Regarding how many ways is the accounting of a man with himself on his duties to G-d, I say, that the ways of accounting in this matter are numerous. However, among them, I will expound thirty ways whereby it will become clear through them, what a man is obligated to his G-d, when he puts them to heart and takes on himself to reflect on them and remember them always.
THE FIRST: (Obligation to serve G-d for creating him, elevating him over other creations, and taking care of his needs) When a man reflects on his own matter, and considers the first beginning of his being, his emergence from non-existence to existence, from nothing to something, without his meriting any of this, but rather solely out of pure kindness of the Almighty, out of His benevolence and generosity. And when he will see with his understanding that he is more important in his matter, more exalted in level, and more elevated in form over the animals, plants, and inanimate objects, he will realize that he is under an obligation to thank his Creator, blessed be He.
Let him take a tangible illustration and imagine that when he was an infant, his mother abandoned him on the road, and a man passed by and saw him, and had pity on him, and took him in to his home, and raised him until he grew and his intellect matured. How greatly is he under an obligation to run to do his adopter's will and follow all of his commands and refrain from his prohibitions. (In short,) how much such a man is obligated to his benefactor!
Likewise according to the Creator's protection of him, and providing for all of his needs, there should be a corresponding drawing towards His service and acceptance of His commandments. And the prophet already rebuked the Jewish people on this matter in saying: "Is this how you repay the L-ord, you disgraceful, unwise people? (Is He not your Father, your Master? He has made you and established you)" (Devarim 32:6), and Yechezkel elucidated this saying "And when I passed by you, and saw you wallowing in your own blood..." (Yechezkel 16:6), and the rest of the matter.
THE SECOND: (debt to G-d for one's body) To bring oneself to an accounting for the great favor of G-d on him in composing his body and completing his form, his essence, and the anatomy of his limbs, taking him out of his mother's belly, and preparing his sustenance before this and after this - as fitting for him and according to the amount he needs - all this is a kindness of G-d on him. Let him think to himself, that if in his early creation he were lacking eyes or hands or feet, and a certain man was able to make them for him so that his body would be complete, how would he thank the man, and praise him, and be drawn to do his will, and cling to serving him. According to this one should correspondingly be drawn towards the Creator, who built his body and all of his limbs according to perfect functionality, as written "Remember now that You made me like clay and to the dust You will return me" (Iyov 10:9), and the rest of the matter, and "For You created my reins, You covered me in my mother's womb" (Tehilim 139:13).
6
וְאָמַר (שם כב) כִּי אַתָּה גֹחִי מִבָּטֶן:
And "For You drew me from the womb" (Tehilim 22:10).
THE THIRD: (debt to G-d for one's intellect) To observe and bring oneself to an accounting for the great favor of G-d on him for bestowing him with intellect and understanding and with many good, noble, and honorable traits.
Through these he has superiority over the irrational creatures (animals), as written "Who teaches us more than the beasts of the earth, and makes us wiser than the fowls of heaven" (Iyov 35:11). Let him imagine that if he were without intellect and understanding and a certain man came and helped him to attain them, and he afterwards understood the superiority he had gained over his previous state. Would it be enough for him to thank and praise the man for the rest of his days to repay him for his help? How much more so the Creator, for who there is no limit to His favors on us, and no end to His kindness towards us, as written: "Many, O L-ord my G-d, are Your wonderful works which You have done, and Your thoughts which are toward us: they cannot be recounted in order unto You: if I would declare and speak of them, they are more than can be numbered." (Tehilim 40:5).
THE FOURTH: (debt to G-d for the torah) To bring oneself to an accounting for the great favor of G-d on him for arousing him to what will bring him life in both worlds - the exalted and faithful torah, to remove his blindness, root out his ignorance, enlighten his eyes, bring him nearer to the will of G-d, make known to him the truth of the existence of his Creator and what is his duty towards Him, and through which he will be successful in both worlds, as written "The statutes of the L-ord are right, rejoicing the heart" (Tehilim 19:8).
Let him imagine to himself after he recognized its worth, that if it had been unknown to him, and afterwards he met a certain man who bestowed it to him, would his efforts and abilities to pay him back be enough to convey his gratitude and praise? All the more so, for the Creator who rouses him to it and helps him to understand it and to fulfill it. The least debt of gratitude that we are obligated for it is to run to cling to His torah, and that we hasten to accept the obligation of His commands and His prohibitions, as written "I made haste, and delayed not, to observe Your commandments" (Tehilim 119:60), and "How I love Your Torah" (Tehilim 119:97), and "How sweet are Your words to my palate" (Tehilim 119:103).
THE FIFTH: (obligation to study the torah beyond superficial) To bring oneself to an accounting for delaying coming to understand the book of G-d's torah, and his being contented not to grasp its matters.
One would not act like this for a book that was sent to him from a king. If he had a doubt as to its meaning due to its unclear handwriting or words, or due to the depth of its matter, or its subtlety, or confusing mix of subjects or its enigmatic words. Rather, he would apply his whole heart and mind to understand its meaning, and would greatly pain himself until he understood its meaning.
If he does this to understand the words of a weak, mortal man like himself, how much more so is it his duty to do many times more than this until he understands the book of G-d, which is his life and his salvation, as written "For it is your life and the length of your days" (Devarim 30:20). How did you permit yourself, my brother, to hide from it, and to content yourself from it with that which is readily familiar of its matter and revealed of its surface meaning, and you were lenient with (knowing) the rest.
This is similar to the story of who it was said: "But over the L-ord of heaven you exalted yourself, and the vessels of His House they brought before you, and you, your dignitaries, your queen, and your concubines drank wine in them, and you praised gods of silver and gold, copper, iron, wood and stone, which neither see nor hear nor know, but the G-d in Whose hand is your soul and all of your ways - He, you did not glorify" (Daniel 5:23).
THE SIXTH: (obligation to not disobey G-d) To make an accounting with oneself, when one feels that his tendencies are to rebel against the Creator and to break His covenant. Let him take account with himself and put to heart that all of what he perceives in the world with his senses - whether the foundations of the earth and its branches, or its elements and compounds, its higher (stars, planets) and its lower creations (i.e. physical creatures) - all of them exist by the word of G-d and guard His covenant (follow the laws of physics, etc).
Does one see anything leaving the bound of the service of G-d, rebelling against His word or breaking His covenant? If we would imagine in our mind that one of them would transgress the covenant of the Creator, no human would be left alive.
For example, what would happen if one of the elements would transgress the covenant of the Creator and change its nature, or that the earth would leave its center (its orbit around the sun), or that the waters of the ocean would spill over their boundary and cover everything on dry land. Would any man be left on the face of the earth?
More wondrous than this, regarding the organs of a man, if they were to rebel against the covenant of the Creator, and the organs whose nature is to move would be stationary, or the stationary ones would move, or that the five senses would not transmit the information they were commanded to transmit - one's formation would break down, his composition would disintegrate, and his normal ability to function would become null and void.
And how can a man not be ashamed to transgress the covenant of his G-d in a world which does not transgress the covenant of G-d, and do so with the help of limbs which G-d has commanded them to obey the man's wish and bear all the man's affairs, and these limbs do not transgress the Creator's covenant?
As an analogy, a king commanded a group of his servants to cross one of his ministers over a wide river with the utmost careful guarding to a specific place and during a specific time. Then, he commanded the minister to do to them during that time certain things. The servants fulfilled what the king had commanded them to do towards the minister, but the minister did not do what the king had commanded him.
One of the servants said to the minister: "you the minister who hides from the command of the king, would you not be afraid if one of us did like you and transgressed the command of the king to guard you, just like you transgressed while with us, thereby you would fall in this great river and die a grim death? Retract from your mistake by repenting and asking for forgiveness, because the king has commanded us to neglect guarding you if you transgress his command while with us." The minister woke up from his neglect (of guarding the king's command), and corrected his mistake.
Consider, my brother, if one of your limbs were to transgress the Creator's command in relation to yourself when you wished to use it. You know that the Creator stipulated in His faithful torah that everything in the world is in your command and will obey your wish on condition that you serve Him, and (the opposite), that it (the world and everything in it) will go against your will when you transgress His word, as explained in Parsha Bechukotai: "If you will go in My statutes" (Vayikra 26:3), and in other places.
THE SEVENTH: (to complete the conditions of slavehood to G-d) To bring oneself to an accounting to His G-d regarding assuming the conditions of slavehood, and to take on himself the obligation of masterhood due to His Creator. We have noted most of the conditions in the third gate of this book. Let the seeker find them there.
One should think of them when he realizes the constant favors of the Creator on him in preparing what is beneficial to him, having compassion on him, always providing him with the food he needs. Neither did G-d abandon him to himself when his understanding was weak in the proper way to conduct his affairs, and He bestowed him with wisdom, intellect, and understanding to conduct his affairs. Through them, he will know his debts to G-d, as David said: "I am Your servant; grant me understanding, that I may know Your testimonies" (Tehilim 119:125).
And when a slave recognizes the great favors from his Master on his soul and body, and all his movements, and that the Master watches over him constantly, and knows his revealed and hidden matters, and guards all of his movements, and binds them with his bonds and rules over them, and how the Master tests and checks him with what he granted him on whether to use his limbs and turn his thoughts towards his good inclination or whether he will turn them towards his evil inclination. And the slave considers the teachings of the torah and its rousing as to what is the will of G-d and what is against it and will bring G-d's wrath upon him - he will use all movements of his body and all powers of his spirit for what will find favor in the eyes of his Master, and bring him closer to Him. He will remove the veil of foolishness from himself, and don the garment of awe and reverence from Him and love of Him, and he will desire what G-d wants - then the great good, and the great light from G-d will come upon him, as written "O G-d in the light of Your countenance they shall walk" (Tehilim 89:16), and "the L-ord will cause His countenance to shine on you and favor you" (Bamidbar 6:25).
The main thing of all - is to complete the conditions of slavehood and to designate G-d alone with masterhood - that all this be wholeheartedly and faithfully, and through this one's love of G-d will be wholehearted and likewise will be G-d's love towards him, as written "You have declared the L-ord this day to be your G-d...And the L-ord has declared you this day to be His treasured people" (Devarim 26:17-18), and "to make you supreme, above all the nations that He made" (Devarim 26:19), and "Then all the peoples of the earth will see that the name of the L-ord is called upon you, and they will fear you" (Devarim 28:10).
The reason for this: it is known that the greatness of a slave in the eyes of men is according to the greatness of his master and according to his master's choosing of him, and bringing him close, and since the Name of the Creator is above and higher than all the high in the eyes of the nations, as written "For from the rising of the sun even unto the going down of the same My Name shall be great among the nations" (Malachi 1:11), and the closest nation to Him, which is singled out for His service is the nation of Yisrael, it would be proper, according to this, that our level and glory be above the other nations.
The reason for "that the Name of the L-ord is called upon you" (Devarim 28:10), is that we were called "the nation of G-d", "the nation of the Almighty", "the priests of G-d", "the servants of G-d", "the slaves of G-d", "the sons of G-d", and other titles similar to these of words depicting special treasured status and special choice. But "they will fear from you", is for the honor of the Creator and awe of Him, as written "Who would not fear you, O King of nations?" (Yirmiya 10:7), and like the verse says of what in the future we will attain of closeness to the Creator, and being singled out for His service "One shall say: 'I am of the L-ord'" (Yeshaya 44:5), and therefore the importance of a person to the Creator is according to the person's closeness to Him and serving of Him.
Therefore, my brother, bring yourself to an accounting on this matter and do not be swayed by your evil inclination. Do not consent with your base desires when using your intellect and understanding in this . Put to heart the Creator's observing your making an accounting with yourself in your inner thoughts and let your intent be for the sake of His Name. Carefully think through it for His honor, out of shame of His observing you on it, as written "The L-ord knows the thoughts of man, that they are vanity" (Tehilim 94:11).
THE EIGHTH: (obligation to serve G-d sincerely) To bring oneself to an accounting in what one is obligated regarding devoting one's heart to G-d alone.
Two: Wholehearted devotion to G-d alone when doing an act of the next world (religious act), whether it is an act one is obligated to do or it is an optional act, as we explained in gate 5 of this book.
35
וּמִתְּנָאֵי יִחוּד הָאֱלֹהִים:
Some of the essentials of acknowledging the unity of G-d are:
36
שֶׁלֹּא יִהְיֶה לוֹ אֱלֹהִים זוּלָתוֹ.
* to acknowledge that there is no other god besides Him
* to not associate Him with any image, form, measure, movement, nor any kind of physical representation, nor any kind of state whether purposeful or incidental (see Gate 1). * to believe that there is no beginning to His being and no end to His existence.
* to know that He is [absolutely] One and there is nothing which is one like Him, and there is no creator other than Him, and no maker besides Him, and likewise for His other Names and attributes (see Gate 1).
to not have intent when doing it other than for the sake of His great Name, not out of love of praise from men, not out of hope to get benefit from them, not out of fear of them, not to bring some benefit or prevent some damage in this world or in the next, as our sages said: "Be not like servants who minister unto their master for the sake of receiving a reward, but be like servants who serve their master not upon the condition of receiving a reward" (Avos 1:3).
You can observe this, my brother, with how human beings conduct themselves regarding friendships. When one senses that his friend's heart is not sincere with him, and all the more so a master regarding his slave - he will be angry with him and will not desire his deeds, even if he exerts himself to the best of his ability and appears sincere externally, and even though a man needs his friend and needs his help.
All the more so for the Creator, that all the created beings need Him, and He has no need nor benefit from them, He can see into their hearts and their innermost secrets. How can we expect Him to desire in us with what we would not expect our friends to desire in us with, despite their ignorance of our inner deception and of our little wholeheartedness towards them.
When the understanding person will reflect on this matter, he will feel disgrace and shame before the Creator, and will rectify his inner self, and devote his heart to G-d alone when declaring His unity, doing one of His commandments or learning His torah, and he will do it with exertion and zeal, as David said: "I will run the way of Your commandments, for You will broaden my heart" (Tehilim 119:32).
THE NINTH: (intent in prayer and mitzvos) To bring oneself to an accounting that his acts and exertion in doing the various religious activities in the service of G-d be at least as much as what he would do if his (human) king would request of him to do for some physical activity. Surely, he would not hold himself back in the least from exerting himself fully and to the best of his ability [for the human king].
If it were an act requiring investigation, thought and counsel, he would apply all of his heart, understanding, intellect and perception to work on it with the utmost care and zeal.
If he came to praise and thank the king for some good or some favor he received from him, whether he would transmit the message of gratitude through a song or poem whether it be oral or written - he would not refrain from all sorts of eloquence, metaphors, analogies, embellishments whether true or false, that it is possible to say of him, and if he could praise him with all of his limbs and his inner and outer being he would do so. And if he could move heaven and earth and everything in them to praise and thank him in order to show the king his good feelings towards him, he would do so, in spite of his being a mere weak human, small and of swiftly passing days.
Duties of the heart and limbs together, such as prayer, torah study, praise and psalms to G-d, study of other wisdoms, instructing others to do good or refrain from evil, or the like.
Duties of the limbs alone, whereby the heart has no participation, except for the intent to G-d at the beginning of the act, such as (dwelling in a) sukkah, lulav, tzitzis, mezuza, guarding the Sabbath and the festivals, charity, or others similar where distraction of the heart by other things does not damage the act.
However for the duties of the heart, one is obligated to empty his heart from thoughts of this world and its distractions, and to focus his heart and mind to G-d alone at that time, as it was said of one of the ascetics who would say in his prayer to G-d: "my G-d! The sorrow I have for You nullified all my other sorrows, and the worry I have from You, distanced me from all other worries".
If one is engaged in a religious act of the category involving both the heart and the limbs together, such as prayer or praising G-d - he should free his body from doing any worldly or other religious act, and clear his heart from all thoughts which distract him from the matter of the prayer . After he has cleansed himself, and washed from any filth or dirt, and distanced from any bad smell or the like, then he should put to heart:
With what he will speak before his Creator, of the words and the subject matter of the prayer.
58
וְדַע כִּי הַמִּלּוֹת תִּהְיֶינָה בַּלָּשׁוֹן כַּקְּלִפָּה וְהָעִיּוּן בַּמִּלּוֹת כַּלֵּב וְהַתְּפִלָּה כַּגּוּף וְהָעִיּוּן כָּרוּחַ (ס״א כי המלות תהיינה בלשון והענין במלות ובלב והתפלה בגוף והעיון ברוח).
Know that the words one is forming with his tongue are like the shell and the meditation on the words is like the fruit, (or) that the uttering of the prayer is like the body, and the meditation is like the soul.
When one prays with his tongue but his mind is distracted in a matter other than the prayer, his prayer will be like a body without a soul, or like a shell without a fruit, because his body is present but his mind is not with him in his prayer, of like him the verse says: "For as much as this people draw near with their mouth and with their lips do honor Me, but their hearts are far from Me, and their fear of Me is a commandment of men learned by rote" (Yeshaya 29:13).
An analogy was further said on this regarding a slave whose master came to his home. The slave ordered his wife and children to honor him and do everything for him, but he himself left to engage in merriment and laughter, and refrained from serving his master personally, and from trying to honor him and doing what is proper to him. The master became angry with him and did not accept his honors and service, and he threw everything back to his face.
Likewise for one who prays, while his heart and mind are devoid of the matter of prayer, G-d will not accept the prayer of his limbs and tongue. You can see from what we say at the end of our prayers "May the words of my mouth and the thoughts of my heart be acceptable to You O G-d..." And when a man (is distracted and) thinks of any matter in the world, whether it is permitted or forbidden, and afterwards he finishes his prayer and says "imrei fi vehegyon libi lefanecha" (may the words of my mouth and the thoughts of my heart find favor before You), is this not a great disgrace, that he claims to have spoken to his G-d with his heart and mind while his heart was not with him, and afterwards he asks G-d to accept it and favor it from him? He is similar to one of whom it was said "as a nation that pretends to show righteousness..." (Yeshaya 58:2), and our sages said: "a person should estimate himself - if he thinks he is capable of having intent in heart, he should pray, otherwise, he should not pray" (Berachos 30b). And Rebbi Eliezer said when he was about to die, among the things he commanded his disciples - "when you are praying, know before Whom you are praying" (Berachos 28b). And the verse says: "prepare yourselves to greet your G-d, O Israel" (Amos 4:12), and our sages said: "When you pray do not make your prayer a form of routine but a plea for mercy and supplications" (Avos 2:18), and "When my soul grew faint upon me, I remembered the L-ord: and my prayer came to You to Your Holy Temple" (Yona 2:8), and "Let us lift up our heart with our hands unto G-d in the heavens" (Eicha 3:41).
PURPOSE OF PRAYER You should know, my brother, that our aim in prayer is only the longing of the soul to G-d, its submitting before Him, elevating its Creator, praising and thanking His Name, and casting all of its needs on Him.
And since it is difficult for the mind to remember all of this, it was necessary for our sages to arrange a written order of the matters which most men need, which demonstrate to them their great need for G-d and their need to submit to Him on account of of them. These are the matters of prayer which were ordered and arranged, so that the person can greet his Creator, and not be ashamed in approaching Him, and to see in the prayer matters which bring it humility and submission before G-d.
And since the thoughts of the heart change rapidly, and these thoughts do not hold firmly due to the swift arising of thoughts that flash through the mind, it is difficult for a person to arrange his own prayer.
For this our Sages composed the prayer with fixed words, to place them on a man's tongue, because the thoughts of the mind go after and follow the words he utters.
Therefore the prayer has fixed words and subject matters. Words need a subject matters. But a subject matter of thought does not need speech, if it is possible to arrange it in an orderly fashion in one's heart. For the subject matter is the essence of our devotion and the chief aim to which our attention should be directed.
You can see what the sages said regarding a time of difficulty: "a man who experienced a seminal emission should say the blessing in his mind and not utter the words, neither before (the shema) nor after it" (Berachos 20b), and they permitted one to pray a short version of the (amida) prayer (under some circumstances), and if the uttering of words was the main purpose of the prayer, it would not have been permitted for us to reduce them under any circumstances.
Therefore, my brother, rectify the subjects of your prayer in your heart, so that it will be consistent with your words, and let your intent in both be only to G-d. Keep your body free from any movements and restrain your senses and thoughts from dealing with any worldly matter while you are praying.
Compare what you would do to your (human) king when you are engaged in thanking him, praising him, and lauding him for his good deeds, in spite of his ignorance of your thoughts. All the more so, for the Creator, who watches your external and internal being, who observes what is visible in your life and what is concealed.
It is a wonder, since prayer is like a trust and deposit the Creator entrusted you with, since he gave over its matter in your hands and your domain. Nobody can watch over it except Him
If you pray like the Creator commanded, you will have fulfilled your duty of faithfulness, and He will accept it from you. But if you are not faithful in it, in your heart and tongue, you will be considered among those who betray the trust G-d placed on them, and the verse says of them: "for they are a very inverted generation, sons in whom is no faith" (Devarim 32:20), while for those who are faithful the verse says: "My eyes shall be upon the faithful of the land, that they may dwell with Me" (Tehilim 101:6).
DUTIES OF THE LIMBS If one engages in the duties of the limbs alone such as (dwelling in a) sukka and (taking a) lulav, or other things we mentioned earlier (Sabbath, festivals, mezuza, etc), it is an obligation to precede the intent to G-d before doing it, so that the root of his act is to heed the commandment of the Creator, to elevate, to glorify, to thank Him, and to praise Him - for His great favors and great kindnesses on him.
And so he will attain the ultimate purpose of the service, at its beginning, during its performance, and until its completion. That he will do them (1) due to reverence of G-d, (2) desire to fulfill His will, and (3) to keep away from what will bring the wrath of G-d on himself.
As David said: "to do your will, O G-d, I desired" (Tehilim 40:9), and one should imagine to scrutinize himself with the analogy I preceded at the beginning of this way regarding speaking with a (human) king, and that he should ever keep this on his mind - then he will find zeal in his limbs for the acts of service, with G-d's help, as we introduced from the words of David "I considered my ways, and turned my feet to Your testimonies, I made haste, and delayed not, to observe Your commandments" (Tehilim 119:59).
THE TENTH: (the watching of the Creator) To make an accounting with oneself regarding the Creator's watching his outer and inner life. That G-d sees him, remembers all of his deeds and all of the thoughts that go through his mind, whether good or bad. And therefore, one should fear Him always, and make efforts to rectify one's public and private life to be in accord with G-d's will.
Let one make the following analogy to himself: If a man was watching him and constantly observing his every movement, would he do something that would cause the man to be disgusted by him? And all the more so, if the man was a benefactor of him, and all the more so, if the man was his master, and all the more so if the one watching him was his Creator, how much greater is his duty to be ashamed and embarassed before Him, and to be careful to refrain from rebelling against Him, and to hurry to His service, and to try to obtain His favor and love.
Furthermore, it is known to us that we adorn ourselves with the best clothing we can when going out to greet our kings, high officials, or great men of our generation because they observe our exterior appearance, as written "for one may not enter the king's gate dressed in sackcloth" (Esther 4:2), and "So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and they shaved and changed his clothes, and he [then] came to Pharaoh" (Bereishis 41:14). According to this, we are obligated to adorn ourselves in the service of G-d in our exterior and in our interior for G-d, because He observes us equally in both respects at all times, since if we believed in our minds that the (human) kings were able to look at our interior just like they can see our physical exterior, we would not delay to adorn our interior in a way that they would wish us to do.
You can observe that for the majority of men, the main reason they occupy themselves to study and teach the fields of wisdom is only in order to become great through them in the eyes of the kings. And likewise for many portions of the laws/culture of the kingdom, for the people are commanded to obey the laws of their king.
Surely, regarding G-d, it is more fitting and more obligatory on us to adorn ourselves in His service in our inner thoughts, heart and limbs, since He watches them and contemplates them continuously and nothing can distract Him from some matter, as the verse says "I am the L-ord who searches the heart; I test the reins" (Yirmiya 17:10), and "the eyes of the L-ord are in every place, beholding the evil and the good" (Mishlei 15:3), and "the eyes of the L-ord, that run to and fro throughout the land" (Zecharya 4:10), and the verse says regarding the awe one should feel regarding the watching of the Creator "Be not rash with your mouth, and let not your heart be hasty to utter a word before G-d; for G-d is in heaven, and you are upon earth; therefore let your words be few" (Koheles 5:1), and "The L-ord looks down from heaven upon men" (Tehilim 14:2).
then the Creator will be with him in his inner realm, he will see G-d with the eye of his intellect, and will fear Him always, and glorify Him, and reflect on His works, and examine His deeds in governing His creations, which testify to His greatness, exaltedness, wisdom, and power.
And the Creator will open for him the gates of His knowledge, and reveal to him secrets of His wisdom, and G-d will put His attention to guide and lead him, and He won't abandon him to himself and his (limited) ability, as the entire psalm 23 says: "The L-ord is my shepherd; I shall not lack.." (Tehilim 23:1), until the end.
And he will be on an exalted level, among the levels of the Chasidim (extremely pious), and a high level among the Tzadikim (righteous), and he will be able to see without his physical eyes, and hear without his physical ears, and speak without a tongue, and he will sense things without his physical senses, and be able to picture them without need for a [physical] comparison.
And he makes his will like G-d's will, and his love, what He loves. He will cherish what G-d cherishes, and what is disgusting to him is what is disgusting to G-d. Of like him, the wise man said: "Blessed is the man that hears me (the torah), watching every day at my gates, waiting at the posts of my doors" (Mishlei 8:34), and "For whosoever finds me (the torah) finds life, and shall obtain favor of the L-ord" (Mishlei 8:35).
THE ELEVENTH: (regular accounting of one's deeds) To make an accounting with oneself regarding one's days which have already passed whether he was engaged in the service of G-d or the service of his own yetzer.
He should apply to himself the following illustration: Let him imagine that a king gave him money to spend for a certain purpose, and he commanded him not to spend any of the money for anything else. The king informed him that at the end of the year, he would make an accounting with him and will not forgive him in the least of it. Is it not proper for the man to make an accounting with himself at the end of each month of that year to see how much of the money was spent and with what he had spent it, and so that he will be careful with the remaining money and the remaining time, before the time of accounting suddenly comes and one is ignorant of what he may claim and what may be claimed from him?
According to this illustration, my brother, it is necessary for you to check with yourself, if you can, each and every one of your days, and to make an accounting with it on your service of G-d - which is your duty for that day. And if you neglected from doing this (daily accounting) in the days of your life that already passed, at least do the accounting with yourself for your remaining days. Do not continue neglecting due to your previous neglecting, or continue overlooking it due to previously overlooking it, because before G-d there is no neglect, nor overlooking nor forgetting.
It was already said that the days are like scrolls, write on them what you would like to be remembered by, and the verse says: "Be you not as the horse, or as the mule, which have no understanding" (Tehilim 32:9), and it is said of one who prolonged his time of ignoring to make a personal accounting "also old age was cast into him, but he did not know" (Hoshea 7:9).
THE TWELFTH: (the pursuit of physical) To make an accounting with oneself at a time when one's heart is excited and diligent for worldly matters, applying himself fully with his utmost ingenuity and maximum ability, and to weigh this against one's laxness in matters of his final end, and his straying from the service of his G-d.
Then he will see and feel that his thoughts for matters of this world are the highest of his thoughts, and his aspiration for this world is the higher of his aspirations, because all the various types of possessions will never be enough for him in the least, on the contrary he is like a fire, the more wood is added, the more it increases flames, and all of his heart and intent will be drawn to it day and night. He will not consider anyone a close friend except one who helps him in them, and no one a friend except he who leads him to them. His eye will be to the times it is good to buy, and the times it is good to sell. And he will observe matters of the selling rates for the whole world. He investigates where they are cheap and where they are expensive, and when they go up and when they go down. He will not refrain from travelling to faraway places. Neither heat, nor cold, nor stormy sea, nor long desert roads - all this out of his hope to reach the end of his desire but there is no end to it.
It is possible that all of his efforts will be for nothing, and he will not attain anything except a long suffering, exertion, and toil. And even if he attains some of what he hoped for, perhaps he will not get any benefit from it, but instead will only guard it, manage it, and protect it from potential damages, until it will go to he who G-d decreed it should go to, whether while he is still alive, as written: "at mid life he will leave it" (Yirmiya 17:11) or after his death, as written: "they will abandon their fortunes to others" (Tehilim 49:11).
The wise man already warned us against zeal and exertion for amassing wealth, as written: "Labor not to be rich: cease from your own wisdom" (Mishlei 23:4), and he spoke of the calamity found in it, in saying "Will you set your eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven" (Mishlei 23:5), and the other wise man (King David) taught us and permitted us to make efforts in earning money for our basic needs only, in saying: "If you eat the toil of your hands, you are praiseworthy, and it is good for you" (Tehilim 128:2).
And likewise, the pious man asked G-d to give him his livelihood only in the basic amount, and to distance him from wealth which leads to the luxuries, and from poverty which leads to loss of morals and torah, in saying: "Two things have I asked of you; Do not give me poverty nor wealth, provide me with my food portion" (Mishlei 30:7), and the rest of the matter. Like him, we find our forefather, Yaakov, who asked G-d only for his basic needs, in saying: "If G-d will be with me, and He will guard me on this way, upon which I am going, and He will give me bread to eat and a garment to wear" (Bereishis 28:20).
Wake up my brother! Look at the deficiency of that which you hurry and pursue - to maintain your body in its natural state. Your association with it will only be for a short time, it will not be spared from pain and it will not be saved from troubles while you are attached to it. If it eats too much, it will become sick. If it eats too little, it will become weak. If you clothe it more than it needs, it will become uncomfortable, and if you leave it naked, it will be pained. Furthermore, its health and sickness, its life and death are not according to your will and not in your control, rather everything is directed by your Creator.
Where is the superiority of your soul over your body? And the exaltedness of its world over the body's world, its rising above (after death) while the body descends below, its spirituality versus the body's physicality, its unchanging nature versus the body's changing nature, its eternal existence versus the body's deteriorating and disappearing existence, its simple form versus the body's composite elements, its pure essence versus the body's baseness, its wisdom and understanding versus the body's beastliness, its tendency for the virtuous traits versus the body's tendency for the disgraceful traits.
If you conduct yourself in this kind of zeal and effort for the rectification of your body, in spite of its lowliness and baseness, and despite your weak capacity to save it from damage or to benefit it, how much more is it your duty to conduct yourself with this zeal and effort for the rectification of your soul, which is so important and which you will be left with (forever), and which you were commanded to guide its matter, and to look into things which will rectify it in acquiring wisdom and understanding, as written: "Buy the truth, and sell it not" (Mishlei 23:23), and "Get wisdom, get understanding" (Mishlei 4:5), and "How much better is it to get wisdom than gold! and to choose understanding rather than silver!" (Mishlei 16:16), and "So shall the knowledge of wisdom be unto your soul" (Mishlei 24:14), and "If you are wise, you shall be wise for yourself" (Mishlei 9:12), which means that the spiritual acquisitions are yours. No one can ever steal them from you, unlike what occurs by physical acquisitions.
See, my brother, what is between the two things, and what is between the two matters. Turn away from the luxuries of your world, and exert yourself in what you need for your final end. Do not say: "I will share the fate of the fool" (who does not make this accounting). Because more will be claimed from you according to your higher level of understanding, and your punishment will be greater. The accounting demanded of you for your neglect will be stricter. Do not rely on a claim which you will have no grounds for, and do not rest assured on a plea which will be used against you and not for you.
The discussion to complete this subject is too lengthy, let it be enough for you what I have aroused you on it, and taught you according to your understanding. Contemplate my words, and understand my allusions. Investigate them in the book of the torah of G-d, and the words of our sages. You will see their explanation from the verses, from logic, and from the talmud, with G-d's help.
THE THIRTEENTH: (not to waste any time) To make an accounting with oneself regarding that one's wisdom is greater than his deeds, that one's recognition (of his duties) exceeds his efforts in the service of the Creator, and that one's capabilities exceeds what he is actually paying back to the Creator for His many favors to him.
Let one imagine the analogy of a slave whose master gave him land to sow, and gave him the seeds according to what he needs, and he planted part of the seeds and used the rest for his own use. When the master checked the land, he found part of it was not sown. When he asked the slave on this, the slave admitted his lacking in this matter, and the master made a calculation based on what the slave claimed he sowed of the seeds in the land, and checked the land to see how much was sowed. He then investigated how much produce grew from the land (to see how much produce each seed makes), and then claimed from the slave the rest of the seeds by charging him to pay what the land would have produced from those seeds - his pain was great and his trouble was multiplied.
Likewise, my brother, it is proper for you to make an accounting with yourself for what the Creator has graced you with to understand Him and His torah, and how much strength and ability He has given you to pay back what you owe Him. Then check with yourself what you have actually done. And imagine that you are in judgment for all of this, and being taken into account for it, and all the more so while receiving prolonged and constant benefits from the Creator.
It is proper for you to endeavor with all of your strength, and exert yourself to the best of your ability to pay Him back, and to bring your deeds equal to the level of your wisdom, and your exertion to the level of your recognition. And let all your extra toil (beyond what you need to toil for your worldly needs such as earning a basic livelihood) be spent doing according to your level of wisdom, and do not get involved in the luxuries of this world, lest you will weaken from paying your torah debts. G-d has given a person strength according to what he needs for his torah and his worldly (needs). One who spends any of it for the luxuries, which he can do without, will be lacking (in strength) that he will need for the necessary things.
Do not absolve yourself with "if only" or "maybe", saying "if only I would reach such and such a level of education or money, then, after that I would pay everything that I am obligated of the service of the Creator", or other similar answers, because they are false claims. One who relies on them will veer away and one who leans on them will fall. This is the greatest mistake of the "deposit takers", which I mentioned to you in (chapter 6 of) the Gate of Trust.
Be careful lest you take it for yourself as an excuse, because then you will be just like any other sinner who claims this, and you already know that this claim does not save a person from punishment, as Shlomo said regarding a thief: "Men do not despise a thief, if he steals to satisfy his soul when he is starving, but if he be found out, he shall pay sevenfold" (Mishlei 6:30), even though his dire situation is clear, and necessity brought him to steal the money of others, even so, he will not be spared from punishment and the fine of Kefel (double). How much more so for other sins.
Instead, make this procrastination time into a bounty (use it properly), while you can still pay back your daily obligations to the Creator, and do not procrastinate doing today's service until tomorrow, lest it will be too much of a burden for you to pay back, assuming that you reach tomorrow and are among its (living) men. Worse than this, if your end comes, your excuse will be cornered, and your claim will be halted, because this world is like a market fair which crowds together and then disperses. He who did business and profited is joyful, but he who lost money regrets, therefore the wise man said: "And remember your Creator in the days of your youth, before the days of calamity come..." (Koheles 12:1).
THE FOURTEENTH: (the spider web) To make an accounting with oneself when feeling love, closeness, or devotion towards someone who one thinks loves him, as written: "As in water, face reflects face, so the heart of man to another man" (Mishlei 27:19).
And all the more so, if this person is an important official or a ruler, and still more, when one sees signs from the person such as drawing him close, promising (to help him), or benefiting him and doing kindness to him without needing anything from him in return - then nothing will distract him from remembering his love for the person, and he will not hold back any of his ability for the person but rather will use his full capacity to fulfill his friend's command and do his service, and in his gratitude, he will volunteer of himself, of his money, and of his sons to pay the person back.
Since one does this for a weak creation like ourselves, how much more so are we obligated many times more to our Creator, who told us through His prophet that He loves us, as written "Not because you are more numerous than any people did the L-ord desire in you and choose you, etc." (Devarim 7:7). And in addition to telling us of His love we saw signs of His love for us, and His help to us, both in the present and in the past, and His drawing us to Him and promising to us for every generation, as written: "And yet for all that, when they are in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the L-ord their G-d" (Vayikra 26:44), and "For we are slaves, and in our servitude our G-d has not forsaken us" (Ezra 9:9).
More on this matter: it is evident that for a person who was the friend of our fathers and our forefathers, we are obligated to recall this love by honoring him and treating him with love, as the wise man said: "Your own friend, and your father's friend, forsake not" (Mishlei 27:10). And the Creator reminds us of the bris (covenant) of our forefathers and His providence over us due to them, and in order to fulfill His covenant with them, as written: "But because of the L-ord's love for you, and because He keeps the oath He swore to your forefathers" (Devarim 7:8), and many more like this.
If we do not place our trust in Him, and do not rely on His kindness nor move ourselves to love Him and cling to His service, nor pour our prayers to Him - how crude is our nature, how stiff-necked and of little faith are we, and how strongly we resist going after the truth! We do not recall His love for our fathers and forefathers nor do we pay back the Creator's love and providence for us, nor for His promises and for drawing us close to Him do we do His service, nor for His great goodness and kindness to us do we listen, nor on account of His creating us and benevolent guiding of us do we feel abashed.
Wake up my brother from this slumber, and roll away from your heart the curtain your yetzer (evil inclination) has spread over you, until he separated you from the light of your understanding, like a spider who weaves a web around the window of a house, and when it persists in this, it will thicken the web and block the light, until the light of the sun is completely prevented from penetrating inside the house. In the beginning, when first spun, the web is extremely weak and thin, but as the matter (of weaving) persists more and more, it will strengthen and thicken, eventually completely preventing the light of the sun's rays from penetrating it and entering the house.
Similarly is the work of the yetzer in your heart. At the beginning of the matter, it will be extremely weak, and will not prevent you from seeing the truths. If you sense it at that time, and drive it out of your heart, it will be an easy matter. But, if you treat the matter lightly and neglect it, the work of the evil inclination will strengthen and he will prevent the light of your intellect from reaching you, and then it will be difficult to remove its (evil) effects from your mind.
Therefore hurry to save your soul, and plea to G-d to help you drive him off of yourself. Work hard and exert yourself, then you will be illuminated with the light of wisdom, and you will perceive the truth of things with your mind's eye.
The early ones already compared the acts of the yetzer on a man with different analogies based on verses, in saying: "And there came a wayfarer unto the rich man, and he refused to take of his own flock and of his own herd, to prepare for the guest that had come to him; but took the poor man's lamb, and prepared it for the man that came to him" (Shmuel II 12:4), at first he was termed "wayfarer" and then "guest", and after that progressed to "man".
Similarly, it is written: "Happy is the man that walked not in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the mockers" (Tehilim 1:1), at first "went", then "stood", then "sat", and many others similar.
Commune with your soul, my brother, on this and on similar ideas to it, and force it to do that which will be its salvation, because the wise man already said of those who neglect the duty of reflection: "Evil men understand not justice" (Mishlei 28:5).
THE FIFTEENTH: (preparing for the journey) To make an accounting with oneself when preparing provisions before needing them, without knowing whether he will live until the time that he will be able to benefit from them. Likewise, when one needs to go on a long journey, he will prepare matters of his journey many days in advance: he researches which merchandise he will be able to sell at the place he is going, and then prepares what he will ride on, and what he can of provisions and company, and which stations he will stop along the way, and similar to this, despite not knowing what the Creator decreed for him on all of this nor how long he will live.
In this way, my brother, we are obligated to be prepared for the appointed time, and to prepare for the faraway journey to the other world, which we have no escape from, and no refuge from, and to think on the provisions, and with what we will greet our Creator on the great day of accounting which scriptures says of it: "For, behold, the day is coming, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the L-ord of Hosts, that it shall leave them neither root nor branch" (Malachi 3:19).
How can we ignore this when the journey is constant,, and the displacing is forever, and the road is long, and the resting place is faraway. Why do we not put to heart to remember our end, and do not think of the provisions we should make for our final abode? We occupy ourselves with a fleeting world, and abandon the everlasting one. We occupy ourselves with the ailing of our bodies, and forget our spiritual ailments, we occupy ourselves with the service of our evil inclination, and abandon the service of our Creator, we serve our base desires and do not serve our G-d.
Alas to this confusion! How so universal it is! And to this drunkenness, how strong it is!, as the verse says: "for their eyes are shrouded, that they cannot see, and their hearts, that they cannot understand" (Yeshaya 44:18), and "ye that are drunken, but not with wine, that stagger, but not with strong drink" (Yeshaya 29:9).
THE SIXTEENTH: (reflecting when seeing sudden death) To make an accounting with oneself on the lengthy amount of time he survived in this world, and to put to heart the approaching of his end, and the coming of death on him, at a time when he sees that other living things, whether of the speaking (human beings) or otherwise (the animals), die suddenly without foreknowledge, nor even any hint, and (to put to heart) that there is no time that a person can be assured that it is not his time. It does not refrain from coming any month of the months of the year, nor any day of the days of the month, nor any hour of the hours of the day. It does not come only in old age, sparing the middle aged, or the young men, the young girls, the children or babies, rather it befalls all the living at all times, in every stage, and in every place.
A person should imagine to himself as if a king had placed a deposit in his charge, and did not specify the time when to return it, and the king commanded him to be ready for his return at all times, so that he will not go to another city and will be available at the time the king will claim it from him. Is it conceivable for him to dwell outside the city of the king while the deposit is still in his hands?
Some make the following analogy: One should imagine himself as if he has a debt to pay with no fixed payment date, expecting every moment to be called for payment. He will not be at peace until he pays it back.
When a man considers his long stay in the world, and remembers that many of his friends journeyed to the other world before himself, at a time when they had strong expectations to be in the company of the world, and one does not see any advantage in himself that would obligate his living longer than them - his hope in this world will diminish, and he will consider his end. He will think on his provisions for the time of his journey, and will commune with himself before the day of accounting.
And the wise man said: "the heart of the wise is in the house of mourning" (Koheles 7:4), and "It is better to go to the house of mourning, than to go to the house of feasting; for that is the end of all men, and the living will lay it to heart" (Koheles 7:2), the intent of "the living" is he whose heart is living, namely, one who understands and realizes. It is also written: "Man is like to vanity: his days are as a shadow that passes away" (Tehilim 144:4).
THE SEVENTEENTH: (benefits of solitude) At a time when one sees himself tending towards association with people and enjoying their company, he should reflect on the benefits of solitude, and separation from people, and with the evil resulting from being in the company of fools without necessity.
Excessive talk, "so and so said", "it was said on so and so", long winded confusion without purpose, and the wise man said: "In the multitude of words there lacks not sin, but he that refrains his lips is wise" (Mishlei 10:19). One of the wise would say: "safeguard the superfluous of your words, and muzzle the superfluous (movement) of your tongue".
Speaking of people, recalling their bad deeds, and mentioning their faults. The verse says of this matter: "You sit and speak against your brother; you slander your own mother's son" (Tehilim 50:20).
Falsehood and lies. On this the verse says: "wickedness in its midst" (Tehilim 55:12), and "I hearkened and heard, but they spoke not aright" (Yirmiya 8:6).
False oaths and useless oaths. The Creator said of them "for the L-ord will not exonerate one who takes His Name in vain" (Shemos 20:7), and one of the pious said to his disciples: "the torah permitted us to make an oath in the Name of the Creator for truth, but I advise you not to swear neither to what is true nor to what is false, rather say only 'yes' or 'no' ".
Arrogance and frivolity, and to put down some of those present, and to laugh with them, and I already designated a gate in this book on the subject of distancing oneself from this matter, namely, the Gate of Submission.
Absence of fear of G-d in one's heart at a time when one mingles with people and converses with them, along with little chance of being spared their damaging his business affairs and talking of him.
Flattery and love of acquiring a name for oneself, to become proud on them, and to try to be important in their eyes by demonstrating what he knows of the various branches of wisdom and deeds, whether or not he actually knows them.
The obligation to command others on the good and warn them against evil, which the Creator commanded us in saying: "you shall surely rebuke your neighbor" (Vayikra 19:17).
We are obligated to warn against evil in three ways: One, forcibly hitting someone by hand (physically), as Pinchas did in the case of Zimri and Cozby. Two, to verbally protest, as Moshe did in saying to the wicked man: "Why strike you your fellow?" (Shemos 2:13). Three, in one's heart, as David said: "I hated the congregation of the evildoers, and with the wicked I shall not sit" (Tehilim 26:5).
If one can protest forcibly (and it will help) but refrains, this will be considered a lacking on his part. If it is difficult for him to protest forcibly, let him protest with words. If he cannot protest with words, it is his duty to do so in his heart. Therefore, we are obligated to rebuke the wicked, in any event, since the common people are not free from shortcomings.
But when one is alone, undoubtedly, he is absolved of the mitzva of commanding others to good and warning them from evil. And it is difficult to fulfill G-d's command, and to fully discharge one's obligation in this mitzva, as the sages said: "it is a wonder if there is someone in this generation who accepts rebuke" (Arachin 16b), and others said: "it is a wonder if there is someone in this generation who knows how to give rebuke" (ibid).
(9) Loss of clarity of thought and intellectual understanding, and strengthening of the yetzer (evil inclination) while in their company and camaraderie, and learning from their bad traits, as the wise man said: "a companion of fools shall be corrupted" (Mishlei 13:20), and therefore our sages said: "conversing with children and sitting in the assembly houses of the unlearned (amei haaretz) takes a man out of the World (To Come)" (Avot 3:14).
The general principle: Most sins cannot be completed without two people, such as illicit relations, corrupt business practice, false oaths, false testimony, all sins which depend on speech. All these cannot be completed without the company of others and by mixing with them.
