", or "I will discharge my duty with what is nonetheless incumbent upon me". Rather, on the contrary, he will say "since I discovered and saw that G-d's desire inclines to this, this will be a guide for me to increase in this matter and to expand it in all directions which I can infer that His will desires. Such a person is called: "one who gives gratification to his Maker". Hence, the general matter of Piety is to expand the fulfillment of all the mitzvot in all sides and conditions which are proper and possible. |
כללו של דבר בין כל מי שהאהבה ביניהם עזה באמת. שלא יאמר לא נצטויתי יותר, די לי במה שנצטויתי בפירוש, אלא ממה שנצטוה ידון על דעת המצוה וישתדל לעשות לו מה שיוכל לדון שיהיה לו לנחת.
והנה כמקרה הזה יקרה למי שאוהב את בוראו ג"כ אהבה נאמנת, כי גם הוא מסוג האוהבים ותהיינה לו המצות אשר צוויים גלוי ומפורסם לגילוי דעת לבד לדעת שאל הענין ההוא נוטה רצונו וחפצו ית"ש, ואז לא יאמר די לי במה שאמור בפירוש, או אפטור עצמי במה שמוטל עלי עכ"פ, אלא אדרבא יאמר כיון שכבר מצאתי ראיתי שחפצו ית"ש נוטה לזה, יהיה לי לעינים להרבות בזה הענין ולהרחיב אותו בכל הצדדין שאוכל לדון שרצונו יתברך חפץ בו, וזהו הנקרא עושה נחת רוח ליוצרו. נמצא כלל החסידות הרחבת קיום כל המצות בכל הצדדין והתנאים שראוי ושאפשר. |
NH - the mitzvot reveal to us what G-d wants from man, but the explanation of this is not: that which the mitzvah does not obligate is because G-d does not want more than this. Rather, in truth that which the mitzva obligates is only part of G-d's will in the matter. From what we have been commanded, one can learn where G-d's will inclines. This is the matter of Piety.
MB - "Similar to this will occur to he who loves his Creator with a faithful love. For G-d is also a class of those who are loved." - i.e. don't think that "love" regarding G-d is just a borrowed term and not meant literally. It is not so. Rather, G-d is also a class of those who are loved.
CS - "expand" - we learn from here that piety is not at all about adding new things. Rather, it delves deeper in the commandments G-d gave us, such that we can deduce from the mitzvot themselves what is G-d's will.
ER - "expand it" - i.e. through this he deduces one thing from another. He does not merely increase in the mitzva itself to the best of his ability, but rather contemplates to infer one thing from another.
MB - "only as a revelation of intent" - i.e. the mitzva is not just a decree on that act, but rather, a revealing of G-d's will in that entire "area". This is a deep concept on which the entire matter of Chasidut depends on.
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You can see that Piety is related to Separation. Only that Separation is in the negative commandments while Piety is in the positive commandments. But both are of the same matter, namely, to add on to what was explicitly stated in the mitzvot what we can deem will be pleasing before G-d, blessed be He. This is the definition of true Piety. We will now explain its primary divisions. |
והנך רואה שהחסידות ממין הפרישות, אלא שהפרישות בלאוין והחסידות בעשין ושניהם ענין אחד, שהוא להוסיף על המפורש מה שניכל לדון לפי המצוה המפורשת שיהיה נחת רוח לפניו יתברך, זהו גדר החסידות האמתי ועתה נבאר חלקיו הראשיים. |
CS - "separation" - it seems Rabeinu expanded here the definition of Separation. It is also in order to bring gratification to G-d. He did not write this explicitly in the chapters on Separation (ch.13-17), where he defined the matter of Separation as being adding on personal fences as extra guarding in order to not stumble in the prohibitions themselves.
OG - (Kabalistic) The trait of Piety draws its power from the Sefira of Chesed (kindness). The sefira of Chesed is the primary one of the right line - Chachma, Chesed, and Netzach. It shines lights of true and infinite Chesed which it receives from the Ein Sof, blessed be He.
The whole matter of the creation of the world comes from the kindnesses of the infinite Creator, blessed be He. For He always was, is, and will be and does not lack anything. Rather, He created the world to bestow good. If these kindnesses were to come [directly] from the infinite Holy One blessed be He, they would likewise be without limit or end. All the true good would be bestowed through the Holy One, blessed be He, by this Chesed.
