The way to attain this trait is easy for one who has already strove and attained all the aforementioned traits. For when one thinks and contemplates on the lowliness of the pleasures of this world and its good, as I wrote earlier, he will come to despise them, and will not consider them to be anything but evils and lackings of the dark and coarse physical nature. When the truth ingrains within him of their being real lackings and evils, certainly it will become easier for him to separate from them and remove them from his heart.
Therefore, the deeper and more diligently he delves in his thoughts into recognizing the lowliness of the physical and its pleasures, the easier it will be for him to purify his thoughts and heart so that he does not turn at all to the evil inclination in anything whatsoever. Rather, his physical deeds will be as one forced and not otherwise.
However, just like we have divided purity of thought into two divisions, namely, the bodily actions and the actions of Divine service, so too the in-depth contemplation necessary to acquire purity in them divides into two divisions.
To purify the thoughts in the bodily actions, one needs to diligently observe the lowliness of this world and its pleasures, as I wrote. While to purify the actions of Divine service, one needs to contemplate much on the deceit of honor and its falsehood, and to habituate oneself to flee from it.
Then, one will be clean from striving for the praise and lauding of other people when serving G-d. His thought will turn solely to our Master (G-d), who is our praise, and who is all our good and perfection, and beside Whom there is nothing else, as it is written: "He is your praise and He is your G-d" (Devarim 10:21).
One of the means which lead a person to acquire this trait is to prepare oneself for Divine service and mitzvot, namely, to not enter suddenly in performing a mitzva. For then, one's mind is not yet composed and is unable to think on what he is doing. Rather, one should ready himself to the matter and slowly prepare his heart for reflection.
Then let him contemplate what he is going to do and before Whom he is going to do it. For when he enters in this contemplation, it will be easy for him to cast away external motives, and to implant in his heart the true and desirable motive.
Note that the early pious men of old would wait one hour before prayer, in order to direct their hearts to G-d (Berachot 30b). There is no doubt that they wouldn't waste an hour of time. Rather they would direct and prepare their hearts for the prayer they needed to pray, pushing out foreign thoughts and filling themselves with the requisite fear and love of G-d. On this it is written: "If you prepared your heart, then spread out your hands to Him" (Iyov 11:13).
The detriments of this trait are lack of reflecting on the aforementioned matters, namely, ignorance of the lowliness of the worldly pleasures, pursuit of honor, and insufficient preparation before G-d's service.
The former two entice the mind and draw it towards ulterior motives, like an adulterous wife who, while still married to her husband, takes other men. Ulterior thoughts are referred to as "lewdness of the heart", as written: "and you shall not stray after your hearts and after your eyes which you go after promiscuously (Zonim)" (Bamidbar 15:39). For the heart strays from the whole aspiration which it should have bonded to, and turns instead to the worthless and imaginary falsehood.
Insufficient preparation for Divine service causes the natural foolishness which comes from the side of physicality to not be divested from within oneself. Thus he rottens the Divine service with its stench.
בְּדַרְכֵי קְנִיַּת הַטָּהֳרָה
הִנֵּה הַדֶּרֶךְ לְהַשִּׂיג הַמִּדָּה הַזֹּאת, קַל הוּא לְמִי שֶׁכְּבָר הִשְׁתַּדֵּל וְהִשִּׂיג הַמִּדּוֹת הַשְּׁנוּיוֹת עַד הֵנָּה. כִּי הִנֵּה כְּשֶׁיַּחְשֹׁב וְיִתְבּוֹנֵן עַל פְּחִיתוּת תַּעֲנוּגֵי הָעוֹלָם וְטוֹבוֹתָיו, כְּמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה, יִמְאַס בָּהֶם וְלֹא יַחְשְׁבֵם אֶלָּא לְרָעוֹת וּלְחֶסְרוֹנוֹת הַטֶּבַע הַחָמְרִי הֶחָשׁוּךְ וְהַגַּס. וּבְהִתְאַמֵּת אֶצְלוֹ הֱיוֹתָם מַמָּשׁ חֶסְרוֹנוֹת וְרָעוֹת, וַדַּאי שֶׁיָּקֵל לוֹ לְהִבָּדֵל מֵהֶם וְלַהֲסִירָם מִלִּבּוֹ.
The way to attain this trait is easy for one who has already strove and attained all the aforementioned traits. For when one thinks and contemplates on the lowliness of the pleasures of this world and its good, as I wrote earlier, he will come to despise them, and will not consider them to be anything but evils and lackings of the dark and coarse physical nature. When the truth ingrains within him of their being real lackings and evils, certainly it will become easier for him to separate from them and remove them from his heart.
