Mesilat Yesharim/Path of the Just

• Acts of Kindness
• Fear of G-d
• Honor
• Love of G-d
• Clinging
• Joy
• Jealousy
• Intention
• Good of the Generation

~Level 1~
MB - "never harms them" - because one who harms them is not just lacking in benefiting them and in Chasidut. But rather, it is mamash (actually) the opposite of G-d's will.

~Level 1~
CS - "matters of honor" - to make him feel important in his own eyes and in the eyes of others.

~Level 2~
MB - "matters of honor" - that which he chooses honor out of all the others, we will say this is because it is the deepest feeling of the soul and the most fundamental [good] he can bestow to his fellow.

MB - "of any kind whatsoever" - it is not clear what he is coming to add here. Perhaps we can say that he is coming to add all sorts of small feelings of pain that only one who truly thinks on the feelings of his fellow can detect, such as feelings of discomfort, lackings or the like. We see a lot of this in stories of Tzadikim (righteous people) who perceived the subtlest pain of their fellow Jews and strove to prevent the matter. This is an important point. Don't think kindness is only on tangible things.

~Level 3~
SR - "mitzva of Piety" - the general matter of Chasidut (piety), i.e. to be a Chasid, is not a matter beyond the letter of the law. Rather, it is a positive Biblical commandment, among the traits of "you shall go in His ways" (a commandment to emulate G-d's attributes), since Chasidut is one of the ways of G-d, as written: "the L-ord is righteous in all His ways, and Chasid in all His deeds" (Tehilim 145:17). (Translator - i.e. every person should try to have some handle in this. Just that perfection in Piety requires perfection in the previous traits first.)

~Level 2~
SR - "pursue peace, which is the general beneficence between man and his fellow" - this is an insight (Chidush) into "pursue peace" (rodef shalom) - do not say it refers only to resolving disputes and the like. Rather, all beneficent acts are called generally "pursuing peace".

~Level 2~
SR - "who once sold her headdress" - it appears the piety was the mother's, not his. The answer is that if he had omitted to fulfill the mitzva of Kidush even one time in his life, he would not have allowed his mother to sell her headdress to buy wine. This demonstrates just how much he would be moser nefesh (sacrifice of himself) all the days of his life in order to buy wine for Kidush. Thus it says his "old mother" to teach that she was old and witnessed how much he was moser nefesh for this mitzva. Therefore, she sold her headdress so that he would not annul this mitzva that time... Although it seems her piety was greater than his, since she sold her headdress, but in truth it is not so. His piety in being so meticulous in guarding this mitzva all of his days was ten times greater than her piety which was only one time. The Talmud continues there: "when she died, she left 300 barrels of wine. When he died he left 3000 barrels of wine to his sons". Thus his reward was ten times hers.

~Level 1~
CS - "before me at the house of study" - I always came first before everyone.

~Level 2~
CS - "blessing before a Kohen" - although a Talmid Chacham (Torah scholar) comes before a Kohen Am Haaretz (unlearned), Rabbi Freida was accustomed to let a Kohen Talmid Chacham bless before him even if the kohen was less important than him, in order to honor him.

~Level 1~
CS - "acts of kindliness are of great primary importance to the Chasid" - i.e. exerting oneself in benefiting others is one of the central matters that is incumbent on the Pious to engage in.

MB - even though acts of kindliness are an obligation on every person, nevertheless, it is not specified which acts are included and how much to strive in them. While the Chasid excels in this entire area.

~Level 2~
Likutei Etzot, Erech Simcha - "primary importance" - it is a very great matter to bring joy to the hearts of other people. For most people are full of sufferings, worries and various troubles, and they are unable to say over what is in their hearts. When a person comes with a smiling face, he can literally revive them, and this is a very great thing. For when one merits to bring joy to a person, he mamash (actually) sustains and imbues life to a soul of Israel.

~Level 4~
Chesed is the central Pillar
Or Hatzafon 1:107 - (the centrality of Chesed) In Pirkei Avot "on three things the world stands: on Torah, Avodah (temple service/prayer), and gemilut chasadim (acts of kindness" (Avot 1). On the other hand, in Avot d'Rebbi Natan (ch.4) it says: "the world was created only with chesed, as written 'the world is built on kindness' (Tehillim 89:3)". This implies that it is sufficient for the world to stand on chesed alone.

The answer is that the essence and purpose of Torah and avodah is chesed, as they said: "the Torah begins and ends with chesed", for the Torah reveals that G-d's will is in chesed. Likewise regarding Avodah (temple service) it says "For kindness I desired, and not sacrifice" (Hosheah 6:6). Chesed is the primary foundation which the world rests on. The proof is that how could the world endure before the giving of the Torah and before the building of the temple? Hence, chesed is the essence and purpose of everything.

~Level 2~
OG - the Talmud continues there: "it begins with an act of kindness as written: "and the L-ord, G-d made for Adam and for his wife garments of skins and clothed them" (Gen.3:21), and it ends with an act of kindness, as written: "and G-d buried Moses in the valley" (Devarim 34:6).

We can learn from here that the intent in acts of kindness is not specifically for big and important things, but rather, even a small act of making a garment for his fellow or burying him in the ground after his death. Things which do not entail such great toil and do not require such great monetary expense (i.e. for burying someone in an ownerless valley). Nevertheless - there is chesed here. The Rambam wrote in his introduction to tractate Avot that he who gives a small amount of charity many times is greater than he who gives a large amount one time. Thus a person can easily perform acts of kindness to others with all sorts of small acts.

Additionally, the Talmud teaches us that even the Holy One Himself, blessed be He, toiled in these small acts of kindness. From this we can learn that an honorable person should not say to himself: "it is not proper for me to toil in a kindness like this or that since it is only a small kindness. It is enough for me to toil in big acts of kindness and let others toil in the small ones". Our sages answer us: "go and learn from that which the Holy One, blessed be He, toiled in acts of kindness, even in things which do not seem to be for kavod shamayim (honor of Heaven). For the very act of making an effort to assist your fellow is itself a mitzva, and on it the world stands, and there is nothing more honorable than this.

~Level 3~
OG - (Kabalistic) "measure for measure" (mida keneged mida) - this is the attribute of the Holy One, blessed be He, to repay measure for measure. Thus our sages teach us here. The Ramchal teaches us in his books that G-d implanted this matter in His Sefirot. For he who strengthens himself in one of the nine levels set forth in the Mesilat Yesharim, such as the trait of Chasidut (Piety) explained here, then, the Sefira of Chesed receives great lights of Shefa (spiritual flow), in the merit of this person. It transmits this Shefa to the Sefirot after it, namely, Gevura, Tiferet, Netzach, Hod, Yesod, and Malchut. When Malchut receives these lofty shefas, (since it does not transmit further down for it is last in the world of Asiyah in which we reside), immediately the Malchut rouses shefa of powerful lights towards above, to the Sefirot above it, from sefira to sefira until the lights of Malchut reach the Keter, and from there to the Ein Sof, blessed be He, through spiritual worlds.

Then in exchange, the Ein Sof (G-d) returns shefa of blessing, according to the principle of "measure for measure". These lights of Shefa pass through Keter to the Sefirot: Chachma, Binah, Daat, and Chesed. For Chesed is the one who started this process and now the shefa is returned to it multiplied many, many times over. Then, from the Sefira of Chesed, all this Shefa shines to the servant of G-d who toiled in acts of kindness. And not only does he merit the Shefa of Chesed and Rachamim but even the people of his generation also receive in his merit (see Daat Tevunot chelek 2, pgs 28-29).

~Level 1~
CS - "two pillars.." - for without them, the religious service is out of habit and rote or out of selfish motives of reward and punishment - and is not considered true service of G-d. see also "the Way of G-d" part 4, chapter 3

ER - "pillars of true service" - thus besides that fear and love are mitzvot of the Torah.. It is clear from Rabeinu's words that all mitzvot require these two matters of fear and love, that the manner of their performance is through imbuing them with fear and love of G-d..

MB - "it cannot at all be established" - in the Tikunei Zohar (Tikun 10): "Torah or mitzva which is without fear and love [of G-d] does not ascend (poreach) on high".

~Level 1~
SR - "submission before G-d" - the pious Rabeinu Bachye layed down an entire section on this, namely the Gate of Submission (Duties of the Heart, Gate #6). The Ramchal did not elaborate in places where others already did so before him, as we explained earlier (in ch.8, see there).

~Level 2~
SR - "when engaged in prayer" - even though prayer is an obligation to everyone, nevertheless, its [complete] fulfillment is in the level of Chasidut. For some things [in prayer] are only of the Mishnat Chasidim, while others are for everyone. Hence, the possibility of fulfilling prayer wholly (b'shelemut) is only for the Chasidim...

~Level 1~
MB - "three things" - i.e. regarding prayer, the thought of "before the King of kings..." includes three points, and through all of them, the proper fear will come.

MB - "actually standing" - it is not an analogy or imagination but rather "actually standing". And it is not just standing but rather standing to "engage in a give and take, to plead and beseech".

MB - "difficult for a person to form a true image of this" - it seems this is our service (avodah), that we form this image in our heart, not an image of physical likening (hitgashmut) but rather an image of this matter of standing before Him.

MB - "pleading" (lehitchanen) - it is not just a request but rather a striving to find favor (chen) in the eyes of the one beseeched, and automatically He will then fulfill the requests. Thus, he did not write "pleading Him" (ito hu mitchanen), but rather "pleading before Him", for he strives to find favor in His eyes..

MB - "lends ear" (maazin) - it is not just haphazard listening but rather an act, that He gives attention to listen.

MB - "gives attention" - (makshiv) this is greater than "lends ear".

MB - "just like when a man" - perhaps the emphasis is that he is one on one [with G-d], not like a public audience where one person out of a 100 people present speaks.

~Level 2~
LS - the primary matter of the service of prayer is the feeling of standing before G-d. This is the primary Kavana (intent) which we are under duty during the prayer. That we feel ourselves as if we are standing in the palace of the King and speaking to Him face to face, as the words of the Rambam:

"what is meant by [proper] intention? One should clear his mind from all thoughts and envision himself as standing before the Shechina (Divine Presence)" (Tefila 4:15).