Therefore, if only Chesed existed in the world, there would be no place for natural laws which appear to run on their own. For the natural laws conceal the rule of G-d in the world. Thus they are contrary to the lights of true Chesed. There would also be no room for man's free will to choose between good and evil. For if only true lights of Chesed existed, who would not cling to these truths? How could a man go against these truths which shine with infinite light of G-d's kindliness, blessed be He? Because of this, G-d desired to create the world also with the attribute of Justice.
When G-d willed to create the world also with the attribute of Justice, He created the Sefirot Bina, Gevura, and Hod. For the matter of these three Sefirot is to constrict (tzimtzum) the lights of true Chesed. The Sefira of Chesed stands on the right, and immediately when its lights of infinite good begin to shine, the sefira of Gevura on its left, activates to constrict the true lights of Chesed and to conceal the great truth that there is no other power in the world besides G-d, blessed be He. After these two, G-d created the Sefira of Tiferet, which is intermediate between Chesed and Din, among the middle line (Daat, Tiferet, and Yesod), whose matter is to inform us and teach us not to err thinking there are two independent powers - Chesed and Gevura, or in other words, good and truth versus falsehood and concealment. Rather everything is from the splendor (Tiferet) of the Holy One, blessed be He. This is the atribute of mercy, so that even if the attribute of justice demands to kill the wicked person, the attribute of Tiferet, which is mercy, stops it and has compassion on him.
This system of Chesed on the right, Din on the left and mercy between them exists also between the Sefirot Chachma, Bina and Daat, and likewise between the Sefirot Netzach, Hod, and Yesod.
Now regarding our matter: since the trait of Piety, which we now begin to clarify, draws its power from the Sefira of Chesed, and the right line which are all infinite lights of Chesed, thus the matter of piety is that the servant of G-d will increase on the mitzvot of the Torah and the Rabinnical decrees. He will choose to add on himself in order to merit drawing closer to G-d, and in order to sanctify the Name of Heaven...
Three Types of Am Haaretz
OG - "an unlearned (am haaretz) cannot be pious" - pay heed, dear reader, that the Ramchal mentioned this same mishna previously already at the beginning of chapter 5 in the trait of Watchfulness, and again in the trait of Cleanliness (Ch.12), and now, a third time, in the trait of Piety...
In chapter 5, the Ramchal explained the unique power in Torah, that only it can heal a man, so that he overcomes the evil inclination. Thus, without Torah study he will not be able to escape his evil inclination. On the contrary, his evil inclination will overcome him, and rule over him without limit.
He who studies Torah, namely, Mishna and Gemora, merits to accumulate wisdom, and to know its commandments and the additional Rabbinical decrees enacted to safeguard the Torah commandments. Likewise, the study of Midrash can benefit one in becoming knowledgeable in Mussar (Torah ethics). But this is still not primary to help him overcome the evil inclination. The primary part is the hidden secret in the study of Torah which our sages revealed to us, namely, that there is a unique power in Torah study which removes the evil inclination from a man's heart. The learner will merit this aspect of Torah only if he seeks to strengthen himself in love and fear of G-d. See the Ramban's commentary at the beginning of parsha Kedoshim (Vayikra 19:1-2) who writes that it is possible for a man to be meticulous on all the commandments of the Torah and nevertheless be a person full of lusts, "a naval b'reshut haTorah" (a disgusting person with permission of the Torah). And all this because he did not want to enter beyond the letter of the law (lifnim mishurat hadin) and strengthen himself to climb to the level of "Holiness". Therefore the Torah commanded "you shall be holy" (Vayikra 19:2), which our sages of blessed memory explained: "you shall be Perushim" (engaged in Separation), namely, that a man safeguards himself and distances also from what is permitted to him in order to protect himself from being enticed by his evil inclination to transgress the command of G-d.
According to this Ramban, it seems to me that the Ramchal explains the mishna in Avot "an unlearned man (am haaretz) cannot be pious" as follows. The term "pious" evidently also includes the trait of Piety. This teaches us that a boorish man will not merit to this level. But the term "pious" is also a general term for a servant of G-d. Thus the Ramchal writes at the beginning of chapter 1: "the foundation of piety and the root of perfect service of G-d...", where his intent is to explain the foundation and root of the service of G-d from Watchfulness to Holiness, namely, all the nine levels. Hence, "piety" is a term for the service of G-d from beginning to end. It appears the Ramchal understood the Mishna as follows: "an unlearned (am haaretz) will not be able to become a servant of G-d". The Tanna (author of the mishna) calls a servant of G-d "pious" because for the same reason that the unlearned man cannot be "Pious", so too he also cannot be a Tzadik (righteous), as we explained earlier, for without Separation and Piety (for he who is able to attain this), a person will not be able to attain even Watchfulness or Zeal.
