Path of the Just/Mesilat Yesharim - free english translation with commentaries

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Mesilat Yesharim / Path of the Just
by Rabbi Moshe Chaim Luzzato zt'l
Chapter 5 - Detriments of Watchfulness
with select commentaries
copyright 2018 dafyomireview.com

Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
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)

Commentaries: Max+ Max Med Min None

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.

Suggestion: Read once without commentaries (or min). Then a second time with.

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*** CHAPTER 5 - DETRIMENTS OF WATCHFULNESS ***פרק 5 - מפסידי הזהירות וההרחקה מהם

There are three factors which cause loss of and distancing from "watchfulness".

הנה מפסידי המידה הזאת ומרחקיה הם שלשה.

SR - "cause loss..distancing" - "loss", i.e. total loss, to the point where one is less than animals and wild beasts. "Distancing" means only temporarily. It depends on the degree of these three bad traits. If a man is hopelessly submerged in these "distancing" factors, then he loses completely the trait of "watchfulness", he loses his soul until he is lower than the animals and beasts. But if he is just afflicted with these traits, there is a remedy through the ways of healing which Rabeinu clarifies.

The first is involvement and preoccupation in worldly affairs. The second is laughter and levity. The third is bad company. We will discuss each one in turn.

Regarding worldly involvement and preoccupation, we have already spoken about this earlier. For while a man is occupied in his worldly affairs, his thoughts are bound by the chains of the burden that weighs on them and it is impossible for him to give thought to his deeds.

האחד הוא הטפול והטרדה העולמית, השני, השחוק והלצון, השלישי החברה הרעה. ונדבר בהם אחד לאחד.

הנה הטפול והטרדה כבר דברנו מהם למעלה, כי בהיות האדם טרוד בעניני עולמו, הנה מחשבותיו אסורות בזיקי המשא אשר עליהם, ואי אפשר להם לתת לב אל המעשה.

CS - "involvement" - refers to actual involvement in worldly matters.
"preoccupation" - that which they busy him and mentally strain him even at times he is not actually involved in them.
"we have already spoken.." - earlier in ch.2 regarding how the evil inclination weighs its service constantly on people's hearts till they have no time whatsoever to contemplate..
"it is impossible for him to give thought to his deeds" - if they are good or bad which is the main matter of "watchfulness".

MB - "his thoughts are bound" - this is the main detriment - that his thoughts are not free.

MB - "it is impossible for him to give thought to his deeds" - Rabeinu establishes that when a person's thought is occupied in one matter, it is impossible to put one's heart to another matter. Thus there is no other advice than to minimize the occupations.

Considering this, our sages, peace be unto them, said: "minimize your worldly occupations and toil in the Torah" (Avot 4:12).

Occupying oneself to obtain a livelihood is indeed necessary but it is not necessary to occupy oneself to such an extent that he has no room left for service [of G-d]. For this we were commanded to fix times for Torah study.

והחכמים עליהם השלום, בראותם זה אמרו (אבות פ"ד): הוי ממעט בעסק ועסוק בתורה.

כי הנה העסק מוכרח הוא לאדם לצורך פרנסתו, אך ריבוי העסק אינו מוכרח שיהיה כל כך גדול עד שלא יניח לו מקום אל עבודתו, על כן נצטוינו לקבוע עתים לתורה.

ER - "fix times" - the Shulchan Aruch (O.C. 155:1) writes: "one should fix times for Torah study. This time needs to be fixed, such that he does not miss it even if he stands to gain a large profit". See there the Mishna Berura. And even for one who studies Torah full time, it is possible that he does not fulfill the command to fix times in a serious way, namely, to not miss it under any circumstances, not for telephone calls, nor any person who wants to speak with him, or some event that seems interesting to watch or know. Everything needs to be batul (annulled) at this time.

NE - "no room left" - this is to correct the common mistake that service of G-d requires devoting much time or great strain. It is not so. Behold, on Chanoch it says he "walked with G-d" (Gen.5:24). The sages said he would sew shoes, and on every stitch he would meyached yichudim (unite divine names) to his Maker. Our teacher, Rabbi Yisrael Salanter explained that he would meticulously pay attention on each sewing of the needle that it be perfect in order to satisfy his customer - this is service of the Creator. This is something one can attain with just one thought, and to be counted among those who serve G-d...

We have already pointed out that this is the most essential of all things for the acquiring of watchfulness, as the Beraitha of Rabbi Pinchas ben Yair states: "Torah brings to watchfulness". Without Torah, one will not reach it at all. This is what our sages said "an ignorant man cannot be pious" (Avot 2:6).

וכבר זכרנו שהיא המצטרכת יותר לאדם לשיגיע אל הזהירות, וכמאמר רבי פינחס: תורה מביאה לידי זהירות, וזולתה לא יגיע אליו כלל, והוא מה שאמרו ז"ל (שם פרק ב): ולא עם הארץ חסיד.

OG - we mentioned already in the first chapter that the study of Torah is the beginning of all the 9 levels in this book. It is like a well-spring which vivifies (mechaye) the desire of a man to cling to his Creator... The study of Torah is the great crane which pushes a man up the levels of the service of G-d, from the first one till the last one..

Ohr L'Tzion - I once went in the shop of an am haaretz (torah ignorant man). He was bitter about a trouble which befell him. I tried to console him by saying "kaparat avonot" (an atonement for sins). But he became furious and started yelling to me "tell me what sin I have done!?.." This is what happens to someone who does not study torah...

Yad Katana 7:3 - in Mishlei (3:7) "Do not be wise in your own eyes; fear the L-ord and turn away from evil" even though it appears that man's intellect is whole (Shalem/unblemished) in and of itself and does not require anything else. Therefore, this person is "wise in his own eyes". But in truth, it is not so. For without fear of G-d and wisdom and mussar of the torah, the intellect will be lacking and erroneous from grasping true perfection. It will attain only confusion and falsehood (shibush v'kazav). There is no other road for the intellect to reach truth besides fear of G-d and wisdom of the torah. They alone clean and illuminate the intellect to straighten it to the truth and perfection.

Derech Chaim (Maharal) - "a boor cannot fear sin nor can an ignorant man be pious" (Avot 2:6) - our sages also said this: "if there is no wisdom, there is no fear" (Avot 3:17), as we will explain. This matter is clear. For when a man is close to the king, he fears him. But when he is distant from the king, he does not fear him. Since then he is not affected (by his presence) and does not fear him at all.

Likewise, a man who lacks the spiritual torah (hatorah hasichlit) is called far from G-d, blessed be He. For closeness to G-d is through the torah so that through the torah, human beings cleave to Him, blessed be He, as we explained earlier.

This matter is clear. For the clinging of a man to G-d is through a man's having torah within himself. Without this, a man is just a [creature of physical] body (baal guf). And a [creature of physical], corporeal body has no way to approach G-d, who is devoid of body.

Only through torah which is [divine] Intellect (sichlit), through this, a man has a way to draw close to G-d. Therefore, one who does not have wisdom and torah is considered far from G-d, blessed be He. And as before, fear of the king is only when one is close to the king.

Therefore, a boor, i.e. one who does not have wisdom, does not have fear of sin. Namely, that he fears from G-d. This matter is clear.

For the Creator, blessed be He, who created the evil inclination also created the Torah as its antidote as our sages of blessed memory have stated: "I have created the evil inclination, and I have created the Torah as its antidote" (Kidushin 30b).

Behold, it is obvious that if the Creator created for this affliction only this remedy, then it is impossible under any circumstances for a man to heal himself from this affliction without employing this treatment. One who thinks to save himself without Torah study is only mistaken, and will see his error only in the end, when he dies in sin.

וזה, כי הבורא יתברך שמו שברא היצר הרע באדם, הוא שברא התורה תבלין לו, וכמו שאמרו ז"ל (קידושין ל): בראתי יצר הרע בראתי לו תורה תבלין.

והנה פשוט הוא, שאם הבורא לא ברא למכה זו אלא רפואה זו, אי אפשר בשום פנים שירפא האדם מזאת המכה בלתי זאת הרפואה, ומי שיחשבו להנצל זולתה, אינו אלא טועה, ויראה טעותו לבסוף כשימות בחטאו.

MB - "is only mistaken" - that which he needs to address the "mistaken" people specifically here is because in truth there are many mistaken people who claim that there is a valid form of Judaism without Torah study.

