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by Rabbi Moshe Chaim Luzzato zt'l
Chapter 16 - The Trait of Purity
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Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
SO - Shaarei Orah, Vaadim by Rabbi Avigdor Miller (excerpts with book author's permission)
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original)
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod).
- Max+ - (level 4) more commentaries for those familiar with the text.
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*** CHAPTER 16 - THE TRAIT OF PURITY ***פרק 16 - בבאור מדת הטהרה
| Purity is the rectification of the heart and the thoughts. We find this term used by king David who said: "Create in me a pure heart, O G-d" (Tehilim 51:12). | הטהרה היא תיקון הלב והמחשבות. וזה הלשון מצאנוהו אצל דוד שאמר (תהלים נא:יב): לב טהור ברא לי אלקים. |
NE - "Purity is the rectification of the heart and the thoughts" - the Ramchal introduces here an enormous chidush (new idea). Until now, we understood that in order to reach perfection (shelemut) in the divine service, one needs to rectify the heart and its tendencies, and that without rectification and work, these tendencies will always incline a person to the road which distances him from perfection. All the preceding chapters came to teach us on this theme. But now, he brings a chidush to us that for perfection of divine service, one must also purify the thoughts and more as he will now explain.
| Its matter is for a man to not leave any room in one's deeds for the evil inclination, but rather, that all of his deeds be from the side of wisdom and fear of G-d, and not from the side of sin and lust. | וענינה שלא יניח האדם מקום ליצר במעשיו, אלא יהיו כל מעשיו על צד החכמה והיראה ולא על צד החטא והתאוה. |
MB - "side of sin" - this is not referring to acts of sin. For he is already clean of sins. Rather this refers to acts which have a "side" (aspect) of sin, namely, an inclining to sin or lust as he explains.
MB - "sin and lust" - there are some bad thoughts which are in the category of sin such as hatred and quarrel, unlike thoughts of fulfilling lust which are not proper but are nevertheless not called sin.
CS - "side of wisdom" -that one's deeds stem from perception of the truth - this is wisdom.
"and fear of G-d" - And that they are with fear of G-d which is founded on wisdom.
"not from sin" - it seems "sin" here does not refer to transgression of a mitzva and its laws (for that is the realm of Cleanliness), but rather the intent is in a lacking and deviating from proper purity of motive in the service of G-d.
"lust" - the general selfish and animalistic tendencies of a person.
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This applies even to bodily and material deeds. For even after a person has accustomed himself in Separation, namely, to not take from the world anything besides the essential, he must still purify his heart and thought, so that even in the little that he takes, he does not have any intent whatsoever to pleasure and lust, but rather to the good that results from deeds, with respect to wisdom and divine service. This is as they said regarding Rabbi Eliezer: "he would expose one handbreadth and conceal two, and was as one compelled by a demon" (Nedarim 20b). He would not derive any enjoyment whatsoever, and would perform the act only with intent to the mitzva and divine service. Shlomo said on this: "Know Him in all your ways, and He will straighten your paths" (Mishlei 3:6). |
וזה אפילו במעשים הגופניים והחומריים, שאפילו אחרי התנהגו בפרישות, דהיינו, שלא יקח מן העולם אלא ההכרחי, עדיין יצטרך לטהר לבבו ומחשבתו שגם באותו המעט אשר הוא לוקח לא יכון אל ההנאה והתאוה כלל, אלא תהיה כונתו אל הטוב היוצא מן המעשה ההוא על צד החכמה והעבודה.
וכענין שאמרו ברבי אליעזר (נדרים כ ב): שהיה מגלה טפח ומכסה טפחים ודומה למי שכפאו שד, שלא היה נהנה כלל, ולא היה עושה המעשה ההוא אלא מפני המצוה והעבודה. ועל דרך זה אמר שלמה (משלי ג:ו): בכל דרכיך דעהו והוא יישר אורחותיך. |
CS - "conceal two" - i.e. he practised extreme tzniut (modesty) "in order that fear and shame be on his face" (Rosh commentary there).
"demon" - one can explain that his fear stemmed from worry that the "demon" of lust overcome him and his pure intent for the mitzva and divine service weaken.
CS - "Know Him in all your ways" - in all your ways know G-d, i.e. give heed and think to do your deeds in order that this brings some benefit in fulfilling the word of G-d.
"He will straighten your ways" - then He will lead you to the straight path and you will succeed therein (Metzudos). It seems Rabeinu also brought the end of the verse in order to emphasize the [great] divine help merited by he who strives for purity.
MB - "this applies even to bodily and material deeds" - i.e. do not think that only in spiritual matters is there no place for thoughts of benefit and lust. Rather, in truth, even in bodily deeds which have intrinsic pleasure, he should not have intent for this.
MB - "he does not have any intent whatsoever to pleasure and lust" - this implies a bit that there is pleasure and lust, only that a man does not have intent in this. However, later on when speaking of Rabbi Eliezer, he writes: "He would not derive any enjoyment whatsoever". It seems the answer is that here he is only speaking about the intent. Therefore, he says do not have any intent for pleasure and does not add that he should also not derive any enjoyment. For in truth, the Pure person does not derive any enjoyment [in the physical], when he reaches complete Purity like Rabbi Eliezer.
MB - "he does not have any intent whatsoever to pleasure and lust" - some deeds one derives pleasure even though he did not previously lust for them beforehand. While for others, he lusts for them and has intent in them to fulfill his lust.
MB - "but rather to the good that results from deeds, with respect to wisdom and divine service" - it seems this is the "compelled" mentioned [by Rabbi Eliezer]. The explanation: he did not feel any pleasure in the act itself. Rather, the whole cause in doing it was the external push, namely, the mitzva which compels him. It seems both depend on each other - only one who is forced externally can ignore the pleasure in the act itself.
