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by Rabbi Moshe Chaim Luzzato zt'l
Chapter 3 - Divisions of Watchfulness
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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 3 - DIVISIONS OF WATCHFULNESS ***פרק 3 - בביאור חלקי הזהירות
| He who wants to watch over himself must investigate two matters. | הנה הרוצה לפקח על עצמו, שתים הנה ההשקפות הצריכות לו: |
ER - "he who wants to watch over himself" - the key is in the hands of will. Through wanting, he will merit divine help... and by the impact of the first two chapters, it is proper to already want for one whose heart is not of stone.
| The first: that he contemplate what is the true good for man to choose and what is the true evil for him to flee from. | האחת, שיתבונן מהו הטוב האמיתי שיבחר בו האדם, והרע האמיתי שינוס ממנו. |
ER - "what is the true good" - obviously if it is not true, it is not good. Hence, the intent is that one applies his mind to reveal the depth of the matter, to investigate wisely, to broaden the inquiry, encompassing all possibilities of what appears good or is called good [by people], looking at their full consequences and effects, until he reaches a final ruling (psak din) that this indeed is "the true good".
CS - "what is the true good" - this one can only grasp through the means of Torah study, as he writes later "to investigate according to G-d's commandments.." or "what is the true path according to the Torah"...
MB - that he contemplate - it is not enough to merely know it. One also needs contemplation. Namely, thinking on it again and again. There are two benefits to this: 1) that it be fixed in his heart that this is the true good. 2) through the contemplation, he can understand all its general matters and comes to grasp its particulars as Rabeinu wrote in the introduction: "Although the beginnings and foundations of [piety] are already implanted in every upright person's heart, nevertheless if he does not engage himself in their study, he will encounter its branches but won't recognize them and he will tread over them without perceiving that he is doing so".
| The second: on the actions which he does, to determine if they are in the category of the good or the evil. | והשניה, על המעשים אשר הוא עושה לראות אם הם מכלל הטוב או מכלל הרע. |
ER - "on the actions which he does" - it appears that the test is: if one imagines that his friend were doing the same thing and was asking him advice if it is proper to act like this, i.e. when he has no personal bias, would he then likewise also decide like this?
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This applies both to times when he is in the act of doing and when not in the act of doing. When in the act of doing: that he not do any act without first weighing it on the scales of this understanding. Not in the act of doing: that he bring up before himself the remembrance of his deeds in general and weigh them, likewise, in these scales to determine what they contain of evil in order to relinquish it and what of good, in order to perpetuate it and strengthen himself in it. If he finds in them of the evil, he should then contemplate and investigate, reasoning out a strategy to employ in order to turn away from that evil and cleanse himself of it. |
וזה, בשעת מעשה ושלא בשעת מעשה.
בשעת מעשה שלא יעשה שום מעשה מבלי שישקול אותו במאזני זאת הידיעה. ושלא בשעת מעשה שיעלה לפניו זכרון כלל מעשיו וישקול אותם כמו כן במאזני המשקל הזה לראות מה יש בם מהרע למען ידחה אותו, ומה מן הטוב להתמיד בו ולהתחזק בו. ואם ימצא בהם מן הרע, אז יתבונן ויחקור בשכלו איזה תחבולה יעשה לסור מן הרע ההוא וליטהר ממנו. |
ER - "bring up before himself the remembrance of his general deeds" - from this he will recognize where he is holding...
ER - "strategy to employ..." - Rabeinu warns us that it is not enough to recognize the evil, regret, and resolve not to do this sin anymore. Rather, one needs to also contemplate on a strategy so that his resolution will take hold, employing various schemes that will strengthen him more and prevent him from stumbling as before.
Translator - "strategy to employ..." - for example, someone who has a hard time controlling his temper could offer his family members or co-workers 10 dollars for every time they catch him getting angry. Renew each week and adjust as needed. Some people have been greatly helped by CBT therapists for changing destructive thought patterns. Consult your Rabbi.
CS - "to turn away from that evil" - to not repeat it. Included here is to distance from external causes such as [bad] company, neighborhood, business, bad habits, etc.
ER - "and cleanse himself of it" - it seems Rabeinu's intent is that in addition to the duty of planning strategies for the future, one needs also to purify himself of the past through full repentance, regret, confession, and rectifying the act such as returning stolen things or asking the person forgiveness.
"to cleanse from it" - from the tendency for it, the inner causes such as bad character traits, mistaken views, weak willpower.
MB - "that he not do any act" - there is here a difficult work, that a man not do any small act, nor thought or word nor actual action without thinking on it beforehand. (it is evident that all 3 are included in the word "act" here).
MB - "he should then contemplate and investigate" - even after he knows exactly what is the evil he did, nevertheless, he still needs contemplation and investigation. For it is not enough to know it is evil and resolve to guard from it. Rather, one must think and understand what exactly is the [root] point of lacking in him and afterwards to investigate after the cause of the matter and then to devise strategies how to fix the matter for the future.
Translator - I found it useful to keep a paper notepad handy and then to write down all slip ups during the day. At the end of the day, examine the notepad and think through how to fix problem areas.
Shaarei Tzion 207 - contemplation is the first condition to man's entire service. From the first level of "Watchfulness" till "Holiness" and "Ruach Hakodesh". Therefore the Mesilat Yesharim calls for this already in the trait of Watchfulness, that a man take time off from this "service" of the Yetzer and contemplate on what is the good and the evil, and on his ways and deeds if they are of the good or the evil. Contemplation is the foundation of a person's ascent...
NH - man is like a large country. Every will which is active within him is like one citizen of the country. Before a man knows the foundations of emunah (faith), as clarified in chapter 1, the will to draw close to G-d and fulfill His commandments is not so active. For he still does not know that closeness to G-d is the greatest possible pleasure and that the way to get there is through fulfilling the commandments.
After knowing these fundamentals, a stronger desire to draw close to G-d implants in his heart. But this desire is not yet the king of the country for there are other powerful desires which hold dominion.
In the beginning of this chapter, the Ramchal explains how a man can take the desire to closeness to G-d and fulfilling His commandments and grant dominion in its hands, to coronate it as king over all the other desires. The way to do this is by transferring in its hands 3 royal powers: the legislative power, the judicial power, and the executive power (law enforcement). For he who is the legislator, judge, and policeman is essentially the king. Because he decides what is permitted and what is not through his legislation. He is in charge of making the decisions through the judicial system, and punishing the transgressors of the law and rewarding the obedient through appointing policemen to prevent people from transgressing the law.
This is done three times for three types of thoughts. Namely, by dedicating time to (1) think on what is the true good, (2) which deeds bring to this and should be done, and (3) which deeds distance from this and should not be done. Through this, he essentially legislates for himself laws and conducts.
By dedicating additional time for an additional kind of thought, namely, to recall the deeds done throughout the day and consider if they were good deeds which bring to the goal or bad deeds which distance him from it. Through this, he essentially makes a judicial system, with reward and punishment. For man feels bad when his deeds are not proper and feels satisfaction when they are good.
By dedicating additional time for an additional kind of thought, namely, to think before his deeds: "is what I want to do a good act which brings to the goal or a bad act which distances from it?" Through this, he essentially makes for himself a police branch. For such a consideration before the deeds stops bad deeds like a policeman who prevents transgression of the law.
Thus, through these three types of thoughts man coronates as king the desire for closeness to G-d and to fulfill His commandments.
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Our sages, of blessed memory, taught us this in their saying: "it would have been preferable for a person had he not been created, but now that he has been created let him examine (pishpush) his deeds; others say: let him feel out (mashmesh) his deeds" (Eruvin 13a). See how these two terms are two very good and beneficial instructions. "Examining" (pishpush) of deeds is to investigate generally one's deeds and inspect them to see whether they contain deeds which one does not do, namely, that are not in line with the commandments of G-d and His statutes. All that he finds of these, he should eradicate them from the world. "Feeling out" (mishmush) of deeds, on the other hand, is investigation even on the good deeds themselves to inspect and see if they contain any motive which is not good or any evil component which he needs to remove and eradicate. |
ודבר זה הודיעונו חכמינו זכרונם לברכה באמרם (עירובין יג): נוח לו לאדם שלא נברא יותר משנברא, ועכשיו שנברא יפשפש במעשיו, ואיכא דאמרי ימשמש במעשיו. ותראה ששני הלשונות הם שתי אזהרות טובות ומועילות מאד.
כי הנה הפשפוש במעשים הוא לחקור על כלל המעשים ולהתבונן בו, הנמצא בהם מעשים אשר לא יעשו אשר אינם הולכים על פי מצות ה' וחקיו, כי כל אשר ימצא מאלה יבערם מן העולם. אך המשמוש היא החקירה אפילו במעשים הטובים עצמם, .לחקור ולראות היש בענינם איזה פניה אשר לא טובה או איזה חלק רע שיצטרך להסירו ולבערו. |
ER - "motive...evil part" - motive implies in his thoughts, i.e. an intent which is not desirable, i.e. something other than [doing] G-d's will. "evil part" is in the act itself.
CS - "motive" - such as seeking praise of people or to profit money. "evil part" - for example a good deed which causes future damage or that is detrimental to others.
SR - "eradicate (biur)" - (an allusion to eradicating the chametz before passover) - the early sages already taught that the intent of the search and eradication (biur) of chametz is for the evil inclination and its emissaries...
Ohr Yahel vol.3 Vayigash - every act a man does has a source and mover in his heart and mind (libo v'kilyotav). From there all the deeds take shape.Therefore, as is known to anyone who has entered even one step in the gates of the holy Torah, the primary teshuva (repentance) depends on the heart (this is not like the [view of the] foolish pious and the ignorant men who think all teshuva consists of afflicting and starving the body, this poor container, through which one actualizes all the brazenness of his heart (zedon libo). They do not realize that all these means (fasting, etc) are only in order to penetrate into the inner house of a man, namely, in the mind and heart. Know that all the machinery of man's deeds and thoughts revolve around the wheels of the midot (character traits) in his nature. There can be many deeds a man does over years but all of them may stem from the source of one midah (character trait). That is to say, the midah is the foundation. From it, and through it, sprout the branches of all the deeds. Therefore, the true chacham will not be satisfied solely with examining whether his deeds were done properly. Rather, he wil turn his mind to explore his midot. For the heart can twist and deceive. Perhaps all his motives, deeds, and conclusions all stem from an impure source, some evil trait which is buried and concealed in the depths of his heart and when the foundation falls, the entire building collapses.
