Mesilat Yesharim / Path of the Just
by Rabbi Moshe Chaim Luzzato zt'l
Chapter 23 - Acquiring Humility
with select commentaries
copyright 2018 dafyomireview.com

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

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

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*** CHAPTER 23 - ACQUIRING HUMILITY ***פרק 23 - בדרכי קנית הענווה וההרחקה ממפסידיה
 

There are two things that habituate a person to Humility: habit and contemplation.

שנים הם המרגילים את האדם על הענוה, הרגילות וההתבונן.

MB - "habituate" - he does not call them "ways", or "means", like he did for the other traits in this book. It seems the work in acquiring humility is different than that for acquiring the other traits. For the other traits, such as Zeal or Separation, are acquired through a specific conduct, which are the consequence of a certain understanding or a certain knowledge. The work in acquiring the other traits is through implanting those thoughts which bring one to that specific conduct.

But humility is essentially nothing but having the correct outlook on oneself and one's virtues, and through a bit of contemplation a man already sees that this is the correct outlook. This (contemplation) is not the work of humility. Rather, the work of humility is to habituate to see oneself with this correct outlook even after he knows it is correct. Therefore its acquisition is called only: "habituation".

Habit: that a person habituate himself slowly, slowly to conduct himself in lowliness, in the manner we discussed previously, to sit in lower places, to walk at the rear of the group, to wear modest clothing, namely, clothing that is dignified but not glorious. When a person habituates himself in this manner, slowly, slowly, humility will enter in his heart until it will be implanted properly. Since the nature of a man's heart is to become proud and haughty, it is difficult for him to root out this natural tendency at its source. But by performing external actions that are under his control, he will slowly, slowly draw in his inner being the matter which is not so much in his control. This is similar to what we wrote in Zeal. All this is included in the statement of our sages, of blessed memory, "a man should always be cunning in the fear of heaven" (Berachot 17a), namely, that one seeks out strategies to employ against his nature and tendencies until he vanquishes them.

הרגילות הוא שיהיה האדם מרגיל עצמו מעט מעט בהתנהג בשפלות על הדרך שזכרנו, בישיבת המקומות הפחותים וללכת בסוף החברה, ללבוש בגד צנועים, דהיינו מכובדים אך לא מפוארים, כי בהתרגלו בדרך הזה תכנס ותבוא הענוה בלבו מעט מעט עד שתקבע בו כראוי. כי הנה בהיות טבע לב האדם לזוח ולהתנשא קשה עליו לעקור מעיקרה הנטיה הטבעית הזאת, אלא אם כן בפעולות החיצונות המסורות בידו ימשיך מעט מעט הדבר בפנימיותו הבלתי מסור לו כל כך, וכענין שביארנו בזריזות, שכל זה נכלל במאמרם ז"ל (ברכות י"ז א): לעולם יהא אדם ערום ביראה, דהיינו שיבקש תחבולות נגד הטבע ונטייתו עד שינצחם.

ER - "habituate himself" - this needs explanation for in the beginning of the previous chapter, Rabeinu wrote: "at first, a person needs to become humble in his thoughts and only afterwards, can he conduct himself in the ways of the Humble. Without this, he will only become one of the deceitful.." We must say that here is speaking about one who already understands humility and wants to acquire it in his heart wholly (b'shlemut). Then, when he habituates himself with this intention, it will exert influence upon his inner heart.

NE - "it is difficult for him to root out this natural tendency.." - although it says about man "for you are dust" (Gen.3:19). but since his soul is from the higher worlds, he feels feelings of elevation. But the physical body translates this to arrogance. This is the source of the natural tendency to arrogance. In truth, one needs to direct it to "and his heart was elevated in the ways of G-d" (Divrei HaYamim II 17:6).

ER - "slowly, slowly" - from Rabeinu's words we see the caution a person must take to not try to jump swiftly in conducting oneself in humility, for he is in danger of not standing up to the trial and falling. This is similar to what he warned earlier (end of ch.15) regarding being careful in Separation (see there)...

The contemplation, however, is on various matters. One of them is brought in the statement of Akavia ben Mehalelel: " [Reflect upon three things and you will not come to the hands of sin] know from where you came - from a putrid drop; and where you are going - to a place of dirt, worms, and maggots; and before whom you are destined to give a judgment and accounting - before the supreme King of kings, the Holy One, blessed be He" (Avot 3:1).

