Puppeteer of the Soul

At the end of chapter seven, Luzzatto presents what is probably the best know Jewish technique for effecting change. Luzzatto did not discover it - the Chinuch described it over four centuries earlier - but it is so basic to Judaism it is hard for anyone to really claim it as their own.

Whether you use the Chinuch's formulation, האדם נפעל כפי פעולותיו, or Luzzatto's, החיצוניות מעורר הפנימיות, the idea is the same: what we do molds who we are. Luzzatto harnesses this reality in the effort to acquire Zerizus.

Just as Zerizus is the result of an inner excitement, so too will Zerizus produce an inner excitement. That is, one who rouses himself in the performance of a Mitzvah, as he quickens his outer movements he also causes his inner emotion to ignite, and his longing and interest will strengthen and grow. But if he moves his limbs lethargically, then so will his spirit die down and be extinguished. Experience attests to this. 

Now, you already know that what is most wanted in the service of the Creator is the interest of the heart and the longing of the Neshama... However, someone in whom this longing does not burn as it should is well-advised to get himself into in by force of will (i.e., fake it), which will naturally result in the development of this longing. For the external movement inspires the internal and the external is surely more under our control than the internal. Making use of that which is in his hands, he will, in turn, acquire that which isn't. For inner joy, interest and longing will be born of the passion he invested in his free-willed movements. (translation based in part on Machon Ofek)   

Luzzatto is telling us that inspiration is a science. If we learn its laws we can manipulate our inner reality.

 

The only remaining question is why. Why is the internal affected by the external? In the physical sciences, such questions are beyond the pale. A law of nature is just that; we cannot ask why E=mc². I submit that my question may not be legitimate. Nonetheless, I have a hypothesis.

 

In true Jewish tradition, I begin my answer with another question. This entire discussion presumes that the self actually consists of two different identities, the "external" and the "internal." Luzzatto preceded Freud by more than a century. Which two selves is he referring to?  

 

I believe Lazzatto is referring to the well established duality of the body and the soul. It is the soul that will respond to and mimic the behavior of the body. As Luzzatto wrote in the quote above, "What is most wanted in the service of the Creator is the interest of the heart and the longing of the Neshama..."

 

Luzzatto spoke of this longing of the Neshama back in chapter one. There he cited a Midrash which compared the Neshama to a princess who marries a commoner. Just as this simple man will never be able to satisfy the princess, so too is the Neshama trapped in an unhappy marriage. Ever yearning for her spiritual home in Heaven, the Neshama suffers constant disappointment and dissatisfaction with her host body and the material nature of this world.

 

Now, the location of the soul in our bodies is not limited to our minds or our hearts. "Just as the Holy One, may He be blessed, fills the entire universe, so too the Neshama fills the entire body" (Berachos 10a; cf. Nefesh HaChaim 3:2). It follows that whenever we make a move, the corresponding "limb" of the soul is forced to make the very same move.  The "I" of the body is literally the puppeteer of the "I" of the soul trapped within!

 

This explains why the external inspires the internal. Doing Mitzvos lethargically doesn't elicit a soul response, for such Mitzvos leave the soul cold. But when we perform a Mitzvah passionately, the Neshama awakens. As the body puts her through the motions, the Neshama finds happiness in a holy act done right. And, for that one moment at least, the princess finally makes peace with her husband the puppeteer.  

On the Relevance of Nekius

Chapter eleven makes us feel bankrupt. While it seems reasonable to strive for zehirus and zerizus, no matter how you spin it, nekius just does not seem humanly possible. Complete and total eradication of the Yetzer HaRa?! Even our indefatigable author grants that it is "difficult" (See, however, the final paragraph of the chapter). One can't help but wonder how many years (centuries?) it has been since a naki has walked this earth.

But yet, the Mesilas Yesharim remains relevant, for why should we assume it is all or nothing? People are multidimensional. A person can certainly be less than zahir in one area and naki in another.