MB - "know Him in all your ways" - i.e. don't think that at the time of divine service, man serves G-d, and when he is occupied in his own affairs, he does them and no more. Rather, "in all your ways", even in your bodily deeds - know Him.
| However, you must know that just like Purity of thought applies to the bodily deeds which are intrinsically near to the evil inclination, whereby Purity involves distancing the bodily deeds from the evil inclination such that they don't stem from it, so too Purity of thought applies to the good deeds which are near to the Creator, blessed be He, whereby, Purity involves not distancing from G-d and not stemming from the evil inclination. This is the matter of "not for the sake of the mitzva itself" (Shelo Lishma), mentioned frequently in the words of our sages, of blessed memory. | ואמנם צריך שתדע, שכמו ששייך טהרת המחשבה במעשים הגופניים אשר הם מצד עצמם קרובים ליצר לשיתרחקו ממנו ולא יהיו משלו כן שייך טהרת המחשבה במעשים הטובים הקרובים לבורא יתברך שמו לשלא יתרחקו ממנו ולא יהיו משל היצר, והוא ענין שלא לשמה המוזכר בדברי רבותינו ז"ל פעמים רבות. |
MB - "near to the Yetzer" - they are needs of the body which is his lower side, more applicable to the Yetzer. But nevertheless, they are applicable to Purity and to becoming elevated through proper intent.
MB - "not stemming from the evil inclination" - for any lacking in lishma is not just a lack of good. Rather, it is a seizing hold of the Yetzer in that act. This is a powerful point - there is a possibility of the Yetzer to grab hold even in our Mitzvot.
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However, our sages, of blessed memory, have already clarified that there are various levels of "not for the sake of the mitzva itself" (Shelo Lishma). The worst of all of them is for one to not be serving at all for the sake of divine service, but rather in order to deceive others and to gain money or honor. On this type of person it was said: "it would have been better had his placenta turned over his face (died in the womb)" (Yerushalmi Berachot 1:5). On such a person, the prophet said: "we are all as one unclean, and all our righteous deeds as like a discarded garment" (Yeshaya 64:5). |
ואולם כבר נתבארו דברי החכמים ז"ל שיש מינים שונים שלא לשמה.
הרע מכולם הוא שאיננו עובד לשם עבודה כלל, אלא לרמות בני האדם ולהרויח כבוד או ממון. וזהו שאמרו בו (ירושלמי ברכות פא): נוח לו שנהפכה שליתו על פניו, ועליו אמר הנביא (ישעיה סד:ה): ונהי כטמא כלנו וכבגד עדים כל צדקותינו. |
CS - "shelo lishma (not for the sake of the mitzva itself)" - i.e. to not do G-d's mitzvot for the true and good motive, namely, to fulfill the word of G-d and His commandments, but rather [shelo lishma means] to do them out of selfish motives.
"to deceive others" - so that they think he is a servant of G-d.
| There is another type of "not for the sake of the mitzva itself" (Shelo Lishma), which is the "for the sake of receiving a reward" (Avot 1:3). On this our sages said: "a man should always occupy himself with Torah and good deeds, even if it is not for their own sake, for doing so will lead to doing them for their own sake" (Pesachim 50b). Nevertheless, he who has not yet reached from "not for their own sake" (shelo lishma) to "for their own sake" (lishma), is still far from reaching his Shelemut (wholeness/perfection). | ויש מין אחר של שלא לשמה, שהוא העבודה על מנת לקבל פרס, ועליו אמרו (פסחים נ ב): לעולם יעסוק אדם בתורה ובמצות ואפילו שלא לשמה, שמתוך שלא לשמה בא לשמה. אך על כל פנים, מי שלא הגיע עדין מתוך שלא לשמה אל לשמה, הרי רחוק הוא משלמותו. |
ER - in Even Shelema (8:11) the Vilna Gaon writes that through Lishma one merits to attain truth in Torah and also that it endures in his hand.
ER - the Nefesh HaChaim (shaar 3 ch.3) writes that for one who learns Torah a few hours straight, it is not at all possible that, at least for a brief time, some intent Lishma not enter his heart. And from then, all that he learned Shelo Lishma becomes sanctified and purified through this.
In Ruach Chaim (3:1) he writes that which they said that from Lo Lishma one comes to Lishma, this is only if his intent is that through this he will come to Lishma. But not that he intends to learn all his life Shelo Lishma.
LS - we must know that the "shelo lishma" does not bring to lishma unless it contains a hidden seed of lishma. But if it does not contain such a seed buried inside it, certainly it will not bear fruits of lishma. Only if one toils in Torah and mitzvot with intent first to go from "shelo lishma" to "lishma" will he be able to reach the whole purpose. But one who toils in Torah and mitzvot not at all as service of G-d, but rather to deceive other people or the like, on him it was said: "it would have been better had his placenta turned over his face" as the author explains here.
What is the way to go from "shelo lishma" to "lishma" and how does one train himself in this? Rabbi Yisrael Salanter already explained in Hakdama l'Sefer Hatevuna (Ohr Yisrael siman 29). This is specifically if one toils in Torah and mitzvot in their true manner, like their actual laws and halacha (k'mishpatam u'khilchatam mamash), as one who performs them with intent lishma.
In this manner, since the form of the mitzva and Torah study are in the true manner, that they are only lacking the desired intent - he will be able to reach the level of lishma. For even though right now, his intent is "shelo lishma", but the more he increases in his deeds and strengthens in them, the more the self interest tendency of shelo lishma will decrease, until the intent of lishma will intensify within him.
