From Learning to Doing

Chapter 11 represents a shift in Mesilas Yesharim in a number of ways. As mentioned in a previous post, this chapter is longer than others and touches upon a number of mitzvos, often looking at particular aspects of a single mitzvah as an example. In contrast, the previous chapters were brief and touched on general aspects of the traits of zehirus and zerizus, but often did not touch upon particulars.

This shift can be viewed are a natural consequence of the trait of nekius itself. The traits of zehirus and zerizus correlate roughly to the groupings positive and negative mitzvos. Because the basic issue of what to do or not do is make explicit in the details mitzvah itself (which can, for example, be looked up in the Shulchan Aruch), Ramchal does not have to go into details, but can come with general insights on how to motivate ourselves to action or to refrain from action. As he points out in previous chapters, analysis is necessary, but it seems only to the degree that it motivates one to avoid a prohibition or perform a commandment. The twin traits of zehirus and zerizus lay a solid foundation for Jewish life and one who has acquired them both has reached a lofty level, but in a sense the person who has acquired these traits is really just a person who actively and outwardly performs mitzvos. A very high level, yes, but only a foundation it seems.

Nekius builds on this foundation, going beyond it. Ramchal writes that Nekius is related to zehirus, but on a higher level. As we will see in the future, this is common for the traits described in Mesilas Yesharim. Various traits are described as standing in relation to each other in a way that is similar to traits on a lower lever. The traits found in the beraisa of Rabbi Pinchas ben Yair has been described described as a ladder (or escalator, see below), with one trait leading up to another, but is perhaps more accurately described as a spiral staircase. While one is ascending, one comes to the same place one was before, but on a higher level, with a different vantage point, one that requires more detailed introspection.

It is here at this higher vantage point that the sefer seems to change from a book that one simply learns to acquire some bit of knowledge to a book that provides a systematic approach. Like any approach, it needs to be practiced to be of any use. It is here we go from learning mussar to really doing mussar, with the Ramchal giving us various examples of how that can be done. At this level we are not just able to open a Shulchan Aruch and see whether we are doing this or that mitzvah the right way. We have to active and deeply look at ourselves in a way that goes beyond simple motivation to a deeper level of being self-critical and working with oneself.