But solitude and separating from people, is a means to be saved from all of the sins we mentioned, and it is one of the strongest things which bring one to good traits, and it was already said that the pillar of a pure heart is love of solitude and choosing to be alone.
Therefore, my brother, be careful lest the yetzer deceive you and embellish in your eyes the company and mingling with people, and lest he entice you to yearn for them at a time when you feel lonely in solitude.
Afterwards, be careful lest the musings of your heart deceive you, telling you that the company of sages who know G-d and His torah, and the mixing with great men is detrimental to the matter of solitude, and takes away from the benefits of being alone. Rather, in truth, this is the complete separation and the perfect solitude. Furthermore, to frequent men who excel in good deeds and in torah has much greater benefits over the benefits of solitude.
And the wise man said: "He that walks with the wise shall become wise" (Mishlei 13:20), and "hearken your ear, and hear the words of the wise" (Mishlei 22:17), and it was said of one who refrained from being with pious men:: "A scorner loves not one that reproves him: neither will he go to the wise" (Mishlei 15:12). And the sages, of blessed memory, said: "The gathering together of the wicked is bad for them and bad for the world, but for the righteous, it is good for them and good for the world. The dispersing of the wicked is beneficial for them and beneficial to the world, but for the righteous, it is bad for them and bad for the world" (Sanhedrin 71b). And they said: "Let your house be a meetingplace for the sages and sit amidst the dust of their feet and drink in thirstily their words" (Avos 1:4), and "Then they that feared the L-ord spoke one with another; and the L-ord hearkened, and heard" (Malachi 3:16).
THE EIGHTEENTH: (the elevation of man) To make an accounting with oneself when one feels himself becoming arrogant and proud, and (as a result) overly ambitious in this world - to then contemplate one's significance in the creation (before being elevated by G-d), among the lower and the celestial creations, then one will understand his puniness and lowliness among the works of the Creator, as I clarified on this matter in the sixth gate of this book.
Afterwards, reflect on the Creator's granting greatness to man, that he made him ruler over the animals, plants, and natural resources, as written "You give him dominion over the work of Your hands; You have placed everything beneath his feet" (Tehilim 8:7), and He made known to man the statutes of His torah, and established him (to understand) what will further his welfare of the upper and lower wisdoms of this world. And G-d elevated man further by permitting and desiring his praise and gratitude, and to call to Him during difficulties, and to answer his prayers in difficult times, and chose in him, and appointed him over His creations, and transmitted to man secrets of His might, and made miracles through His treasured ones, besides what would be lengthy to recall of the hidden and revealed favors, whether physical or spiritual, general and specific, of His kindness and goodness towards us.
See, my brother, how little is your worth and how unimportant is your matter, and yet, how much the Creator has elevated you, even though He has no need for you and (just the opposite, see) your great need for His providence. Don't waste this glorious crown He has crowned you with, and the exalted status He has elevated you to in this world, and the great reward He has hidden away for you in the next world when you cling to His service and to thanking Him.
Let not the Creator's elevating you, of what I recalled to you, of his kindnesses and favors, be reason to become proud in your status, and haughty in your spirit, and to glorify yourself due to the kindness of the Creator on you by thinking that you deserve it, and that you are worthy of it, and that it is befitting you.
Rather, cling to the traits of submission, humility, and lowliness which is fitting for you to cling to when you admit to the truth of your worth among the creations of the Creator, as a weak, unimportant, and petty slave is obligated to do when his master elevates him and places him inside his inner circle of treasured ones out of pure benevolent kindness - he is obligated to humble himself and to see himself as he was in his original status, before his master's kindness was on him, and not to become proud before his master, nor haughty due to reaching greatness and importance, and not to request his own needs to his master in a habitual way , rather he will leave his matters to his master and trust in him and in his kindness.
It was said of one of the tzadikim (righteous) who would say after his prayer: "My G-d, I was not persuaded by my intellect to stand before You due to ignorance of my puny worth and little understanding of Your greatness, that You are high and exalted and I am insignificant, disgraceful, and petty to ask of You and to say before You praises and exaltations, or to sanctify Your holy Name using the words of the holy angels on high, rather, I was persuaded to do this in that You have elevated me by your commanding me to plea before You, and have given me permission to praise Your great Name according to my understanding of Your glory, so that I can demonstrate that I am serving You and that I humble myself before You.
You know what is beneficial for me, and how to guide me. I mentioned to You my needs, not in order to arouse You on them but rather so that I feel my great need for You and my trust in You. If, in my ignorance, I ask of You something, which is not beneficial for me, may Your exalted choice override my choice. I have already submitted all of my matters to Your decrees, which endure, and to Your supernal guidance, as David, peace be unto him, said: "O L-ord, my heart was not haughty, nor were my eyes raised on high, and I did not pursue matters greater and more wondrous than I" (Tehilim 131:1).
THE NINETEENTH: (disasters of the world) To make an accounting with oneself in that the Creator has spared him from the disasters of the world, its sufferings, the various diseases which strike people, the calamities which befall them such as imprisonment, hunger, thirst, cold, burning, lethal poisons, dangerous animals, leprosy, insanity, paralysis, or the like - all the while knowing that they are fitting for him and he deserves them due to his previous sins and iniquities before the Creator, and the greatness of what occurred in the past, of his rebelling against G-d, and disrespecting His words, and leaving his duty of thanking and praising Him, and turning away from His service, and neglecting repentance and confession before G-d for his prolonged rebellion despite G-d's continuous favors and constant good on him.
When the intelligent man will look and contemplate how the Creator tests people with the troubles of this world we mentioned, and that he was saved from them, and spared from their tumults, even though he deserves them - his praise will increase for the favors of G-d on him, and he will hurry to repent and seek forgiveness for his past sins and iniquities which the Creator has concealed for such a long time, and he will run to cling to the service of the Creator, out of fear of them (the punishments he deserves) and so will avert them, as written "If you will diligently hearken to the voice of the L-ord your G-d... I will put none of these diseases upon you, which I have brought upon the Egyptians" (Shemos 15:26), and "the L-ord will remove from you all illness, and all of the evil diseases of Egypt which you knew, He will not set upon you, but He will lay them upon all your enemies" (Devarim 7:15), and one of our early pious ones would say to his disciples: "see, the serpent does not kill, rather it is sin that kills" (Berachos 33a), and David, peace be unto him, said: "You shall tread upon the lion and adder: the young lion and the serpent shall you trample under foot. Because he has set his love upon Me, therefore I will deliver him" (Tehilim 91:13).
THE TWENTIETH: (acquiring and spending money) To make an accounting with oneself if he has wealth, in the manners he acquired it, and the ways he spends it, and whether he is fulfilling his obligations to G-d with it, and paying his debts to man according to how much he has, and not to think that the money will be for him alone, rather, to know that it is by him like a deposit - it will remain by him for as long as the Creator desires that it be in his hand, and afterwards He will transfer it to someone else when He wishes.
When the rich man contemplates this, he will not fear the damages time brings on him. If the money stays by him, he will thank the Creator and praise him. If it is lost from him, he will bear His judgment and accept His decree. It will be easier for him to use it and spend it in the service of G-d, to do good with it, to return deposits people entrusted him with, and return money he took unjustly, and not to covet another man's wealth nor disrespect a poor man due to his poverty, and it will be a strong cause to help him acquire good traits and to refrain from the bad traits, as written "Honor the L-ord from your wealth, and from the first-fruits of all your produce" (Mishlei 3:9), and "He that has pity on the poor lends to the L-ord; and that which he has given will He pay him back" (Mishlei 19:17).
THE TWENTY FIRST: (on Divine help) Accounting with oneself on the extent of his capability in the service of G-d and to train oneself in it, and be diligent in it, and to hasten and be zealous in doing it until it becomes habit to him, and afterwards to endeavor to do more than what was within one's ability, and to long for it in his heart, and desire it in his thoughts, and to plea to G-d with a faithful and genuine heart and mind to help him and strengthen him for what is above his current ability in understanding (torah) and in good deeds.
When one perseveres more and more in this, the Creator will fulfill his request, and open for him the gates of His understanding, and strengthen his intellect and limbs, level by level, to fulfill the commandments on a higher level, above and beyond his abilities, as written: "I am the L-ord your G-d, Who teaches you for your benefit, Who leads you by the way you should go" (Yeshaya 48:17).
The analogy of this regarding learning the skills of a trade and learning mathematics : When one who learns a trade, in the beginning, will do only parts of it according to his understanding and less than his ability. When his understanding of the trade strengthens and he persists in it, the Creator will enlighten him to the general principles of the trade and its fundamentals and he will be able to deduce new branches which were not taught to him by other people.
Similarly in learning mathematics: The master of geometry cannot teach his student the theoretical lessons in abstract concepts, rather he will first teach him concrete geometric drawings as Euclides organized them in his book of mathematics. When the student understands well, and desires to grasp its branches with diligence and interest, the Creator will help enlighten him on the subject, and establish his general understanding, and then he will be able to bring forth from this wondrous forms and fine works which appear almost divinely inspired.
So too in other fields of wisdom: The student will find when he exerts his mind in the wisdom, that he will feel a higher spiritual power which no human being has the ability to give him, on this the sages said: "the wise man is greater than the prophet" (Bava Basra 12a), and Elihu said: "But it is a spirit in man, and the breath of the Almighty, that gives them understanding" (Iyov 32:8).
Through this, it is proper for you, my brother, to understand that the primary intended purpose in the mitzvot which involve the body and the limbs, is to arouse our attention on the mitzvot of the heart and mind, because they are the pillars of the service and they are the roots (and foundations) of the torah, as written: "You shall fear the L-ord, your G-d, worship Him, and cleave to Him.." (Devarim 10:20), and "Rather,[this] thing is very close to you; in your mouth and in your heart to do it" (Devarim 30:14), and "And now, O Israel, what does the L-ord, your G-d, ask of you? Only to fear the L-ord, your G-d, to walk in all His ways and to love Him, and to worship the L-ord, your G-d, with all your heart and with all your soul" (Devarim 10:12).
And because this is beyond a man's normal power, and it is not possible for him until he separates from most of his animalistic desires, and forces his base nature, and takes control of all his movements, the Creator has made him serve with his body and limbs with what he is capable of doing, until it will be easy for him to fulfill them.
Then, when the believer engages in them with his heart and mind, and exerts himself to the best of his ability, G-d will open for him the gates of spiritual qualities, and he will attain with them what is beyond his ability, and he will serve G-d with his body and soul, with his outer and inner being, as David said: "my heart and my flesh cry out for the living G-d" (Tehilim 84:3).
This was already compared to a man who plants trees and digs in their roots. He cleans the soil from rocks, thorns, and weeds, waters it when needed, fertilizes it, and afterwards he hopes that G-d will cause fruits to grow. But if he neglects working the land and supervising its needs, it is not proper for the Creator to give him fruits from them.
Likewise for one who strives to do actions for the service (of G-d), if he exerts himself with diligence and zeal to do what is in his power to do - G-d will help him to accomplish what is beyond his ability, namely, the divine fruit and the glorious good from G-d on His treasured ones and His beloved ones in this world, as our sages said: "whoever fulfills the torah from poverty will fulfill it from wealth" (Avos 4:9), and the wise man said: "For to a man who is good in His sight, He has given wisdom and knowledge and joy" (Koheles 2:26).
Our sages said: "Torah brings to action, action brings to watchfulness, watchfulness brings to zeal, zeal brings to abstinence, abstinence brings to cleanliness, cleanliness brings to purity, purity brings to piety, and piety is greater than all of them, as written 'then You spoke in prophecy to Your pious ones' (Tehilim 89:20)".
But if one neglects from doing what is within his ability, and is lax in doing what is within his power, the help and assistance from G-d will distance from him, as written: "G-d is far from the wicked" (Mishlei 15:29), and "your sins were separating between you and your G-d" (Yeshaya 59:2).
THE TWENTY SECOND: (to love for others what you would love for yourself) To make an accounting with oneself regarding his joining with people for furthering the general welfare, such as plowing or harvesting, buying and selling, and other societal matters which people help each other in - that he loves for them what he would love would happen to himself, and that he hates for them what he would hate would happen to himself, and that he has compassion for them, and saves them, according to his ability, from what would damage them, as written: "love your fellow as you love yourself" (Vayikra 19:18).
Let one apply in this the following analogy: A group of people travel to a distant land on a difficult journey. They need to stop in several stops along the way, and they have many animals loaded with heavy loads, and the men are few, each one has many animals he must unload and reload frequently. If they will help each other in loading and unloading, and their desire is for the peace of all and to lighten each others' burden, and that they equally share the load of helping each other - they will reach the best results. But if their opinions differ and they do not agree to one plan, and each one exerts to further only his own interests - most will become exhausted.
In this way, my brother, the world is burdensome on its inhabitants, and their work and exertion is many times more difficult, because each one wants his portion to be for himself alone and that he has more than his allotted portion (more than what he needs).
And because they desired more than their proper portion, and seek from it even what does not belong to them, therefore the world withholds from them their portion in it, and does not produce for any of them even their portion in it, therefore they are not content with it, and there is not even one who does not complain and weep over it, and because they seek the superfluous in food, they were prevented even from the basic necessities except through tremendous toil and great exertion.
If, however, their basic needs were enough for them, and their exertion was equal and for the benefit of all, and that they were equal in their interests, they would succeed in their world and attain even more of their desire in it. But not only do they not help each other in their worldly interests, but they weaken each other, and each one prevents his fellow and weakens his strength, until not one of them reaches his desire and attains his lusts.
Therefore, my brother, exert yourself, to acquire faithful and pure friends to be your helpers in your torah and worldly matters . (How is this done?) When your heart is whole with them, and your heart is pure towards them, and that they are precious to you like yourself, if you find among them some worthy of this.
Do not reveal your private matters except only to a very select few among them, as Ben Sira said: "let many be your friends, but reveal your secrets to only one in a thousand" (Ben Sira 6:6)
THE TWENTY THIRD: (seeing G-d in nature) To investigate all that exists in the universe, from the smallest creations to the largest, and the superior qualities human beings have in the world, and the levels of the creations below and above, and the arrangement of the heavenly spheres, the movement of the sun, the moon, the stars, those stationary and those which move, the falling of the rain, the blowing of the wind, the emergence of a baby from the womb, and other wonders of the Creator, which are more wondrous, more subtle, more apparent (yet) more mysterious which teach on His perfect wisdom and power, and His good guidance, and all encompassing grace, His mercy, and His abundant providence over His creations.
Do not be deceived due to seeing them so frequently, and being used to them for so long, that you abandon being in wonder of them, and abandon contemplating them, and that it is inevitable that your previous knowledge of them cause you to make light of them due to habitually seeing them and observing them since your childhood.
In this way, we find most of the common people and many of the important men on this matter - that they are in wonder when seeing something they are not used to seeing such as a solar or lunar eclipse, thunder and lightning, comets, earthquakes, hurricanes, or other similar phenomena, but they are not in wonder of the movement of the spheres and their orbits, such as the sun, moon, and stars, the sunrise and sunset, the rain, blowing of the wind, or the like of the things that exist with them, and that they see constantly. Similarly, they are in wonder when seeing the sea, its waves and storms, and the creatures in it, yet they don't wonder at the flow of rivers, drawing of underground springs, and other things like this, which are continuous (around them) day and night.
Therefore, it is proper for you, my brother, to investigate all of what the Creator created, whether you are used to it or not, whether you have already seen it or not. Let not your foolishness entice you, that after you were foolish in your childhood and did not contemplate these matters when you first saw them, that you also do not contemplate them now in your adulthood and time of strong recognition, clear heart, and mature understanding , rather look at them and contemplate them, as if you never saw them, and imagine to yourself that you were blind before you contemplated them and afterwards your sight was restored and you could see them and contemplate them.
See my brother, that the fool is like a blind man, and when he becomes intelligent, he will be similar to a blind man whose eyes were healed and can now see, as the verse says on Adam and Eve: "the eyes of both of them became opened" (Bereishis 3:7), though we know that they could see before this.
Do not hide yourself from contemplating them, and from investigating all of them - then you will see the truth of the matters, and will recognize some of the wonders of the Creator, which you have long been ignorant of and blind in, as one of the wise men said: "the hearts of the wise have eyes, they can see what the ignorant cannot see", as the verse says: "Have you not known? have you not heard? has it not been told you from the beginning? have you not understood from the foundations of the earth?" (Yeshaya 40:21).
THE TWENTY FOURTH: (child's eyes) That you make an accounting with yourself and claim from yourself on all matters which have been established in you regarding knowledge of G-d and His torah, and the words of the ancients, and the metaphors of the wise, and the contents of prayers, which you started learning in your childhood and youth. For the picture of a complex matter by one whose understanding is weak is not like the picture for one whose understanding is strong, and the more a man increases understanding, the more he will increase clarity.
Therefore do not be content with what has been formed in your mind in the beginning of your learning of the difficult matters, and the deep reasons. Rather, it is proper for you to start at the age of mature intellect and understanding to examine the book of G-d and the book of the prophets, like someone who never learned one letter of them. Habituate yourself to expound and clarify them, and to contemplate their words and structure, and what you can of their interpretation, and what is to be understood literally and what is not, and what is visible and what is concealed, and what is possible to compare to other areas and what is not.
Similarly do for the prayers and praises, study their words and their intended message, so that when you speak them before your G-d, you will understand the words you are uttering, and what your heart seeks in the matter. Do not conduct yourself in this like the custom of the days of youth, that you pronounce whatever words follow (without understanding the words), and in whatever way you follow, without understanding the matter, and we have already dealt sufficiently with this matter (in #9 and #18).
Similarly do for the words of the sages and the words of the oral tradition, that you contemplate them and judge them favorably. Do not be satisfied with the clarity you had when you first learned them, rather claim from yourself to be like one who starts learning it. What you understand, recall it and work it through.
What you are now in doubt about its explanation (even after the reexamination), and which you were not in doubt in your youth, investigate after it from the wise men of your generation, then you will see of the secrets of the torah and the secrets of the prophets and of the sages which was impossible for you to grasp from the learning of your teachers at the beginning of your studies.
Let not arrogance deceive you, to think that your perception did not increase from what it was in your youth, and that what passed into your mind then will not change and become strange in your mind now, because this is an enticement of the yetzer (evil inclination) on you, to weaken your resolve to examine and investigate the truth of the matters, and to imagine to your eyes that you are a completely wise man and lack nothing of what you need, as the wise man said: "The lazy man is wiser in his own eyes than seven men that can answer reasonably" (Mishlei 26:16).
And: "Have you seen a man wise in his own eyes? there is more hope for a fool than of him" (Mishlei 26:12), and "the wise man's eyes are on his head but the fool walks in darkness" (Koheles 2:14), which means that he looks at the beginning of his matters, and what passed over him of the matters of his torah and worldly matters, and examines them, and understands the good and the bad of what has happened to him, and strengthens the good and repents from the bad.
But the fool ignores all of this, as one who walks in the darkness of night on a long road. He does not look at what has passed, since if he turns his head what he sees will not be clear to him, rather all of his attention is only on what is in front of him, on this it says: "but the fool walks in darkness" (ibid), and "Then I saw that wisdom excels folly, as far as light excels darkness" (Koheles 2:13).
THE TWENTY FIFTH: (fire and water) To make an accounting with oneself for being sunk in love of this world and strengthening its lusts over the love of Olam Haba (the next world), and to make efforts to remove the love of this world from one's heart, and strengthen the love of Olam Haba over it, by contemplating what will be one's end from both worlds and what will be one's final condition from both abodes, and to try to remove the love of this world from one's heart and to maintain the love of Olam Haba in it always.
One of the wise men already said: "just like fire and water cannot coexist together in one container, so too the love of this world and the love of the Olam Haba cannot coexist together in the heart of the believer". They also said: "this world and the next world are like two jealous wives (of one husband), when he shows a liking to one of them, the other one gets angry.
The strengthening and rectification of the soul is through habituating it with morals and wisdoms, and to guide it with words of wisdom, and to teach it the good traits, and refrain from the bodily lusts.
The strengthening and rectification of the body is to provide it with various types of good, tasty food and drink which are suitable to its nature, and to wash it with warm water, and to supervise its benefits and needs constantly.
If your thoughts will be on the needs of your body, and you place all of your attention on it - you will neglect the improvement of your soul. Likewise, if you turn your attention to rectifying your soul by focusing all of your attention on it - you will neglect much of the needs of your body.
Therefore, the proper way is to strengthen your eternal soul over your fleeting body, and that you focus attention on your soul and worry on its needs, but without neglecting the matters that are very necessary for your body, thereby overburdening it and weakening it, as this will be a means to make both weak. Rather, give your body the food it needs to maintain its functioning, and give your soul of the wisdoms and morals more than its ability to take.
On this the wise man said: "Be not overly righteous...why should you bring desolation upon yourself? Be not overly wicked, and be not a fool; why should you die before your time?" (Koheles 7:16), and "It is good that you should take hold of this, and also from this you shall not withdraw your hand" (Koheles 7:18), which means:
"Be not overly wicked" (ibid), Likewise, do not be extreme in the ways of the wicked who strengthen after this world, and you indulge in base desires more than the amount fitting for your religious and secular needs.
"why should you die before your time" (ibid), this refers to the death of the soul, in being overpowered by the base desires, and drowning in the sea of physical pleasures.
Rather, hold on to the balanced path. Strengthen on your final end (Olam Haba) and do not abandon this world, because from it you will take provisions for the eternal world, and it is like the passageway to the place of rest, as our sages said: "This world is like a corridor to the future world. Prepare yourself in the corridor that you may enter into the banquet hall" (Avos 4:16).
He said: "Do not be overly wise", since wisdom has a fixed limit which cannot be crossed. The explanation is that all the various branches of wisdom which lead to the service of G-d, guarding His commandments, or demonstrating His wisdom and power - this category is permitted to us, and it is our duty to investigate it, as written: "Behold, the fear of the L-ord is wisdom" (Iyov 28:28), and "The fear of the L-ord is the beginning of wisdom: and the knowledge of the holy ones (good deeds/traits) is understanding" (Mishlei 9:10), which means knowledge of G-d, and also: "The fear of the L-ord is the beginning of wisdom" (Tehilim 111:10), and "The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the L-ord; and what wisdom is in them?" (Yirmiyahu 8:9), and all that is a wisdom outside of this way we mentioned - it is forbidden to study it and investigate after it. Therefore he said: "do not be overly wise".
But as for foolishness and frivolity he warned us against the smallest amount of it, therefore he said: "do not be foolish", and did not say "do not be too foolish", because even a small amount ruins much of the good qualities, as written: "Dead flies make the ointment of the perfumed fetid and putrid; so does a little folly outweigh wisdom and honor" (Koheles 10:1).
THE TWENTY SIXTH: (fearing a mortal king) To make an accounting with oneself that when one is standing in the commandment of a king, he fears being punished if he transgresses the king's command, yet one does not trouble himself about the commandments of G-d, and does not fear His punishment if he transgresses His command.
How could he neglect to consider the difference between the two commands and the two matters, and not understand the weakness of a mortal king in enforcing his decrees, his possible delay in administering punishment to him, his limited ability to see him, and his many distractions (with other affairs), and the wise man already said: "fear G-d and the king, my son" (Mishlei 24:21), and "The fear of a king is as the roaring of a lion: whosoever provokes him to anger sins against his own life" (Mishlei 20:2).
How can an intelligent man not be ashamed of his G-d, whose decree cannot be overturned, who watches over him always. He cannot be distracted. He cannot be prevented (from enacting His decree) by anything, and yet one does not fear His judgment? How can one rebel against His word when he knows that G-d is watching his inner and outer being. How can one not repent for his past by saying to himself: "how long have I rebelled against His word, while He continues delaying punishing me. I will seek His forgiveness before He destroys me from this world, or afflicts me in the next world", this is what David said: "The wicked, in the pride of his countenance will not seek; G-d is never in his thoughts" (Tehilim 10:4).
THE TWENTY SEVENTH: (bearing suffering) To make an accounting with oneself when trouble strikes him, whether physically, financially, or any of his other matters. He should receive everything from his G-d with joy, and bear it as one who accepts the judgment of G-d and not bear it as one who is angry on His decree.
As written "And I will wait for the L-ord, that hides His face from the house of Jacob, and I will hope unto Him" (Yeshaya 8:17), and he should not be like the one the verse speaks of: "and it shall come to pass that, when they shall be hungry, they shall fret themselves, and turning their faces on high, curse by their king and by their G-d" (Yeshaya 8:21).
Know, my brother, that for the ten trials which G-d tested Avraham our forefather with, we would not be praising Avraham for standing up to these trials, if it were not the case that he had received everything from G-d willingly and with a good heart, as written: "And found his heart faithful before You" (Nechamia 9:8). As for the generation who left Egypt, they were deserving of condemnation and rebuke in the desert only because they became angry and their hearts were not good with G-d and His prophet (Moshe).
As written: "But they flattered Him with their mouth, and lied unto Him with their tongue, but their heart was not right with Him" (Tehilim 78:36). Many times they would show themselves grudging and rebelling against G-d and breaching His covenant, as we find them constantly desiring to return to Egypt, or the like.
Good bearing is a good character trait but one who bears (begrudgingly) out of force does not receive any reward for it, and he does not attain forgiveness (atonement) from it.
Either way, it is possible this trouble came in the way of punishment, and through it you will be forgiven for a sin you committed or that G-d wants to bring you to a test and trial, and through this the Creator will increase your reward.
Whichever way it is of these two ways, it is proper for you to receive what comes to you from G-d willingly and with good acceptance, as King David said: "all the ways of G-d are kindness and truth unto those that keep His covenant and testimonies" (Tehilim 25:10), because the trouble that befell you, if it is to forgive your sin - it is a "truth", and if it is the beginning (of a test) in order to give you in exchange for it good reward for bearing the test - it is a "kindness", therefore it is never other than truth or kindness.
Therefore, my brother, do not neglect to check your thoughts constantly in this matter, and then your ability to bear properly to G-d will be strengthened, and it will be easier for you when harsh pain and bitter suffering weighs on your heart, to demonstrate your good acceptance of the decree of G-d, and that you find consolation in Him , and that your trust is on Him, as written: "Strengthen yourselves, and He will give your heart courage, all who hope to the L-ord" (Tehilim 31:25).
THE TWENTY EIGHTH: (total acceptance) Making an accounting with oneself if, after putting his trust in G-d, giving himself over to Him, his money, his children, and all his matters to G-d's service, then his matters change and the Creator decrees for him something which is against his wishes.
He should think to himself: A man gave his friend a house or a field as a gift, and then the recipient of the gift thought in his mind to demolish it and rebuild it differently or to change it from its original manner. Is it right for the donor to mourn what the recipient did, and to grieve for changing it from its original state, after he had already given the house or the field?
Same for you, my brother, if you have given yourself and your possessions to G-d, do not mourn His acting on you as He desires, and conducts Himself towards you as He wishes. And even if it does not appear good to you, nevertheless it is proper for you to be at peace on Him, and rely on His perfect guidance and the judgment of His decree. Do not regret on having given to Him what you think was yours, and do not show anguish for His decree on you - and all the more so being that you are one of His creations, and He is your Maker and the provider of your sustenance, and guides you in what is good for you in your inner and outer matters, even if you don't understand the matter, as written: "I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them" (Hoshea 11:3).
THE TWENTY NINTH: (greatness of the soul) To contemplate the superiority of the soul over the body, and to realize that some men are greater than other men, until one man can be worth as much as a thousand men, and to know that this superiority is not due to superior qualities of his body, but rather due to the higher degree of his soul, as was said to David: "but now you are worth ten thousand of us" (Shmuel II 18:3).
Even for women who are distinguished by physical beauty but are deficient in spiritual qualities, then not only is their beauty not pleasing, but it becomes ugly, as the wise man said: "as a gold ring in a pig's snout, so is a beautiful woman from who (moral) sense has departed" (Mishlei 11:22), and "Charm is deceitful, and beauty is vain: but a woman that fears the L-ord, she shall be praised" (Mishlei 31:30).
According to your understanding of the greatness of your soul over your body, it is proper for you to exert yourself in her rectification and in her salvation, so that she may stay with her L-ord who observes whether she is bright or darkened (by sin), worthy of praise or of blame, whether she has chosen good or evil, and whether she tends to reason or to lust.
Therefore tend to her matters always, more than you tend to the matters of your body, and know, that it is easier to heal your body from the worst of the diseases that befall it, than it is to heal the soul from the sickness of the yetzer (evil inclination) when he overpowers it, as the wise man said: "The spirit of a man will sustain him in sickness; but a wounded spirit who can bear?" (Mishlei 18:14), and "above all things guarded, watch over your heart" (Mishlei 4:23).
THE THIRTIETH: (stranger in a strange land) The thirtieth and concluding accounting - to make an accounting with oneself regarding the conditions which a foreigner in this world. He should consider his status in it like that of a stranger who came from a faraway land and did not know even one of the inhabitants of the country he came to, and not one of them knew him. The king of the country had pity on him in that he was a stranger, and instructed him in that which will further his welfare. He provided him with his daily sustenance, and commanded him not to rebel against his laws, and not to transgress his commands. And he informed him of the benefit and reward if he obeyed him and scared him with the punishments (he would receive if he disobeyed him), appropriate for the time and place. And the king warned the immigrant that a time will come when he must leave there, but he did not reveal to him when this time would be.
Submission and humility, and to abandon arrogance, and to distance from pride and haughtiness, as written in this matter: "And they said, 'This one came to dwell with us, and now he is judging us ?'" (Bereishis 19:9).
To be prepared for the journey and for moving on, and to not become comfortable and settled in, as written: "The land shall not be sold permanently: for the land is Mine; for you are strangers and sojourners with Me" (Vayikra 25:23).
To investigate the ways and laws of the country and what one is obligated to the king, as David said: "I am a stranger in the land; hide not Your commandments from me" (Tehilim 119:19).
To love another stranger like him, to help and aid him, as written: "you shall love the stranger" (Devarim 10:19), and "But the stranger that dwells with you shall be unto you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt" (Vayikra 19:34)
To hasten and be quick to cling to the service of the king of the land, because he has no friend who can intervene with the king on his behalf if he transgresses the service. His matter is opposite that of the answer the Shunamit gave when the prophet asked her: "Behold, you have been careful for us with all this care; what is to be done for you? would you like to be spoken for to the king, or to the captain of the host?" (Melachim II 4:13,), she answered "I dwell among my people", she meant to say: "my people and my family will speak to him on my behalf in the time of need". This is not so for a stranger. Rather, he is as written: "I looked on my right hand, and beheld, but there was no man that would acknowledge me: refuge failed me; no man cared for my soul" (Tehilim 142:5).
To be satisfied with whatever food he gets, and with whatever house and clothing he can find, and to conduct himself in all his manners on subsistence level and not to exert himself (for amassing luxuries).
To bear patiently any evil that befalls him, and monetary damage that strikes him - due to being broken and humble of spirit and due to being weak to prevent it from occurring.
The proof that you are a stranger and all alone in it is that during the time you emerged into the realm of existence and were formed in the belly of your mother - if all human beings in the world were to exert themselves to hasten your formation for even one second or delay it for one second, or to assemble one of your limbs to another one, or to release one from another, or to try to form one of your limbs whether of the external (limbs) or internal ones (internal organs), or to grant movement to a limb which normally cannot move, or to grant rest to a limb which normally moves (ex. heart, lungs), or to advance the time you exit your mother's womb before the time decreed for you, or to delay it for the time to blink an eye, or to make the matter of birth easier for you, or harder - they would not be capable of affecting you on this (unless G-d decreed so).
Likewise, after you entered this world, no human being is capable of bringing you sustenance without the help of G-d. No person can make your body larger or smaller. If you could imagine that no one were left in the world except you, and that the entire world was yours alone, this would not increase by even a mustard seed (tiny amount) the sustenance that would reach you until the end of your days.
Similarly, if the population of the world would double many times over, you would not be lacking even a mustard seed of what was decreed for you, no less and no more.
So too, none of the created beings (human or otherwise) are capable of benefiting you nor of harming you, and not one of them is capable of adding to the days of your life nor of decreasing them, likewise for all of your traits, your nature, and your good or bad deeds.
If so, what connection is there between you and other creatures? Or, with which kinship are you related to them or they related to you? Are you not in this world just like a stranger to whom its inhabitants however numerous can bring no advantage and whom their small number cannot harm him. Are you not in it like a lonely, solitary individual, who has no association except with his Master, and no one to have compassion on him except for his Creator?
Therefore, my brother, devote yourself to G-d's service alone, just like He alone created you, guides you, provides for you, and that your life and death are in His hands alone.
Place His written and oral torah before your eyes, hope to His reward and fear His punishment, take on yourself the conditions of being a stranger which I aroused you on for all the days of your life in this world and you will reach the bliss of Olam Haba, as the wise man said: "[My son eat honey for it is good, and the honeycomb which is sweet to your palate;] So shall the knowledge of wisdom be unto your soul: when you have found it, then there shall be a reward and your hope shall not be cut off" (Mishlei 24:14).
SUMMATION These, my brother, are thirty ways, among the ways a man should make an accounting with himself before G-d. When you think to yourself on them, and you bring yourself to judgment on them, then their light will rupture through, and their illumination will surround you. Reflect on them constantly.
Review them in your mind all the days of your life. Do not be satisfied with my short discussion on them, and my mentioning them in a concise manner, because each matter, when it is clarified and explained properly, will expand many times over from what I mentioned.
I merely aroused attention them, and recalled them to their seeker in a concise manner. I did not speak much on them, so that this book will not become too lengthy, and go out of my intent for it, which was to arouse and teach.
Place them opposite your eyes, and before your vision, establish them in your heart and in your mind - then when you review them, you will see in them, what you did not originally see, of hidden secrets and spiritual mussar.
Do not think that when you examine them, and arrive at an understanding of the meaning of the words, that you have already grasped the full concealed matter, because you will not reach this from them until after you put your thoughts on them diligently and with exertion many times and over a long time.
Straighten yourself through them, and straighten others with them, you will reach the great reward from G-d, as written: "And the wise will shine like the brightness of the sky, and those who bring the multitudes to righteousness like the stars forever and ever" (Daniel 12:3), and the wise man said: "But to them that rebuke shall be delight, and a good blessing shall come upon them" (Mishlei 24:25).
אֲבָל עַל כַּמָּה פָּנִים יִהְיֶה חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ לֵאלֹהִים יִתְעַלֶּה אוֹמַר כִּי אָפְנֵי הַחֶשְׁבּוֹן רַבִּים בָּעִנְיָן הַזֶּה אַךְ אֲבָאֵר מֵהֶם שְׁלֹשִׁים פָּנִים יִתְבָּאֵר מֵהֶם מָה שֶׁהָאָדָם חַיָּב בּוֹ לֵאלֹהִים כְּשֶׁנּוֹתֵן אוֹתָם אֶל לִבּוֹ וּמְקַבֵּל עַל נַפְשׁוֹ לַחְשֹׁב בָּהֶם וְלִזְכֹּר אוֹתָם תָּמִיד:
Regarding how many ways is the accounting of a man with himself on his duties to G-d, I say, that the ways of accounting in this matter are numerous. However, among them, I will expound thirty ways whereby it will become clear through them, what a man is obligated to his G-d, when he puts them to heart and takes on himself to reflect on them and remember them always.
הָרִאשׁוֹן, כְּשֶׁיִּסְתַּכֵּל הָאָדָם בְּעִנְיַן עַצְמוֹ וְיַחְשֹׁב בִּתְחִלַּת הֲוָיָתוֹ וִיצִיאָתוֹ מְלֹא מְצִיאָה אֶל מְצִיאָה וְהַעְתָּקָתוֹ מֵאַיִן לְיֵשׁ לְלֹא יִתְרוֹן שֶׁקָּדַם לוֹ אַךְ חֶסֶד אֱלֹהִים וְטוּבוֹ וְנִדְבָתוֹ וְיִרְאֶה בְּשִׂכְלוֹ כִּי הוּא חָשׁוּב בְּעִנְיָנוֹ וְנִשָּׂא בְּמַדְרֵגָתוֹ וּמְעֻלֶּה בְּמַתְכֻּנְתּוֹ מִן הַבְּהֵמָה וְהַצֶּמַח וְהַמּוּצָק יִתְחַיֵּב לְהוֹדוֹת לְבוֹרְאוֹ יִתְבָּרַךְ,
THE FIRST: (Obligation to serve G-d for creating him, elevating him over other creations, and taking care of his needs) When a man reflects on his own matter, and considers the first beginning of his being, his emergence from non-existence to existence, from nothing to something, without his meriting any of this, but rather solely out of pure kindness of the Almighty, out of His benevolence and generosity. And when he will see with his understanding that he is more important in his matter, more exalted in level, and more elevated in form over the animals, plants, and inanimate objects, he will realize that he is under an obligation to thank his Creator, blessed be He.
וְיִמְשֹׁל בָּזֶה מָשָׁל קָרוֹב. יַעֲלֶה בְּמַחְשַׁבְתּוֹ אִלּוּ בְּעֵת יַנְקוּתוֹ הִשְׁלִיכַתּוּ אִמּוֹ בַּמְּסִלָּה, וְעָבַר אָדָם אֶחָד וְרָאָה אוֹתוֹ וְחָמַל עָלָיו וְאָסַף אוֹתוֹ אֶל בֵּיתוֹ וְנִטַּפֵּל בְּגִדּוּלוֹ עַד אֲשֶׁר גָּדַל וְהִשְׂכִּיל. הֵיאַךְ הָיָה חַיָּב לָרוּץ לִרְצוֹנוֹ, וְכָל אֲשֶׁר יְצַוֵּהוּ בּוֹ וְיַזְהִירֵהוּ מִמֶּנּוּ, וְכַמָּה הוּא חַיָּב לוֹ מִן הַחוֹבוֹת!
Let him take a tangible illustration and imagine that when he was an infant, his mother abandoned him on the road, and a man passed by and saw him, and had pity on him, and took him in to his home, and raised him until he grew and his intellect matured. How greatly is he under an obligation to run to do his adopter's will and follow all of his commands and refrain from his prohibitions. (In short,) how much such a man is obligated to his benefactor!
וּכְפִי הֲגָנַת הַבּוֹרֵא עָלָיו וְהַסְפָּקָתוֹ בְּכָל עִנְיָנָיו צָרִיךְ שֶׁיִּהְיֶה הִמָּשְׁכוֹ אַחַר עֲבוֹדָתוֹ וְקִבּוּלוֹ מִצְוָתוֹ. וּכְבָר הוֹכִיחַ הַנָּבִיא הָאֻמָּה בָּעִנְיָן הַזֶּה בְּאָמְרוֹ (דברים לב) הַלְה׳ תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם וְגוֹ׳ וּבֵאֵר יְחֶזְקֵאל (יחזקאל טו) בפ׳ וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וּשְׁאָר הָעִנְיָן:
Likewise according to the Creator's protection of him, and providing for all of his needs, there should be a corresponding drawing towards His service and acceptance of His commandments. And the prophet already rebuked the Jewish people on this matter in saying: "Is this how you repay the L-ord, you disgraceful, unwise people? (Is He not your Father, your Master? He has made you and established you)" (Devarim 32:6), and Yechezkel elucidated this saying "And when I passed by you, and saw you wallowing in your own blood..." (Yechezkel 16:6), and the rest of the matter.
וְהַשֵּׁנִי, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּגֹדֶל טוֹבוֹת הָאֱלֹהִים עָלָיו בְּחִבּוּר גּוּפוֹ וְהַשְׁלָמַת צוּרָתוֹ וּמַהוּתוֹ (ס״א ומינותו) וְתַבְנִית אֵבָרָיו וְהוֹצָאָתוֹ מִבֶּטֶן אִמּוֹ בִּיכָלְתּוֹ יִתְבָּרַךְ וַהֲכָנַת טַרְפּוֹ קֹדֶם לָזֶה וְאַחֲרָיו כְּפִי הָרָאוּי לוֹ וּכְשִׁעוּר צָרְכּוֹ חֶסֶד מֵאֱלֹהָיו עָלָיו וְיַחְשֹׁב בְּנַפְשׁוֹ אִלּוּ הָיָה חָסֵר בִּתְחִלַּת בְּרִיאָתוֹ מִבְּלִי עֵינַיִם אוֹ יָדַיִם אוֹ רַגְלַיִם וְיִהְיֶה בִּיכֹלֶת אָדָם לַעֲשׂוֹתָם לוֹ עַד שֶׁיִּהְיֶה גּוּפוֹ שָׁלֵם בָּהֶם הֵיאַךְ תִּהְיֶה הוֹדָאָתוֹ לוֹ וְשִׁבְחוֹ וְהִמָּשְׁכוֹ לְמִצְוָתוֹ וְהִדָּבְקוֹ בַּעֲבוֹדָתוֹ וּכְפִי זֶה צָרִיךְ שֶׁיִּמָּשֵׁךְ אַחַר בּוֹרְאוֹ יִתְבָּרַךְ אֲשֶׁר תִּקֵּן גּוּפוֹ וְהִשְׁלִים אֵבָרָיו כֻּלָּם בְּתַכְלִית הַתִּקּוּן וְהַתִּכּוּן כְּמוֹ שֶׁאָמַר (איוב י) זְכָר נָא כִּי כַחֹמֶר עֲשִׂיתָנִי וְגוֹ׳ וּשְׁאָר הָעִנְיָן וְאָמַר (תהלים קלט) כִּי אַתָּה קָנִיתָ כִלְיֹתָי.
THE SECOND: (debt to G-d for one's body) To bring oneself to an accounting for the great favor of G-d on him in composing his body and completing his form, his essence, and the anatomy of his limbs, taking him out of his mother's belly, and preparing his sustenance before this and after this - as fitting for him and according to the amount he needs - all this is a kindness of G-d on him. Let him think to himself, that if in his early creation he were lacking eyes or hands or feet, and a certain man was able to make them for him so that his body would be complete, how would he thank the man, and praise him, and be drawn to do his will, and cling to serving him. According to this one should correspondingly be drawn towards the Creator, who built his body and all of his limbs according to perfect functionality, as written "Remember now that You made me like clay and to the dust You will return me" (Iyov 10:9), and the rest of the matter, and "For You created my reins, You covered me in my mother's womb" (Tehilim 139:13).
וְאָמַר (שם כב) כִּי אַתָּה גֹחִי מִבָּטֶן:
And "For You drew me from the womb" (Tehilim 22:10).
וְהַשְּׁלִישִׁי, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ וְהִסְתַּכְּלוֹ בְּגֹדֶל טוֹבַת הָאֱלֹהִים עָלָיו בְּמָה שֶׁהוֹעִילוֹ מִן הַשֵּׂכֶל וְהַהַכָּרָה עִם הַרְבֵּה מִדּוֹת טוֹבוֹת וַחֲמוּדוֹת וְנִכְבָּדוֹת.
THE THIRD: (debt to G-d for one's intellect) To observe and bring oneself to an accounting for the great favor of G-d on him for bestowing him with intellect and understanding and with many good, noble, and honorable traits.
יֵשׁ לוֹ בָּהֶם יִתְרוֹן עַל הַחַיִּים שֶׁאֵינָם מְדַבְּרִים כְּמוֹ שֶׁכָּתוּב (איוב לה) מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ, וְיַחְשֹׁב אִלּוּ הָיָה עֵירֹם מִן הַשֵּׂכֶל וְהַהַכָּרָה וְהוֹעִילוֹ בָּהֶם אָדָם כָּמוֹהוּ וְהִכִּיר יִתְרוֹן מָה שֶׁהוּא בּוֹ עַל מָה שֶׁהָיָה בּוֹ הֶהָיָה מַסְפִּיק לוֹ כָּל יְמֵי חַיָּיו וּמִדַּת יָמָיו לִהְיוֹת מַתְמִיד בְּהוֹדָאָתוֹ וְשִׁבְחוֹ עַל זֶה תַּחַת גְּמוּלוֹ, כָּל שֶׁכֵּן הַבּוֹרֵא יִתְבָּרַךְ אֲשֶׁר אֵין קֵץ לְטוֹבוֹתָיו עָלֵינוּ וְלֹא תַּכְלִית לַחֲסָדָיו עִמָּנוּ כְּמוֹ שֶׁכָּתוּב (תהלים מ) רַבּוֹת עָשִׂיתָ אַתָּה ה׳ אֱלֹהַי וְגוֹ׳:
Through these he has superiority over the irrational creatures (animals), as written "Who teaches us more than the beasts of the earth, and makes us wiser than the fowls of heaven" (Iyov 35:11). Let him imagine that if he were without intellect and understanding and a certain man came and helped him to attain them, and he afterwards understood the superiority he had gained over his previous state. Would it be enough for him to thank and praise the man for the rest of his days to repay him for his help? How much more so the Creator, for who there is no limit to His favors on us, and no end to His kindness towards us, as written: "Many, O L-ord my G-d, are Your wonderful works which You have done, and Your thoughts which are toward us: they cannot be recounted in order unto You: if I would declare and speak of them, they are more than can be numbered." (Tehilim 40:5).
