Purity is the rectification of the heart and the thoughts. We find this term used by king David who said: "Create in me a pure heart, O G-d" (Tehilim 51:12).
Its matter is for a man to not leave any room in one's deeds for the evil inclination, but rather, that all of his deeds be from the side of wisdom and fear of G-d, and not from the side of sin and lust.
This applies even to bodily and material deeds. For even after a person has accustomed himself in Separation, namely, to not take from the world anything besides the essential, he must still purify his heart and thought, so that even in the little that he takes, he does not have any intent whatsoever to pleasure and lust, but rather to the good that results from deeds, with respect to wisdom and divine service.
This is as they said regarding Rabbi Eliezer: "he would expose one handbreadth and conceal two, and was as one compelled by a demon" (Nedarim 20b). He would not derive any enjoyment whatsoever, and would perform the act only with intent to the mitzva and divine service. Shlomo said on this: "Know Him in all your ways, and He will straighten your paths" (Mishlei 3:6).
However, you must know that just like Purity of thought applies to the bodily deeds which are intrinsically near to the evil inclination, whereby Purity involves distancing the bodily deeds from the evil inclination such that they don't stem from it, so too Purity of thought applies to the good deeds which are near to the Creator, blessed be He, whereby, Purity involves not distancing from G-d and not stemming from the evil inclination. This is the matter of "not for the sake of the mitzva itself" (Shelo Lishma), mentioned frequently in the words of our sages, of blessed memory.
The worst of all of them is for one to not be serving at all for the sake of divine service, but rather in order to deceive others and to gain money or honor. On this type of person it was said: "it would have been better had his placenta turned over his face (died in the womb)" (Yerushalmi Berachot 1:5). On such a person, the prophet said: "we are all as one unclean, and all our righteous deeds as like a discarded garment" (Yeshaya 64:5).
There is another type of "not for the sake of the mitzva itself" (Shelo Lishma), which is the "for the sake of receiving a reward" (Avot 1:3). On this our sages said: "a man should always occupy himself with Torah and good deeds, even if it is not for their own sake, for doing so will lead to doing them for their own sake" (Pesachim 50b). Nevertheless, he who has not yet reached from "not for their own sake" (shelo lishma) to "for their own sake" (lishma), is still far from reaching his Shelemut (wholeness/perfection).
However, that which requires deeper analysis and greater work is in mixtures of the forbidden, namely, sometimes a person does a mitzva really for its own sake, namely, that thus our Father decreed, but he cannot refrain from including with it some other motive, such as that other people praise him or that he receive a reward for it. Sometimes, although he does not actually intend that others praise him, nevertheless in rejoicing on the praise received, he puts more effort to improve it. This is similar to the story of Rabbi Chanina ben Teradyon's daughter who was once walking in a graceful manner. When she heard (the Romans) saying: "how beautiful that girl walks", she immediately tried to become more meticulous [in her gracefulness] (Avodah Zara 18a). Hence, this addition stemmed from the spurring of the praise with which they praised her.
Although such a prohibited motive may be annulled in its minor amount [by the major intention], nevertheless a deed with such a mixture is not completely pure. And just like one cannot offer up a flour offering on the altar in the earthly temple unless it is clean, sifted through thirteen sieves (Menachot 76b), so that it is entirely pure of all impurities, so too is it impossible to offer favorably on the heavenly altar, the whole and chosen service of G-d, unless it is the choicest of deeds, entirely pure from all types of impurities.
I am not saying that anything which is not this is completely rejected, for "the Holy One blessed be He does not withhold the reward of any creature" (Pesachim 118b), but He rewards deeds according to what they are. I am referring to the perfect divine service (avodah temima), which is fitting to all those who truly love G-d. It is not proper to call it with this name (avodah temima) except the completely pure service, whose only motive is to G-d, blessed be He, and not to anything else. According to the extent that one is distant from this level, so too will be the extent of his deficiency in it.
This is what king David, peace be unto him, said: "Whom have I in Heaven [but you]? And having You I desire none on earth" (Tehilim 73:25), and likewise "your Word is very pure; therefore your servant loves it" (Tehilim 119:140). For in truth, the true divine service must be purified far more than gold and silver. This is what was said regarding the Torah: "the Words of G-d are pure words, like silver refined in a furnace on the earth, purified seven times" (Tehilim 12:7).