But if in his toil in Torah and mitzvot he acts according to the tendency of his intellect, not according to the laws of the Torah, and the mitzva goes outside of its boundaries and fences fixed in the gemara and poskim, in this way, he will not come to nor reach the intent "lishma". This is as explained in the Sefer Hachinuch (mitzva 16), that a person's heart is affected by his deeds and the good deeds will in the end bring him to the desired thought.
(see original Hebrew here for better understanding)
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However, that which requires deeper analysis and greater work is in mixtures of the forbidden, namely, sometimes a person does a mitzva really for its own sake, namely, that thus our Father decreed, but he cannot refrain from including with it some other motive, such as that other people praise him or that he receive a reward for it. Sometimes, although he does not actually intend that others praise him, nevertheless in rejoicing on the praise received, he puts more effort to improve it. This is similar to the story of Rabbi Chanina ben Teradyon's daughter who was once walking in a graceful manner. When she heard (the Romans) saying: "how beautiful that girl walks", she immediately tried to become more meticulous [in her gracefulness] (Avodah Zara 18a). Hence, this addition stemmed from the spurring of the praise with which they praised her. Although such a prohibited motive may be annulled in its minor amount [by the major intention], nevertheless a deed with such a mixture is not completely pure. And just like one cannot offer up a flour offering on the altar in the earthly temple unless it is clean, sifted through thirteen sieves (Menachot 76b), so that it is entirely pure of all impurities, so too is it impossible to offer favorably on the heavenly altar, the whole and chosen service of G-d, unless it is the choicest of deeds, entirely pure from all types of impurities. |
אמנם, מה שצריך לאדם יותר עיון ומלאכה רבה, הוא תערובת האיסור, דהיינו, שלפעמים האדם הולך ועושה מצוה לשמה ממש, שכך גזר אבינו שבשמים, אמנם לא יחדל מלשתף עמה איזה פניה אחרת, או שישבחוהו בני האדם או שיקבל שכר במעשהו. ולפעמים, אפילו אם לא יהיה מתכון ממש לשישבחוהו, בשמוח לבו על השבח ירבה לדקדק יותר, כעין מעשה של בתו של רבי חנינא בן תרדיון (ע"ז י"ח א): שהיתה פוסעת פסיעות יפות, וכיון ששמעה שאומרים כמה נאות פסיעותיה של ריבה זו, מיד דקדקה יותר. הרי התוספת הזה נולד מכח השבח ששיבחוה.
ואמנם אף על פי שאיסור כזה בטל במיעוטו, על כל פנים, המעשה שתערובת כזה בתוכו טהור לגמרי איננו, כי הנה כשם שאין עולה על גבי המזבח שלמטה אלא סולת נקיה מנופה בשלש עשרה נפה שכבר טהור לגמרי מכל סיג כך אי אפשר לעלות על רצון מזבחו העליון להיות מעבודת האל השלמה והמובחרת, אלא המובחר שבמעשים, הטהור מכל מיני סיג. |
Ohr HaTzafon 1:60 - "the story of Rabbi Chanina ben Teradyon's daughter" - behold, it seems that her meticulousness in walking did not have anything reprehensible nor was it in an arrogant manner, G-d forbid. Rather, on the contrary, they were steps of modesty and proper behavior (tzniut v'derech eretz), as beffiting the daughter of Rabbi Chanina ben Teradyon. She was not claimed due to "the honor of the princess is inside" (Tehilim 45:14, i.e. for modesty). Rather, it was due to her increasing meticulousness after the Roman noblemen praised. Thus the extra meticulousness was not solely l'shem Shamayim (for the sake of Heaven), but also in part by the power of praise of others.
Behold it is wondrous that due to a small detriment, the entire act of the daughter of Rabbi Chanina ben Teradyon transformed from an act of sanctification of G-d's Name (kidush Shem Shamayim), to a severe sin till she incurred such a bitter punishment. Why all this? Because a person must know that he is constantly standing in the presence (mechitza) of the Holy One, blessed be He, whose glory fills all the land and He observes one's deeds. Therefore all that one has to complete in the perfection of his deeds, he must do this only for the will and honor of the Holy One, blessed be He, and not for any other reason. This was the intent of the words of that righteous woman when she accepted the judgment on herself quoting the verse: "Who is great in counsel and mighty in carrying it out, for Your eyes are open to all the ways of mankind, to give everyone in accordance with his ways and in accordance with the fruit of his deeds" (Yirmiya 32). Rashi explains there (Avodah Zara 18a): "even on meticulousness in one's steps".
| I am not saying that anything which is not this is completely rejected, for "the Holy One blessed be He does not withhold the reward of any creature" (Pesachim 118b), but He rewards deeds according to what they are. I am referring to the perfect divine service (avodah temima), which is fitting to all those who truly love G-d. It is not proper to call it with this name (avodah temima) except the completely pure service, whose only motive is to G-d, blessed be He, and not to anything else. According to the extent that one is distant from this level, so too will be the extent of his deficiency in it. | ואינני אומר שמה שהוא זולת זה יהיה נדחה לגמרי, כי הרי הקדוש ברוך הוא אינו מקפח שכר כל בריה ומשלם שכר המעשים לפי מה שהם. אמנם, על העבודה התמימה אני מדבר הראויה לכל אוהבי ה' באמת, שלא יקרא בזה השם אלא העבודה הטהורה לגמרי, שלא תהיה הפניה בה אלא לשם יתברך ולא לזולתו. וכל מה שיתרחק מן המדרגה הזאת, כפי הרבות רחוקו כן ירבה החסרון בה. |
SP - "I am not saying that anything which is not this is completely rejected" - since, behold, it does not go up on the heavenly altar.
ER - "does not withhold the reward of any creature" - for even to dogs, He repays them for not having barked (Shemot 11:7). Thus on an unkosher carcass the Torah writes "do not eat the meat of an animal torn by wild beasts; throw it to the dogs" (Shemot 22:31).
