by Rabbi Moshe Chaim Luzzato zt'l
Chapter 14 - The Divisions of Separation
with select commentaries
copyright 2018 dafyomireview.com
Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original for better understanding)
| Commentary Legend: | |
 | - for basic commentaries as relating to the plain meaning (Pshat). |
 | - elaborates more into the theme. |
 | - deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod). |
 | - more themes in the text . |
*** CHAPTER 14 - THE DIVISIONS OF SEPARATION ***פרק 14 - חלקי הפרישות
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There are three principal divisions of Separation: There is Separation related to the pleasures, Separation related to the laws, and Separation related to the conducts. Separation related to the pleasures is what we discussed in the previous chapter. Namely, to not take from the world except what necessity forces. This encompasses all that is pleasurable to any one of the senses, whether it be through food, conjugal relations, clothing, strolling, listenings, or in all other similar matters - to partake of them only at days where their enjoyment is a mitzva. |
חלקי הפרישות הראשיים שלשה: כי הנה יש פרישות בהנאות, פרישות בדינים, פרישות במנהגים.
הפרישות בהנאות, הוא מה שהזכרנו בפרק הקודם, דהיינו, שלא לקחת מדברי העולם אלא מה שהצורך יכריח, ודבר זה יקיף על כל מה שהוא תענוג לאחד מן החושים, והיינו: במאכלות, בבעילות, במלבושים, בטיולים, בשמיעות וכל כיוצא בזה, רק בימים שהעונג בהם מצוה. |
CS - "strolls" - things of amusement and entertainment.
"listenings" - this includes listening to music and songs, or reading stories, poems, or the like whose matter is amusement and entertainment.
MB - "listenings" - i.e. one who derives enjoyment from hearing interesting or new things. This is also a form of pursuing pleasure. For even this draws him to sin.
MB - "their enjoyment is a mitzva" - Separation does not annul any mitzva obligation, not even a mitzvah of deriving pleasure. See also Biur HaGra on Mishlei who says that the breaking of lust must be according to Torah.
SR - "days where their enjoyment is a mitzva" - namely Sabbaths and Yom Tovs whose mitzva is enjoyment (oneg). From here we learn that even though holiness is [to practise] Separation, as Rabeinu defined to be distancing from [worldly] pleasures and superfluous things, nevertheless, this was not the true intent in the creation of man. For man was created solely to derive enjoyment as our sages wrote in Bereishis Rabba (77) "G-d placed him in Gan Eden for delight and enjoyment (lehitaneg ulehitaden)", and as they wrote: "a man will be held accountable [before G-d on all that his eyes beheld and he did not want to eat from it]" (Yerushalmi Kidushin 4:12) which he brought last chapter. But this Separation became necessary after the sin [of Adam].
On the holy Sabbath, however, it is a mitzva on a man to return to his true state, therefore the primary mitzva is specifically to enjoy. And the opposite during the days of the week where we were commanded to suffice with only the essential in order for one to guard his holiness. But on Sabbath, on the contrary, one is under duty to specifically enjoy from everything, and to live in a state of enjoyment in all levels, in food, drink, clothing, speech, etc. And in the Talmud (Shab.10b): " 'to know that I am G-d who sanctifies you' [G-d tells Moshe:] 'go and make known to them [about the gift of the Sabbath...]". This ["making known"] refers to the knowledge in the holiness of man, that he was created to enjoy and benefit from all that was created. He must not profane his holiness through this. But rather on the contrary, sanctify himself through it, as Rabeinu writes in chapter 26. See there.
| Separation in the laws is to always be stringent in them. To be concerned even for the view of the solitary opinion if its reason has grounds, despite that the Halacha does not follow this opinion. The condition, however, is that his stringency not become a leniency. | והפרישות בדינים הוא להחמיר בהם תמיד, לחוש אפילו לדברי יחיד במחלוקת אם טעמו נראה, אפילו שאין הלכה כמותו ובתנאי שלא יהיה חומרו קולו. |
CS - "stringency not become a leniency" - that a leniency not come out of the stringent conduct he wishes to adopt. For example, to be stringent on himself to minimize his words and through this he comes to be lenient in the mitzva incumbent on him of giving rebuke.
| Likewise, to be stringent in cases of doubt even in situations where one may be lenient. Our sages, of blessed memory, explained the statement of Yechezkel (Chulin 37b) " 'behold my soul never became Tamei (spiritually unclean)' (Yechezkel 4:14) - for I never ate the flesh of an animal which a Sage was called to rule on nor did I ever eat the flesh of an animal about which one says "slaughter it, slaughter it [urgently]". Behold, all these things are certainly permitted according to the Halacha but he was stringent on himself and abstained. | ולהחמיר בספיקות אפילו במקום שאפשר להקל בהם. וכבר ביארו לנו חכמינו ז"ל מאמר יחזקאל (חולין לז): "הנה נפשי לא מטומאה" שלא אכלתי מבהמה שהורה בה חכם, ולא אכלתי מבשר כוס כוס. והנה כל זה מותר הוא מן הדין ודאי, אלא איהו דאחמיר אנפשיה. |
CS - "Sage ruled on.." - a doubt arose on it and a sage was needed to permit it (Rashi).
