Notes on The Path of the Just -- מסילת הישרים by Rabbi Moshe Chaim Luzzatto

These notes are taken from a dual lingual book The Path of the Just written by Rabbi Luzzato with translation to English by Rabbi Yosef Leibler

Introduction to Path of the Just

The author’s purpose is to remind the reader of certain truths that he has either forgot or have become cast aside or hidden
Reading the book once is a waste of time. One should review the material over and over again
Most learned men interest themselves in the details of their profession rather than in the clarification of the details of service to G-d even though they are familiar with its importance
There are 3 important principles of true service to G-d: Love, Awe and Cleavage to G-d
Study is required to unleash the true Love and Awe of G-d in the heart allowing one to cleave to G-d. It does not derive from rote prayer but rather designation of specific times for this study
To achieve this state of love, Awe and Cleavage, one must follow the principles of Rabbi Pinhas ben Ya’ir (Avodah Zarah 20: B) VIGILANCE, ALACRITY, SPIRITUAL CLEANLINESS, ABSTINENCE, PURITY, PIETY, HUMILITY, FEAR OF SIN, HOLINESS, DIVINE INSPIRATION, RESURRECTION OF THE DEAD. These principles will be explained in great detail as the book progresses.

Chapter 1 Man’s Duty in His World

Before we begin, note that the first letters of the first four words of Chapter 1 --יסוד החסידות ושרש העבודה spell the Tetragram of G-d’s name. Rabbi Luzzatto is channeling the Rambam in the Mishneh Torah in the first chapter of Sefer Madah written approximately 500 years previously. Here the Rambam did exactly the same thing. The following are notes from Chapter 1.

The first principle of service to G-d is clarification of man’s duty and its purpose
Man was created in order to enjoy the delights of the world to come in the Presence of G-d
The means to achieve this aim, performance of Mitzvot, are only present in this world
The true Good is cleavage to G-d
This Good can only be achieved by the work of man in the performance of Mitzvot
The affairs of this world serve only to distract man from the performance of Mitzvot and thereby test him
If man overcomes these temptations, he will be able to cleave to G-d and experience true joy
The world is dependent on the acts of man and can deteriorate or be elevated by those acts
G-d cautioned Adam to preserve the world through his actions
In summary, our Sages compare this world to a place of preparation and the world to come to a place of rest and enjoyment
A rational mind will surely comprehend that this world is not the end point of creation for it ends in death and putrification
The pure Soul of man is disgusted by the “delights” of this world
Performance of the Mitzvot are the means to bring us to bring us to the world to come
The true purpose of man is to achieve closeness to G-d through his actions
Rabbi Luzzatto concludes this chapter by quoting the Talmud (Avodah Zarah 20: b): Prior to the quote, there is a discussion means to avoid transgressions arising from impure thoughts. I will give the full quote from the Talmud for context “From here Rabbi Pineḥas ben Ya’ir would say: Torah study leads to care in the performance of mitzvot. Care in the performance of mitzvot leads to diligence in their observance. Diligence leads to cleanliness of the soul. Cleanliness of the soul leads to abstention from all evil. Abstention from evil leads to purity and the elimination of all base desires. Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead”. The remainder of the book will be an in-depth discussion of the principles outlined by Rabbi Pinhas ben Ya’ir.

Chapter 2: The Virtue of Vigilance

The concept of vigilance concerns man’s contemplation and control over his actions
Common sense dictates that man has a responsibility to control his actions and guide them away from harmful actions
Rabbi Luzzatto comments that in in the age of Jeremiah there was a lack of personal vigilance among the People of Israel and he gives various quotes to support this supposition. The People sinned without being aware of it
The Yetzer HaRa (Evil Inclination) employs various methods (the animal urges) to divert the attention of man from the correct path
Rabbi Luzzato compares the “hard work” imposed upon the Children of Israel in Egypt by Pharoh to divert the attention of Israel from contemplation to the internal actions of the Yetzer HaRa
The Yetzer HaRa is at war with the Yetzer HaTov and man needs to employ the weapons of wisdom and effort to escape the attack of the Yetzer HaRa
This being so, man needs the assistance of G-d to conquer the Yetzer HaRa
However, if man does not oversee his own conduct, through contemplation and control of his own actions, G-d will not assist him because man has to take personal responsibility and accountability for his own actions.