The matter of intent in the meaning of the words (kavana perush hamilot) is only coming to make it easier on a man to attain this feeling of standing before G-d. However, it is not a simple matter to properly attain this feeling in one's heart. Go and see how our sages were lenient and said that only the kavana (intent) in the first blessing of the Avot (of the Amidah prayer) is required. However, certainly each person according to his grasp of the greatness of G-d, if he directs his heart properly to sense this wondrous feeling.

Behold there is power in this feeling to grant him a lofty feeling of Yirat Haromemut (fear of the exaltedness of G-d), to recognize that the great King, blessed be He, observes all of his matters and thoughts, and His glorious majesty is over him always.
(see original Hebrew here for better understanding)

~Level 3~
Yesod V'Shoresh HaAvodah 1:3 - to explain what is Yirat Haromemut (fear of G-d's greatness), behold your eyes can see all of the fear and shame which a person feels to approach a great man, one very famous for his Chasidut and Perishut (Separation from this world) in Torah study. For his fear and awe weighs on people less than him and they experience fear and shame to approach him. How much more so to eat before him and speak to him on some matter. And certainly this great man will not punish him nor strike him viciously nor anything else due to his great Chasidut. Why then are you afraid? Why has dread befallen your face and you fear to approach him? This is due to nothing other than your knowing and recognizing his loftiness and greatness in Torah and his great Chasidut and Perishut (Separation). Due to this, the shame and fear of approaching him befalls you. And certainly, the will and yearning of every man is to draw close to him as much as possible and speak to him. But the great barrier is the shame and fear on their faces to approach him. This fear is Yirat Haromemut...

~Level 1~
MB - "he must then contemplate on G-d's exaltedness.." - this is the second point.

MB - "that our minds can possibly imagine and comprehend" - He is not grasped by our imagination nor by our understanding. Therefore there is no need to elaborate on this matter. We must say that He is beyond us, and as the Nefesh HaChaim explains in Shaar 2, ch.22 that we have no grasp at all whatsoever of His essence.

MB - "He must also contemplate on the lowliness of man" - this is the third point.
"lowliness" (shiflut) - this is the opposite of exaltedness. "baseness" - this is the opposite of Shelemut (perfection). this is a greater deficiency than shiflut.
"due to his physical nature" - from the aspect that he is physical and not spiritual (which is a lowly and deficient thing).
"due to all the sins he committed" - even if now he does not sin, but previously he acted against G-d's will, blessed be He.

~Level 1~
MB - "When he contemplates all of this" - all these three matters mentioned - he will fear and quiver.

SP - "while he speaks" - i.e. all the time he is speaking.

MB - "utters His Name" - this is more awesome than just speaking to Him.

MB - "and strives to find His favor" - it is not merely speaking and uttering His Name, but an intent to be pleasing before Him. i.e. despite all these aforementioned deficiencies, he still strives to be pleasing before Him.

MB - "the great council of the holy ones" - we see from here that the very grasping of the truth of G-d's existence/greatness brings fear. Although this verse speaks of angels, who recognize His greatness more than human beings, nevertheless we can learn from them that it is proper to be thus despite that we don't grasp the truth like an angel.

~Level 1~
MB - "however, king David" - although it is not applicable for us to be like angels, nevertheless we are not entirely outside of this realm.

~Level 2~
SP - the author's words needs examination. He starts with the thought of "know before Whom you stand and continues on contemplating three matters, and ends with "his heart to not fear and for him to not quiver".
Thus it seems there are two aspects to fear. One, the "thought of fear", where there is observing and contemplating three matters, namely, "give and take with Him", "His exaltedness", and the "lowliness of man". The second aspect is the fear itself which comes as a consequence of the "thought of fear", namely, "his heart fears and he quivers while he speaks his words before Him, blessed be He"... see also ch.21 and "the Way of G-d" part 4-2:5.

ER - According to this, the fear should fill a person always. Why does Rabeinu write this only during prayer or doing a mitzva?... The answer is that here we are talking only about the trait of Piety, where a person has not yet reached this level of "Fear of Sin", where every second, he is full of fear of sin as will be explained in chapter 24.

~Level 4~
Alei Shur 1:27 - In Bava Kama 3: "what is Maveh? Maveh denotes man. For it is written: 'The watchman said: The morning comes, and also the night - if you will inquire, inquire' (Isaiah 21:12). Hence, "Mave" is derived from the term "Bayu" which is prayer. "Mave" is he who prays. This is the definition of a man - that he prays. For prayer is an act which defines man more than any other act. Acts of warfare, building homes and even social orders, we find also by animals. But to rise up to the Creator and sustainer of all the worlds and to speak with Him face to face and say: "You" - this is the portion of man.... Most of a man's opening up (hitpatchuto) in the spiritual depends on prayer..

~Level 1~
SP - "submission and shame" - contemplating the greatness of G-d mentioned earlier brings to submission, while contemplating the lowliness of man brings to shame. Humility corresponding to His exaltedness and shame corresponding to man's lowliness.

~Level 3~
OG - (Kabalistic) the author teaches us here two fundamental principles:
1. "fear of G-d" and "love of G-d" - the two mitzvot are the pillars of the Mesilat Yesharim.
2. "Fear" always precedes "love", for this is the correct order in the service of G-d.

Let us explain..
Chesed, Din, and Rachamim are the foundations of the creation of the world. The ten Sefirot were set on this foundation by the Holy One, blessed be He.

The order of these three primary [foundations] begins with Chesed. For G-d created the world only from the power of the foundation of Chesed - "the world is built on Chesed" (Tehillim 89:3). Immediately after Chesed comes the foundation of "Din" (justice), for in order to bestow good which is without the "bread of shame" (i.e. the shame which comes from receiving free, unearned Chesed), G-d thus constricted the lights of Chesed and formed the laws of nature. Likewise, He created the Satan who is the angel of death and is the evil inclination. All this in order that man stand up to the trials, and if he chooses truth and good, and is not enticed by the evil inclination, he will merit the good of G-d without shame.

After these two foundations of Chesed and Din, G-d formed the foundation of Rachamim (mercy), so that through its power, it is possible to save also he who did not stand up to Din and needs Rachamim.

The nine upper sefirot are all built on these foundations:
Chachma=Chesed, Bina=Din, Daat=Rachamim
Chesed=Chesed, Gevura=Din, Tiferet=Rachamim
Netzach=Chesed, Hod=Din, Yesod=Rachamim

Corresponding to these ten sefirot, Rabbi Pinchas ben Yair layed down the nine traits through which a person can ascend them from level to level, and according to their order. Here is their order from above to below.

The Gate of Holiness:
Holiness=Chachma, Fear of Sin=Bina, Humility=Daat

The Gate of Piety:
Piety=Chesed, Purity=Tiferet, Separation=Gevura

The Gate of Righteousness:
Cleanliness=Yesod, Zeal=Netzach, Watchfulness=Hod

Note that the order from below to above is the order of ascent in the service of G-d, as Rabbi Pinchas ben Yair set. This is because the closer the sefira is to Keter and to the Ein Sof, blessed be He, the loftier it is. Thus the servant of G-d can climb to it only at a later time. On the other hand, the lower the sefira, the further it is from the source of Shefa (divine flow). Therefore, it is nearer to man and is closer to its neighbor in the service of G-d.

In the Torah, G-d transmits to us through Moshe Rabeinu that fear of G-d precedes love of G-d, as written: "And now, O Israel, what does the L-ord, your G-d, demand of you? Only to fear the L-ord, your G-d, to walk in all His ways and to love Him, and to serve the L-ord, your G-d, with all your heart and with all your soul," (Devarim 10:12) - "fear" precedes "love".

King David also received this important principle from his Rabbis on the order of ascending the levels. In two places he repeats to us: "turn from evil and do good" (Tehilim 34:15, and 37:27) - first turn from evil out of fear of G-d which is always first, and only after one has strengthened himself in "fear of G-d", he can turn to strengthening himself in the mitzvah of "love of G-d".

According to this: The trait of Watchfulness comes before the trait of Zeal. The trait of Separation comes before the trait of Piety. The trait of Fear of Sin comes before the trait of Holiness...

~Level 1~
NE - even though they are correct that He is elevated above these things, nevertheless, we are under duty to honor Him.

MB - "in order to make things easier for themselves" - this is the entire motivation why he says this, not because he truly thinks this.

~Level 1~
MB - "sinner" - he emphasizes that the obligation is not a mere enhancement which does not carry any punishment for refraining from it. Rather, it is an actual (mamash) obligation.

~Level 3~
ER - the Rambam writes in Isurei Mizbeach 7:11

In this way, one who desires to gain merit for himself, subjugate his evil inclination, and amplify his generosity should bring his sacrifice from the most desirable and superior type of the item he is bringing. For it is written in the Torah [Genesis 4:4]: "And Hevel brought from his choicest flocks and from the superior ones, and G-d turned to Hevel and his offering." The same applies to everything given for the sake of the Almighty. It should be of the most beautiful and highest quality. If one builds a house of prayer, it should be more beautiful than his own dwelling. If he feeds a hungry person, he should feed him from the best and most tasty foods of his table. If he clothes a poor man, he should clothe him with his choice garments. If he consecrates something, he should consecrate the best of his possession. And so [Vayikra 3:16] states: "All of the superior quality should be given to G-d."

~Level 1~
SR - from Rabeinu's words, we learn what was the error of Kayin and those who offered a blind animal as a sacrifice. Their intent was not to degrade, chalila. rather, they erred in their outlook. They claimed it was not honorable for G-d to be honored through these things, but the view of our perfect Torah is not so.

~Level 1~
SR - "sits" - just like standing needs to be with honor and awe, so too the sitting.

~Level 2~
NE - "should wear honorable clothing" - like we find by the priests in their temple service. For a Kohen who is missing a priestly garment is invalidated from performing the temple service. For he lacks the proper preparation, and the clothing a person wears influence his feelings and thoughts. Therefore, it is very strict. And from here we can learn to other matters.

~Level 1~
MB - "any action which shows importance to the Sabbath, we should do" - he did not write "all actions", for the intent is not that every Chasid must do all actions possible. Rather, each person according to his way, understands which action demonstrates honor of the Sabbath. This is clear from the continuation to one who studies it carefully.
This does not mean that in the home of the Chasid, there was not more than one matter of honoring the Sabbath. Rather that the Chasid himself need not do all of them. Things like this depend on the "weighing of piety" or some simpler calculation, and this is not the place to elaborate. (See the Shmirat Shabbat K'Hilchato Chelek 2, ch.42, Footnote 195 in name of R. S.Z. Auerbach).