Imrot Chaim 227 - "it would have been preferable for a person had he not been created" - our holy sages, with their vision which spans the entire world, saw this world as a place full of traps and stumbling blocks set before a man to ensnare him everywhere his foot treads, causing him to stumble and fall in the deep pit. Thus, he can very easily lose all the potential benefit from this world. Hence, man's whole being hangs entirely on a hair's breadth.
Therefore, they decided that it was not worth it for man to put himself in this danger. For he is near to loss and far to gain. Thus better for him had he not been born. However, they revealed to us that now that he is born, he has a method and strategy to pass securely through the path of life and arrive whole to the goal. This is through "examining his ways", examination after examination in each and every deed, to inspect it from all sides, and refine it until it is pure and clean of all impurities and mixture of anything evil. Only through this will he be saved from the stumbling blocks of this world.
An analogy of this is as we see by a small bird. It is very weak and does not have the power to stand up against enemies and ambushers. But it has one wondrous power which shields it from all danger - it moves its head and constantly scans its surroundings all around without any letup. The bird is awake to all danger without any interruption (hesech daat) and stands always ready to fly to the heaven in the blink of an eye.
So too by man. He is extremely weak and does not have the strength to oppose the yetzer hara (evil inclination) which lies in ambush. For the yetzer hara is a mighty warrior and it is impossible for a man to fight him face to face and survive. But there is one advice - to distance from him absolutely far away and guard himself from all the snares he sets before him. For this, a man was given a power to look around his surroundings at all times and be awake to every danger.
This is the secret of "examine his ways". When a man uses this power properly, and before every action he looks forwards and backwards, and inspects it carefully, checking if it has some evil mixed in it - this is the way to save himself from the Yetzer Hara.
Come and see the wondrous words uttered by king David in his lofty spiritual level: "When my spirit enwraps itself upon me, and You know my path; In whichever way I go, they have hidden a snare for me" (Tehilim 142:4). Who can picture how good and upright was the "path" of king David. And even when I walk in this "path", there are hidden snares and it is full of stumbling blocks! In truth, only king David was able to see the traps placed before him, for he would utilize the power of "examine his ways" at all times. He would carefully examine all his ways. Through this, he would see well all the snares standing before him.
The greatest destructive power in man is that he is unable to question his deeds and refute his own logic. Rather, he seeks always to justify himself and rationalize all of his deeds, the exact opposite of "examine his ways". Our sages, of blessed memory, revealed to us how fallacious is this way. For a man who walks thus, it is impossible for him to be saved from the traps of the yetzer hara. Rather man's escape route is only the opposite - by suspecting himself in every thing, and examining all of his deeds to clarify and clean them of all evil, and that which he finds in himself of the evil, he should admit it and cast it away.
Shaarei Orah vol.1 pg.220 - to fulfill this matter of Watchfulness, it is not enough to tell a person generally "be watchful". Rather one must guard himself in detail from all the many potential stumbling blocks in all aspects of one's life. To "see what is born [out of one's actions]" (Avot 2:10), what is near and what is far, the explanation is for one to imagine all the potential situations which may arise and to contemplate which stumbling blocks he is liable to stumble in. But even this is not enough, one must also prepare effective strategies for all the possibilities and resolve to fulfill them... This requires great training.. Even though this is not easy, it is nevertheless one of the pillars of life, namely, to fill one's head with strategies and plans for all the potential situations in order to be careful and save oneself from all sorts of stumbling blocks beforehand... We must take this seriously.. for sometimes with a bit of watchfulness, one can save himself from a life of regret and pain... (see there for more)
| This is analogous to feeling out a garment to ascertain whether it is good and strong or weak and frayed. So too, he should feel out his deeds to ascertain their nature through an absolutely thorough examination (i.e. a meticulous examination to the furthest limit possible - CS) until they are left pure and clean. | והרי זה כממשמש בבגד לבחון הטוב וחזק הוא או חלש ובלוי כן ימשמש במעשיו לבחון תכונתם בתכלית ההבחנה עד שישאר זך ונקי. |
OG - "pure and clean" - it seems from here that the divisions of "watchfulness" are tools to acquire not only the trait of watchfulness but also even all the other traits in the class of "turn from evil" (Ps.34:14), such as "cleanliness", "separation", and "purity". For he writes here "until they are left pure and clean". These two terms usher us to the lofty levels of "cleanliness" and "holiness" expounded later on. However in chapters 12 and 17, the author clarifies the ways to acquire cleanliness and purity. We see there that a man needs to study the details of Halacha for acquiring the trait of "Cleanliness". Likewise, to constantly look at the lowliness of this world and its pleasures for acquiring the trait of "Separation", and to contemplate the fraudulence and falsehood of worldly honor for acquiring the trait of "Purity". Undoubtedly these ways (cleanliness, separation, purity) are likewise acquired through "pishpush" and "mishmush" explained here in the trait of watchfulness.
Hence, the trait of watchfulness runs alongside the entire ladder of the service of G-d in all that pertains to "turn from evil". For watchfulness is foundational "fear of G-d", and "cleanliness", "separation", "purity", "fear of sin" are merely succeedingly higher levels of this same fear of G-d of the trait of watchfulness.
| The general principle: that a man inspects all of his deeds and watch over all of his ways to not leave for himself any bad habit or bad trait, all the more so any transgression or sin. | כלל הדבר: יהיה האדם מעיין על מעשיו כולם, ומפקח על כל דרכיו שלא להניח לעצמו הרגל רע ומדה רעה, כל שכן עבירה ופשע. |
ER - "bad habit or bad trait" - "habit" applies also to something not in his heart, a non-desirable behavior due to its bad effects or that it does not find favor in other people's eyes. Alternatively, "habit" could refer to something not in his natural tendency but which he habituated in while "trait" refers to that which is his natural tendency.
Short Essay - Breaking the Cycle
Yearot Devash Derash 1: (advanced) regarding the stanza in the high holidays prayer: "great and awesome.. your sheep are immediately sheared", the intent is that sometimes we see a wicked man who does teshuva (repentance). He fasts and cries out, etc. and other good things. But after a few days, behold, he returns to his folly and corrupt deeds, and the "days of plenty are forgotten due to the days of famine" (Gen.41:30). The cause of this is akin to sheep which are raised for the purpose of shearing their wool and using it for whatever purpose. The shepherds feed them certain foods which greatly promote the growth of wool. When the wool is fully grown, they shear it all off and repeat the cycle.
So too, the Sitra Achra (evil inclination and his legions) sucks (yonkim) from the Jew who sins, the holy shefa (flow) inside him, and the Jew is a provider to them. Therefore, "around the wicked they keep walking" (Tehilim 12:9). But, after they sucked from him and his soul has dried up and there is no moisture of holiness left in him, for G-d has left him and his deeds are bad and sinful, what do they do? They put in his heart the desire to repent to G-d and do good. Then when his soul is fattened up with the good of G-d according to his service in performing G-d's mitzvot and he is full of good blessings from G-d, and they see "Yeshurun has become fat" (Devarim 32:15) and his soul is full of good, then they will prevent him from going in the mitzvot of G-d, as each time before, and they suck out from him all the shefa of holiness, and in our many sins he "gives his portion to strangers and his strength to foreign ones". This is the meaning of the prayer we mentioned, may G-d save us. Therefore he says "your sheep are immediately sheared", that this should not happen to us.
Therefore one must enact many fences and protections, whether in character traits or deeds, so that one does not return to his folly again. Rather on the contrary, to increase strength every day in Torah, knowledge, and fear. How does one merit this? Primarily through Torah study and prayer...
Etz Chaim, Arizal - (introduction) (advanced) - 1. Reishit HaKol Yirat H' (beginning of everything is the fear of G-d), to reach Yirat HaOnesh (fear of punishment) in order not to come to any sin. Yirat Haromemut (fear from awe) comes only from great wisdom. 2. One's primary desire - to destroy kotzim from kerem (thorns from the vineyard). And certainly the klipot (forces of evil) will come to fight him to make him sin. Therefore do not come to any sin, even shogeg (unintentional) so that they will not have any shaychut (connection) with you.
| I see a need for a man to be meticulous and weigh his ways each and every day like the great merchants who continuously evaluate all of their business matters in order that they not degenerate. He should fix definite times and hours for this weighing so that it not be haphazard but rather with great regularity for it yields great results. | והנני רואה צורך לאדם שיהיה מדקדק ושוקל דרכיו דבר יום ביומו כסוחרים הגדולים אשר יפלסו תמיד כל עסקיהם למען לא יתקלקלו, ויקבע עתים ושעות לזה שלא יהיה משקלו עראי, אלא בקביעות גדול, כי רב התולדה הוא. |
Shaarei Orah vol.1, pg.22 - the power of free will is the crowning power in man. Behold, man is the crown of creation and the special quality of man is in that he has been graced with thought, and the highest splendor of thought is that through it he is able to have free will. The quality of free will is not only in choosing between good and evil, but rather the primary quality is that in essence, he is a "choosing man". Namely, that he acts through free choice with intent and thought. This is the entire importance of life - that every second of life, he has the ability to exercise his free choice. This is our purpose in this world...
There is a special purpose in life to become a "chooser". In truth, this is a great trial, that in every thing he does, he must first make an effort to use his power of free choice. To stand up to this trial, one must conquer his Yetzer (tendency) to be very lazy in utilizing his power of thought, and to empower his thought to be a chooser in all his matters... This matter is an obligation, a positive commandment of "you shall choose life" (Devarim 30:19), and mitzvot need intent. Even if the intent does not prevent (meakev) the mitzvah, but certainly, the perfection of fulfilling the mitzvah is only when he recognizes and is aware that he is choosing. One must recognize that this is an unimaginably precious opportunity... (see there for much more).
ER - "times and hours" - it seems this is according to the situation and need. The main thing is the keviut (constancy). If there is a need for hours because without this, it will not have an effect (mashpia), if so, then one needs to designate even hours for this. As to why he used plural language.. it implies this even includes friday, shabbat and yom tovs.
Orech Apaim sec.3 - The holy Rabbi Moshe Leib from Sasiv wrote this explicitly in his book Likutei HaRamal, here is a quote:"Contemplate in solitude at least 2 hours 'what is the proper path that a person should choose?' (Avot 2:1) This is the guide for the ways of service, and without this you will always be far from it." (Orech Apaim sec. 3, english translation from dafyomireview.com/247 )
ER - similarly, in the holy Zohar Bereishis parsha 7: "see how much it is incumbent on a man to consider and inspect his thoughts each and every day, to examine (pashpesh) his actions, scrutinize all of his affairs, and reflect in his heart that G-d created him, gave him a lofty soul and elevated him above all other creations only so that he would reflect in G-d's service, cling to Him, and not go after the hevel (vain)."