We should not make the mistake of working only on the areas where we are weak and abandon our qualities to habit. Where we are strong and have already reached zerizus, we should be striving for greatness, for nekius. (Yes, Virginia, everyone is a zariz for at least some Mitzvos.) The Ramchal tells us how to carry our strengths to new heights and we can use his advice. Nekius is relevant for us all.

This explains chapter eleven. Inordinately long relative to the other chapters of the book, in chapter eleven the author stops speaking in generalities and enters into the details of specific character traits and Mitzvos. He sounds almost apologetic when he explains why he isn't writing about every Mitzvah. "Even though the Yetzer HaRa tries to get people to violate every law, there are those that human nature finds more desirous... requiring greater strength to defeat his Yetzer and become clean (naki) of the sin." And later, "I am only going to discuss the [Mitzvos] where most people typically fail."

Why does the Ramchal need to discuss the details of every Torah challenge? He could drastically shorten this chapter by simply stating that the Yetzer HaRa must be defeated on all fronts. But life is not all or nothing. This is the Ramchal's message: Every single Mitzvah and every single Middah present a stand-alone nekius opportunity.

The Ramchal says as much quite explicitly in chapter eleven. "Many have achieved chassidus (yischasidu) in many aspects of chassidus, but have not been able to reach perfection when it comes to disdaining [illegal] financial gain." There it is: Perfection in one area; imperfection in another. It's not hypocrisy; it's just being human.

And Zerizus Leads To...

Chapter seven is entitled, "Describing the Components of Zerizus." The author tells us that zerizus consists of two parts: 1) taking advantage of Mitzvah opportunities as soon as they arise, and 2) completing Mitzvos with alacrity, not because you want to get it over with but because you are afraid the Mitzvah might slip away before you are finished doing it.

Luzzatto then goes on to tell us something extraordinary about zerizus. Whereas a person is by nature lazy, acting with zeal and alacrity will create a fundamental change.  Acting externally with zerizus transforms you internally into a person who is in love with Hashem and is driven to do Mitzvos.

It is nice to know about the transformative power of zerizus, but why is Luzzatto writing about it here? This chapter is dedicated to describing the components of zerizus; side effects, however positive, are irrelevant. While it is possible that Luzzatto is just trying to encourage us, telling us that zerizus won't be as hard as we think for we will grow into it and eventually enjoy it, I believe our Kabbalist author has something far more fundamental in mind.

The next level after zerizus is nekius. Nekius is the state of being entirely clean of sin - both in deed and in mind. A naki  has eradicated his evil inclination and his negative drives, and no longer has any desire to sin. This is an extraordinary spiritual level, one which seems light years ahead of zerizus. Nonetheless, it is the very next level. How does a person get from zerizus to nekius?

Luzzatto deals with this problem in chapter ten and his answer is amazing: Once a person achieves zehirus and zerizus they will automatically transform into a naki! (The only thing lacking is a comprehensive knowledge of Torah. See chapter twelve.) For, as he wrote here, zerizus changes the person internally, developing a growing love for Hashem and Mitzvos. Eventually, the fire of his Yetzer HaRa will be extinguished.

But our question still remains unanswered. So what if zerizus develops into nekius? That is relevant for nekius, not zerizus. Why speak of it here in chapter seven?

The answer can be found in the original words of R. Pinchas ben Yair. "Zerizus leads to Nekius." This is the very definition of zerizus: it is a thing that leads to nekius. And if it doesn't, then it just isn't zerizus. For example, if one were to act with zeal and alacrity because they just wanted to get the Mitzvah over with, such behavior will not create any inner transformation, nor will it lead to nekius. Ergo, such behavior is not zerizus at all. The transformation of the person is thus a defining component of zerizus and that is why it belongs in chapter seven.

It turns out that the ladder of spiritual growth is actually more of an escalator than a ladder. A person is lifted automatically from level one to level two, from level two to level three, and so on. The task is thus far less daunting than one would suppose. One needs only to perform well on their current level - and one day they will discover themselves elevated to the next level.