Vetaher Libainu

(7) Rabbi Nahman said in Rabbi Samuel's name: 'Behold, it was good' refers to the Good Desire; 'And behold, it was very good' refers to the Evil Desire. (It only says 'very good' after man was created with both the good and bad inclinations, in all other cases it only says 'and God saw that it was good') Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, no man would build a house, take a wife and beget children; and thus said Solomon: 'Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbour.' (Ecclesiastes 4:4).

(1) It is forbidden to discharge semen in vain. This is a graver sin than any other in the Torah.1Zohar, Shulchan Aruch, Even Ha’Ezer 23:1. Beis Shmuel explains this is not meant to be taken literally. Any sin that carries a penalty of death or koreis is a graver sin. This is meant to impress man with the severity of this sin. Those who masturbate and thus discharge semen in vain, not only do they commit a grave sin, but also one who does this is placed under a ban. Concerning such people it is said, "Your hands are full of blood,"2Isaiah 1:15. and it is likened to killing a person. See what Rashi wrote in the Sidrah of Vayeishev3Genesis 38:7. concerning Er and Onan, who died because of committing this sin. Occasionally, as a punishment for this sin, God forbid, one's children die when young,4Under the age of Bar or Bas-Mitzvah. or grow up to be wicked, while the sinner is reduced to poverty.

(1) It is written,1Leviticus 19:16. "Do not be a talebearer among your people."2Rabbeinu Gershon’s edict which prohibits, on penalty of excommunication the reading of someone else’s mail is derived from this verse. (Be’er Hagolah on Yoreh Dei’ah 334) What constitutes talebearing? It is carrying gossip and going from one to the other saying, "So and so said this…," "I have heard such and such about so and so." Even if [the tale he tells] is true, and it brings no disgrace to anyone it is, still, a violation of a negative commandment,3For a comprehensive analysis of the halachos of lashon hara refer to the Seifer Chafetz Chayim. and it is a grave sin, which causes the death of Jewish people. Because of this [the law against talebearing] is followed by: [the verse] "Do not stand by the blood of your neighbor."4Leviticus 19:17. Think about what happened in the case of Do'eg the Edomite,5I Samuel 22:10. Chapter 22 relates that David, relentlessly pursued by Shaul came to Nov, the city where the Sanctuary was situated, to obtain bread for his men. Achimelech, the kohein gadol, gave him bread and also the sword of Goliath that was kept there. Do’eg, the Edomite reported this to Shaul, whereupon the king ordered the slaying of the kohanim in the city of Nov. who told Shaul, that Achimelech gave David food and a sword. Even though the thing [he told] was true, and it did not reflect dishonor on Achimelech, for he had not done anything wrong, and even if Shaul himself had asked Achimelech he would have told him what he had done, for he had no intention to sin against Shaul. Despite this, the talebearing of Do'eg caused many kohanim to be killed.

(2) There is a much graver sin [than tale bearing] which is classified under this prohibition and that is slander;6The laws against slander do not apply when you wish to protect someone from harm. For example, if you know that someone plans to cheat in business, or that he plans to borrow money and not repay the loan, or that the person who wishes to marry someone’s daughter is a evil and corrupt man, then it is a mitzvah to inform the concerned party. (Pis’chei Teshuvah 156, also Chafeitz Chayim, Rechilus 9) which is, speaking of someone's shame, even if it is true. But a person who spreads lies [about others] is guilty of besmirching someone's name. A slanderer is a person who says, "So and so has done such and such; so and so were his parents; such and such a thing I heard about him," and he relates shameful things. Regarding such a person, Scripture states,7Psalms 12:4. "May Hashem cut off all smooth [talking] lips, the tongue that speaks haughty words."8The Gemara Yoma 9a states that the expression “haughty words” in this verse refers to lashon hara. Anyone speaking lashon hara displays haughtiness, for he places himself above God’s law. A person who accepts slanderous gossip is worse than the one who spreads it. The heavenly decree9Barring them from entering the Land of Israel. against our forefathers, in the wilderness was sealed, only because [they committed] the sin of slander.10The meraglim (spies) who explored the land spoke badly about it and the people accepted their slanderous report.

(5) And these are tasks that a wife must perform for her husband: She grinds wheat into flour, and bakes, and washes clothes, cooks, and nurses her child, makes her husband’s bed, and makes thread from wool by spinning it. If she brought him one maidservant, i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife does not need to grind, and does not need to bake, and does not need to wash clothes. If she brought him two maidservants, she does not need to cook and does not need to nurse her child if she does not want to, but instead may give the child to a wet nurse. If she brought him three maidservants, she does not need to make his bed and does not need to make thread from wool. If she brought him four maidservants, she may sit in a chair [katedra] like a queen and not do anything, as her maidservants do all of her work for her. Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make thread from wool, since idleness leads to licentiousness. Consequently, it is better for a woman to be doing some kind of work. Rabban Shimon ben Gamliel says: Even one who vows that his wife is prohibited from doing any work must divorce her and give her the payment for her marriage contract, since idleness leads to idiocy.

(1) It is prohibited to spill seed needlessly and this sin is more severe than all Torah transgressions. For this reason a man should not thresh inside and sprinkle [his semen] outside [of a woman], and he should not marry a girl who is unable to have children.

(2) Those who 'commit adultery' with their hand and thereby cause semen to be spilled it is not enough that this is a great prohibition, but one who does so should sit in excommunication and about them it is said "Their hands are full of blood" and it is as if they have killed a person.

(3) It is forbidden for a man intentionally make himself have an erection or to cause himself to think about sex. Rather if he thinks about sex he should remove himself from vain things and go to the words of Torah which is like a beloved doe and a graceful deer. Therefore it is forbidden for someone to sleep on their back with his face up, rather he should lean to the side so that he doesn't come to have an erection. And he shouldn't look at a beast or a wild animal or bird when the male and females are copulating. But it is permitted for those who bring animals to mate to 'put the applicator in the tube' because that is their work and it won't cause them to have sexual thoughts.

(4) It is forbidden for a man who is not married to touch his private parts so that he doesn't come to have a sexual thought. And he may not even touch anywhere under his belly button lest he have a sexual thought. And when he urinates he should not hold his member and urinate. But if he is married this is permitted. And whether married or unmarried he shouldn't put his hand on his member at all except when he must relieve himself (see Orach Chaim 3).

(5) A woman who has some sort of closure in her womb and therefore when her husband has relations with her he sprinkles outside, this is prohibited (but it is permitted to have relations with a minor or an aylonit since this is the way of the land) (Tosafot and the Mordecai ch. 1 Yevamot, and Nimukei Yosef on the chapter [entitled] Haba al Yevamto).

(6) It is prohibited to ride on a beast without a saddle. Hagah: In the Talmud in the chapter [entitled] Kol Hayad, it seems that it is forbidden to wear pants unless they are made like thigh holds for this will bring him to spill his seed. And even though we could reject this proof and say that this refers only to those days when they had terumah and we had to be concerned about defiling the body, in any case since the Rosh cited this in his rulings, it seems that this is still prohibited today. And that which they were accustomed to permit this in the bathhouse it is possible to say that for a short time this is permitted, this is what seems to be true to me. Furthermore, in the Talmud they forbade one to wash with his father or brother or mother's husband or sister's husband. But now they are accustomed to allow this since they cover their genitals in the bathhouse, we need not be concerned about sexual thoughts (Agudah).

(7) Among the early pietists and great scholars was one that took pride in never having looked at the place where he had been circumcised, and one that took pride in never having contemplated on his wife's figure, as his mind would turn away from vain things to true matters which grasp the hearts of the holy ones.

(1) A person must stay very far from women. He is forbidden to signal with his hands or his feet, or to hint with his eyes, to one of the arayos. He is forbidden to be playful with her, to be frivolous in front of her, or to look upon her beauty. Even to smell the perfume upon her is forbidden. He is forbidden to gaze at women doing laundry. He is forbidden to gaze at the colorful garments of a woman whom he recognizes, even if she is not wearing them, lest he come to have [forbidden] thoughts about her. If one encounters a woman in the marketplace, he is forbidden to walk behind her, but rather [must] run so that she is beside or behind him. One may not pass by the door of a promiscuous woman [or: a prostitute], even four cubits [around 6–8 ft or 2–2.5 m] distant. If one gazes even at the little finger of a woman with the intent to have pleasure from it, it is as though he gazed at her shameful place. It is forbidden to listen to the voice of an erva or to look at her hair. If one intentionally does one of these things, we give him lashes of rebellion. These things are also forbidden in the case of ordinary Biblical prohibitions.

(2) Jewish women may not go with uncovered head in the marketplace, whether married or not.

(3) It is permissible to gaze at an unmarried woman to determine if she is attractive, in order [to decide whether] to marry her, whether she is a virgin or not, and moreover it is fitting to do so. But he may not look at her in a promiscuous way, and about this it is said (Job 31:1): "I made a covenant with my eyes, and how can I look upon a virgin?"

(4) It is permitted for a man to look at his wife, even if she is menstrually impure and is an erva to him. Even though he has pleasure in looking at her, he will not come to sin, since she is permissible after a time. But he may not be playful or frivolous with her.

(5) It is forbidden to be served by a woman at all, whether she is an adult or a minor, whether a slave or free, lest he come to have forbidden thoughts. What service were they speaking of? Washing his face, hands, and feet, even to pour water so he can wash his face, hands, and feet, even if she does not touch him; or making his bed in front of him; or pouring a drink. Rem"a: Some say that eating with her with a bowl is also forbidden with every erva, as with his menstrually impure wife. There are those who are lenient in all of this, that they only prohibited affectionate things with one's menstrually impure wife. Some say that all this is forbidden only when they are alone, but in a place like a bathhouse where many people are found, one may be washed by an idolatrous slave woman, and this is the custom. And some say that anything not done in a affectionate manner (בדרך חבה), where his intent is only for Heaven's sake, is permitted. Thus the custom is to be lenient in these things. Some say that one should not do affectionate things even with his wife, such as to inspect her head for lice, in front of others.)

(6) One may not inquire after a woman's welfare at all, even through an intermediary, and it is forbidden to send regards to her even through her husband. But it is permissible to ask her husband about her welfare.

(7) To hug or kiss one of the arayos whom people do not normally lust after, such as his adult sister or his aunt or similar, even though he derives no pleasure at all, is very reprehensible, forbidden, and the act of a fool. This is because there are no relatives for [the purposes of] licentiousness at all, whether adult or minor, except the father to his daughter and the mother to her son. How is this? A father is permitted to hug his daughter, kiss her, and sleep next to her with flesh touching, and so too a mother with her son, as long as they are minors. When they grow up, so that the son is an adult, and the daughter is an adult until "her breasts are formed and her hair grows" (Ezekiel 16:7), they must sleep clothed. If the daughter is embarrassed to stand before her father naked, or she is betrothed, and likewise if the mother is embarrassed to stand before her son naked – even if they are minors, when they reach the point of being embarrassed, they may not sleep together except clothed.

(16) And may it be pleasing before You, Hashem our G-d and the G-d of our forefathers, that you make us accustomed in your Torah, and make us stick to your commandments. And that You do not bring us not to the hands of sin, nor to the hands of transgression and wrongdoing, nor to the hands of trial, and nor to the hands of scorn. And let not the evil inclination rule inside us, and distance us from a bad person and a bad friend. And stick us to the good inclination and to good deeds, and force our inclination to be subdued to You. And grant us today and every day grace and kindness and mercy, in your eyes and in the eyes of all who see us, and reward us with good kindnesses. Blessed are You, Hashem, who rewards good kindnesses upon His nation, Israel.

(2) The root of this commandment is revealed, as through it a person is protected from sinning against God all his days. This commandment is really a fundamental principle in the religion, as evil thoughts are the progenitors of impurities, and the actions are their descendants. And if a person dies before having children, there is no record of the progeny; so it emerges that this prevention is the root that all good comes from. Understand my son, and let it be a jewel in your mouth, that which they, may their memory be blessed, said (Avot 4:2), "One sin leads to another, and one commandment leads to another." As if you allow yourself to fulfill your evil desire one time, you will be drawn after it many times. But if you merit to be 'mighty in the land' and to conquer your evil inclination and close your eyes from seeing evil one time, it will be easier for you to do so many times. As lust pulls the body like wine draws the drinker. Drunkards can never be sated by wine, but they will rather have a great desire for it. And according to [the large quantity that] they have gotten themselves accustomed, the stronger their desire will become. And if only they would drink a cup of water, it would temper the burning fire of [their] desire for wine, and make it pleasant for them. The same is true here: The more a person allows himself to be governed by his desires and to allow them to become habit, the stronger his evil inclination becomes every day. But in his preventing himself from them, he will always be happy with his portion every day; and he will see that 'God made people straight, but they seek out many schemes' for no reason of any point.

(6) 'And Ad-nai paid heed to Hevel and his offering' (Gen. 4:4) - He was pacified because of him. 'And to Kayin and his offering He did not pay heed' - He was not pacified because of him. 'And Kayin was very angry, and his face fell' (Gen. 4:5) - his face became dark/repulsive/like fire. 'And Ad-nai said to Kayin: why are you so angry, and why is your face fallen? (Gen. 4:7) is it not that, when you do good, you rise up [se'et] ? [this is] blessing, just as you say 'and Aharon lift [vayisa'] up his hands to the people and blessed them' (Lev. 9:22). 'And if you don't do good, lift' [this is] curse, as it is written 'and cause them to carry [lift on shoulders] the iniquity of guilt' (Lev. 22:16). Another interpretation: if you do good I forgive all your sins, and if not, the sin of that same man is heaped to excess. Rabbi Berachia in the name of Rabbi Shime'on the son of Ami said: Of David, a maskil, happy is he whose transgression is forgiven, whose sin is pardoned.' (Ps. 22:1) - Happy is the person who is higher/greater from his sin, and whose sin is not higher/greater than him,as it says 'sin crouches at the door'. It is not written here 'she crouches' [chatat is feminine] but 'he crouches' - in the beginning the sin is weak like a lady, and after it strengthens as a male. Said rabbi Akiva: in the beginning it looks like a thread of a spider, and at the end it becomes like the rope of a boat, since it is written: 'Oy to those who draw iniquity with cords of vanity, and as the ropes of a cart, sin' (Isaiah 5:18). Said Rabbi Itzchak: at first it makes itself a guest, and later becomes the master of the house, since it is written: '[And there came a traveler to the rich man] and he spared to take of his own flock and of his own herd, to dress for the wayfaring man' - here is the guest - 'that had come to him, but took the poor man's lamb, and dressed it for the man that had come to him. '(II Sam. 12:4) - this is the master of the house. Rabbi Tanchum bar Merion said: there are dogs in Rome that know how to insinuate themselves, [the dog] goes and sits in front of a shop, and he pretends to take a nap, and the shopkeeper takes a nap, and the dog lets a bread roll fall near the ground, and and as onlookers are collecting [the scattered pile] the dog gets a bread roll for himself. Said Rabbi Aba: this impulse is similar to robbers, [such as] a person bent over, who was sitting at crossroads who would say to to everyone who passed 'give me what you have!' A smart one passed and saw that there was nothing he could do to rob him, and began to hit him. So too, the impulse for evil [yetzer hara] destroyed a few generations, the generation of Enosh, and the generation of the tower [dor haplagah] and the generation of the flood, when Avraham Avinu stood up and saw that [the yetzer hara] had nothing, began hitting him, since it is written 'And I will beat to pieces his adversaries before him, and smite them that hate him.' (Ps. 89:24). Said Rabbi Ami: The yetzer hara does not walk by the sides, rather, he walks by the middle of the square, and the moment he sees a man rolling his eyes, fixing his hair, and lifting his heel, he says: 'this one is mine!' What is the reason? 'Do you see a man wise in his own eyes? Sin has hope in him' (Prov. 26:12). Said Rabbi Avin: whoever indulges his yetzer [impulse to evil] in his youth, his end will be to be to managed by him. Rabbi Chanina bar Papa said: if your yetzer came to tempt you [lit. to make you desire] send him away with words of Torah, if you do so I rise you up as if you created peace itself, as it says: 'The yetzer near you, go out in battle of perfect peace [shalom shalom]' (Isaiah 26:3) if you do so I rise you up as if you created peace itself since not only peace is written here, but peace, peace. And if you say that it is not in your power to do so, the text says: 'because in you/You He/he trusts' (Isaiah 26:3). And I already told [lit. honored] you through Torah, 'Its urge is toward you, yet you can be its master.' (Gen. 4:7)

(6) (6) EXCERPT......(B-Midbar 15;40) "So that you will remember and do all my mitzvot." This is comparable to one who was thrown into the sea. The captain extended a rope to him and said: 'Catch this rope in your hand and don't let it go, for if you let it go, you will have no life.' Even so, the Holy One (blessed be He) said to Israel: The whole time that you cleave to the mitzvot - (Dvarim 4:4) "And you who cleave to Ha-shem your God, you are all living today." And similarly it says (Mishlei 4:13): "Hold tight to tradition/musar, don't let it alone, keep it safe, for it is your life."...