NE - "I am referring to the perfect divine service (avodah temima)" - this is the purpose of the entire book as he opened in chapter 1: "the root of perfect service.."
NE - "these are the mitzvot" - (from ch.1) - these and only these are able to draw us closer to the desired deveikut (clinging to G-d)! It is self understood that the matter is not that the Lulav be shaken. But rather that the Jewish man take it and shake it. Likewise the matter is not that the mezuza be fixed on the doorpost, but rather, that the man fix it. For, when done properly, in the right time, manner, and intent, these deeds implant in a man an inner yearning to elevate himself level after level until he connects his thought with the blessed Creator.
That is to say, the very act of engaging in the mitzvot causes and brings in its wake the clinging to G-d, and the more it is done with intent of "Avodah Temima" (perfect service), the more it will affect in the one who performs them, feelings of closeness and clinging to G-d... This is what our sages said: "the mitzvot were given only to purify the people". And the more a person engages and applies himself in the matters of the mitzvot, the more he distances from the ways of the Yetzer.
Therefore, there are so many mitzvot in order to purify the Jewish people. They were given out of love from the Creator to His people, as we say in the (Yom Tov) prayer "You loved us and desired in us...and sanctified us with Your commandments". For the mitzvot are a consequence of G-d's love for His people.
Darchei Mussar 128 - our teacher, the Saba of Kelm, told us how many times he wanted to do some deed which would find favor with his Rav, Rabbi Yisrael Salanter, zt'l, but there never occurred even one time that he did not find some matter that needed inspection (fixing) in his deeds. If so, how difficult is it to do deeds before G-d that will be pleasing before Him. This is what we said that in order for the heart to be prepared for the residing of the Shechina, one must perform deeds pure of all sorts of impurities. This is all of man's work all the days of his life - to strive to perform deeds that wil be only l'shem Shamayim (for the sake of Heaven).
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This is what king David, peace be unto him, said: "Whom have I in Heaven [but you]? And having You I desire none on earth" (Tehilim 73:25), and likewise "your Word is very pure; therefore your servant loves it" (Tehilim 119:140). For in truth, the true divine service must be purified far more than gold and silver. This is what was said regarding the Torah: "the Words of G-d are pure, like silver refined in a furnace on the earth, purified seven times" (Tehilim 12:7). He who is truly a servant of G-d, will not be satisfied with serving Him minimally. He will not be content to take silver mixed with dross and lead, that is, divine service mixed with impure motivations, but rather only with the clean and pure as is befitting. Then he will be called "one who does a mitzva as it is stated", of which our sages of blessed memory said: "whoever does a mitzva as it is stated, will receive no evil tidings" (Shab.63a). Likewise they said: "do [good] deeds for the sake of their Maker, and speak of them for their own sake" (Nedarim 62a). |
הוא מה שדוד המלך עליו השלום אומר (תהלים עג:כה): מי לי בשמים ועמך לא חפצתי בארץ. ואמר כמו כן (תהילים קיט:קמ): צרופה אמרתך מאד ועבדך אהבה.
כי באמת העבודה האמתית צריכה להיות צרופה הרבה יותר מן הזהב ומן הכסף, והוא מה שנאמר על התורה (תהלים יב:ז): אמרות ה' אמרות טהרות כסף צרוף בעליל לארץ מזוקק שבעתים.
ומי שהוא עובד ה' באמת, לא יסתפק בזה במעט ולא יתרצה לקחת כסף מעורב בסיגים ובדילים, דהיינו, עבודה מעורבת בפניות לא טובות, אלא הזך והטהור כראוי, ואז יקרא עושה מצוה כמאמרה, שעליו אמרו ז"ל (שבת ס"ג א): כל העושה מצוה כמאמרה אין מבשרין אותו בשורות רעות. וכן אמרו ז"ל (נדרים ס"ב א): עשה דברים לשם פעלם ודבר בהם לשמן. |
MB - "He who is truly a servant of G-d" - i.e. a man whose true desire is to fulfill the word of G-d.
CS - "one who does a mitzva as it is stated" - i.e. only because G-d said and commanded, without any other motive. Alternatively, completely without blemish as it was stated by G-d, namely, to do it as G-d's primary intent in how to fulfill the mitzva, namely - for its own sake.
Zichron Meir 191 - "one who does a mitzva as it is stated" - one who needs to pay back a monetary debt of some fixed amount. If his payment is lacking even one small coin - it is not considered payment. If he does not pay back the entire debt, only "approximately", this is not ok. So too by matters of the soul. For Torah and Mitzvot need to be whole (b'shlemut mamash), only then will it be a "nachat ruach (pleasing to G-d).."
NE - "He who is truly a servant of G-d, will not be satisfied with serving Him minimally" - here is a big foundation in the powers of the soul (Kochot HaNefesh). For in every person there resides the characteristic of "he who has 100 wants 200". But only the pure of heart will not be satisfied with the purity of yesterday. Rather, they will direct this characteristic towards [always] adding purity on their purity.
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This is what is chosen by those who serve G-d with a whole heart. For he who does not cleave to G-d with a true love will find the purification of this service to be very tedious and burdensome. He will say: "who can possibly withstand this? We are physical creatures, born of woman. It is impossible to attain such great refinement and purification". But those who love G-d, who desire in His service, will rejoice in demonstrating their faithfulness of love before Him, blessed be He, and in strengthening themselves in refining and purifying it. This is what David himself concluded saying "[Your Word is very pure;] therefore Your servant loves it" (Tehilim 119:140). |
והוא מה שבוחרים אותם שהם עובדי ה' בלב שלם. כי מי שלא נתדבק עמו יתברך באהבה אמיתית, צירוף העבודה הזאת תהיה לו לטורח ולמשא גדול, כי יאמר, מי יוכל לעמוד בזה, ואנחנו בני חומר ילודי אשה אי אפשר להגיע אל הזיקוק והצירוף הזה.