Ethics of the Fathers 3:10 - Rabbi Chanina ben Dossa would say: "one whose fear of sin precedes his wisdom (knowledge) - his wisdom endures, but one whose wisdom precedes his fear of sin - his wisdom does not endure".
Rashi commentary there - "fear of sin precedes his wisdom" - in all his deeds and matters, fear of sin precedes and comes before him. He remembers it in all that he does.
"his wisdom endures" - his deeds are fulfilled and he succeeds in all that he turns. For since fear of Heaven stands before his eyes every hour, he does not stumble in his deeds..
MB - "so that it not be haphazard" - if he does not have a fixed appointed time, he will need to "grab the time" to do it, and in the end, he will not do it regularly, nor in a way that is beneficial.
MB - "great regularity" - it seems the word "great" is coming to add that the fixing be very strong, that one not annul it easily.
CS - "it would have been better for a person had he not been created" - this statement appears very astonishing. For the Holy One blessed be He created the world in order to bestow good to man. If so, how is it possible to say "better for a person had he not been created"?! See Tosfos there who explains: "this is referring to stam bnei adam (average people), but for a tzadik (righteous person) fortunate is he and fortunate is his generation". It seems the intent is that a man who does not toil to fulfill his duty in this world - "better had he not been born" for only through toil is reached the purpose of bestowing good. This is the meaning of "average (stam) people", their actions are still "stumim" (undeveloped), they did not yet turn to the way of truth, to toil to become tzadikim (righteous). But a man who turns to the way of truth which starts by "examining and feeling out his deeds" - fortunate is he!
ER - how is it possible to say this? For the entire purpose of creation is man and Rabeinu already explained in chapter 1 the greatness of the purpose man will attain through his choice to "delight in G-d". If he was created thus, certainly it is good and proper. What is the question here?.. It seems from the choice of language "better for a man..." as opposed to "is it proper or good that man was created" that the explanation is that from the perspective of danger that he may, G-d forbid, choose evil, corrupt his deeds, damage himself and the entire world versus that he attain the great level of fulfilling his duty in his world - it would be better to a man had he not been born as the wise man says in Koheles "better a miscarriage.."
For according to the enormity of the danger, if one had a choice, it would be proper to forego the opportunity of attaining high levels considering the enormous danger. This is an introduction to what the sages continued saying "but now that he has been created let him examine.." For after he grasps the greatness of the danger and that without examining and feeling his ways he has no hope. Therefore, he should strengthen himself greatly to "examine his ways.." For this he was created. And even if "it would have been preferable to a person had he not been created" nevertheless it is good that he toil hard and attain the great purpose for which he was born.
"Great Merchants" - here's an excerpt from the book "How to Stop Worrying and Start Living" by Dale Carnegie" (Ch.22):
Let me tell you about a man I know who was an artist when it came to self-appraisal and self-management. His name was H. P. Howell. When the news of his sudden death in the drugstore of the Hotel Ambassador in New York was flashed across the nation on July 31, 1944, Wall Street was shocked, for he was a leader in American finance-chairman of the board of the Commercial National Bank and Trust Company, 56 Wall Street, and a director of several large corporations. He grew up with little formal education, started out in life clerking in a country store, and later became credit manager for U.S. Steel- and was on his way to position and power.
"For years I have kept an engagement book showing all the appointments I have during the day," Mr. Howell told me when I asked him to explain the reasons for his success. "My family never makes any plans for me on Saturday night, for the family knows that I devote a part of each Saturday evening to self-examination and a review and appraisal of my work during the week. After dinner I go off by myself, open my engagement book, and think over all the interviews, discussions and meetings that have taken place since Monday morning. I ask myself: 'What mistakes did I make that time?' 'What did I do that was right-and in what way could I have improved my performance?' 'What lessons can I learn from that experience?' I sometimes find that this weekly review makes me very unhappy. Sometimes I am astonished by my own blunders. Of course, as the years have gone by, these blunders have become less frequent. This system of self-analysis, continued year after year, has done more for me than any other one thing I have ever attempted." end quote.
An employee of the food department of Intel in Israel told me how they are required to take every precaution on the job. For example, to wear steel tipped boots, to cut vegetables with special metallic gloves, when cleaning the floor they must seal off the area, etc. etc.. He told me that whenever someone gets hurt, they bring in a special investigation team to find out what happened and how to prevent it in the the future. They do this to avoid future lawsuits.
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Our sages of blessed memory taught us explicitly the need for this accounting as they said (Bava Batra 78b):
" 'therefore the rulers said, let us enter into an accounting' (Numbers 21:27). Therefore the rulers - of their [evil] inclinations said come and consider the accounting of the world - the loss incurred by doing a mitzva against the gain earned through it, and the gain obtained by doing a sin against the loss incurred..." |
וחכמים זכרונם לברכה הורונו בפירוש צורך החשבון הזה, והוא מה שאמרו ז"ל (בבא בתרא עח):
על כן יאמרו המושלים בואו חשבון – על כן יאמרו המושלים ביצרם, בואו ונחשב חשבונו של עולם, הפסד מצוה כנגד שכרה ושכר עברה כנגד הפסדה וכו'. |
CS - "accounting of the world" - i.e. it is incumbent on us to consider the pain in standing up to a trial when fulfilling a mitzva, which is extremely tiny relative to the enormous reward that results. Likewise for the opposite regarding the reward of a sin against its loss. This reflection brings one to living correctly in this world.
Siftei Daat on Avot 2:10 (R.Yerucham Levovitz) - our sages said: "Come and consider the accounting of the world... - that is to say, that a man places himself in a situation of: "in the beginning of an act, he gazes at its [final] end" (Rosh, Orchot Chaim ot 46). Without a doubt, this is a trait and a character in man (techuna u'midah). For it is the primary cause (sibah ikarit) which brings him to his goal. Namely, the good and desired purpose.
Ohr Yisrael - Shaarei Ohr ch.4 - on first impression this seems very difficult. What wisdom and cleverness is there in this advice? It appears a simple matter familiar to every man that making an accounting of loss of mitzva versus its gain and gain of sin versus its loss is a good advice and strategy against the yetzer hara in order to turn away from evil and do good.
This is so because the truth of this accounting is well known and familiar to every person even before he made the accounting. And lest a person give up telling himself: "I know all this and believe all this and I understand and realize it. I do not lack knowledge of the reward of mitzva and loss of sin. But nevertheless, fear of G-d is far from me so what benefit is there for me in these accountings?"
But the rulers of their inclinations who are trained in warfare, in fighting this ruler, namely, in the war of the Yetzer (evil inclination), they know from experience that it is not so. For knowledge and faith alone, without will and without accounting and understanding will not produce any fruit whatsoever. But when a man wants to seek wisdom and mussar, cheshbon and daat (accounting and knowledge), and there cannot be a cheshbon (accounting) without contemplation, to think on the accounting of the world, the gain of mitzva versus the loss of sin, in contemplating all its details - this has the power to strengthen a man to vanquish the war and to be a ruler over his inclination. Therefore only the rulers over their inclination who already emerged victorious from the war can give this advice and teach others wisdom and knowledge - let us enter into an accounting of the world.
Shaarei Orah - Shaar Bechina Intro - thus true recognition and tangible feeling of the existence of G-d through the universe is called "deah" (inner knowledge). This is the crown of man which is incumbent upon him to acquire in this world. And the more he contemplates and examines the creations, the greater will be his clarity of perception and quality of feeling. But for this, in order to acquire a substantial feeling (hergesh shel mamash), it is not enough to merely see the creations if he does not combine this with contemplation. And just like hearing about something is not the same as seeing it, so too seeing is not the same as examining. For the latter is an entirely different type of knowledge. In truth, this is a fundamental point which applies to all the foundations of the torah - one is obligated to not be satisfied with mere intelectual knowledge which is called "wisdom" (chachma). Rather, one is under duty to acquire clear and bright (bahir) knowledge, with tangible feeling. The primary perfection (shelemut) of a person depends on this. For the Shelemut of a person is when he is crowned with the crown of Daat (inner knowledge)... (see there for more!)
Daat Zekenim on Pirkei Avot, writings of Rabeinu Yerucham haLevi - to understand well this matter of "cheshbon" (consideration), let us illustrate. We see that to turn a small canoe in a river, it is enough for one to use a little paddle. But when one wishes to turn around a huge boat in the sea loaded with ten thousand tons of cargo, it is evident that one cannot move it from its place with a paddle.
But lo and behold, we see how the sailor stands next to the steering wheel of the boat and turns the boat to whatever direction he wants.. From this we understand that the steering wheel of the boat is a very powerful machine. Likewise, we understand that if there is any malfunction in the boat's motor, certainly, this will cause severe problems in driving the boat.
When we consider the wills and powers in man, we will find that there is no comparison whatsoever between man and even the most powerful boat [motor].
For come and see how through one will, Shechem ben Chamor made such a great revolution in his city until all the men became circumcized. It is awesome to contemplate from this, the enormous power of human will.
Likewise for what is happening in the whole world. From where did all these revolutions come from? Is it not from the will of a few individuals?
This is what our sages said: "there is nothing that can stand before will" There is no metal that human "will" cannot drill through.
In light of this, it is certain that wthout the steering wheel apparatus, a man is unable to steer and veer his will to the direction he wants.
Thus, we must investigate and find out what is the "steering wheel" of man through which he can guide and command his will?
This is what we learned in the mishna and were taught by the "rulers over their inclinations" - "come let us consider the accounting of the world, loss of a mitzvah versus its reward and reward of sin versus its loss".
For the "consideration" (cheshbon) is the steering wheel of man. Through it he can steer his will so that it will be under his power and command and direct it to whatever direction he wishes.
All of a man's success depends on this. When he thinks in all of his deeds the reward of mitzvah and the loss of sin. If he does this, he will be built up in this world and established in the world to come.
But if this consideration (cheshbon) is lost from him, as our sages explained there "avad cheshbon", "avad cheshbono shel olam", it is analogous to losing the steering wheel of the boat. And then what hope is there for him?...
Michtav m'Eliyahu Vol.5 pg.146 - the single way (haderech hameyuchad) to drill feelings of fear of sin into the inner heart is through the way of mental imagery and imagination.. Our sages said regarding the yetzer hara: "the eye sees, the heart desires, and the body does the sin". Rashi explains: "when the eye sees, then the heart desires and automatically (memeila) the body does the sins" (Bamidbar 15:39).