He who is truly a servant of G-d, will not be satisfied with serving Him minimally. He will not be content to take silver mixed with dross and lead, that is, divine service mixed with impure motivations, but rather only with the clean and pure as is befitting. Then he will be called "one who does a mitzva as it is stated", of which our sages of blessed memory said: "whoever does a mitzva as it is stated, will receive no evil tidings" (Shab.63a). Likewise they said: "do [good] deeds for the sake of their Maker, and speak of them for their own sake" (Nedarim 62a).
This is what is chosen by those who serve G-d with a whole heart. For he who does not cleave to G-d with a true love will find the purification of this service to be very tedious and burdensome. He will say: "who can possibly withstand this? We are physical creatures, born of woman. It is impossible to attain such great refinement and purification".
But those who love G-d, who desire in His service, will rejoice in demonstrating their faithfulness of love before Him, blessed be He, and in strengthening themselves in refining and purifying it. This is what David himself concluded saying "[Your Word is very pure;] therefore Your servant loves it" (Tehilim 119:140).
In truth, this is the criteria through which the servants of G-d themselves are tested and differentiated in their respective levels. For he who knows more how to purify his heart is likewise drawn closer and is more beloved by Him, blessed be He. These are the ancient ones in the land, who overcame and were victorious in this area, namely, the forefathers and the other shepherds who purified their hearts before Him. This is what David exhorted his son Shlomo: "[know the G-d of your father and serve Him with a perfect heart and with a willing mind]. For the L-rd searches all hearts and understands all the imaginations of the thoughts"(Divrei Hayamim 28:9).
For to the Master of the world, the deeds alone are not sufficient, namely, to perform an act of mitzva. Rather, the primary importance before Him is that the heart be pure, so that its intent is to true service.
The heart is the king and mover of all other parts of the body and the leader over all of them. If the heart does not bring itself to serve Him, blessed be He, the service of the other limbs are worth nothing. For wherever the spirit of the heart goes, they will follow along as scripture states explicitly: "Give your heart to Me my son"(Mishlei 23:26).
בְּבֵאוּר מִדַּת הַטָּהֳרָה
הַטַּהֲרָה הִיא תִּקּוּן הַלֵּב וְהַמַּחֲשָׁבוֹת. וְזֶה הַלָּשׁוֹן מְצָאנֻהוּ אֵצֶל דָּוִד שֶׁאָמַר (תהלים נא:יב): לֵב טָהוֹר בְּרָא לִי אֱלֹהִים.
Purity is the rectification of the heart and the thoughts. We find this term used by king David who said: "Create in me a pure heart, O G-d" (Tehilim 51:12).
וְעִנְיָנָהּ שֶׁלֹּא יַנִּיחַ הָאָדָם מָקוֹם לַיֵּצֶר בְּמַעֲשָׂיו, אֶלָּא יִהְיוּ כָּל מַעֲשָׂיו עַל צַד הַחָכְמָה וְהַיִּרְאָה וְלֹא עַל צַד הַחֵטְא וְהַתַּאֲוָה.
Its matter is for a man to not leave any room in one's deeds for the evil inclination, but rather, that all of his deeds be from the side of wisdom and fear of G-d, and not from the side of sin and lust.
וְזֶה אֲפִילּוּ בַּמַּעֲשִׂים הַגּוּפָנִיִּים וְהַחָמְרִיִּים, שֶׁאֲפִלּוּ אַחֲרֵי הִתְנַהֲגוֹ בִּפְרִישׁוּת, דְּהַיְנוּ, שֶׁלֹּא יִקַּח מִן הָעוֹלָם אֶלָּא הַהֶכְרֵחִי, עֲדַיִן יִצְטָרֵךְ לְטַהֵר לְבָבוֹ וּמַחֲשַׁבְתּוֹ שֶׁגַּם בְּאוֹתוֹ הַמְּעַט אֲשֶׁר הוּא לוֹקֵחַ לֹא יְכַוֵּן אֶל הַהֲנָאָה וְהַתַּאֲוָה כְּלָל, אֶלָּא תִּהְיֶה כַּוָּנָתוֹ אֶל הַטּוֹב הַיּוֹצֵא מִן הַמַּעֲשֶׂה הַהוּא עַל צַד הַחָכְמָה וְהָעֲבוֹדָה.
