מוסר אביך 1

מצות יראת־ד' ולמודה

With God’s help
The Commandment of Reverence [yirah] of the Lord and Its Study
In this section, Rav Kook will elucidate upon the importance of learning works of faith [emunah] and the difference between this study and the study of other forms of knowledge and the Torah.

א. פנימיות היראה וטבעיותה

A. The inner dimension [penimiyus] of reverence [yirah], and its establishment in the heart

בהקדמה לספר מסלת־ישרים כתב החסיד ז"ל, שהענינים הנדונים בספרו אמיתתם גלויה לכל, אלא שנשכחים בטבע ההרגל של פרסומם ופשיטותם.

The saint, of blessed memory,¹The saint, of blessed memory: The Ramchal, HaRav Moshe Chaim Luzzato (1707–1746). writes in his introduction to Mesillas Yesharim that the veracity of the topics discussed in his work are universally known but are forgotten due to the nature of habituation stemming from their obviousness and familiarity.²From their obviousness and familiarity: In his introduction to Mesilat Yesharim, the Ramchal explains that, psychologically speaking, things that are well known are also those to which people pay very little attention regarding either their existence or deeper meaning.

הנה, באמת ענין העבודה בכלל והיראה והאהבה והדבקות ידועים לכל, אבל הידיעה היא רק ידיעת השם לבדו ולא הכונה שהשם נושא בקרבו. כי לפי קדושת עמקי חכמת היראה, שכל החכמות הן הצעות והכנות להם¹⁰ע' שבת ל"א. ואגרת הרמב"ם אל ר' יהונתן הכהן "זה הדור בלבושו"., לא יודעו לאדם מצד הדיבור החיצוני, אלא בהגיון הלב בדיבור הפנימי. וזהו בעצמו סיבת ההעלם שלהם: מצד שהמון האנשים, אפילו החכמים, מורגלים בחכמות, שבהן ענינן שווה בדיבור הפנימי כמו בדיבור החיצוני. ורוב החכמות, כשידובר בהן, יוכר מצד הדבור ערך העומק שבהן וההכרח לעיין בהן עד שידען, ואי־אפשר לשום בעל־שכל שהוא יצייר לו שהוא יודע אותן אם לא ידען; משא"כ כל עניני חובות הלב, שהמאמרים בעצמם אינם בחיצוניותם לפי עומק החכמה שבהם, כי לא נוסד בלשון כלל לדבר בכל פרטי ההבנה כפי הדרוש להם. ומי שאינו מתבונן לאשורם של דברים, יחשוב שיודע הוא הדברים, בידיעות השמות.

Indeed, the topic of divine service [avoda] in general, as well as reverence [yirah], love [ahavah], and cleaving [devekus], are universally known. However, this knowledge is merely knowledge of the terms, not the meaning contained in those terms.³ Not the meaning contained in those terms: This means a superficial knowledge rather than an intimate knowledge and understanding of these terms. Due to the sanctity of the depths of the discipline of reverence, for which all other disciplines are but preambles and prefaces,⁴Are but preambles and prefaces: As the verse in Iyov states: “And He said to man, 'Behold (Hen), the fear of the Lord is wisdom and shunning evil is understanding’” (28:28). The Gemara writes in Shabbos 31b that in Greek, “Hen” means “one.” According to the Gemara, this is meant to teach us that only yirat Hashem is the true wisdom. See also Derashot Haran, Drush 5, where he explains that yirat Hashem is the foundation of the entire Torah. it cannot be known to man by means of external speech alone, only through contemplation through internal dialogue.⁵ Only through contemplation through internal dialogue: The Ramchal further writes in his introduction to Mesilat Yesharim that only through thorough analysis of the topics of Avodat Hashem will a person be able to truly acquire them. This is the very reason for their obscurity: It is because most people, even Sages, are accustomed to disciplines in which their internal and external dialogues are equivalent. When one speaks about most disciplines, it is possible by means of that discussion to discern their depth and the need to study them in order to master them. It would not be possible for any intelligent person to imagine that he knows them unless he actually does. This is not the case when it comes to all aspects of the duties of the heart, where the statements taken superficially do not reflect the depth of the wisdom contained in them. There is no language adequate for [describing in full detail] all the fine points of understanding that they require, and one who does not clarify the matter properly will think that he knows the content [of Avodas Hashem] simply because he knows the terminology [that defines them].

על כן, החובה היא לעיין, שיהיה מכיר הדברים בהכרה פנימית, וממילא יתרחבו אצלו הדברים שמביאים לאותה ההכרה, עד שיעלה בידו להעניק מטוב ידיעתו גם לזולתו.

It is therefore necessary to study so that he will be acquainted with them internally, and thereby his knowledge of the prerequisites for such awareness will expand to the point where he can also share his knowledge with others.⁶ Share his knowledge with others: Only when a person completely and truly understands a topic can they share it with others in a coherent way.

אמנם, תוכן הדבר, מה שהשמות האלה מצד עצמם הם גלויים לכל מצד הטבע הוא, שכל עניני חובת הלב וטהרתה בזיכוך הנפשות, וכל פרטי המדות, נמצאים באדם בטבע, שהם כלי־מעשהו לכל עניני החיים, כמו עניני היראה, האהבה, החמדה, הדבקות וכיו"ב, שהם נמצאים בנפש האדם ואינו צריך לחדשם מצד עצמם, רק צריך להעלותם שיהיו הולכים אל הדרך הטוב, והוא שיהיו כולם פונים אל השם ית' שהוא תכלית כל תקוה. וכל החכמה בזה היא רק להבין, איך יהיו כל עניני המדות נוטים אל השי"ת ושם כבודו. א"כ אין השמות בעצם ענין החכמה הדרושה לעבודה, ומכל מקום אינם דבר זולתה.

The underlying reason why these terms themselves are known to all is a function of nature.⁷ Function of nature: This means the natural spiritual state of a person’s Neshama (soul). For all aspects of the duties of the heart and its purification in refining the soul and all virtues are inherent to man, as they are the tools for all aspects of [spiritual] life. For example, the elements of reverence [yirah], love [ahavah], and cleaving [devekus] and the like are found in man’s soul and need not be invented per se.⁸Not be invented per se: As Rav Kook writes elsewhere, “The soul’s demands point us to where a treasure of life is waiting. Thus, the happiness of a person is dependent on the ability to pay attention to these demands. This principle is true even when the soul is giving off vague noises, when it is impossible to recognize letters, words, rules, or explicit mesSages …” (Shemonah Kevatzim 8:56, translation courtesy of Rabbi Ari Zev Schwartz, The Spiritual Revolution of Rav Kook, pg. 17–18). They merely have to be elevated so that they are channeled to the right path, meaning that they are all directed toward the Lord, may He be blessed, who is the ultimate hope. Wisdom in this area [of understanding the necessary aspects of Avodas Hashem] means understanding how all aspects of virtue are directed toward the Lord, may He be blessed, and His honor. This being the case, the terms [defining the topics of Avodas Hashem] per se are not the wisdom needed for divine service, but neither are they extraneous to it.

ולדבר גדול שם הבורא ית' אלו הכוחות קבועות בנו, שאחרי שההישרה האמיתית לעבוד את ד' תמיד אינה ראויה שתסור מן האדם כמעט רגע, וכל דבר־קנין שאינו מוטבע באדם הוא נוח לאבדו וקשה לשמרו בכל רגע, על כן שם השם יתברך בחסדו כל אלו הדברים קבועים בטבענו. וכאשר ישכיל השכל להעלותם, אז אם אך ילך בחוקי תורת ד' יתברך ישארו קבועים בלבבו תמיד ממש, כמו שהם קבועים בטבע קודם שבאו לכלל דעת.