The primary work of the yetzer is to picture images of lusts in a man's imagination. Once he succeeds in this, his work is already done. For the "spirit of folly" already comes on a man (Sotah 3a) and all considerations of Fear of Heaven (yirat shamayim) are annulled. Therefore, the advice is to pre-empt and toil in pictures of yirat shamayim before the situation of trial comes and to deepen in the pictures of fear and the pictures of the sweetness of the spiritual before the pictures of lusts come. For the first picture wins. Furthermore, if one waits till the time of trial, then the pictures of holiness lack the necessary power. For "when the Evil Urge gains dominion, none remember the Good Urge" (Nedarim 32b). Likewise for wars of this world, each army needs to train and prepare at peacetime.If the army waits until war has already broken out - it will fall.
(Translator: this is hard work as Rabbi Dessler himself writes later on there (pg.170): "breaking the yetzer (shevirat hayetzer) is the greatest of sufferings".)
Daat Zekenim on Pirkei Avot quoting Rav Yitzchak Blazer, Shaarei Ohr 41-42, 44 - "consider the loss of a mitzvah against its reward, and the reward of a sin against its loss" - and our sages said:"What is the meaning of the verse: 'therefore the rulers said, let us enter into an accounting' (Numbers 21:27)? Therefore the rulers - i.e the rulers of their [evil] inclinations said come and consider the accounting of the world - the loss incurred by doing a mitzva against the gain earned through it, and the gain obtained by doing a sin against the loss incurred..." (Bava Batra 78b)It appears from here that only those who rule over their inclination, who already conquered the war with their evil inclination and rule over it - they can give proper advice to consider the calculation of the world. Thus writes the "Path of the Just" in chapter 3:"This true counsel could not have been given nor could its truth be recognized except by those who had already gone out of the hands of their evil inclination and ruled over it. [For one who is still held captive in the prison of his evil inclination - his eyes do not see this truth, and he is incapable of recognizing it. For the evil inclination literally blinds his eyes. He is like one walking in darkness, where there are stumbling blocks before him but his eyes do not see them]".This seems very strange. What wisdom and genius is there in this advice? It is a simple matter and evident to every man that the calculation of loss of mitzva against its reward and reward of sin versus its loss is a good advice and remedy against the yetzer hara (evil inclination), to turn from evil and do good.
The answer to this enigma is that fear of G-d and His punishment is not a natural fear implanted in man's nature like other fears of physical harm. Even if a man knows and believes that Hash-em looks and watches all actions of human beings and nothing is concealed from His eyes and that every act will be brought to judgment to pay back a man according to his ways and according to the fruits of his deeds.. reward of mitzva and punishment of sin, but nevertheless, he is unable to feel this fear unless he toils to attain it.
The root of the matter is that if the path to fear of G-d were like those of fears of worldly dangers which are felt instinctively and which enter man's heart automatically perforce, then the instinctive fear of G-d would force man to do what is good and right lest he be struck by the wrath of G-d and His awesome judgments. This would be a detriment to the principle of free will, the central pillar of torah and mitzvot, and correspondingly one's reward would also be reduced. This is stated clearly by the Rambam in Hilchot Teshuva (ch.5):"Free will is granted to all men. If one desires to turn himself to the path of good and be righteous, the choice is his. Should he desire to turn to the path of evil and be wicked, the choice is his... man can, on his own initiative, with his knowledge and thought, know good and evil, and do what he desires. There is none who can prevent him from doing good or bad..."Thus in order for free will to be in man's hands, G-d's divine wisdom deemed proper to constrict the power of fear in man and block man's nature from fear and fright of divine punishment, whether to body or to soul. For these would cause him to be forced in the service of G-d and annul his free will.
Thus, the fear of G-d will not enter in man unless he seeks it and toils and works to attain it...
Thus, when the mishna says: "consider the loss of a mitzvah against its reward..", there is no doubt that the intent is to think and contemplate greatly in this, with intellectual depth, a sound heart, and vivid mental imagery.
This is what the rulers of their inclinations are teaching us. A man should not tell himself: "what for? This knowledge of reward for mitzvah and loss of sin is not hidden from me and nevertheless the fear of G-d is far from my innards. What benefit will I then obtain by these considerations?"
On this came the rulers of their inclinations, who already trained their hands in battle to draw near and wage the war of the evil inclination. They advised us that even though faith (emuna) and knowledge alone will not make any fruit whatsoever. But when a man will want to seek wisdom and mussar, cheshbon (spiritual accounting) and knowledge, with great contemplation in every detail of the "accounting of the world" - reward of mitzva and loss of sin, then through its power the man will prevail to conquer the war and be a ruler over his yetzer.
What is the way of this contemplation? To read and contemplate the holy books, to review and repeat verbally the many sayings of our sages in the talmud, midrashim and holy zohar which speak at length on all these matters. Then, his heart will warm up and he will be moved and his soul will feel, to far the awesome and glorious G-d. This is what our sages said: "whoever did not taste agadah did not taste fear of sin" (Avot d'Rebbi Natan 29:7).
Daat Chachma U'Mussar 1:38,40 on the mishna: "repent one day before your death (Avot 2:10)" - Rabbi Eliezer taught us that the way to come to arousal (hitpaalut) of the body is not through intellectual and wise thoughts. For wisdom is not the language of the body. One needs to speak to the body in a different language altogether, namely, superficial ideas which are not at all connected to wisdom. Thus he said: "repent one day before your death", i.e. repent today for perhaps you will die tomorrow. Namely, that one thinks and reviews this thought always on his tongue. For who is so wicked and a sinner as to not want to repent in the final moments of his life? Who would not be roused to repent when death hovers over him? This is the only way and means to affect the body and reach the desired purpose, namely, repentance and good deeds.
Daat Zekenim on Pirkei Avot 2:10 in name of the Saba of Kelm - likewise the Saba of Kelm wrote in his letters: "a man must know that if he has a foolish student, he needs to learn with him according to his level of little understanding and weak intellect. For if a man tries to learn lofty wisdoms which are beyond his intellect, the foolish student will remain foolish.
So too regarding a man with himself. One should not think he will conquer his will with great and lofty concepts. For we can see that "a man is born as a wild donkey" (Iyov 11:12)... Rather one needs to break himself with simple ideas such as thinking of the day of one's death.
(Translator: or in our case, making the "accounting of the world" before doing anything)
Thus, our sages brought: "It is related that a certain pious man gave a dinar (gold coin) to a poor man on the eve of Rosh Hashana in a year of drought. His wife scolded him. Then he went and passed the night in the cemetery" (Berachot 18b).
My teacher (Rabbi Yisrael Salanter) explained that after the pious man had stumbled in anger, he went to remind himself of the day of death. It is good to remind oneself in a cemetary for the seeing breaks the heart. Thus, know with whom you are dealing with. For to break the heart, one needs to employ simple thoughts.
Daat Zekenim on Pirkei Avot 2:10 in name of Rabbi Naftali Amsterdam - the way and order of mussar study according to what I heard from the mouth of Rabbi Yisrael Salanter zt'l is to divide one's learning time into two parts. For example, if a person fixes one hour for mussar study, he shoud divide it into two half hours.
One half hour to learn in books of mussar in the same way one learns other books. Namely, to contemplate them and their thoughts such as the Mesilat Yesharim or Chovot Halevavot or the like.
The second half for learning with (emotional) arousal (hitpa'alut). Namely, to learn sayings of our sages and review it many times. Whatever saying it is, whether in "Duties of the Heart" or "Reishit Chachma", or in "Pirkei Avot", or the like.
Ohr Yisrael hameforash, B'Ikvot Igrot R.Yisrael Salanter - in Genesis 3:1 - "now the serpent was cunning, more than all the beasts of the field that the L-ord G-d had made, and it said to the woman, "Did G-d indeed say, 'You shall not eat of any of the trees of the garden?'" (Ber.3:1).
On this verse, the Sforno comments:
"the serpent" - he is the Satan who is the Yetzer Hara. Greatly damaging yet almost imperceptible. Our sages already said: "the Samech-Mem (Satan) rode on him (on the serpent who had the form of a camel)" (Pirkei d'Rebbi Eliezer ch.13).Thus, the power of lust (koach hamitaave) is unable to achieve it's wish without the power of imagination. The power of lust rides on the power of imagination and commands it to send mental pictures of physical pleasures. Then they both join together to one will and this will sends a command to the physical powers, i.e. to the physical limbs, to act according to its command.
This means that the power of lust (koach hamitave) which brings to sin (hamachti), does so through the intermediary of the power of imagination (koach hamedamei). The latter sends to him imaginations of physical pleasures which sway him away from the proper path set by G-d.
For when the power of lust joins together with the imaginations of physical pleasures, they command the physical powers to act and sin against G-d. Then when the power of intellect does not rise up and protest, the person goes and commits the sin. This is as our sages said: "the heart and the eyes are the two solicitors of sin" (Yerushalmi Berachot 1:8). On this the torah warns: "you shall not go after your hearts and after your eyes.." (Bamidbar 15:39). (end quote of Sforno)
The eyes and heart are solicitors (sirsurim), i.e. mixing together imagery of pleasures to the power of lust and on this the torah warns: "you shall not go after your hearts and after your eyes.." (Bamidbar 15:39). Namely, do not be pulled after the imagery of the heart and eyes because when that imagery joins up with the power of lust, the two join to command the limbs to act against the will of G-d. (translator: for the power of lust gets ignited and intensified by the imagery brought by the eyes and imaginations)
Thus, according to the Sforno, the yetzer hara is the power of imagination which produces mental imagery of physical pleasures to the power of lust. The power of lust is not the yetzer hara. It is merely a power the Creator implanted in man like hunger and thirst. By itself, the power of lust has no evil whatsoever. It is the power of imagination which produces imagery of physical pleasures to the power of lust. This power is called the "serpent" who was "more cunning than all the beasts of the field". The Sforno explains this to mean: "the power of imagination which brings imagery of pleasures to the power of lust was stronger in them (Adam and Chava) than in all the other living creatures, similar to: "the greater the person the greater the evil inclination" (Sukkah 52a).
The Sforno is teaching us that which our sages said: "the greater the person the greater the evil inclination" - this is not referring to the power of lust but rather to the power of imagination. This is the opposite of what we think. We are used to thinking that the yetzer hara is lust and that is what ruins our lives and what we wage a fierce war against..
But the Sforno comes and teaches us that the point of battle is in a different area altogether. Not against the power of lust but against the power of imagination!
This is what "brings a person to the hands of sin". And when does the power of imagination succeed in bringing a man to sin? The Sforno says: "When the power of intellect does not stand up and protest"..
The Sforno says that if the power of intellect rises up against those images and protests against them - one will defeat them.