Translator - "will see his error only in the end, when he dies in sin" - to hint that not only after death. But even while he is still alive and dying, he realizes his error. But it is too late.

For in truth, the evil inclination is very powerful in a man. Without a man's knowledge, it advances and strengthens over him and comes to rule over him. Even if he employs all possible strategies in the world, but does not take the medication created for it, namely, the Torah as I wrote, he will not know nor feel the intensification of his illness until he dies in sin and his soul will be lost.

To what can this be likened? To the case of a sick person who consulted the doctors. They recognized his illness, and prescribed for him the healing medication. But he, without any prior knowledge of medicine, disregards their medication and instead takes whatever medicine that occurs to him. Will not this sick person certainly die?

So too in our case, for no one recognizes the illness of the evil inclination and its powers except for the Creator who created it. And He Himself cautioned us that the only remedy for it is Torah. Who then will abandon it, take something else instead and expect to live? Certainly the darkness of the physical will advance and strengthen over him level after level, without his realizing it until he finds himself immersed in evil, so distantly far from the truth that even thoughts of seeking the truth will not enter his mind.

כי הנה היצר הרע באמת חזק הוא באדם מאד, ומבלי ידיעתו של האדם הולך הוא ומתגבר בו ושולט עליו. ואם יעשה כל התחבולות שבעולם ולא יקח הרפואה שנבראה לו שהיא התורה, כמו שכתבתי, לא ידע ולא ירגיש בתגבורת חליו אלא כשימות בחטאו ותאבד נשמתו.

הא, למה זה דומה. לחולה שדרש ברופאים והכירו חליו ואמרו לו שיקח סם זה. והוא, מבלתי שתקדם לו ידיעה במלאכת הרפואה, יניח הסם ההוא ויקח מה שיעלה במחשבתו מן הסמים, הלא ימות החולה ההוא ודאי.

כן הדבר הזה. כי אין מי שמכיר בחלי היצר הרע ובכחו המוטבע בו אלא בוראו שבראו, והוא הזהירנו שהרפואה לו היא התורה. מי איפוא יניחה ויקח מה שיקח זולתה ויחיה, ודאי שחושך החומריות ילך ויגבר עליו מדרגה אחר מדרגה והוא לא יבין עד שימצא שקוע ברעה ורחוק מן האמת הרחק גדול שאפילו הרהורי דברים לא יעלו על לבו לבקש האמת.

SP - he emphasizes 3 points regarding the evil inclination. 1. It is "very powerful", by its own essence. 2. without his knowledge, it advances and "strengthens over him". 3. Afterwards, "rules over him". a man errs and does not notice #2 and #3 which occur "without his knowledge". This is what he continues "he will not know nor feel the intensification of his illness", corresponding to #2, "until he dies in sin and his soul will be lost", corresponding to #3.

ER - "will not enter his heart" - in Kidushin 20a: "if a man sins and repeats it, the sin becomes permitted to him. Permitted? Rather, it is as if it is permitted." Behold, it is clear that it reaches the point where it becomes like permitted in his eyes. He truly feels the sin is permitted to him.
Translator: - he becomes more and more "earthy" and less and less sensitive to spiritual matters like sin and fear of G-d.

(lots of important commentaries here)
MB - "he will see his error in the end... - it seems his intent is to point out that he will not see his error until the end when he dies.
For in truth... - now he comes to explain why this error is so deeply profound to the extent that the mistaken person will not catch himself all the days of his life.

MB - "very powerful in a man" - he first points out that the power of the evil inclination is strong and one can only defeat him with might.

MB - "in a man" - he adds the point that man has this power (of the evil inclination) inside himself (see also "the Way of G-d" Part 1 ch.3:2,6 where he says this explicitly). The difficulty in this is because a man does not realize that the evil inclination is an external power which turns to him. Man imagines to himself and thinks that it is his own thoughts.

MB - "without a man's knowledge..." - this is the main point - I would think that a man would detect this foreign power inside himself which wages war against him and overpowers him. But it is not so. In truth, this is the manner with which he overpowers him. For if it were not so and man knew of him, certainly he would fight against him (he would seek out the correct medicine).

MB - "advances...strengthens... and rules over him" - the evil inclination advances slowly, slowly and strengthens over him until eventually he rules over him, i.e. overpowers him completely. Here is hidden an important point: there are powers in man which fight him to gain control over him to rule over him. It is not just that there is a foreign voice in him which speaks to him sometimes. (likewise this is explained in "the Way of G-d" Part 1, ch.3:2 and many other places there). The Evil Inclination is not satisfied with success of causing him to stumble sometimes (see also Vilna Gaon on Mishlei 17:11).
(Translator: it is like a computer virus infiltrated by remote hackers trying to take control over your computer and silently stealing information, bank accounts, etc. The person without Torah does not even detect anything).

MB - "even if he employs all possible strategies in the world..." - even if he knows that there is something called the "Yetzer Hara" (evil inclination) and employs all other strategies to wage war against him [it will not help].

MB - "certainly the darkness of the physical will advance and strengthen over him level after level (later)" - he began with evil inclination and ended with physical because the Yetzer Hara is a power which entices a man to allow the power of the physical to overpower on him. For man has two opposite powers, and man can choose to strengthen the power of the soul in him. But the yetzer hara entices him to do things which strengthen the physical power within him (see "the Way of G-d" Part 3, ch.1:2).

MB - "until he finds himself immersed in evil, so distantly far from the truth" - for all of a man's connection with good and truth is through his intellectual soul (Sechel). And when the physical strengthens over him, his soul does not operate properly. Rabeinu writes similar to this in Daat Tevunot (s.78): "but if a man strengthens his body side and grants it rulership, measure for measure G-d will conduct Himself towards him only in a concealed manner (hester panim).From then, he will be pushed away from the light of life, from wisdom and understanding, and he will be immersed in the filth of the physical and the vanities of this world.." And later on there: "when their intellect received great light, they would find no contentment except from wisdom and what is truly good. But when their intellect does not receive, they do not recognize a good thing, rather only in the vanities of this world". End quote.

MB - "that even thoughts of seeking [the truth] will not enter his heart" - all the time the evil was advancing and strengthening there remained the possibility to consider his situation. For there was still some good powers. But it is not so after the Yetzer already rules and the man is immersed in evil, whereby he no longer has any power to rouse him.

MB - "will not enter his heart" - the lacking is now in himself. For there is no more power or trait in him which rouses him to good. Because the physical alone rules over him completely. Even to hear from other people will be difficult for a person in such a situation. For his whole being is immersed in the physical. Therefore it is difficult to rouse him to a different matter. For these things do not hold any place in his heart.

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.

ER - "level after level" - just like from the side of holiness there is an order of ascent, so too G-d forbid, for the side of Tuma (impurity). This is also the strategy of the evil inclination for it will not succeed to corrupt much all at once, for a man will strengthen himself and prevent this. But if the evil inclination succeeds in cooling him down, slowly slowly, it will habituate him to being at a lower level and then the descent is assured.

Translator - "rule over him" - note that it doesn't matter how intelligent a person is. For the Yetzer will strive to get him to adopt false premises such as "G-d cannot possibly care about petty human beings", or "there is no difference between a righteous man and a businessman, both are doing what's best for themselves", or the like. Then automatically, all his reasoning will be through these glasses of false premises. see also Chovot Halevavot gate 5, essential reading.

Divrei Bina U'Mussar 139 - "exceedingly powerful" - the intellect in a man is like a stranger in a strange land, in the world of coarse bodies as explained in "Duties of the Heart" (Gate 3 ch.2). All the more so when it develops within him only drop by drop (during childhood on), whereby each new drop is already annulled. This is like a battlefield where one side has their entire army at the frontline whereas the other side sends only one soldier at a time to fight at the frontline. There is no doubt that in such a case, even the most powerful army will be defeated by the smallest one...

Translator - "rule over him"... - a person should not trust his way of looking at things too much for "every person's way is just in his heart" and "the evil inclination literally blinds his eyes" (ch.3). Instead, he needs to have a wise Rav who can clarify for him the true torah way for his situation and capabilities, etc.. Here is a nice story to illustrate which is told by Rabbi Paysach Krohn:

This true story was heard from an Israeli fighter pilot assigned as the leader of an attack team. This pilot's job required him to identify and target each enemy position and transmit the information to the assault planes behind him, then pull his F-16 sharply up and away from the glide path of the missiles that followed him in.