Why, in truth, can't an unlearned person (Am Haaretz) be a servant of G-d?
Because he studies the Torah like a profession or like any other branch of study of knowledge. It is evident that one who studies Torah like this, the Torah does not mashpia (bestow) on him to draw closer to G-d, blessed be He. It is clear that this person's fear of G-d does not precede his wisdom (Avot 3:9). Thus, perforce his wisdom will not endure, and he will remain an Am Haaretz (ignorant, literally: man of the earth). As the name implies, he will remain subjugated to earthy matters - subjugated to the physical. In this way, certainly the Torah will not be an elixir to drive out the evil inclination from him. It is obvious that such a person will not attain the trait of Watchfulness, and certainly not the trait of Cleanliness. All the more so, will he not merit to fulfill the Torah beyond the letter of the law (lifnim mishurat hadin).
This is the Tanna's intent in the mishna "an unlearned man cannot be pious". For even if this person accumulates much Torah wisdom over years of study, perhaps he can be called a "professor of Torah" but he will not be a "ben Torah" (son of Torah), for he never sought nor tried to be a faithful son to the Torah he learned. A man like this perhaps learned a lot of Torah, but the Torah did not teach him its primary secret - clinging to G-d in the way of piety and holiness. In order to acquire the secret of the mitzva of Talmud Torah, we must review diligently the Ramban we mentioned earlier on the verse "you shall be holy, for I am holy, the L-ord your G-d". Only an approach like this, can disconnect him from the earthiness, the Tuma (impurity) of the physical. Then the Torah will kindle in our hearts like fire, and cling us to the holiness of G-d....
I would just like to emphasize that if a man tries and strives to climb to the gate of Piety (Separation, Purity, and Piety) but does not succeed, such a person has no claims against him from Heaven, for he tried and strove with all his strength, and saw that he is unable to climb. On such a servant of G-d, the Ramchal says at the end of chapter 13: "most of the people are unable to become Pious, but it is enough for them to be Tzadikim". And G-d does not come with unreasonable demands on his creatures, when they strive to do His will.
But how can a man know if it is sufficient for him to be a Tzadik Gamur (complete righteous)? Only if he tries in every way to become pious with his Maker, and saw that this is above his mental and emotional abilities. Certainly, if he tried and did not succeed, he should at least honor those who toil in the gate of Piety and Holiness, to help them if they are in need. Perhaps he can try to enter into a wedding bond with them through his children. The main thing is that he be disappointed that he did not merit to be among the Pious and Holy. But he can strive to educate his children to attain what he did not merit...
But if he categorically thinks it is extra to enter beyond the letter of the law (lifnim mishurat hadin) and he tells himself "honor is meaningful only to human beings, who are deceived by such vanities, but completely superfluous to the Holy One Blessed be He who is above these things.." On him the Ramchal says (in ch.19): "he is considered a sinner".
To summarize this important topic according to the view of the Ramchal, we will say:
There are three types of Am Haaretz. The first in the trait of Watchfulness. This person is lazy to learn Torah and perhaps even has difficulty learning. Because he did not make enough proper effort, he remains a boor who does not know many mitzvot, even the well known ones. This Am Haaretz cannot reach even Watchfulness. And certainly, he will stumble in Torah prohibitions since they are not on his mind, for he did not study them properly. Such a person is obligated to swallow his pride and begin to learn feverishly the Halachot in the Shulchan Aruch out of desire to study and fulfill.
The second type of Am Haaretz is in the trait of Cleanliness. There the Ramchal speaks of an Am Haaretz who studied and knows the laws, both Biblical and Rabbinical, but he was not diligent enough in his study. Thus he is lacking in knowledge of the fine details of the laws and the Mussarim. Due to this he is not careful in them. This Am Haaretz stumbles in many prohibitions which are not well known. Likewise, he is still afflicted with the branches of bad character traits which he did not study or hear about. It is incumbent on him to increase in his Torah [and mussar] studies in order to merit to guard from all the branches of prohibitions which every Jew is obligated to fulfill.