But the difficulty is enormous. For Rav Yisrael Salanter wrote: "the imagination (dimyon) is as a torrential river and the intellect drowns" (Igeret Hamussar). The imaginations flow mamash (really) like a torrential river, requiring enormous power to go against the current. Thus, the intellect is liable to drown if we do not: "bring it on a boat - the feelings of the soul and stirring of the spirit" (ibid). The boat which can guard the intellect and prevent it from drowning in the powerful river of imaginations is "the feelings of the soul and stirring of the spirit". What is this?
The Saba of Kelm wrote (Chachma u'Mussar part 1, maamar 28) that the world thinks the difference between a righteous man and a wicked man is that the tzadik believes in the existence of G-d and reward and punishment while the wicked man does not believe. But we see from the words of our sages that this view is not correct. The talmud in Shabbat (31):
"What is meant by, 'this their way is their confidence [kesel], and they approve their end with their own mouths selah' (Tehilim 49:13)? The wicked know that their way is to death, but they have 'fat on their loins' [kislam]. But lest you think that it is their forgetfulness, therefore it is stated, 'and they approve their end with their own mouths'"..The wicked does believe in G-d and the afterlife and knows his end is bitter but even so he does not repent.. Why? The Saba of Kelm says the difference between the wicked and the righteous is only in the power of imagery (koach hatziur). For who does not want permanent, eternal good? But the power of imagery is lacking in the wicked, not his faith. He does not lack knowledge. Only that his knowledge is totally dry, without life. The knowledge did not become tangible living pictures and thus they don't affect him in the least.
What power forms this mental imagery? The power of imagination. Only that for worldly matters, a person does not need to toil to activate the power of imagination. Namely, to picture to himself worldly pleasures. Because these pleasures are tangible to the senses. Thus they activate the imaginations on their own. But for matters of the world to come, the existence of G-d, reward and punishment - these are all (abstract) intellectual matters, not tangible. Thus if a man does not toil to activate the power of imagination, to picture to himself vivid pictures (tziyurim muchashim) of reward and punishment, etc, then the power of imagination will be inactive on the side of holiness and then the pictures one has of the world to come and reward and punishment will be null and void relative to the overwhelming pictures of the sweetness of this world...
The Saba ends: "therefore the command in the Shema comes: 'and you shall not wander after your hearts and after your eyes after which you are going astray. So that you shall remember and perform all My mitzvot..'" (Bamidbar 15:39).
Hidden in his words is a wondrous explanation. The verse states: "they shall be for you as tzitzit and you shall see them and remember all the commandments of G-d and do them". The plain meaning is that "they shall be to you" - these blue strings "as tzitzit", to see, (lehatzatza), as the verse "peers (metzitz) through the cracks" (Shir 2:9). "you shall see it", that blue string, "and remember..".
Our sages expounded on that verse: "seeing brings to remembrance and remembrance brings to action.. R.Meir says: 'Why is blue different from all other colors? Because blue resembles the sea, and the sea resembles sky, and the sky resembles G-d's Throne of Glory.." (Sotah 17b).
Seeing this blue string will activate the power of imagination in the direction of holiness. Namely, that he imagines the sea and the appearance of the sea will remind him of the sky and the sky will arouse a picture of the kise hakavod - this will bring him to do the mitzvot.. but this requires work as before..
If we ask ourselves: "why does seeing tzitzit not arouse in us feelings of yirat shamayim, while for the Chazon Ish he felt: 'great joy and holy feelings to bind oneself strongly to torah and mitzvot'?
Why does seeing the mezuza not knock on our hearts, to take us out of our low spiritual state, while for the Rambam, every seeing roused in him a powerful feeling to elevate his spiritual state?
The answer is that when a person has no dominion on the power of imagination, this power becomes massively destructive. For it succeeds in sending imagery of worldly pleasures to the power of lust and to command the limbs to act according to his will.
Then his power of imagination towards the sweetness of spiritual matters becomes dull and weak, and then automatically all matters of holiness remain dry and without any life. He can see the strings of the tzitzit but they dont tell him anything. He can kiss the mezuzah but remain in the mud like he was!
On the verse: "and you shall not wander after your hearts and after your eyes", the Sifri (Bamidbar 15): "this teaches that the eyes go after the heart".
But the Sifri asks: "or perhaps the heart goes after the eyes?" The Sifri answers: "but aren't there blind people who commit all the abominations of the world?! What then is the verse teaching us: 'you shall not wander after your hearts and after your eyes'? - it is teaching that the eyes go after the heart".
The Malbim asks: "but our sages said: 'we have a tradition (from Sinai) that the yetzer rules only on what his eyes saw' (Sotah 8a). Furthermore, Rashi writes on this verse: 'the eye sees, then the heart desires, and the body commits the sin'. Hence, it sems the heart goes after the eyes!
The Malbim answers that if the imagery of lust had not conquered his heart beforehand, the seeing of the eye would not have roused his heart. Only because the imagery of the pleasures of this world became chiseled in his heart, therefore, the seeing of the eyes rouses his heart to desire. And since the imagery of the sweetness of this world acquired a dwelling place in his heart, one look is enough to arouse the power of imagination in the direction of Tumah (impurity). And then, the power of imagination and the power of lust merge and the limbs submit to their command.
But if the imagery of the sweetness of spiritual matters were chiseled in his heart, one look at the blue string would rouse the power of imagination, to compare the blue to the sea, and the sea to the sky, and the sky to the "Throne of Glory" and be reminded of the Creator of all - and this remembrance would bring to action. And likewise seeing the mezuza would rouse the power of imagination and give him a knock to rouse him from his slumber and return him to the service of G-d... (see there for more)
Ohr Yahel Vol.1 - "accounting of the world" - the healing of the soul is not like the healing of the body. For in the latter only the doctor needs to study medicine, while the sick man need only drink the medicines or wrap bandages according to the command and instructions of the doctor. But it is not so for the sick man who wishes to heal himself from the illness of his soul. He needs to also be a doctor! Under no circumstances can he help himself if he takes the medicine of another before he himself knows the science of medicine and can heal himself. To the extent that he lacks knowledge of medicine will be the lacking in true healing. This is what our sages hinted to us: "let us enter into an accounting!" They did not say "go and think". Rather, certainly, one needs to think just like them!
In addition to this, behold, one whose body is sick feels his illness, feels his pain. He seeks out his healing, goes to the doctors. But this is not so for the sick man in his soul. He does not feel it. His heart is not in pain. On this it says only "the rulers would say". It does not say "the rulers would command" or "the rulers would teach". Only "would say", as if they are only speaking to themselves. For there is no one listening from the beds of the sick! There is no one asking and no one seeking, since no one feels it. Hence, for he who is sick from head to toe, from spirit to soul, there is no prescription for him. Only if he hears from far the rulers whispering between themselves what they understand about the people. Perhaps this small still voice will penetrate through the blocked heart of the sick of soul who will put to heart the greatness of the toil and labor needed to become a great expert to heal his soul, despite that he feels nothing at all that he is even sick. Wondrous and awesome!! What hope is there for man?...
Behold it is well clarified from our sages without any vagueness, that all the essence of the yetzer is: to prevent one from contemplating.
Through this he builds a mighty fortress. He conquers all those who come into this world solely by not allowing them to contemplate... Furthermore, his power is so great in this, and he conquers the entire world solely through this power. It is even more wondrous when one considers that even all wisdom is not sufficient to heal the sick man until our sages taught: "if the Holy One, blessed be He, did not help man, he would not be able to overcome him". Thus one needs further purification to the level of divine help and merit from heaven besides all of man's toil...
Zichron Meir 357 - in the Midrash on the verse "I thought on my ways, and I returned my feet to Your testimonies" (Tehilim 119:59), (Midrash:) king David said: "Master of the world, every day I would think and tell myself 'I will go to such and such a place or the house of so and so, but my feet bring me to the houses of prayer and study", thus "I returned my feet to Your testimonies". (Midrash continues) Rav Huna.. "I thought on my ways" - i.e. "I would think on the reward of mitzvot and the loss from sin". Thus only if one does the spiritual accounting (cheshbon) does he come to the conclusion of "and I returned my feet to Your testimonies" (ibid).
All bad is due to not making this accounting... And in chapter 2 the Ramchal writes:
"This is similar to the wicked Pharaoh's advice saying 'intensify the men's labor... For he knows that if they were to put their ways to heart even the slightest bit, certainly they would immediately begin to feel regret for their deeds". end quote. We may infer from the expression "they would begin", that all the strategy of the Yetzer is to not let a person begin to think, "even the slightest bit", this is how he brings down a person...
Zichron Meir 363 - "therefore the rulers said.." - In the Talmud there: "these are the rulers of their inclinations" (Bava batra 78b).
What is the connection between the expounding of our sages on conquering one's inclination to the event of the war of king Sichon? There is to answer according to the saying "a man can harm himself, more than any enemy in the world". For behold, if Sichon had accepted the request of the Israelites to allow them to cross his border, he would have gained instead of lost.
All they asked was merely: "Let us pass through your land.." (Bamidbar 21:22). He would have then merited to bring in a guest and had earned a good name for all generations and the Israelites would not have conquered his land. But this mighty Sichon (we can learn the extent of his might from the great Hallel in Tehilim 135, whereby among the mighty acts with which we praise G-d, there is a specific mention of Sichon, king of the Emorites).
But to conquer his inclination and lower his pride to let the Israelites cross his border, this he was not able. In this he was weak. He did not possess the might of conquering his evil inclination. But those who do rule over their evil inclination thus say "let us enter into an accounting". Let us consider the accounting of the world, the great lesson of loss of a mitzva compared to its gain, and the gain of a sin compared to its loss, so that what happened to Sichon will not happen to us, G-d forbid.
| This true counsel could not have been given nor could its truth be recognized except by those who had already gone out of the hands of their evil inclination and ruled over it. For one who is still held captive in the prison of his evil inclination - his eyes do not see this truth, and he is incapable of recognizing it. For the evil inclination literally blinds his eyes. He is like one walking in darkness, where there are stumbling blocks before him but his eyes do not see them. | וזה, כי העצה האמיתית הזאת, לא יוכלו לתת אותה ולא לראות אמיתה אלא אותם שכבר יצאו מתחת יד יצרם ומשלו בו. כי מי שהוא עדין חבוש במאסר יצרו, אין עיניו רואות האמת הזאת ואינו יכול להכירה, כי היצר מסמא את עיניו ממש, והנה הוא כהולך בחושך שיש לפניו מכשולות ואין עיניו רואות אותם. |
MB - the Ramchal brings here a great chidush (idea) - only one who has escaped from his yetzer and rules over him is capable of seeing the truth in this advice. But he who does not yet rule over his yetzer is unable to understand why it is so crucial to dedicate time to think on his deeds.
