1 Mussar: Be All that You can be I. Introduction: Minding the Gap, Bearing the Burden

(1) The writer says: I have composed this work not to teach people what they do not know but to remind them of what they already know and which is very familiar to them. For you will find in most of my words only things which most people already know and do not have any doubt about.

(2) But according to their familiarity and to the extent that their truth is evident to all, so too is their neglect very prevalent and forgetfulness of them very great. Therefore, the benefit to be gleaned from this book is not from a single reading, for it is possible that the reader will learn little that he did not already know. Rather the benefit derived [from this book] comes from review and diligent study. For [then] he will be reminded of these things which, by nature, people tend to forget and he will put to heart his duties which he hides from.

(12) Thus the true piety that is acceptable and cherished is far from what our minds conceive to us. For it is obvious "that which a person does not feel a responsibility to do, does not occupy a place on his mind".

(13) Although the beginnings and foundations of [piety] are already implanted in every upright person's heart, nevertheless if he does not engage himself in their study, he will encounter its branches but won't recognize them and he will tread over them without perceiving that he is doing so.

(14) Observe that matters of piety and fear and love [of G-d], and purity of heart are not things innately implanted in a person whereby he would not need means to acquire them such as sleep and wakefulness, hunger and satiation, and all the other responses naturally implanted in our nature. Rather, certainly it is necessary to employ means and strategies to acquire them.

(3) The first subdivision of the first division, namely, piety in deed between man and G-d, its matter is for a person to fulfill the mitzvot in all their fine details to the furthest extent of one's ability. Our sages, of blessed memory, called these "the remnants of a mitzva". They said: "the remnants of the mitzvot prevent divine punishment" (Sukkah 38a). For even though the body of a mitzvah is fulfilled without them and one has already discharged his obligation, nevertheless, this is sufficient for the general masses of the Jewish people. But those who are Pious must only increase fulfillment in the mitzvot and not omit any detail whatsoever of them.

(5) Body: that one strives to help all men however he can, and lighten the burden that is upon them. As we learned: "bearing the yoke with one's fellow" (Avot 6:6). If his fellow is about to be struck by some bodily harm and he can prevent it or remove it, he should exert himself to do so.

Said Rabbi Hananiah ben Akashya: It pleased the Holy Blessed One to grant merit to Israel, that is why He gave them Torah and commandments in abundance, as it is said, “The Lord was pleased for His righteousness, to make Torah great and glorious” (Isaiah 42:21).