Chapter 3 Mesilat Yesharim

The Elements of Vigilance

There are two types of contemplation required for Vigilance: a. What is good and evil and b. Are my actions good or evil?
No action should be performed without first considering whether it is good or evil
One should similarly review one’s past actions to assess whether they were good or evil. If good, one should continue. If evil, one should make a plan to correct the evil and be purified
A quotation from the Talmud “It would have been better if man were not created, but now that he has been created, he should examine his deeds and others say probe them” (Eruvin13:b)
Any actions that do not conform to the Mitzvot should be eradicated
Even good actions should be probed to identify any impure elements which should be proved. In other words, we can always improve.
Summary so far: man must continuously survey his actions, past and present, and remove any evil tendencies as well as outright transgressions.
One should establish a fixed time each day for this survey
Rabbi Luzzato now quotes the Talmud (Baba Batra 78: b) which makes a play on words with the name of the city of Heshbon (חשבון) as quoted in the Biblical passage “Come to Heshbon; firmly built And well-founded is Sihon’s city.” (Numbers 21:27) Heshbon was the capital city of King Sihon, King of the Amorites who lived in what is now the Kingdom of Jordan. He denied passage to the Children of Israel through his Kingdom during their sojourn to the Promised Land and was defeated by the Children of Israel in battle. Heshbon also means an account in Hebrew. For example, if you are in a restaurant and want the bill, you could say Heshbon, bevakashah (the bill please). Alternatively, after death, we may have to give Din ve Heshbon (judgment and accounting) before G-d. So, Rabbi Luzzato is saying that the phrase come to Heshbon, means come give an account of your actions.
Rabbi Luzzato compares our world to Night. There are two types of errors that can occur in the darkness of night: a. either the night is so dark that the person is effectively blind and stumbles over unseen objects or b. the person can mistake one thing for another, such as a pole for a person, due to vision impaired by darkness. The Rabbi then quotes Proverbs 22:3 --“The path of the wicked is like darkness. They know not on what they stumble”
After a couple of more quotations, Rabbi Luzzato gets to the main point: “The Allegory of the Maze. Here he compares our passage through life as a journey through a garden maze, the goal of which is to reach an unseen gazebo in its center. Some paths lead straight to the gazebo, others get there by a very round about way and still others lead the traveler farther and farther away from the gazebo so that he becomes lost in the maze.
Rabbi Luzzato says if one has not control over his Yetzer HaRa (evil inclination) he is like the person lost in the maze. The person who has expelled his Yetzer HaRa through disciplined daily self-evaluation can find the straight path to the gazebo and assist others in finding their way as well. I believe the title of the work: “The Path of the Just” is derived from this allegory.

Mesilat Yesharim

Chapter 4

The study of the Torah leads to Vigilance
Special study of the Torah re: Vigilance is important
There are three levels of contemplation
1. Contemplation by the truly wise
2. Contemplations by those of lesser abilities
3. Contemplation by the masses
The truly wise will seek perfection of his knowledge and the realization that this can only be achieved through Vigilance
Achievement of Fear of Sin is the pinnacle of Vigilance for the Truly Wise
The truly wise will suffer from incomplete knowledge because that is the object of his desire and he may become jealous of his peers who surpass him. “Everyone is burnt by the bridal canopy of his peer” (Bava Batra 75a)
Those of lesser abilities will be motivated by their own perceptions –the honor in this world that they desire. This accounts for nothing in the World to Come—only one’s actions count.
The one of lesser ability says: “Why should we hassle with all the requirements of Piety. Its enough for us not to go to Hell but still be able to enjoy this world.
The people of lesser ability are jealous when their peers rise of above them in wealth or rank. If so, how much more so when, due to in sufficient good deeds, their peers arise above them in the World to Come.
These people of lesser ability succumb to the temptations of this world because they do not see the true reality.
The time to improve, perform good acts, is in this world because once you are dead, you cannot do them anymore. G-d gives man intellect, strength and free choice. Man had to use them to perform good deeds.
The masses are motivated by the fear of punishment and the hope of reward.
All of our actions are continuously observed by HaKodesh Boruch Hu. “Know before Whom you are destined to give an account of your actions”.
The Lord rewards and punishes measure for measure.
Everything is judged according to the severity of the transgression. There is no transgression that goes unpunished
The way of the world is just judgment
How can compassion mitigate punishment? There are 3 possibilities. If punishment is not meted out immediately the sinner may
1. Repent from his action and suffer severe remorse
2. The attribute of mercy does not negate the attribute of judgment. The time between the transgression and the punishment allows for reflection, regret and repentence
3. Every transgression requires acceptance of responsibility and punishment but “the ways of Divine benevolence are to accept a minimum as if it were a maximum” (Koheles Rabah 7:27)
If a person aspires to spirituality, he can acquire it through study of Torah at specified times with the specific goal and intention of acquiring Vigilance.

