Description: Clarifying the Purpose of Life 05
Bilvavi Mishkan Evneh
Volume I Pages 12-13
Even when we do mitzvos, we must remember that the essence of a mitzvah lies in its connection to the root. The word mitzvah comes from the word ‘tzavsa’, which means companionship or connection with others, as the sefarim hakedoshim explain. The ultimate purpose of mitzvos is to become a companion, to create a relationship with Hashem our Creator, to be close and connected to Him.
Without this realization, the main inner essence of the mitzvah is lacking, and it is like a ‘guf belo neshamah,’ a body without a soul. ‘Kudshah Brich Hu, v’oraysah, v’Yisrael chad hu,’ meaning, Hashem and the Torah and Yisrael are one." (Zohar 3:73a). What does this mean? Torah, - its learning, and the fulfillment of its mitzvos - must be kept in a manner of ‘chad’ of oneness, that enables a person to connect to Hashem through the Torah. This is the purpose of one's life: attachment to the Torah and to Hashem. As Dovid Hamelech said, ‘Kirvas Elokim li tov,’ Only closeness to Hashem is what I consider good.
When we learn or hear these concepts, the importance of connecting to Hashem, of living a life with that focus, how every action has to be guided by that principle, a nagging thought starts to plague us. It’s usually accompanied by a sinking feeling. Here’s what we think: Is this talking to us? We aren’t anywhere near there! This is lightyears away from us!
Sometimes, while a person is clarifying for himself that the purpose of his life is closeness to Hashem, he may believe and entertain the thought that in order to connect to Hashem, you have to be removed from the world like Moshe Rabbeinu was, and be completely detached from all worldly matters. This line of thinking is ‘atzas hayetzer,’ the advice of the yetzer harah! He tries to portray closeness to Hashem as a solitary, ascetic lifestyle, maybe a little depressing. Something which is appropriate for only unique individuals, but for someone like us this is way out there in the stratosphere!
Yet, the truth is that the Mesilas Yesharim clarifies this as well, and he writes an amazing thing. The Ramchal, based his work Mesilas Yesharim on the gemarah in which Rav Pinchas ben Yair listed out the path to achieving Ruach Hakodesh and to be able to do techiyas hameisim – reviving the dead! Now that’s some awesome spiritual workout!
Can anyone make that claim - promise something like that!?
But the Ramchal begins at level one and works his way through each of the achievement that Rav Pinchas ben Yair lists out. He talks about ‘zehirus,’ which means being careful with our actions. Then he moves on to ‘zerizus’, which means performing mitzvos with alacrity and zeal. To each achievement the Mesilas Yesharim dedicates about three chapters, where he develops every aspect of this accomplishment. This goes on and on, from ‘chassidus’ and ‘taharah’ to ‘kedushah’ and so on.
When he finally reaches the end – which means whomever the Mesilas Yesharim is addressing at this point is someone who has worked through all the levels and is now up to Ruach Hakodesh, he writes as follows (Ch. 26): "And you, 'קורא נעים', must realize as I do, that I have not completed in this work all the principles of חסידות.... It’s obvious that each person, depending on his trade and his occupation, needs direction and guidance. The path of חסידות that’s appropriate for someone who is a full-time Torah scholar is not the path of חסידות that’s appropriate for one who needs to hire himself out to work for another. And neither of these is the path of חסידות suited for someone who is engaged in business.
Each person, according to his situation, has aspects of saintliness suitable for him. It is not that the essence of חסידות changes, for it is certainly applicable to everyone, but since the conditions are different, the means leading to the goal will change for each person according to his circumstances.
One can be a complete tzaddik performing simple labor, just as much as one whose mouth does not pause from learning.” These are the words of the Mesilas Yesharim.
It is evident from his words that one can be a tzaddik who is attached to Hashem, to the extent that he will achieve Ruach Hakodesh and the ability to revive the dead, regardless of his occupation! Torah study or manual labor, as long as a person is l’sheim shamayim! This is not limited to rare individuals who are removed from the world, hiding in a corner!
