Mesilat Yesharim/Path of the Just

~Level 1~
CS - "in most of my words" - the intent is on the general principles which everyone accepts but on the details of these principle, their clarification, elucidation, organization, there are many, many wondrous chidushim (novel insights) here. The author, in his humility, did not refer to those in this introduction.

~Level 2~
Ohr Yahel v.3 Vayera pg.41 - we are used to thinking a great and whole man is one who has attained new wisdom which other people don't know. Therefore, when we want to attain wholeness in middot (character traits) or outlook (deot), we search for new insights in books or seek advice which contains novel or interesting ideas. All this is a total mistake.... all man's work is not to contrive new ideas (chidushim) in his soul, which he did not know previously until now. But rather.. it is to remove the dark ropes of the physical obscuring him. Then automatically, he will understand and feel what he already knows, in his nefesh, ruach, and neshama (soul, spirit and higher soul)... a man is only asked to know what he himself already knows. That is to say, to feel in his senses what his intellect knows. One does not need anything else more than this. This is everything! (see there)

~Level 2~
SR - Rabeinu called his book "the Path of the Just", not "the Path of the Pious" despite that he opens his book with the "foundation of piety" (in ch.1) and in the final section of the book says: "I did not finish in this book all the principles of piety", and then goes on to elaborate on "piety" until the end of the book. Likewise, in the introduction, he speaks at length on piety, and so too in many chapters of the book besides the chapters specifically designated to the trait of piety.

It seems because piety is not the final end asked of man. It is merely a level among the levels counted in the Beraitha of Rabbi Pinchas ben Yair which Rabeinu in his book expounds one by one. The final end asked of man is that he be "Yashar" (Just/Upright) (literally "straight") as G-d made him. As written "G-d has made man upright [but they have sought out many schemes]..." (Eccl. 7:29).

Our sages asked (Avodah Zara 25a): "why is [Genesis] called the 'Book of the Just'? Because it is the book of the Just, namely the holy forefathers (Abraham, Isaac, Jacob) which are called 'Just'". Hence, this is what is asked of man. As written in Tana d'Bei Eliyahu, "a man is obligated to ask himself 'when will my deeds reach those of my forefathers, Abraham, Isaac, and Jacob'". And that which Rabeinu speaks about the trait of piety, opening and sealing his book with it, this is because he wages a massive war campaign against the "Mitchasdim" (false pious) in this book which are "most people" who consider many customs and many ways as "piety" but they are only fallacious piety... and of all the traits counted by Rabbi Pinchas ben Yair, there is no trait which has more misunderstanding than piety. But what G-d asks of us is that we be Yesharim (upright/just). For this includes all the traits. For a person who lacks even one of them is already not considered Yashar. Rather he is among those who "sought out many schemes".

Ethics of the Fathers (ch.6): "Rabbi Meir would say: Whoever studies Torah for it's own sake merits many things.. The Torah makes him righteous (Tzadik), pious (Chasid), just (Yashar) and faithful".

Translator - as we will see throughout this book, Judaism is not about "piety" but rather about living up to the simplest truths, "which most (religious) people already know and do not have any doubt about". But it is from living these simplest considerations that one can reach the greatest heights.

~Level 1~
CS - "review and diligent study" - ["review"] to review them constantly. ["diligent"] - in close intervals of time.

NE - like we see in the healing of the body, namely, that one must take the medicine repeatedly for a certain period of time and only then will he be cured, with G-d's help. So too in the healing of the soul, one must return and review the matters in order to intensify the influence of the study upon the soul.. so that it is not merely attaining knowledge.

CS - "by nature one tends to forget" - human nature tends to forget them for they are not pleasing nor convenient to him.
"he hides from" - and even if he does not forget his duties, he will not put them to heart nor reflect on them.