Chapter 5

There are 3 causes for the loss of Vigilance in the observance of the Mitzvot
1. Over engagement in the temporal affairs of the world
  1. Engagement in the study of the Torah is the remedy for the Yetzer HaRa (the Evil Inclination, the Animal Soul)
  2. Establishing a fixed time for Torah Study includes an accounting of Sin
  3. Correction of over engagement in temporal affairs is relatively easy
2. Frivolity and derision
  1. Frivolity leads to the loss of emotional sensitivity
  2. Frivolity accustoms one, step by step, to licentiousness
  3. Frivolity is the antithesis of Vigilance
  4. One who is frivolous will cause himself anguish
3. Keeping the Company of fools and sinners
  1. The Prophets and Rabbis of the Talmud cautioned against keeping company evil people
  2. All that is required form a person is to purify and cleanse himself and refrain from following in the footsteps of the masses immersed in vanities.

Chapter 6

The Virtue of Alacrity

The previously discussed attribute of Vigilance refers to the Negative Commandments (Turn Away from Evil). The virtue of Alacrity refers to the Positive Commandments (Do Good) (Psalms 34:14
Man requires intelligence and insight to avoid the traps of the Yetzer HaRa (the evil inclination within us) and must perform the Mitzvot with alacrity. Indolence and delay in the performance of Mitzvot leaves one open to the designs of the Yetzer HaRa.
It is the nature of man to be lazy. Whoever want to serve G-d must overcome his natural indolence otherwise he will not be successful. Here Rabbi Luzzato quotes Pirkei Avot: “Be strong as a tiger, light as an evil, swift as a deer and brave as a lion to do the will of your Father in Heaven” (Avot 5:20). To illustrate this point further, Rabbi Luzzato quotes Proverbs 6: 10-11: A bit more sleep, a bit more slumber, A bit more hugging yourself in bed, and poverty will come calling upon you, and want, like a man with a shield.” In other words, suck it up and get on with it.
The lazy person, who neglects Mitzvot, deteriorates slowly in stages. I will quote Pirkei Avot (not used by Rabbi Luzzato) to summarize this section: A Mitzvah leads to another Mitzvah, a transgression leads to another transgression” (Avot 4:2)
Sloth the performance of one’s obligations even if one is aware of their necessity and utility.
It is difficult to reason with an indolent person because he has an argument for every rationale for alacrity.
The bottom line: A man needs great strength of overcome with alacrity his natural laziness which delays and, in some cases, negates the performance of Mitzvot.
King David (a flawed but worthy man) praised his lot in life and said “I hastened and did not delay the observance of Your commandments” (Psalms 119:60)

Mesilat Yesharim Chapter 7

The Elements of Alacrity

Don’t delay the performance of a Mitzvah
Alacrity is an attribute of great perfection which will be rewarded
Alacrity after beginning a Mitzvah should be done for the purpose of completing the Mitzvah but not for the purpose of relieving oneself of the burden of the Mitzvah
The deeds of the righteous are done promptly
External alacrity causes arousal and excitement internally
Alacrity is caused by the yearnings of the Soul
The external actions performed with alacrity with arouse the internal yearnings (for G-d)

Mesilat Yesharim

Chapter 8

Acquiring Alacrity

Although this is a very short chapter stating the obvious, Rabbi Yeshayahu Leibovitch, in his book “Discussons of the Path of the Just” devotes 46 pages to this chapter. First let’s summarize what Rabbi Luzzato says and then list some of the questions raised by Rabbi Leibovitch.

