Mesilat Yesharim/Path of the Just

~Level 1~
ER - "diligence in study" - Rabeinu is not satisfied with "study". Rather, he requires "diligence in study" for if he does not study a great amount, he will not acquire the trait of Cleanliness for there is much one must learn. Likewise (diligent study) is necessary for receiving the requisite influence (hashpa) to rouse himself constantly to fulfill his duty in his world and to be meticulous in the various details of the mitzvot.

~Level 2~
ER - "Halachot" - (advanced) this point is necessary due to lack of clarity of knowledge which is the great cause of improper guarding of the Mitzvot. Because of this (ignorance), one commits a great many sins as the Mishna Berura writes in the introduction to Part 3 in the name of the Yearot Devash that "one who does not learn all the Halachot (laws) of the Sabbath very thoroughly, it is impossible for him to be saved from not transgressing Sabbath prohibitions" End Quote. Likewise regarding the laws of Berachot. We can see that the stumbling is great. And it is evident and clear that it is impossible to guard the details of the mitzvot without study of Halacha.

One who claims that study of Halacha b'kitzur (concise) is not learning therefore he does not learn - this is nothing but the enticement of the Yetzer (evil inclination). For it is impossible to learn b'iyun (in-depth) in such a way that he will cover a broad amount of practical Halacha. Therefore it is essential before everything to learn alot of Halacha b'kitzur. And fortunate is he who in addition to this, merits to learn b'iyun. But in the meantime, until he succeeds, he is under duty to guard the Mitzvot. And in Maase Rav (60) "to learn Shulchan Aruch Orach Chaim and review it well every day".

And this is a big rebuke to the Torah observant (bnei Torah) who do not have a fixed time to study Halacha. He who has yirat shamayim (fear of G-d) must rectify this and rouse others for it is essential and an obligation to learn and review books of practical Halacha. One who has to learn but does not do so is considered "karov l'mezid" (close to intentional). See Rambam Melachim 10:1.

ER - "Mussar" - diligence in mussar study greatly causes a person to strengthen himself. This is not only so for laymen who need to learn the characteristics of the good and evil character traits and the proper Torah conduct in all manners. But even for great scholars, for we find in Maase Rav which is based on the resolutions of the Vilna Gaon (60): "to learn books of mussar a few times every day. To learn scripture (mikre), Agadah and Midrashim". See Mishna Berurah 1:12, 603:2).

~Level 3~
Leket Reshiut Yamim Noraim of Rabbi Nosson Wachtfogel (Mashgiach of Lakewood) - pg.34 - at a gathering people spoke to the mashgiach on the subject of mussar. The mashgiach said: "over the many long years in the holy yeshiva, I saw with my own eyes that all those who had a connection (shaychus) to mussar and tefila remained bnei torah.

They grew and merited to become Roshei Yeshivos, Talmidei Chachamim, Marbitzei Torah, Dayanim, Rabbanim, Melamdim, and other klei kodesh.

But those who did not have a connection (shaychus) to tefila and mussar did not remain in torah.

He told of a student in the yeshiva who would toil in torah and was proficient (baki) in the Shiurim and did not miss a seder. But he did not have a connection to mussar and tefila. He did not remain a ben torah. While another student who had such a connection merited to become a rosh yeshiva. If the latter had more connection he would have become even greater!

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pg.35 - the mashgiach said: I met a genius (ilui), tremendously diligent (masmid nifla), but he actually had nothing (lo l'maase klum). I asked him what he speaks at home at the Shabbos table and was amazed. Eventually, I found out that he does not learn mussar... then I understood his situation. For he did not learn mussar and did not toil in Yirah (fear). Therefore, he did not merit that his torah endure. Chaval, he could have grown so much!

~Level 1~
CS - the branches of mitzvot also reach into domains and matters which appear to people as permitted or optional but in truth it is not so.

~Level 2~
SR - "wellspring of truth" - i.e. through special divine help from He who bestows knowledge to man and teaches him understanding. And as our sages said (l'asukei shmayta aliba d'hilchata) to reach understanding according to Halacha which means to clarify all the details and details of the details even those not found in books this is only through meriting truth from the source of truth.

~Level 3~
OG - "wellspring of truth" - (kabalistic) The Ramchal is teaching us here a great principle: if a person toils seriously in studying the fine details of the Mitzvot from the mouth of Rabbis and Sages, and he likewise studies Mussar books on the importance of the total removal of bad character traits, then, not only will he ascend to all that he finds written in the books but further still, he will merit to find new matters from the wellspring of truth.