SP - in these opening words, the author comes to tell us the proper way to study this book - not what its contents are. The proper way is in review and diligent study. For behold, generally speaking, the author of a book has one of two purposes.
1. Either to teach people what they do not know.
2. Or to bring arguments on the truth of some matter. Although the matter may be well known already but nevertheless people may not be so sure whether it is really true.
For these two purposes it is sufficient for the reader to read the book only one time.
However, the purpose of this book is not for these two normal purposes. For they are "already known" to most people, and furthermore people are not in doubt as to their truth. However, these matters are susceptible to being forgotten and neglected. Namely, even though they are well known and familiar there is a natural tendency to forget them. Likewise, even though people do not doubt them, there is a certain hiding from them, a hiding from looking at one's duties. The elixir for these two ills is only through review and diligent study in these matters.

~Level 2~
OG - the author has put forth a mystifying riddle here. But he immediately reveals to us the answer.. In measured words and concise language he teaches us:
1. by nature, a person tends to forget his duties.
2. intellectual knowledge is not enough. one must blend the intellect with [putting to] the heart so that he will be motivated to undertake to fulfill his duties..
3. it goes far beyond mere forgetfulness. There is also a constant pull to hide from fulfilling one's duties.

The Saba of Kelm already wrote on this enigma that on one hand, every rational person who contemplates his evil inclination knows that all of it's desires are vanity of vanities. If it were up to him, he would drive away the evil inclination and banish it once and for all. Yet, each person feels that he does not succeed to rule over his [base] desires. On the contrary - they constantly rule over him, day after day.

Every decent person tries to drive away from his heart these desires. This struggle in a person's heart between good and evil continues on and on incessantly. "Is there no greater proof than this that the hand of G-d is involved here?!!", bellows the holy Saba. From contemplating the enormous power of the evil inclination, all of us should arrive at the conclusion that G-d granted the evil inclination these powers to entice a person away from the right path.

Behold, it is clear as can be, that this power was granted to the evil inclination by G-d in order to place man in a situation of trial, namely, whether he will cleave to the good and defeat his evil enemy, or ch'v he will allow the evil inclination to conquer his pure soul. For only in this situation of struggle can a person merit to earn levels of righteousness, piety, and holiness. If he indeed defeats his evil inclination, he will merit to delight in G-d and gaze at the radiance of the Shechina (divine presence) in the afterlife. This is the answer to the riddle! On this riddle and its answer stands the whole service of G-d. On it this entire book revolves around.

~Level 3~
NH - "review and diligent study" - there is a deep principle here: the way to contend with the Yetzer Hara (evil inclination) is to review one's understandings of the heart (leshanen tovanot halev), and the way to review one's understandings of the heart is by constantly reviewing the relevant fundamental principles (Yesodot) in proper manner. For man's actions stem from an inner point in the depths of his heart, and it is impossible to penetrate deeply and elevate this point in only one time. Only after diligent, daily reading can the matters succeed in penetrating through the barriers and establish a man in the light of clarity.

~Level 1~
Derech Tevunot Introduction - the desire to know the truth is a natural matter for the intellectual soul within us, to the extent that one will not find a man of healthy intellect who will not strive and endeavor, according to his intellectual ability, to reveal truth in the matters which he finds himself engaged in, and to refute and drive away the falsehood therein...

~Level 1~
SP - most people do not investigate into the matters of piety due to thinking that these things are simple and evident, not requiring any understanding.

~Level 1~
SP - "most people" - i.e. not just the wise and the foolish, but even most people thus imagine piety.

~Level 1~
CS - since the wise don't see the in-depth study of perfection of service as a duty incumbent on them, therefore they don't concern themselves to clarify and remember them.

~Level 1~
CS - the roots and foundations of piety, namely - gratitude, desire to benefit others, love of righteousness and uprightness, search for truth, striving for perfection, desire for closeness to G-d, etc., all these things are naturally found in the soul of an upright person.

~Level 1~
CS - "repulsive and despised" - according to strict justice.
SP - the author's intent is not clear here.. It is difficult to say that if one lacks perfection in piety that his service is repulsive and despised. Perhaps the author's intent is for the case where one's service is completely shelo lishma (for ulterior motives), but not for [merely] lacking purity of thought.

~Level 1~
SP - "main thing" - for the main service is to perfect the thoughts through actions (author's words in vikuach pg.28).