~Level 2~
MB - "devise new ways of bringing gratification to his Maker" - this is an important emphasis we did not see until now, namely, that the intent in the many acts of honor was in order to bring gratification to his Maker. Even though honor is a consequence of fear, nevertheless the will to show great honor comes from a person's will to bring gratification to his Maker.

~Level 2~
ER - it seems that since he was a wicked person and our sages said of him that he has no portion in the World to Come (Sanhedrin 90a), therefore he received his reward in this world. Thus, others who honor the Torah do not receive this reward for it is reserved for them in the World to Come. Hence, whoever honors the Torah, even a wicked person, is himself (Gufo) honored, i.e. even if it is impossible for him to merit the true honor in the World to Come, nevertheless, [at least] his body (Gufo) is honored [in this world].

~Level 2~
NE - the whole matter of honoring the mitzva is to imprint in our hearts importance and greatness of the mitzva and through this we will come to honor our Master who commanded them.

NE - Although this chapter deals with Chasidut. He emphasizes that everything must spring from and cultivate the true fear, namely, Yirat Haromemut (fear of the greatness of G-d).
Honoring the Torah and those who study it, and honoring the books, implants in one's heart not only awe of He who gave the Torah, but also to those who transmit it in every time and place. For they are like the messengers to pass over the Torah to the next generation. Likewise, honoring the books esteems what is written in them. For even the "keilim" (vessels) for the mesirah (transmission) of the Torah are elevated above his other objects. This certainly enters and implants in one's heart the importance of Torah learned from them! Through this, he will put to heart to contemplate the matters and seek ways to fulfill them. (we saw with our own eyes many times, the holy trembling of Rabeinu [Lopian] when he mentioned one of the Gedolei HaDorot (great Torah scholars) he merited to see, and with what awe he took in his hands the holy books which he studied from.)

~Level 3~
OG - there is no doubt that the Holy One, blessed be He, does not lack anything nor does He need anything from the world He created or from human beings. For the Holy One, blessed be He, created everything for the good and the needs of human beings. Only that He created man in His image - "in the image of G-d, He created man" (Bereishis 1:27). It is explained in the book Nefesh Hachaim (Gate 1, ch.1-4) that it is impossible for man to be as his G-d. Therefore, perforce, the explanation is that in a certain aspect G-d created man in the image of G-d.

It is explained there that just like the Holy One, blessed be He, is the source of life for the entire creation, and even the angels and the sarei haumot (chief angels over the nations) - all of them act through a power of life which G-d continuously bestows to them, every second, every moment, from the day they were created. And all the more so for the lower creations, inanimate objects, plants, animals, and human beings - they live and act due to the divine power, for He is the "baal hakochot kulam" (Source of all powers).

Besides Him, there is no independent power. But to human beings, the Holy One, gave a special spiritual power, that through their deeds, they will draw down, even on the spiritual worlds, powerful divine flow which decides their fate. From these upper worlds, this deciding divine flow descends to the earthy worlds. This can be flow which brings good and blessing or G-d forbid, also the opposite. After the sin of Adam, the Holy One, blessed be He, left this special power to the descendants of Avraham, Yitzchak, and Yaakov. This is the intent of the verse: "So G-d created man in His own image; In the image of G-d, He created man" (Bereishis 1:27).

Therefore, the Ramchal contends here with the view of the wise sage who toils in Torah and fulfills mitzvot but who maintains that it is superfluous to increase honor to the Holy One, blessed be He. For He has no need for such things, since He is so exalted.

The Ramchal answers this sage that we are undoubtedly obligated to honor the Holy One, blessed be He, through all means available to us, even beyond the letter of the law. Not because He needs this, but rather, because the whole purpose of creation is for us to exert ourselves - we human beings - to draw close to G-d with all our hearts and souls. Through this, we will merit the true and complete good. On this he brings the rebuke of the prophet Malachi: "If you bring to G-d an offering with a blemish, such as a blind animal, is this not evil? If you were to send such a gift to an important nobleman of the nations, would he accept this gift? Or would he find favor with you? Behold, certainly, he would become furious with you..."

To summarize, it is a big error among all sorts of servants of G-d who think large expenditures on Hidur Mitzva is superfluous in G-d's eyes. Rather, the opposite is correct. G-d gave man enormously powerful spiritual powers. He is under duty to utilize them for the perfect service of G-d. Only by going beyond the letter of the law, to not be satisfied with kosher Tefilin, but rather to diminish his own personal needs and spend his choicest money on Tefilin Mehudarot. In this way, he will merit to true closeness to G-d and will bring down great spiritual flows as G-d hopes from him.

~Level 1~
CS - "whenever I speak of him" - these are G-d's words to the Jewish people. Rabeinu brought them as a proof that it is the nature of a lover to delight in his beloved, even for merely verbally mentioning his beloved. Likewise, the Metzudot commentary explains there: "whenever I speak of him - I do not stop immediately until I speak of him for a long time, as a father speaks of his beloved son.. for he delights in mentioning his name".

~Level 2~
ER - "chases His holiness" - i.e. it is not enough that his heart longs and desires. Rather, he also needs great effort in deeds, to the point of "chasing", as we say in our prayers: "u'bmitzvotecha tirdof nafshi" (let my soul chase your commandments), and like those who chase after honor who do not rest until they attain every additional small honor. So too, it is proper to chase after the honor of Heaven, and to attain the qualities of Holiness which Rabeinu will explain in chapter 26.

~Level 2~
MB - "actually yearns and lusts" - like one who lusts for physical things, which is a real tangible feeling.

MB - "for closeness to G-d" - he yearns and lusts to be in a state of closeness.

MB - "and chases" - i.e. in his deeds. this is an act which results from the aforementioned feelings - that he wants to fulfill his yearning and lust.

MB - "His holiness" - instead of saying that he pursues G-d, for that is impossible, he says he pursues G-d's holiness. That is already in our ability to attain..

~Level 1~
NH - "rush him" - Love of G-d leads a person to overcome the difficulties and trials in the service of G-d. As long as he is not completely forced, he will certainly fulfill the mitzva and certainly will not need any persuasion or enticement. Rather, his heart and desire will rush him to fulfill the mitzvot.

MB - "actual accident" - not halachicaly an accident, but rather an actual - he is unable.

~Level 2~
NE - In order to love, one must feel loss and lacking of its absence. Therefore, it is proper to aspire to seek His closeness in every deed to the extent that the mentioning itself [of His Name] strengthens his desire and longing to draw closer to the blessed Creator. This is what the Ramchal wrote in chapter 1: "When you look further into the matter, you will see that true perfection lies only in clinging to G-d". Therefore, he should exert himself to not forgo any mitzvah or matter in the service of G-d. Through this, the love will become part of one's nature.

~Level 3~
OG - "will not forgo His service" - he who is careful (medakdek) with Rabeinu's words in describing the love of G-d commensurate with the level of Piety will understand that the Ramchal's view is firm that the straight path leading to clinging to G-d is to be a servant of G-d who fulfills His mitzvot and toils in the holy Torah diligently day and night. Therefore he writes: "will not forgo His service for any reason in the world, unless he is actually forced". Hence, his words are quite clear that one must not pause from his study nor from fulfilling G-d's mitzvot for any reason in the world, unless he is actually forced (oness mamash). I emphasize this since some tend to err due to his words at the end of ch.26 which tend to imply he holds that one can reach the trait of holiness, the peak rung on the ladder of ascent, even without attaining greatness in Torah. He writes there: "one who out of necessity must engage in a humble trade can be just as complete a Chasid as one whose mouth never pauses from Torah study...".
I quote here the words of Rabbi Yechezkel Sarna zt"l , Rosh Yeshiva of Chevron, who wrote in his final words in his commentary on the Mesilat Yesharim on these words. Anything I add here will only diminish from his razor sharp words : "be careful, be exceedingly careful not to err in his words to think his view is like those who mistakenly claim that piety does not depend on greatness in Torah..."

~Level 1~
MB - "faints" (kalta) - a term of lust, as if the man faints due to the intensity of lust (Radak there), i.e. he feels that his soul will faint if he does not attain it.

~Level 1~
ER - "my soul yearns for You in the night" - at night, the time of rest, when a man is free from his distractions, he thinks on what his heart wants and on what is the true desire in his heart.

~Level 2~
CS - Rabeinu brought many verses to describe the love of G-d of the "the Pious men of old, the lofty holy ones". It seems that besides his intent to awaken the reader to the feelings of love felt in the heart through the strong and diverse expressions uttered by these sages who loved G-d, there is also some mussar to learn from these specific verses:
1. "As a hart cries longingly... my soul thirsts for G-d" - natural love, like the analogy of thirst.
2. "My soul yearns, yes, faints for the courts of the L-rd" - the desire for closeness to the places where the divine presence is revealed (gilui hashraat haShechina).
3. "my flesh longs for You" - the spreading of the love of the soul also to the physical side of man.
4. "to Your Name and to Your remembrance is the lust of [our] soul" - remembrance of G-d arouses the yearning to Him.
5. "my soul yearns for You in the night.. I meditate about You" - times of solitude and quiet arouses the feelings of love and meditation on G-d.
6. "I will delight myself in Your Commandments... Your testimonies are my delight" - toiling in G-d's Mitzvot leads to delighting in love of Him.

~Level 3~
LS - we learn from the words of the wise man that the longing and desire to closeness to G-d, the yearning to Him, blessed be He, these things are not ways to attain the love of G-d. Rather, they themselves are the essence of this mitzva and the manner of fulfilling it from man's side. The perfection of this level is where one is "love sick" (as the Rambam writes in Hilchos Teshuva 10:3), which is the peak of the emotional and tangible love. But in order to attain this level one must first acquire the intellectual love, by recognizing that He is our Father in Heaven, who loves us and bestows good to us always, and by contemplating His greatness and many kindnesses, until one's heart awakens to feel a powerful yearning and thirst of soul to merit closeness to Him. Then remembering Him and toiling in His Torah becomes as a delight and a true pleasure. The entire holy Megilah, the holy of holies, "Shir HaShirim" is a parable for the yearning of Keneset Yisrael to their Father in Heaven, and their desire and longing to find the Love of their soul. The foundation and essence of this love is summarized in a few words: "How fair and how pleasant you are, O love with delights" (Shir 7:7). For thus the delight of drawing close to one's beloved is the content of the love and the essence of this mitzva.
(see original Hebrew here for better understanding)

~Level 1~
CS - "forces him" - As Rabeinu wrote earlier (ch.1) a powerful analogy: "Until he is drawn towards the blessed G-d like iron is drawn to a magnet".