וְהָרְבִיעִי, חֶשְׁבּוֹנוֹ עִם נַפְשׁוֹ בְּגֹדֶל טוֹבוֹת הָאֱלֹהִים עָלָיו בְּהֶעָרָתוֹ אֶל מָה שֶׁיֵּשׁ בּוֹ חַיּוּתוֹ בִּשְׁנֵי הָעוֹלָמִים בְּתוֹרָה נִכְבֶּדֶת נֶאֱמָנָה לְהָסִיר עִוְרוֹנוֹ וּלְבַעֵר סִכְלוּתוֹ וּלְהָאִיר עֵינָיו וּלְהַקְרִיבוֹ אֶל רְצוֹן אֱלֹהָיו וְתוֹדִיעֶנּוּ אֲמִתַּת בּוֹרְאוֹ וּמָה שֶׁהוּא חַיָּב לוֹ אֲשֶׁר בּוֹ תֻּשְׁלַם הַצְלָחָתוֹ בִּשְׁנֵי הָעוֹלָמִים כְּמוֹ שֶׁכָּתוּב (שם יט) תּוֹרַת ה׳ תְּמִימָה מְשִׁיבַת נָפֶשׁ וְגוֹ׳ פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב וְגוֹ׳,
THE FOURTH: (debt to G-d for the torah) To bring oneself to an accounting for the great favor of G-d on him for arousing him to what will bring him life in both worlds - the exalted and faithful torah, to remove his blindness, root out his ignorance, enlighten his eyes, bring him nearer to the will of G-d, make known to him the truth of the existence of his Creator and what is his duty towards Him, and through which he will be successful in both worlds, as written "The statutes of the L-ord are right, rejoicing the heart" (Tehilim 19:8).
וְיַחְשֹׁב בְּנַפְשׁוֹ אִלּוּ הָיְתָה נֶעְדֶּרֶת מִמֶּנּוּ אַחַר שֶׁהִכִּיר מַעֲלָתָהּ ואח״כ נִזְדַּמֵּן לוֹ אָדָם שֶׁהוֹעִילוֹ בָּהּ הֶהָיְתָה רְאוּיָה הִשְׁתַּדְּלוּתוֹ וִיכָלְתּוֹ מַסְפֶּקֶת לְהַשְׁלִים הוֹדָאָתוֹ וְשִׁבְחוֹ עַל זֶה וכ״ש הַבּוֹרֵא הַמֵּעִיר בָּהּ וְהַמֵּפִיק לַהֲבָנָתָהּ וְהָעוֹזֵר לוֹ עָלֶיהָ וְהַמְּעַט מִמָּה שֶׁאָנוּ חַיָּבִים לוֹ מִן הַהוֹדָאָה עָלֶיהָ הוּא שֶׁנָּרוּץ לְהִדָּבֵק בְּתוֹרָתוֹ וּנְמַהֵר לְקַבֵּל מִצְוָתוֹ וְהִזְהַרְתּוֹ כְּמוֹ שֶׁכָּתוּב (שם קיט) חַשְׁתִּי וְלֹא הִתְמַהְמָהְתִּי וְגוֹ׳ וְאָמַר (שם) מָה אָהַבְתִּי תוֹרָתֶךָ וְאָמַר (שם) מַה נִּמְלְצוּ לְחִכִּי אִמְרָתֶךָ:
Let him imagine to himself after he recognized its worth, that if it had been unknown to him, and afterwards he met a certain man who bestowed it to him, would his efforts and abilities to pay him back be enough to convey his gratitude and praise? All the more so, for the Creator who rouses him to it and helps him to understand it and to fulfill it. The least debt of gratitude that we are obligated for it is to run to cling to His torah, and that we hasten to accept the obligation of His commands and His prohibitions, as written "I made haste, and delayed not, to observe Your commandments" (Tehilim 119:60), and "How I love Your Torah" (Tehilim 119:97), and "How sweet are Your words to my palate" (Tehilim 119:103).
וְהַחֲמִישִׁי, שֶׁיַּחְשֹׁב עִם נַפְשׁוֹ בְּהִתְאַחֲרוֹ מֵהָבִין סֵפֶר תּוֹרַת הָאֱלֹהִים וּמְנוּחַת נַפְשׁוֹ מִבִּלְתִּי עֲמֹד עַל עִנְיָנָיו.
THE FIFTH: (obligation to study the torah beyond superficial) To bring oneself to an accounting for delaying coming to understand the book of G-d's torah, and his being contented not to grasp its matters.
וְאֵינֶנּוּ עוֹשֶׂה כֵן בְּסֵפֶר שֶׁיַּגִּיעֵהוּ מִמֶּלֶךְ אִם הוּא מְסֻפָּק בַּהֲבָנָתוֹ מִפְּנֵי הִדַּמּוּת הַכְּתִיבָה אוֹ הַמִּלּוֹת אוֹ לְעֹמֶק עִנְיָנָיו וְדַקּוּתָם וְהִתְעָרְבוּתָם וְצַחוּת דְּבָרָיו אֲבָל הָיָה נוֹתֵן כָּל לִבּוֹ וְשִׂכְלוֹ בּוֹ לַעֲמֹד עַל עִנְיָנָיו וְהָיָה מִצְטַעֵר צַעַר גָּדוֹל עַד שֶׁיָּבִין כַּוָּנָתוֹ בּוֹ.
One would not act like this for a book that was sent to him from a king. If he had a doubt as to its meaning due to its unclear handwriting or words, or due to the depth of its matter, or its subtlety, or confusing mix of subjects or its enigmatic words. Rather, he would apply his whole heart and mind to understand its meaning, and would greatly pain himself until he understood its meaning.
וּכְשֶׁהוּא עוֹשֶׂה זֶה לַעֲמֹד עַל סֵפֶר אָדָם חַלָּשׁ וּבֶן תְּמוּתָה כָּמוֹהוּ מָה הוּא חַיָּב לַעֲשׂוֹת מִכִּפְלֵי זֶה עַד שֶׁיָּבִין סֵפֶר אֱלֹהָיו אֲשֶׁר הוּא חַיָּיו וְהַצָּלָתוֹ כמ״ש (דברים ל) כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ וְגוֹ׳ וְהֵיאַךְ הִתַּרְתָּ לְעַצְמְךָ אָחִי לְהִתְעַלֵּם מִמֶּנּוּ וּלְהִסְתַּפֵּק לְךָ מִמֶּנּוּ מָה שֶׁהוּא קָרוֹב מֵעִנְיָנוֹ וְנִגְלֶה מִפְּשׁוּטוֹ וְתָקֵל בְּזוּלָתוֹ.
If he does this to understand the words of a weak, mortal man like himself, how much more so is it his duty to do many times more than this until he understands the book of G-d, which is his life and his salvation, as written "For it is your life and the length of your days" (Devarim 30:20). How did you permit yourself, my brother, to hide from it, and to content yourself from it with that which is readily familiar of its matter and revealed of its surface meaning, and you were lenient with (knowing) the rest.
הֲלֹא תִּרְאֶה חֶסְרוֹנְךָ וּפְחִיתוּתְךָ בַּדָּבָר הַזֶּה!
Can you see your own faultiness and lowliness in this?
הֲלֹא זֶה דּוֹמֶה לְמַעֲשֶׂה מִי שֶׁנֶּאֱמַר בּוֹ (דניאל ה) וְלֵאלָהֵי כַסְפָּא וְדַהֲבָא נְחָשָׁא פַרְזְלָא וְגוֹ׳ וְלֵאלָהָא דִּי נִשְׁמְתָךְ בִּידֵהּ וְכָל אֹרְחָתָךְ לֵהּ לָא הַדַּרְתָּ:
This is similar to the story of who it was said: "But over the L-ord of heaven you exalted yourself, and the vessels of His House they brought before you, and you, your dignitaries, your queen, and your concubines drank wine in them, and you praised gods of silver and gold, copper, iron, wood and stone, which neither see nor hear nor know, but the G-d in Whose hand is your soul and all of your ways - He, you did not glorify" (Daniel 5:23).
וְהַשִּׁשִּׁי, שֶׁיַּחְשֹׁב בְּנַפְשׁוֹ כְּשֶׁהוּא מַרְגִּישׁ בְּמִדּוֹתָיו שֶׁהֵן נוֹטוֹת לְהַמְרוֹת הַבּוֹרֵא וּלְהָפֵר בְּרִיתוֹ וְיַחְשֹׁב בְּנַפְשׁוֹ וְיַעֲבִיר עַל לִבּוֹ כָּל מָה שֶׁהִשִּׂיג בְּחוּשָׁיו מִשָּׁרְשֵׁי הָעוֹלָם וַעֲנָפָיו וּפְשׁוּטוֹ וּמֶרְכָּבוֹ וְעֶלְיוֹנוֹ וְתַחְתּוֹנוֹ שֶׁכֻּלּוֹ עוֹמֵד בִּדְבַר ה׳ וְשׁוֹמֵר בְּרִית ה׳.
THE SIXTH: (obligation to not disobey G-d) To make an accounting with oneself, when one feels that his tendencies are to rebel against the Creator and to break His covenant. Let him take account with himself and put to heart that all of what he perceives in the world with his senses - whether the foundations of the earth and its branches, or its elements and compounds, its higher (stars, planets) and its lower creations (i.e. physical creatures) - all of them exist by the word of G-d and guard His covenant (follow the laws of physics, etc).
הַאִם רָאָה מִמֶּנּוּ דָּבָר יוֹצֵא מִקֶּשֶׁר עֲבוֹדַת הָאֵל יִתְעַלֶּה אוֹ שֶׁמַּמְרֶה דְּבָרוֹ וּמֵפֵר בְּרִיתוֹ.
Does one see anything leaving the bound of the service of G-d, rebelling against His word or breaking His covenant? If we would imagine in our mind that one of them would transgress the covenant of the Creator, no human would be left alive.
וְאִלּוּ הָיִינוּ מַעֲלִים בְּמַחְשַׁבְתֵּנוּ שֶׁדָּבָר מֵהֶם עָבַר בְּרִית הַבּוֹרֵא וְנִשְׁתַּנָּה טִבְעוֹ אוֹ שֶׁהָאָרֶץ סָרָה מִן הָאֶמְצַע וְיָצְאוּ מֵי הַיָּם וְעָבְרוּ גְּבוּלָם וְכִסּוּ פְּנֵי הָאָרֶץ הֶהָיָה אָדָם נִשְׁאָר עַל פְּנֵי הָאֲדָמָה.
For example, what would happen if one of the elements would transgress the covenant of the Creator and change its nature, or that the earth would leave its center (its orbit around the sun), or that the waters of the ocean would spill over their boundary and cover everything on dry land. Would any man be left on the face of the earth?
וְיוֹתֵר נִפְלָא מִזֶּה בְּאֶבְרֵי הָאָדָם אִלּוּ הָיוּ עוֹבְרִים בְּרִית הַבּוֹרֵא בָּאָדָם וְיָנוּחוּ אֵבָרָיו הַטְּבוּעִים עַל הַתְּנוּעָה אוֹ יָנוּעוּ הַנָּחִים מֵהֶם אוֹ אִם לֹא הָיוּ מַגִּיעִים אֵלָיו הַחוּשִׁים מָה שֶׁנִּצְטַוּוּ לְהַגִּיעַ אֵלָיו הָיָה חִבּוּרוֹ נִפְסָד וְהַרְכָּבָתוֹ נִתֶּקֶת וּבָטְלָה הַנְהָגָתוֹ.
More wondrous than this, regarding the organs of a man, if they were to rebel against the covenant of the Creator, and the organs whose nature is to move would be stationary, or the stationary ones would move, or that the five senses would not transmit the information they were commanded to transmit - one's formation would break down, his composition would disintegrate, and his normal ability to function would become null and void.
וְהַאֵיךְ לֹא יִתְבַּיֵּשׁ הָאָדָם לַעֲבֹר בְּרִית אֱלֹהָיו בְּעוֹלָם שֶׁלֹּא עָבַר בְּרִית אֱלֹהִים בּוֹ וּבָעוֹזְרִים שֶׁחִיְּבָם בַּעֲבוֹדָתוֹ וּסְבֹל כָּל עִנְיָנוֹ וְהֵם אֵבָרָיו.
And how can a man not be ashamed to transgress the covenant of his G-d in a world which does not transgress the covenant of G-d, and do so with the help of limbs which G-d has commanded them to obey the man's wish and bear all the man's affairs, and these limbs do not transgress the Creator's covenant?
וְהַדִּמְיוֹן הַקָּרוֹב בָּזֶה לְמֶלֶךְ שֶׁצִּוָּה כַּת אַחַת מֵעֲבָדָיו לְהַעֲבִיר אֶחָד מִשָּׂרָיו נָהָר גָּדוֹל בְּתַכְלִית הַשְּׁמִירָה אֶל מָקוֹם יָדוּעַ וּזְמַן קָצוּב ואח״כ צִוָּה הַמֶּלֶךְ לְהַשַּׂר לַעֲשׂוֹת לָהֶם בָּעִנְיָן הַהוּא וּבַזְּמַן הַהוּא דְּבָרִים יְדוּעִים וְקִיְּמוּ הָעֲבָדִים בְּהַשַּׂר מִצְוַת הַמֶּלֶךְ וְהִתְעַלֵּם הַשַּׂר מִמָּה שֶׁצִּוָּהוּ בּוֹ הַמֶּלֶךְ לָהֶם.
As an analogy, a king commanded a group of his servants to cross one of his ministers over a wide river with the utmost careful guarding to a specific place and during a specific time. Then, he commanded the minister to do to them during that time certain things. The servants fulfilled what the king had commanded them to do towards the minister, but the minister did not do what the king had commanded him.
וְאָמַר לוֹ אֶחָד מִן הָעֲבָדִים הַשַּׂר הַמִּתְעַלֵּם מִמִּצְוַת הַמֶּלֶךְ הֲלֹא תִּירָא שֶׁיַּעֲשֶׂה אֶחָד מִמֶּנּוּ בְּךָ כְּמַעֲשֶׂיךָ וְיַעֲבֹר מִצְוַת הַמֶּלֶךְ בִּשְׁמִירָתְךָ כְּמוֹ שֶׁעָבַרְתָּ בָּנוּ וְתִפּוֹל בַּנָּהָר הַגָּדוֹל הַזֶּה וְתָמוּת מִיתָה רָעָה חֲזֹר מִטָּעוּתְךָ בִּתְשׁוּבָה וּבַקָּשַׁת הַמְּחִילָה כִּי הַמֶּלֶךְ צִוָּה אוֹתָנוּ שֶׁנִּתְעַלֵּם מִשְּׁמִירָתְךָ אִם תִּתְעַלֵּם מִמִּצְוָתוֹ עָלֵינוּ וְהֵקִיץ מֵהִתְעַלְּמוּתוֹ וְחָזַר מִטָּעוּתוֹ.
One of the servants said to the minister: "you the minister who hides from the command of the king, would you not be afraid if one of us did like you and transgressed the command of the king to guard you, just like you transgressed while with us, thereby you would fall in this great river and die a grim death? Retract from your mistake by repenting and asking for forgiveness, because the king has commanded us to neglect guarding you if you transgress his command while with us." The minister woke up from his neglect (of guarding the king's command), and corrected his mistake.
וְאַתָּה אָחִי חֲשׁוֹב אִם עָבַר אֶחָד מֵאֵבָרֶיךָ עַל מִצְוַת הַבּוֹרֵא בְּךָ בְּהִשְׁתַּמֶּשְׁךָ בּוֹ הֲלֹא אַתָּה יוֹדֵעַ כִּי הַבּוֹרֵא יִתְבָּרַךְ הִתְנָה בְּתוֹרָתוֹ הַנֶּאֱמָנָה שֶׁיִּהְיֶה בִּרְשׁוּתְךָ וּבְחֶפְצְךָ כָּל מָה שֶׁבָּעוֹלָם אִם תַּעַבְדֵהוּ וְשֶׁיַּעֲבוֹר עַל רְצוֹנְךָ כְּשֶׁתַּעֲבוֹר עַל דְּבָרוֹ כְּמוֹ שֶׁהוּא מְבֹאָר בְּפָרָשַׁת אִם בְּחֻקּוֹתַי תֵּלֵכוּ וְזוּלָתָהּ:
Consider, my brother, if one of your limbs were to transgress the Creator's command in relation to yourself when you wished to use it. You know that the Creator stipulated in His faithful torah that everything in the world is in your command and will obey your wish on condition that you serve Him, and (the opposite), that it (the world and everything in it) will go against your will when you transgress His word, as explained in Parsha Bechukotai: "If you will go in My statutes" (Vayikra 26:3), and in other places.
וְהַשְּׁבִיעִי, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ לֵאלֹהָיו בִּתְנָאֵי הָעַבְדוּת וְשֶׁיְּקַבֵּל עַל עַצְמוֹ חוֹבוֹת הָאַדְנוּת לְבוֹרְאוֹ וּכְבָר זָכַרְנוּ רֻבָּם בַּשַּׁעַר הַשְּׁלִישִׁי מִן הַסֵּפֶר הַזֶּה יִדְרְשֵׁם הַמְּבַקֵּשׁ שָׁמָּה.
THE SEVENTH: (to complete the conditions of slavehood to G-d) To bring oneself to an accounting to His G-d regarding assuming the conditions of slavehood, and to take on himself the obligation of masterhood due to His Creator. We have noted most of the conditions in the third gate of this book. Let the seeker find them there.
וְיַחְשֹׁב עִם נַפְשׁוֹ עֲלֵיהֶן בְּעֵת שֶׁיַּכִּיר הַתְמָדַת טוֹבוֹת הַבּוֹרֵא יִתְבָּרַךְ עָלָיו בְּהַזְמִינוֹ תּוֹעֲלוֹתָיו וְחֶמְלָתוֹ עָלָיו וְהַסְפִּיקוֹ כָּל הַצָּרִיךְ לוֹ מִן הַמָּזוֹן תָּדִיר וְלֹא הִנִּיחוֹ לְנַפְשׁוֹ וְלַחֲלִישׁוּת הַכָּרָתוֹ בְּהַנְהָגוֹת עִנְיָנָיו וְהוֹעִילוּ בְּחָכְמָה וּבְשֵׂכֶל וּבְבִינָה יַנְהִיג בָּהֶם עִנְיָנָיו וְיֵדַע חוֹבוֹת אֱלֹהָיו עָלָיו כְּמוֹ שֶׁאָמַר דָּוִד ע״ה (תהלים קיט) עַבְדְּךָ אָנִי הֲבִינֵנִי,
One should think of them when he realizes the constant favors of the Creator on him in preparing what is beneficial to him, having compassion on him, always providing him with the food he needs. Neither did G-d abandon him to himself when his understanding was weak in the proper way to conduct his affairs, and He bestowed him with wisdom, intellect, and understanding to conduct his affairs. Through them, he will know his debts to G-d, as David said: "I am Your servant; grant me understanding, that I may know Your testimonies" (Tehilim 119:125).
וּכְשֶׁיַּכִּיר הָעֶבֶד מֵאֲדֹנָיו סִימָנֵי טוֹבוֹתָיו הָעוֹדְפוֹת בְּנַפְשׁוֹ וְגוּפוֹ וְכָל תְּנוּעוֹתָיו וְשֶׁהוּא מַשְׁקִיף עָלָיו תָּמִיד וְיוֹדֵעַ נִגְלוֹתָיו וְנִסְתְּרוֹתָיו וְשׁוֹמֵר עַל כָּל תְּנוּעוֹתָיו וְקוֹשֵׁר אוֹתָם בַּאֲסוּרָיו וּמוֹשֵׁל בָּהֶם וְצוּרַת נִסְיוֹנוֹ וּבְחִינָתוֹ בְּמָה שֶׁהִתִּיר לוֹ מֵהִשְׁתַּמֵּשׁ בְּאֵבָרָיו וְהִרְשָׁהוּ מֵהַעֲבָרַת מַחְשְׁבוֹתָיו בִּיצָרָיו הַטּוֹבִים וְהָרָעִים וְיַחְשֹׁב בְּמָסֹרֶת הַתּוֹרָה וְהֶעָרָתָהּ עַל מָה שֶׁיֵּשׁ בּוֹ רְצוֹן אֱלֹהָיו וּמָה שֶׁיַּקְצִיפֶנּוּ עָלָיו מִשְׁתַּמֵּשׁ בְּכָל פִּנּוֹת גּוּפוֹ וְכֹחוֹת נַפְשׁוֹ בְּמָה שֶׁיִּמְצָא בּוֹ חֵן בְּעֵינֵי אֲדוֹנָיו וְיַקְרִיבֵהוּ אֵלָיו וְיָסִיר מָסַךְ הַסִּכְלוּת בּוֹ מֵעָלָיו וְיִלְבַּשׁ כְּסוּת הַמּוֹרָא וְהַבֹּשֶׁת מִמֶּנּוּ וְאַהֲבָה בּוֹ וְהַחֵפֶץ בְּמָה שֶׁהוּא רוֹצֶה וְאָז יְבוֹאוּהוּ הַטּוֹבוֹת הַגְּדוֹלוֹת וְהָאוֹרִים הַגְּדוֹלִים מֵהָאֱלֹהִים כמ״ש (שם פט) ה׳ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן וְאָמַר (במדבר ו) יָאֵר ה׳ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ.
And when a slave recognizes the great favors from his Master on his soul and body, and all his movements, and that the Master watches over him constantly, and knows his revealed and hidden matters, and guards all of his movements, and binds them with his bonds and rules over them, and how the Master tests and checks him with what he granted him on whether to use his limbs and turn his thoughts towards his good inclination or whether he will turn them towards his evil inclination. And the slave considers the teachings of the torah and its rousing as to what is the will of G-d and what is against it and will bring G-d's wrath upon him - he will use all movements of his body and all powers of his spirit for what will find favor in the eyes of his Master, and bring him closer to Him. He will remove the veil of foolishness from himself, and don the garment of awe and reverence from Him and love of Him, and he will desire what G-d wants - then the great good, and the great light from G-d will come upon him, as written "O G-d in the light of Your countenance they shall walk" (Tehilim 89:16), and "the L-ord will cause His countenance to shine on you and favor you" (Bamidbar 6:25).
וְעִקָּר הַכֹּל בְּהַשְׁלָמַת תַּנָּאֵי הָעַבְדוּת וּבְיַחֲדוֹ אֱלֹהָיו בְּאַדְנוּת בְּלֵב שָׁלֵם וְנֶאֱמָן וּבָזֶה תִּהְיֶה אַהֲבָתוֹ בֵּאלֹהָיו שְׁלֵמָה וְאַהֲבַת אֱלֹהָיו בּוֹ כְּמוֹ שֶׁאָמַר הַכָּתוּב (דברים כו) אֶת ה׳ הֶאֱמַרְתָּ הַיּוֹם וַה׳ הֶאֱמִירְךָ הַיּוֹם וְאָמַר (שם) וּלְתִתְּךָ עֶלְיוֹן וְאָמַר (שם כח) וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ.
The main thing of all - is to complete the conditions of slavehood and to designate G-d alone with masterhood - that all this be wholeheartedly and faithfully, and through this one's love of G-d will be wholehearted and likewise will be G-d's love towards him, as written "You have declared the L-ord this day to be your G-d...And the L-ord has declared you this day to be His treasured people" (Devarim 26:17-18), and "to make you supreme, above all the nations that He made" (Devarim 26:19), and "Then all the peoples of the earth will see that the name of the L-ord is called upon you, and they will fear you" (Devarim 28:10).
וְהַטַּעַם בָּזֶה כִּי יָדוּעַ שֶׁגְּדֻלַּת הָעֶבֶד וִיקָר מַעֲלָתוֹ אֵצֶל בְּנֵי אָדָם הֵם כְּפִי גְּדֻלַּת אֲדוֹנָיו בֵּין הָאֲדוֹנִים וּכְפִי בְּחִירַת הָאָדוֹן בּוֹ וְהַקְרָבָתוֹ אוֹתוֹ וּלְפִי שֶׁשֵּׁם הַבּוֹרֵא יִתְעַלֶּה גָּדוֹל וְעֶלְיוֹן עַל כָּל עֶלְיוֹנִים אֵצֶל כָּל הַגּוֹיִם כְּמוֹ שֶׁכָּתוּב (מלאכי א) כִּי מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם, וְהָיָה הַקָּרוֹב אֵלָיו בְּכָל הָעַמִּים וְהַמְּיֻחָד בַּעֲבוֹדָתוֹ מֵהֶם עַם בְּנֵי יִשְׂרָאֵל הָיָה בַּדִּין שֶׁתִּהְיֶה מַעֲלָתֵנוּ וְתִפְאַרְתֵּנוּ עַל שְׁאָר הָעַמִּים כְּפִי זֶה,
The reason for this: it is known that the greatness of a slave in the eyes of men is according to the greatness of his master and according to his master's choosing of him, and bringing him close, and since the Name of the Creator is above and higher than all the high in the eyes of the nations, as written "For from the rising of the sun even unto the going down of the same My Name shall be great among the nations" (Malachi 1:11), and the closest nation to Him, which is singled out for His service is the nation of Yisrael, it would be proper, according to this, that our level and glory be above the other nations.
וְטַעַם כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ הוּא שֶׁקְּרָאָנוּ עַם ה׳ וְעַם אֱלֹהִים וְכֹהֲנֵי ה׳ וּמְשָׁרְתֵי ה׳ וְעַבְדֵי ה׳ וּבְנֵי ה׳ וְהַדּוֹמֶה לָזֶה מִמִּלּוֹת הַסְּגֻלָּה וְהַבְּחִירָה, אֲבָל וְיָרְאוּ מִמֶּךָּ הוּא לִכְבוֹד הַבּוֹרֵא וּמוֹרָאוֹ כמ״ש (ירמיהו י׳:ז׳) מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם, וּכְמוֹ שֶׁאָמַר הַכָּתוּב בְּמָה שֶׁאָנוּ עֲתִידִים לְהַגִּיעַ אֵלָיו מֵהִתְקָרֵב אֶל הַבּוֹרֵא וְהִתְיַחֲדֵנוּ בַּעֲבוֹדָתוֹ (ישעיהו מ״ד:ה׳) זֶה יֹאמַר לַה׳ אָנִי וְגוֹ׳ וְהִתְחַלְּפוּת עֶרְכָּם אֵצֶל הַבּוֹרֵא כְּפִי הִתְחַלְּפוּת מַעֲלוֹתָם בְּקִרְבָתָם אֵלָיו וְעָבְדָם אוֹתוֹ.
The reason for "that the Name of the L-ord is called upon you" (Devarim 28:10), is that we were called "the nation of G-d", "the nation of the Almighty", "the priests of G-d", "the servants of G-d", "the slaves of G-d", "the sons of G-d", and other titles similar to these of words depicting special treasured status and special choice. But "they will fear from you", is for the honor of the Creator and awe of Him, as written "Who would not fear you, O King of nations?" (Yirmiya 10:7), and like the verse says of what in the future we will attain of closeness to the Creator, and being singled out for His service "One shall say: 'I am of the L-ord'" (Yeshaya 44:5), and therefore the importance of a person to the Creator is according to the person's closeness to Him and serving of Him.
עַל כֵּן חֲשֹׁב עִם נַפְשְׁךָ עַל הָעִנְיָן הַזֶּה אָחִי וְאַל תִּטֶּה בּוֹ אַחַר יִצְרְךָ וְלֹא תַּסְכִּים עִם תַּאֲוָתְךָ בְּהִשְׁתַּמֶּשְׁךָ בְּמַחְשַׁבְתְּךָ וּבִינָתְךָ וְשִׂכְלְךָ בּוֹ וְתֵן אֶל לִבְּךָ הַשְׁקָפַת הַבּוֹרֵא יִתְבָּרַךְ עַל חֶשְׁבּוֹנְךָ בְּמַצְפּוּנְךָ וְתִהְיֶה כַּוָּנָתְךָ בּוֹ לִשְׁמוֹ וּתְדַקְדֵּק בּוֹ לִכְבוֹדוֹ יִתְעַלֶּה מִבָּשְׁתְּךָ מֵהַשְׁקָפָתוֹ עָלֶיךָ בּוֹ כמ״ש (תהלים צד) ה׳ יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי הֵמָּה הָבֶל:
Therefore, my brother, bring yourself to an accounting on this matter and do not be swayed by your evil inclination. Do not consent with your base desires when using your intellect and understanding in this . Put to heart the Creator's observing your making an accounting with yourself in your inner thoughts and let your intent be for the sake of His Name. Carefully think through it for His honor, out of shame of His observing you on it, as written "The L-ord knows the thoughts of man, that they are vanity" (Tehilim 94:11).
וְהַשְּׁמִינִי, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּמָה שֶׁהוּא חַיָּב בּוֹ מִיִּחוּד לִבּוֹ לֵאלֹהִים ית׳.
THE EIGHTH: (obligation to serve G-d sincerely) To bring oneself to an accounting in what one is obligated regarding devoting one's heart to G-d alone.
וְיִחוּד הַלֵּב עַל ב׳ פָּנִים.
The devotion of heart is in two ways:
א׳ מֵהֶם יִחוּד הַלֵּב בְּיִחוּד הָאֵל כַּאֲשֶׁר בֵּאַרְנוּ בִּתְחִלַּת הַסֵּפֶר הַזֶּה.
One: Wholehearted devotion when declaring the unity of G-d, as we explained in the beginning of this book.
וְהַב׳ יִחוּד הַלֵּב בְּעֵת שֶׁיַּעֲשֶׂה מְאוּמָה מִמַּעֲשֵׂי העוה״ב חוֹבָה אוֹ רְשׁוּת לֵאלֹהִים לְבַדּוֹ כַּאֲשֶׁר בֵּאַרְנוּ בַּשַּׁעַר הַחֲמִישִׁי מִן הַסֵּפֶר הַזֶּה.
Two: Wholehearted devotion to G-d alone when doing an act of the next world (religious act), whether it is an act one is obligated to do or it is an optional act, as we explained in gate 5 of this book.
וּמִתְּנָאֵי יִחוּד הָאֱלֹהִים:
Some of the essentials of acknowledging the unity of G-d are:
שֶׁלֹּא יִהְיֶה לוֹ אֱלֹהִים זוּלָתוֹ.
* to acknowledge that there is no other god besides Him
וְלֹא יְיַחֵס אֵלָיו צוּרָה וְלֹא תְּמוּנָה וְלֹא תְּכוּנָה וְלֹא תְּנוּעָה וְלֹא הַעֲתָקָה וְלֹא תֹּאַר מִתָּאֳרֵי הַגּוּפִים וְלֹא עִנְיָן מֵעִנְיְנֵי הָעֶצֶם וְהַמִּקְרֶה.
* to not associate Him with any image, form, measure, movement, nor any kind of physical representation, nor any kind of state whether purposeful or incidental (see Gate 1).
* to believe that there is no beginning to His being and no end to His existence.
וְיֵדַע שֶׁהוּא אֶחָד וְאֵין אֶחָד כְּאַחְדוּתוֹ וְלֹא בּוֹרֵא זוּלָתוֹ וְלֹא יוֹצֵר מִבִּלְעָדָיו וּשְׁאָר שְׁמוֹתָיו הַטּוֹבִים וּמִדּוֹתָיו הָעֶלְיוֹנוֹת.
* to know that He is [absolutely] One and there is nothing which is one like Him, and there is no creator other than Him, and no maker besides Him, and likewise for His other Names and attributes (see Gate 1).
וּמִתְּנָאֵי יִחוּד הַלֵּב בַּמַּעֲשֶׂה לֵאלֹהִים:
Some of the essentials of wholehearted devotion to G-d alone when doing a religious act:
שֶׁלֹּא יְכַוֵּן בְּמַעֲשֵׂהוּ אֶלָּא לִשְׁמוֹ הַגָּדוֹל לֹא מֵאַהֲבָה לְשֶׁבַח ב״א לֹא מִתִּקְוָה לָהֶם וְלֹא מִיִּרְאָה אוֹתָם וְלֹא לִמְשֹׁךְ תּוֹעֶלֶת וְלִדְחוֹת נֶזֶק בְּעוֹלָמוֹ וּבְאַחֲרִיתוֹ, כְּמוֹ שֶׁאָמְרוּ רַזַ״ל אַל תִּהְיוּ כַּעֲבָדִים הַמְּשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס אֶלָּא הֱווּ כַּעֲבָדִים הַמְּשַׁמְּשִׁים אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס.
to not have intent when doing it other than for the sake of His great Name, not out of love of praise from men, not out of hope to get benefit from them, not out of fear of them, not to bring some benefit or prevent some damage in this world or in the next, as our sages said: "Be not like servants who minister unto their master for the sake of receiving a reward, but be like servants who serve their master not upon the condition of receiving a reward" (Avos 1:3).
וּבְחֹן זֶה אָחִי בְּמָה שֶׁנּוֹהֲגִים בּוֹ ב״א בְּאַהֲבָתוֹ כִּי הָאוֹהֵב כְּשֶׁהוּא מַרְגִּישׁ מֵאוֹהֲבוֹ שֶׁאֵין לִבּוֹ שָׁלֵם עִמּוֹ כ״ש הָאָדוֹן מִן הָעֶבֶד יִקְצֹף עָלָיו וְלֹא יִרְצֶה בְּמַעֲשֵׂהוּ אֲפִלּוּ אִם יִשְׁתַּדֵּל בּוֹ וְיִהְיֶה שָׁלֵם וְגָמוּר בְּנִרְאֵהוּ אע״פ שֶׁהָאָדָם מִצְטָרֵךְ לַחֲבֵרוֹ וְצָרִיךְ לְעֶזְרָתוֹ,
You can observe this, my brother, with how human beings conduct themselves regarding friendships. When one senses that his friend's heart is not sincere with him, and all the more so a master regarding his slave - he will be angry with him and will not desire his deeds, even if he exerts himself to the best of his ability and appears sincere externally, and even though a man needs his friend and needs his help.
ק״ו הַבּוֹרֵא יִתְעַלֶּה שֶׁצֹּרֶךְ הַבְּרוּאִים כֻּלָּם אֵלָיו וְאֵין לוֹ צֹרֶךְ עֲלֵיהֶם וְלֹא תּוֹעֶלֶת בָּהֶם הַמַּשְׁקִיף עַל לִבּוֹתָם וּצְפוּן סוֹדוֹתָם אֵיךְ נִרְצֶה לוֹ מִנַּפְשׁוֹתֵינוּ בְּמָה שֶׁלֹּא נִרְצֶה מֵהֶם לַחֲבֵרֵינוּ וְרֵעֵינוּ עִם סִכְלוּתָם בְּמַצְפּוּן לִבּוֹתֵינוּ עִם הַתַּרְמִית וְהָאָוֶן וּמִעוּט שְׁלֵמוּת לִבֵּנוּ עִמָּהֶם.
All the more so for the Creator, that all the created beings need Him, and He has no need nor benefit from them, He can see into their hearts and their innermost secrets. How can we expect Him to desire in us with what we would not expect our friends to desire in us with, despite their ignorance of our inner deception and of our little wholeheartedness towards them.
וּכְשֶׁמִּסְתַּכֵּל הַמֵּבִין מִמֶּנּוּ בָּעִנְיָן הַזֶּה יִכָּלֵם מִבָּשְׁתּוֹ מֵהַבּוֹרֵא יִתְעַלֶּה וִיתַקֵּן מַצְפּוּנוֹ וִייַחֵד לִבּוֹ לֵאלֹהִים בְּיִחוּדוֹ וּבַעֲשׂוֹתוֹ מִצְוָה מִמִּצְוֹתָיו וְתוֹרָה מִתּוֹרוֹתָיו בְּהִשְׁתַּדְּלוּת וַחֲרִיצוּת כְּמוֹ שֶׁאָמַר דָּוִד ע״ה (תהלים קיט) דֶּרֶךְ מִצְוֹתֶיךָ אָרוּץ וְגוֹ׳:
When the understanding person will reflect on this matter, he will feel disgrace and shame before the Creator, and will rectify his inner self, and devote his heart to G-d alone when declaring His unity, doing one of His commandments or learning His torah, and he will do it with exertion and zeal, as David said: "I will run the way of Your commandments, for You will broaden my heart" (Tehilim 119:32).
וְהַתְּשִׁיעִי, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּמִינֵי מַעֲשֵׂה הָעֲבוֹדָה וְהִשְׁתַּדְּלוּתוֹ בָּהֶם לְמַחְלְקוֹתֵיהֶם בְּהִשְׁתַּדְּלוּתוֹ בְּמַעֲשֵׂי מַלְכּוֹ כְּשֶׁהוּא מֵטִיל עָלָיו מַעֲשֶׂה מִן הַמַּעֲשִׂים שֶׁיִּהְיוּ בִּתְנוּעוֹת גּוּפוֹ וְלֹא יַנִּיחַ מֵהִשְׁתַּדְּלוּתוֹ וִיכָלְתּוֹ מְאוּמָה שֶׁלֹּא יְשִׂימֵהוּ בּוֹ,
THE NINTH: (intent in prayer and mitzvos) To bring oneself to an accounting that his acts and exertion in doing the various religious activities in the service of G-d be at least as much as what he would do if his (human) king would request of him to do for some physical activity. Surely, he would not hold himself back in the least from exerting himself fully and to the best of his ability [for the human king].
וְאִם יִהְיוּ מִמַּעֲשֵׂי הָעִיּוּן וְהַמַּחֲשָׁבָה וְהָעֵצָה יַזְמִין כָּל לִבּוֹ וּבִינָתוֹ וְשִׂכְלוֹ וְהַכָּרָתוֹ לְהִשְׁתַּדֵּל בּוֹ וּלְהַרְגִּישׁ אֵלָיו,
If it were an act requiring investigation, thought and counsel, he would apply all of his heart, understanding, intellect and perception to work on it with the utmost care and zeal.
וְאִם בָּא לְשַׁבְּחוֹ וּלְהוֹדוֹת לוֹ עַל טוֹב שֶׁגְּמָלוֹ אוֹ חֶסֶד שֶׁעָשָׂה עִמּוֹ בַּחֲרוּז אוֹ בִּמְפֹרָד אוֹ בִּכְתָב אוֹ בְּעַל פֶּה לֹא יַנִּיחַ מִצַּחוּתוֹ וּמְלִיצָתוֹ וְדֶרֶךְ הַעֲבָרָה וּמָשָׁל וֶאֱמֶת וָשֶׁקֶר בְּמָה שֶׁיִּתָּכֵן לוֹ לְסַפֵּר עָלָיו שֶׁלֹּא יְזַמְּנֵהוּ וְיַרְאֵהוּ וְאִלּוּ הָיָה יָכוֹל לְהַרְאוֹתוֹ בְּכָל אֵבָרָיו וְנִסְתָּרוֹ וְנִרְאֵהוּ הָיָה עוֹשֶׂה וְאִלּוּ הָיָה יָכוֹל לְהַטְרִיחַ הַשָּׁמַיִם וְהָאָרֶץ וְכָל אֲשֶׁר בָּהֶם בְּהוֹדָאָתוֹ וְשִׁבְחוֹ מֵחֶפְצוֹ שֶׁיַּגִּיעֶנּוּ טוּב מַצְפּוּנוֹ לוּ הָיָה עוֹשֶׂה זֶה עִם חֻלְשַׁת הָאָדָם וּזְעִירוּתוֹ וּמְהִירוּת כְּלוֹת יָמָיו.
If he came to praise and thank the king for some good or some favor he received from him, whether he would transmit the message of gratitude through a song or poem whether it be oral or written - he would not refrain from all sorts of eloquence, metaphors, analogies, embellishments whether true or false, that it is possible to say of him, and if he could praise him with all of his limbs and his inner and outer being he would do so. And if he could move heaven and earth and everything in them to praise and thank him in order to show the king his good feelings towards him, he would do so, in spite of his being a mere weak human, small and of swiftly passing days.
וּכְפִי זֶה רָאוּי לַמַּשְׂכִּיל שֶׁיִּהְיֶה בְּמַעֲשֵׂה עֲבוֹדַת הָאֱלֹהִים יִתְעַלֶּה כְּשֶׁהוּא עוֹשֶׂה מֵהֶם מְאוּמָה.
According to this should the intelligent person conduct himself in the service of G-d. When he does anything of it.
וְהוּא שֶׁכָּל מַעֲשֶׂה שֶׁהוּא לֵאלֹהִים אֵינֶנּוּ נִמְלָט מֵאֶחָד מִשְּׁלֹשָׁה חֲלָקִים.
Every act of service to G-d must necessarily fall into one of three categories.
אֶחָד מֵהֶם חוֹבוֹת הַלְּבָבוֹת בִּלְבַד וְהֵם שֶׁכִּוַּנְנוּ לְבָאֲרָן בַּסֵּפֶר הַזֶּה.
Duties of the heart alone. It was our intention to clarify them in this book.
וְהַחֵלֶק הַשֵּׁנִי חוֹבוֹת הַגּוּפוֹת וְהַלְּבָבוֹת יַחְדָּו כְּמוֹ הַתְּפִלָּה וְלִמּוּד הַתּוֹרָה וְהַשֶּׁבַח וְהַתְּהִלָּה לֵאלֹהִים וְלִמּוּד הַחָכְמָה וְצַוּוֹת בַּטּוֹב וְהַזְהִיר מִן הָרַע וְהַדּוֹמֶה לָזֶה.
Duties of the heart and limbs together, such as prayer, torah study, praise and psalms to G-d, study of other wisdoms, instructing others to do good or refrain from evil, or the like.
וְהַחֵלֶק הַשְּׁלִישִׁי חוֹבוֹת הָאֵבָרִים בִּלְבַד אֵין לַלֵּב בָּהֶם שׁוּם הַכְנָסָה אֶלָּא הַכַּוָּנָה לֵאלֹהִים בִּתְחִלַּת הַמַּעֲשֶׂה כְּסֻכָּה וְלוּלָב וְצִיצִית וּמְזוּזָה וּשְׁמִירַת הַשַּׁבָּתוֹת וְהַמּוֹעֲדִים וְהַצְּדָקָה וְהַדּוֹמֶה לָזֶה מִמַּה שֶׁלֹּא יַזִּיק הָעוֹשֶׂה אוֹתָם טֵרוּד לִבּוֹ בְּזוּלַת מַעֲשֵׂהוּ.
Duties of the limbs alone, whereby the heart has no participation, except for the intent to G-d at the beginning of the act, such as (dwelling in a) sukkah, lulav, tzitzis, mezuza, guarding the Sabbath and the festivals, charity, or others similar where distraction of the heart by other things does not damage the act.
אַךְ בְּחוֹבוֹת הַלְּבָבוֹת חַיָּב לְפַנּוֹת לִבּוֹ מִמַּחְשְׁבוֹת הָעוֹלָם וְטִרְדוֹתָיו וּלְיַחֵד לִבּוֹ וּמַצְפּוּנוֹ לֵאלֹהִים לְבַדּוֹ בָּעֵת הַהִיא, כְּמוֹ שֶׁאָמְרוּ עַל אֶחָד מִן הַפְּרוּשִׁים שֶׁהָיָה אוֹמֵר בִּתְפִלָּתוֹ לֵאלֹהִים, אֱלֹהַי יְגוֹנִי בַּעֲבוּרְךָ בַּטֵּל מִמֶּנִּי הַיְּגוֹנוֹת וְדַאֲגָתִי מִמְּךָ הַרְחֵק מִנַּפְשִׁי הַדְּאָגוֹת.
However for the duties of the heart, one is obligated to empty his heart from thoughts of this world and its distractions, and to focus his heart and mind to G-d alone at that time, as it was said of one of the ascetics who would say in his prayer to G-d: "my G-d! The sorrow I have for You nullified all my other sorrows, and the worry I have from You, distanced me from all other worries".
וּבָזֶה יְקַבֵּל הָאֱלֹהִים מַעֲשֵׂהוּ וְיִרְצֵהוּ וּבִכְמוֹתָם יִתָּכֵן מָה שֶׁאָמְרוּ רז״ל מִצְוֹת צְרִיכוֹת כַּוָּנָה.
Through this, G-d will accept his act and desire it, of these our sages said (Berachos 13a): "mitzvot need kavana (intent)".
וְאִם יִתְעַסֵּק בְּמַעֲשֶׂה מֵחוֹבוֹת הַלְּבָבוֹת וְהָאֵבָרִים יַחְדָּו כַּתְּפִלָּה וְכַשֶּׁבַח לֵאלֹהִים יִתְבָּרַךְ יְפַנֶּה גּוּפוֹ מִכָּל מַעֲשֵׂי העוה״ז והעוה״ב וִיפַנֶּה לִבּוֹ מִכָּל הַמַּחְשָׁבוֹת הַמַּטְרִידוֹת אוֹתוֹ מֵעִנְיַן הַתְּפִלָּה אַחַר שֶׁיְּנַקֶּה עַצְמוֹ וְיִרְחַץ מִכָּל הַטִּנּוּפִין וְהַלִּכְלוּכִין וְיִרְחַק מִכָּל רֵיחַ רַע וְהַדּוֹמֶה לָזֶה, ואח״כ יַעֲלֶה עַל לִבּוֹ:
If one is engaged in a religious act of the category involving both the heart and the limbs together, such as prayer or praising G-d - he should free his body from doing any worldly or other religious act, and clear his heart from all thoughts which distract him from the matter of the prayer . After he has cleansed himself, and washed from any filth or dirt, and distanced from any bad smell or the like, then he should put to heart:
אֶל מִי מְכַוֵּן בִּתְפִלָּתוֹ.
to Whom he has intent to pray to.
