Mesilat Yesharim/Path of the Just

~Level 1~
NE - "The way to reach this trait is easy for one who has already strove and attained all the aforementioned traits" - once again Rabeinu emphasizes that the work on one's traits is through a continuous and orderly ascent, without skipping and without shortcuts.

ER - "he will come to despise them.." - some things are pleasant temporarily but are damaging such as smoking drugs or the like, or foods which cause digestive problems or stomach aches. Would not an intelligent person despise them? Through a little thought, he will merit this so that his nature will not desire them.

ER - "evils and lackings" - "lackings" - due to loss of growth and little attainment of spiritual level by he who clings to them; "evils" due to being drawn to sins through them.

CS - "evils and lackings of nature" - "evil" - for they prevent a man from attaining his true goal, namely, clinging to G-d. They stem from "lackings of nature", that is, the tendency and desire towards them comes from the lacking in a man due to his natural physicality.

CS - "when the truth ingrains" - due to the aforementioned thought and reflection, he will become clearly convinced of the truth of the matter.

~Level 2~
MB - "for when one thinks... as I wrote earlier" - he is explaining how striving to acquire Separation facilitates the acquiring of Purity.

MB - "for when one thinks" - from his words, it is clear there are 2 levels: 1) When one thinks and contemplates. 2) When it becomes truth to him. We must also say that the subject of these two levels are not the same. For regarding thought, he uses the term "lowliness". While regarding the ingraining of truth, he uses the terms "lackings and evils". It is self-understood that the evil becomes increasingly clear the more the perception becomes increasingly true by him. Thus, it seems the second level comes automatically after the first - and the more he contemplates, so too, automatically, the more it becomes truth to him.

MB - "to separate from them and remove them from his heart" - "to separate from them" - in actuality and "remove them from his heart" - so that his heart is not drawn after them. This is the essence of the trait of Purity.

~Level 1~
CS - "the deeper and more diligently he delves in his thoughts" - the thought and reflection in this must be constant. It is not enough to clarify it sometimes. For if he is not constant in properly visualizing and assessing worldly matters, they will rise up and overpower his heart anew, blurring the truth which was previously clear to him, as Rabeinu explains..

MB - "he does not turn at all to the evil inclination" - i.e.who does for pleasure and lust. For this is already called "to the evil inclination".

~Level 2~
ER - "as one forced" - behold we found the expression in our sages "as if he was forced by a demon", regarding the Avi Avot of Taava (the "grandfather" of lust). In this way, Rabeinu writes that it is proper to relate this way to all matters of the body - as something nature compels him. And one who is forced minimizes what he is forced to do. All the more so, is his heart and mind not drawn to it, but rather to the opposite. And the Pnei Yehoshua writes that one who is "Ones V'Gam Ratzon" (forced and willing) is not considered forced.

~Level 3~
The Importance of Simple Reflections
SR - "think and contemplate" - i.e. all of a person's Shlemut (wholeness/perfection), even the loftiest levels such as Purity, which stands above even the level of Perishut (Separation), depends solely on cheshbon v'hitbonenut (thinking and contemplating) [in this case,] on: "the lowliness of the worldly pleasures and worldly good.., he will come to despise them, and will not consider them to be anything but evils and lackings of the dark and coarse physical nature. When the truth in their being truly lackings and evils ingrains within him, certainly it will become easier for him to separate from them and remove them from his heart".

This matter, that it is incumbent even on the Tzadikim to reflect on a simple cheshbon (calculation), is explained in Bava Batra 78, regarding the duty to reflect on the simple calculation of loss of mitzva versus monetary gain and profit, and reward of sin versus monetary loss. We learn this from the "rulers of their evil inclination", as written "therefore the rulers, namely, the rulers of their evil inclination would say: let us enter into an accounting... the loss of a mitzva versus its gain and the gain of a sin versus its loss..", and the Rashbam explains there: "the rulers of their evil inclination refers to the Tzadikim (righteous).. as written 'the Tzadik rules with fear of G-d', loss of mitzva, i.e. being idle from making a monetary profit.. or losing money, versus its great future reward".