(2) R. Judah maintained: A fete in honor of the Nile was being held on that day, and all the people had journeyed to the river; only she and he remained at home. She grasped his clothing and pulled him into the bed. He desired to have intercourse with her, but found that he could not do so because he beheld his father’s image before him. He threw himself to the ground and dug his ten fingers into the earth. Why did he do that? Because of the verse By the hands of the Mighty One of Jacob (ibid. 49:24); the Torah speaks euphemistically. Immediately thereafter He fled, and got him out (ibid. 39:12).

(13) Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.

(3) And do not be wicked in your own eyes: That he not be an evildoer in his own eyes, [such] that he not be able to repent. As it comes out that this one gives up on repentance - and if a sin comes to his hand, it is (as if) it is permitted to him, since it comes to his mind that it is light compared to the heavy ones that he has transgressed. And he should also not be righteous in his own eyes, as they said in Tractate Niddah 30b, "The embryo is made to swear in the womb of his mother: Even if the entire world says that you are righteous, be like an evildoer in your own eyes" - and not an actual evildoer, but rather he should be half guilty and half meritorious in his own eyes. [If he] did one [more] commandment, happy is he - as he has determined that he be on the side of merit; ]if he] did one more sin, woe to him - as he has determined himself to be on the side of guilt. And this is that which they said in Vayikra Rabbah (Kiddushin 40a), "A man should always see himself as if he is half meritorious and half guilty, as it is stated (Proverbs 14:16), 'A wise man is afraid and evades evil.'" He wanted to say that even though he has evaded evil, the wise man is afraid because he is evil in his own eyes. And it comes out that he runs after the commandments, so that they determine him to be on the side of merit. And he runs from the sins, so that they not determine him to be on the side of guilt.

(1) When a man thinks of himself as lacking [virtue] and low, a lacking will not seem [too] big in his eyes for him to do it. And we have already explained that the matter of "fixed" (keva) is that prayer be heavy upon him and he will consider it as if he were commanded a particular chore and then he can rest from it.

(3) and with goodness the world is judged: And the Holy One, blessed be He, does not judge man only according to his deeds - rather [also] with His Goodness and His trait of kindness. And this is what David said (Psalms 25:7), "Be not mindful of my youthful sins and my transgressions." Sins - whether they are accidental or volitional - are what a man does in his youth, when his impulse impels him and his intellect is weak. However those that he does after he has grown in years and his intellect is complete are called transgressions or rebellion. And because of this, he confessed and said, "Both the sins of my youth and the transgressions from after I grew up, 'do not remember'; and so [too] let my memory go up in front of You, remember me for the good. 'But in keeping with Your kindness, You remember me - as befits Your goodness, Lord.'" As the world is judged with kindness, and even evildoers are judged with His goodness, as it is stated (Psalms 145:9), "Good is the Lord to all [and His mercies are to all of His creatures]." And the evildoers are included in His creatures - of the Holy One, blessed be He - as it is [found] in the midrash.

(7) And in any case, according to what appears from all that they, may their memory be blessed, have warned us, a man is not permitted to budge from their good teaching. And even if he finds himself a little devoid of desire, he should not say, "Since I find myself so, what do I care if I stare at women, since I know about myself that my impulse will not be aroused by this" - as many have said like this and stumbled. And about this, they, may their memory be blessed, hinted when they said (Sukkah 52a) that the impulse is very weak at first and continues to [grow until it] greatly overpower a man. And you, my son, be very careful about this and do not let your impulse promise you [that it will not overpower you], even if it gives you a thousand pledges. And that which you find a few stories in the Gemara that appear to contradict these words of mine - meaning to say that a few of them were not concerned about even that which our Rabbis, may their memory be blessed, forbade with women - this is not a contradiction to my words at all. As they were only a little lenient in the place of a commandment, as we found with Rabbi Yochanan who would sit at the gates of the [place of] immersion in order that the women would stare at him and give birth to sons as beautiful as he (Berakhot 20a), but he did not stare at them, God forbid; and Rebbi, and Rav Acha, who would take a bride on his shoulders for a commandment, as he did this in order to have her rejoice (Ketuvot 17a); and a few matters similar to this.

(8) And also as they, may their memory be blessed, were like angels, as they had no other occupation - even for a short time - beside Torah and the commandments; and their intention was famous to the whole world like the sun; and they would not feel any evil feeling about anything, due to their great clinging to the Torah and the commandments. But we now should not even breach a small fence in these matters at all, but rather guard all of the ditancinings that they, may their memory be blessed, informed us [about] in particular. And regarding that which they did not mention, each and every one should do according to that which he finds his person ready, as we said. As if he finds about himself that he needs a fence even about the permissible, he should fence himself - as we found (Kiddushin 81b) one of the Sages who said, "Be careful with me because of my daughter," even though it is permitted for a man to isolate himself with his daughter, as we will write with God's will - since this matter is very difficult, and the evil impulse about it is strong.

(9) Therefore every man should increase his guarding. And if upon running into a beautiful woman, a man will think that Gehinnom is open between her eyelids and that any who approaches her will burn in a perpetual fire, and review his thoughts about these things, 'it will not be a cause of stumbling for him.' And they, may their memory be blessed, said (Berakhot 5a) that if [he] does not have the power in his hand to kill the impulse and to distance its thought from him, he should recite the reading of Shema or involve himself with Torah [study]. And they informed us that it will die with this in any event - as they, may their memory be blessed, said (Kiddushin 31a), "If it is a stone it will dissolve, and if it is iron, it will explode, as it is stated (Jeremiah 23:29), 'Is My word not thus, like fire, etc.'"

(14) Unless he is married, one should take care not to grasp the organ except from the corona downwards and urinate, lest he bring forth seed in vain. However, it is a pious practice to take such care even if one is married.

(15) It is permitted to aid [urination] from the testicles and below, even for one who is not married.

(16) One who is married is not permitted to grasp the organ except to urinate. However, he is not to brush against it.

(1) Anyone who sleeps with one of the forbidden relationships "by way of limbs", or who hugs and kisses in a sexual way and takes pleasure in physical intimacy, receives lashes for a d'Oraisa transgression, as it says (Leviticus 18:30) "do not do any of these abominable customs etc" and it says (Leviticus 18:6) "do not approach to uncover nakedness", which is to say do not approach things which will bring you to transgressing Arayos.

(2) One who engages in these behaviours is suspected of committing Arayos. And it's forbidden for a person to intimate with his hands or feet or to hint with his eyes to any of the Arayos or to laugh with her or to engage in light-headedness. And even to smell her perfume or to gaze at her beauty is forbidden. And one who engages in this deliberately receives lashes of rebelliousness. And one who gazes even at the little finger of a woman intending to derive sexual pleasure is comparable to one who looks at her genitalia. And even to hear the voice of an Ervah or to look at her hair is forbidden.

(3) These matters are [also] forbidden with regard to women with whom relations are forbidden on the basis of [merely] a negative commandment. It is permitted to look at the face of an unmarried woman and examine her [features] whether she is a virgin or has engaged in relations previously to see whether she is attractive in his eyes so that he may marry her. There is no prohibition in doing this. On the contrary, it is proper to do this. One should not, however, look in a licentious manner. Behold [Job 31:1] states: "I established a covenant with my eyes; I would not gaze at a maiden."

(4) A man is permitted to gaze at his wife when she is in the Niddah state although she is an Ervah [at that time]. Although his heart derives satisfaction from seeing her, since she will be permitted to him afterwards, he will not suffer a lapse. He should not, however, share mirth with her or act frivolously with her lest this lead to sin.

(5) It is forbidden for a man to have any woman- whether a minor or an adult, whether a servant or a freed woman- perform personal tasks for him, lest he come to lewd thoughts. Which tasks are referred to? Washing his face, his hands, or his feet, spreading his bed in his presence, and pouring him a cup. For these tasks are performed for a man only by his wife. [A man] should not send greetings to a woman at all, not even via a messenger.

(6) When a man embraces or kisses any of the women forbidden to him as arayot despite the fact that his heart does not disturb him concerning the matter, e.g. his adult sister, his mother's sister, or the like, it is very shameful. it is forbidden and it is foolish conduct. [This applies] even though he has no desire or pleasure at all. For one should not show closeness to a woman forbidden to him as an Ervah at all, whether an adult or a minor, except a woman to her son and a father to his daughter.

(12) Similarly, the sages forbade a man to have marital relations while thinking of another woman. Nor may he initiate sex while drunk, nor out of spite or hatred, nor may he rape her or initiate sex while she is afraid. Nor may they have sex while either of them are excommunicated nor after he has decided to divorce her. If [the husband] does any of those things, the children will not be proper [citizens] but brazen, rebellious [people] and criminals.

(17) Jewish women should not walk in the market with their hair uncovered. [This applies to] single women and married women. Additionally, a woman should not walk in the market with her child following behind her. [This is] a decree (gezera) enacted to prevent the child being abducted, and her following after them to bring him back and being molested by the wicked people who capriciously abducted him

(23) It is forbidden for a man who is not married to touch his private parts so that he doesn't come to have a sexual thought. And he may not even touch anywhere under his belly button lest he have a sexual thought. And when he urinates he should not hold his member and urinate. But if he is married this is permitted. And whether married or unmarried he shouldn't put his hand on his member at all when he must relieve himself.

(2) Jews are not suspected of male homosexual penetrative intercourse or of bestiality. Therefore, it is not forbidden to seclude oneself with them (i.e. to have yichud between two men, or between one person and one animal). And if one distances oneself, even from seclusion between two men or with one animal, behold, this is praiseworthy. And the great sages used to distance themselves from animals, in order not to be secluded with them. It is forbidden to seclude oneself with arayot (people biblically forbidden for one to have intercourse with), "mipi kabalah", i.e. this is an accepted ruling passed down.

(18) There is no prohibition in the whole of Scripture which the generality of the people experience greater difficulty in observing than the interdict of forbidden unions and illicit intercourse. The sages have declared that when Israel was given the commandments concerning forbidden unions, they wept and accepted this injunction with grumbling and wailing, as it is said, "weeping in their families (Numbers 11:10), i.e., weeping on account of the matter of family relations

(5) If, God forbid, you had a seminal emission at night, upon waking up from your sleep you should wash your hands and say with a contrite heart, "Master of the Universe I have done this unwittingly but it was due to sinful thoughts and sinful reflections; therefore, may it be Your will Adonoy, my God, and the God of my fathers, to erase this iniquity through your great mercy, and save me from sinful thoughts, and from similar occurrences forever and ever. Amein, so may it be Your will."

(6) If you wish to avoid this sin, guard your mouth against obscene language, lies, talebearing, slander, and mockery. You should also guard your ears from hearing such talk. You must also be careful to fulfill your vows, not to worry too much about things, and be careful to guard yourself against lewd thoughts. Before going to sleep you should study Torah or say the first four Chapters of the Psalms,⁷See Kitzur Shulchan Aruch 132:5. and be careful not to sleep alone in a room.

(7) Means of amendment for a person who has succumbed to this sin, are recorded in the book, Yesod Yosef, which the author culled and gathered from holy and ancient books. Here I will cite some of them briefly: He should try to be sandeik, that is, to have babies circumcised on his knees (lap), and in particular to be a sandeik for poor families. He should increase his charity to the poor, observe Shabbos properly and honor it delightfully, and light many Shabbos candles. He should honor and love those who learn Torah. He should pray with fervor and tears. He should adopt the character of humility, and if he hears people insult him, he should be quiet and forgiving. When performing a mitzvah, he should do it energetically and with quickness until it warms him, particularly when preparing the matzos for Pesach. He should raise his children to study Torah, and train them to be God-fearing. He should raise an orphan in his home, and should treat him as he treats his own son. He should engage in the mitzvah of dowering poor brides. He should be called up to the reading of the Torah at least once a month, and recite the berachos aloud. He should look in the Torah, and read quietly along with the reader. He should try to be among the first ten to come to the Synagogue. He should arise in the middle of the night to recite tikun chatzos⁸See Kitzur Shulchan Aruch 1:5. with tears. And if it is impossible for him to get up in the middle of the night, he should recite tikun chatzos later in the night. He should love peace and should pursue peace.⁹See also Kitzur Shulchan Aruch 198:7.

(6) "and neglects the words of Torah:" As the thought of Torah is not firm in his eyes so long as his heart is focused on the woman and upon her conversation, as they are two thoughts that the heart does not tolerate together.

(1) Spiritual account-taking means the deliberation of a man on his torah and worldly affairs between his nefesh (bodily soul/emotional side/will) and his intellect, so that one may know what one has and what one still owes of his duties. (this will be clarified through examples). ,The prophet (Moshe) has already exhorted us on this in saying: "Know therefore this day, and establish it in your heart that the L-ord he is G-d" (Devarim 4:39), and David, peace be unto him, said: "O taste and see that G-d is good" (Tehilim 34:9), "know the G-d of your father and serve Him.." (Divrei Hayamim 28:9), and "Be you not as the horse, or as the mule, which have no understanding" (Tehilim 32:9).,It was said of one who did not examine his matters and did not account with himself on them: "None returns it to heart, neither is there knowledge nor understanding to say" (Yeshaya 44:19), and "They remembered not His hand [nor the day when He delivered them from the oppressor]" (Tehilim 78:42), and "Remember the days of old..." (Devarim 32:7), and "I remember the days of old [I meditate on all Your works; I ponder on the work of Your hands]" (Tehilim 143:5), and "I will get my knowledge from afar [and will ascribe righteousness to my Maker]" (Iyov 36:3).

