In a previous post, here, I highlighted online free resources for Torah learning. One of those resources was the third chapter of the Gate of Introspection (Examining the Soul) in Duties of The Heart, by Rabbi Bachya ibn Pekuda, where he lists 30 ways to do introspection. This classic, written hundreds of years ago, is still inspiring and applicable to this day.
For today's post, I want to highlight the 12th way of doing introspection, to give you a taste of his wisdom. In this entry, Rabbi Bachya ibn Pekuda discusses the following truth: People often spend an inordinate amount of time and energy on the pursuit of money, when at the end of the day, they may have little to show for it. At the same time, they often neglect the needs of their soul, where any effort they would have put in that area would have yielded eternal reward.
In addition to making reasonable efforts to be able to support ourselves and our families, the author is urging us to “exert yourself in what you need for your final end." We do this by doing acts of kindness, giving charity, learning Torah, praying and observing the other mitzvot as best we can.
Take care and have a great week,
Yaakov
Quoted from Sefaria here:
“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.”
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