~Level 1~
CS - "deceit of honor" - that which the evil inclination for pursuing honor tricks a man by presenting to him that [attaining] honor be a central goal in his life, and he lies to a man by promising and not fulfilling, namely, promising him that by pursuing honor he will be honored, while generally it is the opposite for he becomes a disgrace [in the eyes of others].
"to habituate oneself to flee from it" - this is an additional way to acquire purity, besides the aforementioned contemplation. see later on in chapters 22 and 23 on habituating oneself in humility.

~Level 2~
MB - "to habituate oneself to flee from it" - this is a new point. It is not enough to contemplate on the deceit and falsehood of honor. One must also habituate himself to flee from it. For otherwise, every time he attains honor, the matter will seize his thoughts despite all the contemplations.

~Level 3~
NE - "deceit of honor and its falsehood" - Rabbi Simcha Zissel of Kelm would say that receiving honor in this world greatly reduces from one's [reward in] Olam Haba since it is something spiritual, unlike other pleasures which are transient and not enough for the reward of a mitzva. Likewise, contemplating that most people who honor someone are doing so for their own benefit, and when their need disappears, not only will they stop to honor him, but usually they will dishonor and degrade him. If so, why should one pursue honor?

ER - Honor itself is a physical pleasure which has no true quality. And even though it is possible there is a need for a man to strengthen himself so that his spirits don't fall, but he should not seek extra honor [beyond this]. Most of the time, honor is but imagination, and especially when this is in the way of flattery. Those who are seduced to pursue honor in the name of "honor of Torah", need tremendous watchfulness and caution of its falsehood. If they were truly motivated by "honor of Torah" then it should be equal to them if a different Torah scholar would be honored.

~Level 1~
CS - "all our good and perfection" - i.e. the perfection and good of a person is relative to his connection and clinging to G-d (as explained in chapters 1 and 4).

ER - "who is our praise.." - i.e. there is no praise except to what is important in His eyes, namely, the exclusive devotion to His service, without hoping whatsoever for praise of human beings. This is the good. For this is not deceitful honor, but rather true spiritual good and Olam Haba. And it is our perfection, which is the purpose of the entire Divine service - that it be whole, without defect.

~Level 2~
MB - "who is our praise.." - it seems he is bringing this because it is a beneficial thought to keep in mind for he who comes to work on purity of deeds (even though this is not the actual pure thought). The explanation is that a man should know that true honor depends on how much he is cleaving to G-d. This clinging is all of "our praise". And likewise all his good in life is only in that what which he clings to G-d. For this is his perfection. Thus it will be easy to forget all one's [bad] calculations and outside interests.

MB - "He is all our good and perfection" - i.e. not only all the matter of honor depends on G-d and His service. But even all good we have in the world. This is as he wrote in ch.1 " 'as for me, closeness to G-d is my good' - for only this is the good [while anything besides this that people consider good is really emptiness and mistaken worthlessness]".

~Level 2~
MB - "one's mind is not yet composed" - his mind is not at peace and he is still occupied by all sorts of thoughts and imaginations. This is an important point: not only is his mind on something other than the service, but also his state of mind is not at peace. Rather it is of confusion.. For most of the time, a person's mind changes and jumps from one thought to another and he is not at all in a state of kavana (intent/focus). Thus, the first work is to calm it down, not only to think on the service.

~Level 2~
ER - we see there are two contemplations before him. What he does and before Whom he is doing. One is not enough without the other. For each mitzva needs kavana (intent) on the mitzva itself, to fulfill it and have intent for its matter. There is also a general matter that one is performing it before G-d and for His sake alone, not for oneself at all.

~Level 4~
Preparing for Prayer
Alei Shur 2:349 - in prayer it is very common for the thought to arise: "see everyone what a Tzadik I am for I pray with so much intent!"

What can one do so that this thought does not arise at all? The Mesilat Yesharim teaches us: "To purify the thoughts in the bodily actions... to not enter suddenly in performing a mitzva..."