~Level 2~
MB - "natural love" - it does not depend on any external reason such as His greatness or the like. Rather it is a natural matter. It seems this is essentially part of man's nature, only that it is hidden and dormant. This is also implied in the continuation of his words.

MB - "his nature forces him" - this is an explanation of natural love, that man's nature itself, namely his natural state, has this love. Therefore it must already exist within him.

MB - "is He not your Father" - from the verse we see this comparison to a father is not a mere analogy. Rather, the natural love of G-d stems from G-d's truly being our Father.

~Level 1~
NH - the love of G-d should be natural, not dependent on something. This is discernable in times of difficulties and troubles. If his love does not depend on anything, he will have the strength to stand up to the difficulties and troubles.

~Level 2~
MB - "the test.." - his intent can be explained in two ways. Or his intent is to give us a measuring stick to test if we have already acquired this trait. Or, he wants to explain the end perfection of this trait, and he explains it by way of a test.

~Level 1~
MB - "however.." - after explaining what is true love of G-d which does not change even in times of troubles and difficulties, he explains how a man reaches this level.

MB - "one is suitable to everyone" - every jew can reach this matter. In truth, it is a Halacha in the Shulchan Aruch (O.C. 222:2), that one must make a blessing (thank G-d) even on the bad.

~Level 2~
NE - "two understandings" - Rabeinu explains here what he wrote in chapter 1: "For all matters of this world, whether for the good or for the bad, are trials for a man..". There he explained the blessing through the trials ("If he will be valiant, emerging from the battle victorious on all fronts...") But afterwards, he mentions the troubles of this world ("How many sorts of distress and sicknesses, pains and burdens..."), which he uses as proof that the purpose of the creation of man was not for this world.

Now, he brings here two ways so that a person will not fall, G-d forbid, due to the difficulties. The first stems from recognizing that G-d is all merciful (kulo rachamim), and all His deeds are only for the good... The second way stems from the intense love recognizable in the creation which is evident to all who contemplate it. Then, our feelings of love will pierce through out of fiery longing.

~Level 1~
MB - "all that G-d does is for the good" - in truth, this is the foundation of all foundations. It is our first understanding of G-d, and from this principle Rabeinu begins his books "the Way of G-d", Daat Tevunot, and Klach Pitchei Chachma.

MB - "analogous to a doctor" - the main answer is that all of G-d's deeds are absolute good, and the analogy is not coming on this. Rather, the analogy comes to show how this knowledge causes love to come out of even something which appears bad.

~Level 1~
MB - "increase in him always" - there is here an important emphasis. For he should not have added the word "always". Rather he is coming to emphasize that a man who thinks thus will automatically have a love of G-d which will always increase more and more, since in all situations he sees the good of G-d.

SR - "But those of true understanding do not need even this reason" - i.e. due to their love of G-d. But the first outlook by itself is also needed even for those of true understanding for Rebbi Akiva himself is the one who says this and likewise Nachum Ish Gam Zu.

~Level 2~
ER - "not because He bestows good to him" - behold the Chovot Halevavot is full of rousing one from the aspect of gratitude to G-d on everything, in all situations and times. All this is not a contradiction to Rabeinu's words. For certainly one is obligated to rouse himself from this aspect and it is proper to use these thoughts to open and awaken oneself through this to love and fear of G-d. But the perfection of this trait is where the love is not due to this, but rather becomes a part of his nature.

NH - they don't need the first reason for all their matter and aspiration is to increase the honor of G-d and to bring gratification to Him. Thus for them, the difficulty and trouble is a wondrous opportunity to increase the honor of Heaven and fulfill His mitzvot despite the difficulty. They rejoice on the difficulties like a general..

MB - "they are not to be motivated by their own interests at all" - he who is focused on himself looks at the situation and all that happens according to how it affects him. Therefore, he needs to be strengthened that all of what G-d does is the best for him so that his love does not diminish for having bad done to him. But he who thinks only on G-d sees the situation only according to how it affects his service of G-d. Therefore he sees a great opportunity in the difficult situation and nothing else.

~Level 4~
All that G-d does is for the good
Kovetz Sichot 1:150 - the Talmud says that Avraham and Sarah, Yitzchak and Rivka were barren. In Yevamot 64, Rabbi Yitzchak said: "why were our forefathers barren? Because the Holy One, blessed be He, lusts for the prayers of the righteous".

Hence the Holy One, blessed be He, creates a cause which brings a person to a situation of "and Yitzchak beseeched.." (Gen.25:21, Rashi- much and implored in prayer). A person is under duty to use the causes which befall him, to fulfill the purpose for which they were given. If a person softens his heart, cries bitterly and prays to G-d, a closeness is formed. This is the whole matter of prayer. It is not just a mitzva to recite the order of the prayer. Rather the essence of prayer is to establish in a person the recognition that there is nothing but Him "ein od milvado". Everything was given by G-d and to Him we turn our requests since everything depends only on Him. And when we turn to Him with a pure heart, indirectly, this awakens an elevation of soul and closeness to Him.

This is the essence of prayer - to throw all our needs to Him, for everything depends on Him - to thank and praise Him on what we have, for we received this from His hand. This recognition brings elevation of the soul and builds one's faith. Likewise, the Ramban (end of parsha Bo), emphasizes that the purpose of prayer is faith, see there. Therefore, G-d gives troubles and sufferings to bring one to pray thereby strengthening his recognition and faith in the Creator. According to this, it is evident that one must rejoice in sufferings.

He whose life flows quietly and smoothly - he is the wretched one, for he lacks the causes which bring to perfection (shelemut) and closeness to G-d. King David said: "Even when I walk in the valley of death, I will fear no evil for You are with me; Your rod and Your staff - they comfort me" (Tehilim 23:4). Your staff - sufferings. Your rod - Torah. These two matters are the consolation and guarding in one's crossing the "valley of death", and they form a situation of "for You are with me".

In light of this, we will also understand what seems difficult on the matter of prayer. We pray on the fulfillment of our wishes for a happy life, without trouble, mishap, or blemish. But why should we ask the Creator to change our situation? If we suffer, it is not an accident, but rather, it is the will of G-d. If so we must accept the things as they are since this is the will of G-d, and believe that "all that G-d does is for the good" And even though we don't understand the good side in this. Nevertheless certainly the matter is for our good", as the Mesilat Yesharim writes.

And that which the Mesilat Yesharim writes that the men of understanding do not even need this reason, etc. If so, why should we pray to fill our lackings and why did the forefathers pray for their defects? Likewise, Chana poured out her soul before G-d to grant her a son. But according to what we explained the entire purpose of the lacking and defect is in order to bring a person to pray, to feel his trouble and beseech to remove it from He in whose hands the matter depends. This is the will of G-d in forming this defect - that the matter brings to an awakening and a closeness to the Almighty. If the person uses it as a push to grow, then there is no more need for the defect. The will of G-d was to the new situation formed, a situation which no longer requires the cause of the defect to rouse him. Therefore, the Holy One, blessed be He, will then heal him from his defect.

~Level 1~
Translator - "her breasts will satisfy you at all times" - a metaphor for the Torah which shines divine light on one who studies it (see "the Way of G-d" Part 4 sec.Torah). This is what Rabeinu continues "Rebbi Eliezar ben Pedat sat and studied Torah..."

CS - "cloak" - his outer garment which covered him. He forget it accidentally in the upper market of the town and did not notice this due to his absorption in Torah thoughts.

CS - "ultimate goal" - it appears this level is attained only when a man reaches, with divine help, the trait of Holiness, as Rabeinu says there: "the matter of Holiness is for a person to cling so much to his G-d, that in any act that he does, he will not separate nor move from the blessed G-d..".

~Level 2~
SR - Clinging here is a lofty level and a branch of Piety. But there is another level of actual (mamash) clinging, which is a branch of Holiness. He who merits this is as one who walks before G-d in the "land of life" while he is still here in this world. This is explained later in ch.26.

~Level 2~
NE - "the matter of clinging" - the Ramchal explains here what he mentioned in chapter 1: "true perfection lies only in clinging to G-d". The matter of clinging is to search for ways to strengthen oneself in the service without any interruption (ey hesech daat mchipus derachim lehitchazek b'avodah), and especially while performing mitzvot or praying, for then, all of one's heart, sentiments, and thoughts operate on his feelings to strengthen him to do his deeds to the utmost perfection (shlemut) and with a willing soul (nefesh chafetza).

~Level 1~
CS - "he is unable to part or move from G-d" - for a change has occurred within him. He has transformed to one who loves G-d in his nature, due to an awakening of powers in his soul.
"to part or move" - [to separate] in his thoughts [or move] in his feelings.

MB - "he is unable" - this is a fundamental point. That which he says that he clings "he ceases to turn or take interest in anything else but Him", the meaning is not that he does not want to turn but rather, through the clinging he is already unable to turn from there, i.e. he is unable to separate from Him. In truth this is the definition of clinging to G-d, namely, that he is clung to G-d (i.e. unable to separate).

~Level 2~
CS - "The Torah exhorts us many times on the clinging" - i.e. we were commanded in it for it is included in the branches of the mitzva to love G-d. Although these mitzvot are not only to the Pious, since they are part of the 613 mitzvot every Jew is obligated in, nevertheless, Rabeinu describes them here in the trait of Piety because only when a person reaches this level can he perform them with the proper wholeness (shlemut)...

~Level 3~
OG - "The matter of clinging is that a person clings so much to G-d's blessed Name that he no longer turns or takes interest in anything else besides Him" - the matter [of clinging] described here regarding the love of the servant of G-d towards G-d, and through this he [eventually] reaches the level of continuous clinging - this is actually the peak emotional connection (kesher rigshi) that the Chasid can feel towards the Holy One, blessed be He, in his service.