עַל כֵּן כָּל מָה שֶׁיַּעֲמִיק וְיַתְמִיד לְהַכִּיר פְּחִיתוּת הַחָמְרִיּוּת וְתַעֲנוּגָיו, יוֹתֵר יִהְיֶה נָקֵל לוֹ לְטַהֵר מַחְשְׁבוֹתָיו וְלִבּוֹ שֶׁלֹּא לִפְנוֹת אֶל הַיֵּצֶר כְּלָל בְּשׁוּם מַעֲשֶׂה מִן הַמַּעֲשִׂים, אֶלָּא יִהְיֶה בַּמַּעֲשִׂים הַחָמְרִיִּים כְּאָנוּס, לֹא זוּלַת.
Therefore, the deeper and more diligently he delves in his thoughts into recognizing the lowliness of the physical and its pleasures, the easier it will be for him to purify his thoughts and heart so that he does not turn at all to the evil inclination in anything whatsoever. Rather, his physical deeds will be as one forced and not otherwise.
וְאָמְנָם כְּמוֹ שֶׁטַּהֲרַת הַמַּחֲשָׁבָה חִלַּקְנוּהָ לִשְׁנֵי חֲלָקִים: הָאֶחָד בַּמַּעֲשִׂים הַגּוּפָנִים, וְהָאֶחָד בְּמַעֲשֵׂי הָעֲבוֹדָה, כֵּן הָעִיּוּן הַמִּצְטָרֵךְ כְּדֵי לִקְנוֹתָהּ, יִתְחַלֵּק לִשְׁנַיִם:
However, just like we have divided purity of thought into two divisions, namely, the bodily actions and the actions of Divine service, so too the in-depth contemplation necessary to acquire purity in them divides into two divisions.
כִּי הִנֵּה לְטַהֵר מַחֲשַׁבְתּוֹ בְּמַעֲשֵׂי גּוּפָנִיּוּתוֹ, הַדֶּרֶךְ הוּא לְהַתְמִיד הִסְתַּכְּלוּתוֹ עַל פְּחִיתוּת הָעוֹלָם וְתַעֲנוּגָיו, כְּמוֹ שֶׁכָּתַבְתִּי. וּלְטַהֵר מַחֲשַׁבְתּוֹ בְּמַעֲשֵׂי עֲבוֹדָתוֹ יַרְבֶּה הִתְבּוֹנְנוּתוֹ עַל תַּרְמִית הַכָּבוֹד וּכְזָבָיו וְיַרְגִּיל עַצְמוֹ לִבְרֹחַ מִמֶּנּוּ.
To purify the thoughts in the bodily actions, one needs to diligently observe the lowliness of this world and its pleasures, as I wrote. While to purify the actions of Divine service, one needs to contemplate much on the deceit of honor and its falsehood, and to habituate oneself to flee from it.
אָז יִנָּקֶה בְּעֵת עֲבוֹדָתוֹ מִפְּנוֹת אֶל הַשֶּׁבַח וְאֶל הַתְּהִלָּה אֲשֶׁר יְהַלְלוּהוּ בְּנֵי הָאָדָם וְתִהְיֶה מַחֲשַׁבְתּוֹ פּוֹנָה בְּיִחוּד אֶל אֲדוֹנֵנוּ אֲשֶׁר הוּא תְּהִלָּתֵנוּ, וְהוּא כָּל טוּבֵנוּ וּשְׁלֵמוּתֵנוּ וְאֶפֶס זוּלָתוֹ, וְכֵן הוּא אוֹמֵר (דברים י): הוּא תְהִלָּתְךָ וְהוּא אֱלֹהֶיךָ.
Then, one will be clean from striving for the praise and lauding of other people when serving G-d. His thought will turn solely to our Master (G-d), who is our praise, and who is all our good and perfection, and beside Whom there is nothing else, as it is written: "He is your praise and He is your G-d" (Devarim 10:21).
וּמִן הַמַּעֲשִׂים הַמַּדְרִיכִים אֶת הָאָדָם לָבוֹא לִידֵי מִדָּה זוֹ, הוּא הַהַזְמָנָה לְדִבְרֵי הָעֲבוֹדָה וְהַמִּצְוֹת, וְהַיְנוּ, שֶׁלֹּא יִכָּנֵס בְּקִיּוּם הַמִּצְוָה בְּפֶתַע פִּתְאוֹם שֶׁאֵין דַּעְתּוֹ עֲדַיִן מְיֻשֶּׁבֶת עָלָיו וִיכוֹלָה לְהִתְבּוֹנֵן בְּמָה שֶׁהוּא עוֹשֶׂה, אֶלָּא יַזְמִין עַצְמוֹ לַדָּבָר וְיָכִין לִבּוֹ בְּמִתּוּן עַד שֶׁיִּכָּנֵס בְּהִתְבּוֹנְנוּת.
One of the means which lead a person to acquire this trait is to prepare oneself for Divine service and mitzvot, namely, to not enter suddenly in performing a mitzva. For then, one's mind is not yet composed and is unable to think on what he is doing. Rather, one should ready himself to the matter and slowly prepare his heart for reflection.