This cultivation must be practised constantly. Rabeinu Yonah writes in Sefer HaYira:

"let him then come to the synagogue and say when entering: 'But I, with Your great loving-kindness, shall enter Your House; I shall prostrate myself toward Your Holy Temple in the fear of You' (Tehilim 5:8), then sit in one's place.. after he should sit and not open his mouth until he waits a bit and puts to heart before Whom he sits and Who hears his words. Then he will be seized with fear, awe, trembling and sweating. Then he can begin his prayer service".

Likewise the Rambam writes:

"What is meant by [proper] intention (Kavana)? One should clear his mind from all thoughts and envision himself as standing before the Divine Presence. Therefore, one must sit a short while before praying in order to focus his attention and then pray in a gentle and supplicatory fashion. One should not pray as one carrying a burden who throws it off and walks away. Therefore, one must sit a short while after praying... The pious ones of the previous generations would wait an hour before praying and an hour after praying. They would [also] slowly pray for an hour".

Hence, the piety of the early Pious ones was only that they waited a full hour, but to wait a bit before and after the prayer is a Halacha for all generations.

How much is "a bit"? Five minutes is alot. One who waits one full minute before the prayer, sitting silently at his place, focusing himself and in the prayer he is about to pray - will see wonders! How this minute can imbue his entire prayer.

We are greatly pursued by the fast pace of modern life, where everything needs to go fast. In eating and talking with friends we manage to take it slowly. But in the morning prayer we are pressed so that each person can quickly go to his work, this one here that one there. With great difficulty we are able to habituate ourselves to pray calmly. Even one minute is precious to us. Therefore even this minute of waiting before prayer costs us effort and struggle. But one must not forgo (mevater) it.

~Level 4~
Why Wait After Prayer?
HaMussar V'HaDaat 3:115 - Rabbi Simcha Zissel zt'l asked what is this waiting after the prayer? I can understand before the prayer, so that one can prepare himself and remove from his heart all distracting thoughts and the Shulchan Aruch states (O.C.98) that one must divest himself of the material (lehitpashet min hagashmiut) at the time when he prays. But what is the need to pause after the prayer?
He answers that when a person becomes elevated and afterwards must return to his previous state, preparation and care is necessary that the descent be only external and not internal. Thus he must plan his deeds such that his day to day affairs not cause him to lose all that he attained and grew.

~Level 1~
CS - "ignorance of the lowliness of the worldly pleasures" - for as long as they are important in his eyes, he will be unable to prevent himself from turning to them and from not desiring in them...
"the pursuit of honor" - for all the while he pursues honor and praise of people, he will be unable to purify his deeds in the Divine service.

~Level 1~
SP - "the former two entice the mind..." - to attribute importance to the worldly pleasures and the pursuit of honor infuses ulterior motives in the bodily actions and in the actions of the Divine service. But "insufficient preparation" only causes the natural foolishness to remain within him.

CS - "do not stray.." - Rabeinu explains the prohibition of "do not stray" to refer to thought and aspiration in a person's heart, even if one does not do prohibited deeds.

~Level 2~
MB - "entice the mind and draw it" - if a man does not contemplate on the lowliness of the pleasures or the pursuit of honor, then even during the time he comes to the service of G-d, and desires to do it purely, these traits entice him and draw him to these outside intents. Thus it is termed "enticement", for it entices him to do against his will.

~Level 3~
ER - (advanced) this needs explanation for our sages expounded (Sifri parsha Shelach): " 'after your heart' - this refers to heresy (minut), 'after your eyes' - this refers to lewdness (Zenut)". End quote.
Granted Rashi explains that it leads to lewdness, but where do we find that the thought itself is 'lewdness'?
It seems, the intent is that the term "zonim" applies also to "after your heart", and granted that our sages expounded it on heresy, nevertheless, it is still called "zonim" that which the thought enticed him to something improper. Hence, he explained this logically that any thought which is improper, that it should have been to G-d but was to something else, is similar to the matter of Zenut where a married woman takes another man, while it was proper for her to be solely with her husband.

