Which of the three ways of achieving zehirus is right for you very much depends on who you are. "Shleimei hada'as" (the definition of which is the topic of this post) are brought to zehirus by the realization of the fact that a lack of zehirus makes you a flawed human being - which, for shleimei hada'as, is a frightening and unbearable prospect. Those who are "inferior to them" should consider that in the next world honor comes to those who were zahir in this world. (Apparently, the self-centered drive for honor is a legitimate engine for personal growth. Whatever works.) And finally, "the masses" can be driven to zehirus by contemplating the punishment that awaits those who fail to observe the Torah.
Who are the "shleimei hada'as"? Machon Ofek translates it as "those of perfect knowledge." They get an "A" for literal accuracy but, for me at least, it fails. I simply have no idea what it means. Perfect knowledge? As in, they know everything? What difference does that make? Artscroll (R. Twesky) has it better, "people with profound understanding." I like Feldheim's translation best: "those who are truly wise," but it is still misleading, for the Ramchal is surely not speaking here of IQ.
I believe the correct translation of shleimei hada'as is "very mature" or "refined." Maybe even "perfectionists." The "da'as" here is not knowledge nor intelligence; it is emotional maturity, as in "bar da'as."
The truth our our contention can be proved by Luzzatto's own use of the term later in this same section of our chapter.
About this [the sages] of blessed memory said metaphorically, "...every person is burned by his friend's Chuppah" (Baba Basra 75a). This is not due to jealousy which only occurs to those who lack da'as..."Clearly, the da'as in this sentence is not speaking of knowledge or wisdom. Those qualities don't prevent jealousy. Maturity does.
The Ramchal is thus describing a personality type: people blessed with an innate sense that life must be lived seriously; people who cannot tolerate imperfection in themselves. If that describes you, then the very nature of your personality is an engine for zehirus. If not, then read on.
Perhaps it means one who has fully integrated his daas internally to the point that his knowledge affects, nay, controls his thoughts, actions and desires.
ReplyDeleteAnonymous: That works. Shleimei haDa'as would then be translated, "people who are whole (or one) with their da'as." I would add that that is a working definition of maturity.
ReplyDeleteI have found confirmation for translating shleimei haDa'as as "maturity" in the writings of the Rambam. Moreover, I am convinced that the entire chapter four of Mesilas Yesharim is a restatement of the first part of the Rambam's introduction to Perek Chelek.
ReplyDeleteWhile the Rambam there does legitimize using reward and punishment to motivate people, he states that that would be disgraceful for someone who is דעתו שלמה! It stands to reason that this is the Ramchal's source for this expression, and the Rambam uses it to refer to someone who has reached maturity, as opposed to children who lack a שלימות of דעת.