On one occasion, under the tension of precipitous descents and multi-G force recoveries, the pilot became disoriented by the effects of vertigo. Without realizing it, he had flipped his plane upside down as he approached his next attack point.

The pilot sighted the target and, as he pulled back on his controls, his eyes locked in disbelief on his instrument panel, which showed his plane in rapid descent and within seconds of plummeting into the ground. His back-up instruments confirmed the reading, but his mind refused to accept what his senses refused to register as the effects of vertigo refuted the information on his panel.

With lightning reflexes, the pilot radioed his pursuit plane, asking for an evaluation of his position. Yes, came the voice over his radio: he was diving sharply and only moments away from impact.

The pilot faced a dilemma, with literally no time to contemplate his options. Which should he trust: his interior senses or external objective information? His heart or his head?

The pilot later described how what he did next was the hardest thing he had ever done in his life. He pushed his controls forward, convinced with every ounce of intuition that he was committing suicide by driving his plane into the ground. Instead, he pulled safely out of his dive and survived.

So too here, the evil inclination confuses a person until he sees good as evil and evil and evil as good (see ch.3). He then finds him friends who also see things the same way. Thus he strengthens in his ways and continues until his final end. The solution is to "radio" for a true evaluation of one's position. To seek the counsel of the true torah sages to guide him in the proper path.

But if he toils in the Torah, when he sees its ways, commandments, and warnings, behold, on its own, eventually a renewal will awaken within him which will bring him to the good path. This is what our sages of blessed memory stated: "would that it were that they abandoned Me but kept My Torah, for the light within it would bring them back to the good" (Eicha Raba 2).

אך אם הוא עוסק בתורה בראותו דרכיה, ציוויה ואזהרותיה, הנה סוף סוף מאליו יתחדש בו התעוררות שיביאהו אל הדרך הטוב. והוא מה שאמרו ז"ל (פתיחתא דאיכה רבתי): הלואי, אותי עזבו ותורתי שמרו, שהמאור שבה מחזירו למוטב.

MB - "light within it" - the power of arousing in the Torah is from the power of holiness in it (not from the power of knowledge of Halacha)...

NE - "on its own" - as Rabbi Yisrael Salanter writes in his letter. "if a man toils in the section dealing with an ox goring a cow, or the like, it will also save him from lashon hara (evil speech)", due to the holiness added to his soul from the study of Torah.

SR - there is a great difference between one who toils in Torah and one who "distances" from it. One who toils in Torah, even if he is at the point where he is called "abandoned Me", nevertheless he is immersed in light and the light in it will bring him back to the good. But one who does not toil properly in the Torah, even if he toils in every other thing which is good, beneficial and wonderful, nevertheless he is immersed in darkness without Torah, and the darkness of the physical will advance and strengthen over him level after level, etc. until eventually even thoughts will not enter his mind to seek the truth.

Darchei Mussar 353 - we see explicitly in the words of the Ramchal that it is impossible to reach the truth without Torah study... Likewise it is brought in the book Kovetz Haarot by the sage Rabbi Elchanan Wasserman as follows: "when the Jewish people are idle from Torah study, they have lost their weapons of war and they have nothing with which to fight the Yetzer Hara. Unlike the case when they committed other sins, even the most severe ones, nevertheless, there is still hope. It is still possible that through Torah study they will be awakened to repent. This is included in the teaching: "the light in it will return them to the good". Therefore, the Yetzer Hara strives and strengthens to prevent them from Torah study more than all other mitzvot. Thus I heard from the holy mouth of the Chafetz Chaim: "the Yetzer Hara does not care if a Jew fasts and cries and prays all day as long as he does not learn Torah".

We may also add that besides that the Torah is the weapon of war [against the yetzer], it has an additional matter. The Torah is bread. Just like a soldier in an army, even if he has all the necessary weapons for the war, but if he does not have what to eat, he will not have the strength to wield the weapon. So too, without Torah we have no strength and become weaklings unable to wage the war. For the Torah is bread which gives strength and motivation to wage the battle and it is also the weapon itself.

Daat Chachma U'Mussar 2:176 - When a man enters in his heart (mind) some words of Torah, he immediately feels inside himself a certain heaviness (kevedut), seriousness (koved rosh), maturity (enoshiut), he becomes a "man"... One can tangibly recognize that the words of Torah have a secret. For when words of Torah enter inside him, there also immediately enters "fear of Heaven".

This is a true explanation of what our sages said: "if there is no Torah there is no fear, and if there is no fear, there is no Torah" (Avot 3). People wonder on this "where does it start?", but according to our words it is very wondrous. For in truth, Torah and fear are one thing, literally (mamash) without any difference between them... Torah is fear and fear is Torah. Every thing of Torah, even a minor thing in it contains within it fear [of G-d]. It has the fire of Torah...

Ohr Yahel Vol.1, sec. "accounting of the world" - it is natural for one who comes to listen [to a wise man] to sometimes desire to hear a novel idea, or a new insight which has never been heard before. Likewise, for a lecturer who wishes to make known his wisdom, what will he gain if he merely speaks of something already well known?

But this is not so for the case of a doctor who comes to heal a dangerously ill man and begins to say novel, medical insights which are not found in any medical books and which no other doctor has ever grasped. The sick man will not be able to accept the doctor's words. For how can he endanger himself and risk his life on some "grand idea" of a single doctor? On the contrary, an experienced doctor who wishes to benefit the patient and insure that the patient will heed his words, will show him how there is no novelty in his prescription and that it is well tried and tested by many doctors and found in many medical books.

Behold, if we survey an overview of basic teachings in medicine taught by great doctors and books, we find the following fundamental principles:

1) An expert doctor does not need to be previously sick himself in order to heal others. For if that were so, every doctor would need to lay sick in bed all his days and experience all illnesses. Rather, he can be perfectly healthy and nevertheless be an expert doctor solely through his wisdom [in medicine].

All healing procedures of the body are physical procedures, i.e. dependent on tangible physical acts performed on the patient's body. Thus, it would seem at first thought that since the healing procedures depend on tangible physical matters which are perceived by the physical senses, then it must be impossible to fully grasp medicine with one's intellect alone. But rather, only by training experience with one's physical senses? If so, the doctor should need to first experience all the medical procedures after contracting the illnesses.

But we see it is not so. Rather, the science of medicine is based solely on knowledge and understanding! Hence in healing the illnesses of the body, one must delve into its healing science with medical wisdom.

Hence, it comes out that the way to heal an illness which is tangibly felt is through wisdom which is not tangibly felt (for wisdom is abstract).

Therefore, the healing of the soul which depends only on inner powers, i.e. concealed spiritual powers - how much more so that in its healing, it should be sufficient to delve in the depths of this science solely through intellect alone, i.e. with spiritual powers (wisdom, not experience).

If so, why can a person not learn the science of healing [the soul] except through one who "rules over his evil inclination", who is himself a sick person involved in healing, i.e. that only such a person can teach the healings of the soul? Furthermore, what is the prescription of: "come let us enter into an accounting.. loss of mitzva.." (see ch.3)

Behold, is this not a purely logical matter? namely, that if one wants to do some act, let him first consider whether he will suffer for it afterwards.

This seems like a very simple matter, and depends only on the reasoning of the intellect. Why then does such a simple logical idea need to come from a sick person who healed himself through this great school of healing? That only the sick person who healed himself knows, and only to him one needs to listen? This matter is a wonder!

We learn from here that it is impossible under any circumstances to grasp this wisdom [of healing the soul] through intellect alone.

How can this be? Is not the intellect above everything. No secret is hidden from it. Why then for this wisdom of ruling over the evil inclination, no one can fathom it except he who rules over his inclination??

We are forced to lay down a great fundamental principle. Even though (intellectual) wisdom indeed rules over everything and nothing is hidden from it, but behold, this is only if it were possible for one to be a wise man (Chacham) without ruling over his inclination. But the truth is that it is impossible under any circumstances for a man to be a Chacham before he rules over his inclination.

Therefore, one should not mistakenly imagine that this healing prescription was given solely by a ruler over his inclination who is not himself also a wise man (Chacham). At this point, one may have a doubt in his heart and ask himself:

"perhaps a wiser man knows a different prescription which is wiser and more beneficial?"