אמנם אוהבי ה' וחפצי עבודתו, הנה שמח לבם להראות אמונת אהבתם לפניו יתברך ולהתעצם בצירופם וטהרתם, הוא מה שסיים דוד עצמו באמרו, ועבדך אהבה. |
MB - "who serve G-d with a whole heart" - that there is no other desire in his heart resisting or preventing this desire [to serve G-d].
MB - "who does not cleave to G-d with a true love" - i.e. clinging to love of G-d until he no longer thinks on anything else (as explained end of ch.19).
MB - "faithfulness of love" - "faithfulness" (emuna) connotes something which is established and enduring, such as: "so he was with his hands in faith until sunset" (Ex.17:12). Namely, that his love is strong even in difficult times.
ER - "This is what is chosen by those who serve G-d with a whole heart" - as [we say in the shema] "with all your heart".
"But those who love G-d, who desire in His service" - it seems even one who has not reached the level of proper love in his heart, but from his intellect he desires in G-d's service, this is enough to rejoice in one's heart on the divine service.
| In truth, this is the criteria through which the servants of G-d themselves are tested and differentiated in their respective levels. For he who knows more how to purify his heart is likewise drawn closer and is more beloved by Him, blessed be He. These are the ancient ones in the land, who overcame and were victorious in this area, namely, the forefathers and the other shepherds who purified their hearts before Him. This is what David exhorted his son Shlomo: "[know the G-d of your father and serve Him with a perfect heart and with a willing mind]. For the L-ord searches all hearts and understands all the imaginations of the thoughts" (Divrei Hayamim 28:9). | והנה באמת זהו המבחן שבו נבחנים ונבדלים עובדי ה' עצמם במדרגתם, כי מי שיודע לטהר לבו יותר, הוא המתקרב יותר והאהוב יותר אצלו יתברך. הם המה הראשונים אשר בארץ המה, אשר גברו ונצחו בדבר הזה, האבות ושאר הרועים אשר טהרו לבם לפניו. הוא מה שדוד מזהיר את שלמה בנו (דברי הימים א כח:ט): כי כל לבבות דורש ה' וכל יצר מחשבות מבין. |
ER - "the forefathers and the other shepherds" - as written by Avraham "You found his heart faithful before You" (Nechamia 9:8).
MB - "in truth, this is the criteria" - earlier he said purity comes only in he who serves G-d in truth, i.e. it is a consequence or subsequent level after this. Now, he adds that the connection between the two is much stronger than this. For in truth, the entire measure of one who serves G-d in truth is how pure he is.
MB - "the L-ord searches all hearts" - i.e. you must serve G-d wholeheartedly because He searches man's heart to see if it is good or evil (see Rashi there). This implies this is the main thing G-d seeks.
| And as our sages, of blessed memory, said: "G-d wants the heart" (Sanhedrin 106b). | וכן אמרו ז"ל (סנהדרין ק"ו ב): רחמנא לבא בעי. |
CS - "wants the heart" - i.e. in it He desires and it He asks [of us]. The heart is the inner side of a person, his feelings, aspirations, and longings as explained by Rabeinu in this chapter.
MB - "wants the heart" - it does not say He also wants the heart. Rather, this is the main thing.
ER - "G-d wants the heart" - in Sanhedrin 106b: "while we, on the other hand, study [even] Ukzin at thirteen yeshivas, yet Rabbi Yehuda merely took off his shoes, and the rain came down, while we cry out [in supplication] but there is none to heed us. But it is because the Holy One, blessed be He, wants the heart, as it is written, But the L-ord looks on the heart" End quote.
And in the Zohar Chadash (2 34a), "the Holy One blessed be He, wants the heart. The inner desire of people is more important to Him than all the offerings in the world. When a person wants to repent, there is no gate in all these gates which does not open for him" End quote. Hence, through the will to repent, all the gates are open before him, and the inner will in the heart is worth more than all Korbanot (offerings).
| For to the Master of the world, the deeds alone are not sufficient, namely, to perform an act of mitzva. Rather, the primary importance before Him is that the heart be pure, so that its intent is to true service. | כי אין די לאדון ברוך הוא במעשים לבדם שיהיו מעשי מצוה, אלא העיקר לפניו שהלב יהיה טהור לכוין בה לעבודה אמיתית. |
ER - "the primary importance before Him is that the heart be pure, so that its intent is to true service" - I don't know from where he says that this is primary. We only see from these sources that the heart is required. Perhaps it is from the Talmud in Sanhedrin 106b, whereby Rabbi Yehuda's prayer was accepted. It implies there that they had more Torah [than Rabbi Yehuda]. Hence, it seems from there that the heart is primary.
| The heart is the king and mover of all other parts of the body and the leader over all of them. If the heart does not bring itself to serve Him, blessed be He, the service of the other limbs are worth nothing. For wherever the spirit of the heart goes, they will follow along as scripture states explicitly: "Give your heart to Me my son" (Mishlei 23:26). | והנה הלב הוא המלך לכל חלקי הגוף ונוהג בם, ואם הוא אינו מביא עצמו אל עבודתו יתברך, אין עבודת שאר האברים כלום, כי אל אשר יהיה שמה רוח הלב ללכת ילכו. ומקרא כתוב בפירוש (משלי כג:כו): תנה בני לבך לי. |
NH - Here the Ramchal continues to bring enormous chidushim which are fundamental and crucial. He reveals which part of mitzvot are primary in G-d's eyes, explaining that the mitzvot themselves are not enough. And not only are they not enough, but this is not the primary thing. The primary thing is purity of heart, to have intent when performing the mitzvot to true service. This is what our sages said "G-d wants the heart"...