(2) Whether or not the spiritual accounting of each person is equal, I will answer this as follows:,The self accounting for people in their religious and secular matters varies according to their level of perception and intelligence, and clarity of understanding and every person is commanded to deliberate with his soul (i.e. bodily soul/instinct/will) as to what are his duties in the service of G-d, in accordance with his recognition of the favors of the Creator, whether collective or individual as the verse says: "And know this day; for I speak not with your children that have not known, and that have not seen... but your eyes have seen all the great work of the L-ord which He did" (Devarim 11:2-7). The verse means to say, that the claim from the Creator on you is stronger and more evident than the claim on your descendants who did not witness the miracles of the Creator, since you witnessed them with your own eyes, and only you were bestowed these great favors and were spared from the plagues of Egypt, and of Korach. But your descendants were not present, therefore you are more obligated to serve G-d on account of them.,Similarly, we can say for other individuals - that their obligation varies in accordance with their level of understanding and the amount of good bestowed to them. ,It is incumbent on the believer to take account with his soul what are his duties to G-d, and to think through this in meticulous details to the utmost extent of his ability, and according to what he is able to grasp of it. Then, whatever one is capable of attaining in practice, he should make diligent efforts in it and exert himself, and that which is beyond one's ability to attain in practice - he should attain an understanding of it, and desire for it, as David, peace be unto him, said "O that my ways were directed to keep your statutes!" (Tehilim 119:5), and "more to be desired are they than gold, than fine gold" (Tehilim 19:11). and the Creator will judge him favorably, and he should be on watch, for the time when he will be able to fulfill what is possible for him of his debts to the Creator.,Let him not try to find escapes for himself, treat this lightly, leave it, or ignore it, lest he be in total despair on the great day of accounting, as written: "Whoever despises the word shall be destroyed by it" (Mishlei 13:13).