It is forbidden to think like this, for behold, the holy torah is the head and foundation of all wisdoms - and it called the great Chacham (expert) in the science of ruling of the evil inclination - "ruler over his inclination". This is to teach that it is impossible under any circumstances to be a Chacham unless one rules over his evil inclination. In truth, he is the great Chacham and this advice springs from the source of wisdom (the torah).

Thus we find the following differences between a doctor of bodily illnesses and a doctor of soul illnesses.

1. The doctor of the body can delve into the science of medicine and know it without having been sick himself beforehand. But for the doctor of soul sicknesses, it is impossible for him to delve in the wisdom of healing the soul before he himself experiences the illness and heals it. i.e. he cannot grasp this science of healing of the soul with wisdom alone.

2. In the healing of the body, only the doctor needs to study medicine, its general principles and details, while the sick man need only drink the medicines or wrap bandages according to the command and instructions of the doctor. He himself does not need to know the science thoroughly, from beginning to end. 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!

Through these two foundations, it is enough to understand the severity of the service incumbent on us and the greatness of the danger in its deficiency.

If the study of healing of the body requires great strenuous effort of years of study and many books and teachers, then it is evident to every intelligent person that one cannot grasp any understanding in matters of the soul without great wisdom and a deep mind. And it is not possible for one to plumb this wisdom without first being a ruler of his inclination and this in turn is not possible without the company of the rulers. The sick man himself has no hope of being healed through any other doctor, not even the wisest man, nor even the greatest expert unless he himself becomes a wise man and expert. With his being sick with many illnesses, what hope is there for man?

3) In addition to all 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!

This is because just like the healing of the soul requires wisdom, namely, that the patient becomes fully wise like a great doctor himself, thus it is evident that the illness of the soul is connected to the illness of the intellect (since one cannot be wise without healing the soul).

If so, who will look for healing? 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 our sages taught the antidote to the Yetzer (evil inclination) is the torah... Know man and put to heart that this Yetzer for which the Torah was created as an antidote - he rules over you and you are completely given over to him. See and understand - this vast torah - written and oral, Shas, Sifra, Sifri, Tosefta, and all the secret of the Torah, and all the Agadot and Midrashim - all are but healing potions to your Yetzer; and to the extent that there is lacking of the antidote in what has entered your being, to that extent is your illness still within you!!.. and to the extent that you entered in the halls of Daat Torah (true knowledge of torah) so too will you proportionately recognize your Yetzer.

The more you enter and understand of the holy torah, the more you will understand of the illness of your yetzer and its stiff neck which is so enormous that it requires torah from heaven and holy sages who toiled in it and all this only for the medication of the yetzer of one man...

After all this, behold, the words of our sages rise above everything. They say that only the torah is the antidote to the Yetzer, namely, study and contemplation of the holy torah. If so, that we need these medical tools for this Yetzer, behold it comes out of this a powerful foundation principle - all the toil of the Yetzer and all his strength and might is in that which he blocks the path and does not allow one to think a cheshbon (accounting). If so, all the torah and all wisdom, is only to break this barrier which the yetzer erects. And what is all of his barrier? That he does not leave one to contemplate.

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...

Included in this, is also to fix daily times for the accounting of deeds and their correction as I mentioned earlier.

Besides all this, all the free time he has left from his affairs, if he is wise, certainly he should not waste it. But rather to immediately grasp hold of it and not be lax in it, utilizing it to toil in the affairs of his soul and the improvement of his service of G-d.

והנה בכלל זה גם כן קביעות העתים אל חשבון המעשה ותקונו כמו שכתבתי למעלה.

ומלבד כל זה מה שישאר לו פנאי מעסקיו, אם חכם הוא ודאי שלא יאבדהו, אלא יאחז בו מיד ולא ירפהו, לעסוק בו בעסק נפשו ותקון עבודתו.

SR - "all the free time" - for some people, the fixed daily times itself causes them bitul Torah (wasting Torah study time), namely, he guards only the fixed times. Through this he loses many free times that happen to come. On this Rabeinu writes: "all the free time", that a man guards from this stumbling block.

Daat Chachma U'Mussar 1:249 - (advanced) "included in this, is also to fix daily times for the accounting of deeds and their correction as I mentioned earlier" - this seems difficult. How does he equate this with Torah study? The answer is because this matter is the foundation of the whole Torah. In truth, the foundation of creation from its beginning to its end is justice, down to a hair's breadth. On this revolves all matters. Torah study is the study of justice and judgment (din u'mishpat). From this emerges the matter of doing judgment (asot mishpat) which is likewise nothing but "justice", clarifying matters and eradicating the evil. Punishment is also nothing but "justice", to refine and purify things eradicate the bad from them, and establish them to a hair's breadth...

This is why our holy forefathers and likewise our sages would afflict themselves (Midrash Shir HaShirim Rabba 1:58). For they occupied themselves in "justice", in removing evil. Nachum Ish Gam Zu took on himself such terrible sufferings for a tiny sin of a hair's breadth (see Taanit 21a). When his disciples said to him: "woe to us for seeing you like this", he replied: "fortunate are you for seeing me thus, for woe to me if the sufferings did not come upon me and I remained with the sin".

He knew what is justice, what is eradicating evil, and what is G-d forbid, a tiny overlooking (vitur) of a hair's breadth.

Avraham our forefather, beloved to his Creator, was punished for the extremely fine sin of "with what shall I know" (Gen.15:8). G-d did not overlook it for him at all. Likewise for Moshe and Aharon in the bitter waters. Fortunate are they that G-d did not forgive them for the sin. All this punishment was worth it for them. Woe to them if they were forgiven and overlooked a bit, as a hair's breadth. The ancients occupied themselves with afflictions because they were true "judges", lovers of justice. Therefore, they toiled all their days in justice, eradicating the evil, punishing themselves for every hair's breadth. We are not on the level of fasts and afflictions but at least we can fix times for the accounting of the deeds, to be a little bit in a situation of "come let us enter into an accounting". Let us at least toil a bit in this, to contemplate the severity and depth of judgment down to a hair's breadth.

Although this detrimental factor we have discussed is the most prevalent, nevertheless it is the easiest to escape from, for he who wants to escape it.

The second detrimental factor, laughter and levity, is very severe. For one who is immersed in these is like one immersed in the great sea, from which it is extremely difficult to escape. For behold, laughter destroys a man's heart until reason and knowledge no longer rule in him. He becomes like a drunkard or a madman whereby it is impossible to give counsel or guide them for they are incapable of accepting any direction.

וזה המפסיד, אף על פי שהוא היותר כללי, הנה הוא היותר קל למי שרוצה להמלט שימלט ממנו.

אך השני, הנה הוא קשה מאד, והוא השחוק והלצון, כי מי שטובע בם, הוא כמי שטובע בים הגדול שקשה מאד להמלט ממנו. כי הנה השחוק הוא מאבד את לב האדם, שכבר אין הטעם והדיעה מושלת בו, והרי הוא כשכור או שוטה אשר אי אפשר לתת להם ערמה או להנהיגם, כי אינם מקבלים הנהגה.

CS - it seems "laughter" includes general conduct of light headedness and lack of taking life seriously. "levity" refers to dismissing and making light of the true worth and importance of things through jesting.

ER - "laughter and levity" - see Rashi on the Torah (Vayikra 18:3) "you shall not go in their ways" this refers to their theaters and stadiums. The Sifsei Chachamim there brings Rashi's words in Avodah Zara 18b "when they gather to laughter and levity". Thus it is clearly a Torah prohibition. See Shaarei Teshuva 3:174 for an extensive discusion on the ways of levity...

This was said by King Shlomo, peace be unto him: "I said of laughter, it is silly; and of merriment, what use is it?" (Ecc. 2:2). And the Sages of blessed of memory, said: "laughter and light-headedness habituate a person to illicit relations" (Avot 3:13). For even though sexual immorality is regarded as severe by every man of faith, and his heart fears approaching it, due to the vivid picture that has been imprinted in his mind of the enormity of the sin and the severe punishment it incurs, nevertheless, laughter and light-headedness draw him on little by little, advancing him nearer till the fear of sin leaves him bit by bit, degree after degree, until he reaches the sin itself and commits it.