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This is what our sages said: " 'You make darkness, and it is night' (Ps. 104:20) - this refers to this world which is analogous to night." (Bava Metzia 83b). How wondrous is this truthful statement to one who delves deeply to understand it. For behold the darkness of night causes man's eyes to err in two ways. (1) it covers the eye so that he cannot see at all what is before him. (2) Or it deceives him so that a pillar appears as if it is a man or a man as a pillar. |
והוא מה שאמרו ז"ל (בבא מציעא פג): תשת חושך ויהי לילה (תהלים קד), זה העולם הזה, שדומה ללילה.
והבן כמה נפלא המאמר האמיתי הזה למי שמעמיק להבין בו. כי הנה חושך הלילה שני מיני טעיות אפשר לו שיגרום לעין האדם: או יכסה את העין עד שלא יראה מה שלפניו כלל, או שיטעה אותו עד שיראה עמוד כאילו הוא אדם, ואדם כאילו הוא עמוד |
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So too, the material and physicality of this world - behold it is darkness of night to the eye of the intellect, and causes him to err on two fronts: First, it prevents him from seeing the stumbling blocks standing in the ways of this world. |
כן חומריות וגשמיות העולם הזה, הנה הוא חושך הלילה לעין השכל, וגורם לו שתי טעויות:
האחת אינו מניח לו שיראה המכשולות שבדרכי העולם |
ER - the Torah says: "a bribe blinds the eyes of the wise" (Ex.23:8), so that he can no longer see at all. And the greatest bribe of all is the taavots (physical desires), habit, and all the bad traits which entice a man to live according to what is pleasant and comfortable to his nature. Without working on this, he cannot see at all that there are obstacles which he himself stumbles over always.
Rabbi Pinchas Winston Tazria 5763 - The answer, of course, is Tuma (spiritual impurity). Tuma is like a veil over a person's mind's eye that blurs their perception of reality. They may view the world physically with 20-20 vision, but depending upon how deeply a person is immersed in Tuma, their intellectual take on the situation will be quite blurry and obscured.
MB - "where there are stumbling blocks before him but his eyes do not see them" - this needs explanation. What does the matter of stumbling blocks have to do with not recognizing the importance of making a cheshbon (accounting)? We will explain in 2 ways: 1) one who does not see the stumbling blocks does not at all understand why the need to make a cheshbon. 2) The lacking of not seeing the stumbling blocks also causes lacking to not recognize that the path he is going on is detrimental to him. Thus he does not realize that going along without the cheshbon will only result in bad for him. The first explanation seems better.
MB - "the darkness of night causes man's eyes to err" - the comparison is between seeing of the eye and seeing of the "eye" of the intellect. Just like darkness of night impairs the ability of the eye to operate, so too the darkness of this world impairs the ability of the intellect to operate. For in essence, the physical and earthiness darkens the intellect. It is not just the evil inclination. And that which he wrote earlier: "He who is still held captive in the prison of his evil inclination..", it seems this is because the Yetzer causes a man to pursue worldly matters and then the eye of the intellect becomes covered. This is unlike the case of he who rules over his Yetzer, whereby, even though he lives in this world, nevertheless, it does not deceive him.
Shaarei Tzion 99 - in chapter 2, the Ramchal wrote: "not abandoning his soul to the danger of destruction and not walking through the course of habit like a blind man in darkness". Thus, we are in a situation of imminent danger. If so, it is a great wonder, why don't we feel this imminent danger lying before us? The Ramchal answers here: "He who is still held captive in the prison of his evil inclination, his eyes do not see this truth, and he is incapable of recognizing it. For the evil inclination literally blinds his eyes.." Thus since we under the dominion of the yetzer, we are unable to feel the danger which he sets before us in ambush. Therefore we also don't recognize the need for this advice or its duty.
| Thus the simpletons walk confidently, fall and are lost without having felt any prior fear. This is what scripture refers to: "the way of the wicked is as darkness; they know not at what they stumble" (Prov. 4:19), and "the clever one foresees the evil and hides himself, but the foolish commits transgression and is punished" (Prov. 22:3), and "[a wise one fears and departs from evil], but the fool transgresses and feels confident" (Prov 14:16). For they feel as secure as an edifice, and they fall before having any knowledge whatsoever of the stumbling block. | ונמצאים הפתאים הולכים לבטח ונופלים ואובדים מבלי שהגיעם פחד תחלה. והוא מה שאמר הכתוב (משלי ד): דרך רשעים כאפלה לא ידעו במה יכשלו, ואומר (שם כב): ערום ראה רעה ונסתר ופתיים עברו ונענשו, ואומר (שם יד): וכסיל מתעבר ובוטח, כי לבם בריא להם כאולם, ונופלים טרם ידעו מהמכשול כלל. |
| The second error, and this is even worse than the first, is that [the darkness] distorts their sight until they literally see evil as if it were good and good as if it were evil. Thus they strengthen in clenching to their evil ways. For not only do they lack the [proper] vision to see the truth, to perceive the evil right in front of their eyes, but they also see fit to conjure up great proofs and convincing evidences to support their evil logic and false ideas. | והטעות השניה והיא קשה מן הראשונה היא שמטעה ראייתם עד שרואים הרע כאלו הוא ממש טוב, והטוב כאילו הוא רע, ומתוך כך מתחזקים ומחזיקים מעשיהם הרעים. כי אין די שחסרה מהם ראיית האמת לראות הרעה אשר נגד פניהם, אלא שנראה להם למצוא ראיות גדולות ונסיונות מוכיחים לסברותיהם הרעות ולדעותיהם הכוזבות |
ER - "see evil as good" - in Proverbs 14:12: "There is a way which seems right unto a man, but the end thereof are the ways of death", and "all the ways of a man are clean in his own eyes.." (Prov. 16:2). The Vilna Gaon comments on the former: "there is a way which appears to a man to be obviously right but its end are the ways of death. It leads in the end to many ways, all of which are death. Therefore, a man must be exceedingly careful not to rely on his own intellect at all. For it is possible that it seems to him to be the right path, but even so, he comes to the ways of death. The verse says 'a man' implying Even a Torah scholar who is called 'a man'. Even so, he should not rely on his own intellect".
ER - "great proofs and convincing evidences" - even proofs from the Torah and the words of our sages, and evidence from true stories to demonstrate that it is clear from experience that his way is the true way.
ER - "evil logic and false ideas" - sometimes one exchanges good for evil. sometimes one exchanges truth for falsehood. In the former case, he sees reality correctly but his outlook is mistaken for he does not recognize evil. In the latter case, however, he does not recognize even the reality. He lives in an imaginary world and is completely deceived.
In the Orchos Tzadikim (Gate of Falsehood): "you should know that every man is drawn by his logic and traits. The lazy man will draw all his conclusions according to his laziness, likewise the hot-tempered man according to his anger, or the arrogant man according to his arrogance, etc."
Hapinkas of Rabbi Aharon Y.L. Shteinman zt'l, pg.192 - He spoke how the Yetzer Hara blinds the eyes. For, in truth, the doctors should be the biggest believers (maaminim). How much wisdom is contained in the eye! Millions of cells and if G-d forbid, something is blocked - wonder of wonders, the brain, the eyes. They should be moved to believe in the Creator of the world. But we see it is exactly the opposite (b'diyuk hafuch). This does not interest them. For the Yetzer (evil inclination) is enormously powerful.
L'Avdecha b'Emet, R.Dov Yaffe pg.34 - Maharal Diskin would say: "If we did not see an atheist with our own eyes, we would not believe that there exists people capable of maintaining such bizarre views".
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This is the great evil which envelopes them and clings to them, carrying them to the abyss of destruction. This is what scripture states: "the heart of this people has become fattened, and its ears heavy, their eyes covered shut; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn back, and be healed" (Isaiah 6:10). All this is due to their being under [the influence of] darkness and held captive under the dominion of their evil inclination. But those who already escaped from this prison are able to see the truth clearly and can counsel other people on it. |
וזאת היא הרעה הגדולה המלפפתם ומביאתם אל באר שחת. והוא מה שאמר הכתוב (ישעיה ו): השמן לב העם הזה ואזניו הכבד ועיניו השע פן וגו'
וכל זה מפני היותם תחת החושך וכבושים המה תחת ממשלת יצרם. אך אותם שכבר יצאו מן המאסר הזה, הם רואים האמת לאמיתו ויכולים ליעץ שאר בני אדם עליו. |
MB - "envelopes them" (melafefatem) - this term connotes wrapping and binding (see Rashi on Shab.66b). The intent is that the evil surrounds him and shackles him completely so that he has no free space to escape.
Duties of the Heart Gate 8 ch.3 - Wake up my brother from this slumber, and roll away from your heart the curtain your yetzer (evil inclination) has spread over you, until he separated you from the light of your understanding, like a spider who weaves a web around the window of a house, and when it persists in this, it will thicken the web and block the light, until the light of the sun is completely prevented from penetrating inside the house. In the beginning, when first spun, the web is extremely weak and thin, but as the matter (of weaving) persists more and more, it will strengthen and thicken, eventually completely preventing the light of the sun from penetrating it and entering the house.
Similarly is the work of the yetzer in your heart. At the beginning of the matter, it will be extremely weak, and will not prevent you from seeing the truths. If you sense it at that time, and drive it out of your heart, it will be an easy matter. But, if you treat the matter lightly and neglect it, the work of the evil inclination will strengthen and he will prevent the light of your intellect from reaching you, and then it will be difficult to remove its (evil) effects from your mind.
MB - "carrying them to the abyss of destruction" - since he does not realize his error, it deceives him all the way completely till the end.
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To what is this analogous? To a labyrinth. This is a garden planted for amusement, commonly known to the noblemen. The hedges of plants are arranged into many intricate walls, among them many confusing and interlacing pathways, all of which appear similar. The goal is to reach the lookout tower in the midst of the maze. But among these pathways some of them truly lead one to the tower while others deceive him, leading him to stray away from it. |
הא למה זה דומה? לגן המבוכה, הוא הגן הנטוע לצחוק, הידוע אצל השרים, שהנטיעות עשויות כתלים כתלים, וביניהם שבילים רבים נבוכים ומעורבים, כולם דומים זה לזה
והתכלית בם הוא להגיע אל אכסדרה אחת שבאמצעם. ואמנם השבילים האלה מהם ישרים ומגיעים באמת אל האכסדרה, ומהם משגים את האדם ומרחיקים אותו ממנה. |
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One who walks between the paths is not at all capable of seeing or knowing if he is walking along a correct path or a deceptive one. For each one appears similar, there is no noticeable difference whatsoever to the eye beholding them. He will not reach the tower unless he knows the correct path through prior experience and visual familiarity by having entered it before and successfully reached the goal, namely, the tower. One standing on the lookout tower, on the other hand, can see all of the pathways before him and discern between the true and false ones. He is in a position to warn those walking in them and tell them: "this is the path to take!". He that is willing to believe him will reach the designated place. But he who is not willing to believe him, but would rather follow his own eyes, will certainly remain lost and fail to reach it. |
ואמנם ההולך בין השבילים הוא לא יוכל לראות ולדעת כלל אם הוא בשביל האמיתי או בכוזב, כי כולם שוים ואין הפרש ביניהם לעין הרואה אותם. אם לא שידע הדרך בבקיאות וטביעות עין שכבר נכנס בם והגיע אל התכלית שהוא האכסדרה.