It is for good reason that the Creator, may He be blessed, instilled these capabilities in us.⁹ Instilled these capabilities in us: As Rav Kook will explain in upcoming paragraphs, the constant journey of Avodat Hashem can only be attained if its attributes are natural and innate to the personality of each individual. It is because of this that people feel that they clearly recognize the concepts of reverence (yirah), love (ahavah), and cleaving (devekut), even when they are not able to clearly articulate what they mean. True guidance to serve the Lord continuously should never depart from a person, even for a moment, but anything that a person attains is easily lost and is difficult to safeguard every moment unless it is innate. Therefore, the Lord, may He be blessed, compassionately fixed all these elements in our nature. When the intellect elevates them, then if a person follows the laws of the Torah of the Lord, may He be blessed, exclusively, these elements will truly remain permanently fixed in their heart, just as they were fixed naturally in them before being subjected to analysis.¹⁰Before being subjected to analysis: After gaining the basic level of understanding, a person with the requisite intellect is required to study these topics in a deeper way. When this is accomplished, the person will be able to truly begin on their path of Avodat Hashem. (See the introductions to Mesilat Yesharim and Chovat Halevavot, where this topic is elaborated on at length.)

וממילא יצא לנו מקום לימוד, עד היכן החיוב מגיע לשקוד על ידיעת השם יתברך בהנהגתו השלמה בטובו וחסדו המופלא, שהרי כל חפצינו שאלו המדות, שהן קבועות בטבענו, הן בעצמן, כאשר יתברר לנו, העיקר שראוי להשתמש בהן הוא לעבודת ד' ית', יהיו קבועות בזה, וזאת היא מעלת הדבקות שהמדות דבוקות בנפש תמיד, וכיון שיתעלו אחרי הדעת לקרבה אל ד', יהיה תמיד עמו ית', א"כ הרי אי־אפשר שיקבעו אלה המדות על המצב שאינו טבען הראשון באמצעים שלא היו מספיקים אף לטבען הראשון.

This teaches us the extent of the obligation to diligently pursue knowledge of the Lord concerning His comprehensive providence and incredible benevolence. For our only objective is that these virtues, which are fixed in our nature, should themselves be fixed permanently in this manner once it becomes clear to us that they are primarily intended to be used for the service of the Lord. This is the virtue of cleaving [devekus], namely, that the virtues be permanently attached to the soul. Once they are elevated by means of knowledge, bringing one closer to the Lord, he will always be with Him. That being the case, it is impossible to fix these virtues in a state that is not their original natural state using means that would be inadequate for their original natural state.

ביאור הדברים: הרינו רואים, שהמידות הטבעיות באדם אינן נקבעות כ"א כפי הדעת; ולפי ידיעתו, בין שתהיה אמתית או כוזבת, ידבקו מדותיו; והקטן, הבלתי־מכיר כלל שום ענין, אין לו מדות כלל; וכשיגדל, ויכיר שהמאכל הוא טוב, יאהבנו, ומי שיקח ממנו והוא צריך לו יכעס עליו, וכל מה שתתפשט הדעת יותר כן יתפשטו המדות. על כן, כשאנו באים לקובען כולן ביראת השם יתברך ואהבתו, צריך עכ"פ שתתפשט הדעת בדרכיו הישרים והכרתו, שעל פיהן יתכוננו המדות, ומה שיחסר מהדעת, כפלי־כפלים בערכו יחסר מהמדות, כיון שהוא שורש להן ונושאן.

What this means is the following: We see that man’s natural virtues can only be fixed in him based on knowledge, and his virtues are established based on his knowledge, whether true or false.¹¹Established based on his knowledge: This means that a person’s character traits are based on their worldview of right and wrong. [For example] A minor who is completely undiscerning possesses no virtues whatsoever. When he grows up and recognizes that food is good, he will like it and will be angry at someone who takes away what he needs. As his knowledge develops, his virtues will develop accordingly. Therefore, when we want to establish all of [the virtues] within the framework of reverence [yirah], for the Lord and love for Him, it is necessary for knowledge of His proper ways and awareness of Him to be expanded, thereby conditioning the virtues. For [with] each deficiency in knowledge, the virtues will be lacking manyfold, as it is their root and foundation.¹²Their root and foundation: Just as in the physical world, where virtues only develop through acquiring the commensurate knowledge of them, so too in the spiritual world. Therefore, a person cannot begin to grow their spiritual virtues in the right direction without a clear and deep knowledge of the concepts themselves.

אכן, מה שאמרנו, שהמידות כשהן נקבעות כולן לענין העבודה האלהית, שהן שלא על פי טבען הראשון, אין זה כ"א מצד הגוף, דהיינו שעצם המידות ודאי פעולות הנפש הן, אלא שהפעולה דבקה בכלי הגוף, ומשתנה ענינה לפי הגוף הפועל, ומצד כוחות הגוף, הקודם בזמן, הוכרעו המידות כענין טבע ראשון לדברים גופניים ומדומים, שאינם על־פי אמיתת השכל. אבל מצד הנפש, ודאי טבען הראשון הוא לתכלית המעלה, והשינוי שמשנה אותן האדם מטבע הנערות אינו שינוי עצמי כי־אם השבה לטבען הראשון, אשר על־כן ייתכן שיהיו קבועות כפי המעלה, מפני שהיא עצמיית להן, ואם לא היו מצד־עצמן כך הי' זה יציאה מגדרן בתורת מקרה, והמקרה לא יתמיד.

That which we said [above], that when the virtues are all established in connection with divine service they are not in accordance with their original nature, is purely as a result of the body.¹³As a result of the body: The fact that emotions, desires, and virtues are initially centered around physicality is due to psychological development. A child has an extremely self-centered view of the world, which gradually declines as they grow. The virtues, per se, are certainly spiritual functions. However, their actions are linked to the bodily organs that carry them out and thereby transform them. The virtues acquire a sort of initial nature in terms of physical and deluded matters that are not in accordance with intellectual truth through the bodily capacities that precede them chronologically.¹⁴Which precede them chronologically: This happens through the emotional and physical development of a person. However, in terms of the soul, its primary nature is certainly for the purpose of virtue. When a person transforms their nature from an adolescent one, it is not a fundamental change but rather a reversion to their original nature. It is therefore possible for them to become fixed in him for the purpose of virtue, as it is innate to him. But if it were not innate, it would be an aberration by way of an accident [mikreh], and accidents are transient.¹⁵And accidents are transient: The internal and constant nature of Avodat Hashem has to be a permanent aspect of a person’s life. If this concept was not a natural occurrence within a person, then it would only be a transient phase that could come and go as it wishes.

והנה, לפי זה, האמת היא, שעניני האמת חרותים בנו בטבענו, ונפשנו לא תתן לה מנוח (אם לא נבלבל אותה בידים בטרדות מותרות או מגונות שמאפילות אורה), עד שתעמוד על טבעה האמיתי, דהיינו שיהיו כל מידותיה משמשות לעבודת השם יתברך. ולפי זה, המעצים עיניו מהשקיף בעיונו על עניני היראה והעבודה, הוא חומס נפשו מאוד, שמונע ממנה טבעה ממש, כסוגר עיניו מראות או אוטם תמיד אזנו משמע¹¹לעין סגירה כל־שהיא היא בלתי־טבעית, ולאוזן – האטימה תמיד. וע' כתובות ה: ומהרש"א שם שקצת אטימתה לפעמים שייך לטבע בריאתה.. עד שלא ישתמש כלל בחוש מהחושים, וק"ו לכל החושים כולם, איש כזה ודאי בחשכה יתהלך, כמו שאמר הכתוב (משלי ד יט): "דרך רשעים כאפלה".¹²משלי ד יט, שמונה פרקים להרמב"ם פ"ג.