~Level 1~
SR - "analyses (Chakiros) which we are not obligated in" - this refers to logical inquiry to demonstrate the foundations of Judaism. It seems the position of the author is among those who maintain this is not an obligation. Likewise, this is not mentioned in the entire book. And that which he says later on "then you will understand philosophy", the intent is that there is no need for this...

"laws which are not relevant to us" - i.e. but the laws and duties which are relevant all the time, they should be given priority.

~Level 2~
NH - if we do not look into and analyze...how can we ever acquire it" - There is here a very great chidush (idea): when a person hears and studies Mussar without proper iyun (in-depth study), and he does not understand the words in a complete manner, he will not acquire knowledge like this, even though he may think that he understood the matter completely. Thus, one must know that for a matter of mussar which he did not study in proper depth, there is a great concern that he did not understand it properly and many stumbling blocks and damages are liable to come out of this faulty understanding, besides the great damage from having any false knowledge. Furthermore, he gives us another great chidush: not only is it necessary to study in great depth to understand the matters properly, but this is also the way to acquire the matters and grasp them; i.e. without great in-depth examination in the Mussar matter he is studying, he will not merit to acquire it. For specifically through in-depth study and reflection can a person acquire spiritual levels.

~Level 2~
OG - "love, fear" - "love" refers to doing good, while "fear" is "turn from evil" (i.e. from Psalms 34:14 "turn from evil and do good"). On these two pillars are built the three sections of this book... Guard this principle well... 1. Watchfulness precedes zeal, 2. then separation precedes piety, 3. then fear of sin precedes holiness. These three pairs are merely successive levels in fear of G-d and love of G-d.

~Level 3~
NH - "fear" - just like in the case where one knows that in the next few minutes, one of the gedolei hador (greatest Torah scholars of the generation) will gaze over at him, he will be careful in his deeds and strive and take care not to do anything which will not find favor in the eyes of that sage. So too here, the level of "fear of Heaven" is when a man's heart lives and feels that G-d gazes and watches over his deeds. Thus automatically, he is careful and fears doing things which will not find favor in G-d's eyes.

~Level 1~
CS - i.e. is it sufficient for us that which we have received from our ancestors in matters of fear of G-d and service of G-d?! It is incumbent on us to investigate on our own in order to obtain a firm and deep understanding.

"every intelligent person" - i.e. every person who recognizes the divine power running the world. This perception comes naturally in the heart of every upright person.

~Level 1~
CS - "acquire them and attain them" - only after intellectual understanding and acquiring in the nefesh (soul/inner being) can one grasp and understand them.
"things of true perfection and great wisdom" - things which truly perfect a person, whose attainment depends on great wisdom.

SR - "foolishly pious" - the author waged war against the [foolishly] "pious" which are "most people" who adopt many practices and ways in the name of "piety" but which are really just superficial piety. There is more widespread misconception on the matter of piety than any other level mentioned (shortly) in the Beraitha of Rabbi Pinchas ben Yair..

~Level 2~
Michtav M'Eliyahu 1:77 - "this alone is [true] wisdom" - there are many branches of wisdom in the world. But what is the broadest and deepest one which requires the most explanation due to its vast depth and extreme subtlety and great proneness to error? Which wisdom towers above all other wisdoms to such a colossal extent that it alone is worthy of being called "wisdom"?

We should ask the wisest of all men, but scripture already told us: "Hen fear of G-d - this is wisdom". Unfortunately, we may learn from here the degree of our foolishness, for indeed we don't even realize at all that it is a wisdom! And we cannot even grasp why it is the greatest wisdom. We lack even a tiny glimpse of the complexity of this exceedingly vast and deep wisdom.... Furthermore this clarity needs to be specifically in our hearts, not just intellectually. Recognition of the heart is extremely difficult (for it only comes after deep perception and clarity)...

~Level 1~
SP - "what does the L-rd your G-d ask of you, but that..." - i.e. only these things G-d asks of you, etc. but not those things that the foolishly pious think.