This applies even to bodily and material deeds. For even after a person has accustomed himself in Separation, namely, to not take from the world anything besides the essential, he must still purify his heart and thought, so that even in the little that he takes, he does not have any intent whatsoever to pleasure and lust, but rather to the good that results from deeds, with respect to wisdom and divine service.
וּכְעִנְיָן שֶׁאָמְרוּ בְּרַבִּי אֱלִיעֶזֶר (נדרים כ ב): שֶׁהָיָה מְגַלֶּה טֶפַח וּמְכַסֶּה טְפָחַיִם וְדוֹמֶה לְמִי שֶׁכְּפָאוֹ שֵׁד, שֶׁלֹּא הָיָה נֶהֱנֶה כְּלָל, וְלֹא הָיָה עוֹשֶׂה הַמַּעֲשֶׂה הַהוּא אֶלָּא מִפְּנֵי הַמִּצְוָה וְהָעֲבוֹדָה. וְעַל דֶּרֶךְ זֶה אָמַר שְׁלֹמֹה (משלי ג:ו): בְּכָל דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר אֹרְחֹתֶיךָ.
This is as they said regarding Rabbi Eliezer: "he would expose one handbreadth and conceal two, and was as one compelled by a demon" (Nedarim 20b). He would not derive any enjoyment whatsoever, and would perform the act only with intent to the mitzva and divine service. Shlomo said on this: "Know Him in all your ways, and He will straighten your paths" (Mishlei 3:6).
וְאָמְנָם צָרִיךְ שֶׁתֵּדַע, שֶׁכְּמוֹ שֶׁשַּׁיָּךְ טַהֲרַת הַמַּחֲשָׁבָה בַּמַּעֲשִׂים הַגּוּפָנִיִּים אֲשֶׁר הֵם מִצַּד עַצְמָם קְרוֹבִים לַיֵּצֶר לְשֶׁיִּתְרַחֲקוּ מִמֶּנּוּ וְלֹא יִהְיוּ מִשֶּׁלּוֹ, כֵּן שַׁיָּךְ טַהֲרַת הַמַּחֲשָׁבָה בַּמַּעֲשִׂים הַטּוֹבִים הַקְּרוֹבִים לַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ לְשֶׁלֹּא יִתְרַחֲקוּ מִמֶּנּוּ וְלֹא יִהְיוּ מִשֶּׁל הַיֵּצֶר, וְהוּא עִנְיַן שֶׁלֹּא לִשְׁמָהּ הַמֻּזְכָּר בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל פְּעָמִים רַבּוֹת.
However, you must know that just like Purity of thought applies to the bodily deeds which are intrinsically near to the evil inclination, whereby Purity involves distancing the bodily deeds from the evil inclination such that they don't stem from it, so too Purity of thought applies to the good deeds which are near to the Creator, blessed be He, whereby, Purity involves not distancing from G-d and not stemming from the evil inclination. This is the matter of "not for the sake of the mitzva itself" (Shelo Lishma), mentioned frequently in the words of our sages, of blessed memory.
וְאוּלָם כְּבָר נִתְבָּאֲרוּ דִּבְרֵי הַחֲכָמִים זַ"ל שֶׁיֵּשׁ מִינִים שׁוֹנִים שֶׁלֹּא לִשְׁמָהּ.
However, our sages, of blessed memory, have already clarified that there are various levels of "not for the sake of the mitzva itself" (Shelo Lishma).
הָרַע מִכֻּלָּם הוּא שֶׁאֵינֶנּוּ עוֹבֵד לְשֵׁם עֲבוֹדָה כְּלָל, אֶלָּא לְרַמּוֹת בְּנֵי הָאָדָם וּלְהַרְוִיחַ כָּבוֹד אוֹ מָמוֹן. וְזֶהוּ שֶׁאָמְרוּ בּוֹ (ירושלמי ברכות פא): נוֹחַ לוֹ שֶׁנֶּהֶפְכָה שִׁלְיָתוֹ עַל פָּנָיו, וְעָלָיו אָמַר הַנָּבִיא (ישעיה סד:ה): וַנְּהִי כַטָּמֵא כֻּלָּנוּ וּכְבֶגֶד עִדִּים כָּל צִדְקֹתֵינוּ.