According to this, the truth is that the matters of truth are etched into our nature, and our soul will give it no rest (unless we actively confound it through distractions of luxuries or indecencies, which dim its light) until it attains its true nature, which is for all the virtues to serve the Lord. According to this, a person who shuts his eyes to contemplation of reverence [yirah] is severely robbing his soul by depriving it of its nature. It is just like one who shuts his eyes so he can’t see or constantly plugs his ears so that he can’t hear,¹⁶That he can’t hear: [In terms of the eye, any amount of closure is unnatural, whereas for the ear, it is one's constant plugging. See Ketubot 5b and Maharsha (ad loc.).] thereby completely depriving himself of the use of one of his senses, and all the more so where he deprives himself of the use of all of his senses. Such a person certainly walks in darkness, as the verse states, “the path of the wicked is like darkness.”¹⁷The path of the wicked is like darkness: [Mishlei 4:19; Maimonides, Eight Chapters, Chapter 3.] See also Mesillat Yesharim, Chapter 3.

ב. למוד היראה וחכמתה

B. The study of reverence and its wisdom
In this section, Rav Kook elucidates and delineates the difference between the wisdom of yirat Hashem (reverence) and other worldly wisdoms.

נראה שמצות היראה כוללת כל הלימודים המביאים ליראת ד'.¹³ע' דברים ד י, יד כ, לא י.

It seems that the commandment of reverence encompasses all the studies that foster fear of God.¹⁸That foster fear of God: As the verse in Devarim states: “The day you stood before your God… Gather the people to Me that I may let them hear My words, in order that they may learn to revere Me as long as they live on earth, and may so teach their children” (Devarim 4:10).

אמרו חז"ל על פסוק (איוב כח כח): "הן יראת ד' היא חכמה" – (שבת לא:): "הן אחת", שרק היא לבדה חכמה, וכמו שכתב בהקדמת מסלת ישרים. ודבר זה יפלא מאד: הלא גדר החכמה הוא מה שצריך עיון, והרבה דברים זולת למודי היראה צריכים עיון!

Our Sages taught¹⁹[Shabbat 31a.] concerning the verse “Behold [hen], the fear of the Lord, that is wisdom”²⁰[Iyyov 28.] —hen is one [in Greek]—that this means that it alone is wisdom, as it states in the introduction to Mesilat Yesharim. This is astonishing, for wisdom is defined as that which requires investigation, and there are many other topics besides the study of reverence that require investigation.

והנראה בזה, שכל הלימודים, כשאחד מעיין בהם, ותוצאות העיונים ימסור לחברו בקיצור, מקבל חברו את החכמה כמו מי שהגה בעיונו זמן רב. כמו עניני הלכה, שבמקום שנפל ספק מצד סתירת סוגיות או קושיות הנופלות בדברי התלמוד והפוסקים, צריך שקידה ועיון להעמיד דבר על בוריו, אבל אחרי הבירור, כשיאמר אותו לאיזה אדם בקיצור, ידע השומע אותו כמו מי שהגה ועיין וחידש בעצמו; משא"כ יראת ד', שאע"פ שלמוד היראה שוה לשאר לימודים, בסידור כללים וחוקים, המודיעים לנו גדולת יוצרנו יתברך ויתרומם, וישנם מקומות וענינים הדורשים ליבון ובירור, מכל מקום, גם אחרי הבירור, כשיאמר קיצור הדברים למי שלא ירד לעומק הענינים, לא יבין.

The explanation is apparently that when it comes to all other studies, if a person delves into them and then presents his findings concisely to another, that other person will attain the same knowledge as the one who contemplated the matter extensively. As in the case of halacha, where doubt surfaces due to conflicting sources or difficulties that arise concerning the words of the Talmud or the halachic authorities, diligence and study is required to clarify the matter. However, after one clarifies it and concisely reports his conclusion to another, that person will now know it, just like the person who contemplated, investigated, and innovated it himself. This is not so in the case of fear of God. It is true that the study of reverence is like other fields of study in terms of establishing laws and principles, revealing to us the greatness of our Creator, may He be blessed and exalted, and there are places and issues that require elucidation and clarification. However, even after clarification, when one reports the summary to someone who did plumb the depths of the matters, that person will not understand.

והעֵד על זה, שהעיד לנו החסיד ר' משה חיים לוצאטו בספרו פתחי חכמה ודעת¹⁴בתחלת "ביאור כללות ענין האצילות"., שצריך לדעת שורש החכמה ונקודתה על מה תסובב; ואמנם השורש, אפשר להימסר בקיצור, אבל אין דרך לידיעתו כי־אם כשילמוד כל פרטי הדרושים שלו בארוכה, כי רק אז יבין חשיבות השורש. לכן ודאי רק יראת ד' לבדה היא חכמה, חכמה אמתית שלא תשתנה להיות ידיעה בעלמא בלא חכמה; אבל כל הידיעות שבעולם, בין ידיעות עניני הלכות עמוקות, בין ידיעות טבע הנמצאים מצד עצמם, אינן כ"א ידיעה, אלא שיפול בהן קושי בהשגת ידיעתן עד שנצטרך להשתמש גם בהן בכח החכמה, שמעיקרו לא נברא באדם כ"א לצורך היראה לבדה.

The proof for this is that which the saintly Rabbi Moshe Chaim Luzzatto testified to in his work Pitchei Chochma V’Da’at,²¹[In the beginning of “Explanation of the principles of nobility.”] that one needs to know the root of the insight and the crux of the matter. While it is possible to transmit the root concisely, it is impossible for one to truly grasp it without learning all the minutiae of its enquiry at length, for only then will he appreciate the significance of the root. It is, therefore, certainly true that only fear of God is wisdom, true wisdom, which cannot be transformed into mere knowledge lacking wisdom. But all the knowledge in the world, whether knowledge of deep halachic matters or knowledge of the innate nature of that which exists, is merely knowledge. It is just that difficulties arise in attaining that knowledge, necessitating our utilization of the capacity of wisdom in their pursuit as well. Man was only endowed with this capability in the first place for the sake of reverence.

ג. סור מרע

C. Shunning evil [sur mera’]

ונבין גם כן דברי סיום הכתוב, שאמר (איוב כח כח): "וסור מרע בינה", שלא אמר "שלא לעשות רע" כי־אם "וסור מרע", והלא ישנם דברים ידועים שהם רע, כל מה שאסרה התורה בכלל ובפרט, ואם כן נייתי ספר ונחזי, כשנלמוד נדע איך שלא לעשות!

We can now also understand the conclusion of the verse that states, “And the shunning of evil is understanding [binah].”²²[Iyyov 28.] The verse does not refer to refraining from doing evil, but rather to shunning evil. There are things that are known to be evil, that is, everything the Torah prohibits generally and specifically. That being the case, let us just “bring over a book and see”;²³A common phraseology found in the Talmud. when we study, we will know what actions to avoid.²⁴What actions to avoid: Refraining from specific actions based on knowledge of right and wrong, good and bad is a simple conclusion not worthy of the title “understanding [binah].” Therefore, Rav Kook continues to explain what specific purpose the phrase “shunning” comes to teach.