וְאָז יִתְבּוֹנֵן מָה הוּא הוֹלֵךְ לַעֲשׂוֹת וְלִפְנֵי מִי הוּא הוֹלֵךְ לַעֲשׂוֹת, שֶׁהֲרֵי בְּהִכָּנְסוֹ בָּעִיּוּן הַזֶּה, קַל הוּא שֶׁיַּשְׁלִיךְ מֵעָלָיו הַפְּנִיּוֹת הַחִיצוֹנִיּוֹת וְיִקְבַּע בְּלִבּוֹ הַכַּוָּנָה הָאֲמִתִּית הָרְצוּיָה.
Then let him contemplate what he is going to do and before Whom he is going to do it. For when he enters in this contemplation, it will be easy for him to cast away external motives, and to implant in his heart the true and desirable motive.
וְתִרְאֶה שֶׁהַחֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִים שָׁעָה אַחַת קֹדֶם תְּפִלָּתָם וְאַחַר כָּךְ מִתְפַּלְּלִים, כְּדֵי שֶׁיְּכַוְּנוּ לִבָּם לַמָּקוֹם. וּבְוַדַּאי שֶׁלֹּא הָיוּ פּוֹנִים שָׁעָה אַחַת לְבַטָּלָה, אֶלָּא מִתְכַּוְּנִים וּמְכִינִים לִבָּם לַתְּפִלָּה שֶׁהָיָה לָהֶם לְהִתְפַּלֵּל, וְדוֹחִים מֵעֲלֵיהֶם הַמַּחֲשָׁבוֹת הַזָּרוֹת וּמִתְמַלְּאִים הַיִּרְאָה וְהָאַהֲבָה הַצְּרִיכָה, וְאוֹמֵר (איוב יא): אִם אַתָּה הֲכִינוֹתָ לִבֶּךָ וּפָרַשְׂתָּ אֵלָיו כַּפֶּיךָ.
Note that the early pious men of old would wait one hour before prayer, in order to direct their hearts to G-d (Berachot 30b). There is no doubt that they wouldn't waste an hour of time. Rather they would direct and prepare their hearts for the prayer they needed to pray, pushing out foreign thoughts and filling themselves with the requisite fear and love of G-d. On this it is written: "If you prepared your heart, then spread out your hands to Him" (Iyov 11:13).
וְהִנֵּה מַפְסִידֵי הַמִּדָּה, הֵם חֶסְרוֹן הַהִתְבּוֹנְנוּת עַל הָעִנְיָנִים שֶׁזָּכַרְנוּ, דְּהַיְנוּ: סִכְלוּת פְּחִיתוּת הַתַּעֲנוּגִים, רְדִיפַת הַכָּבוֹד, וּמִעוּט הַהֲכָנָה לָעֲבוֹדָה.
The detriments of this trait are lack of reflecting on the aforementioned matters, namely, ignorance of the lowliness of the worldly pleasures, pursuit of honor, and insufficient preparation before G-d's service.
כִּי הַשְּׁנַיִם הָרִאשׁוֹנִים הֵם מְפַתִּים אֶת הַמַּחֲשָׁבָה וּמַמְשִׁיכִים אוֹתָהּ אֶל הַפְּנִיּוֹת, כְּאִשָּׁה הַמְנָאֶפֶת אֲשֶׁר תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים. וּכְבָר נִקְרְאוּ הַמַּחֲשָׁבוֹת הַחִיצוֹנִיּוֹת זְנוּת הַלֵּב, דִּכְתִיב (במדבר טו): וְלֹא תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם. כִּי נִמְצָא הַלֵּב פּוֹנֶה מִן הַמַּבָּט הַשָּׁלֵם, אֲשֶׁר הָיָה לוֹ לִקָּשֵׁר בּוֹ, אֶל הֲבָלִים וְדִמְיוֹנוֹת כּוֹזְבִים.
The former two entice the mind and draw it towards ulterior motives, like an adulterous wife who, while still married to her husband, takes other men. Ulterior thoughts are referred to as "lewdness of the heart", as written: "and you shall not stray after your hearts and after your eyes which you go after promiscuously (Zonim)" (Bamidbar 15:39). For the heart strays from the whole aspiration which it should have bonded to, and turns instead to the worthless and imaginary falsehood.
וּמִעוּט הַהֲכָנָה גּוֹרֵם לַסִּכְלוּת הַטִּבְעִי הַבָּא מִצַּד הַחֹמֶר שֶׁלֹּא יְגֹרַשׁ מִתּוֹכוֹ, וַהֲרֵי הוּא מַבְאִישׁ אֶת הָעֲבוֹדָה בְּסִרְחוֹנוֹ.
Insufficient preparation for Divine service causes the natural foolishness which comes from the side of physicality to not be divested from within oneself. Thus he rottens the Divine service with its stench.
וּנְבָאֵר עַתָּה מִדַּת הַחֲסִידוּת.
We will now explain the trait of Piety.