והוא מה שאמר שלמה המלך עליו השלום (קהלת ב): לשחוק אמרתי מהולל ולשמחה מה זו עושה. וחכמים זכרונם לברכה אמרו (אבות פרק ג): שחוק וקלות ראש מרגילים את האדם לערוה. כי אף על פי שחמורה היא הערוה אצל כל בן דעת ולבו ירא מקרב אליה מכח הציור שכבר נצטייר בשכלו מאמיתת גודל פשעה ורוב עונשה, הנה השחוק וקלות ראש ממשיכים אותו מעט מעט ומקריבים אותו הלוך וקרב שתהיה היראה סרה מעליו מעט מעט מדריגה אחר מדריגה, עד שיגיע על העון עצמו ויעשהו.

CS - here Rabeinu tells us that this second detrimental factor also overpowers a man in stages. Hence, as before, the earlier a man tries to remedy this detriment, the easier the treatment and greater likelihood of successfully treating it. (this stage like progression is implied in Pirkei Avot " 'habituate' a person...", habituate implies slowly, slowly - SP)

Why is this so? Because just like the essence of "watchfulness" involves putting matters to mind, so the essence of laughter is to remove from one's mind straight, rational thinking so that thoughts of fearing G-d do not enter his heart at all.

Consider the severity of levity and its destructive power. For just like a shield smeared with oil deflects and drops arrows from him, causing them to fall to the ground, preventing them from reaching the body of the man, so too is levity before rebuke and reprimand. For with one act of levity or a little laughter, a man casts from himself a great many rousings and impressions that the heart was made to feel due to stimulation in seeing or hearing matters that awakened him to an accounting and examination of his deeds.

וכל כך למה, לפי, שכמו שכל מציאות הזהירות תלוי בשימת הלב על הדבר, כן כל עצמו של השחוק אינו אלא מסיר הלב מן המחשבות הישרות והעיוניות, ונמצא שלא יבואו הרהורי היראה בלבו כלל.

ותראה קושי הלצון והשחתתו הרבה, כי כמו המגן המשוח בשמן אשר ישמיט ויפיל מעליו החצים ומשליכם לארץ ולא יניח אותם שיגיעו אל גוף האדם כן הלצון מפני התוכחה והמרדות, כי בליצנות אחד ובשחוק קטן יפיל האדם מעליו ריבוי גדול מן ההתעוררות וההתפעלות מה שהלב מתעורר ומתפעל בעצמו מדי ראותו או שומעו ענינים שיעירוהו אל החשבון והפשפוש במעשים.

The power of levity knocks it all to the ground thus not making any impression whatsoever on him. This is not due to the ineffectiveness of the matters nor to lack of understanding on his part, but rather to the power of levity which demolishes all matters of Mussar (ethics) and fear of G-d.

Behold, the prophet Isaiah would "scream like a crane" (a type of bird with a powerful cry - CS) for he saw that this was what left no room for his rebukes to make an impression thus ruining all hope for the sinners. This is what he said: "And now do not be mockers lest your afflictions be strengthened" (Isaiah 28:22).

ובכח הליצנות יפיל הכל לארץ ולא יעשה בו רושם כלל. ולא מפני חולשת הענינים ולא מפני חסרון הבנת הלב, אלא מפני כח הלצון ההורס כל עניני המוסר והיראה.

והנה הנביא ישעיה היה צווח על זה ככרוכיא, כי היה רואה שזה היה מה שלא היה מניח מקום לתוכחותיו שיעשו רושם והיה מאבד תקותם של החוטאים, והוא מה שאמר (ישעיה כח): ועתה אל תתלוצצו פן יחזקו מוסריכם.

SR - "levity" is antithetical to rebuke and "demolishes all matters of Mussar". Not just common rebuke but even the rebuke of a prophet.

ER - "demolishes" - it seems this power is from the spirit of the scoffers. For through laugher and levity they do not contemplate at all. But instead, refute all things through raising some negative aspect or flaw, as if it's something useless. And the Maskilim already succeeded in destroying much of the Jewish people through this power.

MB - demolishes all matters of Mussar (ethics) and fear of G-d - for the matter of levity is to make something important into something light or the opposite, and all the power in words of mussar and fear of G-d lies in rousing one to the importance and correctness of the matters and the lowliness of evil things.

NH - this piece clarifies in wondrous depth that one of the great impediments to the trait of Watchfulness is laughter and levity and that all levity distances a man from watchfulness. This does not refer to all forms of humor and saying things which bring joy, but rather on "laughter and levity". In context, it seems the point of the prohibition is: anything which debases some true matter and elevates the false over the truth. For levity is a power of debasing (zilzul), and when one makes light of true things, the power of debasing in him will also work against thoughts of yirat shamayim (fear of sin).

Kovetz Sichot 1:53 - emunah (faith) needs to be strong like a rock. So that no power in the world can budge it... but the way of the wicked is that a tiny place to err is enough for them to deny and close their eyes from seeing the true reality. When Pharaoh saw the power of the sorcerers who likewise did like Moshe with their sorcery, it was enough for him to close his eyes and not see how the staff of Aharon swallowed the snakes made by the sorcerers. Already he does not care. The main thing is he has what to hold on to in order to deny. Thus is man's nature, and G-d does not prevent this. Whoever wants to err, let him come and err. This is the test of life in this world. Every person must strengthen himself and overcome this... The entire purpose of one's life in this world is only to fulfill mitzvot and stand up to trials.

Ohr Yahel 3:200 - "the power of levity knocks it all to the ground" - rebuke is a rational demonstration that the matter is such and such. While levity (letzanut) is non-seriousness which comes from the animalistic, physicality of a man. Therefore if a man engages in levity (mitlotzetz), behold, through this he has raised the animal and put it on the table. Who does not realize that there is no point in explaining matters of wisdom and reason to an animal? Therefore one act of levity pushes off one hundred forms of wisdom...

Thus "Judgments are prepared for the frivolous", to break the animal power which rules on the man and afterwards he can wisen up to listen to words of mussar. Unlike before this where reason and understanding do not rule over him and it is impossible to give him any guidance...

this is why great punishments came on the Jewish people in the matter of Korach before the proof of the staff of Aharon. For since Korach's power against Moshe stemmed from levity, he confounded their hearts and dulled their sense until they were unable to awaken to an accounting of their deeds. Even if the heavens were to open for them "and the work of the L-ord they do not regard, and the deed of His hands they do not see" (Isaiah 5:12)..

For the power of levity would knock down everything to the ground and not make any impression whatsoever. Due to this they needed the swallowing of Korach and the burning of the fire from heaven and the plague to smite them until their hearts were broken from the mussar of the punishments so that the dulling due to levity which blinds the eye and deafens the ears can be removed. Only after this, the Holy One, blessed be He, presented the proof of the staff that He chose Aharon, "And they looked, and each man took his staff" (Bamidbar 17:9).

Translator - "the essence of laughter is to remove from one's heart sound and in-depth thoughts so that thoughts of fearing G-d do not enter his heart at all" - this is also so for excessive talk to some extent as the Maharal comments on Pirkei Avot: "Shimon, his son, would say 'All my days, I grew up amongst the Chachamim (wise men) and I did not find anything good for the body like silence'" (Avot 1:17) - Maharal commentary:
This means, "Even amongst the great sages, I found silence to be good for them, that this is how they conducted themselves. And the explanation of "I did not find anything good for the body except silence", is as follows: Since a man has a physical body, silence is good for him. This is because speech is from the "nefesh hamedebaret" (speaking soul) which is from the powers of the body. For speech is from the powers of the body. It is not completely intellectual. Therefore silence is fitting in order not to err. Because when he uses the power of speech, he nullifies the power of the intellect, as we'll explain shortly. Therefore, let him be silent and he will be working from the powers of the intellect which is not from the body...

You should know that the intellect and the body are opposites to each other. Therefore, he said silence is good for the body. Because it is not that there is a lacking in speech, rather that silence is good in order to allow the powers of the intellect to operate. And this comes to teach us that when a man is silent, then the intellect operates what it operates. Because it is impossible for two opposites to operate simultaneously in a man - the intellect and the body. Therefore if the powers of the body which is the "speaking intellect" (sechel hadabri) operates, then the "intellect of thought" (sechel iyuni) cannot operate and he will come to err...and therefore certainly it is good for the body to be silent and give place to the intellect to operate, and that the body be subjugated to it, becoming a "tail to lions". And if he speaks too much, then the intellect will become subjugated to the body and will be a "tail to a fox", whereby there is no intellect at all. Therefore he said, "I did not find anything good for the body like silence". Thus, every fool speaks much. For the intellect and the body are two opposites. But the wise man, operates his intellect continuously and does not operate the bodily speech... End quote

Daas Torah 3:116-117, (R.Y.Levovitz) - "...laughter and light-headedness draw him on little by little, advancing him nearer till the fear of sin leaves him bit by bit, degree after degree, until he reaches the sin itself and commits it" - And in the book Orchot Chaim (Ot 40) by Rabeinu Asher (Rosh): "do not conduct yourself with light-headedness and may the fear of Heaven be upon you".
It is clear from his words that light-headedness and fear of Heaven are two opposites and the pre-requisite to fear of Heaven is heavy-headedness (koved rosh, seriousness).