One acquires Alacrity using exactly the same methods as acquiring Vigilance (Chapters 4 and 5)
1. Torah Study
2. Avoiding over engagement in the Affairs of the World
3. Avoiding frivolity
4. Distancing oneself from Fools and Sinners
Fostering knowledge of the good increases the acquisition of Alacrity
1. By contemplation of the wonders of G-d one increases one’s understanding of one’s debt and obligation to serve G-d
2. One fulfils one’s debt by performance of Mitzvot
Every person, regardless of his position or condition in life, has an obligation to recognize the the good of G-d and that man depends upon G-d for all his needs
By recognizing the amazing creations of G-d, one recognizes one’s debt to him and this recognition will awaken within him the Alacrity to serve G-d with enthusiasm and speed.
Rabbi Luzzato says that he had coordinated these recommendations to the three levels of people he previously describe (Chapter
1. the truly wise—motivated by their sense of duty
2. those of lesser abilities—motivated by awareness of the world to come and the honor that awaits them there
3. the masses—motivated by the realities of this world and its requirements—that is they are motivated by fear of punishment and the hope of reward

Rabbi Leibovitch reminds us that according to Rabbi Luzzato Vigilance is the quality that leads to prevention of violating the 365 Negative Commandments where as Alacrity is the quality which leads to enthusiastic and speedy performance of the 248 Positive Commandments (listed by the Rambam in the Mishneh Torah written around 1187 CE).

One of Rabbi Leibovitch’s students points out that although Rabbi Luzzato recommends looking at all the good things that G-d has created, even though we all see them, very few people conclude from these observations that they have an obligation to serve G-d with Alacrity. Rabbi Leibovitch responds the Obligation does not result from any reality. What does he mean? He says that no vact compels him to conclude that he has an obligation as a result of this fact (or creation). Leading to the question: “Why do I do what I am required to do? Or why do I fulfill my obligation (if it doesn’t exist)?”

This leads to the two different types of performance of Mitzvot: 1. לשמה (LeShma—for the sake of Heaven) and 2. לא לשמה (not for the sake of Heaven). The performance of Mitzvot לשמה means performing them for their intrinsic value and importance not for any expected result of the action or reward. This concept is expressed in Pirkei Avot (1:3) “Do not be like servants who serve their Master in order receive a reward. Rather be like servants who serve their Master not on condition of receiving a reward and let the Fear of Heaven be upon you.” Recall Rabbi Luzzato’s three principles in serving G-d from the Introduction to the book: Love, Awe and Cleavage to G-d.

Rabbi Leibovitch continues his argument that no observation of fact leads to the conclusion that one has an obligation to serve G-d. So one of his students asks “If that’s the case, what is the educational value of Mesilat Yesharim?”. Leibovitch responds learns from the book what his obligation is—which is stated in the Introduction to the Book and Chapter 1:

The first principle of service to G-d is clarification of man’s duty and its purpose
Man was created in order to enjoy the delights of the world to come in the Presence of G-d
The means to achieve this aim, performance of Mitzvot, are only present in this world
The true Good is cleavage to G-d
This Good can only be achieved by the work of man in the performance of Mitzvot

Rabbi Luzzato, says Rabbi Leibovitch, believes with complete faith that man arrives at his understanding of his obligation through looking at the world and all its wonders.

The remainder of Leibovitch’s discussion with his students is not really relevant (in my opinion) to the crux of Luzzato’s argument in Chapter 8.