אך ההתבונן הוא על ענינים שונים, האחד הוא המוזכר בדברי עקביא בן מהללאל (פרקי אבות ג:א): דע מאין באת מטיפה סרוחה ולאן אתה הולך למקום עפר רמה ותולעה ולפני מי אתה עתיד ליתן דין וחשבון לפני מלך מלכי המלכים הקב"ה.

SR - "Akavia..." - also in this chapter we learn the matter explained previously that specifically the simplest calculations bring a man to the loftiest levels...

ER - the Rambam and Rabeinu Yonah explain there that the contemplation of "putrid drop" brings a person to humility, saving him from arrogance which is an abomination to G-d.

MB - "Akavia ben Mehalelel" - the Mishna is speaking of not coming to sin while Rabeinu explains it here regarding the trait of arrogance. For that which prevents sin also diminishes arrogance since arrogance is what makes it possible to sin. Without arrogance "a man does not come to sin". Likewise we find "Humility brings to Fear of Sin". This is a great fundamental principle. Thus the evil inclination is called the "leaven in the dough" (Berachot 17a) because it inflates a man with its arrogance. (see also Biur HaGra Mishlei 21:29).

Ohr Yahel v.3 Vayera pg.41 - on the verse: "I am but dust and ashes" (Gen.18:27), the Ibn Ezra explains: "I was dust and will return to dust".

What is the chidush (novel insight) here? Behold, every sane person knows that he is dust and will return to dust.

The explanation is that we are used to thinking a great and whole man is one who has attained new wisdom which other people don't know. Therefore, when we want to attain wholeness in middot (character traits) or outlook (deot), we search for new insights in books or seek advice which contains novel or interesting ideas. All this is a total mistake.

For a man, whose soul is hewn from under the Kisei Hakavod (throne of glory), grasps and understands vastly more than the Chayot and Ofanei HaKodesh (holiest angels), who are below the Kisei Hakavod, as explained in tractate Chagiga.

But because man's soul is incarcerated in the dark house of the body - which is the dark and obscuring physical - so that it blocks all light from reaching this holy soul. One should truly fear that he not remain in the bottom level of the pit, G-d forbid.

In any case, we learn that all man's work is not to contrive new ideas (chidushim) in his soul, which he did not know previously until now. But rather, it is to remove the disgrace of the prison (cherpat beit haasurim) which he sits inside, and to remove the dark ropes of the physical obscuring him. Then automatically, he will understand and feel what he already knows, in his nefesh, ruach, and neshama (soul, spirit and higher soul).

Likewise, what our sages said: "look at three things... know from where you came and where you are going..." (Avot 3:1).

Is there anyone who does not know this already? Rather, it is as we said - a man is only asked to know what he himself already knows. That is to say, to feel in his senses what his intellect knows. One does not need anything else more than this. This is everything!

However, this work is exceedingly much more difficult than to think of new insights (chidushim) in some matter. We see that despite all our toil in Torah and fear, we are far away from this as heaven is to earth.

Behold, every person utters with his mouth always that he is but dust and will return to dust, and that man is destined to die, and this world is futile of vanity of vanities (hevel hevelim), etc., etc., but nevertheless, day and night he does not stop from being occupied in this worthlessness (hevel), and he plunges his soul deeper in this abyss - with all his limbs and senses, from the soles of his feet to the top of his skull - every day more and more, as the verse says: "and they went after vanity and themselves became vanity" (Yirmiyahu 2:5).

That is to say, he goes after the vanity until he himself becomes a piece of vanity. This is a wonder. For even an animal will not eat something harmful to itself, and every intelligent person will distance and flee from something which can cut short the wick of his brief life on this earth. But regarding eternal life, which he himself knows that if he does not put an eye on his ways, he is liable to be destroyed forever and ever, G-d forbid. But nevertheless, he proceeds confidently in his way - the way of his habits, like a horse rushing in - only evil all day!

We must say "nimshal k'behemot nidmu" (he is compared to the silenced animals - Tehilim 49:13). For an animal perception has taken root in his heart and in the depth of his soul - there is no calculation or understanding, "A man walks in this world and he thinks that it will be his forever, and that he will remain in it for all time" (Zohar Nasso 126).

But we must know that this awesome physical power which deceives human beings in this world is not tangible, it is but lies, darkness and blindness, concealing the truth from being seen. One need not push away the falsehood with his hands and banish it. For falsehood has no real existence.