The worst of all of them is for one to not be serving at all for the sake of divine service, but rather in order to deceive others and to gain money or honor. On this type of person it was said: "it would have been better had his placenta turned over his face (died in the womb)" (Yerushalmi Berachot 1:5). On such a person, the prophet said: "we are all as one unclean, and all our righteous deeds as like a discarded garment" (Yeshaya 64:5).
וְיֵשׁ מִין אַחֵר שֶׁל שֶׁלֹּא לִשְׁמָהּ, שֶׁהוּא הָעֲבוֹדָה עַל מְנָת לְקַבֵּל פְּרָס, וְעָלָיו אָמְרוּ (פסחים נ ב): לְעוֹלָם יַעֲסֹק אָדָם בַּתּוֹרָה וּבַמִּצְוֹת וַאֲפִלּוּ שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ. אַךְ עַל כָּל פָּנִים, מִי שֶׁלֹּא הִגִּיעַ עֲדַיִן מִתּוֹךְ שֶׁלֹּא לִשְׁמָהּ אֶל לִשְׁמָהּ, הֲרֵי רָחוֹק הוּא מִשְּׁלֵמוּתוֹ.
There is another type of "not for the sake of the mitzva itself" (Shelo Lishma), which is the "for the sake of receiving a reward" (Avot 1:3). On this our sages said: "a man should always occupy himself with Torah and good deeds, even if it is not for their own sake, for doing so will lead to doing them for their own sake" (Pesachim 50b). Nevertheless, he who has not yet reached from "not for their own sake" (shelo lishma) to "for their own sake" (lishma), is still far from reaching his Shelemut (wholeness/perfection).
אָמְנָם, מָה שֶׁצָּרִיךְ לָאָדָם יוֹתֵר עִיּוּן וּמְלָאכָה רַבָּה, הוּא תַּעֲרֹבֶת הָאִסּוּר, דְּהַיְנוּ, שֶׁלִּפְעָמִים הָאָדָם הוֹלֵךְ וְעוֹשֶׂה מִצְוָה לִשְׁמָהּ מַמָּשׁ, שֶׁכָּךְ גָּזַר אָבִינוּ שֶׁבַּשָּׁמַיִם, אָמְנָם לֹא יֶחְדַּל מִלְּשַׁתֵּף עִמָּהּ אֵיזֶה פְּנִיָּה אַחֶרֶת, אוֹ שֶׁיְּשַׁבְּחוּהוּ בְּנֵי הָאָדָם אוֹ שֶׁיְּקַבֵּל שָׂכָר בְּמַעֲשֵׂהוּ. וְלִפְעָמִים, אֲפִלּוּ אִם לֹא יִהְיֶה מִתְכַּוֵּן מַמָּשׁ לְשֶׁיְּשַׁבְּחוּהוּ, בִּשְׂמֹחַ לִבּוֹ עַל הַשֶּׁבַח יַרְבֶּה לְדַקְדֵּק יוֹתֵר, כְּעֵין מַעֲשֶׂה שֶׁל בִּתּוֹ שֶׁל רַבִּי חֲנִינָא בֶּן תְּרַדְיוֹן (ע"ז י"ח א): שֶׁהָיְתָה פּוֹסַעַת פְּסִיעוֹת יָפוֹת, וְכֵיוָן שֶׁשָּׁמְעָה שֶׁאוֹמְרִים כַּמָּה נָאוֹת פְּסִיעוֹתֶיהָ שֶׁל רִיבָה זוֹ, מִיָּד דִּקְדְּקָה יוֹתֵר. הֲרֵי הַתּוֹסֶפֶת הַזֶּה נוֹלַד מִכֹּחַ הַשֶּׁבַח שֶׁשִּׁבְּחוּהָ.
However, that which requires deeper analysis and greater work is in mixtures of the forbidden, namely, sometimes a person does a mitzva really for its own sake, namely, that thus our Father decreed, but he cannot refrain from including with it some other motive, such as that other people praise him or that he receive a reward for it. Sometimes, although he does not actually intend that others praise him, nevertheless in rejoicing on the praise received, he puts more effort to improve it. This is similar to the story of Rabbi Chanina ben Teradyon's daughter who was once walking in a graceful manner. When she heard (the Romans) saying: "how beautiful that girl walks", she immediately tried to become more meticulous [in her gracefulness] (Avodah Zara 18a). Hence, this addition stemmed from the spurring of the praise with which they praised her.