For light-headedness is a state of removing the yoke of Heaven. It is removing from one's heart thoughts of uprightness and examination (machshavot haysharot vehaiyunim), until thoughts of fear [of sin] do not enter his heart at all and he loses sense of the severity of matters. Thus even severe sins like ervah (lewdness) which he knows and realizes the greatness of the sin and its punishment, but nevertheless, there is nothing to hold back and restrain his spirit from doing it.

The Saba of Kelm explained beautifully the words "light-headedness" and "heavy-headedness".

He said that their explanation is literal - a "light head" or a "heavy head". That is to say, as an analogy, when a fruit tree is laden heavily with fruit, the wind will not move it so easily.

But when the tree is without fruit, every light wind will already sway it in all directions.

So too, a light-headed person is a fruitless tree. He is empty of all growth and content. Thus, for every light wind of tumah (impurity) and lust which blows on him, already he talks and submits to it.

But a man of heavy-headedness is completely full on all sides with thoughts of torah and fear. For such a person, even powerful winds will not easily budge him. Rather, he wil stand at his place and fear G-d.

If you want to know a man and his deeds examine his movements. He whose head is heavy, full of fiery torah and fear within him, you will see this in his movements. For his head is fixed and does not move and he does not laugh easily.

But if you look at a man who sits on street corners, whose head is light, you will notice immediately that there is nothing within him. He will already sway at every news and the slightest sound, like a free bird which sways its head constantly in all directions and certainly "he cannot be quiet" (Isaiah 57:20).

And our sages of blessed memory have already proclaimed: "one who is given to levity brings afflictions on himself" (Avodah Zara 18b). And scripture states explicitly: "Judgments are prepared for the frivolous" (Prov. 19:29). This is something reason dictates. For one who is aroused through reflection and study does not need the ordeal of bodily sufferings since he will repent of his sins even without this. He repents by means of thoughts of repentance awakening in his heart stimulated by the reading or hearing the reprimands and rebukes.

וכבר גזרו אמר חכמים זכרונם לברכה (ע"ז יח): שהלץ מביא היסורין עליו, והוא מה שהכתוב עצמו מבאר בפירוש (משלי יט): נכונו ללצים שפטים, כי זה הוא דבר שהדין נותן אותו, כי מי שמתפעל מן ההתבוננות ומן הלימודים, אינו צריך שיתיסר בגופו, כי כבר ישוב מחטאותיו בלי זה מכח הרהורי תשובה שיולדו בלבבו על ידי מה שיקרא או שישמע מן המוסרים והתוכחות.

NH - levity brings great sufferings on a person. The reason is because for one who is habituated in this, the only way to move him to rectify his deeds is through sufferings. One who rectifies his deeds through thoughts of Yira Shamayim (fear of Heaven) does not need sufferings. But the levity causes that the thoughts of Yira will not bring the needed change, leaving no other option to rouse him other than sufferings.

ER - In the Talmud there (Avodah Zara 18b) they also said: "whoever is given to levity falls in Gehinom", and "whoever is given to levity has his livelihood diminished..." and in the Zohar Chadash Ruth 33b it counts among those sentenced to Gehinom in level 3: "one who mocks his fellow".

Michtav M'Eliyahu 1:82 - the person of levity (letz) is not just one who is occupied in laughter and levity. Rather anyone who sits idly is called a letz. Thus wrote Rabeinu Yonah (Shaarei Teshuva 3:177), and likewise it is explicit in the Mishna (Avot): "two people who sit together and there is no words of Torah between them, this is a sitting of letzim". For one who sits idly will certainly diminish fear of Heaven because if the mitzvot were important in his eyes, how could he possibly sit idly? Therefore, it is proper to strive to not sit with the letzim, for one may learn from them to dishonor the mitzvot.

But the frivolous are not impacted by the rebukes due to the power of levity. Therefore, there is no way to rectify them except through sufferings. For they are not capable of deflecting the impact of sufferings through the power of levity like they do so with the rebukes.

According to the severity of the sin and its consequences, the True Judge increased its punishment as our sages of blessed memory taught us: "levity is extremely severe; it starts with suffering and ends in utter destruction as written (Isaiah 28:22):'And now do not be mockers lest your bonds be strengthened for a decree of destruction have I heard..' " (Avodah Zara 18b).

אך הלצים שאינם מתפעלים מן התוכחות מפני כח ליצנותם, אין להם תיקון אלא השפטים, שאלה לא יהיה כח בליצנותם לדחותם מעליהם כאשר ידחו המוסרים.

והנה כפי חומר החטא ותולדותיו, החמיר השופט האמיתי בעונשו והוא מה שלמדונו ז"ל (ע"ז יח): קשה הליצנות שתחלתו יסורין וסופו כליה, שנאמר: פן יחזקו מוסריכם כי כלה ונחרצה שמעתי וגו'.

ER - "destruction" - i.e. if he does not repent even after receiving the sufferings. If he continues in his levity, this automatically distances him further from repentance until perforce he is eventually destroyed. This is what is meant by "whoever is given to levity falls in Gehinom" (Avodah Zara 18b).

The third detrimental factor is [evil] company, namely, the company of fools and sinners. This is what scriptures says: "he who befriends the fools will be broken" (Prov.13:20). We can see many times, even after the truth of a man's duty for divine service and watchfulness of it has been established by him, he becomes lax in it or transgresses certain commandments so that his friends do not mock him or in order to mix in their company.

והמפסיד השלישי הוא החברה, דהיינו, חברת הטפשים והחוטאים, והוא מה שהכתוב אומר (משלי יג): ורועה כסילים ירוע. כי הנה אנחנו רואים פעמים רבות אפילו אחר שנתאמת אצל האדם חובת העבודה והזהירות בה, יתרפה ממנה או יעבור על איזה דברים ממנה כדי שלא ילעגו עליו חבריו או כדי להתערב עמהם.

CS - Rabeinu mentions two ways of influence from bad company. 1. "so they do not mock him" - i.e. actual mockery by the bad company. 2. "to mix.." - i.e. the desire to be accepted by the bad company. Both of these causes one to weaken in the service of G-d.

MB - "do not mock him" - so those who are already his friends will not mock him.
"or in order to mix" - he is not yet in their company (chevratam) but wants to be in their company, and he knows that they will not grant this to him if he is "watchful" (these two are daily occurences).

NH - a man is very drawn towards being mixed with others and it is very hard on him if others mock him. Thus, automatically, when one knows that he will be mocked for doing something or for refraining from doing something, or that it will prevent him from being mixed with others as he wishes, then many times the desire to join with others will overpower him to the extent that he will be prepared to do things against Halacha for the social company. Thus he who wants to merit watchfulness must distance from bad company.

ER - "fools and sinner" - there are some who are fools but not sinners and there are some who are sinners but not fools. One needs to guard himself greatly from both types. For a man is drawn also after the stupid, namely those who don't merit to conduct themselves with spiritual accounting due to lack of knowledge. Since they are not guided by reason, the stupid fail to reach any level which requires contemplation. Even though their outlook is not intentional, nevertheless, one who is in their company is influenced as the Rambam writes (Deos 6:1):
"It is natural for a man's character and actions to be influenced by his friends and associates and for him to follow the local norms of behavior. Therefore, he should associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds. Conversely, he should keep away from the wicked who walk in darkness, so as not to learn from their deeds".
Notice he wrote two terms "righteous" and also "wise" (Torah scholars). These two it is proper to befriend. And in the morning blessings we pray: "distance me from a bad man and a bad friend".