וּמָה מְבַקֵּשׁ בָּהּ.
What does he seek from it.
וּבְמָה מְדַבֵּר לִפְנֵי בּוֹרְאוֹ מִמִּלּוֹת הַתְּפִלָּה וְעִנְיָנָהּ.
With what he will speak before his Creator, of the words and the subject matter of the prayer.
וְדַע כִּי הַמִּלּוֹת תִּהְיֶינָה בַּלָּשׁוֹן כַּקְּלִפָּה וְהָעִיּוּן בַּמִּלּוֹת כַּלֵּב וְהַתְּפִלָּה כַּגּוּף וְהָעִיּוּן כָּרוּחַ (ס״א כי המלות תהיינה בלשון והענין במלות ובלב והתפלה בגוף והעיון ברוח).
Know that the words one is forming with his tongue are like the shell and the meditation on the words is like the fruit, (or) that the uttering of the prayer is like the body, and the meditation is like the soul.
וּכְשֶׁיִּתְפַּלֵּל הַמִּתְפַּלֵּל בִּלְשׁוֹנוֹ וְלִבּוֹ טָרוּד בְּזוּלַת עִנְיָן הַתְּפִלָּה תִּהְיֶה תְּפִלָּתוֹ גּוּף בְּלֹא רוּחַ וּקְלִפָּה בְּלֹא לֵב מִפְּנֵי שֶׁגּוּפוֹ נִמְצָא וְלִבּוֹ בַּל עִמּוֹ עֵת תְּפִלָּתוֹ וּבְכָמוֹהוּ אָמַר הַכָּתוּב (ישעיה מט) יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי,
When one prays with his tongue but his mind is distracted in a matter other than the prayer, his prayer will be like a body without a soul, or like a shell without a fruit, because his body is present but his mind is not with him in his prayer, of like him the verse says: "For as much as this people draw near with their mouth and with their lips do honor Me, but their hearts are far from Me, and their fear of Me is a commandment of men learned by rote" (Yeshaya 29:13).
וּמָשְׁלוּ זֶה עוֹד לְעֶבֶד שֶׁבָּא אֲדוֹנָיו לְבֵיתוֹ וְצִוָּה אִשְׁתּוֹ וּבְנֵי בֵּיתוֹ לְכַבְּדוֹ וְלַעֲשׂוֹת כָּל אוֹדוֹתָיו וְהָלַךְ לוֹ הוּא וְהִתְעַסֵּק בְּשִׂמְחָה וּבִשְׂחוֹק וְנִמְנַע מֵעֲבֹד אוֹתוֹ בְּעַצְמוֹ וּמֵהִשְׁתַּדֵּל בִּכְבוֹדוֹ וְלַעֲשׂוֹת מַה שֶׁהָיָה רָאוּי לוֹ וְקָצַף עָלָיו אֲדוֹנָיו וְלֹא קִבֵּל כְּבוֹדוֹ וַעֲבוֹדָתוֹ וְהֵשִׁיב הַכֹּל בְּפָנָיו,
An analogy was further said on this regarding a slave whose master came to his home. The slave ordered his wife and children to honor him and do everything for him, but he himself left to engage in merriment and laughter, and refrained from serving his master personally, and from trying to honor him and doing what is proper to him. The master became angry with him and did not accept his honors and service, and he threw everything back to his face.
וְכֵן הַמִּתְפַּלֵּל כְּשֶׁיִּהְיֶה לִבּוֹ וּמַצְפּוּנוֹ רֵיק מֵעִנְיַן הַתְּפִלָּה לֹא יְקַבֵּל הָאֵל מִמֶּנּוּ תְּפִלַּת אֵבָרָיו וּתְנוּעַת לְשׁוֹנוֹ. הֲלֹא תִּרְאֶה מָה שֶׁאָנוּ אוֹמְרִים בְּסוֹף תְּפִלָּתֵנוּ יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ וְגוֹ׳ וּכְשֶׁיִּהְיֶה הָאָדָם חוֹשֵׁב בְּשׁוּם דָּבָר מִדִּבְרֵי הָעוֹלָם בַּמֻּתָּר אוֹ בָּאָסוּר ואח״כ יַחְתֹּם תְּפִלָּתוֹ וְיֹאמַר וְהֶגְיוֹן לִבִּי לְפָנֶיךָ הֲלֹא זֶה גְּנַאי גָּדוֹל שֶׁיִּטְעֹן שֶׁדִּבֵּר עִם אֱלֹהָיו בְּלִבּוֹ וּבְמַצְפּוּנוֹ וְלִבּוֹ בַּל עִמּוֹ וְשָׁאַל מִמֶּנּוּ אַחַר כָּךְ לְקַבֵּל אוֹתָהּ וְלִרְצוֹת בָּהּ מִמֶּנּוּ וְדוֹמֶה הוּא לְמִי שֶׁנֶּאֱמַר בּוֹ (שם נח) כְּגוֹי אֲשֶׁר צְדָקָה עָשָׂה ואחז״ל יָמֹד אָדָם עַצְמוֹ אִם יָכוֹל לְכַוֵּן אֶת לִבּוֹ יִתְפַּלֵּל וְאִם לָאו אַל יִתְפַּלֵּל, וְאָמַר רַבִּי אֱלִיעֶזֶר בִּשְׁעַת פְּטִירָתוֹ בִּכְלַל מָה שֶׁצִּוָּה בּוֹ לְתַלְמִידָיו וּכְשֶׁאַתֶּם מִתְפַּלְּלִים דְּעוּ לִפְנֵי מִי אַתֶּם מִתְפַּלְּלִים וְאָמַר הַכָּתוּב (עמוס ד) הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל וארז״ל אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם וְאָמַר (יונה ב׳:ח׳) בְּהִתְעַטֵּף עָלַי נַפְשִׁי וְאָמַר (איכה ג׳:מ״א) נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל אֵל בַּשָּׁמָיִם.
Likewise for one who prays, while his heart and mind are devoid of the matter of prayer, G-d will not accept the prayer of his limbs and tongue. You can see from what we say at the end of our prayers "May the words of my mouth and the thoughts of my heart be acceptable to You O G-d..." And when a man (is distracted and) thinks of any matter in the world, whether it is permitted or forbidden, and afterwards he finishes his prayer and says "imrei fi vehegyon libi lefanecha" (may the words of my mouth and the thoughts of my heart find favor before You), is this not a great disgrace, that he claims to have spoken to his G-d with his heart and mind while his heart was not with him, and afterwards he asks G-d to accept it and favor it from him? He is similar to one of whom it was said "as a nation that pretends to show righteousness..." (Yeshaya 58:2), and our sages said: "a person should estimate himself - if he thinks he is capable of having intent in heart, he should pray, otherwise, he should not pray" (Berachos 30b). And Rebbi Eliezer said when he was about to die, among the things he commanded his disciples - "when you are praying, know before Whom you are praying" (Berachos 28b). And the verse says: "prepare yourselves to greet your G-d, O Israel" (Amos 4:12), and our sages said: "When you pray do not make your prayer a form of routine but a plea for mercy and supplications" (Avos 2:18), and "When my soul grew faint upon me, I remembered the L-ord: and my prayer came to You to Your Holy Temple" (Yona 2:8), and "Let us lift up our heart with our hands unto G-d in the heavens" (Eicha 3:41).
וְרָאוּי לְךָ אָחִי שֶׁתֵּדַע כִּי כַּוָּנָתֵנוּ בַּתְּפִלָּה אֵינָהּ כִּי אִם כְּלוֹת הַנֶּפֶשׁ אֶל הָאֱלֹהִים וּכְנִיעָתָהּ לְפָנָיו עִם רוֹמְמוּתָהּ לְבוֹרְאָהּ וְשִׁבְחָהּ וְהוֹדָאָתָהּ לִשְׁמוֹ וְהַשְׁלָכַת כָּל יְהָבֶיהָ עָלָיו.
PURPOSE OF PRAYER
You should know, my brother, that our aim in prayer is only the longing of the soul to G-d, its submitting before Him, elevating its Creator, praising and thanking His Name, and casting all of its needs on Him.
וּלְפִי שֶׁהָיָה כָּבֵד עַל הַנֶּפֶשׁ לִזְכֹּר כָּל זֶה בְּלִי חִבּוּר וְסֵדֶר כָּתְבוּ רַבּוֹתֵינוּ זַ״ל הָעִנְיָנִים שֶׁצְּרִיכִים לָהֶם רֹב כִּתּוֹת בְּנֵי אָדָם הַנִּרְאֶה חֶסְרוֹנָם בָּהֶם אֶל הָאֱלֹהִים וּכְנִיעָתָם בַּעֲבוּרָם וְהֵם עִנְיְנֵי הַתְּפִלָּה עַל סֵדֶר וְתִקּוּן שֶׁתְּקַבֵּל בָּהּ הַנֶּפֶשׁ פְּנֵי בּוֹרְאָהּ וְלֹא תֵּבוֹשׁ בְּהִתְנַפְּלָהּ וְיֵרָאֶה מִמֶּנָּה בְּסַדְּרָהּ מֵעִנְיְנֵי הַתְּפִלָּה בְּלִבָּהּ הַכְּנִיעָה וְהַשִּׁפְלוּת לֵאלֹהִים.
And since it is difficult for the mind to remember all of this, it was necessary for our sages to arrange a written order of the matters which most men need, which demonstrate to them their great need for G-d and their need to submit to Him on account of of them. These are the matters of prayer which were ordered and arranged, so that the person can greet his Creator, and not be ashamed in approaching Him, and to see in the prayer matters which bring it humility and submission before G-d.
וּלְפִי שֶׁהָיְתָה מַחְשֶׁבֶת הַלֵּב מִתְהַפֶּכֶת הַרְבֵּה וְאֵין לָהּ קַיָּמָה לִמְהִירוּת עֲבֹר הַהִרְהוּרִים עַל הַנֶּפֶשׁ הָיָה קָשֶׁה עָלֶיהָ לְסַדֵּר עִנְיְנֵי הַתְּפִלָּה מֵעַצְמָהּ.
And since the thoughts of the heart change rapidly, and these thoughts do not hold firmly due to the swift arising of thoughts that flash through the mind, it is difficult for a person to arrange his own prayer.
תִּקְּנוּ אוֹתָם רז״ל בְּמִלִּים מְתֻקָּנִים יְסַדְּרֵם הָאָדָם בִּלְשׁוֹנוֹ מִפְּנֵי שֶׁמַּחְשֶׁבֶת הַנֶּפֶשׁ הוֹלֶכֶת אַחַר הַמַּאֲמָר וְנִמְשֶׁכֶת אֶל הַדִּבּוּר.
For this our Sages composed the prayer with fixed words, to place them on a man's tongue, because the thoughts of the mind go after and follow the words he utters.
וְהָיְתָה הַתְּפִלָּה מִלּוֹת וְעִנְיָנִים וְהַמִּלּוֹת צְרִיכוֹת אֶל הָעִנְיָן וְהָעִנְיָן אֵינוֹ צָרִיךְ אֶל הַדִּבּוּר כְּשֶׁאֶפְשָׁר לְסַדְּרוֹ בַּלֵּב אֲשֶׁר הוּא עִקַּר כַּוָּנָתֵנוּ וְעָלָיו מִשְׁעַן מְגַמָּתֵנוּ.
Therefore the prayer has fixed words and subject matters. Words need a subject matters. But a subject matter of thought does not need speech, if it is possible to arrange it in an orderly fashion in one's heart. For the subject matter is the essence of our devotion and the chief aim to which our attention should be directed.
הֲלֹא תִּרְאֶה מָה שֶׁאָמְרוּ רז״ל בְּעֵת הַדְּחָק בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ וְהִתִּירוּ לְקַצֵּר בְּעִנְיְנֵי הַתְּפִלָּה בִּתְפִלָּה קְצָרָה [וְאִלּוּ הָיוּ הַמִּילִים עִקַּר הַתְּפִלָּה, לֹא הָיָה מֻתָּר לָנוּ לְקַצְּרָן בְּשׁוּם פָּנִים].
You can see what the sages said regarding a time of difficulty: "a man who experienced a seminal emission should say the blessing in his mind and not utter the words, neither before (the shema) nor after it" (Berachos 20b), and they permitted one to pray a short version of the (amida) prayer (under some circumstances), and if the uttering of words was the main purpose of the prayer, it would not have been permitted for us to reduce them under any circumstances.
עַל כֵּן תַּקֵּן אָחִי עִנְיַן תְּפִלָּתְךָ בְּלִבְּךָ וְהַשְׁוֵהוּ עִם דִּבּוּרְךָ וְכַוֵּן בָּהֶם כַּוָּנָה אַחַת לֵאלֹהִים וּפַנֵּה גּוּפְךָ מִכָּל תְּנוּעוֹתֶיךָ וּקְשֹׁר חוּשֶׁיךָ וְרַעְיוֹנֶיךְ מֵהִתְעַסֵּק בְּדָבָר מִדִּבְרֵי הָעוֹלָם עִם הַתְּפִלָּה.
Therefore, my brother, rectify the subjects of your prayer in your heart, so that it will be consistent with your words, and let your intent in both be only to G-d. Keep your body free from any movements and restrain your senses and thoughts from dealing with any worldly matter while you are praying.
הַקְשֵׁה בְּמָה שֶׁאַתָּה עוֹשֶׂה לְמַלְכְּךָ כְּשֶׁאַתָּה מִתְעַסֵּק בְּהוֹדָאָתוֹ וְשִׁבְחוֹ וְסִפּוּר טוֹבוֹתָיו עִם סִכְלוּתוֹ בְּמַצְפּוּנְךָ, כָּל שֶׁכֵּן הַבּוֹרֵא יִתְעַלֶּה הַמַּשְׁקִיף עַל גְּלוּיְךָ וּמַצְפּוּנְךָ וְנִסְתָּרְךָ וְנִרְאֲךָ,
Compare what you would do to your (human) king when you are engaged in thanking him, praising him, and lauding him for his good deeds, in spite of his ignorance of your thoughts. All the more so, for the Creator, who watches your external and internal being, who observes what is visible in your life and what is concealed.
וּמִן הַתֵּמַהּ שֶׁהַתְּפִלָּה אֶצְלְךָ אֱמוּנַת הַבּוֹרֵא וּפִקְדוֹנוֹ כִּי מָסַר בְּיָדְךָ עִנְיָנָהּ וּנְתָנָהּ בִּרְשׁוּתְךָ לֹא יַשְׁקִיף עָלֶיהָ זוּלָתוֹ.
It is a wonder, since prayer is like a trust and deposit the Creator entrusted you with, since he gave over its matter in your hands and your domain. Nobody can watch over it except Him
וְאִלּוּ תִּתְפַּלֵּל אוֹתָהּ כְּמוֹ שֶׁצִּוָּה הַבּוֹרֵא יִתְבָּרַךְ יָצָאתָ יְדֵי חוֹבַת הָאֱמוּנָה וִיקַבְּלֶנָּה מִמְּךָ הַבּוֹרֵא וְאִם לֹא תִּהְיֶה נֶאֱמָן בָּהּ בְּלִבְּךָ וּבִלְשׁוֹנְךָ תִּהְיֶה בְּחֶזְקַת הַקּוֹבְעִים אוֹתוֹ בֶּאֱמוּנָתוֹ וְאָמַר הַכָּתוּב בָּהֶם (דברים לב) כִּי דוֹר תַּהְפֻּכֹת הֵמָּה בָּנִים לֹא אֵמֻן בָּם. וְאָמַר בְּאַנְשֵׁי הָאֱמוּנוֹת הַנּוֹהֲגִים בָּהֶם כְּמִשְׁפָּטָם וּבְדִינֵיהֶם (תהלים קא) עֵינַי בְּנֶאֶמְנֵי אֶרֶץ וְגוֹ׳.
If you pray like the Creator commanded, you will have fulfilled your duty of faithfulness, and He will accept it from you. But if you are not faithful in it, in your heart and tongue, you will be considered among those who betray the trust G-d placed on them, and the verse says of them: "for they are a very inverted generation, sons in whom is no faith" (Devarim 32:20), while for those who are faithful the verse says: "My eyes shall be upon the faithful of the land, that they may dwell with Me" (Tehilim 101:6).
וְאִם יַעֲשֶׂה מֵחוֹבוֹת הַגּוּפוֹת מְאוּמָה כַּסֻּכָּה וְכַלּוּלָב וּשְׁאָר מָה שֶׁזָּכַרְנוּ בַּחֵלֶק הַזֶּה חַיָּב לְהַקְדִּים כַּוָּנַת הַלֵּב לֵאלֹהִים קֹדֶם שֶׁיַּעֲשֶׂנָּה כְּדֵי שֶׁיְּהֵא שֹׁרֶשׁ מַעֲשֵׂהוּ לִשְׁמֹעַ לְמִצְוַת הַבּוֹרֵא לְגַדְּלוֹ וּלְרוֹמְמוֹ וּלְהוֹדוֹת לוֹ וּלְשַׁבְּחוֹ עַל גֹּדֶל טוֹבוֹתָיו וְרֹב חֲסָדָיו עָלָיו.
DUTIES OF THE LIMBS
If one engages in the duties of the limbs alone such as (dwelling in a) sukka and (taking a) lulav, or other things we mentioned earlier (Sabbath, festivals, mezuza, etc), it is an obligation to precede the intent to G-d before doing it, so that the root of his act is to heed the commandment of the Creator, to elevate, to glorify, to thank Him, and to praise Him - for His great favors and great kindnesses on him.
וְיַגִּיעַ בָּהּ אֶל קֵץ גְּבוּלֶיהָ בִּתְחִלַּת הַמַּעֲשֶׂה וּבְאֶמְצָעִיתוֹ וּבְסוֹפוֹ יִרְאָה מֵהָאֵל וְחֵפֶץ בְּמָה שֶׁיַּגִּיעַ לִרְצוֹנוֹ וְיַרְחִיק מִקִּצְפּוֹ.
And so he will attain the ultimate purpose of the service, at its beginning, during its performance, and until its completion. That he will do them (1) due to reverence of G-d, (2) desire to fulfill His will, and (3) to keep away from what will bring the wrath of G-d on himself.
כמ״ש דָּוִד ע״ה (שם מ) לַעֲשׂוֹת רְצוֹנְךָ אֱלֹהַי חָפָצְתִּי וְיִשָּׂא נַפְשׁוֹ בָּזֶה עַל הַהַקָּשָׁה אֲשֶׁר קִדַּמְתִּי בִּתְחִלַּת הַפָּנִים הָאֵלֶּה מִדְּבַר הַמֶּלֶךְ וְיִהְיֶה עַל לִבּוֹ תָּמִיד וְאָז יִמְצָא חֲרִיצוּת מֵאֵבָרָיו לְמַעֲשֵׂה הָעֲבוֹדָה בעז״ה כְּמוֹ שֶׁהִקְדַּמְנוּ מִדִּבְרֵי דָּוִד ע״ה (שם קיט) חִשַּׁבְתִּי דְרָכָי וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ חַשְׁתִּי וְלֹא הִתְמַהְמָהְתִּי וְגוֹ׳:
As David said: "to do your will, O G-d, I desired" (Tehilim 40:9), and one should imagine to scrutinize himself with the analogy I preceded at the beginning of this way regarding speaking with a (human) king, and that he should ever keep this on his mind - then he will find zeal in his limbs for the acts of service, with G-d's help, as we introduced from the words of David "I considered my ways, and turned my feet to Your testimonies, I made haste, and delayed not, to observe Your commandments" (Tehilim 119:59).
וְהָעֲשִׂירִי, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּהַשְׁקָפַת הַבּוֹרֵא עַל נִגְלֵהוּ וְנִסְתָּרוֹ וְשֶׁהוּא רוֹאֶה אוֹתוֹ וְזוֹכֵר כָּל מַעֲשָׂיו וּמָה שֶׁעוֹבֵר עַל לִבּוֹ מִן הַמַּחְשָׁבוֹת הַטּוֹבוֹת וְהָרָעוֹת וְיִהְיֶה מְפַחֵד תָּמִיד מִמֶּנּוּ וּמִשְׁתַּדֵּל לְתַקֵּן נִגְלֵהוּ וְנִסְתָּרוֹ לֵאלֹהִים יִתְבָּרַךְ,
THE TENTH: (the watching of the Creator) To make an accounting with oneself regarding the Creator's watching his outer and inner life. That G-d sees him, remembers all of his deeds and all of the thoughts that go through his mind, whether good or bad. And therefore, one should fear Him always, and make efforts to rectify one's public and private life to be in accord with G-d's will.
וְיִמָּשֵׁל בָּזֶה אִלּוּ הָיָה מַשְׁקִיף עָלָיו אָדָם וְשׁוֹמֵר תְּנוּעוֹתָיו תָּמִיד הֲנָכוֹן הָיָה לוֹ לַעֲשׂוֹת דָּבָר שֶׁהוּא מוֹאֵס הָאָדָם הַהוּא, כ״ש שֶׁיִּהְיֶה בּוֹרְאוֹ הַמַּשְׁקִיף עָלָיו כַּמָּה הוּא חַיָּב לְהִכָּלֵם וּלְהִתְבּוֹשֵׁשׁ לְפָנָיו וּלְהִזָּהֵר מֵהַמְרוֹתוֹ וּלְמַהֵר לַעֲבוֹדָתוֹ וּלְסַבֵּב רְצוֹנוֹ וְאַהֲבָתוֹ.
Let one make the following analogy to himself: If a man was watching him and constantly observing his every movement, would he do something that would cause the man to be disgusted by him? And all the more so, if the man was a benefactor of him, and all the more so, if the man was his master, and all the more so if the one watching him was his Creator, how much greater is his duty to be ashamed and embarassed before Him, and to be careful to refrain from rebelling against Him, and to hurry to His service, and to try to obtain His favor and love.
וְעוֹד כִּי מִן הַיָּדוּעַ אֶצְלֵנוּ שֶׁאָנוּ מִתְקַשְּׁטִים בְּמִבְחַר מָה שֶׁנּוּכַל עָלָיו מִן הַמַּלְבּוּשִׁים בְּצֵאתֵנוּ לִקְרַאת מַלְכֵּנוּ וְשָׂרֵינוּ וּגְדוֹלֵי דּוֹרֵנוּ מִפְּנֵי שֶׁהֵם מַשְׁקִיפִים עַל גְּלוּיֵנוּ כְּמוֹ שֶׁאָמַר (אסתר ד) כִּי אֵין לָבוֹא אֶל שַׁעַר הַמֶּלֶךְ בִּלְבוּשׁ שָׂק וְאָמַר (בראשית מ״א:י״ד) וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וַיְרִיצֻהוּ מִן הַבּוֹר וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו. וּכְפִי זֶה אָנוּ חַיָּבִים לְהִתְקַשֵּׁט בַּעֲבוֹדַת הָאֱלֹהִים בְּנִרְאֵנוּ וּבְנִסְתָּרֵנוּ לֵאלֹהִים מִפְּנֵי הַשְׁקָפָתוֹ עָלֵינוּ בְּשָׁוֶה תָּדִיר. וְאִלּוּ הָיִינוּ מַעֲלִים בְּלִבֵּנוּ כִּי הַשְׁקָפַת הַמְּלָכִים עַל הַנִּסְתָּר מִמַּצְפּוּנֵינוּ כְּהַשְׁקָפָתָם עַל הַנִּרְאֶה מִגּוּפֵנוּ לֹא הָיִינוּ מִתְעַכְּבִים לְקַשֵּׁט מַצְפּוּנֵינוּ כִּרְצוֹנָם מִמֶּנּוּ.
Furthermore, it is known to us that we adorn ourselves with the best clothing we can when going out to greet our kings, high officials, or great men of our generation because they observe our exterior appearance, as written "for one may not enter the king's gate dressed in sackcloth" (Esther 4:2), and "So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and they shaved and changed his clothes, and he [then] came to Pharaoh" (Bereishis 41:14). According to this, we are obligated to adorn ourselves in the service of G-d in our exterior and in our interior for G-d, because He observes us equally in both respects at all times, since if we believed in our minds that the (human) kings were able to look at our interior just like they can see our physical exterior, we would not delay to adorn our interior in a way that they would wish us to do.
הֲלֹא תִּרְאֶה כִּי רֹב בְּנֵי אָדָם אֵין עִלַּת הִשְׁתַּדְּלוּתָם לִלְמֹד הַחָכְמוֹת וּלְלַמְּדָן אֶלָּא לְהִתְגַּדֵּל בָּהֶן אֵצֶל הַמְּלָכִים בִּלְבַד וְכֵן בְּהַרְבֵּה מֵעִנְיְנֵי הַתּוֹרֹת כִּי עַם הָאָרֶץ מְצֻוִּים עַל דַּת מַלְכָּם,
You can observe that for the majority of men, the main reason they occupy themselves to study and teach the fields of wisdom is only in order to become great through them in the eyes of the kings. And likewise for many portions of the laws/culture of the kingdom, for the people are commanded to obey the laws of their king.
וְהָאֵל יִתְבָּרַךְ יוֹתֵר רָאוּי לוֹ וְיוֹתֵר חוֹבָה עָלֵינוּ לְהִתְקַשֵּׁט בַּעֲבוֹדָתוֹ בַּמַּצְפּוּנִים וּבַלְּבָבוֹת וּבָאֵבָרִים לְהַשְׁקָפָתוֹ עֲלֵיהֶם וּרְאוֹתוֹ אוֹתָם תָּמִיד לֹא יַטְרִידֶנּוּ דָּבָר מִדָּבָר כְּמוֹ שֶׁאָמַר הַכָּתוּב (ירמיהו י״ז:י׳) אֲנִי ה׳ חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְאָמַר (משלי טו) בְּכָל מָקוֹם עֵינֵי ה׳ וְגוֹ׳ (זכריה ד׳:י׳) עֵינֵי ה׳ הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ וְאָמַר הַכָּתוּב בְּעִנְיַן הַיִּרְאָה מֵהַשְׁקָפַת הַבּוֹרֵא. (קהלת ה׳:א׳) אַל תְּבַהֵל עַל פִּיךָ וְלִבְּךָ אַל יְמַהֵר לְהוֹצִיא דָבָר וְגוֹ׳ וְאָמַר (תהלים יד) ה׳ מִשָּׁמַיִם הִשְׁקִיף עַל בְּנֵי אָדָם.
Surely, regarding G-d, it is more fitting and more obligatory on us to adorn ourselves in His service in our inner thoughts, heart and limbs, since He watches them and contemplates them continuously and nothing can distract Him from some matter, as the verse says "I am the L-ord who searches the heart; I test the reins" (Yirmiya 17:10), and "the eyes of the L-ord are in every place, beholding the evil and the good" (Mishlei 15:3), and "the eyes of the L-ord, that run to and fro throughout the land" (Zecharya 4:10), and the verse says regarding the awe one should feel regarding the watching of the Creator "Be not rash with your mouth, and let not your heart be hasty to utter a word before G-d; for G-d is in heaven, and you are upon earth; therefore let your words be few" (Koheles 5:1), and "The L-ord looks down from heaven upon men" (Tehilim 14:2).
וְכַאֲשֶׁר יִהְיֶה הָעִנְיָן הַזֶּה שָׁב אֶל רַעְיוֹן הַמַּאֲמִין תָּמִיד וְיַחְשֹׁב הַמַּאֲמִין תָּדִיר עִם נַפְשׁוֹ עָלָיו –
When this matter returns in the thoughts of the believer at all times, and the believer will make an accounting with himself on this always,
יִהְיֶה הַבּוֹרֵא יִתְבָּרַךְ נִמְצָא עִמּוֹ בְּמַצְפּוּנוֹ יִרְאֵהוּ בְּעֵין שִׂכְלוֹ וְיִהְיֶה יָרֵא אוֹתוֹ תָּמִיד וּמְרוֹמְמוֹ וּבוֹחֵן אֶת מַעֲשָׂיו וְחוֹקֵר אֶת פְּעָלָיו בְּהַנְהָגַת בְּרִיּוֹתָיו הַמְּעִידוֹת עַל גְּדֻלָּתוֹ וְרוֹמְמוּתוֹ וְחָכְמָתוֹ וִיכָלְתּוֹ.
then the Creator will be with him in his inner realm, he will see G-d with the eye of his intellect, and will fear Him always, and glorify Him, and reflect on His works, and examine His deeds in governing His creations, which testify to His greatness, exaltedness, wisdom, and power.
וְכַאֲשֶׁר יַתְמִיד עַל זֶה יַנִּיחַ הַבּוֹרֵא לוֹ מֵעָצְבּוֹ וְיַרְגִּיעַ לִבּוֹ מִפַּחְדּוֹ.
When one does this diligently, the Creator will grant him peace from his sadness and calm his heart from fear of Him.
וְיִפְתַּח לוֹ שַׁעֲרֵי יְדִיעָתוֹ וִיגַלֶּה לוֹ סוֹדוֹת חָכְמָתוֹ וְיָשִׂים עֵינָיו עַל הַדְרָכָתוֹ וְהַנְהָגָתוֹ וְלֹא יַנִּיחֵהוּ לְעַצְמוֹ וְלִיכָלְתּוֹ כְּמוֹ שֶׁאָמַר (שם יג) בְּמִזְמוֹר ה׳ רֹעִי לֹא אֶחְסָר עַד סוֹפוֹ.
And the Creator will open for him the gates of His knowledge, and reveal to him secrets of His wisdom, and G-d will put His attention to guide and lead him, and He won't abandon him to himself and his (limited) ability, as the entire psalm 23 says: "The L-ord is my shepherd; I shall not lack.." (Tehilim 23:1), until the end.
וְיִהְיֶה בַּמַּדְרֵגָה הָעֶלְיוֹנָה מִמַּדְרֵגוֹת הַחֲסִידִים וּבַמַּעֲלָה הָרָמָה מִמַּעֲלוֹת הַצַּדִּיקִים וְיִרְאֶה מֵאֵין עַיִן וְיִשְׁמַע מִבְּלִי אֹזֶן וִידַבֵּר בְּלִי לָשׁוֹן וְיַרְגִּישׁ בְּעִנְיָנִים מִבִּלְתִּי חוּשִׁים וִישַׁעֵר בָּהֶם מִבַּלְעֲדֵי הַקָּשָׁה.
And he will be on an exalted level, among the levels of the Chasidim (extremely pious), and a high level among the Tzadikim (righteous), and he will be able to see without his physical eyes, and hear without his physical ears, and speak without a tongue, and he will sense things without his physical senses, and be able to picture them without need for a [physical] comparison.
וְאֵינֶנּוּ קָץ בִּמְאוּמָה מֵעִנְיָנוֹ וְלֹא בּוֹחֵר עִנְיָן יוֹתֵר מֵעִנְיָן מִמָּה שֶׁבָּחַר הַבּוֹרֵא.
He will not dislike any situation nor will he prefer another situation other than what the Creator chose for him.
תּוֹלֶה רְצוֹנוֹ בִּרְצוֹן הַבּוֹרֵא וְאַהֲבָתוֹ בְּאַהֲבָתוֹ וְהַנֶּאֱהָב אֶצְלוֹ מָה שֶׁאָהוּב לוֹ וְהַנִּמְאָס אֵלָיו מָה שֶׁמָּאוּס לוֹ וּבְכָמוֹהוּ אָמַר הֶחָכָם (משלי ח) אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל דַּלְתֹתַי יוֹם יוֹם וְאָמַר (שם) כִּי מֹצְאִי מָצָא חַיִּים וַיָּפֶק רָצוֹן מֵה׳:
And he makes his will like G-d's will, and his love, what He loves. He will cherish what G-d cherishes, and what is disgusting to him is what is disgusting to G-d. Of like him, the wise man said: "Blessed is the man that hears me (the torah), watching every day at my gates, waiting at the posts of my doors" (Mishlei 8:34), and "For whosoever finds me (the torah) finds life, and shall obtain favor of the L-ord" (Mishlei 8:35).
וְהָאַחַד עָשָׂר, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ עַל מָה שֶׁעָבַר מִיָּמָיו אִם הִתְעַסֵּק בָּהֶם בַּעֲבוֹדַת אֱלֹהָיו אוֹ בַּעֲבוֹדַת יִצְרוֹ.
THE ELEVENTH: (regular accounting of one's deeds) To make an accounting with oneself regarding one's days which have already passed whether he was engaged in the service of G-d or the service of his own yetzer.
וְיִמָּשֵׁל בָּזֶה כְּאִלּוּ הַמֶּלֶךְ נָתַן לוֹ מָמוֹן לְהוֹצִיאוֹ בְּפָנִים מֵאָפְנֵי הוֹצָאוֹתָיו וְהִזְהִירוֹ שֶׁלֹּא יוֹצִיא מִמֶּנּוּ מְאוּמָה בְּזוּלָתָם וְהוֹדִיעוֹ כִּי יַחְשֹׁב אִתּוֹ עָלָיו בִּכְלוֹת שְׁנָתוֹ וְלֹא יִמְחֹל לוֹ מִמֶּנּוּ מְאוּמָה הַאֵין מִן הַזְּרִיזוּת לוֹ שֶׁיַּחְשֹׁב עִם נַפְשׁוֹ בְּסוֹף כָּל חֹדֶשׁ וְחֹדֶשׁ מֵחָדְשֵׁי הַשָּׁנָה לָדַעַת מָה שֶׁהָלַךְ מִן הַמָּמוֹן וּבְמָה הוֹצִיאוֹ וְיִהְיֶה נִזְהָר בִּשְׁאָר הַמָּמוֹן וּבִשְׁאָר הַזְּמַן קֹדֶם שֶׁיִּפְגָּעֵהוּ הַחֶשְׁבּוֹן פִּתְאוֹם וְהוּא אֵינוֹ יוֹדֵעַ מָה שֶׁיֵּשׁ לוֹ וּמָה שֶׁיֵּשׁ עָלָיו.
He should apply to himself the following illustration: Let him imagine that a king gave him money to spend for a certain purpose, and he commanded him not to spend any of the money for anything else. The king informed him that at the end of the year, he would make an accounting with him and will not forgive him in the least of it. Is it not proper for the man to make an accounting with himself at the end of each month of that year to see how much of the money was spent and with what he had spent it, and so that he will be careful with the remaining money and the remaining time, before the time of accounting suddenly comes and one is ignorant of what he may claim and what may be claimed from him?
וְעַל הַדִּמְיוֹן הַזֶּה אָחִי צָרִיךְ שֶׁתִּפְקֹד אֶת נַפְשְׁךָ אִם תּוּכַל בְּכָל יוֹם מִיָּמֶיךָ וְתַחְשֹׁב עִמָּהּ עַל עֲבוֹדַת הָאֱלֹהִים שֶׁהִיא חוֹבָה עָלֶיךָ בּוֹ. וְאִם הִתְעַלַּמְתָּ מִזֶּה מָה שֶׁעָבַר מִיָּמֶיךָ אֵין פָּחוֹת מִשֶּׁתַּחְשֹׁב עִם נַפְשְׁךָ בְּמָה שֶׁנִּשְׁאַר מֵהֶם וְאַל תִּדְלֹק אַחַר הַהַעֲלָמָה בְּהַעֲלָמָה וְתִרְדֹּף הַהַנָּחָה בְּהַנָּחָה כִּי אֵין לִפְנֵי ה׳ אֱלֹהֶיךָ הַעֲלָמָה וְלֹא הַנָּחָה וְלֹא שִׁכְחָה.
According to this illustration, my brother, it is necessary for you to check with yourself, if you can, each and every one of your days, and to make an accounting with it on your service of G-d - which is your duty for that day. And if you neglected from doing this (daily accounting) in the days of your life that already passed, at least do the accounting with yourself for your remaining days. Do not continue neglecting due to your previous neglecting, or continue overlooking it due to previously overlooking it, because before G-d there is no neglect, nor overlooking nor forgetting.
וּכְבָר נֶאֱמַר כִּי הַיָּמִים מְגִלּוֹת כִּתְבוּ בָּהֶם מָה שֶׁתַּחְפְּצוּ שֶׁיִּזָּכֵר לָכֶם וְאָמַר (תהלים לב) אַל תִּהְיוּ כְּסוּס כְּפֶרֶד אֵין הָבִין וְנֶאֱמַר בְּמִי שֶׁאָרַךְ זְמַן הִתְעַלְּמוּתוֹ [מֵחֶשְׁבּוֹן נַפְשׁוֹ] (הושע ז) גַּם שֵׂיבָה זָרְקָה בּוֹ וְהוּא לֹא יָדָע:
It was already said that the days are like scrolls, write on them what you would like to be remembered by, and the verse says: "Be you not as the horse, or as the mule, which have no understanding" (Tehilim 32:9), and it is said of one who prolonged his time of ignoring to make a personal accounting "also old age was cast into him, but he did not know" (Hoshea 7:9).
וְהַשְּׁנֵים עָשָׂר, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּעֵת הֶמְיַת לִבּוֹ וַחֲרִיצוּתוֹ עַל הָעוֹלָם בְּכָל הִשְׁתַּדְּלוּתוֹ וְתַכְלִית תַּחְבּוּלוֹתָיו וְסוֹף יְכָלְתּוֹ וְיִשְׁקֹל עִמָּהּ בְּזוֹתוֹ בְּעִנְיְנֵי אַחֲרִיתוֹ וְעַוְּתוֹ (ס״א ונטותו) מֵעֲבוֹדַת אֱלֹהָיו.
THE TWELFTH: (the pursuit of physical) To make an accounting with oneself at a time when one's heart is excited and diligent for worldly matters, applying himself fully with his utmost ingenuity and maximum ability, and to weigh this against one's laxness in matters of his final end, and his straying from the service of his G-d.
וְאָז יִמְצָא מַחְשַׁבְתּוֹ בְּעִנְיְנֵי עוֹלָמוֹ הָרָמָה שֶׁבַּמַּחְשָׁבוֹת וְתוֹחַלְתּוֹ בּוֹ הָרָמָה שֶׁבַּתּוֹחֶלֶת כִּי לֹא יַסְפִּיק לוֹ מִמִּינֵי קִנְיָנָיו מְאוּמָה אַךְ הוּא כְּאֵשׁ כֹּל אֲשֶׁר תּוֹסִיף עֵצִים הִיא מוֹסִיפָה לֶהָבָה וְכָל לִבּוֹ וְכַוָּנָתוֹ מוֹשְׁכִים אֵלָיו יוֹמָם וָלַיְלָה, אֵינֶנּוּ חוֹשֵׁב לְאוֹהֵב אֶלָּא מִי שֶׁיַּעַזְרֵהוּ עָלָיו וְלֹא רֵעַ נֶאֱמָן אֶלָּא הַמְּיַשְּׁרֵהוּ אֵלָיו וְיִצְפֶּה לְעִתּוֹת אִצּוּר הַמִּסְחָרִים וְעִתֵּי מְכִירָתָם וְצוֹפֶה עִנְיְנֵי הַשַּׁעַר וְחוֹקֵר עַל יֹקֶר הַסְּחוֹרוֹת וְזָלוּתָן וַעֲלוֹתָן וִירִידָתָן בְּכָל קַצְוֵי הָאָרֶץ וְלֹא יְעַכְּבֵהוּ מִלֶּכֶת בַּדְּרָכִים הָרְחוֹקִים חֹם וְלֹא קוֹר וְלֹא סַעַר הַיָּם וְלֹא אֹרֶךְ הַדֶּרֶךְ בַּמִּדְבָּרוֹת אַךְ כָּל זֶה לְתִקְוָתוֹ שֶׁיַּגִּיעַ אֶל תַּכְלִית וְאֵין תַּכְלִית לוֹ.
Then he will see and feel that his thoughts for matters of this world are the highest of his thoughts, and his aspiration for this world is the higher of his aspirations, because all the various types of possessions will never be enough for him in the least, on the contrary he is like a fire, the more wood is added, the more it increases flames, and all of his heart and intent will be drawn to it day and night. He will not consider anyone a close friend except one who helps him in them, and no one a friend except he who leads him to them. His eye will be to the times it is good to buy, and the times it is good to sell. And he will observe matters of the selling rates for the whole world. He investigates where they are cheap and where they are expensive, and when they go up and when they go down. He will not refrain from travelling to faraway places. Neither heat, nor cold, nor stormy sea, nor long desert roads - all this out of his hope to reach the end of his desire but there is no end to it.
וְאֶפְשָׁר שֶׁתִּהְיֶה יְגִיעָתוֹ לָרִיק וְלֹא יַעֲלֶה בְּיָדוֹ כִּי אִם הַצַּעַר הָאָרֹךְ וְהַטֹּרַח וְהֶעָמָל, וְאִם הִגִּיעַ אֶל קְצָת מַה שֶׁקִּוָּה שֶׁמָּא לֹא יִהְיֶה לוֹ מִמֶּנּוּ כִּי אִם שְׁמִירָתוֹ וְהַנְהָגָתוֹ וְהַצְנָעָתוֹ מִן הַפְּגָעִים עַד שֶׁיִּהְיֶה לְמִי שֶׁנִּגְזַר לוֹ בּוֹ אִם בְּחַיָּיו כְּמוֹ שֶׁנֶּאֱמַר (ירמיהו י״ז:י״א) בַּחֲצִי יָמָיו יַעַזְבֶנּוּ אוֹ לְאַחַר מוֹתוֹ כְּמוֹ שֶׁכָּתוּב (תהלים מט) וְעָזְבוּ לַאֲחֵרִים חֵילָם.
It is possible that all of his efforts will be for nothing, and he will not attain anything except a long suffering, exertion, and toil. And even if he attains some of what he hoped for, perhaps he will not get any benefit from it, but instead will only guard it, manage it, and protect it from potential damages, until it will go to he who G-d decreed it should go to, whether while he is still alive, as written: "at mid life he will leave it" (Yirmiya 17:11) or after his death, as written: "they will abandon their fortunes to others" (Tehilim 49:11).
וּכְבָר הִזְהִירָנוּ הֶחָכָם מִן הַחֲרִיצוּת וְהַהִשְׁתַּדְּלוּת לְהַרְבּוֹת בַּמָּמוֹן כְּמוֹ שֶׁכָּתוּב (משלי כג) אַל תִּיגַע לְהַעֲשִׁיר מִבִּינָתְךָ חֲדָל וְסִפֵּר מַדְוֶה הַנִּמְצָא בּוֹ בְּאָמְרוֹ (שם) הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ וְגוֹ׳ וְהוֹרָנוּ הֶחָכָם הָאַחֵר וְאִשֵּׁר אוֹתָנוּ עַל הִשְׁתַּדְּלוּתֵנוּ בְּעִנְיַן הַמָּזוֹן וְהַסִּפּוּק בִּלְבַד בְּאָמְרוֹ (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ,
The wise man already warned us against zeal and exertion for amassing wealth, as written: "Labor not to be rich: cease from your own wisdom" (Mishlei 23:4), and he spoke of the calamity found in it, in saying "Will you set your eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven" (Mishlei 23:5), and the other wise man (King David) taught us and permitted us to make efforts in earning money for our basic needs only, in saying: "If you eat the toil of your hands, you are praiseworthy, and it is good for you" (Tehilim 128:2).
וְכֵן שָׁאַל הֶחָסִיד מֵאֱלֹהָיו לָתֵת לוֹ מִן הַמָּזוֹן דֵּי סִפּוּקוֹ וּלְהַרְחִיק מִמֶּנּוּ הָעֹשֶׁר הַמֵּבִיא אֶל הַמּוֹתָרִים וְהָרִישׁ הַמֵּבִיא אֶל אֲבֵדַת הַמּוּסָר וְהַתּוֹרָה בְּאָמְרוֹ (משלי ל) שְׁתַּיִם שָׁאַלְתִּי מֵאִתְּךָ רֵאשׁ וָעֹשֶׁר אַל תִּתֶּן לִי הַטְרִיפֵנִי לֶחֶם חֻקִּי וּשְׁאָר הָעִנְיָן. וְכָמוֹהוּ מָצָאנוּ יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם שָׁאַל מֵאֱלֹהָיו סִפּוּקוֹ בֶּאֱמֶת (בראשית כח) וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ.
And likewise, the pious man asked G-d to give him his livelihood only in the basic amount, and to distance him from wealth which leads to the luxuries, and from poverty which leads to loss of morals and torah, in saying: "Two things have I asked of you; Do not give me poverty nor wealth, provide me with my food portion" (Mishlei 30:7), and the rest of the matter. Like him, we find our forefather, Yaakov, who asked G-d only for his basic needs, in saying: "If G-d will be with me, and He will guard me on this way, upon which I am going, and He will give me bread to eat and a garment to wear" (Bereishis 28:20).