וְאָמְנָם אַף עַל פִּי שֶׁאִסּוּר כָּזֶה בָּטֵל בְּמִעוּטוֹ, עַל כָּל פָּנִים, הַמַּעֲשֶׂה שֶׁתַּעֲרֹבֶת כָּזֶה בְּתוֹכוֹ טָהוֹר לְגַמְרֵי אֵינֶנּוּ, כִּי הִנֵּה כְּשֵׁם שֶׁאֵין עוֹלָה עַל גַּבֵּי הַמִּזְבֵּחַ שֶׁלְּמַטָּה אֶלָּא סֹלֶת נְקִיָּה מְנֻפָּה בִּשְׁלֹשׁ עֶשְׂרֵה נָפָה שֶׁכְּבָר טָהַר לְגַמְרֵי מִכָּל סִיג, כָּךְ אִי אֶפְשָׁר לַעֲלוֹת עַל רָצוֹן מִזְבְּחוֹ הָעֶלְיוֹן לִהְיוֹת מֵעֲבוֹדַת הָאֵל הַשְּׁלֵמָה וְהַמֻּבְחֶרֶת, אֶלָּא הַמֻּבְחָר שֶׁבַּמַּעֲשִׂים, הַטָּהוֹר מִכָּל מִינֵי סִיג.
Although such a prohibited motive may be annulled in its minor amount [by the major intention], nevertheless a deed with such a mixture is not completely pure. And just like one cannot offer up a flour offering on the altar in the earthly temple unless it is clean, sifted through thirteen sieves (Menachot 76b), so that it is entirely pure of all impurities, so too is it impossible to offer favorably on the heavenly altar, the whole and chosen service of G-d, unless it is the choicest of deeds, entirely pure from all types of impurities.
וְאֵינֶנִּי אוֹמֵר שֶׁמָּה שֶׁהוּא זוּלַת זֶה יִהְיֶה נִדְחֶה לְגַמְרֵי, כִּי הֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ מְקַפֵּחַ שְׂכַר כָּל בְּרִיָּה וּמְשַׁלֵּם שְׂכַר הַמַּעֲשִׂים לְפִי מָה שֶׁהֵם. אָמְנָם, עַל הָעֲבוֹדָה הַתְּמִימָה אֲנִי מְדַבֵּר הָרְאוּיָה לְכָל אוֹהֲבֵי ה' בֶּאֱמֶת, שֶׁלֹּא יִקָּרֵא בְּזֶה הַשֵּׁם אֶלָּא הָעֲבוֹדָה הַטְּהוֹרָה לְגַמְרֵי, שֶׁלֹּא תִּהְיֶה הַפְּנִיָּה בָּהּ אֶלָּא לַשֵּׁם יִתְבָּרַךְ וְלֹא לְזוּלָתוֹ. וְכָל מָה שֶׁיִּתְרַחֵק מִן הַמַּדְרֵגָה הַזֹּאת, כְּפִי הַרְבּוֹת רִחוּקוֹ כֵּן יִרְבֶּה הַחִסָּרוֹן בָּהּ.
I am not saying that anything which is not this is completely rejected, for "the Holy One blessed be He does not withhold the reward of any creature" (Pesachim 118b), but He rewards deeds according to what they are. I am referring to the perfect divine service (avodah temima), which is fitting to all those who truly love G-d. It is not proper to call it with this name (avodah temima) except the completely pure service, whose only motive is to G-d, blessed be He, and not to anything else. According to the extent that one is distant from this level, so too will be the extent of his deficiency in it.