(3) Regarding how many ways is the accounting of a man with himself on his duties to G-d, I say, that the ways of accounting in this matter are numerous. However, among them, I will expound thirty ways whereby it will become clear through them, what a man is obligated to his G-d, when he puts them to heart and takes on himself to reflect on them and remember them always.,THE FIRST: (Obligation to serve G-d for creating him, elevating him over other creations, and taking care of his needs) When a man reflects on his own matter, and considers the first beginning of his being, his emergence from non-existence to existence, from nothing to something, without his meriting any of this, but rather solely out of pure kindness of the Almighty, out of His benevolence and generosity. And when he will see with his understanding that he is more important in his matter, more exalted in level, and more elevated in form over the animals, plants, and inanimate objects, he will realize that he is under an obligation to thank his Creator, blessed be He. ,Let him take a tangible illustration and imagine that when he was an infant, his mother abandoned him on the road, and a man passed by and saw him, and had pity on him, and took him in to his home, and raised him until he grew and his intellect matured. How greatly is he under an obligation to run to do his adopter's will and follow all of his commands and refrain from his prohibitions. (In short,) how much such a man is obligated to his benefactor!,Likewise according to the Creator's protection of him, and providing for all of his needs, there should be a corresponding drawing towards His service and acceptance of His commandments. And the prophet already rebuked the Jewish people on this matter in saying: "Is this how you repay the L-ord, you disgraceful, unwise people? (Is He not your Father, your Master? He has made you and established you)" (Devarim 32:6), and Yechezkel elucidated this saying "And when I passed by you, and saw you wallowing in your own blood..." (Yechezkel 16:6), and the rest of the matter.,THE SECOND: (debt to G-d for one's body) To bring oneself to an accounting for the great favor of G-d on him in composing his body and completing his form, his essence, and the anatomy of his limbs, taking him out of his mother's belly, and preparing his sustenance before this and after this - as fitting for him and according to the amount he needs - all this is a kindness of G-d on him. Let him think to himself, that if in his early creation he were lacking eyes or hands or feet, and a certain man was able to make them for him so that his body would be complete, how would he thank the man, and praise him, and be drawn to do his will, and cling to serving him. According to this one should correspondingly be drawn towards the Creator, who built his body and all of his limbs according to perfect functionality, as written "Remember now that You made me like clay and to the dust You will return me" (Iyov 10:9), and the rest of the matter, and "For You created my reins, You covered me in my mother's womb" (Tehilim 139:13). ,And "For You drew me from the womb" (Tehilim 22:10). ,THE THIRD: (debt to G-d for one's intellect) To observe and bring oneself to an accounting for the great favor of G-d on him for bestowing him with intellect and understanding and with many good, noble, and honorable traits. ,Through these he has superiority over the irrational creatures (animals), as written "Who teaches us more than the beasts of the earth, and makes us wiser than the fowls of heaven" (Iyov 35:11). Let him imagine that if he were without intellect and understanding and a certain man came and helped him to attain them, and he afterwards understood the superiority he had gained over his previous state. Would it be enough for him to thank and praise the man for the rest of his days to repay him for his help? How much more so the Creator, for who there is no limit to His favors on us, and no end to His kindness towards us, as written: "Many, O L-ord my G-d, are Your wonderful works which You have done, and Your thoughts which are toward us: they cannot be recounted in order unto You: if I would declare and speak of them, they are more than can be numbered." (Tehilim 40:5). ,THE FOURTH: (debt to G-d for the torah) To bring oneself to an accounting for the great favor of G-d on him for arousing him to what will bring him life in both worlds - the exalted and faithful torah, to remove his blindness, root out his ignorance, enlighten his eyes, bring him nearer to the will of G-d, make known to him the truth of the existence of his Creator and what is his duty towards Him, and through which he will be successful in both worlds, as written "The statutes of the L-ord are right, rejoicing the heart" (Tehilim 19:8).,Let him imagine to himself after he recognized its worth, that if it had been unknown to him, and afterwards he met a certain man who bestowed it to him, would his efforts and abilities to pay him back be enough to convey his gratitude and praise? All the more so, for the Creator who rouses him to it and helps him to understand it and to fulfill it. The least debt of gratitude that we are obligated for it is to run to cling to His torah, and that we hasten to accept the obligation of His commands and His prohibitions, as written "I made haste, and delayed not, to observe Your commandments" (Tehilim 119:60), and "How I love Your Torah" (Tehilim 119:97), and "How sweet are Your words to my palate" (Tehilim 119:103).,THE FIFTH: (obligation to study the torah beyond superficial) To bring oneself to an accounting for delaying coming to understand the book of G-d's torah, and his being contented not to grasp its matters. ,One would not act like this for a book that was sent to him from a king. If he had a doubt as to its meaning due to its unclear handwriting or words, or due to the depth of its matter, or its subtlety, or confusing mix of subjects or its enigmatic words. Rather, he would apply his whole heart and mind to understand its meaning, and would greatly pain himself until he understood its meaning. ,If he does this to understand the words of a weak, mortal man like himself, how much more so is it his duty to do many times more than this until he understands the book of G-d, which is his life and his salvation, as written "For it is your life and the length of your days" (Devarim 30:20). How did you permit yourself, my brother, to hide from it, and to content yourself from it with that which is readily familiar of its matter and revealed of its surface meaning, and you were lenient with (knowing) the rest. ,Can you see your own faultiness and lowliness in this?,This is similar to the story of who it was said: "But over the L-ord of heaven you exalted yourself, and the vessels of His House they brought before you, and you, your dignitaries, your queen, and your concubines drank wine in them, and you praised gods of silver and gold, copper, iron, wood and stone, which neither see nor hear nor know, but the G-d in Whose hand is your soul and all of your ways - He, you did not glorify" (Daniel 5:23). ,THE SIXTH: (obligation to not disobey G-d) To make an accounting with oneself, when one feels that his tendencies are to rebel against the Creator and to break His covenant. Let him take account with himself and put to heart that all of what he perceives in the world with his senses - whether the foundations of the earth and its branches, or its elements and compounds, its higher (stars, planets) and its lower creations (i.e. physical creatures) - all of them exist by the word of G-d and guard His covenant (follow the laws of physics, etc).,Does one see anything leaving the bound of the service of G-d, rebelling against His word or breaking His covenant? If we would imagine in our mind that one of them would transgress the covenant of the Creator, no human would be left alive.,For example, what would happen if one of the elements would transgress the covenant of the Creator and change its nature, or that the earth would leave its center (its orbit around the sun), or that the waters of the ocean would spill over their boundary and cover everything on dry land. Would any man be left on the face of the earth?,More wondrous than this, regarding the organs of a man, if they were to rebel against the covenant of the Creator, and the organs whose nature is to move would be stationary, or the stationary ones would move, or that the five senses would not transmit the information they were commanded to transmit - one's formation would break down, his composition would disintegrate, and his normal ability to function would become null and void.,And how can a man not be ashamed to transgress the covenant of his G-d in a world which does not transgress the covenant of G-d, and do so with the help of limbs which G-d has commanded them to obey the man's wish and bear all the man's affairs, and these limbs do not transgress the Creator's covenant? ,As an analogy, a king commanded a group of his servants to cross one of his ministers over a wide river with the utmost careful guarding to a specific place and during a specific time. Then, he commanded the minister to do to them during that time certain things. The servants fulfilled what the king had commanded them to do towards the minister, but the minister did not do what the king had commanded him.,One of the servants said to the minister: "you the minister who hides from the command of the king, would you not be afraid if one of us did like you and transgressed the command of the king to guard you, just like you transgressed while with us, thereby you would fall in this great river and die a grim death? Retract from your mistake by repenting and asking for forgiveness, because the king has commanded us to neglect guarding you if you transgress his command while with us." The minister woke up from his neglect (of guarding the king's command), and corrected his mistake.,Consider, my brother, if one of your limbs were to transgress the Creator's command in relation to yourself when you wished to use it. You know that the Creator stipulated in His faithful torah that everything in the world is in your command and will obey your wish on condition that you serve Him, and (the opposite), that it (the world and everything in it) will go against your will when you transgress His word, as explained in Parsha Bechukotai: "If you will go in My statutes" (Vayikra 26:3), and in other places. ,THE SEVENTH: (to complete the conditions of slavehood to G-d) To bring oneself to an accounting to His G-d regarding assuming the conditions of slavehood, and to take on himself the obligation of masterhood due to His Creator. We have noted most of the conditions in the third gate of this book. Let the seeker find them there. ,One should think of them when he realizes the constant favors of the Creator on him in preparing what is beneficial to him, having compassion on him, always providing him with the food he needs. Neither did G-d abandon him to himself when his understanding was weak in the proper way to conduct his affairs, and He bestowed him with wisdom, intellect, and understanding to conduct his affairs. Through them, he will know his debts to G-d, as David said: "I am Your servant; grant me understanding, that I may know Your testimonies" (Tehilim 119:125).,And when a slave recognizes the great favors from his Master on his soul and body, and all his movements, and that the Master watches over him constantly, and knows his revealed and hidden matters, and guards all of his movements, and binds them with his bonds and rules over them, and how the Master tests and checks him with what he granted him on whether to use his limbs and turn his thoughts towards his good inclination or whether he will turn them towards his evil inclination. And the slave considers the teachings of the torah and its rousing as to what is the will of G-d and what is against it and will bring G-d's wrath upon him - he will use all movements of his body and all powers of his spirit for what will find favor in the eyes of his Master, and bring him closer to Him. He will remove the veil of foolishness from himself, and don the garment of awe and reverence from Him and love of Him, and he will desire what G-d wants - then the great good, and the great light from G-d will come upon him, as written "O G-d in the light of Your countenance they shall walk" (Tehilim 89:16), and "the L-ord will cause His countenance to shine on you and favor you" (Bamidbar 6:25).,The main thing of all - is to complete the conditions of slavehood and to designate G-d alone with masterhood - that all this be wholeheartedly and faithfully, and through this one's love of G-d will be wholehearted and likewise will be G-d's love towards him, as written "You have declared the L-ord this day to be your G-d...And the L-ord has declared you this day to be His treasured people" (Devarim 26:17-18), and "to make you supreme, above all the nations that He made" (Devarim 26:19), and "Then all the peoples of the earth will see that the name of the L-ord is called upon you, and they will fear you" (Devarim 28:10). ,The reason for this: it is known that the greatness of a slave in the eyes of men is according to the greatness of his master and according to his master's choosing of him, and bringing him close, and since the Name of the Creator is above and higher than all the high in the eyes of the nations, as written "For from the rising of the sun even unto the going down of the same My Name shall be great among the nations" (Malachi 1:11), and the closest nation to Him, which is singled out for His service is the nation of Yisrael, it would be proper, according to this, that our level and glory be above the other nations. ,The reason for "that the Name of the L-ord is called upon you" (Devarim 28:10), is that we were called "the nation of G-d", "the nation of the Almighty", "the priests of G-d", "the servants of G-d", "the slaves of G-d", "the sons of G-d", and other titles similar to these of words depicting special treasured status and special choice. But "they will fear from you", is for the honor of the Creator and awe of Him, as written "Who would not fear you, O King of nations?" (Yirmiya 10:7), and like the verse says of what in the future we will attain of closeness to the Creator, and being singled out for His service "One shall say: 'I am of the L-ord'" (Yeshaya 44:5), and therefore the importance of a person to the Creator is according to the person's closeness to Him and serving of Him. ,Therefore, my brother, bring yourself to an accounting on this matter and do not be swayed by your evil inclination. Do not consent with your base desires when using your intellect and understanding in this . Put to heart the Creator's observing your making an accounting with yourself in your inner thoughts and let your intent be for the sake of His Name. Carefully think through it for His honor, out of shame of His observing you on it, as written "The L-ord knows the thoughts of man, that they are vanity" (Tehilim 94:11).,THE EIGHTH: (obligation to serve G-d sincerely) To bring oneself to an accounting in what one is obligated regarding devoting one's heart to G-d alone.,The devotion of heart is in two ways:,One: Wholehearted devotion when declaring the unity of G-d, as we explained in the beginning of this book.,Two: Wholehearted devotion to G-d alone when doing an act of the next world (religious act), whether it is an act one is obligated to do or it is an optional act, as we explained in gate 5 of this book.,Some of the essentials of acknowledging the unity of G-d are:,* to acknowledge that there is no other god besides Him,* to not associate Him with any image, form, measure, movement, nor any kind of physical representation, nor any kind of state whether purposeful or incidental (see Gate 1).
* to believe that there is no beginning to His being and no end to His existence.,* to know that He is [absolutely] One and there is nothing which is one like Him, and there is no creator other than Him, and no maker besides Him, and likewise for His other Names and attributes (see Gate 1). ,Some of the essentials of wholehearted devotion to G-d alone when doing a religious act:,to not have intent when doing it other than for the sake of His great Name, not out of love of praise from men, not out of hope to get benefit from them, not out of fear of them, not to bring some benefit or prevent some damage in this world or in the next, as our sages said: "Be not like servants who minister unto their master for the sake of receiving a reward, but be like servants who serve their master not upon the condition of receiving a reward" (Avos 1:3).,You can observe this, my brother, with how human beings conduct themselves regarding friendships. When one senses that his friend's heart is not sincere with him, and all the more so a master regarding his slave - he will be angry with him and will not desire his deeds, even if he exerts himself to the best of his ability and appears sincere externally, and even though a man needs his friend and needs his help.,All the more so for the Creator, that all the created beings need Him, and He has no need nor benefit from them, He can see into their hearts and their innermost secrets. How can we expect Him to desire in us with what we would not expect our friends to desire in us with, despite their ignorance of our inner deception and of our little wholeheartedness towards them. ,When the understanding person will reflect on this matter, he will feel disgrace and shame before the Creator, and will rectify his inner self, and devote his heart to G-d alone when declaring His unity, doing one of His commandments or learning His torah, and he will do it with exertion and zeal, as David said: "I will run the way of Your commandments, for You will broaden my heart" (Tehilim 119:32). ,THE NINTH: (intent in prayer and mitzvos) To bring oneself to an accounting that his acts and exertion in doing the various religious activities in the service of G-d be at least as much as what he would do if his (human) king would request of him to do for some physical activity. Surely, he would not hold himself back in the least from exerting himself fully and to the best of his ability [for the human king]. ,If it were an act requiring investigation, thought and counsel, he would apply all of his heart, understanding, intellect and perception to work on it with the utmost care and zeal.,If he came to praise and thank the king for some good or some favor he received from him, whether he would transmit the message of gratitude through a song or poem whether it be oral or written - he would not refrain from all sorts of eloquence, metaphors, analogies, embellishments whether true or false, that it is possible to say of him, and if he could praise him with all of his limbs and his inner and outer being he would do so. And if he could move heaven and earth and everything in them to praise and thank him in order to show the king his good feelings towards him, he would do so, in spite of his being a mere weak human, small and of swiftly passing days. ,According to this should the intelligent person conduct himself in the service of G-d. When he does anything of it.,Every act of service to G-d must necessarily fall into one of three categories.,Duties of the heart alone. It was our intention to clarify them in this book.,Duties of the heart and limbs together, such as prayer, torah study, praise and psalms to G-d, study of other wisdoms, instructing others to do good or refrain from evil, or the like.,Duties of the limbs alone, whereby the heart has no participation, except for the intent to G-d at the beginning of the act, such as (dwelling in a) sukkah, lulav, tzitzis, mezuza, guarding the Sabbath and the festivals, charity, or others similar where distraction of the heart by other things does not damage the act. ,However for the duties of the heart, one is obligated to empty his heart from thoughts of this world and its distractions, and to focus his heart and mind to G-d alone at that time, as it was said of one of the ascetics who would say in his prayer to G-d: "my G-d! The sorrow I have for You nullified all my other sorrows, and the worry I have from You, distanced me from all other worries". ,Through this, G-d will accept his act and desire it, of these our sages said (Berachos 13a): "mitzvot need kavana (intent)".,If one is engaged in a religious act of the category involving both the heart and the limbs together, such as prayer or praising G-d - he should free his body from doing any worldly or other religious act, and clear his heart from all thoughts which distract him from the matter of the prayer . After he has cleansed himself, and washed from any filth or dirt, and distanced from any bad smell or the like, then he should put to heart:,to Whom he has intent to pray to.,What does he seek from it.,With what he will speak before his Creator, of the words and the subject matter of the prayer. ,Know that the words one is forming with his tongue are like the shell and the meditation on the words is like the fruit, (or) that the uttering of the prayer is like the body, and the meditation is like the soul. ,When one prays with his tongue but his mind is distracted in a matter other than the prayer, his prayer will be like a body without a soul, or like a shell without a fruit, because his body is present but his mind is not with him in his prayer, of like him the verse says: "For as much as this people draw near with their mouth and with their lips do honor Me, but their hearts are far from Me, and their fear of Me is a commandment of men learned by rote" (Yeshaya 29:13). ,An analogy was further said on this regarding a slave whose master came to his home. The slave ordered his wife and children to honor him and do everything for him, but he himself left to engage in merriment and laughter, and refrained from serving his master personally, and from trying to honor him and doing what is proper to him. The master became angry with him and did not accept his honors and service, and he threw everything back to his face.,Likewise for one who prays, while his heart and mind are devoid of the matter of prayer, G-d will not accept the prayer of his limbs and tongue. You can see from what we say at the end of our prayers "May the words of my mouth and the thoughts of my heart be acceptable to You O G-d..." And when a man (is distracted and) thinks of any matter in the world, whether it is permitted or forbidden, and afterwards he finishes his prayer and says "imrei fi vehegyon libi lefanecha" (may the words of my mouth and the thoughts of my heart find favor before You), is this not a great disgrace, that he claims to have spoken to his G-d with his heart and mind while his heart was not with him, and afterwards he asks G-d to accept it and favor it from him? He is similar to one of whom it was said "as a nation that pretends to show righteousness..." (Yeshaya 58:2), and our sages said: "a person should estimate himself - if he thinks he is capable of having intent in heart, he should pray, otherwise, he should not pray" (Berachos 30b). And Rebbi Eliezer said when he was about to die, among the things he commanded his disciples - "when you are praying, know before Whom you are praying" (Berachos 28b). And the verse says: "prepare yourselves to greet your G-d, O Israel" (Amos 4:12), and our sages said: "When you pray do not make your prayer a form of routine but a plea for mercy and supplications" (Avos 2:18), and "When my soul grew faint upon me, I remembered the L-ord: and my prayer came to You to Your Holy Temple" (Yona 2:8), and "Let us lift up our heart with our hands unto G-d in the heavens" (Eicha 3:41).,PURPOSE OF PRAYER
You should know, my brother, that our aim in prayer is only the longing of the soul to G-d, its submitting before Him, elevating its Creator, praising and thanking His Name, and casting all of its needs on Him. ,And since it is difficult for the mind to remember all of this, it was necessary for our sages to arrange a written order of the matters which most men need, which demonstrate to them their great need for G-d and their need to submit to Him on account of of them. These are the matters of prayer which were ordered and arranged, so that the person can greet his Creator, and not be ashamed in approaching Him, and to see in the prayer matters which bring it humility and submission before G-d.,And since the thoughts of the heart change rapidly, and these thoughts do not hold firmly due to the swift arising of thoughts that flash through the mind, it is difficult for a person to arrange his own prayer. ,For this our Sages composed the prayer with fixed words, to place them on a man's tongue, because the thoughts of the mind go after and follow the words he utters.,Therefore the prayer has fixed words and subject matters. Words need a subject matters. But a subject matter of thought does not need speech, if it is possible to arrange it in an orderly fashion in one's heart. For the subject matter is the essence of our devotion and the chief aim to which our attention should be directed. ,You can see what the sages said regarding a time of difficulty: "a man who experienced a seminal emission should say the blessing in his mind and not utter the words, neither before (the shema) nor after it" (Berachos 20b), and they permitted one to pray a short version of the (amida) prayer (under some circumstances), and if the uttering of words was the main purpose of the prayer, it would not have been permitted for us to reduce them under any circumstances.,Therefore, my brother, rectify the subjects of your prayer in your heart, so that it will be consistent with your words, and let your intent in both be only to G-d. Keep your body free from any movements and restrain your senses and thoughts from dealing with any worldly matter while you are praying.,Compare what you would do to your (human) king when you are engaged in thanking him, praising him, and lauding him for his good deeds, in spite of his ignorance of your thoughts. All the more so, for the Creator, who watches your external and internal being, who observes what is visible in your life and what is concealed.,It is a wonder, since prayer is like a trust and deposit the Creator entrusted you with, since he gave over its matter in your hands and your domain. Nobody can watch over it except Him ,If you pray like the Creator commanded, you will have fulfilled your duty of faithfulness, and He will accept it from you. But if you are not faithful in it, in your heart and tongue, you will be considered among those who betray the trust G-d placed on them, and the verse says of them: "for they are a very inverted generation, sons in whom is no faith" (Devarim 32:20), while for those who are faithful the verse says: "My eyes shall be upon the faithful of the land, that they may dwell with Me" (Tehilim 101:6).,DUTIES OF THE LIMBS
If one engages in the duties of the limbs alone such as (dwelling in a) sukka and (taking a) lulav, or other things we mentioned earlier (Sabbath, festivals, mezuza, etc), it is an obligation to precede the intent to G-d before doing it, so that the root of his act is to heed the commandment of the Creator, to elevate, to glorify, to thank Him, and to praise Him - for His great favors and great kindnesses on him. ,And so he will attain the ultimate purpose of the service, at its beginning, during its performance, and until its completion. That he will do them (1) due to reverence of G-d, (2) desire to fulfill His will, and (3) to keep away from what will bring the wrath of G-d on himself. ,As David said: "to do your will, O G-d, I desired" (Tehilim 40:9), and one should imagine to scrutinize himself with the analogy I preceded at the beginning of this way regarding speaking with a (human) king, and that he should ever keep this on his mind - then he will find zeal in his limbs for the acts of service, with G-d's help, as we introduced from the words of David "I considered my ways, and turned my feet to Your testimonies, I made haste, and delayed not, to observe Your commandments" (Tehilim 119:59).,THE TENTH: (the watching of the Creator) To make an accounting with oneself regarding the Creator's watching his outer and inner life. That G-d sees him, remembers all of his deeds and all of the thoughts that go through his mind, whether good or bad. And therefore, one should fear Him always, and make efforts to rectify one's public and private life to be in accord with G-d's will. ,Let one make the following analogy to himself: If a man was watching him and constantly observing his every movement, would he do something that would cause the man to be disgusted by him? And all the more so, if the man was a benefactor of him, and all the more so, if the man was his master, and all the more so if the one watching him was his Creator, how much greater is his duty to be ashamed and embarassed before Him, and to be careful to refrain from rebelling against Him, and to hurry to His service, and to try to obtain His favor and love.,Furthermore, it is known to us that we adorn ourselves with the best clothing we can when going out to greet our kings, high officials, or great men of our generation because they observe our exterior appearance, as written "for one may not enter the king's gate dressed in sackcloth" (Esther 4:2), and "So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and they shaved and changed his clothes, and he [then] came to Pharaoh" (Bereishis 41:14). According to this, we are obligated to adorn ourselves in the service of G-d in our exterior and in our interior for G-d, because He observes us equally in both respects at all times, since if we believed in our minds that the (human) kings were able to look at our interior just like they can see our physical exterior, we would not delay to adorn our interior in a way that they would wish us to do.,You can observe that for the majority of men, the main reason they occupy themselves to study and teach the fields of wisdom is only in order to become great through them in the eyes of the kings. And likewise for many portions of the laws/culture of the kingdom, for the people are commanded to obey the laws of their king. ,Surely, regarding G-d, it is more fitting and more obligatory on us to adorn ourselves in His service in our inner thoughts, heart and limbs, since He watches them and contemplates them continuously and nothing can distract Him from some matter, as the verse says "I am the L-ord who searches the heart; I test the reins" (Yirmiya 17:10), and "the eyes of the L-ord are in every place, beholding the evil and the good" (Mishlei 15:3), and "the eyes of the L-ord, that run to and fro throughout the land" (Zecharya 4:10), and the verse says regarding the awe one should feel regarding the watching of the Creator "Be not rash with your mouth, and let not your heart be hasty to utter a word before G-d; for G-d is in heaven, and you are upon earth; therefore let your words be few" (Koheles 5:1), and "The L-ord looks down from heaven upon men" (Tehilim 14:2). ,When this matter returns in the thoughts of the believer at all times, and the believer will make an accounting with himself on this always,,then the Creator will be with him in his inner realm, he will see G-d with the eye of his intellect, and will fear Him always, and glorify Him, and reflect on His works, and examine His deeds in governing His creations, which testify to His greatness, exaltedness, wisdom, and power. ,When one does this diligently, the Creator will grant him peace from his sadness and calm his heart from fear of Him. ,And the Creator will open for him the gates of His knowledge, and reveal to him secrets of His wisdom, and G-d will put His attention to guide and lead him, and He won't abandon him to himself and his (limited) ability, as the entire psalm 23 says: "The L-ord is my shepherd; I shall not lack.." (Tehilim 23:1), until the end. ,And he will be on an exalted level, among the levels of the Chasidim (extremely pious), and a high level among the Tzadikim (righteous), and he will be able to see without his physical eyes, and hear without his physical ears, and speak without a tongue, and he will sense things without his physical senses, and be able to picture them without need for a [physical] comparison. ,He will not dislike any situation nor will he prefer another situation other than what the Creator chose for him.,And he makes his will like G-d's will, and his love, what He loves. He will cherish what G-d cherishes, and what is disgusting to him is what is disgusting to G-d. Of like him, the wise man said: "Blessed is the man that hears me (the torah), watching every day at my gates, waiting at the posts of my doors" (Mishlei 8:34), and "For whosoever finds me (the torah) finds life, and shall obtain favor of the L-ord" (Mishlei 8:35).,THE ELEVENTH: (regular accounting of one's deeds) To make an accounting with oneself regarding one's days which have already passed whether he was engaged in the service of G-d or the service of his own yetzer.,He should apply to himself the following illustration: Let him imagine that a king gave him money to spend for a certain purpose, and he commanded him not to spend any of the money for anything else. The king informed him that at the end of the year, he would make an accounting with him and will not forgive him in the least of it. Is it not proper for the man to make an accounting with himself at the end of each month of that year to see how much of the money was spent and with what he had spent it, and so that he will be careful with the remaining money and the remaining time, before the time of accounting suddenly comes and one is ignorant of what he may claim and what may be claimed from him? ,According to this illustration, my brother, it is necessary for you to check with yourself, if you can, each and every one of your days, and to make an accounting with it on your service of G-d - which is your duty for that day. And if you neglected from doing this (daily accounting) in the days of your life that already passed, at least do the accounting with yourself for your remaining days. Do not continue neglecting due to your previous neglecting, or continue overlooking it due to previously overlooking it, because before G-d there is no neglect, nor overlooking nor forgetting. ,It was already said that the days are like scrolls, write on them what you would like to be remembered by, and the verse says: "Be you not as the horse, or as the mule, which have no understanding" (Tehilim 32:9), and it is said of one who prolonged his time of ignoring to make a personal accounting "also old age was cast into him, but he did not know" (Hoshea 7:9). ,THE TWELFTH: (the pursuit of physical) To make an accounting with oneself at a time when one's heart is excited and diligent for worldly matters, applying himself fully with his utmost ingenuity and maximum ability, and to weigh this against one's laxness in matters of his final end, and his straying from the service of his G-d.,Then he will see and feel that his thoughts for matters of this world are the highest of his thoughts, and his aspiration for this world is the higher of his aspirations, because all the various types of possessions will never be enough for him in the least, on the contrary he is like a fire, the more wood is added, the more it increases flames, and all of his heart and intent will be drawn to it day and night. He will not consider anyone a close friend except one who helps him in them, and no one a friend except he who leads him to them. His eye will be to the times it is good to buy, and the times it is good to sell. And he will observe matters of the selling rates for the whole world. He investigates where they are cheap and where they are expensive, and when they go up and when they go down. He will not refrain from travelling to faraway places. Neither heat, nor cold, nor stormy sea, nor long desert roads - all this out of his hope to reach the end of his desire but there is no end to it.,It is possible that all of his efforts will be for nothing, and he will not attain anything except a long suffering, exertion, and toil. And even if he attains some of what he hoped for, perhaps he will not get any benefit from it, but instead will only guard it, manage it, and protect it from potential damages, until it will go to he who G-d decreed it should go to, whether while he is still alive, as written: "at mid life he will leave it" (Yirmiya 17:11) or after his death, as written: "they will abandon their fortunes to others" (Tehilim 49:11).,The wise man already warned us against zeal and exertion for amassing wealth, as written: "Labor not to be rich: cease from your own wisdom" (Mishlei 23:4), and he spoke of the calamity found in it, in saying "Will you set your eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven" (Mishlei 23:5), and the other wise man (King David) taught us and permitted us to make efforts in earning money for our basic needs only, in saying: "If you eat the toil of your hands, you are praiseworthy, and it is good for you" (Tehilim 128:2).,And likewise, the pious man asked G-d to give him his livelihood only in the basic amount, and to distance him from wealth which leads to the luxuries, and from poverty which leads to loss of morals and torah, in saying: "Two things have I asked of you; Do not give me poverty nor wealth, provide me with my food portion" (Mishlei 30:7), and the rest of the matter. Like him, we find our forefather, Yaakov, who asked G-d only for his basic needs, in saying: "If G-d will be with me, and He will guard me on this way, upon which I am going, and He will give me bread to eat and a garment to wear" (Bereishis 28:20).,Wake up my brother! Look at the deficiency of that which you hurry and pursue - to maintain your body in its natural state. Your association with it will only be for a short time, it will not be spared from pain and it will not be saved from troubles while you are attached to it. If it eats too much, it will become sick. If it eats too little, it will become weak. If you clothe it more than it needs, it will become uncomfortable, and if you leave it naked, it will be pained. Furthermore, its health and sickness, its life and death are not according to your will and not in your control, rather everything is directed by your Creator.,Where is the superiority of your soul over your body? And the exaltedness of its world over the body's world, its rising above (after death) while the body descends below, its spirituality versus the body's physicality, its unchanging nature versus the body's changing nature, its eternal existence versus the body's deteriorating and disappearing existence, its simple form versus the body's composite elements, its pure essence versus the body's baseness, its wisdom and understanding versus the body's beastliness, its tendency for the virtuous traits versus the body's tendency for the disgraceful traits.,If you conduct yourself in this kind of zeal and effort for the rectification of your body, in spite of its lowliness and baseness, and despite your weak capacity to save it from damage or to benefit it, how much more is it your duty to conduct yourself with this zeal and effort for the rectification of your soul, which is so important and which you will be left with (forever), and which you were commanded to guide its matter, and to look into things which will rectify it in acquiring wisdom and understanding, as written: "Buy the truth, and sell it not" (Mishlei 23:23), and "Get wisdom, get understanding" (Mishlei 4:5), and "How much better is it to get wisdom than gold! and to choose understanding rather than silver!" (Mishlei 16:16), and "So shall the knowledge of wisdom be unto your soul" (Mishlei 24:14), and "If you are wise, you shall be wise for yourself" (Mishlei 9:12), which means that the spiritual acquisitions are yours. No one can ever steal them from you, unlike what occurs by physical acquisitions.,See, my brother, what is between the two things, and what is between the two matters. Turn away from the luxuries of your world, and exert yourself in what you need for your final end. Do not say: "I will share the fate of the fool" (who does not make this accounting). Because more will be claimed from you according to your higher level of understanding, and your punishment will be greater. The accounting demanded of you for your neglect will be stricter. Do not rely on a claim which you will have no grounds for, and do not rest assured on a plea which will be used against you and not for you.,The discussion to complete this subject is too lengthy, let it be enough for you what I have aroused you on it, and taught you according to your understanding. Contemplate my words, and understand my allusions. Investigate them in the book of the torah of G-d, and the words of our sages. You will see their explanation from the verses, from logic, and from the talmud, with G-d's help.,THE THIRTEENTH: (not to waste any time) To make an accounting with oneself regarding that one's wisdom is greater than his deeds, that one's recognition (of his duties) exceeds his efforts in the service of the Creator, and that one's capabilities exceeds what he is actually paying back to the Creator for His many favors to him. ,Let one imagine the analogy of a slave whose master gave him land to sow, and gave him the seeds according to what he needs, and he planted part of the seeds and used the rest for his own use. When the master checked the land, he found part of it was not sown. When he asked the slave on this, the slave admitted his lacking in this matter, and the master made a calculation based on what the slave claimed he sowed of the seeds in the land, and checked the land to see how much was sowed. He then investigated how much produce grew from the land (to see how much produce each seed makes), and then claimed from the slave the rest of the seeds by charging him to pay what the land would have produced from those seeds - his pain was great and his trouble was multiplied. ,Likewise, my brother, it is proper for you to make an accounting with yourself for what the Creator has graced you with to understand Him and His torah, and how much strength and ability He has given you to pay back what you owe Him. Then check with yourself what you have actually done. And imagine that you are in judgment for all of this, and being taken into account for it, and all the more so while receiving prolonged and constant benefits from the Creator.,It is proper for you to endeavor with all of your strength, and exert yourself to the best of your ability to pay Him back, and to bring your deeds equal to the level of your wisdom, and your exertion to the level of your recognition. And let all your extra toil (beyond what you need to toil for your worldly needs such as earning a basic livelihood) be spent doing according to your level of wisdom, and do not get involved in the luxuries of this world, lest you will weaken from paying your torah debts. G-d has given a person strength according to what he needs for his torah and his worldly (needs). One who spends any of it for the luxuries, which he can do without, will be lacking (in strength) that he will need for the necessary things.,Do not absolve yourself with "if only" or "maybe", saying "if only I would reach such and such a level of education or money, then, after that I would pay everything that I am obligated of the service of the Creator", or other similar answers, because they are false claims. One who relies on them will veer away and one who leans on them will fall. This is the greatest mistake of the "deposit takers", which I mentioned to you in (chapter 6 of) the Gate of Trust.,Be careful lest you take it for yourself as an excuse, because then you will be just like any other sinner who claims this, and you already know that this claim does not save a person from punishment, as Shlomo said regarding a thief: "Men do not despise a thief, if he steals to satisfy his soul when he is starving, but if he be found out, he shall pay sevenfold" (Mishlei 6:30), even though his dire situation is clear, and necessity brought him to steal the money of others, even so, he will not be spared from punishment and the fine of Kefel (double). How much more so for other sins. ,Instead, make this procrastination time into a bounty (use it properly), while you can still pay back your daily obligations to the Creator, and do not procrastinate doing today's service until tomorrow, lest it will be too much of a burden for you to pay back, assuming that you reach tomorrow and are among its (living) men. Worse than this, if your end comes, your excuse will be cornered, and your claim will be halted, because this world is like a market fair which crowds together and then disperses. He who did business and profited is joyful, but he who lost money regrets, therefore the wise man said: "And remember your Creator in the days of your youth, before the days of calamity come..." (Koheles 12:1).,THE FOURTEENTH: (the spider web) To make an accounting with oneself when feeling love, closeness, or devotion towards someone who one thinks loves him, as written: "As in water, face reflects face, so the heart of man to another man" (Mishlei 27:19). ,And all the more so, if this person is an important official or a ruler, and still more, when one sees signs from the person such as drawing him close, promising (to help him), or benefiting him and doing kindness to him without needing anything from him in return - then nothing will distract him from remembering his love for the person, and he will not hold back any of his ability for the person but rather will use his full capacity to fulfill his friend's command and do his service, and in his gratitude, he will volunteer of himself, of his money, and of his sons to pay the person back.,Since one does this for a weak creation like ourselves, how much more so are we obligated many times more to our Creator, who told us through His prophet that He loves us, as written "Not because you are more numerous than any people did the L-ord desire in you and choose you, etc." (Devarim 7:7). And in addition to telling us of His love we saw signs of His love for us, and His help to us, both in the present and in the past, and His drawing us to Him and promising to us for every generation, as written: "And yet for all that, when they are in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the L-ord their G-d" (Vayikra 26:44), and "For we are slaves, and in our servitude our G-d has not forsaken us" (Ezra 9:9). ,More on this matter: it is evident that for a person who was the friend of our fathers and our forefathers, we are obligated to recall this love by honoring him and treating him with love, as the wise man said: "Your own friend, and your father's friend, forsake not" (Mishlei 27:10). And the Creator reminds us of the bris (covenant) of our forefathers and His providence over us due to them, and in order to fulfill His covenant with them, as written: "But because of the L-ord's love for you, and because He keeps the oath He swore to your forefathers" (Devarim 7:8), and many more like this.,If we do not place our trust in Him, and do not rely on His kindness nor move ourselves to love Him and cling to His service, nor pour our prayers to Him - how crude is our nature, how stiff-necked and of little faith our we, and how strongly we resist going after the truth! We do not recall His love for our fathers and forefathers nor do we pay back the Creator's love and providence for us, nor for His promises and for drawing us close to Him do we do His service, nor for His great goodness and kindness to us do we listen, nor on account of His creating us and benevolent guiding of us do we feel abashed.,Wake up my brother from this slumber, and roll away from your heart the curtain your yetzer (evil inclination) has spread over you, until he separated you from the light of your understanding, like a spider who weaves a web around the window of a house, and when it persists in this, it will thicken the web and block the light, until the light of the sun is completely prevented from penetrating inside the house. In the beginning, when first spun, the web is extremely weak and thin, but as the matter (of weaving) persists more and more, it will strengthen and thicken, eventually completely preventing the light of the sun's rays from penetrating it and entering the house.,Similarly is the work of the yetzer in your heart. At the beginning of the matter, it will be extremely weak, and will not prevent you from seeing the truths. If you sense it at that time, and drive it out of your heart, it will be an easy matter. But, if you treat the matter lightly and neglect it, the work of the evil inclination will strengthen and he will prevent the light of your intellect from reaching you, and then it will be difficult to remove its (evil) effects from your mind. ,Therefore hurry to save your soul, and plea to G-d to help you drive him off of yourself. Work hard and exert yourself, then you will be illuminated with the light of wisdom, and you will perceive the truth of things with your mind's eye. ,The early ones already compared the acts of the yetzer on a man with different analogies based on verses, in saying: "And there came a wayfarer unto the rich man, and he refused to take of his own flock and of his own herd, to prepare for the guest that had come to him; but took the poor man's lamb, and prepared it for the man that came to him" (Shmuel II 12:4), at first he was termed "wayfarer" and then "guest", and after that progressed to "man". ,Similarly, it is written: "Happy is the man that walked not in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the mockers" (Tehilim 1:1), at first "went", then "stood", then "sat", and many others similar.,Commune with your soul, my brother, on this and on similar ideas to it, and force it to do that which will be its salvation, because the wise man already said of those who neglect the duty of reflection: "Evil men understand not justice" (Mishlei 28:5). ,THE FIFTEENTH: (preparing for the journey) To make an accounting with oneself when preparing provisions before needing them, without knowing whether he will live until the time that he will be able to benefit from them. Likewise, when one needs to go on a long journey, he will prepare matters of his journey many days in advance: he researches which merchandise he will be able to sell at the place he is going, and then prepares what he will ride on, and what he can of provisions and company, and which stations he will stop along the way, and similar to this, despite not knowing what the Creator decreed for him on all of this nor how long he will live.,In this way, my brother, we are obligated to be prepared for the appointed time, and to prepare for the faraway journey to the other world, which we have no escape from, and no refuge from, and to think on the provisions, and with what we will greet our Creator on the great day of accounting which scriptures says of it: "For, behold, the day is coming, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the L-ord of Hosts, that it shall leave them neither root nor branch" (Malachi 3:19).,How can we ignore this when the journey is constant,, and the displacing is forever, and the road is long, and the resting place is faraway. Why do we not put to heart to remember our end, and do not think of the provisions we should make for our final abode? We occupy ourselves with a fleeting world, and abandon the everlasting one. We occupy ourselves with the ailing of our bodies, and forget our spiritual ailments, we occupy ourselves with the service of our evil inclination, and abandon the service of our Creator, we serve our base desires and do not serve our G-d. ,Alas to this confusion! How so universal it is! And to this drunkenness, how strong it is!, as the verse says: "for their eyes are shrouded, that they cannot see, and their hearts, that they cannot understand" (Yeshaya 44:18), and "ye that are drunken, but not with wine, that stagger, but not with strong drink" (Yeshaya 29:9). ,THE SIXTEENTH: (reflecting when seeing sudden death) To make an accounting with oneself on the lengthy