Mesilat Yesharim

Chapter 9 How to Avoid Factors Undermining Alacrity

The greatest factors undermining alacrity are the desire for bodily rest and the pursuit of physical pleasure
Whoever accustoms himself to physical pleasure and the lack of physical exertion nullifies his free spirit to behave with vigilance.
The purpose of man in this world is work.
A person should be like a soldier. One who eats quickly, sleeps irregularly and is always ready for combat. “For man was born to labor” (Job 5:7)
If one accustoms oneself to limiting his needs and laboring, the work will be easier
Excessive fear of the elements is a major factor undermining alacrity
Excessive fear is associated with sin.
A person should eschew excessive physical pleasures, shun ease, engage in work without fear of the future
One must refrain from endangering oneself unnecessarily
There is appropriate fear and irrational fear
A person who conducts himself with wisdom will not place himself in danger. A person ignoring wisdom by placing himself in danger without reason is sinning.
But irrational fear leads to paralysis and neglect of Torah study
So, one has to distinguish between rational and irrational fears. One way to do it is to estimate the probability of the risk.
The overly fearful person invents irrational or highly improbable dangers thereby paralyzing himself and preventing performance of Mitzvot and good deeds.
One becomes vigilant and then can become engaged with alacrity in the performance of Mitzvot.

Additional comments by Rabbi Yeshayahu Leibovitz:

Commenting on the difference between lassitude and fear, Leibovitz says that the lazy person may not exit his house because of indolence but the fearful person may be concerned about risk.
According to Luzzato, the fearful people may become sinners because they do not fulfill the Mitzvot out of fear.
The Rabbis of the Talmud warned about the obstacles and snares of daily life—a person should not depend upon G-d to protect him from these risks, rather he should assess the risks, and using Vigilance, protect himself.
Luzzato condemns excessive alacrity. For example, in Pirkei Avot it says “Build a fence around the Torah” (Avot 1:1) But the Halacha says do not make a second fence around the first fence.
It is forbidden for a man to say I will not use caution because I trust in G-d to protect me from all danger. On the other hand, if there is no obvious danger, one shouldn’t say, maybe there is a real danger here and use excessive caution which may inhibit the performance of a Mitzvah.
Alacrity is the overcoming of passivity.
Chasidism emphasizes performance of Mitzvot with joy.
Alacrity also concerns man’s efforts to overcome sorrow.

Is not depression a greater impediment to Alacrity than fear? —According to Luzzato, the two main impediments to alacrity are lassitude and fear—but depression is definitely up there as an important impediment

Msilat Yesharim

Chapter 10

Cleanliness means that man is completely cleansed of all evil and sin, both the obvious evil and sin and the evil and sin that is hidden because man has been seduced by his Yetzer HaRa into rationalizing their permissibility.
The man who is completely “clean” if pure without any remnant of lustful desire. He distances himself from even the most minor to transgressions and impure thoughts.
So, what is the difference between the man who is “clean” and one who is “vigilant”?
1. The vigilant person protects himself from being controlled by the innate lusts and desires within him.
2. The clean person is entirely free of these animal desires—the lustful fires are extinguished.
Rabbi Luzzato then quotes King David to illustrate these points: “I wash my hands in cleanliness and encircle Your Alter, O Lord” (Psalms 26:6)
Tremendous effort is required to reach the stage of cleanliness. One rationalizes and conceals certain sins and transgressions—it’s human nature
1. Rabbi Luzzato quotes the Talmud: “The majority of people are guilty of theft, a minority of incense and everyone is guilty of HaLashon HaRa (slanderous gossip) (Bava Batra 165:a)
King David: “Who may ascend the mountain of the Eternal and who may stand in the place of His Holiness? Only one with clean hands and a pure heart. (Psalms 24:3-4)
The virtue of Cleanliness is difficult to achieve because man’s heart is week and easily led to temptation. He permits himself rationalized transgressions. Surely a person who has reached the stage of cleanliness has made a great achievement and triumphed by eliminating all evil. The details of Cleanliness will follow in Chapter 11.