אבל ההסרה אינה העדר העשיה לבד, כי אם שיהיה בדרכיו¹⁵ע' עבודה־זרה ו. בדרכיו – במעשיו. מרוחק מהרע, וזה ייתכן כשיבין לפי שכלו כונת התורה לשמרנו מהרע, ולראות באמת אנה רצונו ית' נוטה לפנות לטוב, אז יסור מהרע בחפץ נפשו והכרתו האמתית. וזה מתחלף הרבה בין איש לאיש, אף על פי שההעדר מעשות הרע כולל את כל הכלל כולו, אבל הדרכים איך לסור ממנו מיוחדים בכל איש לפי טבעו ומצבו ושכלו.

But shunning is not merely about a person refraining from doing; rather, it means that his lifestyle²⁵[See Avoda Zara 6a. His lifestyle — his actions.] distances him from evil. This is possible if he understands, in accordance with his intellect, the Torah’s intent to guard us from evil and truly sees how His will,²⁶God’s will. may He be blessed, is to lead us to good. He will then shun evil willingly and out of true recognition.²⁷Willingly and out of true recognition: This means that in addition to following the letter of the law, the person will enact a change in their habits and personality in order to not be drawn to negative acts and desires in the first place. According to Rav Kook, the verse teaches us that this type of change requires not mere knowledge but rather “understanding [binah].” This [task] varies greatly from person to person. Even though shunning evil is common to all, the means of shunning it are unique to each person, depending on his nature, situation, and intellect.

אם כן למניעה מעשות רע, אי אפשר לומר שהיא בינה, הבנת דבר מתוך דבר, אע"פ שצריך להשתמש בכח הבינה לדעת שהם מכלל הרע, אבל אחרי שייוודעו לאדם באמת, שוב ישוב גם זה לידיעה פשוטה שאינה צריכה כח הבינה, כי אם כח השמירה והזכרון. וכבר כתב החכם המופלא ר' יש"ר מקאנדיה בספרו "אילים¹⁶במכתב אל ר' יאשיה." שכח השכל אינו כי אם הדרוש לעיון, אבל הידיעה היא כח אחר.

It is therefore impossible to term refraining from evil “understanding,” meaning deriving one thing from another. Although one must apply the power of understanding to know that something should be categorized as evil, once he knows the truth, it becomes a matter of straightforward knowledge, which does not require understanding, only obedience and memory. The outstanding sage R. Yashar Mi-Candia²⁸Joseph Solomon Delmedigo (1591–1655), also known as R. Yashar Mi-Candia, was a prominent Italian rabbi, author, and physician. [Rabbi Joseph Solomon Delmedigo] already wrote in his work Elim²⁹The work Elim was published in 1629 and is a response to 12 general and 70 specific religious and scientific questions sent to Delmedigo by a Karaite Jew from Lithuania. [In a letter to R. Yoshiya.] that the power of reason is what is required for analysis, but knowledge is a different capability.

אבל להסרה מהרע, כל אחד לפי ענינו דורש בזה דרך אחר מיוחד ומצוין, ולזה ודאי דרושה בינה יתירה, שיבין מדברים אחדים, כפי הבנתו בעניני התורה ודרכיה, איך הם פועלים עליו לטובה ולקדושה, ללכת בדרך זה בענינים הפרטיים אשר לו.

To avoid evil, each person requires a different approach that is unique and specific.³⁰Approach that is unique and specific: This is as per the dictum “Train a child according to his way; even when he grows old, he will not turn away from it” (Mishlei 22:6). It certainly requires exceptional understanding to comprehend how certain aspects of Torah and its ways affect him positively and sanctify him and thereby to act in a manner that is specifically suited to him.³¹That is specifically suited to him: This is similar to what is found in Orot Ha-Torah 9: “Every person must occupy himself in matters for which he has [the proper] preparation, this being especially true about [Torah] study ... There are those who have fallen into bad ways, because in their approach to study and spiritual perfection they betrayed their unique personal characters.” See also Orot Ha-Kodesh Vol. 3, pg. 221, number 19, “Derech Meyuchdet.”

ויש לעיין, כמה הדרכים הפרטיים מסורים לכל, ושאינם מסורים כי־אם לתלמידי־חכמים שהם מכירים הדרכים, או גם לכל איש ישר שנתן השם יתברך דעה בלבבו לדעת איך לתמוך בתום ביושר, ואם יתן לבבו להתבונן, יוכל כל אחד להשיג מטבע נפשו דרכי יושר רבים. וזהו ענין דברי חז"ל (מועד קטן ה.): "כל השם ארחותיו בעולם הזה, זוכה ורואה כישועתו של הקב"ה".

One must examine which individual paths are suitable for everyone, which are only suited to Torah scholars who recognize those paths, and which are suited to any righteous person in whose heart the Lord, may He be blessed, placed knowledge in order to know how to support himself with purity and righteousness. Anyone who wishes to understand can find many righteous paths that suit his nature. This is the meaning of the statement of our Sages of blessed memory, “Whoever appraises his ways in this world, merits seeing the salvation of the Holy One, Blessed be He.”³²Moed Katan 5a.

ד. עבירה מטמטמת

D. Sin stupefies [metamtemet]
In the previous sections of this chapter, Rav Kook explained the importance of learning works of faith [emunah] and the difference between this study and the study of other forms of knowledge and torah. The next sections elaborate on the effects of sin on a person, the Torah’s safeguards, fear of Heaven [yirat shamayim] and fear of sin [yirat chet].

עבירה מטמטמת לבו של אדם¹⁷יומא לט. וע' מהרש"א שבת לג. מצד שהיא עבירה, אם כן אין חילוק בין אכילת איסור או דברים בטלים וביטול תורה, מלבד מה שהיא עבירה היא מטמטמת את הלב.

“Sin stupefies the heart of a person”³³Sin stupefies the heart of a person: This is explained in Tractate Yoma 39. “In the school of Rabbi Yishmael it was taught: Sin stupefies the heart of a person who commits it, as it is stated: ‘And do not impurify yourselves with them, so that you should not be thereby impurified’ (Leviticus 11:43). Do not read that term as: ‘And be impurified [venitmetem]’; rather, read it as: ‘And your hearts will be stupefied [venitamtem]’“ [Yoma 39a; see further Maharsha Shabbat 33a]. Additionally, many commentors on this Talmudic discussion explain that the stupefaction is also based on the adage in Pirkei Avot 4:2, “transgression leads to another transgression,” whereby a person, because of their constant transgressions, will not easily be able to break this cycle and repent. by virtue of it being a sin. Therefore, there is no difference between a person eating forbidden foods and frivolous activity or wasting time that could be spent on Torah study. Aside from being a sin, it also stupefies his heart.

וכשילך בהרגלו באפלה, לא ירגיש טמטום הלב, רק כשיתחיל לעבוד וללמוד, כמו הרעב כמה ימים, שעל־ידי ריח המאכל מתחזק אצלו הרעבון, כמו שכתוב (איכה ד ט): "מתנובות שדי", וכמו שפירש רש"י ז"ל.

As long as he acts out of rote, walking in darkness, he will not notice his heart’s stupefaction until he begins to engage in divine service and study. It is like a person who fasts for several days, whose hunger is reawakened by smelling food. As is written, “For lack of the fruits of the field,”³⁴ Fruits of the field: The verse in Eichah describing the dire straits of the Jewish people states, “Better off were the victims of the sword than the victims of hunger … pierced by the fruits of the field” [Eichah 4:9]. as they, of blessed memory, explained.³⁵Regarding this verse, Rashi explains that the people who were starving would perish after smelling the food of their enemies, which made them acutely aware of how hungry they were.

על כן לא יהיה תמיד, ח"ו, שב על קאו, כי טמטום הלב מתגדל בכל פעם, וכיון שעוד לא מאס הרע לגמרי, יש לחוש שנשאר עדיין עמו מעט, וחוזר וניעור, כיון שלא נתבטל לגמרי. ובעל נפש ישים לבו ושכלו לדעת את אשר לפניו.