~Level 3~
"the Way of G-d" 4:2 - "studying His Torah" - among all the influences that G-d causes to emanate from Him for the sake of His creations, there is one which is higher than all the others, being more important and lofty than anything else G-d created. This influence is the closest thing to G-d Himself that can be found in creation, its loftiness and excellence resembling G-d's own to some degree.. This influence was bound to the Torah... in such a way that when man actually pronounces the words of torah, the influence is transmitted to him... Because of this fact, it is imperative that one should have reverence and awe when involved in the Torah. What one is then doing is approaching His G-d and involving himself in the transmission of the great Light from G-d to himself. The individual involved in the Torah should therefore be abashed by his human lowliness and tremble before G-d's loftiness. He should rejoice in what he can attain, but even this should be combined with the greatest possible awe... If this condition is not met, however, then it will not result in any such Illumination, and reciting words of the torah will be no different from any other human speech... The value of a person's study, and the level of the resulting Influence, therefore vary according to the degree of his reverence and the measure of his respect and attentiveness. (Feldheim translation)

~Level 1~
CS - "furthering of brotherliness" - that it is proper for relationships with others to be like that between brothers.

~Level 1~
SP - "habitual rote" - he has no ulterior motives but nevertheless his heart is not given to this.

~Level 1~
Overview of the Mesilat Yesharim
Rabbi Aryeh Kaplan gives us a brief overview of the Mesilat Yesharim in his book Meditation and the Bible (pg.29):

All things in the spiritual realm consist of ten levels - corresponding to the Ten Divine Emanations (Sefirot), discussed at great length in Kabbalistic literature. Each of the three levels of the soul (Nefesh, Ruach, and Neshama) therefore also contains these ten levels. Since the level of Ruach is higher than that of Nefesh one must ascend through all the ten levels of the Nefesh before he reaches the Ruach. Therefore in order to attain the enlightenment of Ruach HaKodesh, one must first purify all ten levels of the Nefesh (Rav Chaim Vital - Shaar HaGilgulim 1).

There are methods especially prescribed for purifying these ten levels. These are the ten steps leading to Ruach HaKodesh outlined in the Talmud (Tractate Avodah Zara 20b):

1. Torah Study
2. Carefulness
3. Diligence
4. Cleanliness
5. Abstention
6. Purity
7. Piety
8. Humility
9. Fear of Sin
10. Holiness
    RUACH HAKODESH (Enlightenment of the Soul)

According to this program, one begins with constant study and observance, leading to scrupulous care not to violate any religious law. The next step is constant diligence to obey every commandment, and then to live a completely clean life, both in thought and in deed. One then reaches a level where he avoids even permissible things when they can possibly lead to wrong, and once this is accomplished, he can purify himself of all evil, past and present.

The individual is then ready to live a life of piety, dedicating himself to G-d far beyond the call of law, and this leads to humility, the negation of the ego. A person can then gain such a clear perception of good that he literally dreads sin, being totally aware of the banality of evil. He is then ready for the highest of these ten steps, holiness, the total negation of the physical.

The very next level is that of Ruach HaKodesh. These ten steps thus provide a program of discipline for the individual who wishes to attain true enlightenment. It is interesting to note that one of the most popular devotional texts, Path of the Just by Rabbi Moshe Chaim Luzatto (1707-1747) is nothing more than a commentary on these ten levels. This text is studied by individuals in all walks of life, but few realize that it was originally conceived as a handbook for initiates who sought to enter the highest realms of enlightenment. With a background in Kabala however, it immediately becomes evident that the ten levels discussed in this book correspond directly to the ten levels of the Sefirot. What the author is actually doing then, is categorizing all the devotional teachings in the Bible, Talmud, and Midrash according to these ten levels. (End Quote).

Translator: this is an important, fundamental point to know. The Mesilat Yesharim is built on the proper order for becoming a merkava (chariot) to the Sefirot. Thus the order set forth "watchfulness, "zeal", etc. is an order of mastery. That one must master and attain perfection in Watchfulness before mastering Zeal in order to ascend the Sefirot. But many of the matters discussed in Zeal and beyond all apply even on the lowest levels to some extent. Many people make the mistake of not reading beyond Watchfulness due to thinking that it is only relevant for one who has attained Watchfulness. Furthermore, seeing the higher levels motivates a person by showing him the vast potential within himself.