והנה העומד כבר על האכסדרה הוא רואה כל הדרכים לפניו ומבחין בין האמתיים והכוזבים, והוא יוכל להזהיר את ההולכים בם, לומר: זה הדרך לכו בו! והנה, מי שירצה להאמין לו, יגיע למקום המיועד. ומי שלא ירצה להאמין וירצה ללכת אחר עיניו, ודאי שישאר אובד ולא יגיע אליו. |
MB - "can see all of the pathways before him" - this is an important point in the analogy: even though the wise man did not pass through all the erroneous paths, even so, in ruling over the yetzer, this includes knowledge of all the erroneous paths and the way to exit all of them. It likewise includes knowledge on all the true paths, not only the path he himself used to get there. (as he adds: "he who stands on the tower can see all the paths").
CS - "certainly remain lost" - it seems evident here that the "certainty" mentioned is referring to the moral of the analogy explained shortly. But to the analogy itself of the labyrinth it is not exact (for he could possibly reach it by luck).
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So too here, one who still has not ruled over his evil inclination is lost in the midst of the "pathways" and cannot distinguish between them. But those who rule over their evil inclination, who have already reached the tower and left the pathways and who clearly see all the pathways before their eyes - they can counsel those who are willing to listen. It is these people that we must trust. And what is the counsel they give us? "Let us enter into an accounting, come and consider the accounting of the world". For they already experienced, saw and learned, that this alone is the true path leading a man to the good which he seeks, and that there is none other besides this. |
כן הדבר הזה: מי שעדיין לא משל ביצרו, הוא בתוך השבילים, לא יוכל להבחין ביניהם. אך המושלים ביצרם שכבר הגיעו אל האכסדרה, שכבר יצאו מן השבילים וראו כל הדרכים לעיניהם בברור, הם יכולים ליעץ למי שירצה לשמוע, ואליהם צריכים אנו להאמין.
ואמנם מה היא העצה שהם נותנים לנו? בואו חשבון, בואו ונחשב חשבונו של עולם, כי כבר הם ניסו וראו וידעו שזה לבדו הוא הדרך האמיתי להגיע האדם אל הטובה אשר הוא מבקש ולא זולת זה. |
MB - "this alone" - Rabeinu understood that if they gave only one advice, then we can infer that this alone works.
ER - "And what is the counsel they give us" - each of the righteous people who rule over their evil inclination have different natures and certainly undergo different kinds of trials. If so, how can one give a general principle for everyone on how to rule over his evil inclination which varies so much according to one's temperament, place, time, family, etc.? The answer is that there is a common denominator between all of them, namely, all of them say the key to all sorts of counsel is cheshbon hanefesh (spiritual accounting).
Translator - In Plato's dialogue, Euthydemus, Socrates gives us a feel for the labyrinth of olden days:"Then it seemed like falling into a labyrinth: we thought we were at the finish, but our way bent round and we found ourselves as it were back at the beginning, and just as far from that which we were seeking at first..." Thus the present-day notion of a labyrinth as a place where one can lose [his] way must be set aside. It is a confusing path, hard to follow without a thread, but, provided [the traverser] is not devoured at the midpoint, it leads surely, despite twists and turns, back to the beginning.Notice also the 3 contemplations Rabeinu gives in Watchfulness. In chapter 2, he gives a metaphor of a "blind man walking on the edge of the river". That the first thing one must contemplate and realize as truth is that this world is extremely dangerous. Without Watchfulness, he will stumble in many prohibitions.
Next, he brings the contemplation of "night". That even with "Watchfulness" the evil inclination makes good appear like evil and evil appear like good. The third metaphor is the "Labyrinth", even if one's vision is clear, and he recognizes evil before his eyes, but he also needs to see the distant consequences of where all this will lead. Thus he cannot trust his own vision and must seek counsel of those who have crossed the Labyrinth. (from Rabbi Isaac Sher zt''l).
| The summary of all the matter is that a man must contemplate with his intellect always, at all times, and also during the fixed appointed time of solitude, what is the true path according to the Torah that man must walk upon. And afterwards, to come to reflect on his own deeds to ascertain if they are traveling in this path or not. For through this certainly it will be easy for him to purify himself of all evil, and to correct all of his ways as scripture says: "Weigh the path of your feet, and all your ways will be established" (Prov. 4:26) and "Let us search and examine our ways, and we will return to G-d" (Eicha 3:40). | כללו של דבר, צריך האדם להיות מתבונן בשכלו תמיד בכל זמן ובזמן קבוע לו בהתבודדו, מה הוא הדרך האמיתי לפי חק התורה שהאדם צריך לילך בו. ואחר כך יבוא להתבונן על מעשיו אם הם על הדרך הזה אם לא, כי על ידי זה ודאי שיהיה לו נקל לטהר מכל רע וליישר כל דרכיו. וכמו שהכתוב אומר (משלי ד): פלס מעגל רגליך וכל דרכיך יכונו, ואומר (איכה ג): נחפשה דרכינו ונחקורה ונשובה עד ה'. |
CS - "in his mind always, at all times" - although Rabeinu wrote earlier to fix "hours and times for this", the intent is not for only these times to contemplate but rather "always, at all times", he should live with this awareness. But in addition to that, to fix times for focused contemplation and concentrated planning.
MB - "certainly it will be easy for him to purify himself of all evil" - he adds here an important point - through this conduct of contemplation, it will be easy to become pure and straight..
ER - "it will be easy for him" - Rabeinu's promise is in order to strengthen our hands. For in every person's heart are feelings of yeush (hopelessness), and doubts whether he could ever reach purity and uprightness. How distant and difficult is the road! But Rabeinu in his ruach hakodesh (holy spirit) comes to tell us that not only can we reach it, but it will be easy. If we only heed the words of the rulers of their evil inclination and join the company of those who make an accounting of the world in a fixed way, in truth, and with pure motivation to reach it. Then it will be easy to purify from the evil, and one is even promised to merit uprightness. And on us will be fulfilled the [Rosh Hashana] prayer "the righteous will see and rejoice, and the upright shall exult.."
ER - "Weigh the path of your feet, and all your ways will be established" - in the Vilna Gaon's commentary on Mishlei he explains there are 6 natural traits and others one picks up by habit. That which is by nature is called "ways", while that which is by habit is called "feet". Through guarding and weighing the path of one's feet, to straighten them and turn them away little by little, not to go immediately in the opposite extreme. But rather to habituate himself gradually in the good until it becomes like second nature...
SR - "a true path or a false one" - the difference between the rulers and the non-rulers is only in recognizing the duty and necessity of the accounting. But on the thinking itself even the rulers are also not called "mechashvim" (thinking the accounting) as the Rashbam explains there. And if they do not properly plumb the depths [of the accounting] according to their level, behold they are also still in the labyrinth and do not aim for the true path according to their level. Hence, we find even the greatest generations are claimed on this..
SR - "it will be easy for him" - i.e. after contemplation and arriving at the truth it will be easy for him to purify himself and making himself upright. But the contemplation itself is an exceedingly difficult avodah (task) and exceedingly deep.
SR - "Weigh the path of your feet, and all your ways will be established" - "weigh the path" refers to the contemplation.
OG - when one contemplates these things and decides to undertake them, firstly, he will immediately feel a sensation of being a "baal teshuva" (one who returns to G-d). Secondly, suddenly he will feel that his entire day is filled with avodas H-shem (service of G-d). This sensation that one feels himself transforming to a baal teshuva springs from this: For until today he would recite in the Mincha (afternoon) prayer "selach lanu Avinu ki chatanu.." (forgive us our Father for we have sinned..) He already said this request Shacharis (morning prayer) and when he considers what sins did he commit in the hours in between morning and afternoon, he cannot answer this in a meaningful way. But the moment he decides to consider his ways, then when he stands to begin the mincha prayer, he becomes filled with emotions, and feels "kekli male busha lifnei H' Hagadol v'Hanora" (filled with shame before the great and awesome G-d). At the same time, he feels in these moments also feelings of joy from the opportunity granted to him by G-d to seek forgiveness and pardon (slicha v'mechila) on all that he did not succeed to rectify from morning until now...
Regarding the second point we mentioned, on the servant of G-d's engaging himself all of his days and countless hours in Watchfulness, watching over his acts and that this is a continuous service - the beginner should not be afraid of this when starting the practice of "Watchfulness" (that it is too much to handle). For immediately, with one's serious resolve to undertake "Watchfulness", the Sefiros of Yesod and Hod will shine precious light to his soul and body, granting him new strength to draw close to G-d and guard from all evil and all trace of evil as we explained earlier in chapter 2. Let one not fear that perhaps he will not be able to habituate himself to such a serious undertaking. For from the time he chooses to begin to manage the accountings of his soul, he will receive powers he did know until now. He will discover a new world that will give him boundless satisfaction and joy. Occupying one's mind with how to distance from all evil and the efforts to improve and purify one's actions from all defects acquires for a person the great construction crane which already begins to draw him closer to the "true joy, and the greatest possible pleasure that can possibly exist" (ch.1). To summarize, already in this beginning stage, a man begins in this world to "delight from the radiance of the Shechina", a taste of the pleasure designated for him after the resurrection in the rectified and perfected world.
OG - "'You make darkness, and it is night' (Ps. 104:20) - this refers to this world which is analogous to night. (Bava Metzia 83b)" - ...the Holy One blessed be He created on the first day (spiritual) light and darkness. Only afterwards on the fourth day He created the (physical) light and darkness visible to our eyes. The original light was infinite divine light, shining from the first day till eternity the divine truth, namely the absolute truth.. This light still exists today.. In truth, anyone who wishes can merit to attain it, provided he serves G-d b'temimus (innocently) and walks along the Path of the Just, level after level until he merits, with G-d's help, the level of holiness, and afterwards, Holy Spirit, and possibly even Revival of the Dead. From the power of this hidden light, the Tzadikim (righteous), rulers [of their inclination], can merit Ruach Hakodesh (holy spirit), which is close to prophecy.