Rather, when a man illuminates himself with the intellect of truth he possesses, automatically, the darkness will leave and the falsehood will run away. Likewise, king David said: "take my soul out of confinement to give thanks to Your Name" (Tehilim 142:8), for the soul is imprisoned inside the walls of this awesome prison, namely, man's body. But when the prison is removed and the soul goes out free, it no longer has anything blocking and preventing it. It is then entirely ready to stand before G-d and thank His Name. This is the meaning of "take my soul out of confinement to give thanks to Your Name".

The Torah says: "It is not in heaven, that you should say, 'Who will go up to heaven for us and fetch it for us, to tell [it] to us, so that we can fulfill it?' Nor is it beyond the sea, that you should say, 'Who will cross to the other side of the sea for us and fetch it for us, to tell [it] to us, so that we can fulfill it?' Rather,[this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it" (Devarim 30:12-14).

There is room to contemplate here, if one wants to show his fellow something placed on his table, why the need to first tell him that it is not in the heaven? On the contrary one should tell him he need not move even one step to reach it.

Rather, the Torah teaches us here the fundamental principle we mentioned. For the truth is so obvious and clear that it is in your mouth and heart to do. But the falsehood hides and distances it far out until the heavens and the end of the sea. Thus before removing the obstruction, i.e. while the darkness covers the land, it appears in the heaven and beyond the sea. But after removal of the veil of falsehood and revealing of the truth, behold it is clear before you it "is very close to you".

We learn from all this that regarding Avraham Avinu who said: "I am but dust and ashes", it is correct that there is no real chidush (novel idea) in the matter. But the great difference is in this we said - that by Avraham Avinu it was chiseled as truth that he truly said before the Holy One, blessed be He, who is truth and whose seal is truth, i.e. that he felt in all his limbs the "I am but dust and ashes". This is the great difference between his declaration and ours, like the distance between "heaven.. and beyond the sea" to "in your mouth". This was the lofty level of humility of Avraham Avinu, the giant of giants...

For in truth, all these thoughts are counter to arrogance and they foster humility, because when a man looks at the lowliness of his physicality and the baseness of his origin, he will have no reason whatsoever to be haughty but only to feel shame and humiliation.

כי באמת כל אלה הם נגדיים לגאוה ועוזרים אל הענוה, כי בהיות האדם מסתכל בפחיתות חומרו וגריעות התחלתו אין לו טעם לינשא כלל אלא ליבוש וליכלם.

MB - "all these thoughts" - these thoughts are different from those in the previous chapter. In the previous chapter, he was explaining the concept of humility itself, whereas here, he explains the thoughts which habituate a person to humility. The latter are more preliminary and fundamental. Because they are not thoughts on himself and his current state (as in the previous chapter) but are rather on his past and future. These thoughts lead him to the correct outlook on his current situation which is the essence of humility.

To what is this similar? To a pig-herder who rose to become the king. As long as he remembers his early days, it will be impossible for him to become arrogant. Likewise, when one considers that at the end of all his greatness, he will return to the earth to be food for maggots, all the more so will his pride be submitted and his roaring arrogance quieted. For what is his good and his greatness if his end is shame and dishonor?

הא למה זה דומה לרועה חזירים שהגיע למלוך, כל עת אשר יזכור ימיו הראשונים אי אפשר לו שיתגאה. וכשיחשוב כמו כן שבסוף כל גדולותיו ישוב לעפר מאכל לתולעת, כל שכן שיכנע גאונו וישכח שאון גאותו, כי מה טובו ומה גדולתו ואחריתו בושת וכלימה.

MB - "all the more so" - the kal v'chomer (inference) is from past to future. For the future is more "true" than his present state, since it is going to happen. Unlike the past which has already occurred.

"his end" - here the knowledge which prevents arrogance is that afterwards one will be shamed and humiliated. For it is impossible for a man's feelings of arrogance to arouse when he knows they will transform to the opposite. This is different than the effect of the first knowledge regarding "putrid drop". There the preventing of arrogance was from the essential baseness of one's physicality...

And when he contemplates further and pictures in his mind the moment he enters before the great Beit Din of the heavenly host, when he finds himself before the King of kings, the Holy One, blessed be He, who is absolutely pure and holy, in the midst of the assembly of holy ones, mighty servants, strong in power, obeying His word, without any blemish whatsoever, and he stands before them, base, lowly, and petty in and of himself, defiled and polluted due to his deeds. Will he then raise his head? Will he have what to answer? And when they ask him: "where has your mouth gone? Where is the pride and honor which you assumed in your world?" What will he answer? What will he reply to this rebuke? Behold, certainly if for one moment, a person were to visualize in his mind this truth with a true and strong picture, all of his arrogance would blast off in flight, never to return.