What is this wellspring? And what is the nature of these new insights (chidushim) he will find? The answer: Behold there is no limit to the branches of seeking honor, love of wealth or turning to lust. Hence, one can never find everything in the [mussar] books regarding all these branches. But the Ramchal promises us that anyone who strengthens himself to clean from evil will merit such great divine help that while he is learning the books, other details will come to his mind which he also needs to clean from until he merits the whole trait of Cleanliness.

In other words, the Sefira of Yesod, which is the wellspring of truth the Ramchal is referring to, for this Sefira which G-d created is among the middle line of Mercy (Rachamim) and Truth. We already explained previously that whoever strengthens himself to attain the trait of Cleanliness wholly (b'shlemut) will succeed far beyond what he could have imagined himself capable. And all through the power contained in the lights of the Sefira of Yesod.

~Level 1~
CS - "it brings one to doing" - Rabeinu infers from here that only learning brings to doing.

~Level 2~
Orchot Ish ch.1 - the wise men of yira (fear) found the influence of Torah study to be of two types. The first type is to learn the obligation to fulfill the Din (precept) and observing the Halacha, and to rouse oneself to what is proper to be roused on. [The latter divides into two matters, namely], (1) to put to heart who is the One commanding this, Almighty G-d, the Master of the world, who created all that was created, and (2) also to recognize the sin of neglecting to fulfill it and the great punishment. The second type [of influence from torah study] is to study the details of Halacha of each and every law.

~Level 3~
OG - "an ignorant man cannot be pious" - Rabbi Yechezkel Sarna writes in his commentary to the Mesilat Yesharim that the general principle brought here in the Mishna applies in every level of the 10 levels in this ladder. The proof of this is what Rabbi Pinchas ben Yair taught: "Torah brings to Watchfulness", i.e. one who does not study Torah will never reach even Watchfulness. Likewise later (in chapter 18) when clarifying the trait of Piety the Ramchal writes "an ignorant man cannot be pious", i.e. one who is not diligent in the study of Torah, toiling and delving in its depth, will never merit neither Watchfulness nor Zeal and all the more so will he not reach Piety.

The general principle: Torah is the great crane to reach all the levels in the Mesilat Yesharim. There is no doubt that the Torah of one who has not yet reached Watchfulness is not the same level of Talmud Torah as one who is toiling in Cleanliness. And likewise the Torah of one who is toiling in Cleanliness is not on the same level as one who is toiling in Piety, and so forth. In every stage, a man is on the level of Talmud Torah appropriate to that stage.
(Translator: and in the last chapter on Holiness, the Ramchal writes regarding the Torah at that level: "intense in-depth study (iyun atzum) of the secrets of divine providence", which refers to the highest level of Torah study)

But without Talmud Torah a man will not reach even one of the levels of the service of G-d. For the intent of Rabbi Pinchas ben Yair in "Torah brings to Watchfulness" is that Torah brings to Watchfulness and Zeal which together are "turn away from evil and do good", or in other words, the mitzvah of Fear G-d and the mitzvah of Love G-d. These mitzvot are brought three times in the Mesilat Yesharim:

In the gate of Righteousness:
Watchfulness and Zeal.

In the gate of Piety:
Separation and Piety.

In the gate of Holiness:
Fear of Sin and Holiness.

Each gate teaches us fear of G-d and love of G-d in subsequently higher levels. But the basis of each of these three pairs is primarily "turn from evil and do good" (Tehilim 34:14), or in the words of Rabbi Pinchas ben Yair: "Watchfulness" and "Zeal". If so, the Torah which brings one to [the first level of] Watchfulness and Zeal is the same one which also brings to Separation and Piety and even to Fear of Sin and Holiness which are the loftiest ninth and tenth levels.

We also explained in chapter 4 that the primary means through which Torah brings to Watchfulness and Zeal is through the secret (unfathomable) power within it, like a potion to heal the sick man. However, here and in each level there is also a rational reason which is understandable to us as to what means within the Torah brings a person to some level. On this the Ramchal explains that in the level of Cleanliness it is important for the servant of G-d to be knowledgeable (baki) in all the details of the prohibitions and in the books of Mussar, to put to heart the dangers which lie in ambush from every one of the evil character traits.
With this we have completed, with G-d's help, the Gate of Righteousness which includes the three levels Watchfulness, Zeal, and Cleanliness. Now, with the help of He who graces man with understanding, we will proceed to explain the Gate of Piety.