Therefore, one should not, God forbid, continually “return to his vomit” (repeat their sins),³⁶As per the verse in Mishlei, “As a dog returns to his vomit, so does a fool repeat his folly” (26:11). because the stupefaction of the heart increases each time.³⁷ Increases each time: The effects of each sin build on each other and create a “spiritual callous” on the soul. These effects make it harder for a person to realize that they are traveling down the wrong path because they are spiritually numb to the dangers of their ways. Since a person hasn’t yet completely rejected the evil, there is reason for concern that perhaps some small amount remains that will be reawakened, since it was not totally nullified. A refined person will direct their heart and mind to know what they face [in this regard].

ה. סיגות התורה

E. The Torah’s safeguards [s’yagot]

ענין סיגות התורה אינו מצד עצם ההבאה לעבירה, רק שכמו שהעבירה רעה בענינה כמו־כן כל הענינים שמקושרים בה, בקשר עילה ועלול, רעים בענינם, וכדאי לפרוש מהם מאד.

The matter of the Torah’s safeguards³⁸Torah’s safeguards: This refers to forbidden actions that, although not Biblically prohibited, were instituted as off limits by the Rabbis. The Rabbinical necessity of this is based on the verses in Vayikra 19:2. “You shall be holy,” as the Ramban explains in his commentary there. is not a function of the issue of leading to sin, per se. Rather, just as sin is innately evil, so too everything associated with it as cause and effect is also innately evil and should be completely avoided.³⁹Completely avoided: This means that that actions that are prohibited due to the safeguards that the Rabbis put into place should be avoided because they are in and of themselves problematic behaviors.

ו. יראת־שמים ויראת־חטא

F. Fear of Heaven [yirat shamayim] and fear of sin [yirat chet]

כל פעולה, בפרט בעדת־ד', שבחר בנו מכל העמים ונטע בתוכנו חיי־עולם, נפש קדושה מאד, מרגשת ענינים גדולים, וכל מעשיה והנהגתה מלובשים בסדרי החכמה העליונה, המושפעת ממנו ית', וחתומה בחותמו האמת.¹⁸ע' עולת־ראיה ח"ב עמ' קנו.

As an opening to the discussion of fear of Heaven and fear of sin, Rav Kook explains their meaning as well as how these concepts differ from one another.
Fear of Heaven and fear of sin: Every [positive] act, especially when performed by the congregation of the Lord, Who chose us from among all of the nations and placed eternal life—an extremely holy soul—in our midst, induces perception of great matters,⁴⁰Of great matters: Based on a Kabbalistic understanding of the first verses in Bereshiet, Rav Chaim of Volozhin, in his seminal work Nefesh Hachaim, Gate 1, Subsection 3, explains that mankind’s physical actions in this world reverberate in the spiritual worlds above. and its actions and conduct are cloaked in the system of divine wisdom inspired by Him, may He be blessed, and sealed with His seal of truth.

על־כן: כל פעל שהוא טוב לפי התורה ממשיך על העושה אותו, בבחירתו הטובה ושכלו המסכים לזה, משך דבקות באוצר החיים והטוב, כי ימצא שכלו מוטבע באופן שווה עם השכל המושפע ממנו ית' ליהנות ממאור פניו ית', ונמצא שלם הוא בעצמו, וראוי ממילא להיות ניזון מזיו האור הכללי, כי דרכיו מתאימים עם הדרכים שבחר בהם הוא.

Therefore [based on this Kabbalistic understanding], any act that is defined as good by the Torah endows the person who performs it out of his virtuous choice and his concurring intellect⁴¹Virtuous choice and his concurring intellect: This means doing a mitzvah out of free will because of the understanding that it is the proper course of action and a desire to fulfill the will of Hashem by doing so. with attachment to the treasury of life and goodness. For the person’s intellect will be cast in a manner similar to that of intellect inspired by Him [God], may He be blessed, to benefit from the light of His presence, may He be blessed. [Because of this,] the person becomes innately perfected and thereby worthy of being sustained by the luminescence of the universal light. This is because his ways correspond to the ways that He chose.⁴²The ways that He chose: Because a person decided based on their own free will to attach themselves to the will of their Creator in both thought and deed, it is fitting that they will be able to receive the Divine abundance and blessing due to the now inherent connection between the person and Hashem.

ואם קלקל דרכיו, הנה המשיך על עצמו צורה מוטבעת היפך החכמה העליונה השלמה, שהיא תכלית הטוב, וההכרח להגיע עדיו, כי הוא המקום האמיתי ממקומו של עולם. נמצא, שנתקלקל בעצמו, שהטבעת צורת נפשו אינה כפי אמיתת השלמות, אלא הפוכה ממנו כפי ערך החטא, ויותר מזה, שנתרחק בצער גדול שאי־אפשר לו כלל להיות ניזון מזיו אור העליון, כי אבד טעמו, וגם יהיה לו למורת רוח מאד, כי כל דבר מצטער בהפכו, וכאן יקבצו יחד צער ובושת וחסרון שלמות, שמשקיף על הדר החכמה, ופניו נופלות, ורואה שאינו יכול להתדבק בה, כי מום בו, ונפשו עליו תאבל.

But if a person behaves corruptly, they impose on themselves a form that is cast in the opposite of perfect divine wisdom, which is the summum bonum (the highest good) that must be attained as it is the true telos (the full potential or inherent purpose/objective) of the world. They have harmed themselves, as the form of their soul is not cast in accordance with the truth of perfection but its opposite, in proportion to the sin. More so, the person suffers greatly from being banished, as it is impossible for them to be sustained by the luminescence of the divine light, for its taste is lost to them.⁴³Its taste is lost to them: A person who sins distances themselves and their soul from the Divine Presence. Therefore, they are no longer able to appreciate the Divine abundance and sustenance their soul needs. This is comparable to a person losing their appetite and no longer appreciating food while they suffer from a physical malady. Additionally, it is similar to what is written in the first chapter of Mesillat Yesharim. There the Ramchal explains that “the primary purpose of man's existence in this world is solely to fulfill the commandments, serve God and stand up to trials.” Therefore, a person’s soul will only be able to derive true pleasure by actions that draw it closer to its spiritual perfection. Furthermore, it will be a source of great discontent, for everything is pained by its opposite. Pain, shame, and imperfection all converge here, as the person gazes at the splendor of wisdom and their face falls as they see that they cannot connect to it because they are blemished, and their soul will mourn for itself.

נמצא, כי הפחיתות שבנפש היא החטא, והיראה להשמר מזה היא יראת־חטא, והיראה מצד רחוק האור האלקי ממנו ובשת פניו וצערו – זהו יראת־שמים.

So sin is deficiency of the soul; the fear concerning avoidance of this is fear of sin; and the fear relating to being banished from the divine light and his shame and pain—this is fear of Heaven.

והנה, האדם שחננו האל יתעלה בינת־לב, להשכיל בעניני העבודה וטהרת־הלב להתהלך לפניו ית', לא ימצא קורת־רוח כלל אם יעזב התבוננותו לפי ערכו, ואינו רשאי לעזוב; כי עם נתינתו חלקו הראוי לחלק המעשי שבתורה, עליו להבין, כי זהו מה שראוי לו לפי שורש נשמתו, על־כן בעזבו זה יבצר ממנו המשך הקדושה היראה והשעשוע בחדות ד', מה שאין כן במי שאינו מוכן כל כך.