In the beginning of ch.1, the Ramchal writes:

"Behold, our sages, of blessed memory, have taught us that man was created solely to delight in G-d and to derive pleasure in the splendor of the Shechina (divine presence). For that is true joy and the greatest pleasure that can possibly exist... When you look further into the matter, you will see that true perfection lies only in clinging to G-d".

Behold, we can see the greatness of "clinging to G-d" such that the Ramchal set it as the highest thing which the servant of G-d needs to climb towards in his service. If you analyze well what he writes there and here in the trait of Piety, you will see it contains two aspects:

1. the divine will (HaRatzon Eloki) to bestow (mashpia) His infinite good to His creations.

2. Our exertion to reciprocate (lehachzir) love to Him for His love for us. This refers primarily to our efforts to cling to Him.

The Ramchal clarifies to us at the beginning of his book that the purpose of man's creation is "to delight in G-d and to derive pleasure in the splendor of His Shechina", and that primarily, this will occur only in the world of souls, and further, this delight will occur higher still to the peak maximum in the World to Come following the resurrection of the dead, namely, when the souls will return to bodies and will live forever here in this world, which will be rectified by the Holy One, blessed be He, and renewed to a form suitable for eternal life. But the path to arrive at this wondrous purpose (to delight in G-d) is through this world. For through fulfilling the mitzvot G-d gave us, a person will draw closer and closer to his G-d, reigning his intellect over his body, and will already merit here in this world to cling to the blessed G-d, according to his diligence in Torah study and fulfilling its 613 mitzvot.

The Ramchal continues there in chapter 1, explaining that for this purpose G-d created a world where His existence is concealed therein. He created a physical world with many enchanting sights, colorful foods, and He created powers of physicality in a man's soul in order to draw him powerfully to the alluring things of this world. Against this, He imbued into man, a holy soul from Him, so to speak, whose sole aspiration is to cling to G-d while guarding all His mitzvot. Thus, G-d has placed man in a fierce trial, so that each one of us is in the midst of a raging battle. If a person is drawn after the material lusts of his body, he will find himself distancing further and further from the true good (clinging to G-d). But if he guards the commandments of his Creator and clings to Him, he will merit to draw close to the Master of the world who loves us so much and bestows good to us day and night.

He who has exerted himself to toil in the Torah diligently, and reviewed again and again the book Mesilat Yesharim, certainly has already took important steps to attain the Devekut (clinging).

Step 1 - as said, Talmud Torah, it is the foundation and root; Step 2 - Watchfulness; Step 3 - Zeal; Step 4 - Cleanliness.

After he has habituated himself well in these 3 traits of the Gate of Righteousness, he certainly merited to become a Tzadik Gamur (perfect tzadik), which is a high level of clinging to G-d. From then on, the servant of G-d exerted himself and proceeded to the Gate of Piety.

Step 5 - the trait of Separation; Step 6 - Purity. He climbed up and now stands on the seventh level; Step 7 - the "trait of Piety".

With G-d's help, he has already toiled in the practical side of Piety: first, in everything that is between man and G-d, afterwards he added on himself to engage in benevolent deeds to others beyond the letter of the law. He also added on to be meticulous in the manner of performing acts of Chesed (kindness), whether between man and G-d or between man and his fellow... With G-d's help, he already finished completing the manner of performance related to Yira Haromemut (Fear of G-d's exaltedness), and now he stands to attain wholeness in the branches of love of G-d, where the first is Devekut (clinging to G-d).

If we are talking about such a servant of G-d who has reached the level of toiling in Dvekut, it is no wonder that the Ramchal writes regarding this Dvekut: "the aim of this trait is for a person to cling thus to His Creator at all times, and at every moment". For not only did this man become a Tzadik Gamur for a long time already, and also merited to bring gratification to his Maker by adding on Separation and Purity of heart and thoughts, but now he already focuses on toiling in the trait of Piety, to become whole in all its primary branches, one of whom is clinging to G-d out of tremendous love of Him. There is no doubt that if we are dealing with such a person, it is already possible to bring before him the story of Rabbi Chanina ben Dosa who would pray with such intense Deveikut that when a large poisonous lizard bit him, he did not feel anything.

The general principle: The trait of Piety is greater than all the previous traits and it even includes within itself the next 3 levels after it in the Mesilat Yesharim - Humility, Fear of Sin, and Holiness. They are like branches of the trait of Piety. One who has attained the trait of Humility, we say he is a "humble Chasid". One who has attained Fear of Sin, we say, he is a "Sin Fearing Chasid", and on the Holy person we call him a "holy Chasid". This is what Rabbi Pinchas ben Yair ends off saying "v'Chasidut Gedola Mikulam.." (and Chasidut is greater than all of them).

Examine well this idea we introduced here. For, in my humble opinion, with this, a great question on the Ramchal falls away. The Ramchal counted in his book Piety as the seventh level while the trait of Holiness is the tenth level, the final one, which also includes Ruach Hakodesh and Revival of the Dead. If so, how could Rabbi Pinchas ben Yair teach (at the end of the Beraitha): "and Piety is greater than all of them"? He should have said: "and Holiness is greater than all of them". Furthermore, in the Yerushalmi Shekalim ch.3 Halacha 3 and in the Mishna Sotah 9:15, Piety is counted as the 10th level while Holiness is counted as 7th. According to this Girsa (text version), the Maharsha and the Vilna Gaon changed the texts to fit them. But we already wrote that the Ramchal undoubtedly knew the various Girsas (texts). Certainly, he knew of the question why the Beraitha did not say "Holiness is greater than all of them". But, nevertheless, he clinged specifically to the order of this Beraitha which is before us (Avodah Zara 20b). Thus perforce, according to the Ramchal, Piety includes all the levels of the Gate of Holiness..

Furthermore, since Chasidut receives its Shefa (spiritual flow) from the Sefira of Chesed, which is of the right line and is entirely lights of limitless Chesed, therefore, the servant of G-d who reaches this level is roused to "mitchased im Kono" (benevolent towards his Creator) by going outside the letter of the law without limit. Namely, as much as one brings gratification to his Maker, one can always add more. Just like there is no limit to G-d's kindness towards us, so too there is no limit to our clinging to the blessed G-d. Hence, the levels of Humility, Fear of Sin, and Holiness, are nothing but ever higher levels within the trait of Piety.

Here is also the place to mention that the Tikunei Zohar we brought earlier in the introduction began the Sefirot from Chesed to Malchut and only afterwards wrote "Chachma", "Bina", and in the end the Sefira of Keter. This is due to the reason we wrote here. For the primary purpose of creation, was to bestow great good to the lower creations (man). This is through the 7 lower Sefirot - from Chesed to Malchut. From here, we learn that Chesed is greater than all the Sefirot. For specifically on it, it is proper to begin counting the ten Sefirot...

~Level 1~
MB - "true joy...true perfection" - he emphasizes that only this joy is a true joy. The reason as he continues is because it is the true perfection (shelemut)...
"lips" - the lips don't have their own awareness. Rather, when the soul is aflame with joy, it acts directly on the lips bypassing thought.
"aflame in joy" - thus joy is not just a pleasant feeling but rather, a flaming of the soul. We also see its great power to act on the body.

~Level 3~
L'Avdecha b'Emet, R.Dov Yaffe pg.26: he who lives with this knowledge, that each and every second of torah study and mitzvot merits him the greatest good that could possibly exist, his heart fills with happiness in knowing that the greatest possible good is literally within his hand's reach. On the other hand, one who designates his aspirations towards pleasures of this world, whose fulfillment are not in his control, he is liable to find himself disappointed and crushed when his efforts to realize his aspirations end up with nothing. Rabbi Aharon Kotler ztl would say: "there is a simple proof that man was created to serve G-d. For behold, our eyes see that the only thing in man's hands (at all times) is the opportunity to serve G-d. If man were created for worldly matters, how is it conceivable that the means to attain the things he was created for are not in his control?"

In the book "Penei HaAryeh HaChai", it is brought that the Vilna Gaon said before his death that he was prepared to give up all his portion in Olam Haba for one hour of service of G-d in this world. Likewise, Rav Chaim of Volozhin brought in his drash that he heard several times from the Vilna Gaon: "what importance is there to Olam Haba? It has no comparison whatsoever with one hour in this world of toil in torah and mitzva, since in Olam Haba it is impossible to serve G-d..."

~Level 1~
ER - "true joy" - he is coming to exclude the joys of the physical world, in the pot of meat and in the drinking of wine, in the leisure trips and all the other pleasures of this world, even instrument and song - all this is as nothing whatsoever compared to the joy of the service and the Torah, for this is a true joy which does not have a bad taste afterwards. It is entirely a deep inner joy which endures forever.

~Level 2~
ER - in Orchot Tzadikim (Shaar HaSimcha), he explains the mishna in Avot: "who is rich? He who is happy with his portion" - even if he is poor, he should rejoice in G-d, who is his portion and inheritance.

NE - "G-d reprimanded the Jewish people for lacking this.." - for joy is not a Hidur or adornment to the mitzva, rather it is an integral part and an essential component. For without it, the mitzva cannot be for the Creator's sake (lishma and l'shem haBoreh) since it is mixed with some component which impedes him from rejoicing properly, due to lacking a feeling of closeness and clinging in performing it. For if he were to fulfill the mitzva as an act of clinging to G-d, the joy would have burst forth by itself, as a child who rejoices in reuniting with his mother. Therefore its absence is very serious as written in the "verses of rebuke" (Parsha Ki Tavo). On the other hand, joy opens the heart to yearn for increased clinging. For when the soul is content (nefesh saveat ratzon), then the powers of the intellect open to find new ways and means to perpetuate the state of joy further and further in the manner of "a mitzva brings another mitzva" (Avot 4:2).

~Level 3~
OG - "it is a great important principal of the [divine] service" - for it is very common for the servants of G-d to not be in a state of joy. Why are they not in a state of joy? One person is in great poverty. A second may not be poor but he doesn't have enough money to marry off his children. Some ch'v are not in good health. Namely, he may not be actually suffering, but nevertheless, it is difficult for him to be in a state of joy due to various worries and handicaps.
On all of these and the like, the Ramchal writes: "be happy! It is enough for you to pray and do mitzvot, like a servant before a King of unparalleled greatness and perfection. He is all-capable and He bestows good to us with kindnesses and mercies which are numerous beyond imagination". If a man believes this, it is impossible for him to not rejoice in this all the days of his life. For his poverty or illness are from the blessed G-d, and if so, the good G-d knows that thus is good for this person. Wealth would cause him to stumble and veer away from the right path. And on his illness, let a man tell himself: "this is from G-d in order to make me do teshuva (repentance)" or "to make me merit special reward in this world and the next", or something similar.