Bilvavi Mishkan Evneh
Volume I Pages 12-13
Even when we do mitzvos, we must remember that the essence of a mitzvah lies in its connection to the root. The word mitzvah comes from the word ‘tzavsa’, which means companionship or connection with others, as the sefarim hakedoshim explain. The ultimate purpose of mitzvos is to become a companion, to create a relationship with Hashem our Creator, to be close and connected to Him.
Without this realization, the main inner essence of the mitzvah is lacking, and it is like a ‘guf belo neshamah,’ a body without a soul. ‘Kudshah Brich Hu, v’oraysah, v’Yisrael chad hu,’ meaning, Hashem and the Torah and Yisrael are one." (Zohar 3:73a). What does this mean? Torah, - its learning, and the fulfillment of its mitzvos - must be kept in a manner of ‘chad’ of oneness, that enables a person to connect to Hashem through the Torah. This is the purpose of one's life: attachment to the Torah and to Hashem. As Dovid Hamelech said, ‘Kirvas Elokim li tov,’ Only closeness to Hashem is what I consider good.
When we learn or hear these concepts, the importance of connecting to Hashem, of living a life with that focus, how every action has to be guided by that principle, a nagging thought starts to plague us. It’s usually accompanied by a sinking feeling. Here’s what we think: Is this talking to us? We aren’t anywhere near there! This is lightyears away from us!
Sometimes, while a person is clarifying for himself that the purpose of his life is closeness to Hashem, he may believe and entertain the thought that in order to connect to Hashem, you have to be removed from the world like Moshe Rabbeinu was, and be completely detached from all worldly matters. This line of thinking is ‘atzas hayetzer,’ the advice of the yetzer harah! He tries to portray closeness to Hashem as a solitary, ascetic lifestyle, maybe a little depressing. Something which is appropriate for only unique individuals, but for someone like us this is way out there in the stratosphere!
Yet, the truth is that the Mesilas Yesharim clarifies this as well, and he writes an amazing thing. The Ramchal, based his work Mesilas Yesharim on the gemarah in which Rav Pinchas ben Yair listed out the path to achieving Ruach Hakodesh and to be able to do techiyas hameisim – reviving the dead! Now that’s some awesome spiritual workout!
Can anyone make that claim - promise something like that!?
But the Ramchal begins at level one and works his way through each of the achievement that Rav Pinchas ben Yair lists out. He talks about ‘zehirus,’ which means being careful with our actions. Then he moves on to ‘zerizus’, which means performing mitzvos with alacrity and zeal. To each achievement the Mesilas Yesharim dedicates about three chapters, where he develops every aspect of this accomplishment. This goes on and on, from ‘chassidus’ and ‘taharah’ to ‘kedushah’ and so on.
When he finally reaches the end – which means whomever the Mesilas Yesharim is addressing at this point is someone who has worked through all the levels and is now up to Ruach Hakodesh, he writes as follows (Ch. 26): "And you, 'קורא נעים', must realize as I do, that I have not completed in this work all the principles of חסידות.... It’s obvious that each person, depending on his trade and his occupation, needs direction and guidance. The path of חסידות that’s appropriate for someone who is a full-time Torah scholar is not the path of חסידות that’s appropriate for one who needs to hire himself out to work for another. And neither of these is the path of חסידות suited for someone who is engaged in business.
Each person, according to his situation, has aspects of saintliness suitable for him. It is not that the essence of חסידות changes, for it is certainly applicable to everyone, but since the conditions are different, the means leading to the goal will change for each person according to his circumstances.
One can be a complete tzaddik performing simple labor, just as much as one whose mouth does not pause from learning.” These are the words of the Mesilas Yesharim.
It is evident from his words that one can be a tzaddik who is attached to Hashem, to the extent that he will achieve Ruach Hakodesh and the ability to revive the dead, regardless of his occupation! Torah study or manual labor, as long as a person is l’sheim shamayim! This is not limited to rare individuals who are removed from the world, hiding in a corner!