A person whom God, may He be exalted, graced with the wisdom to understand matters of divine service and with the purity of heart to walk before Him will find no satisfaction at all if he forsakes contemplation commensurate with his level.⁴⁴Commensurate with his level: Each and every person has their own path to Avodat Hashem; therefore, they have to approach this task according to the level they are at, as explained by Rav Kook in the introduction to this work. He has no right to forsake it, for along with allocating the appropriate portion to the practical aspect of the Torah,⁴⁵That is, the Talmud and Halachic Codes. he must also understand that this is what is appropriate for him in accordance with the root of his soul.⁴⁶That is, the esoteric Kabbalistic elements of divine feeling and the deeper spiritual emotional capabilities of the person. Therefore, when he forsakes [delving into these deeper matters of faith], reverence and the pleasure of rejoicing in the Lord will be denied to him because of his being endowed with [this additional] sanctity, unlike in the case of one who is not as capable [of delving into these matters, and therefore will not be troubled by their lacking].

ז. למוד היראה וקביעותה

G. The study of reverence and its establishment
In the following paragraphs, Rav Kook elaborates on the importance of the study of reverence and, like the Ramchal in his introduction to Mesilat Yesharim, offers an explanation as to why this important path of study is not as accepted as it should be. Additionally, Rav Kook cautions us regarding the superficial and solely emotional study of these topics. This caution places this section firmly into the historical context of the time of its writing, offering a subtle critique of the emotional and rapturous nature of study in the Mussar Movement.

סיבת הדבר שאין נפרץ כראוי התלמוד הדרוש לעניני העבודה, אע"פ שבודאי לימוד גדול ועיון רב הוא דורש, יש לומר, מפני שטבע השכל להשכיל דוקא, והנה באמת הדורות הלכו הולכים וחסרים בדעת האמיתי, ואם כי הניחו לנו ברכה רבותינו הראשונים והאחרונים בספריהם בעניני העבודה, יש מהם שדברו בקצרה ואינו מספיק להבנת אנשי דורנו כי־אם לסגולה מהם, כולי האי ואולי. ויש מהם שדברו בענינים גבוהים, עד שלמי שלא השכילו עדיין דרכי היראה והעבודה בערך המועט לפי טהרת שכל האנושי יהיו הדברים להם כדברי הספר החתום.

The reason that the study required for matters of divine service is not as widespread as it ought to be, despite the fact that it requires extensive study and much contemplation, is that the intellect is only interested in what it can comprehend, and there has been a decline in true knowledge.⁴⁷Decline in true knowledge: The Ramchal explains in Mesillat Yesharim that in his generation the lack of time devoted to the study of Avodat Hashem was due to the topic being “so familiar and so evident to them that they see no need for spending much time on it.” Rav Kook explains that for his time, even if one had a desire to study these topics, the declining intellect and spiritual comprehension of the generation need to be considered. Granted, our earlier and later Rabbis bequeathed a blessing to us in their works concerning matters of divine service. However, some of them expressed themselves tersely such that they are inadequate for any of our generation to understand, except for perhaps the elite among them. Others spoke of such lofty matters that their words are like a sealed book for anyone who has not yet learned the ways of reverence and divine service, to the limited degree that the purity of human intellect can grasp.

ועוד סיבה נוספת, כי סערת הלב והתפעלות הנפש מתנגדת לגמרי לחכמה שתתישב באדם, ואם כי טובה היא לפעמים התפעלות טובה וקדושה, אינה כי אם לקבוע ביותר בעומק הנפש את קנין הדעת שכבר קנתה, אז ישתרש יותר ויוכר יותר, אבל קביעות דעת והשכל בתחילתה – מנוחה שלמה דרושה לה, ו(מגילה כח.): "שמעתתא בעיא צילותא כיומא דאיסתנא" קל וחומר בדברים הקדושים הזכים כעניני העבודה השלמה, ו(שבת י.): "זמן תפלה לחוד וזמן תורה לחוד". ואם ראוי ומחוייב להקדים תשובה ואמונה ויראה פשוטה לכל לימוד, ומה גם ללימוד היראה, אבל סערת הנפש כפי המוכרח ראוי להגביל להזמן אחר, להקדים או לאחר. אבל הלימוד יהיה במנוחה בישוב בשמחה, כמו שהורונו חז"ל במ"ח דברים של קנין התורה (משנה אבות ו), והיינו שמחה של מנוחה שמגרשת כל רוח עצב, מצד בחינת השכל בבטחון שלם על האלהים ית' והשכלת טובו, ואז יצליח.

There is a further reason [for the lack of intellectual involvement in matters of divine service]. The heart’s excitement and the enthusiasm of the soul are completely opposed to wisdom taking hold in man.⁴⁸To wisdom taking hold in man: Learning with enthusiasm and excitement is not conducive to understanding new topics and ideas. For this type of study, one most take a more intellectual and analytical approach. Although positive and holy enthusiasm is sometimes good, that is only true in terms of fixing knowledge that it has already acquired deeper into the soul. However, establishing knowledge and understanding in the first place requires total tranquility, and “a halachic discussion requires clarity like the day the north wind [istena] blows.”⁴⁹[Tractate Megilla 28b.] This is especially true of sacred matters that are sublime, such as the topic of perfect divine service, and “the time dedicated to learning the Torah and to prayer are independent of each other.”⁵⁰Independent of each other: [Shabbat 10a.] This means that the time that one devotes to prayer (in this instance, emotional learning) is not at the expense of the time devoted to Torah study (intellectual learning) and that there is a time and place for both forms of learning. True, it is appropriate, even obligatory, to preface⁵¹To preface: As Rav Chaim of Volozhin writes in Nefesh Hachaim, Gate 4, Subsections 6–7, “whenever a person prepares himself to learn, it’s worthwhile for him to settle himself down before he begins, at least for a small amount of time, in pure fear/awe of God with a pure heart/mind, to cause himself to confess his sins from the depths of his heart/mind, so that his Torah should be holy and pure. And he should intend to attach himself to the Holy One (blessed be He) via his learning the Torah.” [See Vilna Gaon Mishlei, the end of Chapter 15; Nefesh Hachaim 4:6, 7.] every study with repentance, faith, and simple reverence, and this is certainly true in the case of the study of reverence. However, the required arousal of the soul ought to be relegated to a separate time, prior or following, while the study itself is done in tranquil and calm joy, as our Sages of blessed memory instructed in the forty-eight methods of acquisition of the Torah.⁵²Acquisition of the Torah: It is written in Pirkei Avot 6:6 that the eighth way of acquiring Torah is through joy and the thirteenth is with clear thinking. Therefore, this joy is a moderated form of pleasure and happiness that complements clear thinking, not ecstatic exuberance that detracts from it. And this refers to the joy of tranquility, which chases away all sorrow, based on the intellect’s discernment, with total faith in God and understanding His benevolence. Then he will succeed.

ומפני שטבע כל לימוד להסעיר מעט את כוחות הנפש, והרבה יותר מטבע כל לימוד הוא בענין לימוד היראה וכל פרטי העבודה, מפני הנטיה הנפשית שהנפש נוטה להם בטבעה, דבר זה גורם למי שאין אהבת בקשת האמת, שהיא דרישת השם ית', קבועה בו היטיב, ואינו מעיין בדברים הזכים האלה כי־אם מצד עול החובה¹⁹ע' סוטה כ"ב: ששמע, אם מוצא הוא בעצמו שלבבו נסער, לשמחה בענייני האהבה או לחרדה בענייני היראה, הוא סובר שבזה הוא משלים חוקו, והרי הוא מתרפה בעצמו מהידיעה האמתית. ודבר זה מצטרף למה שהדברים באו בקצרה בספריהם של חכמים, ולפום־ריהטא אין בהם מה לעיין, וכשהוא מוצא חידוש הרגשה בלב, הוא בא להחליט מזה שאך זאת היא תורת היראה.