This is what he writes: "the Divine presence rests on a man only through his rejoicing in a mitzva" (Shabbat 30b). For one who is not in a state of joy all day for the mitzvot he merits to fulfill, for meriting to guard from stumbling in prohibitions, and for the Torah he merits to study, there is in this ingratitude on his part. For he doesn't feel himself as the son of the King. [In truth, this is indeed so] since only to him and his people, the Jewish people, was this special gift granted. If so, how could G-d rest His Shechina on him?

On the other hand, one who rejoices in His mitzvot and pushes away from his mind all the vanities of this world - on him the Shechina rests and helps him to increase even more joy, with closeness to G-d which brings one to Ruach Hakodesh. The face of such a servant of G-d is illuminated with tremendous joy and all his days are full of abundant happiness.

~Level 4~
Short Essay - Instant Millionaire
Rabbi Chaim Vital (Hakdama l'Shaar HaMitzvot) - Know that for one who does a mitzva, it is not enough to merely do it, for behold, we find that our sages, of blessed memory, said: "he who performs one mitzva - good is done to him and his days are prolonged" (Kidushin 39b). Similarly, they said: "whoever performs such and such a mitzva receives this or that [reward]. But we see many mitzvot that people do and yet the words of our sages are not fulfilled, ch'v regarding their great reward even in this world.
The root of everything which all depends on is that when performing a mitzva, one should not regard it as a burden, trying to swiftly unload it from himself. Rather, he should imagine as if in doing this mitzva, he will profit millions of gold coins. Thus he should rejoice in doing this mitzva with a boundless joy of heart and soul and with tremendous desire, as if he will actually receive right now millions of gold coins if he does that mitzva. This is the deeper meaning (Sod) of "because you did not serve the L-ord, your G-d, with joy and gladness of heart with the abundance of all" (Devarim 28:47).

(note: in Shaar Ruach Hakodesh 10b he adds: "that one rejoices even more than if he were to receive all the wealth of this world. This is the meaning of "with the abundance of all", i.e. to rejoice more than if it were as much as everything [in the world])

Likewise regarding Rav Berona in Berachot 9b:

"[R. Ela said to Ulla: When you go up there, give my greeting to my brother R. Berona in the presence of the whole yeshiva, for he is a great man and rejoices to perform a precept in the correct manner]. Once he succeeded in joining Geula with Tefila, and a smile did not leave his lips the whole day".

For this [joy] will demonstrate that one's faithful trust in the blessed Creator is absolute, more even than if the reward were actually placed before him. And according to the greatness of his joy, in truth and with inner gladness of heart, so too will he merit to receive light from on high. If he is diligent in this, there is no doubt that the Ruach Hakodesh will rest on him. This matter applies to all of the mitzvot, whether at the time one toils in the Torah, that it be with great, powerful desire and enormous fiery fervor, as if he were standing before the King and ministering before Him with great craving to find favor in His eyes, to receive from Him a higher and greater level (Hakdama l'Shaar HaMitzvot).

Another source from Rabbi Chaim Vital zt'l:
Shaar Hakavanot (daf 1): "it is forbidden for a person to pray his prayer in a state of sadness, for if it is done thus, it is impossible for his soul to receive the supernal light (Ohr Elyon) which is drawn on him at the time of the prayer. However, at the time of the confession (vidui), when he specifies his sins, then it is good to be sad. But for the other parts of the prayer service, tremendously great damage is drawn to him through being in a state of sadness. Rather, one must demonstrate before G-d submission as the analogy of a slave who serves his master with great joy, but if the slave serves the master in a state of sadness, his service is repugnant before the master.

We can almost say that the chief factor for [attaining] levels, perfection and Ruach Hakodesh depends primarily on this matter [of joy] - whether during the time of prayer or when he performs some other mitzva. And as the Talmud writes regarding he who was very joyous all day for putting on Tefilin.
Do not take lightly this matter for its reward is very great.

~Level 4~
CS - Here is an explanation of the special Mussar learned from the sources Rabeinu brought:
1. "Serve G-d with joy.." - this is an exhortation, i.e. a command on the joy, as Rabeinu wrote: "This is what David exhorted us saying", i.e. it is not optional. Rather, there is an obligation to strive to attain it.

2. "the righteous will rejoice, they will exult before G-d" - the joy before G-d is the way of the righteous.

3. "the Divine presence rests on a man only through his rejoicing in a mitzva" - hence the greatness of joy. For without it, the resting of the divine presence is impossible.

4. "when you stand to pray, your heart should rejoice, for you are praying to the Almighty of whom there is none like Him" - here is explained the reason for the great joy, and likewise, its special pertinence to the mitzva of prayer.

5. "Draw me, we will run after You. The King has brought me into his chambers; we will be glad and rejoice in You" - the trait of joy depends on the level of recognition and depth of grasp of G-d's greatness, blessed be He.

6. "Israel will rejoice with its Maker; the children of Zion will exult with their King" - two additional aspects regarding our relationship to the blessed Creator which cause joy: 1. we are His handiwork. 2. He is our King.

7-8. "May my speech be pleasing to Him...", "I will come to the altar of G-d...I will thank You with a lyre" - expressions of joy of the servants of G-d. Pleasantness of speech and music with a lyre (song by mouth and by instrument).

9. "My lips will sing praises, for I will sing to You" - description of the intensity of joy of the servant of G-d to the extent that the body's movements are activated by it (as Rabeinu explains).

10. "Because you did not serve the L-ord, your G-d, with joy and gladness of heart" - punishments for neglecting the joy in the service of G-d.

11. "And now I have seen with joy Your people...preserve this eternally" - description of the joy in performing a mitzva by the congregation. Furthermore, the possibility of praying to merit the continuation of the level of joy.

~Level 1~
MB - "be jealous for the sake of His holy Name" - common jealousy is a feeling of lacking in oneself, whereas this type of jealousy is a feeling of "lacking", so to speak, of the Holy One, blessed be He.
"in order.." - he does not submit them for the sake of punishing but rather in order that they rectify their ways. All of his intent is that the honor of Heaven be increased.
"hate... strive" - two separate matters. One he hates G-d's enemies even in a situation where it won't help. Two, he does whatever he can in a situation where it can help.

~Level 2~
MB - "strive to submit" - he speaks of submission because this is the main lacking when speaking regarding G-d's honor. For in committing a sin, it is as if the wicked man says "there is no one which obligates me on anything", as in Tehilim 10: "the wicked..will not seek after G-d: G-d is not in any of his thoughts" (10:4). And likewise there: "G-d never sees". The rectification for this is to submit them which is the opposite of their lacking...

~Level 1~
CS - "turn their faces" - they did not react with words of rebuke to the sinners.
"when I will do the same" - measure for measure, when trouble befalls them, I will turn My face from them and not mix in with their matters (to rescue them).

~Level 2~
MB - "spoke strongly regarding one who is able to rebuke someone but refrains from doing so" - from his bringing this on the topic of jealousy implies that the evil of not protesting is in his showing lack of caring on the matter done against G-d's will. If so, it is not clear whether Rabeinu holds one should protest even if it seems it will not help or only in a case where it seems the person will accept his rebuke (as known there is a difference of opinion in the Rishonim on the matter. See Shulchan Aruch O.C.608:2, and Mishna Berura and Sh.Tz.)

~Level 1~
CS - in these words to Iyov, G-d presents to him the conduct expected from the Whole Tzadik.
Press the wickeds' faces in the dirt, i.e. lower them and submit them (Ibn Ezra and Metzudot).

~Level 2~
SR - notice Rabeinu only included jealousy in the trait of Chasidut because it is not proper nor possible except to the Chasid, for it contains a great danger. See what happened to Yeravam ben Nevat when he rebuked Shlomo.

OG - we heard from the mouth of Maran, Rosh HaYeshiva, Rabbi Yechezkel Sarna zt"l in his talks that he would often repeat at many opportunities that "jealousy for G-d" mentioned here in the Mesilat Yesharim as a branch of the trait of Piety, is a great and lofty trait, but not every ben Torah is permitted to conduct himself thus. This is because most of the time he who comes to protest against a chilul Ha-shem done by the wicked, is also moved by personal motives, for a fire was kindled within him on the evil deed and he does not exert himself at all to seek a halachic ruling whether it is proper to act and [if yes], how should he act against the wickedness. And all the mixtures of personal bias kindle the fire of Machloket (dispute) in Israel and it does not shield from the wrath of G-d, but rather, on the contrary, by the power of a jealousy which is not pure, it will increase the wrath of the blessed G-d even more than what it was before this.

~Level 4~
Sabbath Light pg.15 (Rabbi Louis Isaac Rabinowitz) - "those who love G-d hate evil" (Tehilim 97:10) A few days ago I received the current number of the Anglo-Jewish Association Quarterly, published in London. It contains an article by R. Alan Miller entitled "On Love, Hatred and Jealousy" and it opens with an account of what must have been a most moving incident. It was during the war, when the full truth of the gruesome details of the Nazi Concentration Camps had at last been revealed. The writer was present at an Oneg Shabbat which was held on a Friday night at the Bachad Kibbutz in Bromsgrove in England. Various people had been asked to read extracts from Jewish and general literature which appealed to them. And one of the girls, actually a German refugee, read the following passage from Dostoyevslcy's "The Brothers Karamazov."

"Brothers have no fear of men's sins. Love a man even in his sin, for that is the highest semblance of divine love, and is the highest love on earth. Love all G-d's creation, the whole and every grain of sand in it. Love every leaf, every ray of G-d's light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things ... and you will come at last to love the whole world with an all-embracing love!"