It is obvious that even though the main thing is purity of heart, the explanation is certainly not that one may be lenient in the details of the mitzvot. For the relationship between the action and the intent is like that between the body and the soul. For the action is like the body while the intent is like the soul. Although, the soul is primary, but it is unable to dwell and work in a blemished body, which is not whole...
Just like in a nation, the king is primary and the rest of the people are his servants, so too in the body, the heart is the king and the other limbs are its servants. Thus the primary service is in the heart and not the other limbs.
To make this easier to understand, consider that everyone can feel if some person smiles at him yet his heart contains hatred towards him. This smile is worth nothing. The entire value of a true smile is when it stems from the heart, from true and good feelings. So too in the service of G-d, the connection that the mitzva brings is according to the heart of the doer. Even big deeds which are done in order to find favor in the eyes of other people.. are service of oneself, not service of the Creator. Therefore comes the request: "Give your heart to Me my son".
OG - (Kabalistic) the trait of Purity draws from the Sefira of Tiferet, which is on the middle line. For there are three Sefirot between the right and left lines. They are from high to low: Daat, Tiferet, and Yesod.
In chapter 10, we already discussed Yesod, the lowest of the three, that through its enormously powerful Shefa (spiritual flow) a man is roused to the trait of Cleanliness, the highest level in the Gate of Righteousness. Here, the Ramchal begins to explain the trait of Purity...
Tiferet is the more whole Sefira than its two preceding ones, namely, Chesed and Gevura, for it is in the middle line which is "Rachamim". After Yaakov, our forefather, learned from his grandfather Avraham the importance of Chesed, and from Yizchak his father the importance of Din (justice) in the world. He merited for himself to activate (lehaapil) the Sefira of Tiferet which is the synthesis between the traits of his fathers. On him it is written: "you give truth to Yaakov", for the seal of the Holy One, blessed be He, is truth. Although G-d's conduct in this world is according to pure truth, and through its command will be allocated reward and punishment, even so, G-d is merciful and gracious, for He has a treasury of Rachamim through which He bestows mercy to the world, even to he who, according to his deeds, does not deserve it. Our forefathers Avraham, Yitzchak, and Yaakov are the foundation and root of the Jewish people, G-d's treasured people. Nevertheless, our sages teach us that Yaakov was the choicest of the forefathers, who merited after his tremendous deeds to bring to the world G-d's twelve tribes, which contain no impurity. Neither Avraham nor Yitzchak merited this for they fathered Yishmael and Eisav. And just like Yaakov is the choicest of the forefathers, so too the Sefira of Tiferet, through which he draws, is more perfect than the Sefirot Chesed and Gevura. All of his days,he was like a chariot carrying the Tiferet before G-d.
After we have explained the greatness of the Sefira of Tiferet, and that its influence rouses a person to the level of Purity, it will be easier for us to understand why the level of Purity cannot be first in the Gate of Piety.
Separation is the first level in the Gate of Piety, for it is an enhanced form of the trait of Watchfulness. We mentioned a few times already that the mitzva of Fear of G-d comes first. One must begin with "turn from evil", and afterwards "do good". First a person must attain fear of G-d to not transgress prohibitions and only after he wholly attains this he will be able to strengthen himself in love of G-d, which is the trait of Piety that will be explained in chapters 18-21. Before a man ascends to the level of Piety which is so lofty, he is obligated to attain strong wholeness in the level of Purity, which also belongs to the category of fear of G-d. In the words of the Ramchal: "Purity is rectification of the heart and the thoughts". The work of purifying the heart is first and foremost in the domain of watchfulness from sins. For example, a man on his level of Separation forbids on himself all sorts of foods which have no purpose other than pleasure and pampering. If he does this out of a will to cling to G-d, stemming from Yirat Romemuto (fear of His greatness), then it is good. But if his heart is not pure, and he strives that other people know that he conducts himself in Separation, then he is not drawing closer to G-d, but rather building for himself a reputation of being a Tzadik or Parush, but in truth he is just an arrogant person.
But purity of heart must also affect the physical deeds. For example to wear mehudar (enhanced) Tefilin or to come early to the prayer service. If he does not purify his heart to do all this for the honor of his Maker, he will lose the main part of the mitzva. For though he seeks to deceive those around him that he is a Tzadik or Chasid, G-d who knows the thoughts of all men, knows the main motive for his mitzva is for his own honor, not the honor of his Maker. Hence, even in the domain of the mitzva of love of G-d, invalidating thoughts can seep in. Therefore, a man cannot become Pious until he first purifies his heart from all thoughts of arrogance and other invalidating thoughts.
Thus we learn that the whole matter of the trait of Purity is to remove from a person the thoughts of selfishness, whether in negative commandments, where he takes on himself stringencies in order to distance himself from the primary prohibition. And likewise in what he adds on to the positive commandments in order to fulfill them lemehedrin. Hence, purity of heart is removing the corrupting things from a man's path. This must precede the whole good deeds that a man seeks to do in order to increase honor of G-d in the world. Thus perforce the level of Purity precedes the level of whole Piety. Although it draws its power from the important Sefira of Tiferet, nevertheless, its place is between the levels of Separation and Piety.
Chachma u'Mussar 2:108 - "let all your deeds be for the sake of Heaven" (Avot 2:15) - in every project (esek), the owner of the project needs to stand over his project. For example, when building a house, even though the craftsmen are well skilled in building, but nevertheless, the owner of the house needs to stand over them. Why? Because the purpose (tachlit) of the house is chiselled before its owner more than any craftsman. Thus, more than anyone else, he will put to heart to rectify the small lackings which will detract from the purpose of dwelling peacefully in the house.