It is the nature of every sort of study to excite the soul’s capabilities [kochot hanefesh] to a certain degree. This is so [the necessity of intellectual and tranquil study] to an even greater degree in the case of the study of reverence and all the details of divine service, as the soul is naturally drawn to them.⁵³Naturally drawn to them: The Ramchal elaborates upon this in his introduction and first chapter of Mesillat Yesharim. This causes one in whom the love of seeking the truth, which is the pursuit of the Lord, is not well established and who only studies these matters out of a sense of an obligation⁵⁴Sense of an obligation: [See Sota 22b.] In Tractate Sota, the Talmud explains that there are seven pseudo-righteous people who erode the world, one of whom is “the righteous who say: Tell me what my obligation is and I will perform it.” that he heard of to think that he has fulfilled his obligation if he finds that his heart is moved to joy in matters of love or fear in matters of reverence. As a result, he will be lax in pursuing the truth. ⁵⁵In pursuing the truth: Because the person is studying only out of a sense of obligation, they will think that with these small superficial and emotional feelings, they have come to the end of their journey of study of reverence and all of the details of divine service. This will dissuade them from continuing with an in-depth study of these topics. This factor is compounded by the fact that these topics are treated very concisely in the works of the Sages, and ostensibly there is no need for in-depth study. Therefore, when such a person discovers some new feeling in his heart, he concludes that it is specifically this that is reverence.

אבל באה מזה רעה גדולה והשכחת שמו ית', שהוא עיקר החיים השלמים, שכאשר סערתו עוברת, אינו מוצא בנפשו מאומה, ובא מזה ח"ו להבזות בלבבו כל ענין היראה, ועל־כל־פנים יברח יותר ללימודים שמוצא שכלו מקום להתגדר בם להבין ולהשכיל.

However, this leads to a terrible evil and causes the name of the Lord, Who is the essence of a life of perfection, to be forgotten. For when the person’s excitement abates, they will find their soul empty and thereby, God forbid, denigrate the entire enterprise of reverence. At the very least he will abandon it in favor of other studies in which his intellect can excel in understanding and comprehension.

על־כן, החובה רבה על כל מי שחננו ד' ית' להבין בדרכי היראה וארחות קנייתה ולימוד דרכיה, לפרש הדברים עד מקום שידו מגעת, ולהורות דרכי הלימוד הפשוט בעניני שלמות העבודה גם לקטני השכל, איך ילכו בסדר נכון וימצאו בדעתם מושגים נכונים ומקום להבין להשכיל גם לחדש, ובזה יהיו הדברים קנויים וקבועים אצלם, כי "תורה מביאה לידי זהירות".²⁰עבודה־זרה כ: וע' שה"ש רבה פ"א.

Therefore, there is a tremendous obligation on anyone whom the Lord has graced with understanding in the ways of reverence and the paths for acquiring it and learning its ways to explain the topic to the best of their ability and to teach the method of straightforward study in matters of perfect divine service so that even those of limited intellect can progress properly and correctly clarify concepts, understand, and even innovate ideas. As a result, the concepts will be acquired and established for them, for “Torah leads to care [zehirut].”⁵⁶Torah leads to care [zehirut]: Only after a person has truly learned these topics in an intellectual and meaningful way will they come to possess the requisite knowledge necessary to be careful [zehirut] in matters of reverence and divine service. [Avoda Zara 20b. See also Shir Hashirim Rabba, Volume I.]

ונוסף על זה, שבני דורנו במדינותינו התורניים שבנו הורגלו בלימוד בהתפשטות השכל בחריפות, עד שעיקר נעימת לימודם הוא כפי מה שיש לשכלם מקום להתגדר ולענות בו. אע"פ ששימת גדר בדבר זה היא קלקול גדול ורעה גדולה, בעוה"ר, שבא מזה שכל עניני התורה שאין בהם מצד גדרם כל־כך עומק עיון של חילוקי נושאים, כדיני ברכות ותפילות וכיו"ב, לימודם מתמעט, ומכל מקום קשה לעקור נטיה זו, ומה גם שמצד עצמה טובה היא מאד כשלא תעבור את הגבול, כי בקשת האמת באה ע"י הישרת השכל וחריצותו להתבונן בדברים עמוקים.

In addition, students of the Torah in our time and place are accustomed to learning in the mode of ingenuity⁵⁷Mode of ingenuity: This refers to the type of learning called “Pilpul”—loosely translated as “sharp analysis.” It is a method of studying the Talmud through intense textual analysis and casuistic argumentation in an attempt to either explain conceptual differences between various halakhic rulings or to reconcile any apparent contradictions presented in various readings of different texts. such that their main pleasure in learning is contingent on their intellect having the opportunity to excel and innovate. This unfortunate tendency⁵⁸This unfortunate tendency: Many are the Rabbinic luminaries who take affront to focusing exclusively on this type of Torah study, most notably found in the works Mesillat Yesharim, Chovat Halevavot, Sefer Gur Aryeh of the Maharal of Prague, and the Shelah HaKaddosh. [in learning] is very harmful and detrimental, as it results in the diminished study of areas of the Torah that do not lend themselves as much to in-depth analysis involving distinctions—for example, the laws of blessings and prayer. Nonetheless, it is difficult to uproot this tendency, especially since it is intrinsically very positive, as long as it is not taken too far. For the pursuit of truth requires preparing the mind to exert itself in contemplating deep issues.

על־כן ראוי להראות גלוי לכל תופסי תורת ד' איך שבלימודי היראה יתר שאת ויתר עז מחריצות השכל נמצאים בהם, גם בדרך שכל הפשוט, והלמודים היקרים הללו מישרים את השכל ומרחיבים את הדעת, לבד הטובות הגדולות שבעצמותם.

Therefore, all those who are committed to the Torah of the Lord should be shown that the studies relating to reverence are the most intense in terms of intellectual exertion, even on a straightforward intellectual level, and that these studies improve the intellect and expand one’s knowledge, aside from their great innate benefits.

ח. למוד היראה ומדרגת האדם – בשמחה ובטוב־לבב

H. The study of reverence and the value of man [madregat ha’adam]—with joy and gladness [tuv leivav]

מכלל לימוד היראה הוא להבין בעצמו מה הם הדברים הגורמים לו שיכבד עליו ענין היראה.

The study of reverence [yirah] includes understanding what causes reverence to be burdensome for oneself.⁵⁹Burdensome for oneself: At first glance many people believe that a life of Torah, Mitzvot, reverence, and divine service are too much for them to accomplish. These people don’t negate the value of these ideals; rather, they feel that it is somehow outside of their grasp and feel burdened by their lack of success in these endeavors. Therefore, in order to counteract these feelings, one must understand its source in order to uproot it.

ראשית העבודה היא שתהיה בשמחה ובטוב־לבב²¹דברים כח מז, וע' של"ה פ' תבא מסלת־ישרים פ' י"ט.. נראה ששני דברים הם: השמחה בפני עצמה, וטוב לבב בפני עצמו; ויש אפשרות לשמחה בלא טוב־לבב והיא אינה רצויה, ויש מקום לטוב־לבב בלא שמחה:

The first requirement of divine service is that it be performed with joy and gladness [tuv leivav].⁶⁰Joy and gladness: [Devarim 28:47. See further Shalah, Parshat Tavo; Mesillat Yesharim, Chapter 19.] Joy and gladness are apparently two independent things.⁶¹Two independent things: As is explained in the concluding paragraphs of this section, Joy results from acquiring something new. A spiritual example, as explained in the upcoming paragraph, is the awareness of the enormous value of divine service that is way above a person’s spiritual level and yet is still possible to receive. Gladness results from an awareness of the love of Hashem for His creations and the greatness of the human soul. It is possible for joy to exist without gladness, and then it is undesirable, and there is the possibility of gladness [tuv leivav] without joy.