וכשיחשוב עוד וידמה בלבו רגע הכנסו לפני הבית דין הגדול של צבא מעלה, בעת שיראה עצמו לפני מלך מלכי המלכים הקב"ה הקדוש והטהור בתכלית הקדושה והטהרה בסוד קדושים משררתי גבורה גבורי כח עושי דברו אשר אין בהם כל מום, והוא עומד לפניהם גרוע פחות ונבזה מצד עצמו, טמא ומגואל מצד מעשיו הירים ראש? היהיה לו פתחון פה? וכי ישאלוהו איה איפוא פיך, איה גאונך וכבודך אשר נשאת בעולמך. מה יענה או מה ישיב על תוכחתו, הנה ודאי שלו רגע אחד יצייר האדם בשכלו האמת הזה ציור אמתי וחזק, פרוח תפרח ממנו כל הגאוה ולא תשוב אליו עוד.

CS - "true and strong picture" - "true" - an accurate imagination according to the truth. "strong" - a vivid and convincing picture.

MB - "assembly of holy ones" (sod kedoshim) - in the midst of a large group of holy angels (according to the commentaries on Tehilim 89:8), thus not only will he stand alone before the Holy One, blessed be He, but also before an assembly of angels, etc.
"when they ask him" - besides that a man will give a judgment and accounting for his deeds, they will also rebuke him on the arrogance itself.

ER - from Rabeinu's words it is clear that he who is still arrogant, has never [truly] pictured for himself the moment he enters before the great Beit Din to give a judgment and accounting on every deed, word, and thought. Here Rabeinu reveals to us a way, a medicine and weapon again this dreadful trait which transforms a man into "an abomination of G-d" (Mishlei 16:5), and causes him to be delivered into the hands of the evil inclination as Rabeinu Yonah writes (Shaarei Teshuva 1:27), causing many sins as explained there.. Thus we have before us an examination which Rabeinu promises has the power to chase away this dreadful trait such that it never returns.

NE - Rabeinu promises us that one who follows this advice is assured that arrogance will leave him permanently! But in order to reach a moment of truth like this, one must learn Mussar well and by putting it to heart! It is worthwhile to learn Mussar all of one's life in order to arrive at a moment like this, even if it happens only one time.

Ohr Yisrael ch.8 - the levels of divine service are three: the first is the opening and start. This is feeling (hergesh). Namely, that a man studies the sayings of our sages, to review them many times until he is affected and feels in his soul his lacking. From here, he will come to the second level, namely, conquering the Yetzer (evil inclination). The third level is rectifying the Yetzer, namely, that a person is joyous and delights in the service... (see there for more)

The second contemplation is on the shifting of circumstances over time and their many changes. For the rich man may easily become poor, the ruler a slave, the honorable lowly. If one can so easily fall to a situation which is today disgraceful in his eyes, how can his heart pride on his current situation in which he is not assured of?! How many kinds of illnesses can, G-d forbid, strike a person which would necessitate him to plea others to help him and assist him to relieve his situation a bit. How many troubles can befall him such that he would need to beseech many people to save him when previously he sometimes despised to greet them? These are things we see with our own eyes on a daily basis. They are enough to remove arrogance from a man's heart and clothe him with humility and lowliness.

השני הוא ענין חילוף תולדות הזמן ורוב תמורותיהם, כי העשיר קל להיות עני, והמושל לעבד, והמכובד לנקלה, ואם הוא יכול כל כך על נקלה לשוב אל המצב הנבזה בעיניו היום, איך יגבה לבו על מצבו אשר אינו בטוח עליו, כמה מיני חולאים יכולים ח"ו לבוא על האדם שיצטרך במו פיו להתחנן למי שיעזור אותו ויסייעהו ויקל לו במקצת. כמה צרות ח"ו יכולים לבוא עליו שיצטרך ללכת לשחר פני רבים אשר מאס לפנמים לתת להם שלום למען יהיו לו למושיעים. ודברים אלה אנחנו רואים בעינינו דבר יום ביומו, כדאי הם להסיר מלב האדם גאותו ולהלבישו ענוה ושפלות.

NE - ..even a person who is heavily stricken with arrogance, will admit that there are things beyond his control, such as a sickness, dishonor, or poverty. Thinking on them muzzles one's arrogance.