~Level 1~
Orot Genuzim Commentary - "Torah brings to watchfulness..." - the author counted nine levels but refrained from speaking about the first level "Torah" and the latter two.. Certainly "Torah" is the beginning of the journey.. If so, why didn't the author devote at least a chapter like he did for the other levels?!
Answer: the author explained this well in his book "Mesilat Yesharim Seder Vikuach" which was published 2 years before this book.. There he explains what is the level of "Torah" which leads to the nine levels. Here are his words:

the first foundation is the study of Torah. Without this, it is certainly impossible to reach any good level. This is what R.Pinchas ben Yair said: "Torah leads to watchfulness". Our sages already said "an ignorant man cannot be pious" (Avot 2:6)...

The author teaches us through the words of R.Pinchas ben Yair that Torah is the foundation and root on which is built the ladder of ascent from watchfulness to holiness, like the foundation of a high building or the root of a giant tree with many branches and dense foliage. So too, Torah nourishes the nine levels of service of G-d. Without the foundation and root, it is impossible to reach any good level among the nine primary levels. For Torah nourishes the level of watchfulness, and afterwards the same Torah also nourishes the level of zeal, cleanliness, separation, etc. until the same Torah also nourishes and sprouts the lofty level of holiness.. It is the spinal chord of the ladder of ascent...
(in chapter 12 he adds:)The general principle: Torah is the great crane to reach all the levels in the Mesilat Yesharim. There is no doubt that the Torah of one who has not yet reached Watchfulness is not the same level of Talmud Torah as one who is toiling in Cleanliness. And likewise the Torah of one who is toiling in Cleanliness is not on the same level as one who is toiling in Piety, and so forth. In every stage, a man is on the level of Talmud Torah appropriate to that stage (in diligence, concentration, and depth). But without Talmud Torah a man will not reach even one of the levels of the service of G-d

~Level 3~
OG - "Torah brings to watchfulness" - Rabbi Pinchas ben Yair did not invent these ten levels from Torah to Holiness. Rather each level corresponds to one sefira of the ten sefirot (in kabala). And since the sefirot are bound like rings in a chain, one to another, therefore Torah brings to Watchfulness, and Watchfulness perforce brings to zeal, and so on.

Everything from the power of the shefa (divine flow) of the Sefirot. This is the secret of Rabbi Pinchas Ben Yair... When one begins to learn Torah which is bound to the sefira of Malchut, this Malchut [necessarily] brings to watchfulness, since it shined [spiritual] light to the Sefira of Hod, and when a man continues and strengthens in the trait of Watchfulness, the Sefira of Hod is mashpia shefa (sends divine flow) of its light to the sefira of Yesod and from there to Malchut. And when the sefira of Malchut receives these lights, it sends them like lightning in a pathway upwards towards all the sefirot above it until the Ein Sof. From there goes out, divine flow and blessings from the Holy One to the sefira of Netzach near Hod, and this brings the servant of G-d to the trait of Zeal. Thus for all of them, the lower sefira shines to the higher one and this forces a man to be aroused to strengthen himself in the level just above. In this way, each person can ascend very high up the ladder of levels in service of G-d for he is in a pathway which guarantees further progress...

This is what the author says "to remind others the conditions of perfect service according to their proper levels". He uses the term "conditions" for each level is a pre-condition to ascending the next level... But if we try to change the order such as ascending to watchfulness and zeal before focusing on Torah, we will stumble. Or for instance if we go in order until "cleanliness" and then try to skip to "piety", and then to "separation" and "purity", we will certainly stumble. For one cannot acquire the level of "piety" before "separation" and "purity". All the more so can we not acquire watchfulness and zeal without Torah which is the foundation and root of all the levels.

OG - (from Orot Genuzim intro) an important foundation is that if G-d created the world in such a way that He is completely concealed, and the creation were completely disconnected from Him, how could a man possibly find a way to the Creator of heaven and earth? How could he reach the purpose if it were hidden in heaven, or over the sea? So what did G-d do in His great mercy? He first created these 10 sefiros which include all the good traits that He wanted human beings to acquire for themselves. These 10 sefiros are not creations like the heaven and earth, rather, they are wondrous, spiritual lights, which the Creator emanated/created (he-etzil) to create the world and guide it forever.