הוּא מָה שֶׁדָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אוֹמֵר (תהלים עג:כה): מִי לִי בַשָּׁמָיִם וְעִמְּךָ לֹא חָפַצְתִּי בָאָרֶץ. וְאָמַר כְּמוֹ כֵן (תהילים קיט:קמ): צְרוּפָה אִמְרָתְךָ מְאֹד וְעַבְדְּךָ אֲהֵבָהּ. כִּי בֶּאֱמֶת הָעֲבוֹדָה הָאֲמִתִּית צְרִיכָה לִהְיוֹת צְרוּפָה הַרְבֵּה יוֹתֵר מִן הַזָּהָב וּמִן הַכֶּסֶף, וְהוּא מָה שֶׁנֶּאֱמַר עַל הַתּוֹרָה (תהלים יב:ז): אִמֲרוֹת ה' אֲמָרוֹת טְהֹרוֹת כֶּסֶף צָרוּף בַּעֲלִיל לָאָרֶץ מְזֻקָּק שִׁבְעָתָיִם.
This is what king David, peace be unto him, said: "Whom have I in Heaven [but you]? And having You I desire none on earth" (Tehilim 73:25), and likewise "your Word is very pure; therefore your servant loves it" (Tehilim 119:140). For in truth, the true divine service must be purified far more than gold and silver. This is what was said regarding the Torah: "the Words of G-d are pure words, like silver refined in a furnace on the earth, purified seven times" (Tehilim 12:7).
וּמִי שֶׁהוּא עוֹבֵד ה' בֶּאֱמֶת, לֹא יִסְתַּפֵּק בָּזֶה בְּמֻעָט וְלֹא יִתְרַצֶּה לָקַחַת כֶּסֶף מְעֹרָב בְּסִיגִים וּבְדִילִים, דְּהַיְנוּ, עֲבוֹדָה מְעֹרֶבֶת בִּפְנִיּוֹת לֹא טוֹבוֹת, אֶלָּא הַזַּךְ וְהַטָּהוֹר כָּרָאוּי, וְאָז יִקָּרֵא עוֹשֶׂה מִצְוָה כְּמַאֲמָרָהּ, שֶׁעָלָיו אָמְרוּ זַ"ל (שבת ס"ג א): כָּל הָעוֹשֶׂה מִצְוָה כְּמַאֲמָרָהּ אֵין מְבַשְּׂרִין אוֹתוֹ בְּשׂוֹרוֹת רָעוֹת. וְכֵן אָמְרוּ זַ"ל (נדרים ס"ב א): עֲשֵׂה דְּבָרִים לְשֵׁם פָּעֳלָם וְדַבֵּר בָּהֶם לִשְׁמָן.
He who is truly a servant of G-d, will not be satisfied with serving Him minimally. He will not be content to take silver mixed with dross and lead, that is, divine service mixed with impure motivations, but rather only with the clean and pure as is befitting. Then he will be called "one who does a mitzva as it is stated", of which our sages of blessed memory said: "whoever does a mitzva as it is stated, will receive no evil tidings" (Shab.63a). Likewise they said: "do [good] deeds for the sake of their Maker, and speak of them for their own sake" (Nedarim 62a).
וְהוּא מָה שֶׁבּוֹחֲרִים אוֹתָם שֶׁהֵם עוֹבְדֵי ה' בְּלֵב שָׁלֵם. כִּי מִי שֶׁלֹּא נִתְדַּבֵּק עִמּוֹ יִתְבָּרַךְ בְּאַהֲבָה אֲמִתִּית, צֵרוּף הָעֲבוֹדָה הַזֹּאת תִּהְיֶה לוֹ לְטֹרַח וּלְמַשָּׂא גָּדוֹל, כִּי יֹאמַר, מִי יוּכַל לַעֲמֹד בָּזֶה, וַאֲנַחְנוּ בְּנֵי חֹמֶר יְלוּדֵי אִשָּׁה אִי אֶפְשָׁר לְהַגִּיעַ אֶל הַזִּקּוּק וְהַצֵּרוּף הַזֶּה.
This is what is chosen by those who serve G-d with a whole heart. For he who does not cleave to G-d with a true love will find the purification of this service to be very tedious and burdensome. He will say: "who can possibly withstand this? We are physical creatures, born of woman. It is impossible to attain such great refinement and purification".
אָמְנָם אוֹהֲבֵי ה' וַחֲפֵצֵי עֲבוֹדָתוֹ, הִנֵּה שָׂמֵחַ לִבָּם לְהַרְאוֹת אֱמוּנַת אַהֲבָתָם לְפָנָיו יִתְבָּרַךְ וּלְהִתְעַצֵּם בְּצֵרוּפָם וְטָהֳרָתָם, הוּא מָה שֶׁסִּיֵּם דָּוִד עַצְמוֹ בְּאָמְרוֹ, וְעַבְדְּךָ אֲהֵבָהּ.