As he was musing on the incongruity of a plea for love under these circumstances, his thoughts were rudely disturbed by the stern voice of Rabbi Unterman, at that time Rabbi of Liverpool, and now Chief Rabbi of Tel Aviv, who was the guest Rabbi for that Sabbath. "Enough of this talk of love," said he slowly and deliberately, "G-d is a G-d of Love, but he is also a G-d of Vengeance!" And pounding on the table at each phrase, he enunciated:

"El Nekamos Hashem, El nekamos hofia hinase shofet ha'aretz hashev gemul al geim" (Psalm 95:1-2)
("O G-d of Vengeance, L-ord, 0 G-d of Vengeance, shine forth, lift up thyself, thou judge of the earth, render to the arrogant their desert.")

Which of them was right, and which, under the circumstances which prevailed at that awful time, expressed Jewish ethics? Should we have loved the Nazis "even in their sin" with an all-embracing love or should we have hated them with a deep hatred, and tilled on G-d to avenge the blood of his servants?

Let me give you another quotation dealing with the same contemporary events:
"Who will condemn the hatred of evil which springs from the love of what is good or just?", asks Menachem Begin in the Introduction to "The Revolt."

"Such hatred has been the stimulus behind progress in the world's history... And in our case, such hate had been nothing more or less than that of a manifestation of that highest human feeling, love. For if you love freedom you hate slavery. If you love your people you cannot but hate the enemies that compass their destruction. If you love your country you cannot but hate those who seek to annex it. Simply put, if you love your mother would you not hate the man that sought to kill her? Would you not fight him at the cost, if need be, of your life?"

And again I ask, is this active, positive hatred in accordance with the principles of Jewish ethics?

To that question surely the four simple Hebrew words of my text give the final answer. "Ye that love the L-ord, hate evil." Hatred can be the most ignoble and destructive of vices, and there is no vice which looms larger in Jewish ethical thought, and one from which the Jew in the course of history has suffered more than "sinas chinam", baseless hatred, irrational hatred, hatred without cause or rhyme or reason. To it for instance is ascribed the Destruction of the Second Temple. But the very use of the phrase "sinas chinam", "baseless hatted," surely presupposes that there is a hatred which Is not baseless but which has a sure foundation in Jewish ethics, a hatred which, as Begin rightly says, is "a manifestation of that highest human feeling love." One cannot love G-d without hating evil, and the hatred of evil stems from that love of G-d.

But if "V'ahavta Es Hashem Elokecha", "Thou shalt love the L-ord thy G-d" expresses the highest ideal of man in relationship to the divine, surely "V'ahavta Le'Reecha Kamocha", "Thou shalt love thy neighbour as thyself" expresses the highest ideal of the relationship of man to man. How then can we combine it with that feeling of noble hatred?

To that question Judaism gives a complete and wholly satisfactory answer, and again it illustrates it not by a bald statement of ethics or theology, but by a vivid incident. R. Meir had some neighbours who were persecuting and distressing him, and in a burst of anger he prayed for their death. Whereupon his brilliant and learned wife Beruria said to him, "The verse 'yitamu chataim min haaretz v'reshaim od einnam'" (Psalm 104:35), need not be translated "Let sinners perish from the earth, and the wicked will be no more" but "Let sins perish from the earth, with the result that the wicked will be no more. Hate sin, but not the sinners, pray for the destruction of their evil, not for their destruction." R. Meir heeded the noble interpretation of his wife, prayed for their betterment and they repented of their evil ways. And it is noteworthy that the verse of my text emphasises "Ye that love the L-ord, hate *evil*" not "evildoers."

Once that essential qualification is made, the way is surely clear for an examination of the justification of a feeling of noble hatred. I make bold to say that the greatest ethical draw-back from which the modern world suffers is its inability to hate evil. Instead of hating it with an utter hatred, in the blessed name of tolerance and of "live and let live", we dismiss it with a shrug of the shoulders. It has become positively bad form to say that one hates anything or any-one and as a result, our professed love of G-d is either diminished or becomes hypocritical. For, as the verse of my text clearly implies, hatred of evil is the corollary to love of G-d.

With what a wholesome and full-blooded hatred of evil do the Scriptural authors express themselves! "Do I not hate them that hate thee?" asks the Psalmist, "And am I not grieved with them that rise up against thee? I hate them with an utter hatred, I count them mine enemies" (Psalm 139:22) and the author of Proverbs states a simple syllogism "The fear of the L-ord is to hate evil. (Therefore) Pride and arrogance and the evil way and the froward mouth do I hate" (Prov. 8:13).

How many of us ever experience that noble frenzy of hatred of evil and intolerance of wrong doing or injustice which acts as the spearhead of the attack upon its bastions? The noble frenzy of a Moses who, at the sight of the orgiastic worship of the Golden Calf, in a fit of anger smashes the Tablets of Stone written with the Finger of G-d? The sublime anger of a Matityahu who at the sight of the act of apostasy rushes forward in uncontrolled passion and, slaying the apostate Jew and his Syrian taskmaster, raises the standard of revolt and thereby saves the world for G-d? Their love of the L-ord made them inevitably into haters of evil and from that hatred there was generated a spiritual force whose currents still flow to this day. Alas, we fail to be roused to hatred at the sight of evil, we fail to raise a finger to remove it. Can it be said that such an attitude reveals love of G-d? Can it be equalled with the ethical doctrines of Judaism?

We do not hate evil enough! I tell you that I do hate! I hate the doers of evil. I hate those who grind the faces of the poor. I hate the wealthy man who has amassed his fortune out of the tears and blood of others. I hate the upholders of unfair privileges and the protagonists of discrimination. I hate the retailer of malicious gossip and tittle-tattle. I hate those who hate the L-ord and rise up against Him. But because I do not hate them with an "utter hatred" my love of G-d is thereby diminished. For the yardstick of the measure of our professed love of G-d is the extent to which we hate evil.

(Translator: as before a competent Halachic authority should be consulted on whether to act, and if yes, how to act. For otherwise, one may cause more harm than good.)

~Level 1~
MB - "exerted themselves and strove to attain it" - for it comes only after work since by nature, a man does out of self-interest.

~Level 1~
MB - "love of Him has intensified within him" - the work spoken of here is to forget the personal benefit in his deeds (even though they are indeed good for him), and to focus instead on the honor of G-d therein. The difficulty is that, by nature, a man thinks on himself first. But in a situation of intensifying of love, he rises above his nature and can think on another even before himself.

~Level 2~
CS - "But the true motivation which is found among the Pious..." - it seems here Rabeinu is clarifying the additional level of the trait of Piety over the trait of Purity. For the Pure person also performs his mitzvot for their own sake (lishma), namely, without any selfish motives at all, only because "thus our Father in heaven decreed" which is called "one who does a mitzva as it was stated" (see chapter 16). But the Pious increases over the Pure in emphasizing the will and desire to bring gratification to G-d, namely, he serves G-d not just because this is the will of G-d, but also for the purpose of increasing the honor of G-d through his service.

"accidentally.." - even though for accidents, a person is exempt from all obligation, nevertheless he should be pained on the diminishing of the honor of Heaven due to this.

~Level 3~
SR - the Rambam (Teshuva 10:2) defines the end goal of the level of "lishma" as: "who does the truth because it is the truth". The language of the Talmud (Avodah Zara 19) likewise indicates this: "in G-d's mitzvot he desires, not in their reward". But Rabeinu's view also has explicit verses: all that is called by My Name, and whom I created for My glory.." (Isaiah 43:7), and likewise end of Pirkei Avot "all that the Holy One created was only for His honor.."

MB - "in order to raise and increase the honor of G-d" - this needs clarification for the Chasid seeks the underlying will of G-d. Hence, this implies the underlying will of G-d is for His honor. Namely, that one fulfills the mitzvot for His honor (and the Mishna, end of Avot indeed implies that this is G-d's intent for the entire creation). However, in chapter 1, we saw that the purpose of the mitzvot is in order to "gaze at the splendor of the Shechina", and in the beginning of Derech Ha-shem, the Ramchal likewise writes that this is the purpose of creation. If so, it seems this should have been the best intent.

In Daas Tevunos (end of Ot 128) he explains that the two matters really stem from the same thing:
" 'all that the Holy One created was only for His honor'. The honor is that G-d will rejoice in all His creations and there will be a reason, so to speak, for Him to bestow good on all His creations.." End quote.

~Level 1~
CS - "a diminishing, so to speak, of G-d's honor" - "so to speak" since even though in truth, nothing can diminish or detract from the infinite perfection of G-d, blessed be He, nevertheless from the aspect of His honor which is revealed in the world, this situation appears as a diminishing and lacking.

~Level 1~
CS - "for my sake the world was created" - if so, certainly he is important and significant. And likewise for every person before G-d, and his prayer is desirable before Him.

~Level 2~
NE - the prayer of each and every person has a special and unique importance before G-d. For each person has a unique way of thinking and when he combines his unique prayer with that of the congregation, the redemption draws closer in his doing the will of G-d. Furthermore, for every thing, a certain number of prayers which stem from the depths of the heart are needed to bring it about. And the prayer of each person, even one time, can complete the number of prayers needed.

~Level 4~
MB - "for me the world was created.. it brings gratification to G-d.." - Rabeinu's intent needs clarification. Are there two answers here? Namely: First, a person should tell himself "for me the world was created", thus my prayer will help. And secondly, even if it does not help, it will bring gratification to G-d. Or perhaps it is all one answer, namely, that a person tells himself: "for me the world was created and even if my prayer will not be answered, it will nevertheless bring gratification before G-d.

The truth appears to be as Rabeinu explains in his book Daat Tevunot (siman 96) who also brings down this teaching. His intent as explained there is that our sages, of blessed memory, came to teach us that each and every person has a portion in the purpose of the world, and even though it is impossible for him alone to bring complete rectification to the entire world, nevertheless he has a special portion for himself alone, and with the combined contribution of every portion of every Jew, there will result the complete rectification. (thus it is not a teaching of pride but one of responsibility, that without him, the purpose of the world will not be fulfilled), see there Rabeinu's words.

If so, the explanation here is that every person is obligated to do his part in bringing the Redemption, some of which is through his prayer and beseeching, and even though his prayer by itself won't bring the Redemption, nevertheless this does not prevent him from doing his service, for the purpose of his deeds is not to accomplish a certain outcome, but rather he does all that is placed on him and in this there is gratification before G-d..