הֲלֹא תָּקִיץ אָחִי תִּרְאֶה חֶסְרוֹן מָה שֶׁחָרַצְתָּ עָלָיו וּמִהַרְתָּ אֵלָיו לְהַעֲמִיד גּוּפְךָ עַל עִנְיָנוֹ אֲשֶׁר לֹא תַּתְמִיד לְךָ חֶבְרָתוֹ כ״א זְמַן מוּעָט לֹא יִפָּרֵד מִמֶּנּוּ צַעַר וְלֹא יִמָּלֵט מִפֶּגַע בְּעוֹד הִתְחַבְּרוּתְךָ עִמּוֹ אִם יִשְׂבַּע יֶחֱלֶה וְאִם יִרְעַב יֵחָלֵשׁ וְאִם תַּלְבִּישֶׁנּוּ יוֹתֵר מִצָּרְכּוֹ יָקוּץ וְאִם תַּנִּיחֶנּוּ עֵירֹם מִצְטַעֵר וְעוֹד שֶׁהַנְהָגָתוֹ בִּבְרִיאוּתוֹ וְחָלְיוֹ וְחַיָּיו וּמוֹתוֹ אֵינֶנָּה בִּרְצוֹנְךָ וְלֹא בִּרְשׁוּתְךָ כִּי הַכֹּל לְהַנְהָגַת בּוֹרַאֲךָ יִתְעַלֶּה.
Wake up my brother! Look at the deficiency of that which you hurry and pursue - to maintain your body in its natural state. Your association with it will only be for a short time, it will not be spared from pain and it will not be saved from troubles while you are attached to it. If it eats too much, it will become sick. If it eats too little, it will become weak. If you clothe it more than it needs, it will become uncomfortable, and if you leave it naked, it will be pained. Furthermore, its health and sickness, its life and death are not according to your will and not in your control, rather everything is directed by your Creator.
וְאַיֵּה יִתְרוֹן נַפְשְׁךָ עַל גּוּפְךָ וּמַעֲלַת עוֹלָמָהּ עַל עוֹלָמוֹ וַעֲלוֹתָהּ מִיְּרִידָתוֹ וְרוּחָנִיּוּתָהּ מִגַּשְׁמוּתוֹ וַעֲמִידָתָהּ מֵחֲלִיפָתוֹ וְקִיּוּמָהּ מֵהֶפְסֵדוֹ וּפְשִׁיטוּתָהּ מֵהַרְכָּבָתוֹ וְדַקּוּת עַצְמָהּ מֵעָבְיוֹ וַהֲבָנָתָהּ מִבַּהֲמוּתוֹ וְקִבּוּלָהּ הַמִּדּוֹת הַטּוֹבוֹת מִקִּבּוּלוֹ הַמְגֻנּוֹת,
Where is the superiority of your soul over your body? And the exaltedness of its world over the body's world, its rising above (after death) while the body descends below, its spirituality versus the body's physicality, its unchanging nature versus the body's changing nature, its eternal existence versus the body's deteriorating and disappearing existence, its simple form versus the body's composite elements, its pure essence versus the body's baseness, its wisdom and understanding versus the body's beastliness, its tendency for the virtuous traits versus the body's tendency for the disgraceful traits.
וְאִם אַתָּה נוֹהֵג בַּחֲרִיצוּת הַזֹּאת וְהַהִשְׁתַּדְּלוּת הַזֹּאת בְּתַקָּנַת גּוּפְךָ עִם פְּחִיתוּתוֹ וּגְנוּתוֹ וְעִם חֲלִישׁוּתְךָ מֵהַזִּיקוֹ וְהוֹעִילוֹ כַּמָּה אַתָּה חַיָּב שֶׁתִּתְנַהֵג בּוֹ מִן הַחֲרִיצוּת וְהַהִשְׁתַּדְּלוּת בְּתַקָּנַת נַפְשְׁךָ הַחֲשׁוּבָה הַנִּשְׁאֶרֶת לְךָ אֲשֶׁר צֻוֵּיתָ לְהַנְהִיג עִנְיָנָהּ וּלְעַיֵּן בְּתִקּוּנֶיהָ בִּקְנוֹת הַחָכְמוֹת וְהַבִּינוֹת כמ״ש (משלי כג) אֱמֶת קְנֵה וְאַל תִּמְכֹּר (שם ד) קְנֵה חָכְמָה קְנֵה בִינָה וְאָמַר (שם טז) קְנֹה חָכְמָה מַה טּוֹב מֵחָרוּץ וְאָמַר (שם יד) כֵּן דְּעֶה חָכְמָה לְנַפְשֶׁךָ וְאָמַר (שם ט) אִם חָכַמְתָּ חָכַמְתָּ לָּךְ כְּלוֹמַר שֶׁהַקִּנְיָנִים הָרוּחָנִיִּים הֵם שֶׁלְּךָ לֹא יִשְׁלֹל אוֹתָם מִמְּךָ זוּלָתְךָ כַּאֲשֶׁר יִקְרֶה בַּקִּנְיָנִים הַגּוּפִיִּים.
If you conduct yourself in this kind of zeal and effort for the rectification of your body, in spite of its lowliness and baseness, and despite your weak capacity to save it from damage or to benefit it, how much more is it your duty to conduct yourself with this zeal and effort for the rectification of your soul, which is so important and which you will be left with (forever), and which you were commanded to guide its matter, and to look into things which will rectify it in acquiring wisdom and understanding, as written: "Buy the truth, and sell it not" (Mishlei 23:23), and "Get wisdom, get understanding" (Mishlei 4:5), and "How much better is it to get wisdom than gold! and to choose understanding rather than silver!" (Mishlei 16:16), and "So shall the knowledge of wisdom be unto your soul" (Mishlei 24:14), and "If you are wise, you shall be wise for yourself" (Mishlei 9:12), which means that the spiritual acquisitions are yours. No one can ever steal them from you, unlike what occurs by physical acquisitions.
רְאֵה אָחִי מָה בֵּין שְׁנֵי הַדְּבָרִים וּמָה בֵּין שְׁנֵי הָעִנְיָנִים וּנְטֵה מִמּוֹתְרוֹת עוֹלָמְךָ וְהִשְׁתַּדֵּל בְּמָה שֶׁאַתָּה צָרִיךְ לְאַחֲרִיתְךָ, וְאַל תֹּאמַר יִמְצָאֵנִי מָה שֶׁיִּמְצָא הַכְּסִיל כִּי אַתָּה נִתְבָּע כְּפִי הַכָּרָתְךָ וְעָנְשְׁךָ יוֹתֵר חָזָק וְהַחֶשְׁבּוֹן עַל הִתְעַלְּמוּתְךָ יוֹתֵר מְדֻקְדָּק. וְאַל תִּסְמֹךְ עַל דָּבָר שֶׁאֵין לְךָ בּוֹ זְכוּת וְתָנוּחַ דַּעַתְךָ עַל טַעֲנָה שֶׁהִיא עָלֶיךָ וְלֹא לְךָ.
See, my brother, what is between the two things, and what is between the two matters. Turn away from the luxuries of your world, and exert yourself in what you need for your final end. Do not say: "I will share the fate of the fool" (who does not make this accounting). Because more will be claimed from you according to your higher level of understanding, and your punishment will be greater. The accounting demanded of you for your neglect will be stricter. Do not rely on a claim which you will have no grounds for, and do not rest assured on a plea which will be used against you and not for you.
וְהַמַּאֲמָר בְּהַשְׁלָמַת הָעִנְיָן הַזֶּה יֶאֱרַךְ וְדַי לְךָ מִמֶּנִּי שֶׁהַעִירוֹתִיךְ אֵלָיו וְהוֹרֵיתִיךָ עָלָיו וּכְפִי תְּכוּנָתְךָ הִסְתַּכֵּל דְּבָרַי וְהָבֵן רְמִיזוֹתַי וַחֲקֹר עֲלֵיהֶם בְּסֵפֶר תּוֹרַת הָאֱלֹהִים וְדִבְרֵי רַזַ״ל יֵרָאֶה לְךָ בֵּרוּרָם מִן הַכָּתוּב וּמִן הַמֻּשְׂכָּל וּמִן הַמְקֻבָּל בְּעֶזְרַת הָאֵל:
The discussion to complete this subject is too lengthy, let it be enough for you what I have aroused you on it, and taught you according to your understanding. Contemplate my words, and understand my allusions. Investigate them in the book of the torah of G-d, and the words of our sages. You will see their explanation from the verses, from logic, and from the talmud, with G-d's help.
וְהַשְּׁלֹשָׁה עָשָׂר חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ עַל מַעֲשֵׂהוּ וְתוֹסֶפֶת הַכָּרָתוֹ עַל הִשְׁתַּדְּלוּתוֹ בַּעֲבוֹדַת הַבּוֹרֵא וְהַגָּעַת יְכָלְתּוֹ עַל מָה שֶׁהוּא מְשַׁלֵּם מֵחוֹבוֹת הַבּוֹרֵא עַל טוֹבוֹתָיו עָלָיו.
THE THIRTEENTH: (not to waste any time) To make an accounting with oneself regarding that one's wisdom is greater than his deeds, that one's recognition (of his duties) exceeds his efforts in the service of the Creator, and that one's capabilities exceeds what he is actually paying back to the Creator for His many favors to him.
וְיִמָּשֵׁל בָּזֶה אֶל עֶבֶד שֶׁנָּתַן לוֹ אֲדוֹנָיו אֲדָמָה לִזְרֹעַ וְנָתַן הַזֶּרַע כְּפִי צָרְכּוֹ וְזָרַע קְצָתָהּ וְהוֹצִיא שְׁאָר הַזֶּרַע בִּצְרָכָיו וְכַאֲשֶׁר פָּקַד אֲדוֹנָיו אֶת הָאֲדָמָה מְצָאָהּ בִּלְתִּי זְרוּעָה וּכְשֶׁשְּׁאָלוֹ עַל זֶה הוֹדָה בְּקִצּוּרוֹ בְּעִנְיָנָהּ וְחִשֵּׁב עִמּוֹ עַל מָה שֶׁאָמַר כִּי זָרַע מִן הַזֶּרַע בַּאֲדָמָה וּפָקַד הַנִּזְרָע מִמֶּנָּה וְחִשֵּׁב עַל מָה שֶׁעָלָה בּוֹ עַד תַּכְלִית וּתְבָעוֹ בִּשְׁאָר הַזֶּרַע וְחִיְּבוֹ לְפָרְעוֹ כָּל מָה שֶׁהָיְתָה הָאֲדָמָה עוֹשָׂה וְגָדַל מַדְוֵהוּ וְנִכְפְּלָה רָעָתוֹ.
Let one imagine the analogy of a slave whose master gave him land to sow, and gave him the seeds according to what he needs, and he planted part of the seeds and used the rest for his own use. When the master checked the land, he found part of it was not sown. When he asked the slave on this, the slave admitted his lacking in this matter, and the master made a calculation based on what the slave claimed he sowed of the seeds in the land, and checked the land to see how much was sowed. He then investigated how much produce grew from the land (to see how much produce each seed makes), and then claimed from the slave the rest of the seeds by charging him to pay what the land would have produced from those seeds - his pain was great and his trouble was multiplied.
וְכֵן אָחִי רָאוּי לְךָ לַחְשֹׁב עִם נַפְשְׁךָ עַל מָה שֶׁחֲנָנְךָ הָאֱלֹהִים מֵהֲבָנָתְךָ אוֹתוֹ וְאֶת תּוֹרָתוֹ וּמָה שֶׁנָּתַן לְךָ מִן הַכֹּחַ וְהַיְּכֹלֶת לִפְרֹעַ מָה שֶׁאַתָּה חַיָּב לוֹ וַעֲשֵׂה בָּזֶה מָה שֶׁיֵּצֵא אֶל גְּבוּל הַמַּעֲשֶׂה מִמְּךָ וְיֵרָאֶה לְךָ כִּי אַתָּה נִתְבָּע בְּכָל זֶה וּבָא עָלָיו לִידֵי חֶשְׁבּוֹן. כ״ש עֵת הִמָּשֵׁךְ הַטּוֹבוֹת אֵלֶיךָ מֵאֵת הַבּוֹרֵא,
Likewise, my brother, it is proper for you to make an accounting with yourself for what the Creator has graced you with to understand Him and His torah, and how much strength and ability He has given you to pay back what you owe Him. Then check with yourself what you have actually done. And imagine that you are in judgment for all of this, and being taken into account for it, and all the more so while receiving prolonged and constant benefits from the Creator.
וְרָאוּי לְךָ לְהִשְׁתַּדֵּל בְּכָל כֹּחֲךָ וְתִטְרַח בְּכָל יְכָלְתְּךָ לְפָרְעוֹ וּלְהַשְׁווֹת מַעֲשֶׂיךָ לְחָכְמָתְךָ וְהַכָּרָתְךָ עִם הִשְׁתַּדְּלוּתְךָ וְהוֹתֵר כָּל טָרְחֲךָ לַעֲשׂוֹת כְּפִי חָכְמָתְךָ, וְאַל תִּתְנַהֵג בְּמוֹתַר עוֹלָמְךָ פֶּן תִּלְאֶה לְשַׁלֵּם חוֹבוֹת תּוֹרָתְךָ שֶׁהָאֵל יִתְעַלֶּה נָתַן לְאָדָם מִן הַכֹּחַ כְּפִי צָרְכּוֹ לְתוֹרָתוֹ וּלְעוֹלָמוֹ, וּמִי שֶׁהוֹצִיא מִמֶּנּוּ מְאוּמָה בְּמוֹתָרוֹת אֲשֶׁר יִתָּכֵן לַעֲמֹד זוּלָתָם יִפְקְדֶנּוּ בְּעֵת הַצֹּרֶךְ אֵלָיו בַּדְּבָרִים הַצְּרִיכִים.
It is proper for you to endeavor with all of your strength, and exert yourself to the best of your ability to pay Him back, and to bring your deeds equal to the level of your wisdom, and your exertion to the level of your recognition. And let all your extra toil (beyond what you need to toil for your worldly needs such as earning a basic livelihood) be spent doing according to your level of wisdom, and do not get involved in the luxuries of this world, lest you will weaken from paying your torah debts. G-d has given a person strength according to what he needs for his torah and his worldly (needs). One who spends any of it for the luxuries, which he can do without, will be lacking (in strength) that he will need for the necessary things.
וְאַל תִּתְלֶה עַצְמְךָ בְּלוּ וְאוּלַי וְתֹאמַר, לוּ הִגַּעְתִּי לְמַעֲלַת כָּךְ וְכָךְ מִן הַמָּמוֹן וְהַחָכְמָה הָיִיתִי מְשַׁלֵּם כָּל מַה שֶׁאֲנִי חַיָּב מִן הָעֲבוֹדָה לַבּוֹרֵא יִתְעַלֶּה וְהַדּוֹמֶה לָזֶה מִן הַדְּבָרִים, כִּי הֵם דִּבְרֵי כְּזָבִים יִתְעֶה מִי שֶׁיִּתְלֶה עַצְמוֹ בָּהֶם וְיִפֹּל מִי שֶׁנִּשְׁעָן עֲלֵיהֶם, וְזֹאת הִיא הַגְּדוֹלָה שֶׁבְּתָעוּת בַּעֲלֵי הַמַּשְׁכּוֹן אֲשֶׁר זָכַרְתִּי לְךָ בְּשַׁעַר הַבִּטָּחוֹן,
Do not absolve yourself with "if only" or "maybe", saying "if only I would reach such and such a level of education or money, then, after that I would pay everything that I am obligated of the service of the Creator", or other similar answers, because they are false claims. One who relies on them will veer away and one who leans on them will fall. This is the greatest mistake of the "deposit takers", which I mentioned to you in (chapter 6 of) the Gate of Trust.
הִשָּׁמֶר לְךָ פֶּן תִּקָּחֶנָּה לְטַעֲנָה לְךָ וְלַאֲמַתְלָא כִּי אַתָּה בָּזֶה כְּכָל חוֹטֵא שֶׁיִּטְעֹן כָּזֶה, וּכְבָר יָדַעְתָּ שֶׁאֵינָהּ מַצֶּלֶת אוֹתוֹ מִן הָעֹנֶשׁ כמ״ש שְׁלֹמֹה ע״ה עַל הַגַּנָּב (משלי ו) לֹא יָבוּזוּ לַגַּנָּב כִּי יִגְנוֹב לְמַלֵּא נַפְשׁוֹ כִּי יִרְעָב וְנִמְצָא יְשַׁלֵּם שִׁבְעָתָיִם, אע״פ שֶׁדְּחָקוֹ נִרְאֶה וְצָרְכּוֹ הֱבִיאוֹ לָקַחַת מָמוֹן אֲחֵרִים לֹא יִנָּצֵל בָּזֶה מִן הָעֹנֶשׁ וְתַשְׁלוּמֵי כֶּפֶל כ״ש שְׁאָר הַחֲטָאִים.
Be careful lest you take it for yourself as an excuse, because then you will be just like any other sinner who claims this, and you already know that this claim does not save a person from punishment, as Shlomo said regarding a thief: "Men do not despise a thief, if he steals to satisfy his soul when he is starving, but if he be found out, he shall pay sevenfold" (Mishlei 6:30), even though his dire situation is clear, and necessity brought him to steal the money of others, even so, he will not be spared from punishment and the fine of Kefel (double). How much more so for other sins.
עַל כֵּן שִׂים לְךָ הָאֲרִיכוּת הַזֹּאת לְשָׁלָל בְּעוֹד שֶׁתּוּכַל לִפְרֹעַ מָה שֶׁאַתָּה חַיָּב בּוֹ לַבּוֹרֵא יוֹם יוֹם וְאַל תְּאַחֵר מַעֲשֵׂה יוֹמְךָ לְמָחֳרָתְךָ פֶּן יִכְבַּד עָלֶיךָ לְפָרְעוֹ אִם תַּגִּיעַ לְמָחֳרָת וְתִהְיֶה מִנּוֹשָׁיו (ס״א מאנשיו) וְקָשֶׁה מִזֶּה אִם יָבֹא קִצְּךָ וְתֵצַר עָלֶיךָ הָאֲמַתְלָא וְתִפָּסֵק טַעֲנָתְךָ כִּי הָעוֹלָם כְּשׁוּק שֶׁיִּתְקַבֵּץ וְאַחַר יִפָּרֵד וּמִי שֶׁסָּחַר וְהִרְוִיחַ שָׂמֵחַ וּמִי שֶׁהִפְסִיד הִתְחָרֵט וְעַל כֵּן אָמַר הֶחָכָם (קהלת יב) וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ וְגוֹ׳:
Instead, make this procrastination time into a bounty (use it properly), while you can still pay back your daily obligations to the Creator, and do not procrastinate doing today's service until tomorrow, lest it will be too much of a burden for you to pay back, assuming that you reach tomorrow and are among its (living) men. Worse than this, if your end comes, your excuse will be cornered, and your claim will be halted, because this world is like a market fair which crowds together and then disperses. He who did business and profited is joyful, but he who lost money regrets, therefore the wise man said: "And remember your Creator in the days of your youth, before the days of calamity come..." (Koheles 12:1).
וְהָאַרְבָּעָה עָשָׂר, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּעֵת אַהֲבָתוֹ וּנְטוֹת נַפְשׁוֹ וּכְלוֹת רוּחוֹ אֶל כָּל מִי שֶׁשּׁוֹעֵר מִמֶּנּוּ שֶׁהוּא אוֹהֲבוֹ כְּמוֹ כֵן כְּמוֹ שֶׁכָּתוּב (משלי כז) כַּמַּיִם הַפָּנִים לַפָּנִים כֵּן לֵב הָאָדָם לָאָדָם,
THE FOURTEENTH: (the spider web) To make an accounting with oneself when feeling love, closeness, or devotion towards someone who one thinks loves him, as written: "As in water, face reflects face, so the heart of man to another man" (Mishlei 27:19).
וְכָל שֶׁכֵּן אִם יִהְיֶה הָאִישׁ הַהוּא שַׂר אוֹ נָגִיד, וְיוֹתֵר מִזֶּה כְּשֶׁיִּרְאֶה מִמֶּנּוּ אוֹת עַל זֶה מֵהַקְרָבָתוֹ וְהַבְטָחָתוֹ וְשֶׁהוּא מֵטִיב אֵלָיו וְעוֹשֶׂה עִמּוֹ חֶסֶד לִבְלִי צֹרֶךְ אֵלָיו שֶׁלֹּא יַטְרִידֶנּוּ דָּבָר מֵאַהֲבָתוֹ וְלֹא יַנִּיחַ מִיְּכָלְתּוֹ (ס״א מבלתו) לְנַפְשׁוֹ מְאוּמָה, אֲבָל יוֹצִיאֶנָּהּ כֻּלָּהּ בְּמִצְוָתוֹ וַעֲבוֹדָתוֹ וְיִתְנַדֵּב בְּנַפְשׁוֹ וּבְמָמוֹנוֹ וּבָנָיו בִּגְמוּלוֹ.
And all the more so, if this person is an important official or a ruler, and still more, when one sees signs from the person such as drawing him close, promising (to help him), or benefiting him and doing kindness to him without needing anything from him in return - then nothing will distract him from remembering his love for the person, and he will not hold back any of his ability for the person but rather will use his full capacity to fulfill his friend's command and do his service, and in his gratitude, he will volunteer of himself, of his money, and of his sons to pay the person back.
וְכֵיוָן שֶׁנַּעֲשֶׂה זֶה לְנִבְרָא חָלוּשׁ כָּמוֹנוּ כַּמָּה אָנוּ חַיָּבִין מִכִּפְלֵי זֶה לְבוֹרְאֵנוּ יִתְבָּרַךְ אֲשֶׁר הוֹדִיעָנוּ הַנָּבִיא כִּי הוּא אוֹהֵב אוֹתָנוּ, כְּמוֹ שֶׁאָמַר (דברים ז) לֹא מֵרֻבְּכֶם מִכָּל הָעַמִּים וְגוֹ׳ כִּי מֵאַהֲבַת ה׳ אֶתְכֶם וְגוֹ׳. וְעִם מָה שֶׁהוֹדִיעָנוּ בָּזֶה רָאִינוּ אוֹתוֹת אַהֲבָתוֹ אוֹתָנוּ וְעֶזְרָתוֹ לָנוּ חֲדָשִׁים גַּם יְשָׁנִים עִם הַקְרָבָתוֹ וְהַבְטָחָתוֹ לָנוּ בְּכָל דּוֹר וָדוֹר כְּמוֹ שֶׁאָמַר (ויקרא כו) וְאַף גַּם זֹאת וְגוֹ׳ וְאָמַר (עזרא ט) כִּי עֲבָדִים אֲנַחְנוּ וּבְעַבְדֻתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ.
Since one does this for a weak creation like ourselves, how much more so are we obligated many times more to our Creator, who told us through His prophet that He loves us, as written "Not because you are more numerous than any people did the L-ord desire in you and choose you, etc." (Devarim 7:7). And in addition to telling us of His love we saw signs of His love for us, and His help to us, both in the present and in the past, and His drawing us to Him and promising to us for every generation, as written: "And yet for all that, when they are in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the L-ord their G-d" (Vayikra 26:44), and "For we are slaves, and in our servitude our G-d has not forsaken us" (Ezra 9:9).
וּמֵהַשְׁלָמַת הָעִנְיָן הַזֶּה כִּי מִן הַיָּדוּעַ אֶצְלֵנוּ שֶׁמִּי שֶׁהָיָה רֵעַ אֲבוֹתֵינוּ וַאֲבוֹת אֲבוֹתֵינוּ חַיָּבִים אֲנַחְנוּ לִזְכֹּר לוֹ אֶת הָאַהֲבָה בִּכְבוֹדוֹ וְאַהֲבָתוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי כז) רֵעֲךָ וְרֵעַ אָבִיךָ אַל תַּעֲזֹב וְהַבּוֹרֵא יִתְבָּרַךְ מַזְכִּיר לָנוּ בְּרִית אֲבוֹתֵינוּ וְהַשְׁגָּחָתוֹ עָלֵינוּ בַּעֲבוּרָם וּלְהָקִים בְּרִיתוֹ עִמָּהֶם כְּמוֹ שֶׁאָמַר (דברים ז) וּמִשָּׁמְרוֹ אֶת הַשְּׁבוּעָה וְהַרְבֵּה כָּזֶה.
More on this matter: it is evident that for a person who was the friend of our fathers and our forefathers, we are obligated to recall this love by honoring him and treating him with love, as the wise man said: "Your own friend, and your father's friend, forsake not" (Mishlei 27:10). And the Creator reminds us of the bris (covenant) of our forefathers and His providence over us due to them, and in order to fulfill His covenant with them, as written: "But because of the L-ord's love for you, and because He keeps the oath He swore to your forefathers" (Devarim 7:8), and many more like this.
וְאָנוּ כַּאֲשֶׁר לֹא תִּבְטַח נַפְשֵׁנוּ עָלָיו וְתִסְמֹךְ עַל חַסְדּוֹ וְתָנוּעַ לְאַהֲבָתוֹ וּלְהִדָּבֵק בַּעֲבוֹדָתוֹ וְלִפְנֵי הָאֱלֹהִים נִשְׁפֹּךְ שִׂיחֵנוּ כַּמָּה טִבְעֵנוּ עָבֶה וְעָרְפֵּנוּ קָשֶׁה וֶאֱמוּנָתֵנוּ מְעוּטָה וְכַמָּה אָנוּ קָשִׁים לְהִמָּשֵׁךְ אַחַר הָאֱמֶת, לֹא אַהֲבַת אֲבוֹתֵינוּ וַאֲבוֹת אֲבוֹתֵינוּ נִזְכֹּר וְלֹא לְאַהֲבַת הַבּוֹרֵא וְהַשְׁגָּחָתוֹ עָלֵינוּ נִגְמֹל וְלֹא בַּעֲבוּר הַבְטָחָתוֹ וְהַקְרָבָתוֹ לָנוּ נַעֲשֶׂה וְלֹא לְגֹדֶל טוֹבָתוֹ מֵאִתָּנוּ וְרֹב חַסְדּוֹ עִמָּנוּ נִשְׁמַע וְלֹא בַּעֲבוּר בְּרִיאָתוֹ אוֹתָנוּ וְהַנְהָגָתוֹ הַטּוֹבָה לֹא נֵבוֹשׁ.
If we do not place our trust in Him, and do not rely on His kindness nor move ourselves to love Him and cling to His service, nor pour our prayers to Him - how crude is our nature, how stiff-necked and of little faith are we, and how strongly we resist going after the truth! We do not recall His love for our fathers and forefathers nor do we pay back the Creator's love and providence for us, nor for His promises and for drawing us close to Him do we do His service, nor for His great goodness and kindness to us do we listen, nor on account of His creating us and benevolent guiding of us do we feel abashed.
הָקֵץ אָחִי מִן הַשֵּׁנָה הַזֹּאת וְגֹל מֵעַל לִבְּךָ אֶת מָסַךְ יִצְרְךָ אֲשֶׁר נָסַךְ עָלֶיךָ עַד שֶׁהִבְדִּיל בֵּינְךָ וּבֵין אוֹר שִׂכְלְךָ כָּעַכָּבִישׁ אֲשֶׁר יֶאֱרֹג עַל מְאוֹר הַבַּיִת וְכַאֲשֶׁר יַתְמִיד יַעֲבֶה וְיִסְתֹּם עַד שֶׁיִּמְנַע הַגָּעַת אוֹר הַשֶּׁמֶשׁ אֶל הַבַּיִת וּבִתְחִלַּת אֲרִיגָתוֹ הוּא חָלוּשׁ וְדַק עַד מְאֹד וְכָל אֲשֶׁר יַתְמִיד הַדָּבָר יֶחֱזַק וְיֵעָבֶה וְיִמְנַע אוֹר הַשֶּׁמֶשׁ מֵעֲבֹר בּוֹ וּמֵהַגִּיעַ אֶל הַבַּיִת.
Wake up my brother from this slumber, and roll away from your heart the curtain your yetzer (evil inclination) has spread over you, until he separated you from the light of your understanding, like a spider who weaves a web around the window of a house, and when it persists in this, it will thicken the web and block the light, until the light of the sun is completely prevented from penetrating inside the house. In the beginning, when first spun, the web is extremely weak and thin, but as the matter (of weaving) persists more and more, it will strengthen and thicken, eventually completely preventing the light of the sun's rays from penetrating it and entering the house.
וְכֵן מַעֲשֵׂה הַיֵּצֶר בִּלְבָבְךָ יִהְיֶה בִּתְחִלַּת עִנְיָנוֹ חָלוּשׁ מְאֹד לֹא יִמְנָעֲךָ מֵרְאוֹת הָאֲמִתִּיּוֹת, וְאִם תַּרְגִּישׁ בּוֹ בָּעֵת הַהִיא וּתְגַלֵּהוּ מֵעַל לִבְּךָ יֵקַל עָלֶיךָ הַדָּבָר וְאִם תָּקֵל בּוֹ וְתִתְעַלֵּם מִמֶּנּוּ יְחַזֵּק מַעֲשֵׂהוּ וְיִמְנַע אוֹר שִׂכְלְךָ מִמְּךָ וְיִקְשֶׁה לְגַלּוֹתוֹ מֵעַל הַכָּרָתְךָ,
Similarly is the work of the yetzer in your heart. At the beginning of the matter, it will be extremely weak, and will not prevent you from seeing the truths. If you sense it at that time, and drive it out of your heart, it will be an easy matter. But, if you treat the matter lightly and neglect it, the work of the evil inclination will strengthen and he will prevent the light of your intellect from reaching you, and then it will be difficult to remove its (evil) effects from your mind.
עַל כֵּן מַהֵר לְהַצִּיל אֶת נַפְשְׁךָ וְהֵעָזֵר בֵּאלֹהִים לִדְחוֹתוֹ מֵעָלֶיךָ וּטְרַח וְהִשְׁתַּדֵּל תֵּאוֹר בְּאוֹר הַחָכְמָה וְתִרְאֶה אֲמִתַּת הַדְּבָרִים בְּעֵין לִבְּךָ.
Therefore hurry to save your soul, and plea to G-d to help you drive him off of yourself. Work hard and exert yourself, then you will be illuminated with the light of wisdom, and you will perceive the truth of things with your mind's eye.
וּכְבָר מָשְׁלוּ קַדְמוֹנֵינוּ ע״ה מַעֲשֵׂה הַיֵּצֶר בָּאָדָם בִּמְשָׁלִים נֶחְלָקִים מִן הַכָּתוּב בְּאָמְרוֹ (שמואל ב יב) וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר ואח״כ קְרָאוֹ אֹרֵחַ ואח״כ קְרָאוֹ אִישׁ.
The early ones already compared the acts of the yetzer on a man with different analogies based on verses, in saying: "And there came a wayfarer unto the rich man, and he refused to take of his own flock and of his own herd, to prepare for the guest that had come to him; but took the poor man's lamb, and prepared it for the man that came to him" (Shmuel II 12:4), at first he was termed "wayfarer" and then "guest", and after that progressed to "man".
וְאָמַר (תהלים א) אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ וְגוֹ׳ וְאַחַר כָּךְ עָמַד וְאַחַר כָּךְ יָשַׁב וְהַדּוֹמֶה לְזֶה הַרְבֵּה.
Similarly, it is written: "Happy is the man that walked not in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the mockers" (Tehilim 1:1), at first "went", then "stood", then "sat", and many others similar.
חֲשׁוֹב עִם נַפְשְׁךָ אָחִי עַל זֶה וְהַדּוֹמֶה לוֹ וְהַכְרֵחַ אוֹתָהּ עַל מָה שֶׁיֵּשׁ בּוֹ הַצָּלָתָהּ כִּי כְּבָר אָמַר הֶחָכָם בַּמִּתְעַלְּמִים מֵהִסְתַּכֵּל (משלי כח) אַנְשֵׁי רָע לֹא יָבִינוּ מִשְׁפָּט וְגוֹ׳:
Commune with your soul, my brother, on this and on similar ideas to it, and force it to do that which will be its salvation, because the wise man already said of those who neglect the duty of reflection: "Evil men understand not justice" (Mishlei 28:5).
וְהַחֲמִשָּׁה עָשָׂר חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּהַזְמָנָתוֹ בִּמְזוֹנוֹתָיו קֹדֶם הַצֹּרֶךְ אֲלֵיהֶם וְאֵינֶנּוּ יוֹדֵעַ אִם יַעֲמֹד וְיִחְיֶה עַד עֵת שֶׁיֵּהָנֶה מֵהֶם וְכֵן כְּשֶׁהוּא צָרִיךְ לָלֶכֶת בְּדֶרֶךְ רְחוֹקָה מַזְמִין עִנְיְנֵי הֲלִיכָתוֹ קֹדֶם לָכֵן בְּיָמִים וִיעַיֵּן בְּמָה שֶׁהוּא עוֹבֵר בַּמָּקוֹם שֶׁהוּא הוֹלֵךְ אֵלָיו מִן הַמִּסְחָרִים ואח״כ בְּמָה שֶׁיִּרְכַּב וּבְמָה שֶׁיַּגִּיעֵהוּ מִן הַצֵּדָה וּבְחֶבְרָה וּבַמַּחֲנוֹת אֲשֶׁר יַחֲנֶה בָּהֶם בְּדַרְכּוֹ וְהַדּוֹמֶה לָזֶה וְאֵינֶנּוּ יוֹדֵעַ בְּמָה שֶׁגָּזַר לוֹ הַבּוֹרֵא מִזֶּה וְלֹא בַּאֲרִיכוּת יָמָיו.
THE FIFTEENTH: (preparing for the journey) To make an accounting with oneself when preparing provisions before needing them, without knowing whether he will live until the time that he will be able to benefit from them. Likewise, when one needs to go on a long journey, he will prepare matters of his journey many days in advance: he researches which merchandise he will be able to sell at the place he is going, and then prepares what he will ride on, and what he can of provisions and company, and which stations he will stop along the way, and similar to this, despite not knowing what the Creator decreed for him on all of this nor how long he will live.
וְעַל הַדֶּרֶךְ הַזֶּה אָחִי אֲנַחְנוּ חַיָּבִים לִהְיוֹת נְכוֹנִים לַמּוֹעֵד וּלְהִזְדַּמֵּן לַדֶּרֶךְ הָרְחוֹקָה אֶל הָעוֹלָם הָאַחֵר אֲשֶׁר אֵין לָנוּ מִבְרָח מִמֶּנּוּ וְלֹא מָנוֹס מִפָּנָיו וְלַחְשֹׁב בַּצֵּדָה וּבְמָה שֶׁנִּפְגַּע בּוֹ בּוֹרְאֵנוּ יוֹם הַחֶשְׁבּוֹן הַגָּדוֹל שֶׁאָמַר עָלָיו הַכָּתוּב (מלאכי ג) כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר,
In this way, my brother, we are obligated to be prepared for the appointed time, and to prepare for the faraway journey to the other world, which we have no escape from, and no refuge from, and to think on the provisions, and with what we will greet our Creator on the great day of accounting which scriptures says of it: "For, behold, the day is coming, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the L-ord of Hosts, that it shall leave them neither root nor branch" (Malachi 3:19).
וְאֵיךְ נִתְעַלֵּם וְהַנְּסִיעָה מַתְמֶדֶת וְהַהַעְתָּקָה תְּדִירָה וְהַדֶּרֶךְ אָרֹךְ וְהַמַּרְגּוֹעַ רָחוֹק וּמַדּוּעַ לֹא שַׂמְנוּ אֶל לִבֵּנוּ לִזְכֹּר אַחֲרִיתֵנוּ וְלֹא חָשַׁבְנוּ עַל הַצֵּדָה לְבֵית מוֹעֲדֵנוּ, הִתְעַסַּקְנוּ בָּעוֹלָם הַכָּלֶה וְהִנַּחְנוּ הַקַּיָּם וּבְמַדְוֵי גּוּפֵנוּ וְשָׁכַחְנוּ מַדְוֵי שִׂכְלֵנוּ וּבַעֲבוֹדַת רֹעַ יִצְרֵנוּ וְעָזַבְנוּ עֲבוֹדַת יוֹצְרֵנוּ וַנַּעֲבֹד אֶת תַּאֲווֹתֵינוּ וְלֹא עָבַדְנוּ אֶת אֱלֹהֵינוּ,
How can we ignore this when the journey is constant,, and the displacing is forever, and the road is long, and the resting place is faraway. Why do we not put to heart to remember our end, and do not think of the provisions we should make for our final abode? We occupy ourselves with a fleeting world, and abandon the everlasting one. We occupy ourselves with the ailing of our bodies, and forget our spiritual ailments, we occupy ourselves with the service of our evil inclination, and abandon the service of our Creator, we serve our base desires and do not serve our G-d.
הָהּ לַמְּבוּכָה הַזֹּאת כַּמָּה הִיא כּוֹלֶלֶת וְלַשִּׁכְרוּת הַזֹּאת כַּמָּה הִיא חֲזָקָה כְּמוֹ שֶׁאָמַר הַכָּתוּב (ישעיהו מ״ד:י״ח-י״ט) כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם וְאָמַר (שם כט) שָׁכְרוּ וְלֹא יַיִן וְגוֹ׳:
Alas to this confusion! How so universal it is! And to this drunkenness, how strong it is!, as the verse says: "for their eyes are shrouded, that they cannot see, and their hearts, that they cannot understand" (Yeshaya 44:18), and "ye that are drunken, but not with wine, that stagger, but not with strong drink" (Yeshaya 29:9).
וְהַשִּׁשָּׁה עָשָׂר חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ עַל אֹרֶךְ זְמַן עָמְדוֹ בָּעוֹלָם וְיַעֲלֶה עַל לִבּוֹ קִרְבַת קִצּוֹ וּבוֹא הַמָּוֶת אֵלָיו בְּעֵת שֶׁהוּא רוֹאֶה מִיתַת שְׁאָר הַחַיִּים פִּתְאוֹם מִמְּדַבֵּר וְזוּלָתוֹ מִבְּלִי הַקְדָּמַת יְדִיעָה בַּדָּבָר וְלֹא רֶמֶז וְלֹא מוֹעֵד יָדוּעַ שֶׁיִּהְיֶה בָּטוּחַ מֵהֱיוֹתוֹ בּוֹ, אֵינֶנּוּ מִתְעַכֵּב מִבּוֹא בְּכָל חֹדֶשׁ מֵחָדְשֵׁי הַשָּׁנָה וְלֹא בְּיוֹם מִיְּמוֹת הַחֹדֶשׁ וְלֹא בְּשָׁעָה מִשְּׁעוֹת הַיּוֹם וְאֵינֶנּוּ בָּא בִּימֵי הַזְּקֵנָה מִבַּלְעֲדֵי הַיְּשִׁישׁוּת וְהַבַּחֲרוּת וְהַנַּעֲרוּת וְהַיַּלְדוּת וְהַיַּנְקוּת, אַךְ הוּא קוֹרֶה (ס״א קורא) אֶת הַחַיִּים בְּכָל זְמַן וּבְכָל עֵת וּבְכָל מָקוֹם,
THE SIXTEENTH: (reflecting when seeing sudden death) To make an accounting with oneself on the lengthy amount of time he survived in this world, and to put to heart the approaching of his end, and the coming of death on him, at a time when he sees that other living things, whether of the speaking (human beings) or otherwise (the animals), die suddenly without foreknowledge, nor even any hint, and (to put to heart) that there is no time that a person can be assured that it is not his time. It does not refrain from coming any month of the months of the year, nor any day of the days of the month, nor any hour of the hours of the day. It does not come only in old age, sparing the middle aged, or the young men, the young girls, the children or babies, rather it befalls all the living at all times, in every stage, and in every place.
וְיִמָּשֵׁל בָּזֶה כְּאִלּוּ הַמֶּלֶךְ הִפְקִיד אֶצְלוֹ פִּקָּדוֹן וְלֹא קָצַב לוֹ זְמַן לַהֲשָׁבָתוֹ וְצִוָּהוּ שֶׁיִּהְיֶה מְצַפֶּה לוֹ בְּכָל עֵת כְּדֵי שֶׁלֹּא יֵלֵךְ לְמָקוֹם אַחֵר וְשֶׁיִּהְיֶה נִמְצָא עֵת שֶׁיְּבַקְּשֵׁהוּ הַמֶּלֶךְ הֲיִתָּכֵן לוֹ לָדוּר חוּץ מִמְּקוֹם הַמֶּלֶךְ (ס״א לסור ממקום המלך) בְּעוֹד שֶׁהַפִּקָּדוֹן בְּיָדוֹ.
A person should imagine to himself as if a king had placed a deposit in his charge, and did not specify the time when to return it, and the king commanded him to be ready for his return at all times, so that he will not go to another city and will be available at the time the king will claim it from him. Is it conceivable for him to dwell outside the city of the king while the deposit is still in his hands?
וְיֵשׁ שֶׁמְּמַשֵּׁל בְּמִי שֶׁיֵּשׁ עָלָיו חוֹב בְּלִי זְמַן קָצוּב וְהוּא מְצַפֶּה עָלָיו בְּכָל עֵת לֹא תָּנוּחַ נַפְשׁוֹ עַד שֶׁיִּפְרָעֶנּוּ.
Some make the following analogy: One should imagine himself as if he has a debt to pay with no fixed payment date, expecting every moment to be called for payment. He will not be at peace until he pays it back.
וְכַאֲשֶׁר יַחְשֹׁב הָאָדָם עִם נַפְשׁוֹ עַל אֹרֶךְ עֲמִידָתוֹ בָּעוֹלָם וְיִזְכֹּר כִּי קָהָל מֵחֲבֵרָיו נָסְעוּ אֶל הָעוֹלָם הָאַחֵר קֹדֶם מִמֶּנּוּ בְּעֵת שֶׁהָיְתָה תִּקְוָתָם חֲזָקָה לְחֶבְרַת הָעוֹלָם וְלֹא רָאָה לְנַפְשׁוֹ יִתְרוֹן שֶׁיְּחַיֵּב לוֹ הִתְאַחֲרוֹ מֵהֶם יְקַצֵּר תּוֹחַלְתּוֹ בָּעוֹלָם וְיוֹחִיל לְאַחֲרִיתוֹ וְיַחְשֹׁב בְּצֵדָתוֹ לְעֵת נְסִיעָתוֹ וְיַחְשֹׁב עִם נַפְשׁוֹ קֹדֶם יוֹם הַחֶשְׁבּוֹן.
When a man considers his long stay in the world, and remembers that many of his friends journeyed to the other world before himself, at a time when they had strong expectations to be in the company of the world, and one does not see any advantage in himself that would obligate his living longer than them - his hope in this world will diminish, and he will consider his end. He will think on his provisions for the time of his journey, and will commune with himself before the day of accounting.
וְאָמַר אֶחָד מִן הַחֲכָמִים מִי שֶׁקִּדֵּם הַמָּוֶת לְפָנָיו תִּקֵּן אֶת עַצְמוֹ.
One of the wise men said: "one who precedes death before him rectified himself".
וְאָמַר הֶחָכָם (קהלת ז׳:ב׳) לֵב חֲכָמִים בְּבֵית אֵבֶל וְאָמַר (שם) טוֹב לָלֶכֶת אֶל בֵּית אֵבֶל מִלֶּכֶת אֶל בֵּית מִשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם וְהַחַי יִתֵּן אֶל לִבּוֹ, רוֹצֶה לוֹמַר בְּחַי מִי שֶׁלִּבּוֹ חַי כְּלוֹמַר הַמֵּבִין הַמַּכִּיר וְאָמַר (תהלים קמד) אָדָם לַהֶבֶל דָּמָה:
And the wise man said: "the heart of the wise is in the house of mourning" (Koheles 7:4), and "It is better to go to the house of mourning, than to go to the house of feasting; for that is the end of all men, and the living will lay it to heart" (Koheles 7:2), the intent of "the living" is he whose heart is living, namely, one who understands and realizes. It is also written: "Man is like to vanity: his days are as a shadow that passes away" (Tehilim 144:4).
וְהַשִּׁבְעָה עָשָׂר: הִשְׂתַּכְּלוּתוֹ בְּעֵת שֶׁתִּטֶּה נַפְשׁוֹ לְחֶבְרַת בְּנֵי אָדָם וּלְהִשְׁתַּעֲשֵׁעַ בָּהֶם בְּמַעֲלוֹת הַבְּדִידוּת וְהַפְּרֵדָה מִבְּנֵי אָדָם וּבְרֹעַ חֶבְרַת כְּסִילֵיהֶם מִבְּלִי דֹּחַק שֶׁיְּבִיאֶנּוּ לְכָךְ.
THE SEVENTEENTH: (benefits of solitude) At a time when one sees himself tending towards association with people and enjoying their company, he should reflect on the benefits of solitude, and separation from people, and with the evil resulting from being in the company of fools without necessity.
וּמֵרָעַת חֶבְרָתָם:
The evil of their company:
מוֹתְרֵי הַדְּבָרִים וְאָמַר וְנֶאֱמַר וּבִלְבּוּל אָרוֹךְ אֵין צֹרֶךְ אֵלָיו וְאָמַר הֶחָכָם (משלי י) בְּרֹב דְּבָרִים לֹא יֶחְדַּל פָּשַׁע וְגוֹ׳, וְאָמַר אֶחָד מִן הַחֲכָמִים אֱצֹר מוֹתַר דְּבָרֶיךָ וַחֲסֹם מוֹתַר לְשׁוֹנֶךָ.