ER - "how can he pride himself on his current situation which he is not assured of" - this point is very great. If a rich man knew that tomorrow or after a week or a month, he will divest his importance and transform to a poor man, he will not find the audacity to pride himself on his temporary situation, for he recognizes that soon it will be over. And if one pictures to himself that every day is a gift from G-d, and one is not assured that he will merit again tomorrow, then prosperity will not damage his heart to become arrogant. For it is only his day. Just like if they were to change the Gabais in the synagogue every week, they would not pride themselves, for it is just one's turn. So too it is a cycle in the world, from wealth to poverty, and likewise for all matters of honor and dominion. If so, everything is temporary it is just one's day, only that it was renewed again...

And when a man contemplates further on his obligation to G-d, blessed be He, and to what extent it is neglected by him and how much he is lax in it, certainly he will feel shame and not arrogance, humiliation and not elevation of heart. Likewise scripture says: "I have indeed heard Ephraim grieving... for after my repentance I have regretted; and after I realized, I smote my thigh; I felt ashamed and disgraced" (Yirmiyahu 31:17-18).

וכשיתבונן עוד האדם על חובתו לפניו יתברך, וכמה היא נעזבת ממנו וכמה הוא מתרשל בה ודאי שיבוש ולא יתגאה, יכלם ולא ירום לבבו, וכן הוא אומר (ירמיה לא:יז-יח): שמוע שמעתי אפרים מתנודד וגו', כי אחרי שובי נחמתי ואחרי הודעי ספקתי על ירך, בושתי וגם נכלמתי וגו'

ER - "his obligation to G-d" - behold, the book "Duties of the Heart" is full of great claims which obligate every man of sound intellect. And in the beginning of his holy and awesome book, after the Gate of Unity, he wrote the Gate of Examination (Shaar Bechina) to open the eyes of the blind to see the kindness of G-d on every limb, step, and breath. All this is what greatly obligates a man to the service, to fulfill his obligation in his world to his Creator, the purpose for which he was created.

Above all, one should always contemplate to recognize the weakness of human intellect and its great many errors and falsehoods, how it is always nearer to error than true knowledge. Therefore, he should always fear this danger, and seek to learn from every person, always listening to advice, lest he stumble. This is what our sages, of blessed memory, said: "Who is wise? He who learns from all men" (Avot 4:1), and scripture says "he who hearkens to counsel is wise" (Mishlei 12:15).

ועל הכל יתבונן תמיד להכיר חולשת השכל האנושי, ורוב טעותיו וכזביו, שיותר קרוב לו תמיד הטעות מהידיעה האמתית. על כן יירא תמיד מהסכנה הזאת, ויבקש ללמוד תמיד מכל אדם ולשמוע תמיד לעצה פן יכשל, והוא משאמרו ז"ל (אבות ד:א): איזהו חכם הלומד מכל אדם, וכן הוא אומר (משלי יב:טו): שומע לעצה חכם.

MB - "great many errors and falsehoods" - "error" - that which he errs in his thoughts to think and understand something incorrectly and even after he knows and perceives a true matter, his intellect does not retain it fully, and over time his understanding of it weakens.
"great many" - The fact that this occurs so many times teaches that it is not a coincidental matter but rather - it is in his essence, he is an error prone being (baal taut). thus, he continues: "always nearer to error", implying it is not incidental but rather this is essentially in his nature (see Vilna Gaon on Mishlei 12:15, and 1:19 Haga 102).
"always" - he should never rely on himself alone.

NE - although a man's intellect is far superior to that of animals, but "according to the cleverness is the error". For when he is driven by evil character traits, then from the outset, his intellect inclines to the evil side - in order to deduce proofs to justify his crooked ways..

ER - "great many errors and falsehoods" - if a person were to receive a paper with all of his words and thoughts written down with a red highlight for every error and every thing which is not true, correct, or just, there is no doubt he would be filled with shame. All of a person's arrogance is that he forgets his errors and remembers his successes.

ER - "he is always nearer to error than true understanding" - because the truth is singular and very precise, and every slight deviation is a falsehood. Thus relative to everything else, the truth is alone among thousands of falsehoods.