Mesilat Yesharim Chapter 11

The details of Cleanliness are extensive and involve cleansing oneself of all aspects of sin.
Theft: Man is drawn to theft and the delights of promiscuity so that he must devote even more energy to resist these particular temptations.
Although most men are not obvious thieves in their private lives, they develop a taste for “stealing” (profiting at the expense of others) by rationalizing that “business is business”.
Rabbi Luzzatto then quotes our sources listing the various prohibitions against stealing.
There is concealed theft
1. Encroaching on a neighbor’s livelihood
2. Attracting minors to a store with gifts (advertising that creates “demand”)
Stealing from a person is more serious than stealing from goods or money that has been consecrated to support the Temple.
A day laborer must do “a day’s work for a day’s pay” so as not to steal from his employer—even to the point of delaying prayer.
A person who hires himself out to another must focus on his work and not neglect it for his personal desires or needs.
The Talmud says that Yom Kippur does not exempt a man from sins against his neighbor until the neighbor lets him off the hook.
When one utilizes stolen time or stolen goods and then performs a Mitzvah with it, it is like blaspheming against G-d and the action is similar to a Defense Attorney becoming his client’s prosecutor.
The Lord only wants faithfulness (honesty). Rabbi Luzzato quotes various passages in our sources to support this statement.
The “eyes draw the heart” to request permission to take what seems pleasant and beautiful. It takes special effort to suppress this natural desire.
Fraud, a spectrum of transgression perhaps commonly employed by aggressive salesmen to some degree, is forbidden by the Torah but the Negative Mitzvah at times may be very difficult to fulfill without extra-special vigilance.
Rabbi Luzzatto even goes so far as to say that Fraud is a more serious transgression than sexual promiscuity.
There is a difference between showing the customer the beauty and utility of an item versus concealing defects and problems (or creating a “false” need which, in fact, does not exist—my addition)
Rabbi Luzzatto extends this discussion to the importance of having accurate weights and measures—a subject covered in both the written Torah and the Talmud.
Usury also is included in this group of negative commandments. The question is whether there is a “reasonable” amount of interest as opposed to “abuse” or whether charging interest of whatever amount is forbidden.

18. Sexual Transgression: Many people fail to observe the commandment to distance oneself from sexual transgressions

19. Distancing oneself from sexual transgressions requires great effort—not only the act itself, but touching, looking and even thinking of proscribed activity. Rabbi Leibowitz, in his commentary on Mesilat Yesharim, reminds us of the 5 activities which Rabbi Luzzatto recommends avoiding in order to avoid sexual transgression:

a. engaging in a proscribed sexual act

b. gazing upon a woman

b. speaking excessively with women -- Luzzato would say, says Leibowitz, that no man speaking with a woman is unaware of the fact that she is a woman with the natural thoughts resulting from this awareness.

c. listening excessively to women

d. thinking impure thoughts – the Rabbis said that thoughts of sexual transgressions are worse than the transgression itself: The famous legend of two Buddist monks who come to a stream. There is a beautiful young woman who is having difficulty crossing the stream. The older monk picks up the woman, carries her across the stream and then puts her down. He clearly has committed a transgression. They both continue on their way. The entire time, the younger monk is obsessing on the fact that his mentor had touched this beautiful woman. Finally, he turns to the older monk and asks him how he could possible have lifted up this woman and carry her. The older monk smiled at his younger friend and said: “I put that woman down several hours ago. Why are you still carrying her?”

20. The laws of the Nazirite, that is the person who makes a vow to temporarily remove himself from imbibing alcohol, haircuts, intimacy, etc. is an example to follow for the commandment to distance oneself from sexual transgression. Just as the Nazirite is forbidden not only to drink wine, but also to eat moist grapes and even dried grapes—to avoid any association with wine, in a similar way we are forbidden to touch, gaze upon or talk extensively with women.

21. So far, Rabbi Luzzatto has discussed two of the most serious transgressions that are likely to trouble man: 1. Theft and 2. Sexual promiscuity. The third challenge is avoidance of prohibited foods. What are they?

a. Ritually unclean animals

b. mixing milk and meat

c. animal fat

d. blood

e. eating food cooked by non-Jews

22. Social Sins

a. verbal abuse

b. public embarrassment

c. misleading advice

d. gossip

e hatred and revenge

f. oaths

g. lies

h. profaning G-d’s name

23. Verbal Abuse and causing public embarrassment to another

a. Doing anything that will cause embarrassment

b. If person was a Baal Tshuvah—don’t remind him of his previous life

c. “Verbal abuse is worse than monetary deceit”

d. Correct a person in private not in public

24. Misleading Advice

a. Don’t purposely mislead a person seeking advice

b. Give advice with only the self interest of the person seeking the advice in mind