Hence, the primary builder is the purpose.
Now, if for a house of wood and stones, the primary builder is the purpose, how much more so, for the building of man which is extremely fine and lofty, that if he does not place the purpose of man before his eyes always, it is like an (unsupervised) craftsman who builds a house for others. Without a doubt, the purpose of dwelling peacefully in the house will not come out completely.
Therefore, he who wants his house to be built properly, namely, man himself - he must stand with the purpose before his eyes always. Then the peaceful house of man will be built properly. This [purpose] is what we learned: "let all your deeds be for the sake of Heaven". He should place this purpose before his eyes always. For it is the most lofty to elevate man's deeds in the best way.
Siftei Daat on Avot (R.Yerucham Levovitz) - "let all your deeds be for the sake of Heaven" (Avot 2:15) - alternatively, this means towards the soul. For all matters of the body are to stand and minister onto the soul. (Daat Chachma u'Mussar 3:224)
Let us expand on this explanation. The Rambam writes (Shemonei Perakim ch.1): "a man must subjugate all his powers.. and place before his eyes always one single purpose.. and place all his deeds, movements, restings, and all matters, aligned towards this purpose, until all of his deeds do not contain anything of the useless (hevel). That is to say, an act which does not bring to this purpose. For example, to place his intent in eating, etc. for his body's health. And the intent of bodily health is so that the soul will find healthy and wholesome tools to acquire wisdom, etc. until he reaches this purpose.
Thus his intent is not only to pleasure, but to that which avails (mo'il).. The prophet already exhorted us in this saying: "know Him in all your ways".. ie that you place a purpose on that deed, namely, the truth.. And our sages already summarized this matter with few concise words saying "let all your deeds be for the sake of Heaven". end quote.
The kabbalists wrote that the entire creation from its beginning till its end, everything was created with two aspects - giving and receiving. This they called "duchra v'nukva" (male and female), ie giver and receiver. That is to say, everything in creation receives shefa (flow) from that which is above it and then turns and gives to that which is below it, and so on, from the highest of the highest till the lowest of the lowest. This from this and that from that.
For thus was ordained the order of progression (hishtalshelut of the mystical worlds). Indeed we find written by the angels: "all receive from each other (ol malchut shamyim)" and "give permission to each other (l'hakdish l'Yotzram), etc".
This needs explanation. For after it says they "receive from each other" perforce it implies they "give permission to each other". Why then does it repeat it again?
Rather certainly this is the secret of what we explained. Namely that the hishtalshelut of the creation occurs in the manner of giver and receiver. The lower one [receives] from the higher one and then gives to that which is lower still, this from this and this to this. Thus is the will of G-d that the creation act in this manner. The highest creation is called "keter" or "merkava". It receives shefa from G-d Himself. From there the shefa passes down to the one below it until eventually it reaches the lowest of the lowest who is only a [final] receiver.
This is the secret of what our sages brought: "the Holy One, blessed be He, created two faces in Adam haRishon" (Berachot 61a). This is the secret matter of giver and receiver.
Likewise without a doubt, according to the degree of one's clinging to G-d will be the corresponding receiving and suckling (yenika) of shefah from Him, blessed be He.
Behold "the soul is a portion of G-d from above", pure and sublime. And when the soul clings to Him, blessed be He, without separation barrier, as written "you shall cling to Him" (Devarim 10:20), certainly the soul receives and suckles shefah from His essence. From there the shefah passes to the body where the soul resides, to the 365 limbs and 248 sinews of the body which correspond to the 248 limbs and 365 sinews of the soul, as written in the holy books.. (see Shaarei Kedusha)
Let us contemplate further in this. For in being a "receiver". It is self understood that this requires two fundamental things.
One, that the receiver is perfectly aligned in all his being with the giver. He is submitted and turns his face towards him to beseech from him to give him his needs. But if he turns his face away from him, certainly he will receive nothing.
Two, besides this, the receiver needs to have receptacles (kelim) to receive, that the giver has what to fill the request of the receiver.
Now, regarding regarding body and soul, certainly the body has receptacles to receive from the soul. For its limbs and sinews are aligned to those of the soul.
But in order for the body to receive from the soul, we also need for the body to turn towards the soul, towards above.
That is to say that "he places his gaze and aspiration in all that he toils all of his days towars the true purpose" (Path of the Just ch.1). But if his actions are for the sake of his own pleasure, certainly in this he is turning his face away from the soul and then it is not possible for him to receive anything from the soul.
It is already self understood what "cutting off" (karet) it is for the body when it turns its face from the soul after it ceases to receive any shefah from it.
This is what our sages said: "which short parsha (text) is there upon which all the essential principles of the Torah depend? 'in all your ways know Him and He will direct your paths' (Mishlei 3:6) Raba said: even for a matter of transgression" (Berachot 63a)..
That is to say, that the body turns its face towards the soul, towards the true purpose in all the manners of a receiver.
With this we will also understand what our sages said: "a transgression performed with good intention (lishma) is better than a precept performed without good intention (shelo lishma)" (Nazir 23b).
For although there is nothing more evil than sin, but nevertheless, if he did it lishma, for the sake of the true purpose, and the body stands in a position of receiver, turning towards the soul, in this he receives light from the soul.
And in this way he will certainly come to know G-d, as our sages said: " 'know Him in all your ways' - even for a sin" (Berachot 63a). But if he did a mitzvah shelo lishma, not for the sake of the true purpose. Rather his gaze and aspiration was towards the body, to below. Then the body has turned its face away from the soul and is not in a position of receiver and thus will not receive light from the soul. He then becomes completely physical and automatically his deeds are nothing.