ER - "always listen to advice" - in Mishlei 21:2 "man's every way is straight in his own eyes..", and "all ways of man are pure in his eyes.." (ibid 16:2), and "there is a way that seems right to a man, but its end is ways of death" (ibid 14:12). Rabeinu HaGra explains: "there is a way which a person thinks is surely right, but in the end this leads to many ways, all of them to death, and even for a Torah scholar who is called a 'man', he must not rely on his intellect. One must be extremely careful to not rely on one's intellect at all." End quote. And later on in 14:14, he writes that "man" refers to a Tzadik (righteous man). Hence, it is possible that a person can be a righteous Torah scholar and nevertheless, what appears to him just is actually crooked and mistaken, leading to the "ways of death". All this because he did not take counsel with others, but instead relied on himself. Without the trait of humility, this is very difficult for a man, especially if he is older and an honorable Torah scholar.

The detriments of this trait are abundance and satiation in the good of this world, similar to what scripture states explicitly: "lest when you have eaten and become sated [and built good houses...] and your heart grows haughty.." (Devarim 8:12-14). Therefore the pious deemed it good for a man to afflict himself sometimes, in order to put down the evil inclination of arrogance, which grows strong only through abundance, similar to what our sages, of blessed memory, said: "a lion does not roar over a basket of straw but over a basket of meat" (Berachot 32a).

אך מפסידי המדה הזאת הוא הריבוי והשביעה בטובות העולם הזה, וכענין הכתוב שבפירוש אומר (דברים ח:יב): פן תאכל ושבעת וגו' ורם לבבך וגו'. על כן מצאו להם החסידים טוב להיות האדם מענה נפשו לפעמים, למען השפיל יצר הגאוה אשר איננו מתגבר אלא מתוך הרבוי, וכענין שאז"ל (ברכות ל"ב): אין ארי נוהם מתוך קופה של תבן אלא מתוך קופה של בשר.

MB - "afflict himself" - for just like satiation gives a feeling of strength and shelemut (wholeness), for he is satiated, so too lacking and suffering gives a person a feeling of his lackings and limitations.

ER - "afflict oneself" - i.e. in addition to the trait of Separation. And even if one has not reached the level of Separation due to needing these [extra] things and due to desiring them, nevertheless, it is proper for him to afflict himself sometimes, to submit his arrogance, so that satiation of the lusts of this world should not cause his heart to become proud.. for this also applies to the trait of Cleanliness..

NE - "the detriments of this trait are abundance and satiation in the good of this world" - although Rabeinu warned us in the first chapter that these things are like a stumbling block before all of the service of G-d: "the Holy One, blessed be He, has put man in a place where the factors which draw him away 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".

Rabeinu is emphasizing that in the other traits, the good of this world only impedes his progress in that particular trait. However, for the trait of Humility, pursuing worldly pleasures is a total contradiction to the essence of Humility, as the Chovot Halevavot writes: "just like fire and water cannot coexist together in one container, so too the love of this world and the love of the Olam Haba cannot coexist together in the heart of the believer". And when there is not Humility then there is arrogance, and on this it is written: "a proud heart is an abomination to G-d" (Mishlei 16:5), for he has set in his heart love of the lusts of this world.

At the head of all the detriments to humility is foolishness and lack of true knowledge. You can observe that arrogance is found most prevalently among those who are most foolish.

והנה בראש כל המפסידים הוא הסכלות ומיעוט הידיעה האמתית, כי תראה שאין הגאוה מצויה יותר אלא במי שסכל יותר.

MB - "lack of true knowledge" - i.e. he does not have an outlook which is true.

OG - "At the head of all the detriments is foolishness and lack of true knowledge" - (Kabalistic) Here the Ramchal hints to us what is this great light which stands behind Humility - Daat (knowledge). As we wrote in the beginning of ch.22, the Sefirah of Daat is what shines in the world the great wisdom which obligates a man to be humble. It is no wonder that we find in the world many wise men, some even wise in Torah, who did not merit to Humility. For they are lacking the special, hidden wisdom which is higher than all the other wisdoms of the world - the wisdom of the humble which comes from the Sefirah of "Daat". This knowledge, whose secret is recognition of G-d, blessed be He, and His Unity, is a special gift which makes it possible for the servant of G-d to enter in the Gate of Holiness.