"slaughter it urgently" - "people call out 'slaughter, slaughter before it dies'" (Rashi). It is an expression used for an animal in danger of dying. They slaughtered it quickly before it becomes a Nevelah (unkosher carcass).
SR - "my soul did not become Tamei" - since the obligation of Separation is a mitzva from "you shall be holy", [which they explained] Perushim Tiheyu (you shall be men of Separation), therefore the opposite of this is Tuma (spiritual impurity). This is the meaning of (Yechezkel 4:14) "my soul did not become Tamei.."
| I already explained earlier that what is permitted to the common masses cannot be applied to the Perushim (those who practice Separation) for it is incumbent on them to distance from what is repulsive, or the like and the like of the like. As, Mar Ukba said: "In this matter I am as vinegar derived from wine compared with my father. For if my father were to eat flesh now he would not eat cheese until this very hour tomorrow, whereas I do not eat [cheese] in the same meal but I do eat it in my next meal." (Chulin 105a). There is no question, the Halacha was not like his father did, for if it were, Mar Ukba would not have acted against this. Rather, his father was stringent in this due to his Separation. Therefore, Mar Ukba would call himself "vinegar derived from wine", for he did not measure up in Separation as much as his father. | וכבר זכרתי למעלה שאין ללמוד ממה שהותר על כל ישראל, לפרושים שיש להם להרחיק מן הכיעור ומן הדומה לו ומן הדומה לדומה. וכן אמר מר עוקבא (שם קה): אנא בהאי מילתא חלא בר חמרא לגבי אבא, דאילו אבא כד אכל בשרא האידנא, לא הוה אכל גבינה עד למחר כי השתא, ואנא בהאי סעודתא לא אכילנא בסעודתא אחריתי אכילנא. ובודאי שאין פסק ההלכה כמו שהיה אביו עושה, שאם לא כן לא היה מר עוקבא עושה נגד זה, אלא שאביו מחמיר היה בפרישותו ולכך היה מר עוקבא קורא עצמו "חלא בר חמרא" לפי שלא היה פרוש כל כך כמוהו. |
SR - the reason Mar Ukba was not as stringent as his father is because in the stringencies of Separation, which is the Mishnat Chasidim (laws of the Pious), each person must measure his own level in this, and whoever did not reach this level - Separation in this is not proper for him, and he should not adopt it. But the very state that it is not proper for him is a lacking in level on his part. Thus Mar Ukba called himself vinegar relative to wine.
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Separation in conducts consists of secluding and separating oneself from societal company in order to turn one's heart to the divine service and to proper reflection in it. This is on condition that one does not turn in this to the opposite extreme. For our sages, of blessed memory, already said: "a person's mind should always associate with others" (Ketuvot 17a). Likewise they said: "[what is the meaning of the verse] "A sword is upon the boasters (baddim) and they shall become foolish" (Yirmiyahu 50:36) - A sword is upon the enemies of the disciples of the wise, who sit separately [bad bebad] and study Torah. [What is more, they become stupid]" (Makot 10a). Rather, one should associate with the good for whatever time he needs, for his Torah study or livelihood, and then seclude himself afterwards to cling to his G-d, and to attain the ways of the just and the true service. Included in this [type of separation] is to minimize one's conversation and to guard from idle talk, and not gaze outside one's four cubits, and the like, of the [noble] things a man can habituate himself in until they become as second nature within him. |
והפרישות במנהגים הוא התבודדות וההבדל מן החברה המדינית לפנות לבו אל העבודה וההתבוננות בה כראוי, ובתנאי שלא יטה גם בזה אל הקצה האחר, שכבר אמרו ז"ל (כתובות י"ז א): לעולם תהא דעתו של אדם מעורבת עם הבריות, וכן אמרו (מכות י ב): "חרב אל הבדים ונואלו", חרב על שונאיהם של תלמידי חכמים שיושבים בד בבד ועוסקים בתורה, אלא יתחבר האדם עם הטובים זמן מה שמצטרך לו ללמודו או לפרנסתו, ויתבודד אחר כך להדבק באלהיו ולהשיג דרכי היושר והעבודה האמיתית.
ובכלל זה למעט בדיבורו וליזהר מן השיחה בטלה, ושלא להסתכל חוץ מארבע אמותיו וכל כיוצא בזה מן הענינים שהאדם מרגיל את עצמו בהם עד שנשארים לו בטבע אל תנועותיו. |
MB - "not gaze outside one's four cubits" - he refrains himself from thoughts and examinations of anything which is not actually relevant to him right now. Thus, through this he is not drawn after all sorts of foreign sights and thoughts.
MB - "until they become as second nature within him" - there is here great encouragement. Even if in the beginning of the work, it will be difficult. Nevertheless, he can look forward to when it will be like second nature.