After He created them, He instituted that the lights of these 10 sefiros be like interconnected chain links, i.e. the first sefira is the cause of the second, and the second to the third, and so on. One is mashpia (emanates) to the next, until the 10th final sefira. He instituted that these sefirot are the source of the entire creation, for through the shefa (emanation) of them the world was created, including human beings' bodies and souls. Hence, everything that exists - everything comes through this chain - 10 sefirot.

Now the road to draw near to G-d and approach Him is easy. "For this commandment which I command you today is not hidden from you, neither is it far off; It is not in Heaven that you should say: 'Who shall go up for us to Heaven, and bring it to us, so that we may hear it and do it?' Nor is it beyond the sea, that you should say: 'Who shall go over the sea for us to the region beyond the sea, and bring it to us, so that we may hear it and do it?' But the Word is very near you, in your mouth and in your heart, that you may do it." (Deut.30:10-14)

~Level 4~
Additions
The Importance of Review and Renewal from Mishnat Rebbi Aharon 1:203
Although the Jews in the desert saw many open miracles and wonders, even so, Moshe needed to rebuke them many times. We see from here how much power there is in the Yetzer and in the will of man to hide from things very clear. And even when he sees that these things are vitally important to his soul, nevertheless he hides from them. The advice to counteract this is as the Mesilat Yesharim writes: "diligent review.. he hides from"...
In truth, by us the foundations are extremely weak regarding our recognition and perception. For our perception of these things are like those of our childhood. We know only what is sweet now. This is due to the physicality of the world and also our surrounding culture whereby each person runs after his lusts or the means to attain them. Therefore without great in-depth inquiry, strengthening and reviewing the matters, the recognition will weaken and disappear completely. For due to the Yetzer and the Midot (character traits) and our environment, we constantly review to ourselves the opposite of the truth. (Mishnas Rebi Aharon 2-88)...

"Due to their great familiarity" - The Mesilat Yesharim writes in his introduction that things known and evident are hidden from people due to their being so evident. Therefore it is necessary to expand the matters and contemplate them. Namely, the remedy to increase recognition in them is "lechadesh" (to renew something) in the matter. For the chidush (new thing) causes the entire matter to be clearer so that the evident and familiar receive a new light and shine. The sages said (Sotah 3a): "every parsha that was repeated was repeated only for some chidush (new thing) in it. It was possible to say this new chidush in the first parsha. But the benefit of repeating it is when there is a chidush (new thing). The sages already exhorted us [Midrash Vaetchanan on the verse Devarim 6:6]: "And these words, which I command you this day"] - "that they be in your eyes every day like new".

For the old does not mashpia (influence) a man and he is not affected by it. Only by adding a new idea the matter becomes changed entirely. And likewise by expounding an old matter from a different angle they also become as new.

Scripture severely reprimands the "mitzva anashim melumada" (performing the mitzvot out of rote). And even though the deed itself may be flawless, nevertheless the impact on the doer will be lacking. Even if he does the Mitzva meticulously and perfectly in all its details from its own aspect, but since there is no awareness that he is doing it as a commandment of G-d, it lacks the matter of Devekut (clinging to G-d) and simcha (joy) of mitzva. Due to this, its purpose is not fulfilled. Besides lacking the primary foundation in the service of G-d, fear and love, for if there were love it would not be in the category of "mitzva anashim melumada" (rote practice).

Nevertheless, the Mitzva was not performed as it should from the perspective of the power of the Hashpaa (divine flow) of the Mitzva on the worlds (i.e. this world and the mystical worlds) or on the Ruach and Neshama (spirit and soul) of the person doing it. See Daas Tevunos where the Ramchal writes: "not all people are equal and not all deeds are equal... The effects of one person's deed can ascend up to the loftiest heaven of heavens while those of another do not ascend... to the extent that when Yonatan ben Uziel delved into the Torah any bird flying over his head was instantly burned (Sukkah 28a)..."