~Level 1~
CS - "natural foolishness" - which expresses itself through incorrect assessments and blurring of the correct knowledge, i.e. due to insufficient proper preparation of the Divine service, he causes the natural "foolishness" inherent in a person, in his being a physical creature, to not be divested from his heart. Thus the natural foolishness ruins the purity of the service of G-d with a corrupt approach.

~Level 2~
MB - "to not be driven out" - for it is impossible to separate from the physical. For this is man's reality. Therefore, these thoughts are naturally in man and all the time he does not think with intent on other thoughts, automatically, he will think on these [physical] thoughts.

MB - "he rottens the Divine service with its stench" - this is strong language we have not seen in his words until now. For earlier in the beginning of ch.16, he said only that it is not perfect service.

~Level 4~
OG - "he rottens the Divine service with its stench" - Rabbi Yechezkel Sarna writes on this: " 'any talmid chacham (Torah scholar) who prides himself on words of Torah is similar to a discarded animal carcass. Whoever passes there puts his hand on his nose and passes by and distances from it' (Avot D'Rebbi Natan ch.11). For all arrogance of the heart is literally rottenness, like the rottenness of an animal carcass, only that our sense of smell is so defective that we are unable to smell it at all". End quote.
What is clear is that we don't find such a harsh expression in the Mesilat Yesharim like the one brought here: "he rottens the Divine service with its stench".

In light of this harsh expression, it is proper to investigate the words of the Ramchal. Is his intent that it is better for this [aspiring] pious person to not be stringent on himself and cause a chillul Ha-shem (profanation of G-d's Name)? Or perhaps the intent is that he should toil until he purifies his heart and cease defiling his service with his stench?

For also in the Gate of Righteousness (i.e. the first 3 levels: Watchfulness, Zeal, and Cleanliness) it can happen that a person is meticulous on all mitzvot, small or big, and cleans himself completely, but the aspiration of his heart is to receive honor from those who observe his trait of Cleanliness (i.e. he does not have pure intentions).

In my humble opinion, there certainly we cannot possibly say that all the while a man is unable to disconnect from pursuing honor, he should not guard himself from transgressing prohibitions. For every Jew is commanded in these mitzvot through Halachic decisions of Rishonim and Acharonim (early and later authorities). How is it conceivable to say he should not fulfill them? Rather, we must say that it is incumbent on him to strive to seek mercy from G-d to help him to realize the truth in his heart of the futility of arrogance and the pursuit of honor until he merits to fulfill all the mitzvot solely for the sake of Heaven, and not for his own honor.

Tosfot (Pesachim 50b) writes that whoever studies Torah in order to pride himself and defeat others in halacha - "better had he not been born". (for all his intent in the mitzva is only evil). But one who studies Torah shelo lishma (not for its sake) such that he doesn't have intent to fulfill the command of G-d or that he wants to be called "Rabbi", on this it was said: "one should always study Torah and perform mitzvot shelo lishma for through shelo lishma, he will come to lishma".

Hence one who learns Torah, even though it is a biblical commandment, if he learns to annoy (lekanter) and defeat his friends "better had he not been created". It seems that it is better for such a person to not fulfill the mitzva of Torah study for his study is only evil...
(skipping forward..)

To summarize: If the smelly arrogance is the main motivation in fulfilling this stringency, and he thus imagines himself to be following the practise of the Pious and Perushim - he pollutes the service with his stench, and is like a rotting carcass. Like a carcass, people run away from him, and his deeds only cause a Chilul Ha-shem.

In my humble opinion, it seems that it is better for this aspiring Pious to not become pious and not continue his Separation. Rather, he should content himself with the trait of Cleanliness and be meticulous in all mitzvot, small or big. (he who finds it difficult to flee from honor should undoubtedly ask a wise Rav on the matter. My intent is only to present the sides of the issue).

Nevertheless, it is clear that a man must seek mercy on himself until G-d helps him to despise arrogance on which it is written: "all proud of heart are an abomination to G-d".