amount of time he survived in this world, and to put to heart the approaching of his end, and the coming of death on him, at a time when he sees that other living things, whether of the speaking (human beings) or otherwise (the animals), die suddenly without foreknowledge, nor even any hint, and (to put to heart) that there is no time that a person can be assured that it is not his time. It does not refrain from coming any month of the months of the year, nor any day of the days of the month, nor any hour of the hours of the day. It does not come only in old age, sparing the middle aged, or the young men, the young girls, the children or babies, rather it befalls all the living at all times, in every stage, and in every place. ,A person should imagine to himself as if a king had placed a deposit in his charge, and did not specify the time when to return it, and the king commanded him to be ready for his return at all times, so that he will not go to another city and will be available at the time the king will claim it from him. Is it conceivable for him to dwell outside the city of the king while the deposit is still in his hands? ,Some make the following analogy: One should imagine himself as if he has a debt to pay with no fixed payment date, expecting every moment to be called for payment. He will not be at peace until he pays it back. ,When a man considers his long stay in the world, and remembers that many of his friends journeyed to the other world before himself, at a time when they had strong expectations to be in the company of the world, and one does not see any advantage in himself that would obligate his living longer than them - his hope in this world will diminish, and he will consider his end. He will think on his provisions for the time of his journey, and will commune with himself before the day of accounting.,One of the wise men said: "one who precedes death before him rectified himself". ,And the wise man said: "the heart of the wise is in the house of mourning" (Koheles 7:4), and "It is better to go to the house of mourning, than to go to the house of feasting; for that is the end of all men, and the living will lay it to heart" (Koheles 7:2), the intent of "the living" is he whose heart is living, namely, one who understands and realizes. It is also written: "Man is like to vanity: his days are as a shadow that passes away" (Tehilim 144:4). ,THE SEVENTEENTH: (benefits of solitude) At a time when one sees himself tending towards association with people and enjoying their company, he should reflect on the benefits of solitude, and separation from people, and with the evil resulting from being in the company of fools without necessity. ,The evil of their company:,Excessive talk, "so and so said", "it was said on so and so", long winded confusion without purpose, and the wise man said: "In the multitude of words there lacks not sin, but he that refrains his lips is wise" (Mishlei 10:19). One of the wise would say: "safeguard the superfluous of your words, and muzzle the superfluous (movement) of your tongue".,Speaking of people, recalling their bad deeds, and mentioning their faults. The verse says of this matter: "You sit and speak against your brother; you slander your own mother's son" (Tehilim 50:20).,Falsehood and lies. On this the verse says: "wickedness in its midst" (Tehilim 55:12), and "I hearkened and heard, but they spoke not aright" (Yirmiya 8:6). ,False oaths and useless oaths. The Creator said of them "for the L-ord will not exonerate one who takes His Name in vain" (Shemos 20:7), and one of the pious said to his disciples: "the torah permitted us to make an oath in the Name of the Creator for truth, but I advise you not to swear neither to what is true nor to what is false, rather say only 'yes' or 'no' ".,Arrogance and frivolity, and to put down some of those present, and to laugh with them, and I already designated a gate in this book on the subject of distancing oneself from this matter, namely, the Gate of Submission.,Absence of fear of G-d in one's heart at a time when one mingles with people and converses with them, along with little chance of being spared their damaging his business affairs and talking of him. ,Flattery and love of acquiring a name for oneself, to become proud on them, and to try to be important in their eyes by demonstrating what he knows of the various branches of wisdom and deeds, whether or not he actually knows them. ,The obligation to command others on the good and warn them against evil, which the Creator commanded us in saying: "you shall surely rebuke your neighbor" (Vayikra 19:17).,We are obligated to warn against evil in three ways: One, forcibly hitting someone by hand (physically), as Pinchas did in the case of Zimri and Cozby. Two, to verbally protest, as Moshe did in saying to the wicked man: "Why strike you your fellow?" (Shemos 2:13). Three, in one's heart, as David said: "I hated the congregation of the evildoers, and with the wicked I shall not sit" (Tehilim 26:5).,If one can protest forcibly (and it will help) but refrains, this will be considered a lacking on his part. If it is difficult for him to protest forcibly, let him protest with words. If he cannot protest with words, it is his duty to do so in his heart. Therefore, we are obligated to rebuke the wicked, in any event, since the common people are not free from shortcomings. ,But when one is alone, undoubtedly, he is absolved of the mitzva of commanding others to good and warning them from evil. And it is difficult to fulfill G-d's command, and to fully discharge one's obligation in this mitzva, as the sages said: "it is a wonder if there is someone in this generation who accepts rebuke" (Arachin 16b), and others said: "it is a wonder if there is someone in this generation who knows how to give rebuke" (ibid).,(9) Loss of clarity of thought and intellectual understanding, and strengthening of the yetzer (evil inclination) while in their company and camaraderie, and learning from their bad traits, as the wise man said: "a companion of fools shall be corrupted" (Mishlei 13:20), and therefore our sages said: "conversing with children and sitting in the assembly houses of the unlearned (amei haaretz) takes a man out of the World (To Come)" (Avot 3:14).,The general principle: Most sins cannot be completed without two people, such as illicit relations, corrupt business practice, false oaths, false testimony, all sins which depend on speech. All these cannot be completed without the company of others and by mixing with them.,But solitude and separating from people, is a means to be saved from all of the sins we mentioned, and it is one of the strongest things which bring one to good traits, and it was already said that the pillar of a pure heart is love of solitude and choosing to be alone.,Therefore, my brother, be careful lest the yetzer deceive you and embellish in your eyes the company and mingling with people, and lest he entice you to yearn for them at a time when you feel lonely in solitude.,Afterwards, be careful lest the musings of your heart deceive you, telling you that the company of sages who know G-d and His torah, and the mixing with great men is detrimental to the matter of solitude, and takes away from the benefits of being alone. Rather, in truth, this is the complete separation and the perfect solitude. Furthermore, to frequent men who excel in good deeds and in torah has much greater benefits over the benefits of solitude. ,And the wise man said: "He that walks with the wise shall become wise" (Mishlei 13:20), and "hearken your ear, and hear the words of the wise" (Mishlei 22:17), and it was said of one who refrained from being with pious men:: "A scorner loves not one that reproves him: neither will he go to the wise" (Mishlei 15:12). And the sages, of blessed memory, said: "The gathering together of the wicked is bad for them and bad for the world, but for the righteous, it is good for them and good for the world. The dispersing of the wicked is beneficial for them and beneficial to the world, but for the righteous, it is bad for them and bad for the world" (Sanhedrin 71b). And they said: "Let your house be a meetingplace for the sages and sit amidst the dust of their feet and drink in thirstily their words" (Avos 1:4), and "Then they that feared the L-ord spoke one with another; and the L-ord hearkened, and heard" (Malachi 3:16).,THE EIGHTEENTH: (the elevation of man) To make an accounting with oneself when one feels himself becoming arrogant and proud, and (as a result) overly ambitious in this world - to then contemplate one's significance in the creation (before being elevated by G-d), among the lower and the celestial creations, then one will understand his puniness and lowliness among the works of the Creator, as I clarified on this matter in the sixth gate of this book. ,Afterwards, reflect on the Creator's granting greatness to man, that he made him ruler over the animals, plants, and natural resources, as written "You give him dominion over the work of Your hands; You have placed everything beneath his feet" (Tehilim 8:7), and He made known to man the statutes of His torah, and established him (to understand) what will further his welfare of the upper and lower wisdoms of this world. And G-d elevated man further by permitting and desiring his praise and gratitude, and to call to Him during difficulties, and to answer his prayers in difficult times, and chose in him, and appointed him over His creations, and transmitted to man secrets of His might, and made miracles through His treasured ones, besides what would be lengthy to recall of the hidden and revealed favors, whether physical or spiritual, general and specific, of His kindness and goodness towards us. ,See, my brother, how little is your worth and how unimportant is your matter, and yet, how much the Creator has elevated you, even though He has no need for you and (just the opposite, see) your great need for His providence. Don't waste this glorious crown He has crowned you with, and the exalted status He has elevated you to in this world, and the great reward He has hidden away for you in the next world when you cling to His service and to thanking Him.,Let not the Creator's elevating you, of what I recalled to you, of his kindnesses and favors, be reason to become proud in your status, and haughty in your spirit, and to glorify yourself due to the kindness of the Creator on you by thinking that you deserve it, and that you are worthy of it, and that it is befitting you.,Rather, cling to the traits of submission, humility, and lowliness which is fitting for you to cling to when you admit to the truth of your worth among the creations of the Creator, as a weak, unimportant, and petty slave is obligated to do when his master elevates him and places him inside his inner circle of treasured ones out of pure benevolent kindness - he is obligated to humble himself and to see himself as he was in his original status, before his master's kindness was on him, and not to become proud before his master, nor haughty due to reaching greatness and importance, and not to request his own needs to his master in a habitual way , rather he will leave his matters to his master and trust in him and in his kindness.,It was said of one of the tzadikim (righteous) who would say after his prayer: "My G-d, I was not persuaded by my intellect to stand before You due to ignorance of my puny worth and little understanding of Your greatness, that You are high and exalted and I am insignificant, disgraceful, and petty to ask of You and to say before You praises and exaltations, or to sanctify Your holy Name using the words of the holy angels on high, rather, I was persuaded to do this in that You have elevated me by your commanding me to plea before You, and have given me permission to praise Your great Name according to my understanding of Your glory, so that I can demonstrate that I am serving You and that I humble myself before You.,You know what is beneficial for me, and how to guide me. I mentioned to You my needs, not in order to arouse You on them but rather so that I feel my great need for You and my trust in You. If, in my ignorance, I ask of You something, which is not beneficial for me, may Your exalted choice override my choice. I have already submitted all of my matters to Your decrees, which endure, and to Your supernal guidance, as David, peace be unto him, said: "O L-ord, my heart was not haughty, nor were my eyes raised on high, and I did not pursue matters greater and more wondrous than I" (Tehilim 131:1).,THE NINETEENTH: (disasters of the world) To make an accounting with oneself in that the Creator has spared him from the disasters of the world, its sufferings, the various diseases which strike people, the calamities which befall them such as imprisonment, hunger, thirst, cold, burning, lethal poisons, dangerous animals, leprosy, insanity, paralysis, or the like - all the while knowing that they are fitting for him and he deserves them due to his previous sins and iniquities before the Creator, and the greatness of what occurred in the past, of his rebelling against G-d, and disrespecting His words, and leaving his duty of thanking and praising Him, and turning away from His service, and neglecting repentance and confession before G-d for his prolonged rebellion despite G-d's continuous favors and constant good on him. ,When the intelligent man will look and contemplate how the Creator tests people with the troubles of this world we mentioned, and that he was saved from them, and spared from their tumults, even though he deserves them - his praise will increase for the favors of G-d on him, and he will hurry to repent and seek forgiveness for his past sins and iniquities which the Creator has concealed for such a long time, and he will run to cling to the service of the Creator, out of fear of them (the punishments he deserves) and so will avert them, as written "If you will diligently hearken to the voice of the L-ord your G-d... I will put none of these diseases upon you, which I have brought upon the Egyptians" (Shemos 15:26), and "the L-ord will remove from you all illness, and all of the evil diseases of Egypt which you knew, He will not set upon you, but He will lay them upon all your enemies" (Devarim 7:15), and one of our early pious ones would say to his disciples: "see, the serpent does not kill, rather it is sin that kills" (Berachos 33a), and David, peace be unto him, said: "You shall tread upon the lion and adder: the young lion and the serpent shall you trample under foot. Because he has set his love upon Me, therefore I will deliver him" (Tehilim 91:13).,THE TWENTIETH: (acquiring and spending money) To make an accounting with oneself if he has wealth, in the manners he acquired it, and the ways he spends it, and whether he is fulfilling his obligations to G-d with it, and paying his debts to man according to how much he has, and not to think that the money will be for him alone, rather, to know that it is by him like a deposit - it will remain by him for as long as the Creator desires that it be in his hand, and afterwards He will transfer it to someone else when He wishes.,When the rich man contemplates this, he will not fear the damages time brings on him. If the money stays by him, he will thank the Creator and praise him. If it is lost from him, he will bear His judgment and accept His decree. It will be easier for him to use it and spend it in the service of G-d, to do good with it, to return deposits people entrusted him with, and return money he took unjustly, and not to covet another man's wealth nor disrespect a poor man due to his poverty, and it will be a strong cause to help him acquire good traits and to refrain from the bad traits, as written "Honor the L-ord from your wealth, and from the first-fruits of all your produce" (Mishlei 3:9), and "He that has pity on the poor lends to the L-ord; and that which he has given will He pay him back" (Mishlei 19:17).,THE TWENTY FIRST: (on Divine help) Accounting with oneself on the extent of his capability in the service of G-d and to train oneself in it, and be diligent in it, and to hasten and be zealous in doing it until it becomes habit to him, and afterwards to endeavor to do more than what was within one's ability, and to long for it in his heart, and desire it in his thoughts, and to plea to G-d with a faithful and genuine heart and mind to help him and strengthen him for what is above his current ability in understanding (torah) and in good deeds. ,When one perseveres more and more in this, the Creator will fulfill his request, and open for him the gates of His understanding, and strengthen his intellect and limbs, level by level, to fulfill the commandments on a higher level, above and beyond his abilities, as written: "I am the L-ord your G-d, Who teaches you for your benefit, Who leads you by the way you should go" (Yeshaya 48:17). ,The analogy of this regarding learning the skills of a trade and learning mathematics : When one who learns a trade, in the beginning, will do only parts of it according to his understanding and less than his ability. When his understanding of the trade strengthens and he persists in it, the Creator will enlighten him to the general principles of the trade and its fundamentals and he will be able to deduce new branches which were not taught to him by other people.,Similarly in learning mathematics: The master of geometry cannot teach his student the theoretical lessons in abstract concepts, rather he will first teach him concrete geometric drawings as Euclides organized them in his book of mathematics. When the student understands well, and desires to grasp its branches with diligence and interest, the Creator will help enlighten him on the subject, and establish his general understanding, and then he will be able to bring forth from this wondrous forms and fine works which appear almost divinely inspired.,So too in other fields of wisdom: The student will find when he exerts his mind in the wisdom, that he will feel a higher spiritual power which no human being has the ability to give him, on this the sages said: "the wise man is greater than the prophet" (Bava Basra 12a), and Elihu said: "But it is a spirit in man, and the breath of the Almighty, that gives them understanding" (Iyov 32:8). ,Through this, it is proper for you, my brother, to understand that the primary intended purpose in the mitzvot which involve the body and the limbs, is to arouse our attention on the mitzvot of the heart and mind, because they are the pillars of the service and they are the roots (and foundations) of the torah, as written: "You shall fear the L-ord, your G-d, worship Him, and cleave to Him.." (Devarim 10:20), and "Rather,[this] thing is very close to you; in your mouth and in your heart to do it" (Devarim 30:14), and "And now, O Israel, what does the L-ord, your G-d, ask of you? Only to fear the L-ord, your G-d, to walk in all His ways and to love Him, and to worship the L-ord, your G-d, with all your heart and with all your soul" (Devarim 10:12).,And because this is beyond a man's normal power, and it is not possible for him until he separates from most of his animalistic desires, and forces his base nature, and takes control of all his movements, the Creator has made him serve with his body and limbs with what he is capable of doing, until it will be easy for him to fulfill them.,Then, when the believer engages in them with his heart and mind, and exerts himself to the best of his ability, G-d will open for him the gates of spiritual qualities, and he will attain with them what is beyond his ability, and he will serve G-d with his body and soul, with his outer and inner being, as David said: "my heart and my flesh cry out for the living G-d" (Tehilim 84:3). ,This was already compared to a man who plants trees and digs in their roots. He cleans the soil from rocks, thorns, and weeds, waters it when needed, fertilizes it, and afterwards he hopes that G-d will cause fruits to grow. But if he neglects working the land and supervising its needs, it is not proper for the Creator to give him fruits from them. ,Likewise for one who strives to do actions for the service (of G-d), if he exerts himself with diligence and zeal to do what is in his power to do - G-d will help him to accomplish what is beyond his ability, namely, the divine fruit and the glorious good from G-d on His treasured ones and His beloved ones in this world, as our sages said: "whoever fulfills the torah from poverty will fulfill it from wealth" (Avos 4:9), and the wise man said: "For to a man who is good in His sight, He has given wisdom and knowledge and joy" (Koheles 2:26).,Our sages said: "Torah brings to action, action brings to watchfulness, watchfulness brings to zeal, zeal brings to abstinence, abstinence brings to cleanliness, cleanliness brings to purity, purity brings to piety, and piety is greater than all of them, as written 'then You spoke in prophecy to Your pious ones' (Tehilim 89:20)".,But if one neglects from doing what is within his ability, and is lax in doing what is within his power, the help and assistance from G-d will distance from him, as written: "G-d is far from the wicked" (Mishlei 15:29), and "your sins were separating between you and your G-d" (Yeshaya 59:2). ,THE TWENTY SECOND: (to love for others what you would love for yourself) To make an accounting with oneself regarding his joining with people for furthering the general welfare, such as plowing or harvesting, buying and selling, and other societal matters which people help each other in - that he loves for them what he would love would happen to himself, and that he hates for them what he would hate would happen to himself, and that he has compassion for them, and saves them, according to his ability, from what would damage them, as written: "love your fellow as you love yourself" (Vayikra 19:18). ,Let one apply in this the following analogy: A group of people travel to a distant land on a difficult journey. They need to stop in several stops along the way, and they have many animals loaded with heavy loads, and the men are few, each one has many animals he must unload and reload frequently. If they will help each other in loading and unloading, and their desire is for the peace of all and to lighten each others' burden, and that they equally share the load of helping each other - they will reach the best results. But if their opinions differ and they do not agree to one plan, and each one exerts to further only his own interests - most will become exhausted.,In this way, my brother, the world is burdensome on its inhabitants, and their work and exertion is many times more difficult, because each one wants his portion to be for himself alone and that he has more than his allotted portion (more than what he needs).,And because they desired more than their proper portion, and seek from it even what does not belong to them, therefore the world withholds from them their portion in it, and does not produce for any of them even their portion in it, therefore they are not content with it, and there is not even one who does not complain and weep over it, and because they seek the superfluous in food, they were prevented even from the basic necessities except through tremendous toil and great exertion.,If, however, their basic needs were enough for them, and their exertion was equal and for the benefit of all, and that they were equal in their interests, they would succeed in their world and attain even more of their desire in it. But not only do they not help each other in their worldly interests, but they weaken each other, and each one prevents his fellow and weakens his strength, until not one of them reaches his desire and attains his lusts.,Therefore, my brother, exert yourself, to acquire faithful and pure friends to be your helpers in your torah and worldly matters . (How is this done?) When your heart is whole with them, and your heart is pure towards them, and that they are precious to you like yourself, if you find among them some worthy of this.,Do not reveal your private matters except only to a very select few among them, as Ben Sira said: "let many be your friends, but reveal your secrets to only one in a thousand" (Ben Sira 6:6) ,And the wise man said: "Ointment and perfume rejoice the heart: so does the sweetness of a man's friend by hearty counsel" (Mishlei 27:9). ,THE TWENTY THIRD: (seeing G-d in nature) To investigate all that exists in the universe, from the smallest creations to the largest, and the superior qualities human beings have in the world, and the levels of the creations below and above, and the arrangement of the heavenly spheres, the movement of the sun, the moon, the stars, those stationary and those which move, the falling of the rain, the blowing of the wind, the emergence of a baby from the womb, and other wonders of the Creator, which are more wondrous, more subtle, more apparent (yet) more mysterious which teach on His perfect wisdom and power, and His good guidance, and all encompassing grace, His mercy, and His abundant providence over His creations. ,Do not be deceived due to seeing them so frequently, and being used to them for so long, that you abandon being in wonder of them, and abandon contemplating them, and that it is inevitable that your previous knowledge of them cause you to make light of them due to habitually seeing them and observing them since your childhood.,In this way, we find most of the common people and many of the important men on this matter - that they are in wonder when seeing something they are not used to seeing such as a solar or lunar eclipse, thunder and lightning, comets, earthquakes, hurricanes, or other similar phenomena, but they are not in wonder of the movement of the spheres and their orbits, such as the sun, moon, and stars, the sunrise and sunset, the rain, blowing of the wind, or the like of the things that exist with them, and that they see constantly. Similarly, they are in wonder when seeing the sea, its waves and storms, and the creatures in it, yet they don't wonder at the flow of rivers, drawing of underground springs, and other things like this, which are continuous (around them) day and night.,Therefore, it is proper for you, my brother, to investigate all of what the Creator created, whether you are used to it or not, whether you have already seen it or not. Let not your foolishness entice you, that after you were foolish in your childhood and did not contemplate these matters when you first saw them, that you also do not contemplate them now in your adulthood and time of strong recognition, clear heart, and mature understanding , rather look at them and contemplate them, as if you never saw them, and imagine to yourself that you were blind before you contemplated them and afterwards your sight was restored and you could see them and contemplate them.,See my brother, that the fool is like a blind man, and when he becomes intelligent, he will be similar to a blind man whose eyes were healed and can now see, as the verse says on Adam and Eve: "the eyes of both of them became opened" (Bereishis 3:7), though we know that they could see before this. ,Do not hide yourself from contemplating them, and from investigating all of them - then you will see the truth of the matters, and will recognize some of the wonders of the Creator, which you have long been ignorant of and blind in, as one of the wise men said: "the hearts of the wise have eyes, they can see what the ignorant cannot see", as the verse says: "Have you not known? have you not heard? has it not been told you from the beginning? have you not understood from the foundations of the earth?" (Yeshaya 40:21). ,THE TWENTY FOURTH: (child's eyes) That you make an accounting with yourself and claim from yourself on all matters which have been established in you regarding knowledge of G-d and His torah, and the words of the ancients, and the metaphors of the wise, and the contents of prayers, which you started learning in your childhood and youth. For the picture of a complex matter by one whose understanding is weak is not like the picture for one whose understanding is strong, and the more a man increases understanding, the more he will increase clarity.,Therefore do not be content with what has been formed in your mind in the beginning of your learning of the difficult matters, and the deep reasons. Rather, it is proper for you to start at the age of mature intellect and understanding to examine the book of G-d and the book of the prophets, like someone who never learned one letter of them. Habituate yourself to expound and clarify them, and to contemplate their words and structure, and what you can of their interpretation, and what is to be understood literally and what is not, and what is visible and what is concealed, and what is possible to compare to other areas and what is not. ,Similarly do for the prayers and praises, study their words and their intended message, so that when you speak them before your G-d, you will understand the words you are uttering, and what your heart seeks in the matter. Do not conduct yourself in this like the custom of the days of youth, that you pronounce whatever words follow (without understanding the words), and in whatever way you follow, without understanding the matter, and we have already dealt sufficiently with this matter (in #9 and #18).,Similarly do for the words of the sages and the words of the oral tradition, that you contemplate them and judge them favorably. Do not be satisfied with the clarity you had when you first learned them, rather claim from yourself to be like one who starts learning it. What you understand, recall it and work it through.,What you are now in doubt about its explanation (even after the reexamination), and which you were not in doubt in your youth, investigate after it from the wise men of your generation, then you will see of the secrets of the torah and the secrets of the prophets and of the sages which was impossible for you to grasp from the learning of your teachers at the beginning of your studies.,Let not arrogance deceive you, to think that your perception did not increase from what it was in your youth, and that what passed into your mind then will not change and become strange in your mind now, because this is an enticement of the yetzer (evil inclination) on you, to weaken your resolve to examine and investigate the truth of the matters, and to imagine to your eyes that you are a completely wise man and lack nothing of what you need, as the wise man said: "The lazy man is wiser in his own eyes than seven men that can answer reasonably" (Mishlei 26:16). ,And: "Have you seen a man wise in his own eyes? there is more hope for a fool than of him" (Mishlei 26:12), and "the wise man's eyes are on his head but the fool walks in darkness" (Koheles 2:14), which means that he looks at the beginning of his matters, and what passed over him of the matters of his torah and worldly matters, and examines them, and understands the good and the bad of what has happened to him, and strengthens the good and repents from the bad.,But the fool ignores all of this, as one who walks in the darkness of night on a long road. He does not look at what has passed, since if he turns his head what he sees will not be clear to him, rather all of his attention is only on what is in front of him, on this it says: "but the fool walks in darkness" (ibid), and "Then I saw that wisdom excels folly, as far as light excels darkness" (Koheles 2:13). ,THE TWENTY FIFTH: (fire and water) To make an accounting with oneself for being sunk in love of this world and strengthening its lusts over the love of Olam Haba (the next world), and to make efforts to remove the love of this world from one's heart, and strengthen the love of Olam Haba over it, by contemplating what will be one's end from both worlds and what will be one's final condition from both abodes, and to try to remove the love of this world from one's heart and to maintain the love of Olam Haba in it always. ,One of the wise men already said: "just like fire and water cannot coexist together in one container, so too the love of this world and the love of the Olam Haba cannot coexist together in the heart of the believer". They also said: "this world and the next world are like two jealous wives (of one husband), when he shows a liking to one of them, the other one gets angry. ,Likewise, my brother, both your soul and body need management and thought.,The strengthening and rectification of the soul is through habituating it with morals and wisdoms, and to guide it with words of wisdom, and to teach it the good traits, and refrain from the bodily lusts.,The strengthening and rectification of the body is to provide it with various types of good, tasty food and drink which are suitable to its nature, and to wash it with warm water, and to supervise its benefits and needs constantly.,If your thoughts will be on the needs of your body, and you place all of your attention on it - you will neglect the improvement of your soul. Likewise, if you turn your attention to rectifying your soul by focusing all of your attention on it - you will neglect much of the needs of your body.,Therefore, the proper way is to strengthen your eternal soul over your fleeting body, and that you focus attention on your soul and worry on its needs, but without neglecting the matters that are very necessary for your body, thereby overburdening it and weakening it, as this will be a means to make both weak. Rather, give your body the food it needs to maintain its functioning, and give your soul of the wisdoms and morals more than its ability to take. ,On this the wise man said: "Be not overly righteous...why should you bring desolation upon yourself? Be not overly wicked, and be not a fool; why should you die before your time?" (Koheles 7:16), and "It is good that you should take hold of this, and also from this you shall not withdraw your hand" (Koheles 7:18), which means:,"Be not overly righteous" - Do not be extreme in the ways of the righteous who separate from this world, lest you become ruined. ,"Be not overly wicked" (ibid), Likewise, do not be extreme in the ways of the wicked who strengthen after this world, and you indulge in base desires more than the amount fitting for your religious and secular needs. ,"why should you die before your time" (ibid), this refers to the death of the soul, in being overpowered by the base desires, and drowning in the sea of physical pleasures. ,Rather, hold on to the balanced path. Strengthen on your final end (Olam Haba) and do not abandon this world, because from it you will take provisions for the eternal world, and it is like the passageway to the place of rest, as our sages said: "This world is like a corridor to the future world. Prepare yourself in the corridor that you may enter into the banquet hall" (Avos 4:16).,This is the path of the early pious ones who feared G-d.,He said: "Do not be overly wise", since wisdom has a fixed limit which cannot be crossed. The explanation is that all the various branches of wisdom which lead to the service of G-d, guarding His commandments, or demonstrating His wisdom and power - this category is permitted to us, and it is our duty to investigate it, as written: "Behold, the fear of the L-ord is wisdom" (Iyov 28:28), and "The fear of the L-ord is the beginning of wisdom: and the knowledge of the holy ones (good deeds/traits) is understanding" (Mishlei 9:10), which means knowledge of G-d, and also: "The fear of the L-ord is the beginning of wisdom" (Tehilim 111:10), and "The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the L-ord; and what wisdom is in them?" (Yirmiyahu 8:9), and all that is a wisdom outside of this way we mentioned - it is forbidden to study it and investigate after it. Therefore he said: "do not be overly wise".,But as for foolishness and frivolity he warned us against the smallest amount of it, therefore he said: "do not be foolish", and did not say "do not be too foolish", because even a small amount ruins much of the good qualities, as written: "Dead flies make the ointment of the perfumed fetid and putrid; so does a little folly outweigh wisdom and honor" (Koheles 10:1). ,THE TWENTY SIXTH: (fearing a mortal king) To make an accounting with oneself that when one is standing in the commandment of a king, he fears being punished if he transgresses the king's command, yet one does not trouble himself about the commandments of G-d, and does not fear His punishment if he transgresses His command.,How could he neglect to consider the difference between the two commands and the two matters, and not understand the weakness of a mortal king in enforcing his decrees, his possible delay in administering punishment to him, his limited ability to see him, and his many distractions (with other affairs), and the wise man already said: "fear G-d and the king, my son" (Mishlei 24:21), and "The fear of a king is as the roaring of a lion: whosoever provokes him to anger sins against his own life" (Mishlei 20:2).,How can an intelligent man not be ashamed of his G-d, whose decree cannot be overturned, who watches over him always. He cannot be distracted. He cannot be prevented (from enacting His decree) by anything, and yet one does not fear His judgment? How can one rebel against His word when he knows that G-d is watching his inner and outer being. How can one not repent for his past by saying to himself: "how long have I rebelled against His word, while He continues delaying punishing me. I will seek His forgiveness before He destroys me from this world, or afflicts me in the next world", this is what David said: "The wicked, in the pride of his countenance will not seek; G-d is never in his thoughts" (Tehilim 10:4). ,THE TWENTY SEVENTH: (bearing suffering) To make an accounting with oneself when trouble strikes him, whether physically, financially, or any of his other matters. He should receive everything from his G-d with joy, and bear it as one who accepts the judgment of G-d and not bear it as one who is angry on His decree. ,As written "And I will wait for the L-ord, that hides His face from the house of Jacob, and I will hope unto Him" (Yeshaya 8:17), and he should not be like the one the verse speaks of: "and it shall come to pass that, when they shall be hungry, they shall fret themselves, and turning their faces on high, curse by their king and by their G-d" (Yeshaya 8:21).,Know, my brother, that for the ten trials which G-d tested Avraham our forefather with, we would not be praising Avraham for standing up to these trials, if it were not the case that he had received everything from G-d willingly and with a good heart, as written: "And found his heart faithful before You" (Nechamia 9:8). As for the generation who left Egypt, they were deserving of condemnation and rebuke in the desert only because they became angry and their hearts were not good with G-d and His prophet (Moshe).,As written: "But they flattered Him with their mouth, and lied unto Him with their tongue, but their heart was not right with Him" (Tehilim 78:36). Many times they would show themselves grudging and rebelling against G-d and breaching His covenant, as we find them constantly desiring to return to Egypt, or the like. ,Good bearing is a good character trait but one who bears (begrudgingly) out of force does not receive any reward for it, and he does not attain forgiveness (atonement) from it. ,Consider, my brother, the difference between the two types of bearing suffering, and contemplate the different consequences between them. ,You will see that the matter of bearing (suffering) divides into three categories:,Bearing it in serving G-d.,Bearing it so as not to rebel against Him.,Bearing from the afflictions of the world.,This third category subdivides to two parts:,one: Bearing for a loss,two: Bearing for lacking of something he loves,Either way, it is possible this trouble came in the way of punishment, and through it you will be forgiven for a sin you committed or that G-d wants to bring you to a test and trial, and through this the Creator will increase your reward. ,Whichever way it is of these two ways, it is proper for you to receive what comes to you from G-d willingly and with good acceptance, as King David said: "all the ways of G-d are kindness and truth unto those that keep His covenant and testimonies" (Tehilim 25:10), because the trouble that befell you, if it is to forgive your sin - it is a "truth", and if it is the beginning (of a test) in order to give you in exchange for it good reward for bearing the test - it is a "kindness", therefore it is never other than truth or kindness. ,If you contemplate well these matters, the result of your bearing will be good, and your reward for it is assured.,Therefore, my brother, do not neglect to check your thoughts constantly in this matter, and then your ability to bear properly to G-d will be strengthened, and it will be easier for you when harsh pain and bitter suffering weighs on your heart, to demonstrate your good acceptance of the decree of G-d, and that you find consolation in Him , and that your trust is on Him, as written: "Strengthen yourselves, and He will give your heart courage, all who hope to the L-ord" (Tehilim 31:25). ,THE TWENTY EIGHTH: (total acceptance) Making an accounting with oneself if, after putting his trust in G-d, giving himself over to Him, his money, his children, and all his matters to G-d's service, then his matters change and the Creator decrees for him something which is against his wishes. ,He should think to himself: A man gave his friend a house or a field as a gift, and then the recipient of the gift thought in his mind to demolish it and rebuild it differently or to change it from its original manner. Is it right for the donor to mourn what the recipient did, and to grieve for changing it from its original state, after he had already given the house or the field?,Same for you, my brother, if you have given yourself and your possessions to G-d, do not mourn His acting on you as He desires, and conducts Himself towards you as He wishes. And even if it does not appear good to you, nevertheless it is proper for you to be at peace on Him, and rely on His perfect guidance and the judgment of His decree. Do not regret on having given to Him what you think was yours, and do not show anguish for His decree on you - and all the more so being that you are one of His creations, and He is your Maker and the provider of your sustenance, and guides you in what is good for you in your inner and outer matters, even if you don't understand the matter, as written: "I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them" (Hoshea 11:3). ,THE TWENTY NINTH: (greatness of the soul) To contemplate the superiority of the soul over the body, and to realize that some men are greater than other men, until one man can be worth as much as a thousand men, and to know that this superiority is not due to superior qualities of his body, but rather due to the higher degree of his soul, as was said to David: "but now you are worth ten thousand of us" (Shmuel II 18:3).,Even for women who are distinguished by physical beauty but are deficient in spiritual qualities, then not only is their beauty not pleasing, but it becomes ugly, as the wise man said: "as a gold ring in a pig's snout, so is a beautiful woman from who (moral) sense has departed" (Mishlei 11:22), and "Charm is deceitful, and beauty is vain: but a woman that fears the L-ord, she shall be praised" (Mishlei 31:30).,According to your understanding of the greatness of your soul over your body, it is proper for you to exert yourself in her rectification and in her salvation, so that she may stay with her L-ord who observes whether she is bright or darkened (by sin), worthy of praise or of blame, whether she has chosen good or evil, and whether she tends to reason or to lust.,Therefore tend to her matters always, more than you tend to the matters of your body, and know, that it is easier to heal your body from the worst of the diseases that befall it, than it is to heal the soul from the sickness of the yetzer (evil inclination) when he overpowers it, as the wise man said: "The spirit of a man will sustain him in sickness; but a wounded spirit who can bear?" (Mishlei 18:14), and "above all things guarded, watch over your heart" (Mishlei 4:23). ,THE THIRTIETH: (stranger in a strange land) The thirtieth and concluding accounting - to make an accounting with oneself regarding the conditions which a foreigner in this world. He should consider his status in it like that of a stranger who came from a faraway land and did not know even one of the inhabitants of the country he came to, and not one of them knew him. The king of the country had pity on him in that he was a stranger, and instructed him in that which will further his welfare. He provided him with his daily sustenance, and commanded him not to rebel against his laws, and not to transgress his commands. And he informed him of the benefit and reward if he obeyed him and scared him with the punishments (he would receive if he disobeyed him), appropriate for the time and place. And the king warned the immigrant that a time will come when he must leave there, but he did not reveal to him when this time would be.,Among the conditions he is obligated in:,Submission and humility, and to abandon arrogance, and to distance from pride and haughtiness, as written in this matter: "And they said, 'This one came to dwell with us, and now he is judging us ?'" (Bereishis 19:9). ,To be prepared for the journey and for moving on, and to not become comfortable and settled in, as written: "The land shall not be sold permanently: for the land is Mine; for you are strangers and sojourners with Me" (Vayikra 25:23). ,To investigate the ways and laws of the country and what one is obligated to the king, as David said: "I am a stranger in the land; hide not Your commandments from me" (Tehilim 119:19).,To love another stranger like him, to help and aid him, as written: "you shall love the stranger" (Devarim 10:19), and "But the stranger that dwells with you shall be unto you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt" (Vayikra 19:34) ,To hasten and be quick to cling to the service of the king of the land, because he has no friend who can intervene with the king on his behalf if he transgresses the service. His matter is opposite that of the answer the Shunamit gave when the prophet asked her: "Behold, you have been careful for us with all this care; what is to be done for you? would you like to be spoken for to the king, or to the captain of the host?" (Melachim II 4:13,), she answered "I dwell among my people", she meant to say: "my people and my family will speak to him on my behalf in the time of need". This is not so for a stranger. Rather, he is as written: "I looked on my right hand, and beheld, but there was no man that would acknowledge me: refuge failed me; no man cared for my soul" (Tehilim 142:5). ,To be satisfied with whatever food he gets, and with whatever house and clothing he can find, and to conduct himself in all his manners on subsistence level and not to exert himself (for amassing luxuries). ,To prepare for the journey and to consider what provisions he will need on the way.,That it be big in his eyes, a small favor someone does to him, and that he extends praises to someone who benefited him. ,To bear patiently any evil that befalls him, and monetary damage that strikes him - due to being broken and humble of spirit and due to being weak to prevent it from occurring.,Therefore, my brother, take on yourself the conditions of being a stranger in this world, because you are in truth a stranger in it. ,The proof that you are a stranger and all alone in it is that during the time you emerged into the realm of existence and were formed in the belly of your mother - if all human beings in the world were to exert themselves to hasten your formation for even one second or delay it for one second, or to assemble one of your limbs to another one, or to release one from another, or to try to form one of your limbs whether of the external (limbs) or internal ones (internal organs), or to grant movement to a limb which normally cannot move, or to grant rest to a limb which normally moves (ex. heart, lungs), or to advance the time you exit your mother's womb before the time decreed for you, or to delay it for the time to blink an eye, or to make the matter of birth easier for you, or harder - they would not be capable of affecting you on this (unless G-d decreed so).,Likewise, after you entered this world, no human being is capable of bringing you sustenance without the help of G-d. No person can make your body larger or smaller. If you could imagine that no one were left in the world except you, and that the entire world was yours alone, this would not increase by even a mustard seed (tiny amount) the sustenance that would reach you until the end of your days.,Similarly, if the population of the world would double many times over, you would not be lacking even a mustard seed of what was decreed for you, no less and no more. ,So too, none of the created beings (human or otherwise) are capable of benefiting you nor of harming you, and not one of them is capable of adding to the days of your life nor of decreasing them, likewise for all of your traits, your nature, and your good or bad deeds.,If so, what connection is there between you and other creatures? Or, with which kinship are you related to them or they related to you? Are you not in this world just like a stranger to whom its inhabitants however numerous can bring no advantage and whom their small number cannot harm him. Are you not in it like a lonely, solitary individual, who has no association except with his Master, and no one to have compassion on him except for his Creator? ,Therefore, my brother, devote yourself to G-d's service alone, just like He alone created you, guides you, provides for you, and that your life and death are in His hands alone. ,Place His written and oral torah before your eyes, hope to His reward and fear His punishment, take on yourself the conditions of being a stranger which I aroused you on for all the days of your life in this world and you will reach the bliss of Olam Haba, as the wise man said: "[My son eat honey for it is good, and the honeycomb which is sweet to your palate;] So shall the knowledge of wisdom be unto your soul: when you have found it, then there shall be a reward and your hope shall not be cut off" (Mishlei 24:14). ,SUMMATION
These, my brother, are thirty ways, among the ways a man should make an accounting with himself before G-d. When you think to yourself on them, and you bring yourself to judgment on them, then their light will rupture through, and their illumination will surround you. Reflect on them constantly. ,Review them in your mind all the days of your life. Do not be satisfied with my short discussion on them, and my mentioning them in a concise manner, because each matter, when it is clarified and explained properly, will expand many times over from what I mentioned. ,I merely aroused attention them, and recalled them to their seeker in a concise manner. I did not speak much on them, so that this book will not become too lengthy, and go out of my intent for it, which was to arouse and teach.,Place them opposite your eyes, and before your vision, establish them in your heart and in your mind - then when you review them, you will see in them, what you did not originally see, of hidden secrets and spiritual mussar.,Do not think that when you examine them, and arrive at an understanding of the meaning of the words, that you have already grasped the full concealed matter, because you will not reach this from them until after you put your thoughts on them diligently and with exertion many times and over a long time.,Straighten yourself through them, and straighten others with them, you will reach the great reward from G-d, as written: "And the wise will shine like the brightness of the sky, and those who bring the multitudes to righteousness like the stars forever and ever" (Daniel 12:3), and the wise man said: "But to them that rebuke shall be delight, and a good blessing shall come upon them" (Mishlei 24:25).