Excessive talk, "so and so said", "it was said on so and so", long winded confusion without purpose, and the wise man said: "In the multitude of words there lacks not sin, but he that refrains his lips is wise" (Mishlei 10:19). One of the wise would say: "safeguard the superfluous of your words, and muzzle the superfluous (movement) of your tongue".
וּמִדַּבֵּר בִּבְנֵי אָדָם וְהַזְכִּיר רָעוֹתֵיהֶם וְסַפֵּר בִּגְנוּתָם, וְאָמַר הַכָּתוּב בָּעִנְיָן הַזֶּה (תהלים נ) תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר וְגוֹ׳.
Speaking of people, recalling their bad deeds, and mentioning their faults. The verse says of this matter: "You sit and speak against your brother; you slander your own mother's son" (Tehilim 50:20).
וְהַכָּזָב וְדִבְרֵי הַשֶּׁקֶר וּבָזֶה אָמַר (שם נה) הַוּוֹת בְּקִרְבָּהּ וְאָמַר (ירמיהו ח׳:ו׳) הִקְשַׁבְתִּי וָאֶשְׁמָע לוֹא כֵן יְדַבֵּרוּ.
Falsehood and lies. On this the verse says: "wickedness in its midst" (Tehilim 55:12), and "I hearkened and heard, but they spoke not aright" (Yirmiya 8:6).
וּשְׁבוּעַת הַשֶּׁקֶר וְהַשָּׁוְא שֶׁאָמַר הַבּוֹרֵא עֲלֵיהֶם (שמוה כ) כִּי לֹא יְנַקֶּה ה׳. וְאָמַר אֶחָד מִן הַחֲסִידִים לְתַלְמִידָיו הַתּוֹרָה הִתִּירָה לָנוּ לְהִשָּׁבַע בְּשֵׁם הַבּוֹרֵא בֶּאֱמֶת וַאֲנִי אִיעַצְכֶם שֶׁלֹּא תִּשָּׁבְעוּ בּוֹ לֹא בֶּאֱמֶת וְלֹא בְּשֶׁקֶר אִמְרוּ הֵן אוֹ לָאו.
False oaths and useless oaths. The Creator said of them "for the L-ord will not exonerate one who takes His Name in vain" (Shemos 20:7), and one of the pious said to his disciples: "the torah permitted us to make an oath in the Name of the Creator for truth, but I advise you not to swear neither to what is true nor to what is false, rather say only 'yes' or 'no' ".
וְהַגַּאֲוָה וְהַלֵּיצָנוּת וּבְזוֹת קְצָת הַיּוֹשְׁבִים וְהַשְּׂחוֹק עִמָּהֶם. וּכְבָר יִחַדְתִּי בְּהַרְחָקַת הָעִנְיָן הַזֶּה שַׁעַר בַּסֵּפֶר הַזֶּה וְהוּא שַׁעַר הַכְּנִיעָה.
Arrogance and frivolity, and to put down some of those present, and to laugh with them, and I already designated a gate in this book on the subject of distancing oneself from this matter, namely, the Gate of Submission.
וְהֶעְדֵּר יִרְאַת הָאֱלֹהִים מִלִּבּוֹ בְּעֵת הִתְעָרְבוֹ עִם בְּנֵי אָדָם וְשִׂיחָתוֹ עִמָּהֶם עִם מִעוּט הַצָּלָה מֵהַזָּקָתָם בְּמָמוֹנוֹ וְדַבְּרָם בּוֹ.
Absence of fear of G-d in one's heart at a time when one mingles with people and converses with them, along with little chance of being spared their damaging his business affairs and talking of him.
וְהַחֹנֶף וְאַהֲבַת קְנוֹת הַשֵּׁם לְהִתְגָּאוֹת בָּהֶם וּלְהִתְגַּדֵּל אֶצְלָם בְּמָה שֶׁהוּא יוֹדֵעַ וּבְמָה שֶׁאֵינוֹ יוֹדֵעַ מִמִּינֵי הַחָכְמוֹת וְהַמַּעֲשִׂים,
Flattery and love of acquiring a name for oneself, to become proud on them, and to try to be important in their eyes by demonstrating what he knows of the various branches of wisdom and deeds, whether or not he actually knows them.
וּמֵהֶם חִיּוּב הַצִּוּוּי בַּטּוֹב וְהַהַזְהָרָה מִן הָרַע אֲשֶׁר צִוָּנוּ הַבּוֹרֵא עָלָיו בְּאָמְרוֹ (ויקרא יט) הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ.
The obligation to command others on the good and warn them against evil, which the Creator commanded us in saying: "you shall surely rebuke your neighbor" (Vayikra 19:17).
וַאֲנַחְנוּ חַיָּבִים לְהַזְהִיר מִן הָרַע בִּשְׁלֹשָׁה דְּבָרִים הָאֶחָד מֵהֶם בִּפְגִיעַת הַיָּד כְּמוֹ שֶׁעָשָׂה פִּינְחָס בִּדְבַר זִמְרִי וְכָזְבִּי. וְהַשֵּׁנִי לִמְחוֹת בִּדְבָרִים כְּמוֹ שֶׁעָשָׂה מֹשֶׁה בְּאָמְרוֹ לָרָשָׁע (שמות ב׳:י״ג) לָמָּה תַכֶּה רֵעֶךָ. וְהַשְּׁלִישִׁי בַּלֵּב כמ״ש דָּוִד ע״ה (תהלים כו) שָׂנֵאתִי קְהַל מְרֵעִים וְגוֹ׳.
We are obligated to warn against evil in three ways: One, forcibly hitting someone by hand (physically), as Pinchas did in the case of Zimri and Cozby. Two, to verbally protest, as Moshe did in saying to the wicked man: "Why strike you your fellow?" (Shemos 2:13). Three, in one's heart, as David said: "I hated the congregation of the evildoers, and with the wicked I shall not sit" (Tehilim 26:5).
וְאִם יָכוֹל לִמְחוֹת [בְּיָדוֹ וְלֹא יִמְחֶה יִהְיֶה מְקַצֵּר וְאִם יִקְשֶׁה עָלָיו לִמְחוֹת בְּיָדוֹ יִמְחֶה בִּדְבָרִים וְאִם אֵינוֹ יָכוֹל לִמְחוֹת בִּדְבָרִים חַיָּב לַעֲשׂוֹת זֹאת בְּלִבּוֹ. אָנוּ חַיָּבִים אֵפוֹא לִמְחוֹת] הָרְשָׁעִים עכ״פ (ימחה) שֶׁאֵין עַמֵּי הָאָרֶץ נִמְלָטִים מִן הַקִּצּוּר.
If one can protest forcibly (and it will help) but refrains, this will be considered a lacking on his part. If it is difficult for him to protest forcibly, let him protest with words. If he cannot protest with words, it is his duty to do so in his heart. Therefore, we are obligated to rebuke the wicked, in any event, since the common people are not free from shortcomings.
וְכַאֲשֶׁר תִּתְבּוֹדֵד בָּטְלָה מֵעָלֶיךָ חוֹבַת הַצִּוּוּי בַּטּוֹב וְהַהַזְהָרָה מִן הָרַע בְּלִי סָפֵק וְהוּא דָּבָר קָשֶׁה לְקַיֵּם מִצְוָתוֹ וּלְהַשְׁלִים חוֹבָתוֹ כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל הָעֲבוֹדָה אִם יֵשׁ בַּדּוֹר הַזֶּה מִי שֶׁמְּקַבֵּל תּוֹכָחָה וְאָמְרוּ קְצָתָם הָעֲבוֹדָה אִם יֵשׁ בַּדּוֹר הַזֶּה מִי שֶׁיּוֹדֵעַ לְהוֹכִיחַ.
But when one is alone, undoubtedly, he is absolved of the mitzva of commanding others to good and warning them from evil. And it is difficult to fulfill G-d's command, and to fully discharge one's obligation in this mitzva, as the sages said: "it is a wonder if there is someone in this generation who accepts rebuke" (Arachin 16b), and others said: "it is a wonder if there is someone in this generation who knows how to give rebuke" (ibid).
וּמֵהֶם הֶפְסֵד הָעֵצָה וְחֶסְרוֹן הַכָּרַת הַשֵּׂכֶל בְּחֶבְרָתָם וְדֵיעוֹתָם וְהִתְלַמֵּד רֹעַ מִדּוֹתָם כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי יג) וְרוֹעֶה כְּסִילִים יֵרוֹעַ. וע״כ אָמְרוּ רַזַ״ל שִׂיחַת הַיְלָדִים וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם.
(9) Loss of clarity of thought and intellectual understanding, and strengthening of the yetzer (evil inclination) while in their company and camaraderie, and learning from their bad traits, as the wise man said: "a companion of fools shall be corrupted" (Mishlei 13:20), and therefore our sages said: "conversing with children and sitting in the assembly houses of the unlearned (amei haaretz) takes a man out of the World (To Come)" (Avot 3:14).
וּכְלָלוֹ שֶׁל דָּבָר כִּי רֹב הָעֲבֵרוֹת לֹא יִגָּמְרוּ אֶלָּא בִּשְׁנַיִם כְּמוֹ הַזְּנוּת וְרֹעַ מַשָּׂא וּמַתָּן וּשְׁבוּעַת שֶׁקֶר וְעֵדוּת שֶׁקֶר וְכָל הָעֲבֵרוֹת שֶׁיִּהְיוּ בַּלָּשׁוֹן לֹא יִגָּמְרוּ אֶלָּא בְּחֶבְרָה וּבְהִתְעָרֵב עִם בְּנֵי אָדָם.
The general principle: Most sins cannot be completed without two people, such as illicit relations, corrupt business practice, false oaths, false testimony, all sins which depend on speech. All these cannot be completed without the company of others and by mixing with them.
אֲבָל הַבְּדִידוּת וְהַפְּרֵדָה מִבְּנֵי אָדָם סִבַּת הַהַצָּלָה מִכָּל מָה שֶׁזָּכַרְנוּ מִן הָעֲבֵרוֹת וְהוּא מֵהֶחָזָק שֶׁבַּדְּבָרִים הַמְּבִיאִים אֶל הַמִּדּוֹת הַטּוֹבוֹת, וּכְבָר נֶאֱמַר כִּי עַמּוּד בַּר הַלֵּבָב אַהֲבַת הַבְּדִידוּת וּבְחִירַת הַיְּחִידוּת.
But solitude and separating from people, is a means to be saved from all of the sins we mentioned, and it is one of the strongest things which bring one to good traits, and it was already said that the pillar of a pure heart is love of solitude and choosing to be alone.
עַל כֵּן הִשָּׁמֵר אָחִי פֶּן יַשִּׁיאֲךָ הַיֵּצֶר וִייַפֶּה בְּעֵינֶיךָ הַחֶבְרָה וְהַתַּעֲרֹבֶת עִם בְּנֵי אָדָם וִיסִיתְךָ לִכְסֹף בְּעֵת הַיְּחִידוּת וְהַבְּדִידוּת לָהֶם.
Therefore, my brother, be careful lest the yetzer deceive you and embellish in your eyes the company and mingling with people, and lest he entice you to yearn for them at a time when you feel lonely in solitude.
ואח״כ הִשָּׁמֵר פֶּן יַטְעֶה אוֹתְךָ רַעְיוֹן לִבְּךָ כִּי בְּחֶבְרַת חֲכָמִים הַיּוֹדְעִים אֶת הָאֱלֹהִים וְאֶת תּוֹרָתוֹ וְהִתְעָרֵב עִם גְּדוֹלֵי בְּנֵי אָדָם הֶעְדֵּר עִנְיַן הַבְּדִידוּת וְהַנָּחַת מַעֲלוֹת הַיְּחִידוּת אַךְ הִיא הַבְּדִידוּת הַגְּמוּרָה וְהַיְּחִידוּת הַשְּׁלֵמָה וּבְחֶבְרַת אַנְשֵׁי הַחֶסֶד וְהַתּוֹרָה מַעֲלוֹת רַבּוֹת יְתֵרוֹת עַל מַעֲלוֹת הַיְּחִידוּת יֶאֱרַךְ סִפּוּרָן.
Afterwards, be careful lest the musings of your heart deceive you, telling you that the company of sages who know G-d and His torah, and the mixing with great men is detrimental to the matter of solitude, and takes away from the benefits of being alone. Rather, in truth, this is the complete separation and the perfect solitude. Furthermore, to frequent men who excel in good deeds and in torah has much greater benefits over the benefits of solitude.
וְאָמַר הֶחָכָם (שם) הוֹלֵךְ אֶת חֲכָמִים יֶחְכָּם וְגוֹ׳ וְאָמַר (שם כב) הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְאָמַר בְּמִי שֶׁלֹּא הִתְחַבֵּר עִם אַנְשֵׁי הַחֶסֶד (שם טו) לֹא יֶאֱהַב לֵץ הוֹכֵחַ לוֹ וְגוֹ׳. ואחז״ל קִבּוּץ לָרְשָׁעִים רַע לָהֶם וְרַע לָעוֹלָם וְלַצַּדִּיקִים טוֹב לָהֶם וְטוֹב לָעוֹלָם פִּזּוּר לָרְשָׁעִים הֲנָאָה לָהֶם וַהֲנָאָה לָעוֹלָם וְלַצַּדִּיקִים רַע לָהֶם וְרַע לָעוֹלָם, וְאָמְרוּ יְהִי בֵּיתְךָ בֵּית וַעַד לַחֲכָמִים וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם וֶהֱוֵי שׁוֹתֶה בַּצָּמָא אֶת דִּבְרֵיהֶם וְאָמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה׳ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה׳ וַיִּשְׁמָע:
And the wise man said: "He that walks with the wise shall become wise" (Mishlei 13:20), and "hearken your ear, and hear the words of the wise" (Mishlei 22:17), and it was said of one who refrained from being with pious men:: "A scorner loves not one that reproves him: neither will he go to the wise" (Mishlei 15:12). And the sages, of blessed memory, said: "The gathering together of the wicked is bad for them and bad for the world, but for the righteous, it is good for them and good for the world. The dispersing of the wicked is beneficial for them and beneficial to the world, but for the righteous, it is bad for them and bad for the world" (Sanhedrin 71b). And they said: "Let your house be a meetingplace for the sages and sit amidst the dust of their feet and drink in thirstily their words" (Avos 1:4), and "Then they that feared the L-ord spoke one with another; and the L-ord hearkened, and heard" (Malachi 3:16).
וְהַשְּׁמוֹנָה עָשָׂר, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בְּעֵת גַּבְהוּתָהּ וְהִתְגַּדְּלָהּ וְרֹחַק מִשְׁאָלֶיהָ (ס״א מאויה) בעוה״ז וְהוּא שֶׁיִּתְבּוֹנֵן עֶרְכּוֹ בֵּין הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וְיִתְבָּאֵר לוֹ קַטְנוּתוֹ וּזְעִירוּתוֹ בֵּין יְצִירוֹת הַבּוֹרֵא יִתְבָּרַךְ כְּמוֹ שֶׁבֵּאַרְתִּי בָּעִנְיָן הַזֶּה בַּשַּׁעַר הַשִּׁשִּׁי מִן הַסֵּפֶר הַזֶּה.
THE EIGHTEENTH: (the elevation of man) To make an accounting with oneself when one feels himself becoming arrogant and proud, and (as a result) overly ambitious in this world - to then contemplate one's significance in the creation (before being elevated by G-d), among the lower and the celestial creations, then one will understand his puniness and lowliness among the works of the Creator, as I clarified on this matter in the sixth gate of this book.
וְיִסְתַּכֵּל אח״כ בְּמָה שֶׁחָלַק הַבּוֹרֵא מִן הַגְּדֻלָּה לָאָדָם שֶׁהִשְׁלִיטוֹ בְּמִינֵי הַחַיִּים וְהַצְּמָחִים וְהַמּוּצָאִים כְּמוֹ שֶׁכָּתוּב (תהלים ח) תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ וְגוֹ׳ וְשֶׁהוֹדִיעוֹ חֻקֵּי תּוֹרָתוֹ וְהֶעֱמִידוֹ עַל כָּל מָה שֶׁיֵּשׁ בּוֹ תַּקָּנָתוֹ מִסּוֹדוֹת עֶלְיוֹן העוה״ז וְתַחְתּוֹנוֹ וְהֵרִים מַעֲלָתוֹ בְּשִׁבְחוֹ וּבְהוֹדָאָתוֹ לְבוֹרְאוֹ וּבְקָרְאוֹ אֵלָיו בַּצָּרוֹת וּבַעֲנוֹתוֹ בְּעֵת הַמְּצוּקוֹת וּבָחֳרוֹ בּוֹ וְשָׁלְחוֹ אֶל בְּרוּאָיו וּמָסְרוֹ אֵלָיו סוֹדוֹת גְּבוּרָתוֹ וְהֵרָאוֹת הַמּוֹפְתִים עַל יָדוֹ עִם מָה שֶׁיֶּאֱרַךְ סִפּוּרוֹ מִן הַטּוֹבוֹת הַנִּסְתָּרוֹת וְהַנִּרְאוֹת הַגּוּפִיּוֹת וְהָרוּחָנִיּוּת הַכּוֹלְלוֹת וְהַמְּיֻחָדוֹת חֶסֶד וְטוֹבָה עָלֵינוּ.
Afterwards, reflect on the Creator's granting greatness to man, that he made him ruler over the animals, plants, and natural resources, as written "You give him dominion over the work of Your hands; You have placed everything beneath his feet" (Tehilim 8:7), and He made known to man the statutes of His torah, and established him (to understand) what will further his welfare of the upper and lower wisdoms of this world. And G-d elevated man further by permitting and desiring his praise and gratitude, and to call to Him during difficulties, and to answer his prayers in difficult times, and chose in him, and appointed him over His creations, and transmitted to man secrets of His might, and made miracles through His treasured ones, besides what would be lengthy to recall of the hidden and revealed favors, whether physical or spiritual, general and specific, of His kindness and goodness towards us.
וְהִסְתַּכֵּל אָחִי כַּמָּה עֶרְכְּךָ נִקְלֶה וְעִנְיָנְךָ נִבְזֶה וְכַמָּה גִּדֶּלְךָ בּוֹרַאֲךָ עִם מָה שֶׁאֵינוֹ צָרִיךְ לְךָ וְגֹדֶל צָרְכְּךָ אֶל הַשְׁגָּחָתוֹ וְהַנְהָגָתוֹ וְחוּס עַל הָעֲטָרָה הַגְּדוֹלָה (ס״א המעולה) הַזֹּאת אֲשֶׁר עִטֶּרְךָ בָּהּ וְהַמַּעֲלָה הָרָמָה שֶׁהֱרִימְךָ אֵלֶיהָ בָּעוֹלָם הַזֶּה וְהַגְּמוּל הַגָּדוֹל שֶׁצְּפָנוֹ לְךָ בעוה״ב וְהִדָּבֶקְךָ בַּעֲבוֹדָתוֹ וּבְהוֹדוֹתוֹ.
See, my brother, how little is your worth and how unimportant is your matter, and yet, how much the Creator has elevated you, even though He has no need for you and (just the opposite, see) your great need for His providence. Don't waste this glorious crown He has crowned you with, and the exalted status He has elevated you to in this world, and the great reward He has hidden away for you in the next world when you cling to His service and to thanking Him.
וְאַל יְבִיאֲךָ מָה שֶׁנְּשָׂאֲךָ הַבּוֹרֵא בּוֹ בְּמָה שֶׁזָּכַרְתִּי לְךָ מֵחֲסָדָיו וְטוֹבוֹתָיו לְהִתְגָּאוֹת בְּעִנְיָנְךָ וּלְהִתְגַּדֵּל בְּנַפְשְׁךָ וּלְהִתְרוֹמֵם בְּחֶסֶד הַבּוֹרֵא עָלֶיךָ וְתַחְשֹׁב כִּי מִן הַדִּין הוּא לְךָ וְשֶׁאַתָּה רָאוּי לוֹ וְיֵאוֹת לְךָ כָּמוֹהוּ.
Let not the Creator's elevating you, of what I recalled to you, of his kindnesses and favors, be reason to become proud in your status, and haughty in your spirit, and to glorify yourself due to the kindness of the Creator on you by thinking that you deserve it, and that you are worthy of it, and that it is befitting you.
אֲבָל הִדָּבֵק בַּכְּנִיעָה וּבָעֲנָוָה וּבַשִּׁפְלוּת שֶׁאַתָּה רָאוּי לָהּ כְּשֶׁתּוֹדֶה בֶּאֱמֶת עַל עֶרְכְּךָ בִּבְרִיאַת הַבּוֹרֵא יִתְעַלֶּה כְּמוֹ שֶׁחַיָּב בּוֹ הָעֶבֶד הַחַלָּשׁ הַנִּבְזֶה הַנִּקְלֶה כְּשֶׁיְּנַשֵּׂא אֲדוֹנָיו מַעֲלָתוֹ וִישִׂימֵהוּ עִם אַנְשֵׁי סְגֻלָּתוֹ חֶסֶד מִמֶּנּוּ עָלָיו מִבְּזוֹת נַפְשׁוֹ וֶהֱיוֹתָהּ בְּעֵינָיו כְּעֶרְכָּהּ הָרִאשׁוֹן קֹדֶם שֶׁיַּגְבִּיר אֲדוֹנָיו חַסְדּוֹ עָלָיו וְאַל יִתְגַּדֵּל לְפָנָיו וְאַל יִגְבַּהּ לִבּוֹ בְּמָה שֶׁהִגִּיעַ אֵלָיו מִן הַגְּדֻלָּה וְהַיְּקָר וְאַל יְבַקֵּשׁ מִמֶּנּוּ מִשְׁאָלָיו דֶּרֶךְ רְגִילוּת, אַךְ יַעֲזֹב עִנְיָנוֹ אֵלָיו וְיִבְטַח עָלָיו וְעַל טוּבוֹ.
Rather, cling to the traits of submission, humility, and lowliness which is fitting for you to cling to when you admit to the truth of your worth among the creations of the Creator, as a weak, unimportant, and petty slave is obligated to do when his master elevates him and places him inside his inner circle of treasured ones out of pure benevolent kindness - he is obligated to humble himself and to see himself as he was in his original status, before his master's kindness was on him, and not to become proud before his master, nor haughty due to reaching greatness and importance, and not to request his own needs to his master in a habitual way , rather he will leave his matters to his master and trust in him and in his kindness.
וְאָמְרוּ עַל אֶחָד מִן הַצַּדִּיקִים שֶׁהָיָה אוֹמֵר אַחַר תְּפִלָּתוֹ אֱלֹהַי לֹא נְשָׂאַנִי לַעֲמֹד לְפָנֶיךָ סִכְלִי בִּפְחִיתוּת עֶרְכִּי וּמִעוּט יְדִיעָתִי בִּגְדֻלָּתְךָ וְרוֹמְמוּתֶךָ כִּי אַתָּה רָם וְנִשָּׂא וַאֲנִי נִקְלֶה וְנִבְזֶה וְקָטָן מִשְּׁאֹל מִמְּךָ וּמִקְּרֹא אֵלֶיךָ שֶׁבַח וְהַלֵּל וְקַדֵּשׁ שִׁמְךָ הַמְּקֻדָּשׁ בְּקוֹלוֹת הַמַּלְאָכִים הָעֶלְיוֹנִים הַקְּדוֹשִׁים אֲבָל הִרְשַׁנִי (ס״א נשאני) עַל זֶה מָה שֶׁרוֹמַמְתַּנִי בְּצַוּוֹתְךָ אוֹתִי לִקְרֹא אֵלֶיךָ וְהִרְשֵׁתַנִי לְשַׁבֵּחַ אֶת שִׁמְךָ הָעֶלְיוֹן כְּפִי הַכָּרָתִי אוֹתְךָ וִידִיעָתִי בִּכְבוֹדְךָ עִם הַרְאוֹתִי עֲבוֹדָתִי לְךָ וְשִׁפְלוּתִי לְפָנֶיךָ.
It was said of one of the tzadikim (righteous) who would say after his prayer: "My G-d, I was not persuaded by my intellect to stand before You due to ignorance of my puny worth and little understanding of Your greatness, that You are high and exalted and I am insignificant, disgraceful, and petty to ask of You and to say before You praises and exaltations, or to sanctify Your holy Name using the words of the holy angels on high, rather, I was persuaded to do this in that You have elevated me by your commanding me to plea before You, and have given me permission to praise Your great Name according to my understanding of Your glory, so that I can demonstrate that I am serving You and that I humble myself before You.
וְאַתָּה יוֹדֵעַ תַּקָּנָתִי וְאָפְנֵי הַנְהָגָתִי וְלֹא הוֹדַעְתִּיךָ בִּצְרָכַי לְהָעִיר אוֹתְךָ עֲלֵיהֶם אֶלָּא שֶׁאַרְגִּישׁ בְּגֹדֶל חֶסְרוֹנִי אֵלֶיךָ וּבִטְחוֹנִי בְּךָ. וְאִם אֶשְׁאַל מִמְּךָ בְּסִכְלוּתִי מָה שֶׁאֵינוֹ טוֹב לִי וַאֲבַקֵּשׁ מִמְּךָ [מָה] שֶׁאֵין בּוֹ תַּקָּנָתִי בְּחִירָתְךָ הָעֶלְיוֹנָה טוֹבָה מִבְּחִירָתִי וּכְבָר הִנַּחְתִּי כָּל עִנְיָנַי אֶל גְּזֵרָתְךָ הַקַּיֶּמֶת וְהַנְהָגָתְךָ הָעֶלְיוֹנָה כְּמוֹ שֶׁאָמַר דָּוִד ע״ה (תהלים קלא) ה׳ לֹא גָבַהּ לִבִּי וְלֹא רָמוּ עֵינַי וְלֹא הִלַּכְתִּי בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי אִם לֹא שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ כַּגָּמֻל עָלַי נַפְשִׁי:
You know what is beneficial for me, and how to guide me. I mentioned to You my needs, not in order to arouse You on them but rather so that I feel my great need for You and my trust in You. If, in my ignorance, I ask of You something, which is not beneficial for me, may Your exalted choice override my choice. I have already submitted all of my matters to Your decrees, which endure, and to Your supernal guidance, as David, peace be unto him, said: "O L-ord, my heart was not haughty, nor were my eyes raised on high, and I did not pursue matters greater and more wondrous than I" (Tehilim 131:1).
וְהַתִּשְׁעָה עָשָׂר, חֶשְׁבּוֹנוֹ עִם נַפְשׁוֹ בְּהַצָּלַת הַבּוֹרֵא אוֹתוֹ מִפִּגְעֵי הָעוֹלָם וְצָרוֹתָיו וּמִינֵי חֳלָאֵי בְּנֵי אָדָם בּוֹ וְאָפְנֵי הַמְּאֹרָעִים וְהַמְּצוּקִים מִמַּאֲסָר וְרָעָב וְצָמָא וְקוֹר וָחֹם וְסַמֵּי הַמָּוֶת וְהַחַיּוֹת הָרָעוֹת וְהַצָּרַעַת וְטֵרוּף הַדַּעַת וּמִינֵי בִּטּוּל הַהַרְגָּשׁוֹת וּמָה שֶׁדּוֹמֶה לָזֶה עִם יְדִיעָתוֹ שֶׁהוּא רָאוּי לָהֶם וּמְחֻיָּב בָּהֶם עַל מָה שֶׁקָּדְמוּ לוֹ מִן הָעֲוֹנוֹת וְהַחֲטָאִים לִפְנֵי הַבּוֹרֵא וְגֹדֶל מָה שֶׁעָבַר מֵהַמְרוֹתוֹ אֶת אֱלֹהָיו וּבְזוֹתוֹ בִּדְבָרָיו וְעָזְבוֹ הוֹדָאָתוֹ וְשִׁבְחוֹ וְסוּרוֹ מֵעֲבוֹדָתוֹ וְהַנָּחַת הַתְּשׁוּבָה וְהַהוֹדָאָה לִפְנֵי הָאֱלֹהִים מֵאֹרֶךְ זְמַן מֶרְיוֹ עִם הַתְמָדַת טוֹבוֹתָיו לוֹ וּתְדִירוּת חַסְדּוֹ עָלָיו,
THE NINETEENTH: (disasters of the world) To make an accounting with oneself in that the Creator has spared him from the disasters of the world, its sufferings, the various diseases which strike people, the calamities which befall them such as imprisonment, hunger, thirst, cold, burning, lethal poisons, dangerous animals, leprosy, insanity, paralysis, or the like - all the while knowing that they are fitting for him and he deserves them due to his previous sins and iniquities before the Creator, and the greatness of what occurred in the past, of his rebelling against G-d, and disrespecting His words, and leaving his duty of thanking and praising Him, and turning away from His service, and neglecting repentance and confession before G-d for his prolonged rebellion despite G-d's continuous favors and constant good on him.
כְּשֶׁיִּסְתַּכֵּל הַמַּשְׂכִּיל בָּזֶה וְיַחְשֹׁב בְּמָה שֶׁמְּנַסֶּה הַבּוֹרֵא בּוֹ אֶת בְּנֵי אָדָם בְּמָה שֶׁסִּפַּרְנוּ מִן הַפְּגָעִים בעוה״ז וּבְהַצָּלָתוֹ מֵהֶם וְהִמָּלְטוֹ מֵהֶם עִם מָה שֶׁהוּא רָאוּי לָהֶם, יִגְדַּל שִׁבְחוֹ עַל טוֹבוֹת הָאֱלֹהִים עָלָיו וִימַהֵר אֶל הַתְּשׁוּבָה וּבַקָּשַׁת הַמְּחִילָה עַל מָה שֶׁקָּדַם לוֹ מִן הָעֲוֹנוֹת וְהַחֲטָאִים אֲשֶׁר הִסְתִּירָם הַבּוֹרֵא עָלָיו זְמַן אָרֹךְ וְיָרוּץ לְהִדָּבֵק בַּעֲבוֹדַת הַבּוֹרֵא לְיִרְאָה מֵהֶם וְלִדְחוֹת אוֹתָם כמ״ש (דברים כ״ח:א׳) וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע בְּקוֹל ה׳ אֱלֹהֶיךָ וְאָמַר (שם ז) וְהֵסִיר ה׳ מִמְּךָ כָּל חֹלִי וְכָל מַדְוֵי מִצְרַיִם וְגוֹ׳, וְאָמַר אֶחָד מֵחֲסִידֵינוּ הַקַּדְמוֹנִים זַ״ל רְאוּ שֶׁאֵין עַרְוָד מֵמִית אֶלָּא הַחֵטְא מֵמִית וְאָמַר דָּוִד ע״ה (תהלים צא) עַל שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ וְגוֹ׳:
When the intelligent man will look and contemplate how the Creator tests people with the troubles of this world we mentioned, and that he was saved from them, and spared from their tumults, even though he deserves them - his praise will increase for the favors of G-d on him, and he will hurry to repent and seek forgiveness for his past sins and iniquities which the Creator has concealed for such a long time, and he will run to cling to the service of the Creator, out of fear of them (the punishments he deserves) and so will avert them, as written "If you will diligently hearken to the voice of the L-ord your G-d... I will put none of these diseases upon you, which I have brought upon the Egyptians" (Shemos 15:26), and "the L-ord will remove from you all illness, and all of the evil diseases of Egypt which you knew, He will not set upon you, but He will lay them upon all your enemies" (Devarim 7:15), and one of our early pious ones would say to his disciples: "see, the serpent does not kill, rather it is sin that kills" (Berachos 33a), and David, peace be unto him, said: "You shall tread upon the lion and adder: the young lion and the serpent shall you trample under foot. Because he has set his love upon Me, therefore I will deliver him" (Tehilim 91:13).
וְהָעֶשְׂרִים, חֶשְׁבּוֹנוֹ עִם נַפְשׁוֹ אִם יִהְיֶה לוֹ מָמוֹן בְּפָנִים שֶׁקָּנָהוּ וּבְאָפְנֵי הוֹצָאָתוֹ וְהוֹצָאַת חוֹבוֹת הַבּוֹרֵא מִמֶּנּוּ וּפְרֹעַ חוֹבוֹת בְּנֵי אָדָם כְּמוֹ שֶׁהוּא חַיָּב בּוֹ מִמֶּנּוּ וְאַל יַחֲשִׁיבֶנּוּ מֵעֲמֹד עָלָיו בִּלְבַד וְיֵדַע כִּי הוּא אֶצְלוֹ כְּמוֹ הַפִּקָּדוֹן יִשָּׁאֵר כָּל עוֹד (ס״א עת) שֶׁיִּרְצֶה הַבּוֹרֵא בְּיָדוֹ ואח״כ יַפְקִירֶנּוּ אֵצֶל אַחֵר בְּעֵת שֶׁיִּרְצֶה.
THE TWENTIETH: (acquiring and spending money) To make an accounting with oneself if he has wealth, in the manners he acquired it, and the ways he spends it, and whether he is fulfilling his obligations to G-d with it, and paying his debts to man according to how much he has, and not to think that the money will be for him alone, rather, to know that it is by him like a deposit - it will remain by him for as long as the Creator desires that it be in his hand, and afterwards He will transfer it to someone else when He wishes.
וְכַאֲשֶׁר יַחְשֹׁב בַּעַל הַמָּמוֹן בְּנַפְשׁוֹ זֶה לֹא יִפְחַד מִפִּגְעֵי הַזְּמַן עָלָיו. וְאִם יִשָּׁאֵר הַמָּמוֹן בְּיָדוֹ יוֹדֶה הַבּוֹרֵא וִישַׁבְּחֵהוּ וְאִם יֹאבַד מִמֶּנּוּ יִסְבֹּל דִּינוֹ וְיִרְצֶה בִּגְזֵרָתוֹ וְיֵקַל בְּעֵינָיו לְהִשְׁתַּמֵּשׁ בּוֹ וּלְהוֹצִיאוֹ בַּעֲבוֹדַת הָאֵל יִתְבָּרַךְ וְלַעֲשׂוֹת הַטּוֹב מִמֶּנּוּ וּלְהַחֲזִיר הָאֲמָנוֹת וּלְהָשִׁיב [הַנֶּעֱשָׁקוֹת] וְלֹא יַחְמֹד אָדָם בְּמָמוֹנוֹ וְלֹא יִבְזֶה עָנִי לְעָנְיוֹ וְיִהְיֶה מִן הַחֲזָקוֹת שֶׁבְּסִבּוֹת הַמִּדּוֹת הַטּוֹבוֹת וּדְחִיַּת הַמְגֻנּוֹת כמ״ש (משלי ג) כַּבֵּד אֶת ה׳ מֵהוֹנֶךָ וְגוֹ׳ וְאָמַר (שם יט) מַלְוֵה ה׳ חוֹנֵן דָּל וְגוֹ׳:
When the rich man contemplates this, he will not fear the damages time brings on him. If the money stays by him, he will thank the Creator and praise him. If it is lost from him, he will bear His judgment and accept His decree. It will be easier for him to use it and spend it in the service of G-d, to do good with it, to return deposits people entrusted him with, and return money he took unjustly, and not to covet another man's wealth nor disrespect a poor man due to his poverty, and it will be a strong cause to help him acquire good traits and to refrain from the bad traits, as written "Honor the L-ord from your wealth, and from the first-fruits of all your produce" (Mishlei 3:9), and "He that has pity on the poor lends to the L-ord; and that which he has given will He pay him back" (Mishlei 19:17).
וְהָאֶחָד וְעֶשְׂרִים, חֶשְׁבּוֹנוֹ עִם נַפְשׁוֹ עַל מָה שֶׁיֵּשׁ בִּיכָלְתּוֹ מִמַּעֲשֵׂה הָעֲבוֹדָה וּלְהַרְגִּיל בָּהּ וּלְהַתְמִיד עָלֶיהָ וְיָרוּץ וְיֶחֱרַץ לַעֲשׂוֹתָהּ עַר שֶׁתָּשׁוּב לוֹ לְמִנְהָג. ואח״כ יִשְׁתַּדֵּל לְהוֹסִיף עַל מָה שֶׁיֵּשׁ בִּיכָלְתּוֹ וְיִכְסֹף לוֹ בְּלִבּוֹ וְיַעֲלֶה אֵלָיו בְּמַחְשַׁבְתּוֹ וְיִשְׁאַל מֵהָאֵל לְעָזְרוֹ וּלְאַמְּצוֹ עַל יוֹתֵר מִמָּה שֶׁיֵּשׁ בִּיכָלְתּוֹ מִן הַיְּדִיעָה וְהַמַּעֲשֶׂה בְּלֵב וּמַצְפּוּן נֶאֱמָן.
THE TWENTY FIRST: (on Divine help) Accounting with oneself on the extent of his capability in the service of G-d and to train oneself in it, and be diligent in it, and to hasten and be zealous in doing it until it becomes habit to him, and afterwards to endeavor to do more than what was within one's ability, and to long for it in his heart, and desire it in his thoughts, and to plea to G-d with a faithful and genuine heart and mind to help him and strengthen him for what is above his current ability in understanding (torah) and in good deeds.
וּכְשֶׁיַּתְמִיד עַל זֶה יַמְצִיא לוֹ הַבּוֹרֵא בַּקָּשׁוֹתָיו וְיִפְתַּח לוֹ שַׁעֲרֵי יְדִיעָתוֹ וִיחַזֵּק שִׂכְלוֹ וְאֵבָרָיו לַעֲמֹד בְּמִצְוֹתָיו אֲשֶׁר לְמַעְלָה מִיְּכָלְתּוֹ מַדְרֵגָה אַחַר מַדְרֵגָה כמ״ש (ישעיהו מ״ח:י״ז) אֲנִי ה׳ אֱלֹהֶיךָ מְלַמֶּדְךָ לְהוֹעִיל מַדְרִיכֲךָ בְּדֶרֶךְ תֵּלֵךְ.
When one perseveres more and more in this, the Creator will fulfill his request, and open for him the gates of His understanding, and strengthen his intellect and limbs, level by level, to fulfill the commandments on a higher level, above and beyond his abilities, as written: "I am the L-ord your G-d, Who teaches you for your benefit, Who leads you by the way you should go" (Yeshaya 48:17).
וְהַדִּמְיוֹן בָּזֶה בַּמְּלָאכוֹת וְהַלִּמּוּד כִּי הַלּוֹמֵד מְלָאכָה בְּהַתְחָלָתָהּ יַעֲשֶׂה מֵחֲלָקֶיהָ כְּפִי בִּינָתוֹ וּפָחוֹת מִמָּה שֶׁבִּיכָלְתּוֹ וְכַאֲשֶׁר תִּתְחַזֵּק בִּינָתוֹ וְיַתְמִיד עָלֶיהָ יוֹרֵהוּ הַבּוֹרֵא שָׁרְשֵׁי הַמְּלָאכָה וּכְלָלֶיהָ וּמְיַלֵּד מֵהֶם תּוֹלָדוֹת שֶׁלֹּא לְמָדָן מִזּוּלָתוֹ מִבְּנֵי אָדָם.
The analogy of this regarding learning the skills of a trade and learning mathematics : When one who learns a trade, in the beginning, will do only parts of it according to his understanding and less than his ability. When his understanding of the trade strengthens and he persists in it, the Creator will enlighten him to the general principles of the trade and its fundamentals and he will be able to deduce new branches which were not taught to him by other people.
וְכֵן בַּלִּמּוּד כִּי בַּעַל חָכְמַת הַשִּׁעוּר לֹא יוּכַל לְלַמֵּד תַּלְמִידוֹ הַשִּׁעוּר הַמַּחְשָׁבִי בִּתְחִלַּת עִנְיָנוֹ אֲבָל מְלַמֵּד אוֹתוֹ הַשִּׁעוּר הַמֻּרְגָּשׁ הַמְּצֻיָּר בְּצִדּוֹ בַּצּוּרוֹת הָרְשׁוּמוֹת כַּאֲשֶׁר סִדֵּר אוֹתָן אָקְלִידֶס בְּסִפְרוֹ שֶׁחִבֵּר בַּשִּׁעוּר, וּכְשֶׁיָּבִין אוֹתוֹ תַּלְמִיד הֵיטֵב וְיַחְפֹּץ לַעֲמֹד עַל תּוֹלְדוֹתָיו בְּהִשְׁתַּדְּלוּת וַחֲרִיצוּת יוֹרֵהוּ הַבּוֹרֵא הַשִּׁעוּר הַמַּחְשָׁבִי וִיתַכֵּן כְּלַל מַדָּעוֹ וְיוּכַל לְהוֹצִיא מִמֶּנּוּ צוּרוֹת מֻפְלָאוֹת וּמְלָאכָה דַּקָּה כִּמְעַט שֶׁתִּדְמֶה לִנְבוּאָה הַבָּאָה מֵאֵת הָאֱלֹהִים.
Similarly in learning mathematics: The master of geometry cannot teach his student the theoretical lessons in abstract concepts, rather he will first teach him concrete geometric drawings as Euclides organized them in his book of mathematics. When the student understands well, and desires to grasp its branches with diligence and interest, the Creator will help enlighten him on the subject, and establish his general understanding, and then he will be able to bring forth from this wondrous forms and fine works which appear almost divinely inspired.
וְכֵן בִּשְׁאָר הַחָכְמוֹת, כִּי הַתַּלְמִיד יִמְצָא בְּלִבּוֹ כְּשֶׁהוּא מִשְׁתַּדֵּל בַּחָכְמָה כֹּחַ עֶלְיוֹנִי רוּחָנִי אֵין בְּכֹחַ אָדָם לְהוֹעִילוֹ בּוֹ וְלָזֶה אָמְרוּ רַבּוֹתֵינוּ זַ״ל חָכָם עָדִיף מִנָּבִיא. וְאָמַר אֱלִיהוּא (איוב לב) אָכֵן רוּחַ הִיא בֶאֱנוֹשׁ.
So too in other fields of wisdom: The student will find when he exerts his mind in the wisdom, that he will feel a higher spiritual power which no human being has the ability to give him, on this the sages said: "the wise man is greater than the prophet" (Bava Basra 12a), and Elihu said: "But it is a spirit in man, and the breath of the Almighty, that gives them understanding" (Iyov 32:8).
וְעַל הַהַקָּשָׁה הַזֹּאת רָאוּי לְךָ אָחִי שֶׁתָּבִין כִּי רֹב הָעִנְיָן הַמְכֻוָּן בַּמִּצְוֹת שֶׁהֵם בַּגּוּפִים וּבָאֵבָרִים הוּא לְהָעִיר עַל הַמִּצְוֹת אֲשֶׁר תִּהְיֶינָה בַּלְּבָבוֹת וּבַמַּצְפּוּנִים מִפְּנֵי שֶׁעֲלֵיהֶן מִשְׁעַן הָעֲבוֹדָה וְהֵם שֹׁרֶשׁ הַתּוֹרָה כְּמוֹ שֶׁכָּתוּב (דברים י) אֶת ה׳ אֱלֹהֶיךָ תִּירָא וְגוֹ׳ וְאָמַר (שם ל) כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ וְאָמַר (שם י) מָה ה׳ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ וְגוֹ׳.
Through this, it is proper for you, my brother, to understand that the primary intended purpose in the mitzvot which involve the body and the limbs, is to arouse our attention on the mitzvot of the heart and mind, because they are the pillars of the service and they are the roots (and foundations) of the torah, as written: "You shall fear the L-ord, your G-d, worship Him, and cleave to Him.." (Devarim 10:20), and "Rather,[this] thing is very close to you; in your mouth and in your heart to do it" (Devarim 30:14), and "And now, O Israel, what does the L-ord, your G-d, ask of you? Only to fear the L-ord, your G-d, to walk in all His ways and to love Him, and to worship the L-ord, your G-d, with all your heart and with all your soul" (Devarim 10:12).
וּמִפְּנֵי שֶׁהָיָה זֶה לְמַעְלָה מִכֹּחַ הָאָדָם וְלֹא יִתָּכֵן לוֹ עַד שֶׁיִּפָּרֵד מֵרֹב תַּאֲווֹתָיו הַבַּהֲמִיּוֹת וְיַכְרִיחַ טְבָעָיו וְיִקְשֹׁר תְּנוּעוֹתָיו הֶעֱבִיד אוֹתוֹ הַבּוֹרֵא בְּגוּפוֹ וּבְאֵבָרָיו בְּמָה שֶׁיֵּשׁ בִּיכָלְתּוֹ עַד שֶׁיֵּקַל עָלָיו לַעֲמֹד בָּהֶם.
And because this is beyond a man's normal power, and it is not possible for him until he separates from most of his animalistic desires, and forces his base nature, and takes control of all his movements, the Creator has made him serve with his body and limbs with what he is capable of doing, until it will be easy for him to fulfill them.