But those who love G-d, who desire in His service, will rejoice in demonstrating their faithfulness of love before Him, blessed be He, and in strengthening themselves in refining and purifying it. This is what David himself concluded saying "[Your Word is very pure;] therefore Your servant loves it" (Tehilim 119:140).
וְהִנֵּה בֶּאֱמֶת זֶהוּ הַמִּבְחָן שֶׁבּוֹ נִבְחָנִים וְנִבְדָּלִים עוֹבְדֵי ה' עַצְמָם בְּמַדְרֵגָתָם, כִּי מִי שֶׁיּוֹדֵעַ לְטַהֵר לִבּוֹ יוֹתֵר, הוּא הַמִּתְקָרֵב יוֹתֵר וְהָאָהוּב יוֹתֵר אֶצְלוֹ יִתְבָּרַךְ. הֵם הֵמָּה הָרִאשׁוֹנִים אֲשֶׁר בָּאָרֶץ הֵמָּה, אֲשֶׁר גָּבְרוּ וְנִצְּחוּ בַּדָּבָר הַזֶּה, הָאָבוֹת וּשְׁאָר הָרוֹעִים אֲשֶׁר טִהֲרוּ לִבָּם לְפָנָיו. הוּא מָה שֶׁדָּוִד מַזְהִיר אֶת שְׁלֹמֹה בְּנוֹ (דברי הימים א כח:ט): כִּי כָל לְבָבוֹת דּוֹרֵשׁ ה' וְכָל יֵצֶר מַחֲשָׁבוֹת מֵבִין.
In truth, this is the criteria through which the servants of G-d themselves are tested and differentiated in their respective levels. For he who knows more how to purify his heart is likewise drawn closer and is more beloved by Him, blessed be He. These are the ancient ones in the land, who overcame and were victorious in this area, namely, the forefathers and the other shepherds who purified their hearts before Him. This is what David exhorted his son Shlomo: "[know the G-d of your father and serve Him with a perfect heart and with a willing mind]. For the L-rd searches all hearts and understands all the imaginations of the thoughts"(Divrei Hayamim 28:9).
וְכֵן אָמְרוּ זַ"ל (סנהדרין ק"ו ב): רַחֲמָנָא לִבָּא בָּעֵי.
And as our sages, of blessed memory, said: "G-d wants the heart"(Sanhedrin 106b).
כִּי אֵין דַּי לָאָדוֹן בָּרוּךְ הוּא בַּמַּעֲשִׂים לְבַדָּם שֶׁיִּהְיוּ מַעֲשֵׂי מִצְוָה, אֶלָּא הָעִקָּר לְפָנָיו שֶׁהַלֵּב יִהְיֶה טָהוֹר לְכַוֵּן בָּהּ לַעֲבוֹדָה אֲמִתִּית.
For to the Master of the world, the deeds alone are not sufficient, namely, to perform an act of mitzva. Rather, the primary importance before Him is that the heart be pure, so that its intent is to true service.
וְהִנֵּה הַלֵּב הוּא הַמֶּלֶךְ לְכָל חֶלְקֵי הַגּוּף וְנוֹהֵג בָּם, וְאִם הוּא אֵינוֹ מֵבִיא עַצְמוֹ אֶל עֲבוֹדָתוֹ יִתְבָּרַךְ, אֵין עֲבוֹדַת שְׁאָר הָאֵבָרִים כְּלוּם, כִּי אֶל אֲשֶׁר יִהְיֶה שָׁמָּה רוּחַ הַלֵּב לָלֶכֶת יֵלֵכוּ. וּמִקְרָא כָּתוּב בְּפֵרוּשׁ (משלי כג:כו): תְּנָה בְנִי לִבְּךָ לִי.
The heart is the king and mover of all other parts of the body and the leader over all of them. If the heart does not bring itself to serve Him, blessed be He, the service of the other limbs are worth nothing. For wherever the spirit of the heart goes, they will follow along as scripture states explicitly: "Give your heart to Me my son"(Mishlei 23:26).