~Level 4~
OG - (Kabalistic) "the way to reach this trait is easy for one who has already strove and attained all the aforementioned traits" - According to our way, it is well understood why it is not difficult to attain Purity, even though it is a very lofty level. The Ramchal explains that the way will be easy if he already attained the four levels before this: Watchfulness, Zeal, Cleanliness, and Separation. As is known, the foundation and root of the service of G-d is Torah, as Rabbi Pinchas Ben Yair said: "Torah brings to Watchfulness..." Torah study creates an awakening to accept G-d's sovereignty over oneself and over the entire world (lehamlachat Ha-shem al atzmo v'al kol haolam kulo). Through this, he comes to Watchfulness, namely, to guard from all prohibited things.

Afterwards this Torah study elevates him to Zeal, namely, to be meticulous in all the mitzvot. After he comes to these two traits, he ascends to the level of Cleanliness, which receives Divine flow (mushpaat) from the Sefira of Yesod. "Yesod" is from the middle line, which begins from below with Malchut. It continues with Yesod, then reaches Tiferet, and afterwards to Daat. The Keter is above all the Sefirot in the middle line. Through Keter passes through all the lights of Shefa (spiritual flow) from the Ein Sof, blessed be He, to the Sefirot. Likewise, through Keter passes all the lights formed below in the Malchut, towards the Ein Sof. These lights which return above are formed by the merit of the good deeds of human beings.

Below is a graph to help understand the central points in the ladder of the service of G-d. The explanation is as follows:
The Sefira of Malchut is the lowest of the Ten Sefirot. It is the most capable to be Mashpia on a man and to draw him closer to G-d. This is due to two factors: One, it is among the middle line of the Sefirot. Two, it receives lights from all the Sefirot and does not mashpia lower, for it is last in the world of Asiah.

Therefore, it is the closest Sefira to man and the lights concealed in it are all ready to illuminate his way according to the Divine truth. There is in Malchut, namely, the power in Torah she baal pe (the oral Torah), the prepared means to awaken a man to cling to the Truth. Likewise, it has the aspect of "Hashraat Shechina" (indwelling of the Divine presence). From here is its name "Malchut". For from its power a man can Mamlich (coronate), the Holy One, blessed be He, over himself and over the whole world.

Therefore, the more he thinks deeply and constantly in recognizing the lowliness of the physical and its pleasures, the easier it will be for him to purify his thoughts and his heart to not turn at all towards the evil inclination in any deed whatsoever. Rather, his physical deeds will be performed solely as one forced.

According to the introductions we explained on the sefira of Malchut, Rabbi Pinchas ben Yair opened the ladder of traits of the service of G-d with "Torah". The intent is not that Torah is a trait or level among the levels of the service. Rather it is the root and the foundation of the service of G-d. It is what awakens fear of G-d, and it is what gives a man the spiritual push and lift in every level of the service to progress and climb further.

All of this journey called the "service of G-d" is only possible because G-d created the angel of death, which is the evil inclination, and implanted in us free will whether to be lured into the false imaginations of the evil inclination or to wage war against him and to go after G-d, blessed be He, as one's holy soul wishes. "I have created the evil inclination and I have created the Torah as its antidote", says the Holy One, blessed be He. And the Ramchal explained in chapter 5, that the Torah is the wondrous medication to overcome the enticements of the Yetzer. And if G-d, who created man with an evil inclination, informs us that only Torah is the medication to the Yetzer, who then will refuse to use it?

If we examine what was said previously, we will understand that the first stage in the ladder of the service of G-d is the "Gate of Righteousness". This is comprised of the three traits which bring a man to become a Tzadik, namely, Watchfulness, Zeal, and Cleanliness. Cleanliness, the center of the three, is among the middle line, receiving its Shefa (spiritual power) from the Sefira of Yesod.

The trait of Cleanliness is the level where a man attains, through the Shefa of the Sefirot, an extremely powerful rousing to be meticulous in all the mitzvot and to flee, like one fleeing from fire, from every sin, and not only regarding the explicit prohibitions but even from all the Rabbinical decrees and so too from all trace of the "dust" of sins. Likewise, in this trait the servant of G-d is careful to distance from all evil character trait such as arrogance and falsehood, and he chases after truth and peace.