These are the words of the Rambam we brought earlier and this is what our sages taught us in concise words "let all your deeds be for the sake of Heaven"...
The torah writes: "And upon the nobles of the children of Israel He did not lay His hand, and they perceived G-d, and they ate and drank" (Shemot 23:11). And our sages said on this: "like one who bites his bread and speaks before the king - this is 'and they ate and drank'" (brought in Rashi on Bamidbar 11:16).
This is astonishing! Who is the verse speaking about? On the greatest men of the "generation of knowledge". On these of whom it is written: "they saw G-d". They were on the spiritual level of seeing "visions (chizayon) of G-d", the highest level of attainment. On them it is said: "they ate and drank" - that their visions of G-d became as eating and drinking!?
On the other hand, by Yitro we find (the opposite). It is written: ".. and Aaron and all the elders of Israel came to eat with Moses' father in law before G-d" (Shemot 18:12).
Hence from a mere meal of bread it was considered "basking in the radiance of the Shechina (before G-d)"!
From here is a faithful proof to our words. Namely, the primary thing is where does a man's face turn? Above towards the soul or below towards the body and not the true purpose? For then, even if he engages in the loftiest most sublime matters, nevertheless, since he is not standing in a position of receiver from the soul, the true form of the matter becomes ruined and transforms to something else.
Even a vision of G-d transforms to eating and drinking. Therefore, [even] by great sages of Israel, despite that they were on sublime spiritual levels, nevertheless, on their level, their vision had a turning towards below, towards the body, and it already says by them: "and they ate and drank" (i.e. a spiritual vision became a gross physical act).
But by Yitro it was the opposite of this. Their meal was done for a true purpose and they turned their face towards above, towards the soul. They stood in position of receiver, to suckle (yonek) and receive spiritual light from above. Despite that they were eating a meal of bread which seems like a small thing. But nevertheless, it became an instance of "basking in the radiance of the Shechina (divine presence)", "to eat bread before G-d". It is awesome and wondrous to one who contemplates this deeply.
More than this, we find the torah writes: "The king of Egypt spoke to the Hebrew midwives, one who was named Shifrah, and the second, who was named Puah" (Shemot 1:15). Rashi writes there (quoting the talmud Sotah 11b):
"Shifrah - this was Yocheved, [called Shifrah] because she beautified (Meshaferet) the newborn infant. Puah - this was Miriam [called Puah] because because she cried and talked and cooed to the newborn infant in the manner of women who soothe a crying infant [From Sotah 11b]".Thus, these honorable women merited to be called by a special name in the torah because of small worth acts like these, beautifying and calming a baby, which is anyways the normal way of women. But through this the torah dedicates to them a name and hand (yad v'shem).
It is evident that there is no more important place for a person than to have a line in the holy torah which lives on and endures forever and ever..
From all this the secret of our words is clearly seen - the main thing is to where is one's face turned. Is one's face turned towards above, towards the soul, towards the true purpose and he stands in a position of receiver, to suckle the shefah (spiritual flow) from above?
For then small insignicant acts stand at the heights of the universe - "love of chesed given by the divine light of the face of the living King".
This matter is astonishing to he who contemplates it. This is what scripture says: "The way of life is above the intelligent person, in order that he turn away from the grave below" (Mishlei 15:24). For to the intelligent person (maskil), the way of life is above, his face is turned towards above. So that he turns away from descending below.
(and in Daat Chachma u'Mussar II pg.6 "the great man is he who goes and elevates (nosee alumot) greatness into the smallest things. On the other hand, for the small man even the loftiest things are transformed into mud and garbage in his hands).
To summarize, we brought the words of the Rambam who wrote: "a man needs to subjugate all the powers of his soul (mind), etc. and place before his eyes always one single purpose, etc. and place all his acts, etc. as bringing towards this purpose until his acts do not have any of the worthless (hevel), ie an act which does not bring to this purpose.
For example, [the proper way is] to place one's intent when eating towards.. health of one's body alone, etc. On this example, one's intent should not be only to pleasure .. but rather to that which is beneficial.. and our sages already summarized this whole matter with consice words.. "let all your deeds be for the sake of Heaven" (Avot 2:14).
This includes more things. For the secret of the matter is that in the nature and course of the creation, there is no room in the creation for personal enjoyment and benefit at all. The entire matter of "for myself" is of the secret of "this world was created with a Heh, for whoever wants to go out let him go out", ie go out from the course, go out from the world - to become separated completely.
For "G-d has made one corresponding to the other (ze lumat ze asa HaElokim) (Kohelet 7:14), and the "for myself" is itself the second chariot (of evil).
But when everything follows the [normal] course and within the course, there is then no existence of "for myself". This is what we learned "let all your deeds be for the sake of Heaven". (Daat Chochma u'Mussar I pg.46)
(Zer Daat commentary there: in kuntras sif davar pg 51, he writes: "the whole sod (secret) of the yetzer is the "for myself" (l'atzmo). The matter of "for myself" is the entire shem haetzem (essence name) of the yetzer. The yetzer IS the "for myself"... The entire torah on one foot is that evil is due and only due to the "for myself".)
And in Daat Chochma u'Mussar II 7, 88: - for the creation and existence of man is only for another.. and likewise " 'love your fellow as yourself' is the great general principle of the torah" (Ber.Rabbah 24,7). For "to another" (l'zulato) is the makeup and foundation (mahut veyesod ha'adam) and the foundation of the entire torah.
Thus perforce and certainly "let all your deeds be for the sake of Heaven", for His honor and will, blessed be He. This is the order and [smooth] running of the creation as it was established. But other than this is considered turning the plate upside down.