25. Gossip and Lashon HaRa (slander)

a. What is gossip and slander? -- Anything that might cause damage to the subject of the discussion

26. Hatred and Vengeance

a. It is human nature to want to take revenge “which is sweeter than honey”

b. Most of us are very sensitive to insult which provokes feelings of hatred

c. Only angels can completely eliminate feelings of hatred and revenge

d. However, we are commanded to eliminate hatred for our brothers in our hearts

e. Remember: the Second Temple was allegedly destroyed because of Sinat Hinam (שינאת חינם —Causeless Hatred)

f. Hatred and Bearing a Grudge causes the “blood to boil”—does more harm to the one seeking vengeance?

g. We are commanded to “Love our neighbor as Ourselves”

27. Oaths

a. Do not take the name of the Lord in vain

28. Lies

a. One should cleanse oneself completely from lies

b. But there are various degrees of lies

c. A lie is the opposite of the truth (Yetzer HaRa vs. Yetzer HaTov?)

d. The need to tell the truth vs. the need to embarrass someone else?

29. Desecration of G-d’s Name

a. The greater one’s stature, the stricter one must be in avoidance of this transgression.

b. Failure to study the Torah is one kind of desecration of G-d’s name.

c. Observance of Shabat and Holidays

i. the masses have great difficulty in withdrawing from worldly affairs on Shabat

30. The details of the negative commandments include severe prohibitions and mild prohibitions. In order to be “clean”, one must observe even the severest prohibition to the last detail

31. Regarding the minute details of Halacha, Rabbi Luzzatto discusses the order of putting on Tfillin and the prohibition of speaking between Yistabach and Yotzer. What is he talking about?

a. Placing the arm Tfillin prior to the head Tfillin. Those who regularly fulfill the Mitzvah know that this is the custom. I looked up the laws of Tfillin in the Shulkhan Aruch (The last codification of the Halacha by Joseph Caro in the 16^th Century—written in Safed). It clearly states that the placement of the arm Tfillin must precede placement of the head Tfillin based on the Biblical Passage quoted in the Sh’ma “You shall bind them for a sign upon your arm (opposite your heart) and Totafot (the meaning of this word is not clear but it refers to the head Tfillin {Tfillin shel Rosh) between your eyes”. The order of the commandment determines the Halacha for the order of placement of the Tfillin

b. Yistabach-Yotzer—The Shacharit (morning) service is separated into multiple parts. The morning prayers are followed by the Korbonot (a recitation of the various sacrifices which were brought to the Holy Temple when it stood), the Psukei diZimra (a serious of Psalms and Piyutim {poems} praising G-d designed to prepare the person praying to recite the Sh’ma, and then a series of prayers leading up to the Sh’ma. The last prayer in the Psukei diZimra begins with the word Yistabach. The translation of the first line of the prayer is Praised be Your Name forever. You can find this prayer in any standard Siddur. Following Yistabach, if a Minyan is present, Kaddish is recited indicating the end of the Psukei diZimra section of the Shacharit. Sometimes, a new person will begin the next section of the Shacharit Service which begins Borchu Et Adonai Hamevorach (Blessed art Thou O Lord the Blessed). The second line after this is Blessed art Thou O Lord our G-d Kind of the Universe who fashions (Yotzer) Light and creates darkness, makes peace and creates everything. This prayer is referred to as Yotzer. It is customary to refrain from speaking between Yistabach and Yotzer. It is a relatively minor detail (often transgressed in my experience) but Rabbi Luzzatto emphasizes that the observance of even this level of detail is important.

32. Just as “cleanliness” and attention to detail is required in one’s actions, so too in one’s thoughts and character and in fact the greatest “war” or struggle occurs when a commandment requires one to think or behave in a way contrary to one’s natural tendency. Luzzatto quotes Pirkei Avot: “Who is brave, the one who conquers his Yetzer (Animal Desires)”

33. Rabbi Luzzatto next lists the negative character traits that must be cleansed

a. Pride

b. Anger

c. Jealousy

d. Lust

34. Types of Pride

a. Self-importance leads to arrogance and condescension to others

b. Self-importance could lead to aggressive behavior to others, terrorizing –e.g., Donald Trump’s behavior.

c. Self-importance could lead to “false modesty”. A person who feigns humility. For full disclosure: my wife Gisela accuses me of this transgression! Such a person seeks praise not only for his accomplishments but also for his “humility” (even though he is not truly humble).

d. The arrogant disregard the opinions of others which can lead to disaster. For this reason, even the lowliest sailor on the deck of an aircraft carrier can abort the launch of an aircraft if for any reason he suspects a problem not identified by his superiors.