In parallel to the original light, perhaps even before it, the (spiritual) Darkness was created. This Darkness and the light we mentioned, are mentioned and well defined in the prophecy of Isaiah (45:6-7): "Who forms the light and creates darkness; making peace and creating evil. I G-d do all these things". The darkness G-d created in the first day is - the evil. Or in other words, it is the Malach (angel) appointed over death. He is appointed to entice from the just path, and he is appointed to prosecute the sinner after he himself caused him to stumble. The first Darkness is the opposite of the first Light. Likewise it is the opposite of Peace, i.e. shelemus (perfection). Why did G-d create the angel of death and put on him the task of enticing human beings to not heed the commandments of G-d? On this the Ramchal answers that if there were no evil inclination in this world, man would not have free will. Every man would fulfill the commandments of G-d, like an angel of G-d. And since the purpose of creation was to bestow good, the divine wisdom deemed fit to give man the independent opportunity to choose good or evil. If a man chose the good path which G-d commanded, he will merit to gaze at the radiance of the Shechina in Olam Haba. This reward is perfect, without nehema d'kisufa (shame of receiving a free gift), for he could have chosen evil and in his free will he chose good. (see Daas Tevunos 40-52).
What did G-d do in his mercy? After He created light and darkness on the first day, He created in addition to this on the fourth day (physical) light and darkness. The light is the light of the sun to shine on the earth by day and the darkness to rule at nighttime from sunset until sunrise. The gift of light and darkness on the fourth day, besides the great blessing they grant the world according to the plain meaning of the verse in Tehilim 104, was also given to help people understand the depth of the spiritual light and darkness which was created on the first day. "For ze le'umat ze asa Elokim" (Ecc. 7:14) (G-d has made one opposite the other). First He made the eternal spiritual light, and afterwards He created the physical light of the sun which is visible to all. With it, the darkness which comes like a shadow when the light of the sun departs. See, dear reader, how the visible darkness of this world teaches us on the invisible darkness which was created on the first day. The light does not blind our eyes, neither does it "cover the eye", preventing us from seeing. The darkness of night leaves us with seeing eyes, but together with this, it causes us to err in two ways.
One, our field of vision narrows during darkness, i.e. our sight weakens causing us to fail to see things above our heads or below near our feet. Due to this a man stumbles when walking at night on various objects if he is not careful.
Secondly, when a man tries to identify a far away object, the darkness is prone to deceive him to think a pillar is a man or a man is a pillar. He can overcome this error at night if he strives to approach the pillar or man. Then certainly he will realize his error.
Therefore King David warns us in Tehilim and our sages reveal to us in the Midrash "You make darkness, and it is night" - G-d created this world such that there exists darkness of the heart and intellect. For just like the physical night causes a man to not see stumbling blocks on his path, so too this world full of "good things", entices and seduces a man to run after the vanity of the world, and he abandons more and more the study of Torah and fulfilling the mitzvot. The end of the matter is that he does not put to heart the corruption of his soul and that of his children, leading his soul to be "cut off", until he will be lost, i.e. losing eternal life. So too, this world is similar to night for when a man considers his life's plan, and contemplates on his actions from afar, he errs to think the fleeting money, career, honor, etc. are important and necessary. But the study of Torah, prayer, and other spiritual matters are less important. Precisely, like he errs at night thinking a man is a pillar or vice versa when he looks at them from afar.
The Midrash teaches us another important principle here. The physical night is only temporary. Every intelligent person knows that after a few hours dawn will come and the light of the sun will shine once again, to enlighten and warm the earth, continuing to bestow its rays to the inhabitants of the earth so much in need of it. Likewise precisely, also the (spiritual) darkness of the first day was also created for a fixed time. This darkness is only to deceive people and place them in an environment of trial. When they overcome the evil inclination, the world will attain rectification, and then the Holy One blessed be He, will eradicate evil from the world, and with it, the angel of death. When we merit these wondrous days, only light will rule over the world - this light created on the first day. Then the dead will resurrect from their graves, and the souls will return to the bodies, living together forever and ever with perfect bliss unequalled in this world. (see Daas Tevunos 52-53 and Derech H-shem ch.3).
If a man wishes not to lose these promised benefits, he is obligated to contend with this spiritual darkness we spoke of, which surrounds us and endangers our lives. He is obligated to strengthen for himself the trait of "Watchfulness", and to allocate fixed times to study mussar and to manage a cheshbon nefesh (spiritual accounting). Likewise, it is necessary to make for himself a Rabbi for these matters who will guide him in the matters of watchfulness and zeal, so that he goes in the straight path and not err further. The Rabbi he chooses must be of the Tzadikim (righteous) who rules over his evil inclination, who has much experience in the pathways of the labyrinth and already reached the lookout tower .
Various Additions
Shaarei Tzion 31 - "to contemplate what is the true good" - We don't even understand the need to think, to contemplate and study mussar in order to perceive the crookedness which needs correction, pruning and removal, and likewise to align the soul towards the virtues and good traits. Why don't we understand this great need? Because the yetzer blinds our eyes from seeing this truth and we are as one walking in darkness, blind to the pitfalls lurking in our paths. The Mesilat Yesharim already spoke on this matter with awesome words to clarify the greatness of the obligation to contemplate and study mussar. Therefore, as a first step to [divine] service, we must understand the need and necessity for the study of mussar. And the Saba of Kelm already said that one must learn mussar for two years in order to know that one must learn mussar, i.e. only after two years of mussar study will a person recognize his faults and defects, and feel the need and duty for the study of mussar in order to ascend higher and higher in the path of virtue...
Kuzari 2:5 - the Chasid is one who is a ruler (moshel). who is listened to by the powers of his soul and body... he has muzzled the powers of lust,.. and muzzled the powers of anger.. he uses his hands, feet and tongue in what is needed and useful. Likewise his hearing, sight, and feelings go after them, and afterwards the yetzer, imaginations, thought and memory, and afterwards the power of will which uses all these - all of them serve and are subjugated to the will of the intellect.. then he will be called a ruler which is listened to, who calls his army to aid him and is obeyed...
Kuzari 3:11 - He knows the hidden thoughts of people, and all the more so, their deeds and words. He pays back on the good and on the bad of them. "For the eyes of the L-ord run to and fro throughout the whole earth" (Divrei HaYamim II 16:9) - and the Chasid (pious man) does not do, think or say anything until he first believes that there are eyes with him who see, observe and pays back on the good and on the bad. They hold him accountable for any crookedness of his word or deed. The general principle, he believes and accepts what was taught: "Keep your eye on three things, and you will not come to sin: Know what is above you: An Eye that sees, and an Ear that hears, and all your deeds are written in a book" (Avot 2:1), and sees the faithful argument of David "does He who fashioned the ear not hear? Does He who formed the eye not see?" (Tehilim 3:11).
Kuzari 5:10 - Human beings are different from each other. For in most of them, their nature tends too much towards one side, causing their intellect to bend towards their nature, and the middot (character traits) go after the constituent nature (mezeg). But if one finds a man of balanced natures (shave hatevaim) in whom the changing of middot (character traits) is in his dominion, like the two balanced arms of a scale in the hands of the merchant, who can incline them as he wishes by adding or removing weights. Such a person is undoubtedly empty of [excessive] lust and aspires to levels above his own, namely the level of the divine. And he stands and thinks what is proper for him to do to improve his nature and middot, and he does not give his will to the power of anger nor to the power of lust (for indulging in these things inevitably causes one's will to be drawn towards them - translator), nor to other things (outside his primary aspiration). Rather, he holds and beseeches G-d to teach him the path of the just. Such a person will merit the divine prophecy or at least the divine wisdom...
Ohr Yechezkel 1:132 - all of a person's reward depends on his toiling to remove and eliminate the evil, that his vision always be to increase and strengthen the dominion of the intellect over the physical. Specifically through this at least he will be able to diminish and weaken the evil part within himself. How great is prayer in this. For it elevates a person, that his soul and intellect rule over his body. For this man was created and on this it is written "who loves days to see good" (Tehilim 34:). For the more one conquers evil, behold, he makes days for his end.
Ohr Yahel v.3, Lech Lecha pg.32 - until a person acquires a level, it is impossible in any way for him to grasp it as it truly is. For each person's way is just in his eyes, and the situation he finds himself in appears good in his eyes. When then will he recognize the light of this level? Only after he reaches it!.. This is why it is so difficult for a man to attain a level. For he cannot know it nor perceive it before he actually reaches it. Thus, from where will he attain the full desire and aspiration if he does not feel the goodness to which he should set as his goal?...
The matter of "lech lecha.." ("go out of your land.." - Gen.12:1) was counted as one of Avraham's 10 tests. For it is a great test, even for the giant of giants, and even though he personally heard a direct command from G-d.
It also says there (Gen.12:4): "[And Avraham went, as the L-ord had spoken to him] and Lot went with him". If so, Lot also did this great thing even though he was not commanded by G-d. Hence, it seems Lot's test was even greater than Avraham's.
But behold look afterwards at the results of Lot's journey till - "and he pitched his tents until Sodom.. and the people of Sodom were exceedingly evil.." Such a vast difference!
Avraham was the epitome of all good traits as written: "the disciples of our father Avraham have a good eye, a lowly spirit and a humble soul" (Avot 5:19), while Sodom was the extreme of evil - midah Sodom!
Even though, in the beginning, Lot also went in this test of Avraham. Why the vast difference afterwards??
The explanation is a follows. A man can desire to attain a good level and it appears good to his eyes and he wastes no effort and toil to attain it - but nevertheless, he will never ever reach it and will always stay at his original place.
Why? Because he did not investigate to recognize all of his past makeup, views, and feelings (techunotav, hanachot deotav, vet kol hergashiv b'avar) and did not abandon them!
For if he leaves in place all his previous makeup, all his work to attain the light of the level he desires will be for nothing. For this is like fire and water in the same container, or like writing on a written parchment. Just like when writing on erased parchment, it does not give good result, so too when writing on the board of one's heart, when all his habits, feelings, views, etc he had previously are very deeply chiseled and fixed firmly with ropes of love.
If so, there is no room for the levels he wishes to acquire to take hold. Thus he who wishes to reach and acquire levels of Torah, fear, and good character traits must first and foremost uproot and root out from his heart all his previous makeup. Every bad habit, every bad character trait or bad interior, and after he abandons his previous makeup - then he will reach the levels and attain them. They will cling to his heart and he will acquire them eternally... (see original hebrew for better understanding).