והנה, הרבה ראו בספרים חיוב העבודה התורה והתפלה בשמחה, וכפו עצמם לעשות בשמחה, אבל לא ראו בשכלם להשתלם מעט מעט עד שתהיה ראויה עליהם השמחה בתורה ובתפלה ובכל עניני עבודת השם ית'. אם כן, אע"פ שנכנס בלב רוח שמחה, אבל אין לבו טוב עליו, שאינו חפץ בשמחה זו באמת, ואינה נוחה לו, רק שהיא חובה עליו.

Many have seen mention in books⁶²Mention in books: For example, see Sharei Teshuva 4:9; Orchot Tzadikim, “The Gate of Happiness”; Mesillat Yesharim, Chapter 19. of the obligation for divine service, learning the Torah, and prayer to be performed with joy [and therefore, they force themselves to develop feelings of joy because of this obligation]. However, they do not perceive with their mind that they need to gradually perfect themselves⁶³ Gradually perfect themselves: Forcing oneself to develop joy without the prerequisite understanding and preparations turns those feelings that do develop artificial and fleeting. Therefore, the person will not be able to identify with them in the long run. so that they eventually become fit for experiencing joy in Torah learning, prayer, and all forms of service of the Lord, may He be blessed. Therefore, even when this joy enters their heart, [because they have not properly perfected themselves] they will not experience happiness. For they do not truly desire this joy, nor is it acceptable to them. Rather, they experience this “joy” as a sense of obligation [and therefore, they experience joy but not gladness—tuv leivav].

ואפשר להיות שייטב לבבו בעבודה, כי יכיר שראוי לעבוד לאדון כל ית', וגם שהוא ראוי לעבוד כאשר הוא יציר כפיו וחננו דעה והשכל לעבדו, אבל לא יכיר שהעבודה היא דבר גדול למעלה ממדרגתו בעצם, ועם זה הוא נאות לו.

It is also possible for an individual to be glad [tuv leivav] about their divine service, as they recognize that it is appropriate to serve the Master of the universe, may He be blessed, and that it is appropriate for them to serve Him, since they are His creations whom He graced with knowledge and understanding in order to serve Him. Yet, they may not recognize the greatness of the divine service⁶⁴Greatness of the divine service: This is explained at the beginning of the chapter regarding the difficulty of truly understanding divine service.

ועל דבר שהוא למעלה ממדרגתו בעצם, ועם זה הוא יפה וטוב לו, ודאי שראוי הוא לשמח, כמו שישמח בבא אליו דבר טוב מחודש, שכיון שלא היה לו זה הטוב, הרי מעלתו לא הגיעה לזה, וכיון שנתחדש לו הטוב שלמעלה ממדרגתו הוא שמח, אך אחר שכבר זכה אל הטוב ההוא כבר מדרגתו עלתה לזה הטוב, ואין כאן מקום שמחה. אם כן, כאשר יהיה לנו דבר שתמיד הוא למעלה ממדרגתנו והוא טוב לנו, אז ראויה לה השמחה התמידית עם כל יושנה, וזהו ענין (רש"י על דברים כו פסוק טז): "בכל יום יהיו בעיניך חדשים". אך מצד שהשמחה תורגש גם בחומר, הטביע הבורא ית' שיתחדשו ידיעות חדשות, ויהיה דרך השמחה ככל ענין שמחה חמרית גם כן. אבל כשיתעלה החומר, תהיה תמידית השמחה עם תמידיות ההשגה השלמה לגמרי.

—which [even though this service] innately surpasses their [currently known spiritual] level yet is suitable for them [once properly understood]—and that they should certainly be happy about the fact that it innately surpasses their level and yet is good for them, as they are happy to receive something new that is good.⁶⁵Something new that is good: In this case, not the happiness of attaining a new physical object but rather the happiness of receiving new spiritual insights and understanding. For since the individual did not have this goodness before, it was out of their reach. And when they suddenly receive this goodness, they rejoice. But once it has been acquired, and they are accustomed to it, then there is no longer any cause for joy [and therefore the person experiences gladness (tuv leivav) but not continued joy]. Therefore, when there is something [i.e., yirahat Hashem] that always surpasses our level and is good for us, then it is cause for constant joy, regardless of how old it is.⁶⁶Regardless of how old it is: In this case of yirahat Hashem, the person is constantly discovering new insights; therefore, their spiritual journey will not remain stagnant. This is the meaning of “you should view them as new every day.”⁶⁷[Rashi Devarim 26:16.] [Similarly,] so that joy should also be felt in physical matters, the Creator instilled in humanity the ability to innovate new ideas so that there would be joy in the physical world as well. However, when the physical is elevated, there will be constant joy commensurate with the constancy of the wholly perfect comprehension.⁶⁸Wholly perfect comprehension: The world progresses toward the messianic age, and the mundane and physical is uplifted by the spiritual; therefore, even in these “mundane matters,” a person will find spiritual joy.

על כל פנים, השמחה באה מצד הידיעה בעילוי ערך העבודה, שהיא למעלה ממדרגתו הרבה, וטוב־לבב – מצד הידיעה שראוי לו לעבוד, בידיעתו אהבתו של האדון ברוך הוא ליצוריו וכפרט לעם קרובו, כי השמחה במה שתהיה הרבה יותר ממדרגתו לא ייטב בה לבו.

In any case, joy results from an awareness of the enormous value of divine service, that it is way above a person’s spiritual level. And gladness—from the knowledge that they ought to engage in divine service out of an awareness of the love of the Master, may He be blessed, for His creations, especially the nation close to Him.

ולפי זה, שני לימודים הם:

[After the above explanation] Therefore, there are two lessons [needed to allow a person to experience divine service and reverence (yirah), with joy and gladness]:

א' – רוממות ערך כל העבודה, שהרי היא מקרבת ממש את האדם ליוצרו ית';

A. [To recognize] the exalted level of all divine service, as it literally brings one closer to his Creator, may He be blessed.

ולמוד שני – מעלת נפשו ורוחניותה מצד ענינה, שאע"פ שנטנפה בכל גלולי החומר ח"ו, מכל מקום (סנהדרין מד.): "אסא דקאי ביני חילפי אסא שמיה ואסא קרו ליה", והיא עומדת בזהרה מצד עצמה, ובידיעת דבר זה עצמו היא מתטהרת באמת, כי הוא ענף גדול מענפי תשובה מאהבה.

B. [To understand] the value of the human soul and its intrinsic spirituality such that despite being befouled by all manner of materialistic filth, God forbid, nonetheless, “If a myrtle is found among thorns, its name is still ‘myrtle,’ and people call it a myrtle.”⁶⁹[Sanhedrin 44a.] And therefore, no person is too far removed from their divine soul to begin the study of these topics with the proper preparation. [And so too does the soul] retain its innate radiance, and as a result of this very awareness, it is truly purified. For this is a major branch of the branches of repentance motivated by love [teshuva meahavah].

וראוי לסדר הלימודים שיהיו סדורים ומבוררים אצלו ושנונים בפיו ולבבו.

These lessons should be organized and clear to every individual and rehearsed in their mouth and heart [and therefore will reach the full spectrum of Avodat Hashem].