This is the intent of Shlomo's warning: "do not join with those who make changes" (Prov.24:21). If a man claims to you: "a person's mind should always be associated with his fellow men" (Ketuvot 17a), reply to him, "this refers to human beings who act like human beings. Not human beings who act like animals." Shlomo warns further: "Go from before a foolish man" (Prov. 14:7). And King David said: "Fortunate is the man that walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers" (Ps.1:1). Our sages expounded this: "If he walks, he will eventually stand. If he stood, he will eventually sit" (Avodah Zara 18b). And "I did not sit with men of falsehood, neither did I go with hypocrites. I have hated the congregation of evil-doers, and will not sit with the wicked" (Ps. 26:4-5).

והוא מה ששלמה מזהיר ואומר (שם כד): ועם שונים אל תתערב. כי אם יאמר לך אדם (כתובות יז): לעולם תהא דעתו של אדם מעורבת עם הבריות, אף אתה אמור לו, במה דברים אמורים, בבני אדם שעושים מעשי אדם, אך לא בבני אדם שעושים מעשי בהמה. ושלמה מזהיר עוד (משלי יד): לך מנגד לאיש כסיל. ודוד המלך אמר (תהלים א): אשרי האיש אשר לא הלך וגו', וכבר פירשו, זכרונם לברכה (ע"ז יח): אם הלך, סופו לעמוד. ואם עמד, סופו לישב. ואומר (תהלים כו): לא ישבתי עם מתי שוא וגו' שנאתי קהל מרעים וגו'.

MB - "do not join with those who make changes" - do not join with those that change their ways from the ways of the Torah (metzudot).
"Go from before a foolish man" - this verse conceals two new points: 1. not only should you not join their company, but also distance yourself from them. 2. Not only from the many, but even from a single fool.
"Fortunate is the man that walks not..." - for all connection to the bad people, even a small connection, causes a man to be closer to doing evil.

CS - the sages inferred from this verse not to join the wicked even in a temporary manner ("walk"). For the nature of the matter is for the company with them to go and intensify in stages, from walking to standing to sitting. Hence, this detriment like the other two, tends to overpower a person in stages and one should remedy it as quickly as possible in the early stage.

SR - bad company is antithetical to "watchfulness". Just like the first two factors cause a total loss of Torah and yira (fear of G-d), so too the third detriment destroys completely the divine service as they said: "if he walks, he will stand, etc.". The Tur and the Shulchan Aruch starts off mentioning only this factor for it is one of the primary causes of loss of watchfulness which is the foundation of guarding the commandments.
Tur Siman 1: " 'be brazen as a leopard', the Tana (Sage) started with this for it is a great principle in the service of G-d. For sometimes a man wishes to do a mitzvah but refrains from doing it due to people mocking him. Therefore, he exhorted us to be brazen face before one's mockers and not to refrain from doing the mitzva."

Ohr Yechezkel 4:244 - "And the youths grew up, and Eisav was a man knowing hunting, a man of the field, whereas Jacob was an innocent man, dwelling in tents" (Gen.25:27). The Torah reveals to us that the foundation and root of evil inside Eisav from which stemmed all the levels of evil he reached was "a man knowing hunting". Namely, he had the trait of falsehood (see Rashi there: "He knew how to trap and to deceive his father with his mouth...").

When a person has this trait, it is possible to grow up in the house of Isaac and Rivkah and see angels with his own eyes but nevertheless reach the lowest levels of evil. The Torah adds another detail when depicting Eisav: "a man of the field". Rashi explains: "an idle man who hunts beasts and birds with his bow". The explanation of "idle man" is that he is not prepared to accept on himself the yoke of toil and servitude (avdut).

Therefore, he is far from all work and goes idly, not thinking at all on his situation and future. This trait of lacking to put to heart is found in many people. It stems from the power of the trait of "childishness" (yaldut) inside him. The trait of "childishness" is not necessarily only in children. It is even possible for old men to be stricken with this trait. And just like children are joyous and gleeful, not contemplating their purpose and situation, but rather dance in joy and gladness of heart, so too, this trait is found in all of them in varying ways. But the root of all of them is lack of contemplation on the future... this was the trait of Eisav "the man of the field", an idle man who does not think on his deeds due to the trait of childishness..

Shaarei Orah vol.1 pg.232 - king Shlomo warned us "may a bereaving bear encounter a person rather than a fool with his folly" (Mishlei 17:12). Ths means it is better to encounter a mother bear whose cubs died, even though there is great danger the bear will kill whoever it encounters due to distress at having lost her cubs, rather than to encounter a fool and need to hear his foolishness and deal with him. This is more dangerous. The reason is because everything a man hears remains chiseled in him forever. Thus, the fool damages him forever, and certainly this is more dangerous than any danger.

The Kuzari writes (Maamar 3:5) "it is more difficult to do teshuva on hearing songs and words of levity than for the bad that took root in him during his youth". Although certainly teshuva also applies to sins of hearing, for "nothing can stand before Teshuva". But the intent is that the mark remains with him forever. And even what he saw and heard against his will also make an imprint that is never forgotten.

It is written: "above all guarding, guard your heart, for the consequences of life [come] out of it" (Mishlei 4:23). the explanation is that although there are many things which require guarding. One must guard his health. One must guard his money for "the righteous cherish their money..." (Hulin 91a). Nevertheless, "above all", more than anything that one must guard, "guard your heart". Namely, the thoughts of the heart. The reason is as the verse ends: "for the consequences of life [come] out of it". For the entire existence of a man, all his deeds and character traits are influenced by the thoughts of the heart. Therefore, one needs great guarding so that negative things do not enter inside it.

It is written: "Hoy! to those who think deeply to hide counsel from the Lord" (Yeshaya 29:15). On the surface, the prophet complains and screams "hoy!" on those people who wish to hide their thoughts from the Holy One, blessed be He. But the Saba of Slabodka questions this explanation. For what fool would ever think that he can hide his thoughts from the Holy One, blessed be He? Therefore, he explains that "hoy" refers to people who think they can hide their thoughts from themselves. They think they can hear something improper and it will not affect them or that they will forget it. For that is not possible and it remains chiseled in their heart.

As stated, the effect is also after many years. For the imprint remains under the surface of his consciousness, without his being aware that he has these thoughts. But they are affecting him always. This is as sometimes happens, that suddenly a thought or thing he heard long ago suddenly pops into his thoughts, or a picture of some person he met many years ago and never thought of him ever since. Today even the gentile scholars recognize this phenomena - that a man's being and actions are affected, without his knowledge, by things buried in his subconscious. But in truth, this is one of the foundations of the torah. And the great baalei mussar, and at their head, Rabbi Yisrael Salanter and his disciples, took this as the foundation of all their words. Therefore, it is understood that it is a great danger to hear the words of a fool. It is also understood that one needs great watchfulness on everything he hears from others.

According to these things, one of my Rabbis, Rabbi Yitzchak Sher, zt''l expanded on the matter taking this warning to be a great responsibility on oneself for his words with others. On every time he opens his mouth, he is mashpia (influencing) on others for the good or for the bad. Every person must know this that he is constantly mashpia on others. For all his words and conducts become part of the being of those who hear and see him. Even a great man is influenced to a certain extent by others. Even what a child says to him becomes part of his being and thus part of his essence.

In truth, this is all the makeup of man's building, all his being, his views, conducts, expressions - all are a collection and blend of what he received, heard or saw from others. Every person can notice this in himself if he contemplates it properly. He will be amazed how he received this conduct from so and so, this expression from so and so. And with all this content he goes and continues to mashpia (affect) on himself and others.

A man has no [remedy] but to purify and cleanse himself and to refrain his feet from the ways of the masses who are sunken in the vanities of the time and to redirect his feet to the courtyards of G-d and His sanctuaries. This is what David himself concludes: "I will wash my hands in cleanliness and I will go around Your altar, O G-d" (Ps. 26:6).

אין לו לאדם אלא להטהר ולנקות עצמו, ולמנוע רגליו מדרכי ההמון השקועים בהבלי הזמן, וישיב רגליו אל חצרות ה' ואל משכנותיו. הוא שדוד עצמו מסיים ואומר (שם): ארחץ בנקיון כפי ואסובבה את מזבחך ה'.

MB - "ways of the masses" - here he points out that the way of the masses contains this lacking just like the "fools and sinners". For most of them are immersed in the "vanities of the time".

CS - "vanities of the time" (hevlei hazman) - i.e. matters of this world which are temporary and not eternal.

MB - "to redirect his feet" - this is an additional point. Besides refraining from the masses, he should also strive to sit himself in the "courtyards of G-d".