CS - "seclude and separate oneself" - to separate from joining others and to seclude from interest in their news and their happenings. One can render this in context of the continuation: "in order to turn one's heart to the divine service and to proper reflection in it". i.e. so that his heart (interest) is free to the service of G-d. To focus in the service of G-d itself and in reflection in it, in order to delve deeply in it and perfect oneself in it.
SP - "seclude and separate" - "seclude" refers to not being among other people, while "separate" means he does not associate with them even when he finds himself among them.
CS - "societal company" - societal groups whose members are connected through the links of conversation, business dealings or the like. It seems the term "chevra" stam here also refers to company of others even without any connection between them.
CS - "a sword is upon the boasters" - in Berachot 63b: "make groups and study the Torah for the Torah is acquired only in a chabura (group) as Rav Yosi bar Chanina said: "a sword is upon the boasters.."
CS - "for his Torah study or livelihood" - "livelihood" includes all a man's living needs such as business trade, seeking proper advice, talking with people to alleviate one's worries and sadness, to obtain needed information, etc. and certainly it goes without saying that the Parush must fulfill the mitzvot requiring others such as prayer in a minyan, acts of kindness, visiting the sick, comforting mourners, making peace between others, rebuke, giving advice, etc.
SR - "a person's mind should always associate with others" (Ketuvot 17a) - Rabeinu explains the word "always" to mean even a man that through solitude and contemplation in the service of G-d would like to Separate completely from human beings, and to be permanently solitary - even such a person is commanded to associate with others.
SR - "not gaze outside one's four cubits" - i.e. beyond the obligation of guarding one's eyes.
Taam v'Daat 1:197 - "not gaze outside one's four cubits" - in the verse: "Where is the harlot (kedeisha) who was at the crossroads (einayim) on the road?" (Bereishis 38:21). This hints that for the harlots, the cause of their zenus is that their eyes (einayim) gaze on the road. At first they stand outside to gaze at strangers, afterwards they befriend them, and in the end are ready for immorality.
I heard from the holy Tzadik Rabbi Meir Abuchatzera zt'l of Ashdod a hint from this verse that "the kedusha (holiness) is in the eyes" - that all of a man's holiness depends on his eyes, to distance from Tuma and from all evil, and to not gaze at women. Whenever one makes a fence in this area, he adds holiness on himself. For to attain holiness requires great toil but for Tuma, G-d forbid, a mere gazing is enough....
Tziporen Shamir Siman 4, Seif 52 - "minimize one's conversation" - to attain wisdom, one must minimize conversation and increase in silence as we learned: "the safety fence for wisdom is silence" (Avot 3:13). And in the Midrash (Shocher Tov, Alfa Beita Ot Mem): "Torah is analogous to a barrel full of honey. If one pours into it a measure of water, a corresponding measure of honey comes out from it. So too if other things enter inside your heart, the words of Torah come out". end quote.
This is the essence of fencing wisdom, that if one speaks, words of Torah come out. The fence so that they don't come out is silence from useless speech (Devarim betalim). Every baal nefesh (conscientious person) should sigh on this.
| Even though I have told over to you these three divisions as short general principles, you can nevertheless observe that they encompass many activities of human beings. And I already mentioned to you [last chapter] that it is impossible to set forth the details of their application because personal judgment is required to apply them properly according to the justness and truth of the general principles. | והנה שלשת החלקים האלה אף על פי שאמרתים לך בכללים קצרים, הנך רואה שהם כוללים פעולות רבות מפעולות האדם, וכבר אמרתי לך שהפרטים אי אפשר למסור כי אם לשיקול הדעת להיישיר אותם על יושר הכלל ואמיתו. |
CS - "the justness and truth of the general principles" - to align every part of one's life according to the general principles mentioned here and likewise according to the "true general principle" of Separation mentioned last chapter: "whatever worldly matter is not essential for a man, it is proper for him to separate from it, and whatever is essential to him for whatever reason, if he separates from it - he is a sinner".
SR - i.e. the true general principle at the end of chapter 13: "whatever is not necessary..." We learn that even though the matter is given to personal judgment. This is not to be whatever reasoning one happens to think but rather to measure those particular applications using the measuring stick of this true principle.
OG - The three divisions of Separation:
1. To be stringent in [Halachic] doubts.
2. That it is proper for the Perushim to distance from all that is repulsive or the like and the like of the like.
3. To separate from general people, by oneself or in a closed group, to turn one's heart to the avodah of Mussar and proper in-depth study of it.
In truth, these three matters which are the divisions of Separation, all of them strengthen the fear of G-d in the servant of G-d who begins to adopt Separation. From this level on, a man begins to open in his heart Yirat HaRomemut, namely, it is not just a fear of the punishments of G-d, but rather fear of approaching Him due to increasing recognition of His greatness, Holiness, and Truth. For "the seal of G-d is Truth" (ch.11)...
Translator: see Duties of the Heart, Gate 8 for essential reading on Separation.