(4) The benefit the spiritual accountings we mentioned yields are the results which the soul develops after:,* attaining a clear grasp in the 30 ways of spiritual accounting we mentioned,* understanding their matters,* understanding their actual form,* understanding the truth of their obligation,* the yearning of one's soul to undertake them, according to one's understanding of them and establishing of them in one's thoughts. ,Then, my brother, there will develop in your soul a sublime and lofty result, (1) you will learn from it all the good character traits, and you will reach through it to all the treasured things, namely, (2) purifying the essence of the soul from the obscurity of foolishness, and (3) you will dispel the darkness of doubt that is in your heart. ,You already know that (when learning mathematics), according to the correctness, number, and proper order of the fundamental principles will be the resulting clarity and mastery.,Likewise, for preparing a medication in the field of medicine, the benefit of the medication, and the potency of its effect will be according to the potency of the herbs, which the medication consists of. ,Likewise for the field of engineering, called in Arabic, Il-Handasa, according to the number of fundamental principles learned in the desired field will be the resulting quality and usefulness of the knowledge. ,So it is with many things. For example, a leverage scale cannot be designed without prior knowledge in engineering, mechanics, mathematics and weights.,Likewise for the astronomers' measure called in Arabic, Itztrolab, it cannot be designed without prior understanding in engineering, geometry, astronomical movements, and area of the earth. ,So too, for this matter requested from the soul, it will not be possible for you, my brother, until you first bear accepting what I have aroused you in of the spiritual accountings with yourself in this gate and in the other gates, and are diligent in acting on them. ,And when you do this with a faithful heart and a pure soul, your mind will become illuminated, and you will see the path to all of the exalted qualities, and the yetzer (evil inclination) will not have a way to reach you and entice you, and you will reach the status of one treasured by G-d. A new, strange, supernal sense will arouse in you, unfamiliar to you of all the senses you are used to knowing, as the wise man said: "A man's wisdom makes his face to shine, and the boldness of his face is changed" (Koheles 8:1), then you will perceive the great matters, and you will see the deep secrets, with your pure soul, pure heart, and strong faith. You will not part from a permanent joy in this world and in the next, due to the magnitude of what you observed and the greatness of the secret which was revealed to you, with G-d's help.,I saw proper to give you an analogy, which will clarify for you a bit of what I have mentioned to you: Imagine that you are in a place, above this place and behind you is a wondrous image, and there's no way for you to see it with your eyes, and gaze at it with your sense of sight. A certain person told you that when you make a sheet of metal and polish it until the darkness is removed, and you anoint it with various potions for a long time, and then you place it opposite your face - then you will see the above picture that was previously hidden to you, and you will be able to gaze at it and to enjoy its pleasant appearance and radiant beauty. ,The high picture, which you have no way to gaze at with your eyes, is the wisdom of the Creator, and His power, and the beauty of the upper world whose form and quality is hidden from us. The sheet metal is the soul of man, the polishing is the guiding it in the wisdoms and the intellectual and torah morals. The anointings are the thirty ways of personal accounting, which I have mentioned to you. ,When you put them to your heart, and establish them in your thoughts, your soul will cleanse, and your intellect will illuminate, and all types of hidden matters will picture in your mind, and you will see true forms with open eyes, and the gates of virtue will open, and the separation veil over your eyes which separates between you and between the wisdom of the Creator will be removed from you. And G-d will teach you supernal wisdom and beneficial acts and will grant you Divine powers, as written: "And the spirit of the L-ord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the L-ord" (Yeshaya 11:2), and "But it is a spirit in man and the breath of the Almighty that gives them understanding" (Iyov 32:8), and "If you seek her as silver and search for her as for hidden treasures; Then shall you understand the fear of the L-ord, and find the knowledge of G-d" (Mishlei 2:4-5).