35. Anger: “Every person who becomes angry behaves as if he is an idolater” (Masechet Shabat 105: b)

36. Different types of people who become angry

a. One who is slow to anger but when he becomes angry is enraged to the point where it is difficult to calm him. Significant errors can be made when one is in such a state.

b. A less severe form is a person who is slow to anger but when he becomes angry his anger, though restrained, persists for a long period of time (I have been guilty of this type of anger)

c. The least severe form is a person who is slow to anger, is only slightly angry when it occurs and the feelings of anger are quickly dissipated. Rabbi Luzzatto quotes Job (26:7) “The world exists due to the person who curbs his anger at the moment of argument”.

d. And then there is a person like Rabbi Hillel who is free of all emotions of anger—I have not yet encountered such a person in my life.

37. Even for the purpose of ensuring that a Mitzvah is fulfilled, one should not get angry. That is not to say that a child or a student should not be rebuked by the parent or the teacher, but the rebuke should come from love not from anger.

38. The character flaw of jealousy also comes from ignorance and folly. A jealous person gains nothing for himself and takes away nothing from the person of whom he is jealous. Rather, he just injures himself.

39. Types of jealousy

a. One who is so foolish that when he sees a friend good fortune is overcome by distress, worry and jealousy so much so that the “envy is the decay of the bones” (Proverbs 14:30)

b. More commonly, and this probably affects most people, a person, although not in the grip of distress, is not overjoyed by the good fortune of others but nurses in their heart a certain degree of dejection, insecurity and jealousy.

c. This is particularly true in the crafts and professions – I have been guilty of this as well!

d. Rabbi Luzzatto opines that all of these feelings result from the fact that we do not really acknowledge that each person’s abilities and attributes are a gift from G-d and each of us “has our own mountain to climb” based on our G-d given abilities.

40. Only the Angels lack the emotion of jealousy and work together in harmony but perhaps in the time of the Mashiach all feelings of jealousy will disappear.

41. The companion of jealousy is desire and lust. There are two categories of lust according to Rabbi Luzatto:

a. money

b. prestige

I am surprised that Rabbi Luzzatto does not include sexual desire in this discussion which I take to be one of the driving forces affecting man’s behavior. He of course discussed it earlier in this Chapter.

42. Rabbi Luzzatto then discusses how the lust for money and excessive concern for business affairs create great worry and anxiety and the acquisition of money leads to the desire to acquire even more. He quotes Pirkei Avot (the Chapters of the Fathers) extensively to support this argument. You can easily find Pirkei Avot in Sefaria. Chapter 2 sections b (2) and vav (6) and chet (8), touch on this issue. You may find it interesting.

43. Worse than the desire for money is the desire for honor and prestige says Rabbi Luzzatto. Rabbi Luzzatto then goes on to quote several stories in the Tanach to illustrate this point. He sums up by saying that the desire for honor drives man more than anything else. If not so, he would be satisfied with food, clothing and shelter. But the desire for honor and prestige drives him to acquire more and more. My comment: Although the desire for honor and prestige can be negative, much scientific, artistic and literary achievement would not have occurred without this motivation.

44. But for Rabbi Luzzatto, true honor is knowledge of the Torah.

45. Rabbi Luzzatto acknowledges the difficulty of achieving “cleanliness” that is clearing the mind of the drives to theft, promiscuity, desire for forbidden foods, Social Sins (verbal abuse, public embarrassment, gossip, hatred and revenge misleading advice, oaths, lies, profaning G-d’s name) and negative character traits (Pride, Anger, Jealousy, Lust). Nevertheless, he states that the difficulties appear to be greater than they actually are. For if one sets goals and is resolute in pursuing them, they are achievable.