וְכַאֲשֶׁר יִשְׁתַּדֵּל בָּהֶם הַמַּאֲמִין בְּלִבּוֹ וּבְמַצְפּוּנוֹ וְיַגִּיעַ מֵהֶם כְּפִי יְכָלְתּוֹ יִפְתַּח לוֹ הָאֱלֹהִים שַׁעַר הַמַּעֲלוֹת הָרוּחָנִיּוֹת וְיַגִּיעַ מֵהֶם אֶל מָה שֶׁלְּמַעְלָה מִיְּכָלְתּוֹ וְיַעֲבֹד הַבּוֹרֵא יִתְבָּרַךְ בְּגוּפוֹ וּבְנַפְשׁוֹ בְּנִרְאֵהוּ וּבְנִסְתָּרוֹ כְּמוֹ שֶׁאָמַר דָּוִד ע״ה (תהלים פד) לִבִּי וּבְשָׂרִי יְרַנְּנוּ אֶל אֵל חָי.
Then, when the believer engages in them with his heart and mind, and exerts himself to the best of his ability, G-d will open for him the gates of spiritual qualities, and he will attain with them what is beyond his ability, and he will serve G-d with his body and soul, with his outer and inner being, as David said: "my heart and my flesh cry out for the living G-d" (Tehilim 84:3).
וּכְבָר מָשְׁלוּ זֶה לָאָדָם שֶׁנָּטַע אִילָנוֹת וְנִכֵּשׁ שָׁרְשֵׁיהֶם וְנִקָּה הָאֲדָמָה מִן הַקּוֹצִים וּמִן הָעֲשָׂבִים וְהִשְׁקָה אוֹתָם בְּעֵת הַצֹּרֶךְ וְדִמֵּן אוֹתָם ואח״כ הוּא מְיַחֵל הַפֵּרוֹת מֵאֵת הָאֱלֹהִים יִתְבָּרַךְ וְאִם יִתְעַלֵּם מֵעֲבוֹדָתָם וּמֵעַיֵּן עֲלֵיהֶם לֹא יִהְיֶה רָאוּי שֶׁיִּתֵּן לוֹ הַבּוֹרֵא יִתְבָּרַךְ מֵהֶם פֶּרִי.
This was already compared to a man who plants trees and digs in their roots. He cleans the soil from rocks, thorns, and weeds, waters it when needed, fertilizes it, and afterwards he hopes that G-d will cause fruits to grow. But if he neglects working the land and supervising its needs, it is not proper for the Creator to give him fruits from them.
וְכֵן בַּעַל מַעֲשֵׂה הָעֲבוֹדָה אִם יִשְׁתַּדֵּל וִימַהֵר וְיֶחֱרַץ לַעֲשׂוֹת מָה שֶׁיֵּשׁ בִּיכָלְתּוֹ יַעַזְרֵהוּ הָאֱלֹהִים לַעֲשׂוֹת מָה שֶׁהוּא לְמַעְלָה מִיְּכָלְתּוֹ אֲשֶׁר הוּא הַפְּרִי הָעֶלְיוֹן וְהַטּוֹבָה הַנִּכְבֶּדֶת מֵאֵת הָאֱלֹהִים עַל סְגֻלָּתוֹ וְאַנְשֵׁי אַהֲבָתוֹ בעוה״ז, כְּמוֹ שארז״ל כָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי סוֹפוֹ לְקַיְּמָהּ מֵעֹשֶׁר וְאָמַר הֶחָכָם (קהלת ב׳:כ״ו) כִּי לְאָדָם שֶׁטּוֹב לְפָנָיו וְגוֹ׳.
Likewise for one who strives to do actions for the service (of G-d), if he exerts himself with diligence and zeal to do what is in his power to do - G-d will help him to accomplish what is beyond his ability, namely, the divine fruit and the glorious good from G-d on His treasured ones and His beloved ones in this world, as our sages said: "whoever fulfills the torah from poverty will fulfill it from wealth" (Avos 4:9), and the wise man said: "For to a man who is good in His sight, He has given wisdom and knowledge and joy" (Koheles 2:26).
וְאָמְרוּ חֲזַ״ל תּוֹרָה מְבִיאָה לִידֵי מַעֲשֶׂה מַעֲשֶׂה מֵבִיא לִידֵי זְהִירוּת זְהִירוּת מְבִיאָה לִידֵי זְרִיזוּת זְרִיזוּת מְבִיאָה לִידֵי פְּרִישׁוּת פְּרִישׁוּת מְבִיאָה לִידֵי נְקִיּוּת נְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה טָהֳרָה מְבִיאָה לִידֵי חֲסִידוּת וַחֲסִידוּת גְּדוֹלָה מִכֻּלָּם שֶׁנֶּאֱמַר (תהלים פט) אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ וְגוֹ׳.
Our sages said: "Torah brings to action, action brings to watchfulness, watchfulness brings to zeal, zeal brings to abstinence, abstinence brings to cleanliness, cleanliness brings to purity, purity brings to piety, and piety is greater than all of them, as written 'then You spoke in prophecy to Your pious ones' (Tehilim 89:20)".
וְאִם יִתְעַלֵּם מִמָּה שֶׁיֵּשׁ בִּיכָלְתּוֹ וְיָקֵל בְּמָה שֶׁיֵּשׁ בְּכֹחוֹ תִּרְחַק עֶזְרַת הָאֱלֹהִים וְאַמַּצְתוֹ מִמֶּנּוּ כמ״ש (משלי טו) רָחוֹק ה׳ מֵרְשָׁעִים וְאָמַר (ישעיהו נ״ט:ב׳) עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים וְגוֹ׳:
But if one neglects from doing what is within his ability, and is lax in doing what is within his power, the help and assistance from G-d will distance from him, as written: "G-d is far from the wicked" (Mishlei 15:29), and "your sins were separating between you and your G-d" (Yeshaya 59:2).
וְהַשְּׁנַיִם וְעֶשְׂרִים, חֶשְׁבּוֹנוֹ עִם נַפְשׁוֹ עַל הִתְעָרְבוֹ עִם בְּנֵי אָדָם בְּתַקָּנַת הָעוֹלָם מֵחֲרִישָׁה וּקְצִירָה וּמִקָּח וּמִמְכָּר וְהָעִנְיָנִים שֶׁנֶּעֱזָרִים בָּהֶם קְצָת בְּנֵי אָדָם בִּקְצָתָם עַל יִשּׁוּב הָעוֹלָם שֶׁיֹּאהַב לָהֶם מָה שֶׁיֹּאהַב לְנַפְשׁוֹ מֵהֶם וְיִשְׂנָא לָהֶם מָה שֶׁיִּשְׂנָא לְנַפְשׁוֹ מֵהֶם וְיַחְמֹל עֲלֵיהֶם וְיִדְחֶה מֵהֶם כְּפִי יְכָלְתּוֹ מָה שֶׁיַּזִּיקֵם כְּמוֹ שֶׁכָּתוּב (ויקרא יט) וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ.
THE TWENTY SECOND: (to love for others what you would love for yourself) To make an accounting with oneself regarding his joining with people for furthering the general welfare, such as plowing or harvesting, buying and selling, and other societal matters which people help each other in - that he loves for them what he would love would happen to himself, and that he hates for them what he would hate would happen to himself, and that he has compassion for them, and saves them, according to his ability, from what would damage them, as written: "love your fellow as you love yourself" (Vayikra 19:18).
וְיִמָּשֵׁל בְּזֶה כְּאִלּוּ אֲנָשִׁים הָלְכוּ אֶל אֶרֶץ רְחוֹקָה בְּדֶרֶךְ עָקוֹב וְיֵשׁ לָהֶם לָלוּן בְּמַחֲנִים רַבִּים וְיֵשׁ לָהֶם בְּהֵמוֹת רַבּוֹת טְעוּנוֹת בְּמַשָּׂאוֹת גְּדוֹלוֹת וְהָאֲנָשִׁים בִּמְתֵי מְעָט וּלְכָל אֶחָד מֵהֶם בְּהֵמוֹת רַבּוֹת שֶׁהוּא צָרִיךְ לִטְעוֹן וְלִפְרֹק אוֹתָם פְּעָמִים. וְאִם יַעְזְרוּ אִישׁ אֶת אָחִיו לִטְעֹן וְלִפְרֹק וְיִהְיֶה חֶפְצָם בִּשְׁלוֹם הַכֹּל וּלְהָקֵל מֵעֲלֵיהֶם וְשֶׁיִּהְיוּ שָׁוִים בְּעֵזֶר וּבְסִיּוּעַ בֵּינֵיהֶם יַגִּיעוּ אֶל הַטּוֹב שֶׁבָּעִנְיָנִים. וְאִם יֶחֱלַק לִבָּם וְלֹא יַסְכִּימוּ לְעֵצָה אַחַת וְיִשְׁתַּדֵּל כָּל אֶחָד מֵהֶם לַעֲזֹר לְעַצְמוֹ לְבַד יִלְאֶה רֻבָּם.
Let one apply in this the following analogy: A group of people travel to a distant land on a difficult journey. They need to stop in several stops along the way, and they have many animals loaded with heavy loads, and the men are few, each one has many animals he must unload and reload frequently. If they will help each other in loading and unloading, and their desire is for the peace of all and to lighten each others' burden, and that they equally share the load of helping each other - they will reach the best results. But if their opinions differ and they do not agree to one plan, and each one exerts to further only his own interests - most will become exhausted.
וּמִן הַפָּנִים הָאֵלֶּה אָחִי כָּבֵד הָעוֹלָם עַל יוֹשְׁבָיו וְנִכְפְּלָה עֲלֵיהֶם עֲבוֹדָתוֹ וְטָרְחוֹ מִפְּנֵי שֶׁרָצוּ לְהִתְיַחֵד כָּל אֶחָד מֵהֶם בְּחֶלְקוֹ בּוֹ וּבְיוֹתֵר מֵחֻקּוֹ מִמֶּנּוּ.
In this way, my brother, the world is burdensome on its inhabitants, and their work and exertion is many times more difficult, because each one wants his portion to be for himself alone and that he has more than his allotted portion (more than what he needs).
וּמִפְּנֵי שֶׁרָצוּ מִמֶּנּוּ יוֹתֵר מֵחֻקָּם וּבִקְשׁוּ בּוֹ אֲשֶׁר לֹא לָהֶם מְנָעָם הָעוֹלָם חֻקָּם מִמֶּנּוּ וְלֹא הִמְצִיא לָהֶם חֶלְקָם בּוֹ עַל כֵּן אֵינָם מְרֻצִּים מִמֶּנּוּ וְאֵין אֶחָד בָּהֶם שֶׁאֵינוֹ מִתְרַעֵם בּוֹ וּבוֹכֶה עָלָיו כִּי בִּקְשׁוּ בּוֹ מוֹתְרֵי הַמִּחְיָה וּמְנָעָם הוּא דֵּי הַסִּפּוּק אֶלָּא לְאַחַר הַטֹּרַח הַגָּדוֹל וְהַיְּגִיעָה הָרַבָּה.
And because they desired more than their proper portion, and seek from it even what does not belong to them, therefore the world withholds from them their portion in it, and does not produce for any of them even their portion in it, therefore they are not content with it, and there is not even one who does not complain and weep over it, and because they seek the superfluous in food, they were prevented even from the basic necessities except through tremendous toil and great exertion.
וְאִלּוּ הָיָה מַסְפִּיק לָהֶם דֵּי סִפְקָם וְתִהְיֶה הִשְׁתַּדְּלוּתָם שָׁוָה לְתוֹעֶלֶת כֻּלָּם וְיִהְיוּ שָׁוִים בְּעִנְיְנֵיהֶם הָיוּ מְנַצְּחִים עוֹלָמָם וּמַגִּיעִים אֶל יוֹתֵר מֵחֶפְצָם בּוֹ. וְלֹא דַּי לָהֶם שֶׁאֵינָם עוֹזְרִים זֶה לָזֶה עַל עוֹלָמָם אֶלָּא מַחְלִישִׁים קְצָתָם אֶת קְצָתָם וְעַכֵּב (ס״א ועטר) כָּל אֶחָד מֵהֶם עַל חֲבֵרוֹ וּמְרַפֶּה כֹּחוֹ עַד שֶׁלֹּא יַגִּיעַ אֶחָד מֵהֶם אֶל בַּקָּשָׁתוֹ וְלֹא יַשִּׂיג תַּאֲוָתוֹ.
If, however, their basic needs were enough for them, and their exertion was equal and for the benefit of all, and that they were equal in their interests, they would succeed in their world and attain even more of their desire in it. But not only do they not help each other in their worldly interests, but they weaken each other, and each one prevents his fellow and weakens his strength, until not one of them reaches his desire and attains his lusts.
עַל כֵּן הִשְׁתַּדֵּל אָחִי לִקְנוֹת רֵעִים נֶאֱמָנִים וְאוֹהֲבִים זַכִּים יִהְיוּ לְךָ לְעֵזֶר עַל תּוֹרָתְךָ וְעַל עוֹלָמְךָ בִּהְיוֹת לִבְּךָ שָׁלֵם עִמָּהֶם וּמַצְפּוּנְךָ זַךְ לָהֶם וְשֶׁיִּהְיוּ חֲבִיבִין עָלֶיךָ כְּנַפְשְׁךָ כְּשֶׁתִּמְצָא יָדְךָ מִי שֶׁהוּא רָאוּי לָזֶה מֵהֶם.
Therefore, my brother, exert yourself, to acquire faithful and pure friends to be your helpers in your torah and worldly matters . (How is this done?) When your heart is whole with them, and your heart is pure towards them, and that they are precious to you like yourself, if you find among them some worthy of this.
וְאַל תַּפְקִיד סוֹדְךָ אֶלָּא אֵצֶל סְגֻלַּת הַסְּגֻלָּה מֵהֶם בִּלְבַד. כְּמוֹ שֶׁאָמַר בֶּן סִירָא: רַבִּים יִהְיוּ דּוֹרְשֵׁי שְׁלוֹמֶךָ, גַּלֵּה סוֹדְךָ לְאֶחָד מֵאָלֶף.
Do not reveal your private matters except only to a very select few among them, as Ben Sira said: "let many be your friends, but reveal your secrets to only one in a thousand" (Ben Sira 6:6)
וְאָמַר הֶחָכָם (משלי כז): שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב וּמֶתֶק רֵעֵהוּ מֵעֲצַת נָפֶשׁ:
And the wise man said: "Ointment and perfume rejoice the heart: so does the sweetness of a man's friend by hearty counsel" (Mishlei 27:9).
וְהַשְּׁלֹשָׁה וְעֶשְׂרִים, הַבְּחִינָה בְּכָל מָה שֶׁיֵּשׁ בָּעוֹלָם מִקְּטַנֵּי הַבְּרִיאוֹת וּגְדוֹלֵיהֶם וּמַעֲלוֹת הַמְדַבְּרִים בּוֹ וּמַדְרֵגוֹת הַבְּרוּאִים בְּתַחְתּוֹנוֹ וְעֶלְיוֹנוֹ וּתְכוּנַת הַגַּלְגַּלִּים וּתְנוּעוֹת הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְהַכּוֹכָבִים הָעוֹמְדִים וְהַהוֹלְכִים וִירִידַת הַגְּשָׁמִים וּנְשִׁיבַת הָרוּחוֹת וִיצִיאַת הַוָּלָד מִן הָרֶחֶם, וּמָה שֶׁהוּא יוֹתֵר נִפְלָא מִזֶּה וְיוֹתֵר דַּק וְיוֹתֵר נִרְאֶה וְיוֹתֵר נִסְתָּר מִפִּלְאֵי הַבּוֹרֵא יִתְבָּרַךְ הַמּוֹרִים עַל תְּמִימוּת חָכְמָתוֹ וִיכָלְתּוֹ וְהַנְהָגָתוֹ הַטּוֹבָה וַחֲנִינָתוֹ הַכּוֹלֶלֶת וְרַחֲמָיו וְרֹב הַשְׁגָּחָתוֹ עַל הַבְּרוּאִים.
THE TWENTY THIRD: (seeing G-d in nature) To investigate all that exists in the universe, from the smallest creations to the largest, and the superior qualities human beings have in the world, and the levels of the creations below and above, and the arrangement of the heavenly spheres, the movement of the sun, the moon, the stars, those stationary and those which move, the falling of the rain, the blowing of the wind, the emergence of a baby from the womb, and other wonders of the Creator, which are more wondrous, more subtle, more apparent (yet) more mysterious which teach on His perfect wisdom and power, and His good guidance, and all encompassing grace, His mercy, and His abundant providence over His creations.
וְאַל יַשִּׁיאֲךָ רֹב רְאוֹתְךָ אוֹתָם וְאֹרֶךְ רְגִילוּתְךָ בָּהֶם עַל עֲזִיבַת הַתֵּמַהּ מֵהֶם וְהַבְּחִינָה בָּהֶם וְתִהְיֶה קְדִימַת יְדִיעָתְךָ אוֹתָם מְחַיֶּבֶת שֶׁתָּקֵל בָּהֶם בַּעֲבוּר שֶׁהָיִיתָ רָגִיל בָּם.
Do not be deceived due to seeing them so frequently, and being used to them for so long, that you abandon being in wonder of them, and abandon contemplating them, and that it is inevitable that your previous knowledge of them cause you to make light of them due to habitually seeing them and observing them since your childhood.
וְאִם יִמָּצֵא עַל דֶּרֶךְ הַזֶּה עִנְיַן הַנְּעָרִים בַּמֶּה שֶׁהֵם רוֹאִים וּמְעִידִים כֵּן יִמָּצֵא רֹב עַמֵּי הָאָרֶץ וְהַרְבֵּה מֵחֲשׁוּבֵי בְּנֵי אָדָם עַל הָעִנְיָן הַזֶּה. וְהוּא שֶׁהֵם תְּמֵהִים מִדָּבָר שֶׁהֵם רוֹאִים אוֹתוֹ וְלֹא הֻרְגְּלוּ לִרְאוֹתוֹ כְּקַדְרוּת הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְהַבְּרָקִים וְהָרְעָמִים וְהַזְּוָעוֹת (ס״א והזיקות) וְהַסְּעָרָה וְהַדּוֹמֶה לָהֶם וְאֵינָם תְּמֵהִים מִתְּנוּעַת הַגַּלְגַּלִּים וְסִבּוּבָם בְּשֶׁמֶשׁ וְיָרֵחַ וְכוֹכָבִים וְצֵאת הַשֶּׁמֶשׁ וּבֹאָהּ וִירִידַת הַגְּשָׁמִים וּנְשִׁיבַת הָרוּחוֹת וְהַדּוֹמֶה לָזֶה מִמָּה שֶׁהוּא נִמְצָא עִמָּם וְרוֹאִים אוֹתוֹ תָּדִיר. וְכֵן יִתְמְהוּ כְּשֶׁרוֹאִים הַיָּם וְגַלָּיו וּסְעָרָיו וְרֹב הַחַיּוֹת אֲשֶׁר בּוֹ וְלֹא יִתְמְהוּ מֵהִלּוּךְ הַנְּהָרוֹת וְהַגָּרַת הַמַּיִם מִן הַמַּעְיָנוֹת לַיְלָה וְיוֹמָם לֹא יָנוּחוּ וְלֹא יַעַמְדוּ וְהַרְבֵּה כָּזֶה.
In this way, we find most of the common people and many of the important men on this matter - that they are in wonder when seeing something they are not used to seeing such as a solar or lunar eclipse, thunder and lightning, comets, earthquakes, hurricanes, or other similar phenomena, but they are not in wonder of the movement of the spheres and their orbits, such as the sun, moon, and stars, the sunrise and sunset, the rain, blowing of the wind, or the like of the things that exist with them, and that they see constantly. Similarly, they are in wonder when seeing the sea, its waves and storms, and the creatures in it, yet they don't wonder at the flow of rivers, drawing of underground springs, and other things like this, which are continuous (around them) day and night.
עַל כֵּן רָאוּי לְךָ אָחִי לִבְחֹן בְּכָל מָה שֶׁבָּרָא הַבּוֹרֵא יִתְבָּרַךְ מָה שֶׁהָיִיתָ רָגִיל בּוֹ וּמָה שֶׁלֹּא הָיִיתָ רָגִיל בּוֹ וּבְמָה שֶׁרָאִיתָ וּבְמָה שֶׁלֹּא רָאִיתָ, וְאַל תַּשִּׁיאֲךָ סִכְלוּתְךָ מֵהִשְׂתַּכֵּל בָּעִנְיָנִים בְּנַעֲרוּתְךָ בִּתְחִלַּת רְאוֹתְךָ אוֹתָם שֶׁתַּעֲזֹב לְהִתְבּוֹנֵן וְלִבְחֹן בָּהֶם בְּעֵת חֶזְקַת הַכָּרָתְךָ וּבֹר לִבְּךָ וְהַגָּעַת בִּינָתְךָ כְּשֶׁאַתָּה גָּדוֹל אַךְ הַבֵּט לָהֶם וְהִשְׂתַּכֵּל בָּהֶם כְּאִלּוּ לֹא רָאִיתָ כְּמוֹתָם וְדַמֵּה בְּנַפְשְׁךָ כְּאִלּוּ הָיִיתָ סְתוּם עֵינַיִם קֹדֶם הַכָּרָתְךָ אוֹתָם ואח״כ פָּקַחְתָּ עֵינֶיךָ וְרָאִיתָ אוֹתָם וְהִכַּרְתָּם,
Therefore, it is proper for you, my brother, to investigate all of what the Creator created, whether you are used to it or not, whether you have already seen it or not. Let not your foolishness entice you, that after you were foolish in your childhood and did not contemplate these matters when you first saw them, that you also do not contemplate them now in your adulthood and time of strong recognition, clear heart, and mature understanding , rather look at them and contemplate them, as if you never saw them, and imagine to yourself that you were blind before you contemplated them and afterwards your sight was restored and you could see them and contemplate them.
הֲלֹא תִּרְאֶה אָחִי כִּי הַכְּסִיל כָּעִוֵּר וְכַאֲשֶׁר יַשְׂכִּיל יִהְיֶה כְּעִנְיַן מִי שֶׁנִּפְקְחוּ עֵינָיו וְרָאָה כְּמוֹ שֶׁאָמַר הַכָּתוּב (בראשית ג) עַל אָדָם וְחַוָּה וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וּכְבָר יָדַעְנוּ כִּי עֵינֵיהֶם הָיוּ פְּקוּחוֹת קֹדֶם לָכֵן.
See my brother, that the fool is like a blind man, and when he becomes intelligent, he will be similar to a blind man whose eyes were healed and can now see, as the verse says on Adam and Eve: "the eyes of both of them became opened" (Bereishis 3:7), though we know that they could see before this.
וְאַל תִּתְעַלֵּם מִנַּפְשְׁךָ שֶׁתִּפְקֹד אוֹתָהּ וּתְחַפֵּשׁ עַל סִכְלוּתָהּ וְאָז תִּרְאֶה מֵאֲמִתּוֹת הָעִנְיָנִים וְתַכִּיר מִפִּלְאֵי הַבּוֹרֵא יִתְעַלֶּה מָה שֶׁאָרְכָה סִכְלוּתְךָ בּוֹ וְעִוְרוֹנְךָ מִמֶּנּוּ כְּמוֹ שֶׁאָמַר אֶחָד מִן הַחֲכָמִים לִבּוֹת הַחֲכָמִים יֵשׁ לָהֶם עֵינַיִם רוֹאוֹת מָה שֶׁאֵינָם רוֹאִים הַפְּתָאִים כמ״ש הַכָּתוּב (ישעיה מ) הֲלוֹא תֵדְעוּ הֲלוֹא תִשְׁמָעוּ וְגוֹ׳:
Do not hide yourself from contemplating them, and from investigating all of them - then you will see the truth of the matters, and will recognize some of the wonders of the Creator, which you have long been ignorant of and blind in, as one of the wise men said: "the hearts of the wise have eyes, they can see what the ignorant cannot see", as the verse says: "Have you not known? have you not heard? has it not been told you from the beginning? have you not understood from the foundations of the earth?" (Yeshaya 40:21).
וְהָאַרְבָּעָה וְעֶשְׂרִים, שֶׁתַּחְשֹׁב עִם נַפְשְׁךָ וְתִתְבָּעֶנָּה עַל כָּל עִנְיָן שֶׁנִּתְיַשֵּׁב אֶצְלָהּ מֵעִנְיְנֵי יְדִיעַת הָאֱלֹהִים וְתוֹרָתוֹ וְדִבְרֵי הָרִאשׁוֹנִים וְחִידוֹת הַחֲכָמִים וְעִנְיְנֵי הַתְּפִלּוֹת אֲשֶׁר יָדַעְתָּ מֵעֵת נַעֲרוּתְךָ וּבְרֹב יְמֵי גִּדּוּלְךָ וְלִמּוּדְךָ תְּחִלָּה כִּי צוּרוֹת הָעִנְיָנִים הַדַּקִּים אֵצֶל מִי שֶׁהַכָּרָתוֹ חֲלוּשָׁה אֵינָם כְּצוּרָתָם אֵצֶל מִי שֶׁהַכָּרָתוֹ חֲזָקָה וְכָל אֲשֶׁר תּוֹסִיף הַכָּרַת הָאָדָם יוֹסִיף בֵּרוּר בָּעִנְיָנִים,
THE TWENTY FOURTH: (child's eyes) That you make an accounting with yourself and claim from yourself on all matters which have been established in you regarding knowledge of G-d and His torah, and the words of the ancients, and the metaphors of the wise, and the contents of prayers, which you started learning in your childhood and youth. For the picture of a complex matter by one whose understanding is weak is not like the picture for one whose understanding is strong, and the more a man increases understanding, the more he will increase clarity.
עַל כֵּן אַל תָּנוּחַ דַּעְתְּךָ עַל מָה שֶׁנִּצְטַיֵּר בְּלִבְּךָ בִּתְחִלַּת לִמּוּדְךָ מִן הָעִנְיָנִים הַמְּסֻפָּקִים וְהַסְּבָרוֹת הָעֲמֻקּוֹת, אֲבָל רָאוּי לְךָ לְהַתְחִיל בְּעֵת חֹזֶק שִׂכְלְךָ וְהַכָּרָתְךָ לְעַיֵּן בְּסֵפֶר תּוֹרַת הָאֱלֹהִים וְסִפְרֵי נְבִיאָיו כְּמִי שֶׁלֹּא לָמַד מֵהֶם סֵפֶר וְתַרְגִּיל עַצְמְךָ לְפָרְשָׁם וּלְבָאֲרָם וּלְהִתְבּוֹנֵן בְּמִלּוֹתָם וּבִלְשׁוֹנָם וּמָה שֶׁסּוֹבְלוֹת מִן הָעִנְיָנִים וּמָה שֶׁיֵּשׁ מֵהֶם כִּפְשׁוּטוֹ וּמָה שֶׁאֵינוֹ כִּפְשׁוּטוֹ וּמָה שֶׁיֵּשׁ מֵהֶם נִרְאֶה וּמָה שֶׁהוּא מֵהֶם נִסְתָּר וּמָה שֶׁהַסְּבָרָא (ס״א שההקשה) נִמְצֵאת בּוֹ וּמָה שֶׁאֵין הַסְּבָרָא (ס״א ההקשה) נִמְצֵאת בּוֹ.
Therefore do not be content with what has been formed in your mind in the beginning of your learning of the difficult matters, and the deep reasons. Rather, it is proper for you to start at the age of mature intellect and understanding to examine the book of G-d and the book of the prophets, like someone who never learned one letter of them. Habituate yourself to expound and clarify them, and to contemplate their words and structure, and what you can of their interpretation, and what is to be understood literally and what is not, and what is visible and what is concealed, and what is possible to compare to other areas and what is not.
וְכֵן תַּעֲשֶׂה בַּתְּפִלּוֹת וּבַתִּשְׁבָּחוֹת מֵהִסְתַּכֵּל בְּמִלּוֹתָם וּמְגַמַּת עִנְיְנֵיהֶם כְּדֵי שֶׁתִּהְיֶה בְּעֵת שֶׁתְּדַבֵּר בָּהֶם לִפְנֵי אֱלֹהֶיךָ יוֹדֵעַ מָה שֶׁמּוֹצִיא לְשׁוֹנְךָ מִן הַמִּלּוֹת וּמָה שֶׁמְּבַקֵּשׁ לִבְּךָ בָּעִנְיָן, וְאַל תִּנְהַג בְּכָל זֶה כְּמִנְהַג יְמֵי הַנַּעֲרוּת שֶׁתֹּאמַר מִן הַמִּלּוֹת בִּלְשׁוֹנְךָ מָה שֶׁיִּזְדַּמֵּן לְךָ וְעַל אֵיזֶה דֶּרֶךְ שֶׁיִּזְדַּמֵּן וְאֵינְךָ יוֹדֵעַ הָעִנְיָן, וּכְבָר קָדַם לָנוּ בָּעִנְיָן הַזֶּה מָה שֶׁיֵּשׁ בּוֹ דַּי.
Similarly do for the prayers and praises, study their words and their intended message, so that when you speak them before your G-d, you will understand the words you are uttering, and what your heart seeks in the matter. Do not conduct yourself in this like the custom of the days of youth, that you pronounce whatever words follow (without understanding the words), and in whatever way you follow, without understanding the matter, and we have already dealt sufficiently with this matter (in #9 and #18).
וְכֵן תַּעֲשֶׂה בְּדִבְרֵי הַחֲכָמִים וְהַקַּבָּלָה שֶׁתִּתְבּוֹנֵן בָּהֶם וּתְדִינֵם לִזְכוּת וְאַל תָּנוּחַ דַּעְתְּךָ עַל מָה שֶׁנִּתְבָּרֵר אֶצְלְךָ בִּתְחִלַּת לִמּוּדְךָ אֲבָל תְּבַע עָלָיו אֶת נַפְשְׁךָ כְּמִי שֶׁמַּתְחִיל בּוֹ, וּמָה שֶׁיִּתְבָּרֵר אֶצְלְךָ תִּזְכְּרֶנּוּ וְתִתְיַשֵּׁב בּוֹ,
Similarly do for the words of the sages and the words of the oral tradition, that you contemplate them and judge them favorably. Do not be satisfied with the clarity you had when you first learned them, rather claim from yourself to be like one who starts learning it. What you understand, recall it and work it through.
וּמָה שֶׁתִּסְתַּפֵּק בְּבֵרוּרוֹ תַּחְקֹר עָלָיו מֵחַכְמֵי דּוֹרְךָ שֶׁלֹּא בְּדֶרֶךְ הַחֲקִירָה הָרִאשׁוֹנָה, אָז יֵרָאֶה לְךָ מִסּוֹדוֹת הַתּוֹרָה וְסוֹדוֹת הַחֲכָמִים מָה שֶׁאִי אֶפְשָׁר לְהַשִּׂיגוֹ מִצַּד לִמּוּד הַמְלַמְּדִים אוֹתְךָ בִּתְחִלַּת עִנְיָנְךָ.
What you are now in doubt about its explanation (even after the reexamination), and which you were not in doubt in your youth, investigate after it from the wise men of your generation, then you will see of the secrets of the torah and the secrets of the prophets and of the sages which was impossible for you to grasp from the learning of your teachers at the beginning of your studies.
וְאַל תַּשִּׁיאֲךָ הַגַּאֲוָה שֶׁתַּחְשֹׁב שֶׁהַכָּרָתְךָ לֹא הוֹסִיפָה עַל מָה שֶׁהָיְתָה עָלָיו מִנְּעוּרֶיךָ וְשֶׁמָּה שֶׁעָבַר בְּדַעְתְּךָ בְּעֵת הַנְּעוּרִים לֹא יִתָּכֵן לְהִשְׁתַּנּוֹת אֶצְלְךָ וְלִהְיוֹת נָכְרִי אֵצֶל דַּעְתְּךָ, כִּי זֶה מִפִּתּוּי הַיֵּצֶר לְךָ שֶׁיְּרַשֵּׁל אוֹתְךָ מֵעַיֵּן וּמֵחֲקֹר עַל אֲמִתַּת הָעִנְיָנִים וִידַמֶּה בְּעֵינֶיךָ שֶׁאַתָּה חָכָם גָּמוּר וְלֹא תֶּחְסַר מְאוּמָה מִמָּה שֶׁאַתָּה צָרִיךְ לוֹ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי כו) חָכָם עָצֵל בְּעֵינָיו מִשִּׁבְעָה מְשִׁיבֵי טָעַם.
Let not arrogance deceive you, to think that your perception did not increase from what it was in your youth, and that what passed into your mind then will not change and become strange in your mind now, because this is an enticement of the yetzer (evil inclination) on you, to weaken your resolve to examine and investigate the truth of the matters, and to imagine to your eyes that you are a completely wise man and lack nothing of what you need, as the wise man said: "The lazy man is wiser in his own eyes than seven men that can answer reasonably" (Mishlei 26:16).
וְאָמַר (שם) רָאִיתָ אִישׁ חָכָם בְּעֵינָיו תִּקְוָה לִכְסִיל מִמֶּנּוּ וְאָמַר (קהלת ב׳:י״ג-י״ד) הֶחָכָם עֵינָיו בְּרֹאשׁוֹ, רוֹצֶה לוֹמַר שֶׁהוּא מִסְתַּכֵּל בִּתְחִלַּת עִנְיָנָיו וּמָה שֶׁהוּא בּוֹ מֵעִנְיְנֵי תּוֹרָתוֹ וְעוֹלָמוֹ וּפוֹקֵד אוֹתָם וּמֵבִין הַטּוֹב וְהָרַע מִנַּפְשׁוֹ בְּמָה שֶׁעָבַר לוֹ וְיוֹסִיף לְהַחְזִיק בַּטּוֹב וְיָשׁוּב מִן הָרַע.
And: "Have you seen a man wise in his own eyes? there is more hope for a fool than of him" (Mishlei 26:12), and "the wise man's eyes are on his head but the fool walks in darkness" (Koheles 2:14), which means that he looks at the beginning of his matters, and what passed over him of the matters of his torah and worldly matters, and examines them, and understands the good and the bad of what has happened to him, and strengthens the good and repents from the bad.
וְהַכְּסִיל מִתְעַלֵּם מִכָּל זֶה כְּמִי שֶׁהוֹלֵךְ בַּאֲפֵלַת הַלַּיְלָה בְּדֶרֶךְ אֲרֻכָּה לֹא יַבִּיט אֶל מָה שֶׁעָבַר וְאִם יַחְזִיר פָּנָיו לֹא יִתְבָּאֵר אֵלָיו אַךְ כָּל דַּעְתּוֹ עַל מַה שֶׁיֵּשׁ לְפָנָיו וְעַל זֶה אָמַר וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ וְאָמַר (שם) וְרָאִיתִי אָנִי שֶׁיֵּשׁ יִתְרוֹן לַחָכְמָה מִן הַסִּכְלוּת כִּיתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ וְגוֹ׳:
But the fool ignores all of this, as one who walks in the darkness of night on a long road. He does not look at what has passed, since if he turns his head what he sees will not be clear to him, rather all of his attention is only on what is in front of him, on this it says: "but the fool walks in darkness" (ibid), and "Then I saw that wisdom excels folly, as far as light excels darkness" (Koheles 2:13).
וְהַחֲמִשָּׁה וְעֶשְׂרִים, שֶׁיַּחְשֹׁב עִם נַפְשׁוֹ עַל מָה שֶׁשָּׁקַע בָּהּ מֵאַהֲבַת העוה״ז וְהַגְבָּרַת תַּאֲווֹתֶיהָ עַל אַהֲבַת העוה״ב וְיִשְׁתַּדֵּל לְהוֹצִיא אַהֲבַת העוה״ז מִלִּבּוֹ וּלְהַגְבִּיר אַהֲבַת העוה״ב עָלֶיהָ בְּהִסְתַּכְּלוֹ בְּאַחֲרִית שְׁנֵי הָעוֹלָמִים וּמָה שֶׁיִּהְיֶה סוֹף עִנְיָנוֹ בִּשְׁנֵי הַמְּעוֹנִים וְיִשְׁתַּדֵּל לְהַרְחִיק אַהֲבַת העוה״ז מִלִּבּוֹ וּלְקַיֵּם בּוֹ אַהֲבַת העוה״ב תָּמִיד.
THE TWENTY FIFTH: (fire and water) To make an accounting with oneself for being sunk in love of this world and strengthening its lusts over the love of Olam Haba (the next world), and to make efforts to remove the love of this world from one's heart, and strengthen the love of Olam Haba over it, by contemplating what will be one's end from both worlds and what will be one's final condition from both abodes, and to try to remove the love of this world from one's heart and to maintain the love of Olam Haba in it always.
וּכְבָר אָמַר אֶחָד מִן הַחֲכָמִים כַּאֲשֶׁר לֹא יִתְחַבְּרוּ בִּכְלִי אֶחָד הַמַּיִם וְהָאֵשׁ כֵּן לֹא תִּתְחַבֵּר בְּלֵב הַמַּאֲמִין אַהֲבַת העוה״ז וְאַהֲבַת העוה״ב וְאָמְרוּ העוה״ז והעוה״ב כִּשְׁתֵּי צָרוֹת כַּאֲשֶׁר תְּרַצֶּה הָאַחַת מֵהֶן תַּקְצִיף הַשֵּׁנִית.
One of the wise men already said: "just like fire and water cannot coexist together in one container, so too the love of this world and the love of the Olam Haba cannot coexist together in the heart of the believer". They also said: "this world and the next world are like two jealous wives (of one husband), when he shows a liking to one of them, the other one gets angry.
וְכֵן אָחִי נַפְשְׁךָ וְגוּפְךָ צְרִיכִים הַנְהָגָה וּמַחְשָׁבָה.
Likewise, my brother, both your soul and body need management and thought.
וְחִזּוּק הַנֶּפֶשׁ וְתִקּוּנָהּ יִהְיֶה בְּהַרְגִּילָהּ בַּמּוּסָרִים וּבַחָכְמוֹת וּלְהַנְהִיגָהּ בְּדִבְרֵי חָכְמָה וּלְלַמְדָּה הַמִּדּוֹת הַטּוֹבוֹת וְלִמְנֹעַ אוֹתָהּ מִתַּאֲווֹתֶיהָ הַבַּהֲמִיּוֹת.
The strengthening and rectification of the soul is through habituating it with morals and wisdoms, and to guide it with words of wisdom, and to teach it the good traits, and refrain from the bodily lusts.
אֲבָל חִזּוּק גּוּפְךָ וְתִקּוּנוֹ שֶׁתִּפְקְדֶנּוּ בְּמִינֵי הַמַּאֲכָלִים הַטּוֹבִים הָעֲרֵבִים וְהַמַּשְׁקִים הָרְאוּיִים לְמִזְגּוֹ וְהָרְחִיצָה בַּמַּיִם הַשָּׁוִים וּלְהַרְגִּישׁ עָלָיו תָּדִיר בְּתוֹעֲלוֹתָיו וּצְרָכָיו.
The strengthening and rectification of the body is to provide it with various types of good, tasty food and drink which are suitable to its nature, and to wash it with warm water, and to supervise its benefits and needs constantly.
וְאִם תִּהְיֶה מַחְשַׁבְתְּךָ עַל תִּקּוּן גּוּפְךָ וְתָשִׂים כָּל הַשְׁגָּחָתְךָ עָלָיו תִּתְעַלֵּם מִתַּקָּנַת נַפְשְׁךָ. וְכֵן אִם תִּטֶּה מַחְשַׁבְתְּךָ לְהַחְיוֹת אֶת נַפְשְׁךָ בְּהַשְׁגָּחָתְךָ עָלֶיהָ תִּתְעַלֵּם מֵהַרְבֵּה מֵעִנְיְנֵי גּוּפְךָ.
If your thoughts will be on the needs of your body, and you place all of your attention on it - you will neglect the improvement of your soul. Likewise, if you turn your attention to rectifying your soul by focusing all of your attention on it - you will neglect much of the needs of your body.
וּמִן הַזְּרִיזוּת שֶׁתַּגְבִּיר אֶת נַפְשְׁךָ הַקַּיֶּמֶת לְךָ עַל גּוּפְךָ הַכָּלֶה וְשֶׁתִּפְקְדֶנָּה וְתַרְגִּישׁ עָלֶיהָ וְאַל תְּקַצֵּר בָּעִנְיָנִים הַצְּרִיכִים מְאֹד לְגוּפְךָ וְתַכְבִּיד עָלָיו וְתַחְלִישֵׁהוּ וְתִהְיֶה זֹאת סִבָּה לַחֲלִישׁוּת שְׁנֵיהֶם אֲבָל תֵּן לְגוּפְךָ הַמָּזוֹן אֲשֶׁר יַעֲמִידֶנּוּ עַל עִנְיָנוֹ וְתֵן לְנַפְשְׁךָ מִן הַחָכְמוֹת וְהַמּוּסָרִים יוֹתֵר מִיְּכָלְתָּהּ.
Therefore, the proper way is to strengthen your eternal soul over your fleeting body, and that you focus attention on your soul and worry on its needs, but without neglecting the matters that are very necessary for your body, thereby overburdening it and weakening it, as this will be a means to make both weak. Rather, give your body the food it needs to maintain its functioning, and give your soul of the wisdoms and morals more than its ability to take.
וּבְזֶה אָמַר הֶחָכָם (קהלת ז׳:ט״ז): אַל תְּהִי צַדִּיק הַרְבֵּה וְאַל תִּתְחַכַּם יוֹתֵר וְגוֹ׳. וְאָמַר (שם): טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה וְגַם מִזֶּה אַל תַּנַּח אֶת יָדֶךָ, רוֹצֶה לוֹמַר:
On this the wise man said: "Be not overly righteous...why should you bring desolation upon yourself? Be not overly wicked, and be not a fool; why should you die before your time?" (Koheles 7:16), and "It is good that you should take hold of this, and also from this you shall not withdraw your hand" (Koheles 7:18), which means:
אַל תַּפְלִיג בְּדַרְכֵי הַצַּדִּיקִים הַפּוֹרְשִׁים מִן הָעוֹלָם וְתַעֲבוֹר אֶת נְתִיבָתָם פֶּן תִּשּׁוֹמֵם,
"Be not overly righteous" - Do not be extreme in the ways of the righteous who separate from this world, lest you become ruined.
וְכֵן אַל תַּפְלִיג בְּדַרְכֵי הָרְשָׁעִים הַמַּגְבִּירִים אֶת הָעוֹלָם וְתִלְמַד תַּאֲוָתָם יוֹתֵר מִן הַשִּׁעוּר הָרָאוּי לְתוֹרָתְךָ וְעוֹלָמְךָ.
"Be not overly wicked" (ibid), Likewise, do not be extreme in the ways of the wicked who strengthen after this world, and you indulge in base desires more than the amount fitting for your religious and secular needs.
פֶּן תָּמוּת בְּלֹא עִתֶּךָ, רוֹצֶה לוֹמַר מוֹת הַנֶּפֶשׁ בְּתִגְבֹּרֶת הַתַּאֲוָה עָלֶיהָ בְּטָבְעָהּ בְּיַם הַתַּעֲנוּגִים הַגּוּפִיִּים.
"why should you die before your time" (ibid), this refers to the death of the soul, in being overpowered by the base desires, and drowning in the sea of physical pleasures.
אַךְ אֱחֹז הַדֶּרֶךְ הַשָּׁוָה וְהַחֲזֵק בְּאַחֲרִיתֶךָ וְאַל תַּנַּח עוֹלָמְךָ כִּי מִמֶּנּוּ תִּקַּח לְךָ צֵדָה לָעוֹלָם הַקַּיָּמָה וּמְקוֹם הַמְּנוּחָה כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא הַתְקֵן עַצְמְךָ בַּפְּרוֹזְדוֹר כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין,
Rather, hold on to the balanced path. Strengthen on your final end (Olam Haba) and do not abandon this world, because from it you will take provisions for the eternal world, and it is like the passageway to the place of rest, as our sages said: "This world is like a corridor to the future world. Prepare yourself in the corridor that you may enter into the banquet hall" (Avos 4:16).
וְזוֹ הִיא דֶּרֶךְ הַחֲסִידִים הָרִאשׁוֹנִים הַיְּרֵאִים אֶת הָאֱלֹהִים.
This is the path of the early pious ones who feared G-d.