The third type of Am Haaretz is here in the trait of Piety which we are dealing with. Here the Ramchal speaks of an Am Haaretz who studied and reviewed and climbed in his service of G-d, reaching Watchfulness, Zeal, Cleanliness, and perhaps even entered and fulfilled beyond the letter of the law in the traits of Separation and Purity. But his abilities in the service of G-d are not sufficient to understand the depth of the lofty matter of Piety. He is essentially a very precious Jew, who succeeded to climb the sixth level of the Mesilat Yesharim. But his evil inclination seduces him to not put in additional effort in the service of G-d. This sort of Am Haaretz is not completely an Am Haaretz for he studied thus far much Torah. But regarding the trait of Piety, he is lacking in understanding and does not lend ear to the Mishna of the true Pious. The end of this person is that he will not stand long in his spiritual level. For he who does not ascend further, will inevitably slowly descend in his spiritual level (see Vilna Gaon on Mishlei 15:24).
It is possible to imagine another type of Am Haaretz: A Tzadik who learned Torah and studied and reviewed the practical Halachas, guarding all the commandments, whether Biblical or Rabbinical. Likewise, he is meticulous to distance from bad character traits as explained in the trait of Cleanliness. He tried to enter the Gate of Piety but despite his efforts he did not attain anything. On this type, we already wrote that it is enough for him to be a Tzadik. But he should be careful to ascend in his Talmud Torah and increase to be meticulous in fulfilling all the Mitzvot, and pray to G-d from the depths of his heart, that perhaps He will help him to climb up the level of Piety.
LS - "an unlearned man cannot be pious" - the wise man teaches us here that the matter of piety is founded on a man's level and grasp of the wisdom of the Torah and depth of understanding in it. For only through wholeness in in-depth study and true understanding can a man come to this trait to become a Chasid... For Piety is founded on wholeness of learning ability of a man, to add on to what is explained according to what is set forth in the explanation of the mitzva.
In order for him to have the ability to add on to what was explained, he must first be a true Talmid Chacham (Torah scholar), who is understanding and capable of deriving Halacha, to compare one thing to another and deduce one matter from another according to his understanding of how the Torah is expounded and the principles of how it is studied, as explained by the Rambam (Talmud Torah 1:11)... Then, when he reaches the category of this lofty level in Torah, he can ascend higher to the level of Chasidut, to add on to what was explained according to what he understands and grasps to judge from the matters explained explicitly in the commandment.
Hence, Chasidut comes out of "Lamdus" (sharp Torah scholarship), and if a man is lacking in "lamdus", automatically he will be lacking in wholeness in Chasidut. On this the Tana (sage) in Pirkei Avot said: "an unlearned man cannot be pious".
Thus, the words of our teacher of blessed memory were just when he taught us: "in order to be a true baal mussar (master of mussar), one must first be a true 'Lamdan' (sharp Torah scholar)", i.e. to understand daas Torah in Halacha properly. And from there to think and understand what is the will of G-d, and go after this will in all matters.
Let us bring an example how we may understand from a law in the Torah what G-d wants from us and what His will obligates us in all aspects of our conduct in life.
Behold in Parsha Reeh, the Torah writes: "you are sons of the L-ord, your G-d. You shall neither cut yourselves nor make any baldness between your eyes for the dead" (Devarim 14:1).
Rashi explains there: "Do not make cuts and incisions in your flesh [to mourn] for the dead, in the manner that the Amorites do, because you are the sons of the Eternal and it is appropriate for you to be handsome and not to be cut or have your hair torn out".
See also Rashi on the verse "And you shall teach them to your sons" (Devarim 6:7), who explained "lebanecha" - "to your sons: These are your disciples. We find everywhere that disciples are termed "sons", as it is said: "You are sons to the L-ord your G-d" (Devarim 14:1)... and just as disciples are called "sons" as it is said "You are sons to the L-rd your G-d", so too, the teacher is called "father".
From this halacha stated here which forbids us to put a bald spot on our head for the dead, we understand the will of G-d, that it is incumbent on us to recognize, remember and feel constantly that we are sons and disciples of Ha-shem our G-d. Therefore we must always act in an honorable and dignified manner to the utmost degree as befitting the sons and disciples of His Majesty Himself, the Holy One, blessed be He. A man must so much implant this feeling in his soul that even when the dead body of his close relative lies before him, he does not forget this and he does not change this custom befitting him, as the son and disciple of the King of kings.
(see original Hebrew here for better understanding)