(5) Whether this accounting is a constant duty on a man or only at some times but not at others, I say in response to this question as follows:,This accounting is a duty on a man according to his intellectual ability and level of understanding, at all times, with every blink of an eye, and if he can, with every one of his breaths, in order that he not part from awe, fear, and shame-facedness of the Almighty, may He be exalted, who constantly observes him. ,Let one learn from what G-d has commanded a king (of Israel) in saying: "And it will be, when he sits upon his royal throne, that he shall write for himself this Torah on a scroll...And it shall be with him always, and he shall read it all the days of his life [so that he may learn to fear the L-ord, his G-d, to keep all the words of this Torah and these statutes, to do them]" (Devarim 17:18), and "This book of the Torah shall not leave your mouth; you shall meditate therein day and night [in order that you observe to do all that is written in it, for then will you succeed in all your ways and then will you prosper]" (Yehoshua 1:8). And also (to every Jew in the Shema): "And these words, which I command you this day, shall be on your heart" (Devarim 6:6), and "you shall bind them for a sign upon your hand, and they shall be Totafos between your eyes" (Devarim 6:8). And He reinforced the matter in the chapter of Tzitzit in saying: "this shall be Tzitzit for you, and when you see it, you will remember all the commandments of the L-ord to perform them, and you shall not wander after your hearts and after your eyes after which you go astray" (Bamidbar 15:39), and then "So that you shall remember and perform all My commandments and you shall be holy to your G-d" (Bamidbar 15:40). ,What is there left, on the matter of arousing us on the spiritual accounting of remembering the Creator that He did not arouse us in?!,According to this, my brother, it is proper for you to conduct yourself, in habituating the accounting with yourself before G-d every hour and every moment. ,Do not consider small in your eyes any good that you do for His Name, even a word, or a gazing of the eye, because a little bit from you is a lot by Him, and likewise, for the matter of sins. ,A familiar analogy for this is the movement of the sun's position in the sky. When it moves one meter, the astronomical distance covered is many, many kilometers, likewise for the movement of the shadow in the astrology tool.,Do not consider big in your eyes the acts that you do, even if you do them with intent for His Name. Because, if you make an exact accounting, you will see that for even a little bit of the smallest favors He has done for you, all the combined good deeds of all the inhabitants of the world doubled over would not be enough to pay Him back for it. ,Therefore, do not neglect from doing your accounting between you and your Creator, on the great favors He has done for you, and His great kindnesses with you each and every day. If your heart does not turn to this during the day, let it be at night. If the entire day (and night) has passed, complete it the second day, as our sages said: "repent one day before your death" (Avos 2:10), and "Let your garments be white (clean) always" (Koheles 9:8).