CS - "courtyards.. sanctuaries" - it seems the intent is that it is not enough to distance from the wicked. One must seek Kosher friends, servants of G-d found in the study halls of Torah and the synagogues which are sanctuaries, places where the Shechina dwells. "Courtyards" are places outside the former but those found there are connected to and involved in the service of G-d and His servants.

ER - "I will wash my hands in cleanliness..." - through distancing from bad company I merited to the level of "cleanliness" and to approach the altar of G-d.

Ohr l'Tzion (Rabbi B.Z. Abba Shaul z'tl) pg.106 - we must know that the world is not like a road from which branch out many side-streets to various places and parks with slides and games to play. For that would leave room for one to think there are many options, to take this street or that street, to play this game or that game. Rather, this world is like a straight and narrow road which brings to Olam Haba (the world to come).

Namely, there is only one single road to tread in order to reach the goal. When we clarify and realize the truth of these things, we will avoid the need to stand up to many different trials. For even a ben-yeshiva who eagerly studies (shoked) torah day and night, as long as he does not realize the truth of these things, he is liable to have thoughts of other paths due to various reasons. But when he knows faithfully that the only singular road is to grow in torah and yirah, and to not think at all on possessions of this world, and all the more so on its pleasures, for whatever he enjoys here, his reward is reduced in Olam Haba. And how could he forego on even one moment of Olam Haba which is greater than all the life of this world? (Avot 4:17) - then all these thoughts which bring him to confusion will leave him, and his thoughts will be clear and whole before G-d, blessed be He.

If he happens to find himself in the company of those who mock him, he should not give heart to this mockery. On the contrary, let him mock them and shame them. Let him consider in his heart - if he had an opportunity to profit a great amount of money, would he leave what he needed to do for this due to other people's mocking him? How much more so, to not want to lose his soul for the sake of sparing himself some mockery.

In this manner the sages of blessed memory warned us: "be brazen as a leopard... to do the will of your Father in Heaven" (Avot 5:20). And David said: "I will speak of Your testimonies before kings, and will not be ashamed" (Ps. 119:46).

Even though most kings' occupation and speech is in matters of grand accomplishments and pleasures and David who was also a king, would seem to be embarrassed to speak words of Torah and ethics while in their company instead of great feats and pleasures like them. Nevertheless, he did not care at all. His heart was not enticed for these vanities after he had already attained the truth. Rather, he states explicitly: "I will speak of Your testimonies before kings, and will not be ashamed". Likewise Isaiah says: "I have set My face like a flint, and I know that I shall not be ashamed" (Isaiah 50:7).

ואם יארע לו שימצא בחברת מי שילעג עליו, לא ישית לבו אל הלעג ההוא, אדרבא, ילעג על מלעיגיו ויבזם, ויחשוב בדעתו כי לולי היה לו להרויח ממון הרבה, ההיה מניח מה שהיה צריך לזה מפני חבריו שלא ילעגו?! כל שכן שלא ירצה לאבד נשמתו מפני לעג.

ועל דרך זה הזהירו ז"ל (אבות פרק ד): הוי עז כנמר וכו' לעשות רצון אביך שבשמים, ודוד אמר (תהלים קיט): ואדברה בעדותיך נגד מלכים ולא אבוש.

שאף על פי שרוב המלכים עסקם ודבורם בדברי גדולות והנאות, ודוד שהיה גם כן מלך, לכאורה תהיה לו לחרפה אם בהיותו בחברתם יהיה הוא מדבר בדברי מוסר ותורה, תחת ספרו מן הגדולות ומתענוגות בני אדם כמוהם, הנה לא היה חש לזה כלל ולא היה לבו נפתה בהבלים האלה אחרי שכבר השיג האמת, אלא מפרש ואומר: ואדברה בעדותיך נגד מלכים ואל אבוש. וישעיה כמו כן אמר (ישעיה נ): על כן שמתי פני כחלמיש ואדע כי לא אבוש.

MB - "let him mock them and shame them" - it seems his intent is that he should do this in his heart. Namely, instead of turning his heart to them, he should think in his heart... (in truth, this is only for one who is concerned about them. But the true level is to not be at all concerned of them, as he ends off.)

OG - what brings a man to laughter and levity? Free time not utilized for Torah study. It is known that wasting time is the mother of all sins. If so, even though the first detrimental factor is the easiest to escape from, namely, through Torah study. Nevertheless, one who does not put to heart to study Torah becomes like a body without a soul. Then quickly the two detrimental factors seize him.

First laughter and levity, for in them he will spend his time to quiet from his heart the pangs of conscience due to not toiling in spiritual accounting. Afterwards, he will find friends like himself, each one strengthening the other to demean the commandments and scoff those diligent in Torah study. For this is the way of the Satan who seeks to entice a Jew from the straight path.

First he will entice him away from Torah study saying: "why do you need to strain yourself so much? Behold you fulfill the commandments and guard from sin. Even without diligence in Torah you are beloved to G-d". If the evil inclination succeeds in this first stage, he will swiftly entice and convince him to find a partner in laughter and levity. Once a man reaches the stage of laughter, levity, and bad friends, he is already deeply immersed in the net of the Satan, whose job is to place man in a situation of trial in order to distance him from G-d and sway him from the path of the just.

NH - this piece teaches how to contend with the mocking of others. It contains deep wisdom in psychology (kochot hanefesh). The Ramchal guides a man on using his power of imagination. Namely, if one finds himself in the company of someone who mocks him, the advice is to imagine as if he had an opportunity to profit a large amount of money in a situation where his fellow would mock him on this. A person needs to enter into this imagination and reflect whether he would forego this monetary gain due to the mocking. After concluding in the negative, he should make a kal v'chomer (logical inference) and say: "if for money yes, then how much more so to save my soul"... Another advice he gives to contend with mockings of others is to mock the mockers in his heart. For through thoughts of mocking, one puts himself above their mocking and weakens the influence of their views on him.

Lev Eliyahu 1:74 - we must know further that just like they said: "the Holy One, blessed be He, created the Evil Inclination and the Torah as its antidote", this refers specifically to toiling in the Torah with proper intent of lishma (purely for its own sake) and in order to bring to actual fulfillment of the mitzvot. But if it's just to obtain knowledge, then even if he learns the whole Torah, this will not lead to uprooting the evil in himself.

Who among us is greater than Yeravam ben Nevat whereby all the Torah sages of his generation were as grass compared to him (Sanhedrin 102), and even so no other king of Israel ever sinned and caused others to sin like him.

In the Talmud (Bava Batra 16a):

"Iyov sought to exempt the whole world from judgment. He said: Master of the Universe, you have created the ox with cloven hoofs and you have created the donkey with whole hoofs; You have created Paradise and You have created Gehinnom: You have created righteous men and You have created wicked men, and who can prevent You? His companions answered him: you do away with fear and increase speech before G-d (Iyov 15:4), If G-d created the evil inclination, He also created the Torah as its antidote". end quote.

What is the connection of the verse "you do away with fear" to the healing power of Torah? The explanation is that one must learn Torah with fear, and then the Torah becomes an antidote to him.

Antidote - (the word tavlin literally means "spice") - this is to teach on the greatness of Torah! Just like by a pot of food, a bit of spices gives taste to the whole pot of food, so too here, a little thought for the sake of Heaven (lishma), when eating or engaging in other worldly matters elevates the whole deed to the good and remains there until it is completed. And all this is only through Torah!

Regarding the annulling of mixtures of permitted and forbidden foods,it is known that the Halacha is that if the permitted is sixty times more than the forbidden, the forbidden is annulled and transforms to being like the permitted. But this rule is only if the forbidden is not a spice. For spices "give taste" to all the permitted, and thus do not become annulled even in a thousand. This is why Torah is compared to a spice to the Yetzer, to transform it to the good side. Namely, one thought lishma gives taste to the whole occupation of "not for the sake of Heaven" (shelo lishma) and elevates the whole thing to become "a pleasing fragrance to G-d" (Vayikra 1:9).

Therefore, our sages said: "a man should always occupy himself with Torah and the commandments even if it is not for their own sake (shelo lishma), because from [occupying himself with them] not for their own sake he comes to do so for their own sake (lishma)" (Sotah 47a). i.e. let him come and enter with his whole package of shelo lishma into the gates of lishma thereby becoming sanctified and pure!