~Level 4~
Maarchei Lev 2:95 - "it is not incumbent upon you to complete the task"- a certain student asked Rabbi Elchanan Wasserman to teach him the way to be successful in Torah. Rabbi Elchanan answered him: "give to the Torah all the strength you have within you and all of your brain. No more than this. The strength not within you and the brain you don't have is not requested of you.

~Level 1~
CS - "perfect intention" - "only for the honor of G-d and for the sanctification of His Name, which is sanctified by His creations when they do His will" as explained earlier.

CS - "all flesh is grass, and all his kindness is as the blossom of the field" - it seems the explanation in this context is that the prophet claims that all human beings, i.e. most people who are called "flesh", namely, those who did not reach the level of Piety, their kindness and favors do not have an eternal quality, for their primary motive is for their own benefit. Therefore, they and their deeds are as the grass which sprouts for a short time and quickly wilts and doesn't last.

~Level 3~
OG - the Mesilat Yesharim deals mostly with the way to rectify every individual Jew. But his goal is no less than to clarify to us how the whole world will reach its complete Tikun (rectification).. Besides the many hints there are to this fundamental matter in every chapter of the Mesilat Yesharim, from chapter 19 onwards there are explicit things teaching on the complete Tikun of all the inhabitants of the world. All of Israel together with those worthy among the nations will see, with G-d's help, a new rectified world....

OG - "who am I" - for even one person has the power to bring gratification to his Maker, and through this to bring great spiritual flow (shefa rav) and great good to the whole world. A man should not give up if he sees that his good deeds and his intentions for the honor of G-d and the honor of Yisrael His people, do not bring a change in the bleak situation. Rather, he should know that he is obligated to do what is incumbent on himself and to increase more and more in the service of G-d. And our Father in heaven alone knows and decides when and how these intents will influence the rectification of the world. When G-d will decide to spread His right hand full of kindness and mercy over us, already everyone will see and feel how the world returns to its Tikun (rectification), even more than what it was at the time of the giving of the Torah, when all of Israel, men and women, merited prophecy and heard the voice of the living G-d speak to them, namely, the first two of the ten commandments, and even a maidservant on the Red Sea merited to see divine visions that Yechezkel did not merit to see.
On the contrary, every single Jew must know that if he does not beseech G-d on the rebuilding of Jerusalem the holy city, and the rebuilding of the holy temple within it - he causes G-d's wrath to kindle. On this, the prophet Isaiah said: "And He saw that there was no man, and He was astounded for there was no intercessor"...

OG - in most prints it is written that the explanation of these two verses from the prophecy of Isaiah is in the Talmud, tractate Avodah Zara 2. But this is a mistake. For there is not an explanation of the verses there. The actual source is from two places in the Zohar. There it is explained: "She has none to guide [to the Shechina]", "none takes her hand.. [to lift Her from the dirt] among all the children of Israel which She bore and raised". All flesh is as grass - all of Israel are like animals which eat grass, for their Torah study and prayer is only for their own benefit and honor, not for the honor of the Holy One, blessed be He. "And all his kindness", the kindness they do to each other, is only to sprout for themselves some benefit, like the blossom of the field, as a flower of the field which a person cuts for his own personal benefit.

~Level 4~
Short Essay - Mitzva Lishma
Alei Shur 2:569 - the Rambam writes (Perush Hamishnayot end of Makot):
Among the fundamental principles of our faith in the Torah is that when a person fulfills one of the 613 mitzvot properly and as befitting, and does not associate with it in any way whatsoever any intent of this world but instead does it for its own sake (lishma), out of love, behold, he merits through it [eternal] life in the World to Come. On this Rabbi Chananya said that due to the mitzvot being so numerous, it is impossible for a person to not do at least one of them wholly and properly during his life. And in doing that mitzva thus, his soul will live through this act". End quote.

Thus the multitude of mitzvot comes so that a person will have at least one mitzva lishma, and through it, he will merit the World to Come! The inference is that from yes we deduce no, namely, without lishma, it is impossible to reach the World to Come. Lishma means "to delight in G-d" ("lehitaneg al H'", a quote from ch.1 of the Mesilat Yashrim) - love while delighting. This is what one must reach in this world, and through this "he will be able to reach the place prepared for him, namely, the World to Come, there to be sated with the good which he acquired through these means" (ch.1).

The Mesilat Yesharim himself writes in ch.19:

"But the true motivation which is found among the Pious, who have exerted themselves and strove to attain it, is for one to serve solely in order to raise and increase the honor of the Master, blessed be He".

Hence, even the intent "to gaze upon the pleasantness of G-d [and to dwell within His sanctuary]", is in the category of shelo lishma (not for the sake of Heaven).

That is not the meaning of "to delight in G-d" (lehitaneg al H'), and this is not "one who does the truth because it is the truth" (Rambam, Teshuva 10:2), for he intends for his own need. The inference (diyuk) in the Mesilat Yesharim is worthy of transforming our entire outlook and approach in the service of G-d.

The point on which our service in this world begins is: "to delight in G-d" (lehitaneg al H")! How far are we from this outlook on the service! Indeed all of a person's aspiration in his life is to benefit himself. And when we learn the Mesilat Yesharim with the previous inference, we are totally lost, for what are the delights which we live by and aspire to?! To eat tasty things, to enjoy superfluous things, nice trips, a position of honor, fame, wealth...We are believers and also want to serve G-d, but our aspiration for [worldly] pleasures still stands in its place. Even a Torah scholar who enjoys his learning and delights in a novel idea he developed - on what does he delight? On meriting to grasp a point of truth in the Torah or on his lightning quick grasp and keen intelligence? Likewise, he who delights in the Sabbath with food and drink - is he delighting in the Sabbath or in himself?... Do we even know what is a spiritual pleasure?, whether in Torah, prayer or mitzva. And what about a "pure" spiritual pleasure? Even so, we are not allowed to abandon this great avodah (religious service) - to learn to distinguish between a true pleasure and other pleasures, to strive to find pleasure in holy things...

It is proper to bring here an awesome point by Rabeinu Yonah in Shaarei Teshuva (2:18): "know that the soul of the wicked person whose entire desire during his life was to bodily matters, whose desire was disconnected from the service of the Creator and who was disconnected from its root - his soul will descend after death, below, to the land, to the place of its lust. Its nature will be as the nature of earth, to descend and not ascend". End quote.

Who are we speaking of? A man who guards Torah and mitzvot and is meticulous in all mitzvot, small or big. He believes that Torah is from G-d and accepts on himself the yoke of the mitzvot. But his lust is to physical things and his service of G-d is without desire, only to discharge his obligation. The desire of such a person is "disconnected from the service of the Creator", implying it needs to be connected to the service, which is its place, but it is "disconnected from its root".

It is not clear whether he means that the desire is "disconnected from its root" or the soul itself. The soul is from the upper worlds (ibid 2:17), but if all its lusts are for bodily matters, the lusts disconnect the soul itself from its upper root. Thus after death, this soul will descend below to the place of its lust! Certainly, G-d does not withhold reward of any creature. This man will receive reward for the mitzvot he did, but his soul will descend below to the land, to the place of its lust because he had no desire in his [divine] service. These words are referring to a person in whom all of his lust is in bodily things without any lust for things of Heaven.

But if he had a taste in one mitzva or desired one good thing, his desire and soul is not entirely disconnected from the root, and like the words of the Rambam end of Makot, it is not possible that in the numerous mitzvot that he did, he did not do at least one properly and as befitting.

~Level 1~
ER - Note that the whole Amidah prayer is written in plural, hence it is a prayer on the generation, not a personal request on oneself. And the Nefesh Hachaim (ch.18, Haga), brings what the Arizal wrote to take on oneself before prayer the mitzva of "love your fellow as yourself", implying that through this, his prayer includes all of Israel.

~Level 1~
MB - even though it is difficult to understand the matter of "Sanigora" (pleading in defense) before the all-knowing Judge, nevertheless we find this in the Torah as he explains..

~Level 1~
MB - this implies it is a necessary condition for he did not write that G-d loves he who loves His sons but rather he loves only those who love His sons.

~Level 3~
OG - this fundamental principle is requested only of the Gedolei Hador (great sages of the generation) and the spiritual leaders, similar to the High Priest which the Talmud says on him that if he had prayed on his generation there would not have occurred even an accidental murder. His prayers and good intentions for his generation would have been accepted. Therefore, the Torah commanded the accidental murderer to exile to a City of Refuge and wait there until the death of the High Priest. There was a concern the family of the exiled person would so yearn for his return that they would pray for the swift death of the High Priest. Thus the Gemora states that since he did not beseech mercy for his generation, then G-d will medakdek (scrutinize) "judgment on him to the degree of a hair's breadth" (Yevamos 121a), and he should fear that the family of the exiled accidental murderer may perhaps pray for his death.

This awesome power to bestow good and prevent calamity on the generation is given to the Gedolei Hador (great sages of the generation), who are the holy Chasidim, who serve G-d with complete perfection. These great shepherds have the power to save even the wicked of Israel from being destroyed in their wickedness, and to rouse them to repentance so that they return to do good deeds instead of their previous wickedness. They are like trees which everyone benefits from their many sweet fruits. So too, the holy Gedolim have the power to atone for all levels of Jews to arouse G-d's mercy on them, even if they did not follow all the mitzvot of the Torah due to being sunken in the vanities of this world, and their evil inclination has ruled over them to entice them away from G-d. Nevertheless, the atonement of the Tzadikim of the generation will help them.

~Level 1~
CS - the connection between Chasidut and acts of kindliness
Since the matter of Chasidut is essentially to bring gratification to G-d, blessed be He, i.e. to not do in order to benefit oneself but rather in order to benefit another, therefore in strengthening this power in oneself, one will certainly increase to bestow good on other people.. And especially since human beings are G-d's handiwork, His beloved children, created in His image, the Chasid, who loves his Maker will increase to bestow good to the kindred of his Beloved.

Thus the trait of Chasidut brings one to increase acts of kindliness. Likewise for the opposite - acts of kindness brings one to the level of Piety for whoever seeks to reach the level of Chasid who brings gratification to his Maker should strengthen himself and be diligent in the ways of being altruistic, namely, to concentrate on doing for others over than on himself, in order to perfect himself in this trait towards the blessed Creator. This is another reason why "acts of kindness are of great primary importance (ikar gadol) for the Chasid" (as stated in the beginning of this chapter).