Shiurei Rabeinu Moshe Shapiro, section Galut Daat - the words of the talmud are well known. It says there regarding "Daat": "He who has this, has everything; he who lacks this, what has he? [Has one acquired this, what does he lack? Has he not acquired this, what does he possess?]" (Nedarim 41a). This implies if he lacks "Daat", he has nothing. "Daat" is everything... "Daat" is to know something completely. Doubts belong to the system of the intellect. There is found things not known and not clear... "Daat" is this power that a man has when truth is in his life. The instant the matter is fully grasped as truth - I live this thing... This matter does not belong so much to the system of intellect. But it is the most powerful grasp, the grasp which joins to the essence of life... We have learned what is "Daat". Let every person check himself, when was the last time he used this power. It is an entirely different manner, it is an entirely different type of grasp. The intellect does not grasp here. Rather, life itself grasps... We know ourselves and we know that our character traits are not as rectified as they should be. When a person is slighted, he may become very much angry. The only way to truly rectify one's character traits is through this power called "Daat"... No intellectual matter will affect here. Our character traits did not grow with us. They have remained the "small children" within us. This area does not mature with the intellect. It grows only with "Daat". The character traits grow with "Daat"... (see there)

And our sages, of blessed memory, said "a sign of arrogance is poverty of Torah" (Sanhedrin 24a). And likewise they said: "a sign of not knowing anything is self-praise" (Zohar Balak 49b); and "one coin in a pitcher cries out 'rattle, rattle'" (Bava Metzia 85b); and "the barren trees were asked: 'why are your voices heard?' they replied: 'would that it were that our voices will be heard and we will be remembered'" (Bereishis Raba 16:3).

ורז"ל אמרו (סנהדרין כ"ד א): סימן לגסות הרוח עניות התורה. וכן אמרו (זהר בלק): סימן דלא ידע כלום שבוחי. ואמרו עוד (ב"מ פה ב): אסתרא בלגינא קיש קיש קריא. עוד אמרו (ב"ר טז:ג): שאלו לאלני סרק מפני מה קולכם נשמע? אמרו הלואי יהיה קולנו נשמע ונזכר.

MB - "rattle, rattle" - but if it were full of coins it would not make noise (Rashi there).

NE - those who know little make themselves heard in order to receive honor as if they know much. While those who know nothing feel like outcasts and therefore make noise in order to draw attention to themselves. But this highlights their ignorance in Torah knowledge.

We have already seen that Moses, the greatest man that ever lived, was also the most humble.

וכבר ראינו שמשה שהוא מובחר שבכל האדם היה עניו מכל האדם.

MB - for virtue and reason brings to humility not arrogance.

Another of the detriments of humility is associating with or being served by flatterers, who try to steal a person's heart with their flattery in order to benefit themselves. They will praise and exalt him by exaggerating to the extreme whatever virtues he possesses and by adding to this virtues he does not at all possess. Sometimes what he does possess is the very opposite of what they praise him for. The end of the matter is that a man is light-minded, his nature is weak, and he is easily seduced. This is especially so for something to which his nature inclines. Therefore when he hears these things said by someone he trusts, it will enter into him like the venom of a snake causing him to fall into the net of pride and become broken.

עוד ממפסידי הענוה הוא ההתחברות או ההשתמש בני אדם חנפים אשר לגנוב לבו בחנפותם למען ייטב להם ישבחוהו וירוממוהו, בהגדיל מה שיש בו מן המעלות עד התכלית, ובהוסיף עליו מה שאין בו כלל, ולפעמים שמה שיש בו הוא ההפך ממה שמשבחין אותו. והנה סוף סוף דעת האדם קלה, וטבעו חלש ומתפתה בנקל, כל שכן בדבר שאיליו הוא נוטה בטבע, על כן בשמעו את הדברים האלה יוצאים מפי שהוא מאמין לו, יכנסו בו כארס ועכס, ונמצא נופל ברשת הגאוה ונשבר.

CS - "light-minded" - to switch from truth to falsehood.
"his nature is weak" - to resist falsehood which is pleasing to him.

ER - "associating with or being served by flatterers..." - we see how much pettiness there is in man, for even in a case where he knows the truth, that this person flatters him to benefit from him, and it is clear to him that it is only for this that the person is praising him, the proof being that others who don't need him will never praise him with such words. But nevertheless, he is seduced, derives pleasure, and becomes proud. For the evil inclination assists to give a good taste to the stolen waters (a reference to Mishlei 9:17, "stolen waters become sweet")

For example, we see by Yoash [ben Achazya king of Judah] (Shemot Raba 8:2) who acted good all the days he was taught by his teacher Yehoyada HaKohen. But after the death of Yehoyada, his servants came and began to flatter him and magnify praises of him until they likened him to a god; "Then the king hearkened to them" (Divrei Hayamim II 24:17).