Cleanliness receives Shefa from the Sefira of Yesod as mentioned. Just like Yesod is closest to Malchut, so too Cleanliness is likewise closest to Torah. It's name "Yesod" comes from its being the foundation of the world. It's power is from holy lights, therefore, only through this Sefira can the world come to its rectification. Only through the power of Yesod is it possible to eradicate the Tuma (spiritual impurity) from the world. Only through it can Amalek be blotted out from the world and evil eradicated. From the aspect of rectifying the world from the corruption of the Satan and the Yetzer Hara, Yesod and Malchut work in partnership. For in the wake of Yesod's victory over the darkness and the Tuma, Moshiach ben David will emerge through the power of the Sefira of Malchut and will fully and perfectly establish the kingdom (Malchut) of Torah.

Correspondingly, the same thing happens between Torah and the trait of Cleanliness. The beginning of the Tikun (rectification) in the service of G-d is through Torah study. It brings one to Watchfulness and after it to Zeal and afterwards to Cleanliness which is the perfect level in the Gate of Righteousness. The clean servant of G-d guards the whole Shulchan Aruch with great meticulousness and clings to every one of G-d's good traits while fleeing from all trace of bad character traits. To summarize, the servant of G-d in the level of Cleanliness is a Tzadik Gamur (perfect Tzadik) who makes a kidush Ha-shem in all his deeds. His contribution to the Tikun Olam from its corruption is extremely great.

Cleanliness brings one to the second stage in the ladder of the traits - the Gate of Piety. At this time, the servant of G-d merits to ascend through the power of the Sefirot which illuminate him with Shefa of spiritual push to do what is pleasing to his G-d by acting beyond the letter of the law wherever possible. The Wholeness (shelemut) in the "Gate of Piety" is the trait of Piety which we will study from chapter 18 on. The beginning of Piety is the level of Separation. Afterwards a man ascends to the level of Purity which draws its power from the Sefira of Tiferet in the middle line. We will now explain the centrality of this trait.

We already explained previously that Tiferet is compared to a man's body from which the limbs emerge and work from: the two arms, two legs, and the Amah in which is the Brit Mila. According to this analogy, the body is central, and from it work the arms, legs and Amah between them. Thus the lights of Sefira of Tiferet all provide to the Sefirot of Chesed, Gevura, and also the Sefirot Netzach, Hod, and Yesod. Tiferet is the Sefira which Yaakov, the choicest of our forefathers, carried on his chariot in honor of G-d, blessed be He. Avraham did this for the Sefira of Chesed, and Yitzchak for the Sefira of Gevura. When Yosef HaTzadik was born and was still nursing from his mother Rachel, Yaakov our forefather already knew that, with their combined spiritual powers, he and Yosef were capable of defeating Eisav and to erase from the world Amalek his grandson (see Rashi on Bereishis 30:25).

Yaakov's trust to go out and confront Eisav his brother when Yosef was born stemmed from the knowledge that Tiferet with Yesod together will bring the salvation of the world.

According to what we clarified, the trait of Purity is built on the lights of Tiferet which are lights of mercy and truth. The practical explanation is that in the heart of the Pure person, there will dwell only thoughts of mercy on the pain of Israel and deep empathy with the pain of the Shechina which is in exile, and in G-d's suffering so to speak for He needs to inflict suffering on His treasured nation. Likewise, from the power of truth in the Sefira of Tiferet, the heart of he who is holding in the level of Purity, will be refined with truth, such that He who knows hidden things can testify that all this person's deeds are l'shem shamayim (for the sake of Heaven), and he does not mix in with his conduct of Separation and Piety any trace of selfishness in pursuing honor or hope that others will praise him or that he intends to profit some physical matter. Rather all of his aspirations will be solely to increase praise and honor to G-d, blessed be He, and to benefit his brothers, the children of Israel, who are pained and suffering in their exile.

After all this, certainly the Pure servant of G-d will be worthy of ascending to the trait of Piety...