Also in the performance of Mitzvot so that they should not be out of habit but rather like new, the great advice is "lechadesh Devarim" (to do something new) whether in the Mitzva itself or in adding Watchfulness or Zeal in other matters he is not used to. This will cause a "Hitchadshut" (renewal) in all the deeds...

This is what the sages taught: "if a man had already said the Tefilah (prayer) and went into a synagogue and found the congregation saying the Tefilah, if he can lechadesh davar (add something new), he should say the Tefilah again, but otherwise he should not say it again" (Berachot 21a). For by the new chidush in the prayer it is all entirely better in recognition and intent. Likewise in Berachot 29b regarding the Mishna: "whoever makes his prayers a fixed task, it is not a [genuine] supplication". i.e. He cannot mechadesh (make new) something [Rashi:] "in his request, this is what is meant by 'fixed', he does it today just like he did it yesterday, so too will be tomorrow".

Due to this, a man must constantly be in a state of perpetual Aliyah (ascending) without interruption. For then he is "like a spring of water whose waters do not fail" (Isaiah 58:11). They are always good like the first time. This is the depth of meaning of the statement of the Vilna Gaon on Mishlei "if a man is not ascending higher and higher perforce he is descending lower and lower". For if he is not ascending then the matter has become old by him and every passing day they will be made older and older as "mitzva anashim melumada" (mitzva of men of rote) in progressively more severe stages.

Furthermore this system is the exact opposite from the aspect of physicality and sin - by nature, it is always like new as the sages said: "the yetzer (evil inclination) of a man strengthens and is mitchadesh (renews itself) on him every day [and seeks to slay him]." Thus the sin and physicality becomes part of his essence [if he does not fight it].

This is unlike the good which is not normally new (b'ofen pashut chidush). Hence it is necessary for [working on] the Hitchadshut mentioned above. And it is impossible to be in a situation of ascent without study of Mussar very well and l'maase (practical) and also to join a group so each can strengthen the other.

The general principle, the iyun (study), the knowledge, and the deeds all need to be always b'hitchadshut (renewal).

~Level 3~
SR - "comes from review" - the Igeres Hamussar states that the Torah's antidote against the evil inclination is of two aspects: natural and spiritual. i.e. (1) the Torah [knowledge] and (2) its holiness, which saves one from sin, as our sages taught: "while one toils in Torah it protects him". It seems these two aspects are hidden in the secret matter of review. Corresponding to the "natural aspect" Rabeinu explains here "For he will be reminded of these things which, by nature, people tend to forget" (i.e. the information aspect). On the other hand, for the "spiritual aspect", Rabeinu explains in "Derech Etz Chaim":

... the Torah, behold, it is holy, having a supernal existence in the loftiest heights, and when a man toils in it below, it is a light which illuminates in his soul to elevate it to the treasures on high... and this is what the wise man said "And Torah is light" (Mishlei 6:23), literally light, and not just wisdom. And not that it is called "light" as a kind of metaphor rather it is literally "light". Because this is its existence above (in the higher worlds), and when it enters the soul, the light enters it just like the sun's rays enter inside a house...

Returning to the matter, the lights which stand on the letters contain all the levels and sub-levels which are in each letter. However, it doesn't reach the soul of the one who sees the letters except a small, concealed light, like an ember. But when the man exerts himself to understand, and he reads, and re-reads, and strengthens himself to understand, behold, the lights ignite and go out like the flame from an ember. And on this the Tana (Mishnaic Sage) said "Turn it over and turn it over again, for everything is in it" (Avos 5:21). Because the one who toils needs to turn it over again and again until it flames just like the actions for [physical] fire...

Rabeinu explains that those who toil in the Torah need to turn it over again and again until it flames just like [physical] fire. i.e. not only does the review of Torah bring new understandings, but in the turning over itself, there is hidden a special segula, namely, the illumination on the soul of man from the light of Torah. As written "Torah is light". But before one turns it over and over, it is like a dim ember whose [energy of] flame is concealed in it. It seems this [spiritual] flame is the antidote to the evil inclination from the spiritual aspect. For it kindles a man's heart to the service of G-d. This flame saves him from sin and draws him near to the divine service.