הרי לנו (מ"ב י"ב:ג): יואש אשר הטיב לעשות כל ימי הורהו יהודע הכהן רבו, ואחרי מות יהוידע באו עבדיו והתחילו להחניף לו ולהגדיל הילוליו, עד שדימוהו לאלוה, אז שמע המלך אליהם.

MB - "who acted good" - he was a good, well meaning person.

You can see clearly that most high officials and kings or other people in positions of power, regardless of their rank, stumble and become corrupted by the flattery of their subordinates. Therefore he whose eyes are on his head (Kohelet 2:14), should be more watchful to scrutinize the deeds of someone who he wishes to acquire as a friend, advisor, or workers over his household than he is watchful to scrutinize his food and drink. For his food and drink can only damage his body while his friends and workers can destroy his soul, belongings and all of his honor. King David peace be unto him said: "He will not dwell within my house, he who practices deceit. He who follows the way of the innocent, he will serve me" (Tehilim 101:6-7).

ותראה זה הדבר בבירור כי רוב השרים והמלכים או כל בעלי היכולת יהיו באיזה מדריגה שיהיו נכשלים הם ונשחתים בעבור חנופת משרתיהם. על כן מי שעיניו בראשו, יותר יזהר ויעיין במעשי מי שרוצה לקנותו לו לחבר או ליועץ, או לפקיד על ביתו, ממה שיזהר ויעיין במאכלו ובמשתיו, כי המאכל והמשתה יוכל להזיק לגופו בלבד, והחברים או הפקידים יוכלו להשחית נפשו ומאודו וכל כבודו, ודוד המלך ע"ה אומר (תהלים קא:ו-ז): "לא ישב בקרב ביתי עושה רמיה הולך בדרך תמים הוא ישרתני".

SR - "examine his food and drink" - i.e. that they are good and fresh and won't damage his body.

MB - "all of his honor" - i.e. his true honor, namely Torah knowledge (as he wrote in ch.11).

ER - "most high officials and kings..." - from this we understand well why the Torah gave a special warning to the king to not become proud over his brothers. See Shaarei Teshuva 3:34, who explains that this is a general commandment [on everyone] to remove from oneself the trait of arrogance, that a person not become haughty over his subordinates, even for a king.. According to this, there is an additional reason for the special warning to the king, for he always has a reason to stumble, namely, through the praises of the flatterers to him. (see also Tomer Devorah ch.2)

The only good then is for a person to seek out honest friends who will enlighten his eyes to what he is blind and will rebuke him out of love, thus rescuing him from all evil. For what a man cannot see due to his inability to see fault with himself, they will see and understand and warn him, and he will be protected. On this scripture says: "in abundance of counselors there is salvation" (Mishlei 24:6).

ואין טוב לאדם אלא שיבקש לו חבירים תמימים שיאירו עיניו במה שהוא עור בו, ויוכיחוהו באהבתם ונמצאו מצילים אותו מכל רע, כי מה שאין האדם יכול לראות, לפי שאינו רואה חובה לעצמו, הם יראו ויבינו ויזהירוהו ונשמר, ועל זה נאמר (משלי כד:ו): ותשועה ברוב יועץ.

SR - there is no assurance for any great man that flattery will not cause him to stumble. For Yoash stumbled in an extremely severe manner in a gross error without equal. Likewise king David was very careful in this and exercised special caution such that he praised himself for his watchfulness saying: "he will not dwell within my house etc.". The medicine to save oneself from this danger is only tremendous watchfulness.

Is it conceivable that great men whose service already stands in the lofty level of Humility, almost the final level, and they have traversed the entire path set by Rabbi Pinchas ben Yair in the Beraitha - is it conceivable that they must direct all their thoughts on how not to stumble in the trait of Watchfulness, the first of all the traits?! From here is another proof in addition to all the other previous proofs, that there is no order in the work of the traits and there is no fixed before and after, whereby a man standing on a later level no longer needs to be concerned with a lower level. Rather even one who has reached the highest peak is not at all assured of every previous trait. Rather his eyes must always be open for all the traits, from the first to the last. Only then will he be saved from the dangers lying in ambush on every step and turn. Even he who has merited Ruach Hakodesh and beyond. For all the sins we find in the Tanach are on lofty men like these, and lack of caution in watchfulness at their level caused them to stumble. On this it is written: "the heart is deceitful above all things, and desperately sick; who can understand it?" (Yirmiyahu 17:9).