וּמָה שֶׁאָמַר וְאַל תִּתְחַכַּם יוֹתֵר וְלֹא אָמַר וְאַל תְּהִי סָכָל יוֹתֵר מִפְּנֵי שֶׁיֵּשׁ לַחָכְמָה אֶצְלֵנוּ גְּבוּל יָדוּעַ לֹא יִתָּכֵן לַעֲבֹר אוֹתוֹ וְהוּא שֶׁכָּל מִין מִמִּינֵי הַחָכְמָה שֶׁיִּמְשְׁכֶנּוּ לַעֲבוֹדַת הָאֱלֹהִים וְלִשְׁמֹר מִצְוֹתָיו וּלְהַרְאוֹת חָכְמָתוֹ וִיכָלְתּוֹ מֻתָּר לָנוּ וְחַיָּבִים אֲנַחְנוּ לַחְקֹר עָלָיו כְּמוֹ שֶׁאָמַר (איוב כח) הֵן יִרְאַת אֲדֹנָי הִיא חָכְמָה וְאָמַר (משלי ט) תְּחִלַּת חָכְמָה יִרְאַת ה׳ וְדַעַת קְדֹשִׁים בִּינָה ר״ל וְדַעַת הָאֱלֹהִים, וְאָמַר (תהלים קיא) רֵאשִׁית חָכְמָה יִרְאַת ה׳ וְאָמַר (ירמיה ח) הִנֵּה בִדְבַר ה׳ מָאָסוּ וְחָכְמַת מֶה לָהֶם, וְכָל מָה שֶׁהוּא מִן הַחָכְמָה עַל זוּלַת הַדֶּרֶךְ אֲשֶׁר זָכַרְנוּ אָסוּר לְעַיֵּן בָּהּ וְלַחְקֹר עָלֶיהָ וע״כ אָמַר וְאַל תִּתְחַכַּם יוֹתֵר,
He said: "Do not be overly wise", since wisdom has a fixed limit which cannot be crossed. The explanation is that all the various branches of wisdom which lead to the service of G-d, guarding His commandments, or demonstrating His wisdom and power - this category is permitted to us, and it is our duty to investigate it, as written: "Behold, the fear of the L-ord is wisdom" (Iyov 28:28), and "The fear of the L-ord is the beginning of wisdom: and the knowledge of the holy ones (good deeds/traits) is understanding" (Mishlei 9:10), which means knowledge of G-d, and also: "The fear of the L-ord is the beginning of wisdom" (Tehilim 111:10), and "The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the L-ord; and what wisdom is in them?" (Yirmiyahu 8:9), and all that is a wisdom outside of this way we mentioned - it is forbidden to study it and investigate after it. Therefore he said: "do not be overly wise".
אַךְ הַסִּכְלוּת וְהַהוֹלֵלוּת הִזְהִיר מִמִּעוּטָן [וּמֵרֻבָּן] וְעַל כֵּן אָמַר וְאַל תְּהִי סָכָל וְלֹא אָמַר יוֹתֵר, מִפְּנֵי שֶׁמִּעוּטָם מַפְסִיד הַרְבֵּה מַעֲלוֹת טוֹבוֹת כְּמוֹ שֶׁאָמַר (קהלת י׳:א׳) זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ יָקָר מֵחָכְמָה מִכָּבוֹד סִכְלוּת מְעָט:
But as for foolishness and frivolity he warned us against the smallest amount of it, therefore he said: "do not be foolish", and did not say "do not be too foolish", because even a small amount ruins much of the good qualities, as written: "Dead flies make the ointment of the perfumed fetid and putrid; so does a little folly outweigh wisdom and honor" (Koheles 10:1).
וְהַשִּׁשָּׁה וְעֶשְׂרִים, חֶשְׁבּוֹנוֹ עִם נַפְשׁוֹ כְּשֶׁהוּא עוֹמֵד בְּמִצְוַת הַמֶּלֶךְ וְיִירָא מֵעָנְשׁוֹ אִם יַעֲבֹר עַל מִצְוֹתָיו וְלֹא יַרְגִּישׁ לְמִצְוֹת אֱלֹהָיו וְלֹא יִירָא מֵעָנְשׁוֹ בְּעָבְרוֹ עַל מִצְוֹתָיו.
THE TWENTY SIXTH: (fearing a mortal king) To make an accounting with oneself that when one is standing in the commandment of a king, he fears being punished if he transgresses the king's command, yet one does not trouble himself about the commandments of G-d, and does not fear His punishment if he transgresses His command.
וְאֵיךְ לֹא יִתְבּוֹנֵן בְּשִׂכְלוֹ מָה בֵּין שְׁתֵּי הַמִּצְוֹת וְיַכִּיר מָה בֵּין שְׁנֵי הָעִנְיָנִים וְיָבִין חֻלְשַׁת הַמִּצְוֹת לְקַיֵּם גְּזֵרוֹתָיו וְהִתְאַחֲרוֹ מֵהַפִּיל הָעֹנֶשׁ בּוֹ וְרָחֳקוֹ מֵהַשְׁקִיף עָלָיו וְטִרְדָּתוֹ בְּנַפְשׁוֹ מִמֶּנּוּ וּכְבָר אָמַר הֶחָכָם (משלי כד) יְרָא אֶת ה׳ בְּנִי וָמֶלֶךְ וְאָמַר (שם כ) נַהַם כַּכְּפִיר אֵימַת מֶלֶךְ,
How could he neglect to consider the difference between the two commands and the two matters, and not understand the weakness of a mortal king in enforcing his decrees, his possible delay in administering punishment to him, his limited ability to see him, and his many distractions (with other affairs), and the wise man already said: "fear G-d and the king, my son" (Mishlei 24:21), and "The fear of a king is as the roaring of a lion: whosoever provokes him to anger sins against his own life" (Mishlei 20:2).
וְאֵיךְ לֹא יִתְבַּיֵּשׁ הַמַּשְׂכִּיל מֵאֱלֹהָיו שֶׁגְּזֵרָתוֹ קַיֶּמֶת הַמַּשְׁקִיף עָלָיו תָּמִיד וְלֹא תַּטְרִידֵהוּ מִמֶּנּוּ טִרְדָּה וְלֹא יִמְנָעֵהוּ מִמֶּנּוּ מוֹנֵעַ וְלֹא יִירָא וְלֹא יִפְחַד מֵעָנְשׁוֹ וְיַמְרֵהוּ וְהוּא יוֹדֵעַ שֶׁהוּא מַשְׁקִיף עָלָיו וְרוֹאֶה נִגְלֵהוּ וְנִסְתָּרוֹ וְלֹא יַחְזֹר אֵלָיו בִּתְשׁוּבָה עַל מָה שֶׁקָּדַם לוֹ וְיֹאמַר כַּמָּה אָרַךְ הַמְרוֹתִי אֶת דְּבָרוֹ וְהִתְמִיד סִתְרוֹ עָלַי אֲבַקֵּשׁ מְחִילָתוֹ קֹדֶם שֶׁיַּעְכְּרֵנִי בעוה״ז אוֹ יְעַנֵּנִי בעוה״ב וְהוּא מָה שֶׁאָמַר דָּוִד (תהלים י) רָשָׁע כְּגֹבַהּ אַפּוֹ בַּל יִדְרֹשׁ אֵין אֱלֹהִים כָּל מְזִמּוֹתָיו:
How can an intelligent man not be ashamed of his G-d, whose decree cannot be overturned, who watches over him always. He cannot be distracted. He cannot be prevented (from enacting His decree) by anything, and yet one does not fear His judgment? How can one rebel against His word when he knows that G-d is watching his inner and outer being. How can one not repent for his past by saying to himself: "how long have I rebelled against His word, while He continues delaying punishing me. I will seek His forgiveness before He destroys me from this world, or afflicts me in the next world", this is what David said: "The wicked, in the pride of his countenance will not seek; G-d is never in his thoughts" (Tehilim 10:4).
וְהַשִּׁבְעָה וְעֶשְׂרִים, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ כְּשֶׁתָּבֹא עָלָיו רָעָה בְּגוּפוֹ אוֹ בְּמָמוֹנוֹ אוֹ בְּעִנְיָן מֵעִנְיָנָיו וִיקַבֵּל הַכֹּל מֵאֱלֹהָיו בְּשִׂמְחָה וְיִסְבֹּל סֵבֶל רוֹצֶה בְּדִין הָאֱלֹהִים וְלֹא סֵבֶל מִתְקַצֵּף עַל גְּזֵרָתוֹ.
THE TWENTY SEVENTH: (bearing suffering) To make an accounting with oneself when trouble strikes him, whether physically, financially, or any of his other matters. He should receive everything from his G-d with joy, and bear it as one who accepts the judgment of G-d and not bear it as one who is angry on His decree.
כמ״ש (ישעיה ח) וְחִכִּיתִי לַה׳ הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב וְקִוֵּיתִי לוֹ, וְאַל יִהְיֶה כְּמִי שֶׁנֶּאֱמַר עָלָיו (שם) וְהָיָה כִי יִרְעַב וְהִתְקַצַּף וְקִלֵּל בְּמַלְכּוֹ וּבֵאלֹהָיו וּפָנָה לְמָעְלָה,
As written "And I will wait for the L-ord, that hides His face from the house of Jacob, and I will hope unto Him" (Yeshaya 8:17), and he should not be like the one the verse speaks of: "and it shall come to pass that, when they shall be hungry, they shall fret themselves, and turning their faces on high, curse by their king and by their G-d" (Yeshaya 8:21).
וְדַע אָחִי כִּי הָעֶשֶׂר נִסְיוֹנוֹת שֶׁנִּסָּה הַמָּקוֹם אֶת אַבְרָהָם אָבִינוּ לֹא הָיִינוּ מְשַׁבְּחִים לוֹ עָמְדוֹ בָּהֶם לוּלֵי שֶׁהָיָה מְקַבֵּל הַכֹּל מֵאֱלֹהָיו בְּרָצוֹן וּבְטוּב לֵבָב כְּמוֹ שֶׁנֶּאֱמַר (נחמיה ט) וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְיוֹצְאֵי מִצְרַיִם לֹא נִתְחַיְּבוּ לְהַאֲשִׁימָם וּלְהוֹכִיחָם בַּמִּדְבָּר אֶלָּא עַל הִתְקַצְּפָם וְשֶׁלֹּא הָיָה לִבָּם טוֹב עִם הָאֱלֹהִים וְעִם נְבִיאוֹ.
Know, my brother, that for the ten trials which G-d tested Avraham our forefather with, we would not be praising Avraham for standing up to these trials, if it were not the case that he had received everything from G-d willingly and with a good heart, as written: "And found his heart faithful before You" (Nechamia 9:8). As for the generation who left Egypt, they were deserving of condemnation and rebuke in the desert only because they became angry and their hearts were not good with G-d and His prophet (Moshe).
כְּמוֹ שֶׁאָמַר (תהלים עח) וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ וְלִבָּם לֹא נָכוֹן עִמּוֹ וּפְעָמִים רַבּוֹת הָיוּ מַרְאִים מִרְדָּם וּמִרְיָם בֵּאלֹהִים וַהֲפָרַת בְּרִיתוֹ כַּאֲשֶׁר תִּמְצָאֵם בְּכָל עִנְיָן מִתְאַוִּים לָשׁוּב מִצְרַיִם וְהַדּוֹמֶה לָזֶה,
As written: "But they flattered Him with their mouth, and lied unto Him with their tongue, but their heart was not right with Him" (Tehilim 78:36). Many times they would show themselves grudging and rebelling against G-d and breaching His covenant, as we find them constantly desiring to return to Egypt, or the like.
וְהַסֵּבֶל הַטּוֹב מִדָּה טוֹבָה וְהַסֵּבֶל שֶׁבְּעָלָיו מֻכְרָח בּוֹ אֵין לִבְעָלָיו שָׂכָר עָלָיו וְלֹא מְחִילָה בּוֹ.
Good bearing is a good character trait but one who bears (begrudgingly) out of force does not receive any reward for it, and he does not attain forgiveness (atonement) from it.
הִסְתַּכֵּל אָחִי מָה בֵּין שְׁנֵי הַסְּבָלִים וְהִתְבּוֹנֵן הַהֶפְרֵשׁ שֶׁיֵּשׁ בֵּין שְׁנֵי הָעִנְיָנִים.
Consider, my brother, the difference between the two types of bearing suffering, and contemplate the different consequences between them.
וְחַלֵּק עִנְיַן הַסֵּבֶל בְּנַפְשְׁךָ לִשְׁלֹשָׁה חֲלָקִים,
You will see that the matter of bearing (suffering) divides into three categories:
הַסֵּבֶל עַל עֲבוֹדַת הָאֱלֹהִים.
Bearing it in serving G-d.
וְהַסֵּבֶל עַל הַמְרוֹתוֹ.
Bearing it so as not to rebel against Him.
וְהַסֵּבֶל עַל פִּגְעֵי הָעוֹלָם,
Bearing from the afflictions of the world.
וְזֶה הַחֵלֶק הַשְּׁלִישִׁי נֶחֱלָק לִב׳ חֲלָקִים:
This third category subdivides to two parts:
וְהוּא הַסֵּבֶל עַל מָה שֶׁחָסֵר,
one: Bearing for a loss
אוֹ עַל הֶעְדֵּר דָּבָר אָהוּב.
two: Bearing for lacking of something he loves
וְאֵיזֶה מֵהֶם שֶׁיִּהְיֶה יָכוֹל שֶׁתִּתְחַיֵּב בּוֹ עַל דֶּרֶךְ הָעֹנֶשׁ וּמוֹחֲלִין בּוֹ עֲוֹנְךָ אוֹ שֶׁיִּהְיֶה הַתְחָלָה מִן הָאֱלֹהִים לְךָ עַל דֶּרֶךְ הַנִּסָּיוֹן וְהַמִּבְחָן וְיַרְבֶּה בָּזֶה הַבּוֹרֵא שְׂכָרְךָ וְיַגְדִּיל גְּמוּלְךָ עָלָיו.
Either way, it is possible this trouble came in the way of punishment, and through it you will be forgiven for a sin you committed or that G-d wants to bring you to a test and trial, and through this the Creator will increase your reward.
וְעַל אֵיזֶה מֵהֶם שֶׁיִּהְיֶה מֵאֵלֶּה הַשֵּׁנִי פָּנִים רָאוּי לְךָ שֶׁתְּקַבֵּל מָה שֶׁיְּבוֹאֲךָ מֵאֵת הָאֱלֹהִים מֵהֶם בְּרָצוֹן וּבְקִבּוּל טוֹב כמ״ש דהמע״ה (שם כה) כָּל אָרְחוֹת ה׳ חֶסֶד וֶאֱמֶת לְנֹצְרֵי בְרִיתוֹ וְעֵדֹתָיו, כִּי הָרָעָה הַבָּאָה עָלֶיךָ אִם הִיא לִמְחֹל עֲוֹנְךָ הִיא אֱמֶת וְאִם הִיא הַתְחָלָה מֵאֵת הָאֱלֹהִים לָתֵת תְּמוּרָתָהּ הַגְּמוּל הַטּוֹב עַל סָבְלְךָ הַנִּסָּיוֹן הִיא חֶסֶד וְאֵינֶנָּה יוֹצְאָה מֵחֶסֶד וֶאֱמֶת.
Whichever way it is of these two ways, it is proper for you to receive what comes to you from G-d willingly and with good acceptance, as King David said: "all the ways of G-d are kindness and truth unto those that keep His covenant and testimonies" (Tehilim 25:10), because the trouble that befell you, if it is to forgive your sin - it is a "truth", and if it is the beginning (of a test) in order to give you in exchange for it good reward for bearing the test - it is a "kindness", therefore it is never other than truth or kindness.
וְאִם תֵּיטִיב לְהִסְתַּכֵּל בָּעִנְיָנִים הָאֵלֶּה בְּלִבְּךָ יִהְיֶה אַחֲרִית סִבְלְךָ טוֹב וְהַגְּמוּל עָלָיו מֻבְטָח.
If you contemplate well these matters, the result of your bearing will be good, and your reward for it is assured.
עַל כֵּן אָחִי אַל תִּתְעַלֵּם לִפְקֹד מַחְשַׁבְתְּךָ תָּמִיד בָּעִנְיָן הַזֶּה וְאָז יֶחֱזַק סִבְלְךָ לֵאלֹהִים וְיָקֵל מֵעָלֶיךָ בְּהַעֲלוֹת עַל לִבְּךָ צַעַר הָרָעָה וּמְרִירוּת הַסֵּבֶל וְיוֹרֶה עַל רְצוֹנְךָ הַטּוֹב בִּגְזֵרַת הָאֱלֹהִים וְהִתְנַחֶמְךָ בּוֹ וּבִטְחוֹנְךָ עָלָיו כְּמוֹ שֶׁנֶּאֱמַר (תהלים לא) חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה׳:
Therefore, my brother, do not neglect to check your thoughts constantly in this matter, and then your ability to bear properly to G-d will be strengthened, and it will be easier for you when harsh pain and bitter suffering weighs on your heart, to demonstrate your good acceptance of the decree of G-d, and that you find consolation in Him , and that your trust is on Him, as written: "Strengthen yourselves, and He will give your heart courage, all who hope to the L-ord" (Tehilim 31:25).
וְהַשְּׁמוֹנָה וְעֶשְׂרִים, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ אַחַר בִּטְחוֹנוֹ עַל הָאֱלֹהִים וּמָסְרוֹ אֵלָיו אֶת נַפְשׁוֹ וְאֶת מָמוֹנוֹ וּבָנָיו וְכָל עִנְיָנָיו כְּשֶׁיִּשְׁתַּנֶּה עִנְיָנוֹ וְיִגְזֹר הַבּוֹרֵא בְּמָה שֶׁאֵינוֹ מֵפִיק רְצוֹנוֹ.
THE TWENTY EIGHTH: (total acceptance) Making an accounting with oneself if, after putting his trust in G-d, giving himself over to Him, his money, his children, and all his matters to G-d's service, then his matters change and the Creator decrees for him something which is against his wishes.
שֶׁיַּחְשֹׁב בְּנַפְשׁוֹ שֶׁאָדָם נָתַן לַחֲבֵרוֹ בְּמַתָּנָה בַּיִת אוֹ שָׂדֶה וְאַחַר כָּךְ עָלָה בְּלֵב מְקַבֵּל הַמַּתָּנָה לַהֲרֹס אוֹתוֹ וְלִבְנוֹתוֹ עַל עִנְיָן אַחֵר אוֹ לְשַׁנּוֹתוֹ מֵעִנְיָנוֹ הָרִאשׁוֹן הֲיֵשׁ מִן הַדִּין לַנּוֹתֵן אוֹתוֹ לוֹ שֶׁיֶּאֱבַל עַל מַעֲשֵׂהוּ בּוֹ וְיִדְאַג עַל שַׁנּוֹתוֹ אוֹתוֹ מֵעִנְיָנוֹ הָרִאשׁוֹן אַחַר שֶׁמָּסַר לוֹ הַבַּיִת אוֹ הַשָּׂדֶה,
He should think to himself: A man gave his friend a house or a field as a gift, and then the recipient of the gift thought in his mind to demolish it and rebuild it differently or to change it from its original manner. Is it right for the donor to mourn what the recipient did, and to grieve for changing it from its original state, after he had already given the house or the field?
וְכֵן אַתָּה אָחִי אִם הִתְנַדַּבְתָּ בְּנַפְשְׁךָ וּבְמָמוֹנְךָ לֵאלֹהִים אַל תֶּאֱבַל עַל מַעֲשֵׂהוּ בְּךָ כִּרְצוֹנוֹ וְהַנְהָגָתוֹ אוֹתְךָ כְּחֶפְצוֹ וְאִם אֵינֶנּוּ טוֹב לְךָ בַּנִּרְאֶה מִמֶּנּוּ, אֲבָל רָאוּי לְךָ שֶׁתָּנוּחַ דַּעְתְּךָ עָלָיו וְתִסְמֹךְ עַל הַנְהָגָתוֹ הַמְּעֻלָּה וּגְזֵרַת דִּינוֹ וְאַל תַּחְזֹר בְּמָה שֶׁנָּתַתָּ לוֹ מִשֶּׁלְּךָ כְּמוֹ שֶׁאַתָּה סָבוּר וְאַל תַּרְאֶה הַצַּעַר בְּעֵת גְּזַר דִּינוֹ עָלֶיךָ כ״ש שֶׁאַתָּה אֶחָד מִיְּצוּרָיו וְהוּא יוֹצֶרְךָ וּמַטְרִיפְךָ וּמַנְהִיגְךָ בַּטּוֹב לְךָ בִּגְלוּיְךָ וּבְנִסְתָּרְךָ וְאִם נֶעְלַם מִמְּךָ הַדָּבָר כְּמוֹ שֶׁאָמַר (הושע יא) וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו וְלֹא יָדְעוּ כִּי רְפָאתִים:
Same for you, my brother, if you have given yourself and your possessions to G-d, do not mourn His acting on you as He desires, and conducts Himself towards you as He wishes. And even if it does not appear good to you, nevertheless it is proper for you to be at peace on Him, and rely on His perfect guidance and the judgment of His decree. Do not regret on having given to Him what you think was yours, and do not show anguish for His decree on you - and all the more so being that you are one of His creations, and He is your Maker and the provider of your sustenance, and guides you in what is good for you in your inner and outer matters, even if you don't understand the matter, as written: "I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them" (Hoshea 11:3).
וְהַתִּשְׁעָה וְעֶשְׂרִים, שֶׁיִּתְבּוֹנֵן יִתְרוֹן נַפְשׁוֹ עַל גּוּפוֹ וְיַכִּיר יִתְרוֹן קְצָת בְּנֵי אָדָם עַל קְצָתָם עַד שֶׁאָדָם אֶחָד שָׁקוּל כְּנֶגֶד אֶלֶף בְּנֵי אָדָם וְיֵדַע כִּי יִתְרוֹנוֹ אֵינוֹ מִכֹּחוֹת גּוּפוֹ אַךְ מִצַּד מַעֲלוֹת נַפְשׁוֹ כְּמוֹ שֶׁנֶּאֱמַר לְדָוִד (שמואל ב יח) כִּי עַתָּה כָמֹנוּ עֲשָׂרָה אֲלָפִים.
THE TWENTY NINTH: (greatness of the soul) To contemplate the superiority of the soul over the body, and to realize that some men are greater than other men, until one man can be worth as much as a thousand men, and to know that this superiority is not due to superior qualities of his body, but rather due to the higher degree of his soul, as was said to David: "but now you are worth ten thousand of us" (Shmuel II 18:3).
אַף כִּי הַנָּשִׁים שֶׁיֵּשׁ לָהֶן יִתְרוֹן בְּיָפְיָן כַּאֲשֶׁר תֶּחְסַרְנָה מַעֲלוֹת הַנְּפָשׁוֹת אֵין יָפְיָן נָאֶה וְנוֹיָן מִתְגַּנֶּה כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי יא) נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם וְאָמַר (שם לא) שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי.
Even for women who are distinguished by physical beauty but are deficient in spiritual qualities, then not only is their beauty not pleasing, but it becomes ugly, as the wise man said: "as a gold ring in a pig's snout, so is a beautiful woman from who (moral) sense has departed" (Mishlei 11:22), and "Charm is deceitful, and beauty is vain: but a woman that fears the L-ord, she shall be praised" (Mishlei 31:30).
וּכְפִי הַכָּרָתְךָ בְּיִתְרוֹן נַפְשְׁךָ עַל גּוּפְךָ רָאוּי לְךָ לְהִשְׁתַּדֵּל בְּתִקּוּנֶיהָ (ס״א להשתכל בתקנותיה) וּבְהַצָּלָתָהּ אֵצֶל אֲדוֹנֶיהָ הַמַּשְׁקִיף עַל זְכוּתָהּ וְקַדְרוּתָהּ וְשִׁבְחָהּ וּגְנוּתָהּ וּבְחִירָתָהּ בַּטּוֹב וּבָרַע וּנְטוֹתָהּ עִם שִׂכְלָהּ וְעִם תַּאֲוָתָהּ.
According to your understanding of the greatness of your soul over your body, it is proper for you to exert yourself in her rectification and in her salvation, so that she may stay with her L-ord who observes whether she is bright or darkened (by sin), worthy of praise or of blame, whether she has chosen good or evil, and whether she tends to reason or to lust.
עַל כֵּן פְּקֹד עִנְיָנֶיהָ תָּמִיד יוֹתֵר מִפָּקְדְךָ עִנְיַן גּוּפְךָ, וְדַע כִּי גּוּפְךָ יוֹתֵר קָרוֹב לְהֵרָפֵא מִן הַקָּשֶׁה שֶׁבֶּחֳלָאִים כְּשֶׁיִּפּוֹל בּוֹ מֵרְפוּאַת נַפְשְׁךָ מִמַּדְוֵה הַיֵּצֶר כְּשֶׁהוּא גּוֹבֵר עָלֶיהָ כְּמוֹ שֶׁאָמַר הֶחָכָם (שם יח) רוּחַ אִישׁ יְכַלְכֵּל מַחֲלֵהוּ וְרוּחַ נְכֵאָה מִי יִשָּׂאֶנָּה וְאָמַר (שם ד) מִכָּל מִשְׁמָר נְצֹר לִבֶּךָ:
Therefore tend to her matters always, more than you tend to the matters of your body, and know, that it is easier to heal your body from the worst of the diseases that befall it, than it is to heal the soul from the sickness of the yetzer (evil inclination) when he overpowers it, as the wise man said: "The spirit of a man will sustain him in sickness; but a wounded spirit who can bear?" (Mishlei 18:14), and "above all things guarded, watch over your heart" (Mishlei 4:23).
הַמַּשְׁלִים הַשְּׁלֹשִׁים, חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ בִּתְנָאֵי הַגֵּרוּת בעוה״ז וְיַחְשֹׁב מַעֲלָתוֹ בּוֹ כְּמַעֲלַת אָדָם נָכְרִי הִגִּיעַ אֶל אֶרֶץ נָכְרִיָּה וְלֹא הִכִּיר א׳ מֵאַנְשֵׁי הַמְּדִינָה שֶׁהִגִּיעַ אֵלֶיהָ וְלֹא הָיָה א׳ מֵהֶם יוֹדֵעַ בּוֹ אֶלָּא שֶׁאֲדוֹנֵי הַמְּדִינָה חָמַל עָלָיו לְגֵרוּתוֹ וְהוֹרָהוּ מָה שֶׁיְּתַקֵּן עִנְיָנוֹ בָּהּ וְנָתַן לוֹ מְזוֹנוֹ יוֹם יוֹם וְצִוָּהוּ שֶׁלֹּא יַמְרֶה אֶת פִּיהוּ וְלֹא יַעֲבֹר עַל מִצְוָתוֹ וְיִחֲלוֹ וְהִפְחִידוֹ בִּגְמוּלוֹ וּבָעֹנֶשׁ כְּפִי הָרָאוּי לַזְּמַן וְלַמָּקוֹם וְהִזְהִירָהוּ עַל הַנְּסִיעָה וְלֹא הוֹדִיעוֹ הָעֵת.
THE THIRTIETH: (stranger in a strange land) The thirtieth and concluding accounting - to make an accounting with oneself regarding the conditions which a foreigner in this world. He should consider his status in it like that of a stranger who came from a faraway land and did not know even one of the inhabitants of the country he came to, and not one of them knew him. The king of the country had pity on him in that he was a stranger, and instructed him in that which will further his welfare. He provided him with his daily sustenance, and commanded him not to rebel against his laws, and not to transgress his commands. And he informed him of the benefit and reward if he obeyed him and scared him with the punishments (he would receive if he disobeyed him), appropriate for the time and place. And the king warned the immigrant that a time will come when he must leave there, but he did not reveal to him when this time would be.
מִן הַתְּנָאִים שֶׁהוּא חַיָּב בָּהֶם:
Among the conditions he is obligated in:
הַכְּנִיעָה וְהַשִּׁפְלוּת וְלַעֲזֹב הַגַּאֲוָה וּלְהִתְרַחֵק מִן הַגָּאוֹן וְהַגֹּבַהּ כְּמוֹ שֶׁאָמַר בָּעִנְיָן הַזֶּה (בראשית י״ט:ט׳) הָאֶחָד בָּא לָגוּר וַיִּשְׁפֹּט שָׁפוֹט,
Submission and humility, and to abandon arrogance, and to distance from pride and haughtiness, as written in this matter: "And they said, 'This one came to dwell with us, and now he is judging us ?'" (Bereishis 19:9).
וּמֵהֶם שֶׁיִּהְיֶה מְזֻמָּן לִנְסִיעָה וּלְהַעְתָּקָה וְלֹא יַרְגִּיעַ וְלֹא תָּנוּחַ נַפְשׁוֹ כמ״ש (ויקרא כה) וְהָאָרֶץ לֹא תִמָּכֵר לִצְמִתֻת וְגוֹ׳,
To be prepared for the journey and for moving on, and to not become comfortable and settled in, as written: "The land shall not be sold permanently: for the land is Mine; for you are strangers and sojourners with Me" (Vayikra 25:23).
וּמֵהֶם שֶׁיַּחְקֹר עַל דָּתֵי הַמְּדִינָה וְחֻקֶּיהָ וְעַל מָה שֶׁחַיָּבִים בּוֹ לַמֶּלֶךְ כמ״ש דָּוִד ע״ה (תהלים קיט) גֵּר אָנֹכִי בָּאָרֶץ וְגוֹ׳.
To investigate the ways and laws of the country and what one is obligated to the king, as David said: "I am a stranger in the land; hide not Your commandments from me" (Tehilim 119:19).
וּמֵהֶם שֶׁיֶּאֱהַב אֶת הַגֵּר כָּמוֹהוּ שֶׁיְּסַיְּעֵהוּ וְיַעַזְרֵהוּ כְּמוֹ שֶׁכָּתוּב (דברים י) וַאֲהַבְתֶּם אֶת הַגֵּר וְגוֹ׳ וְאָמַר (ויקרא יט) כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם.
To love another stranger like him, to help and aid him, as written: "you shall love the stranger" (Devarim 10:19), and "But the stranger that dwells with you shall be unto you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt" (Vayikra 19:34)
וּמֵהֶם שֶׁיְּמַהֵר וְיָחִישׁ לְהִדָּבֵק בַּעֲבוֹדַת אֲדוֹנֵי הַמְּדִינָה מִפְּנֵי שֶׁאֵין לוֹ חוֹמֵל שֶׁיִּפְגַּע בּוֹ בַּעֲדוֹ אִם יְקַצֵּר בַּעֲבוֹדָתוֹ. כִּי עִנְיָנוֹ הֵפֶךְ תְּשׁוּבַת הַשּׁוּנַמִּית עֵת שֶׁשָּׁאַל אוֹתָהּ הַנָּבִיא (מלכים ב ד) הֲיֵשׁ לְדַבֶּר לָךְ אֶל הַמֶּלֶךְ אוֹ אֶל שַׂר הַצָּבָא שֶׁאָמְרָה בְּתוֹךְ עַמִּי אָנֹכִי יֹשָׁבֶת כְּלוֹמַר שֶׁעַמִּי וּמִשְׁפַּחְתִּי יְדַבְּרוּ אֵלָיו בַּעֲבוּרִי בְּעֵת הַצֹּרֶךְ וְאֵינוֹ כֵן עִנְיַן הַגֵּר אַךְ כְּמוֹ שֶׁאָמַר (תהלים קמב) הַבֵּיט יָמִין וּרְאֵה וְאֵין לִי מַכִּיר וְגוֹ׳.
To hasten and be quick to cling to the service of the king of the land, because he has no friend who can intervene with the king on his behalf if he transgresses the service. His matter is opposite that of the answer the Shunamit gave when the prophet asked her: "Behold, you have been careful for us with all this care; what is to be done for you? would you like to be spoken for to the king, or to the captain of the host?" (Melachim II 4:13,), she answered "I dwell among my people", she meant to say: "my people and my family will speak to him on my behalf in the time of need". This is not so for a stranger. Rather, he is as written: "I looked on my right hand, and beheld, but there was no man that would acknowledge me: refuge failed me; no man cared for my soul" (Tehilim 142:5).
וּמֵהֶם שֶׁיִּסְתַּפֵּק בְּמָה שֶׁמִּזְדַּמֵּן לוֹ מִן הַמָּזוֹן וּבְמָה שֶׁיִּמָּצֵא לוֹ מִדִּירָה וּמַלְבּוּשׁ וְלִנְהֹג בְּכָל עִנְיָנוֹ כְּדֵי הַסִּפּוּק מִבְּלִי טֹרַח.
To be satisfied with whatever food he gets, and with whatever house and clothing he can find, and to conduct himself in all his manners on subsistence level and not to exert himself (for amassing luxuries).
וּמֵהֶם שֶׁיִּזְדַּמֵּן לַנְּסִיעָה וְלַחְשֹׁב בְּצֵדָה לַדֶּרֶךְ,
To prepare for the journey and to consider what provisions he will need on the way.
וּמֵהֶם שֶׁיִּרְבֶּה בְּעֵינָיו הַמְּעַט מִן הַטּוֹבָה וְיַאֲרִיךְ לְשׁוֹנוֹ בְּהוֹדָאַת מִי שֶׁהֵטִיב לוֹ בָּהּ,
That it be big in his eyes, a small favor someone does to him, and that he extends praises to someone who benefited him.
וּמֵהֶם שֶׁיִּסְבֹּל הָרָעָה אִם תָּבֹא אֵלָיו וְהַנֶּזֶק אִם יַגִּיעַ אֵלָיו מִשֶּׁבֶר רוּחוֹ וְשִׁפְלוּת נַפְשׁוֹ וַחֲלִישׁוּתוֹ מִדְּחוֹתָם מֵעָלָיו.
To bear patiently any evil that befalls him, and monetary damage that strikes him - due to being broken and humble of spirit and due to being weak to prevent it from occurring.
ע״כ קַבֵּל עַל עַצְמְךָ אָחִי תְּנָאֵי הַגֵּרוּת בעוה״ז מִפְּנֵי שֶׁאַתָּה בּוֹ גֵּר בֶּאֱמֶת.
Therefore, my brother, take on yourself the conditions of being a stranger in this world, because you are in truth a stranger in it.
וְהָרְאָיָה עַל גֵּרוּתְךָ וִיחִידוּתְךָ בּוֹ, כִּי בְּעֵת צֵאתְךָ אֶל גֶּדֶר הַהֲוָיָה וְהַרְכָּבָתְךָ בְּבֶטֶן אִמְּךָ אִלּוּ הָיוּ מִשְׁתַּדְּלִים כָּל בְּנֵי הָעוֹלָם לְהַקְדִּימְךָ קֹדֶם לָכֵן בְּרֶגַע אֶחָד אוֹ לְאַחֶרְךָ רֶגַע אֶחָד אוֹ לִקְשֹׁר אֵבָר מֵאֵבָרֶיךָ בַּחֲבֵרוֹ אוֹ לְהַתִּירוֹ אוֹ לְצַיֵּר צוּרָה מִצּוּרוֹת אֵבָרֶיךָ הַנִּסְתָּרִים וְהַנִּרְאִים אוֹ לְהַתִּיר תְּנוּעָה לְאֵבֶר מֵאֵבָרֶיךָ הַנָּחִים אוֹ לְהַנִּיחַ הַנָּע מֵהֶם אוֹ לְהַחֲרִידְךָ לָצֵאת מִבֶּטֶן אִמְּךָ קֹדֶם עִתְּךָ הַנִּגְזֶרֶת לְךָ אוֹ לְאַחֶרְךָ אַחֲרֶיהָ כְּהֶרֶף עַיִן אוֹ לְהָקֵל עָלֶיךָ הָעִנְיָן אוֹ לְהַקְשׁוֹתוֹ לֹא הָיוּ יְכוֹלִים לְךָ עַל זֶה.
The proof that you are a stranger and all alone in it is that during the time you emerged into the realm of existence and were formed in the belly of your mother - if all human beings in the world were to exert themselves to hasten your formation for even one second or delay it for one second, or to assemble one of your limbs to another one, or to release one from another, or to try to form one of your limbs whether of the external (limbs) or internal ones (internal organs), or to grant movement to a limb which normally cannot move, or to grant rest to a limb which normally moves (ex. heart, lungs), or to advance the time you exit your mother's womb before the time decreed for you, or to delay it for the time to blink an eye, or to make the matter of birth easier for you, or harder - they would not be capable of affecting you on this (unless G-d decreed so).
וְכֵן אַחַר יְצִיאָתְךָ אֶל העוה״ז לֹא הָיָה אָדָם יָכוֹל לְהַגִּיעַ מְזוֹנְךָ אֵלֶיךָ מִבְּלִי עֶזְרַת הָאֵל לְךָ וְלֹא לְהוֹסִיף בְּגוּפְךָ וְלֹא לְחַסֵּר מִמֶּנּוּ, וְאִלּוּ הָיִיתָ מַעֲלֶה עַל לִבְּךָ כִּי הָעוֹלָם כֻּלּוֹ לְךָ לְבַדְּךָ נִשְׁאַר מֵאֵין יוֹשֵׁב לֹא הָיָה זֶה מוֹסִיף בְּטַרְפְּךָ הַמַּגִּיעַ אוֹתְךָ אֶל אַחֲרִיתְךָ כְּשִׁעוּר חַרְדָּל.
Likewise, after you entered this world, no human being is capable of bringing you sustenance without the help of G-d. No person can make your body larger or smaller. If you could imagine that no one were left in the world except you, and that the entire world was yours alone, this would not increase by even a mustard seed (tiny amount) the sustenance that would reach you until the end of your days.
וְכֵן אִלּוּ הָיוּ נוֹסָפִים אַנְשֵׁי הָעוֹלָם כִּפְלַיִם לֹא הָיָה חָסֵר לְךָ מִטַּרְפְּךָ הַנִּגְזָר לְךָ כְּחַרְדָּל וְלֹא פָּחוֹת מִמֶּנּוּ וְלֹא יוֹתֵר.
Similarly, if the population of the world would double many times over, you would not be lacking even a mustard seed of what was decreed for you, no less and no more.
וְכֵן לֹא יוּכַל אֶחָד מִן הַבְּרוּאִים לְהוֹעִיל לְךָ וְלֹא לְהַזִּיקְךָ וְלֹא לְאֶחָד מֵהֶם יְכֹלֶת לְהוֹסִיף בִּימֵי חַיֶּיךָ וְלֹא לִפְחוֹת מֵהֶם וְכֵן לְכָל מִדּוֹתֶיךָ וְטִבְעֲךָ וּמַעֲלָלֶיךָ הַטּוֹבִים וְהָרָעִים.
So too, none of the created beings (human or otherwise) are capable of benefiting you nor of harming you, and not one of them is capable of adding to the days of your life nor of decreasing them, likewise for all of your traits, your nature, and your good or bad deeds.
אִם כֵּן אֵי זֶה יַחַס בֵּינְךָ וּבֵין הַבְּרוּאִים אוֹ בְּאֵיזוֹ קֻרְבָה אַתָּה קָרוֹב אֲלֵיהֶם אוֹ הֵם קְרוֹבִים אֵלֶיךָ. אַתָּה בעוה״ז כ״א גֵּר שֶׁלֹּא יוֹעִילוּךָ רֹב אֲנָשָׁיו וְלֹא יַזִּיקוּךָ מִעוּטָם וְאַתָּה בּוֹ אֶלָּא כְּיָחִיד הַבּוֹדֵד אֲשֶׁר אֵין לוֹ צֶוֶת כִּי אִם אֲדוֹנָיו וְלֹא חוֹמֵל עָלָיו כִּי אִם בּוֹרְאוֹ.
If so, what connection is there between you and other creatures? Or, with which kinship are you related to them or they related to you? Are you not in this world just like a stranger to whom its inhabitants however numerous can bring no advantage and whom their small number cannot harm him. Are you not in it like a lonely, solitary individual, who has no association except with his Master, and no one to have compassion on him except for his Creator?
עַל כֵּן הִתְיַחֵד אָחִי בַּעֲבוֹדָתוֹ כַּאֲשֶׁר הִתְיַחֵד בִּבְרִיאָתְךָ וְהַנְהָגָתְךָ וְטַרְפְּךָ וְחַיֶּיךָ וּמוֹתְךָ.
Therefore, my brother, devote yourself to G-d's service alone, just like He alone created you, guides you, provides for you, and that your life and death are in His hands alone.
וְשִׂים תּוֹרָתוֹ וְסִפְרוֹ נֹכַח עֵינֶיךָ וְיַחֵל אֶל גְּמוּלוֹ וּפְחַד מֵעָנְשׁוֹ וְקַבֵּל תְּנָאֵי הַגֵּר אֲשֶׁר הַעִירוֹתִיךָ עֲלֵיהֶם עַל נַפְשְׁךָ כָּל יְמֵי חַיֶּיךָ בָּעוֹלָם הַזֶּה תַּגִּיעַ אֶל נְעִימוֹת הָעוֹלָם הַבָּא כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי כד) כֵּן דְּעֶה חָכְמָה לְנַפְשֶׁךָ.
Place His written and oral torah before your eyes, hope to His reward and fear His punishment, take on yourself the conditions of being a stranger which I aroused you on for all the days of your life in this world and you will reach the bliss of Olam Haba, as the wise man said: "[My son eat honey for it is good, and the honeycomb which is sweet to your palate;] So shall the knowledge of wisdom be unto your soul: when you have found it, then there shall be a reward and your hope shall not be cut off" (Mishlei 24:14).
וְאֵלֶּה אָחִי שְׁלֹשִׁים פָּנִים מֵאָפְנֵי חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ לֵאלֹהִים יִתְעַלֶּה כְּשֶׁתַּחְשֹׁב עִם נַפְשְׁךָ עֲלֵיהֶם וְתִתֵּן הַדִּין מֵעַצְמְךָ בָּהֶם יִבָּקַע לְךָ אוֹרָם וְיַקִּיף אוֹתְךָ זָהֳרָם וַחֲשֹׁב בָּהֶם תָּמִיד.
SUMMATION
These, my brother, are thirty ways, among the ways a man should make an accounting with himself before G-d. When you think to yourself on them, and you bring yourself to judgment on them, then their light will rupture through, and their illumination will surround you. Reflect on them constantly.
וְהַעֲלֵם עַל לִבְּךָ כָּל יְמֵי חַיֶּיךָ. וְאַל יַסְפִּיק לְךָ מִעוּט דְּבָרַי בָּהֶם וְזָכְרִי אוֹתָם בְּדֶרֶךְ קְצָרָה כִּי כָּל עִנְיָן מֵהֶם כְּשֶׁיִּתְבָּאֵר וְיִתְפָּרֵשׁ נוֹשֵׂא כְּפָלִים רַבִּים מִמָּה שֶׁזָּכַרְתִּי.
Review them in your mind all the days of your life. Do not be satisfied with my short discussion on them, and my mentioning them in a concise manner, because each matter, when it is clarified and explained properly, will expand many times over from what I mentioned.
אַךְ הַעִירוֹתִי עֲלֵיהֶם הֶעָרָה וְהִזְכַּרְתִּי הַדּוֹרֵשׁ אוֹתָם הַזְכָּרָה בְּדֶרֶךְ קְצָרָה וְלֹא הִרְבֵּיתִי בִּדְבָרִים שֶׁלֹּא יֶאֱרַךְ הַסֵּפֶר וְיֵצֵא מִדֶּרֶךְ כַּוָּנָתִי בּוֹ אֲשֶׁר הִיא לְהָעִיר וּלְהוֹרוֹת.
I merely aroused attention them, and recalled them to their seeker in a concise manner. I did not speak much on them, so that this book will not become too lengthy, and go out of my intent for it, which was to arouse and teach.
וְשִׂימֵם נֶגֶד עֵינֶיךָ וְנֹכַח רְאוּתְךָ וַהֲשִׁיבֵם עַל לִבְּךָ וּמַחְשַׁבְתְּךָ אָז יֵרָאֶה לְךָ מֵהֶם בְּעֵת שֶׁתִּשְׁנֶה אוֹתָם מָה שֶׁלֹּא נִרְאָה לְךָ בָּרִאשׁוֹנָה מִסּוֹדוֹת נֶעֱלָמִים וּמוּסָרִים רוּחָנִיִּים.
Place them opposite your eyes, and before your vision, establish them in your heart and in your mind - then when you review them, you will see in them, what you did not originally see, of hidden secrets and spiritual mussar.
וְאַל תַּחְשֹׁב כְּשֶׁתְּעַיֵּן בָּהֶם וְתַעֲמֹד עַל הַנִּרְאֶה מִמִּלּוֹת כִּי כְּבָר עָמַדְתָּ עַל כָּל צְפוּנֵי עִנְיְנֵיהֶם כִּי לֹא תַּגִּיעַ לָזֶה מֵהֶם אֶלָּא אַחַר שֶׁתִּתֵּן מַחְשַׁבְתְּךָ עֲלֵיהֶם בַּחֲרִיצוּת וּבְהִשְׁתַּדְּלוּת זְמַן אָרֹךְ וּפְעָמִים רַבּוֹת.
Do not think that when you examine them, and arrive at an understanding of the meaning of the words, that you have already grasped the full concealed matter, because you will not reach this from them until after you put your thoughts on them diligently and with exertion many times and over a long time.
וֶהְיֵה מִתְיַשֵּׁר בָּהֶם וּמְיַשֵּׁר אֲלֵיהֶם תַּגִּיעַ אֶל הַגְּמוּל הַגָּדוֹל מֵאֵת הָאֱלֹהִים כְּמוֹ שֶׁכָּתוּב (דניאל יב) וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וְגוֹ׳ וְאָמַר הֶחָכָם (משלי כד) וְלַמּוֹכִיחִים יִנְעָם:
Straighten yourself through them, and straighten others with them, you will reach the great reward from G-d, as written: "And the wise will shine like the brightness of the sky, and those who bring the multitudes to righteousness like the stars forever and ever" (Daniel 12:3), and the wise man said: "But to them that rebuke shall be delight, and a good blessing shall come upon them" (Mishlei 24:25).