(6) What actions need to follow the accounting with oneself? I say, this will be from a man according to the purity of the essence his soul, and according to what his soul received of the lights of truth which reach it from G-d, blessed be He. Because when the intellect of one who reflects on this accounting is pure, and he will understand the intent and desire in it, and he does it for G-d alone - he will attain the favor of the Creator who will help him to do His commandments, teach him by the light of truth which distances the ways of doubt from his heart, and will illuminate him with the light of wisdom so that his intellect will be bright, and his inner and outer being will be purely devoted to G-d, and he will be similar to what Iyov said: "I put on righteousness and it clothed me; like a coat and a turban was my judgment" (Iyov 29:14).,And then his soul will quiet, and his thoughts will calm from the worries of the world and its desires, and he will rejoice in the service of the Creator, and will delight in what he gazed of the secrets of wisdom and its lights, and will feel fortunate on what has reached him, of knowledge of the truth of the lower world and the upper world, and the good plan of G-d, and His conduct, and the fulfillment of His decrees on His creations, as David said: "The righteous rejoice in the L-ord, and shall take refuge in Him" (Tehilim 64:11), and "let the heart of them rejoice that seek the L-ord" (Tehilim 105:3), and "Thus says the L-ord: Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; But let him that glory be in this - that he understands, and knows Me" (Yirmiya 9:22-23). ,And this is the highest level in the knowledge of G-d, because one who truly knows Him will cling to His service and to fear of Him, according to the knowledge in his heart and mind, and he will fulfill the duties of the heart and limbs without effort and without hassle, but rather with desire and craving, and zeal, as David said: "I made haste, and delayed not, to observe Your commandments" (Tehilim 119:60), and on this the wise man said: "Happy is the man that finds wisdom, and the man that gets understanding" (Mishlei 3:13), and "Happy are they that keep justice, that do righteousness at all times" (Tehilim 106:3). ,May G-d place us among them, and enter us among their ranks, in His mercy, Amen.

(15) When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”