Duties of the Heart

בְּבֵאוּר אָפְנֵי חִיּוּב יִחוּד הָאֵל יִתְבָּרַךְ בְּלֵב שָׁלֵם. וְזֶה פֶּתַח הַשַּׁעַר: אָמַר הַמְחַבֵּר כַּאֲשֶׁר חָקַרְנוּ עַל מָה שֶׁהַצֹּרֶךְ אֵלָיו יוֹתֵר מִפִּנּוֹת דָּתֵנוּ וְשָׁרָשֶׁיהָ מָצָאנוּ יִחוּד הָאֱלֹהִים בְּלֵב שָׁלֵם שָׁרְשָׁהּ וִיסוֹדָהּ שֶׁהוּא הַשַּׁעַר הָרִאשׁוֹן מִשַּׁעֲרֵי הַתּוֹרָה וּבַיִּחוּד יִפָּרֵד הַמַּאֲמִין מִן הַכּוֹפֵר וְהוּא רֹאשׁ אֲמִתַּת הַדָּת. וּמִי שֶׁנָּטָה מִמֶּנּוּ לֹא יִתָּכֵן לוֹ מַעֲשֶׂה וְלֹא תִּתְקַיֵּם לוֹ אֱמוּנָה.

The author says: After investigating after what is the most necessary of the cornerstones and fundamentals of our religion, we found that the wholehearted acceptance of the unity of G-d is the root and foundation of Judaism. It is the first of the gates of the Torah, and it differentiates between the believer and the heretic. It is the head and front of religious truth, and one who strays from it - will not be able to perform religious deeds and his faith will not endure.

Duties of the Heart, First Treatise on Unity, Introduction 1 · Duties of the Heart, trans. Rabbi Yosef Sebag

מֵהֶן מְנוּחַת נַפְשׁוֹ וּבִטְחוֹנוֹ עַל אֱלֹהָיו יִתְבָּרַךְ כְּמוֹ שֶׁהָעֶבֶד חַיָּב לִבְטֹחַ עַל אֲדוֹנָיו מִפְּנֵי שֶׁאִם אֵינֶנּוּ בּוֹטֵחַ בֵּאלֹהִים בּוֹטֵחַ בְּזוּלָתוֹ וּמִי שֶׁבּוֹטֵחַ בְּזוּלַת יְיָ מֵסִיר הָאֱלֹהִים הַשְׁגָּחָתוֹ מֵעָלָיו וּמַנִּיחַ אוֹתוֹ בְּיַד מִי שֶׁבָּטַח עָלָיו וְיִהְיֶה כְּמִי שֶׁנֶּאֱמַר בּוֹ (ירמיה ב יג) כִּי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים וְגוֹ׳, וְאָמַר (תהלים קו כ) וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב, וְאָמַר הַכָּתוּב (ירמיה יז ז) בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה׳ וְהָיָה ה׳ מִבְטַחוֹ, וְאָמַר (תהלים מ ה) אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה׳ מִבְטַחוֹ וְלֹא פָנָה אֶל רְהָבִים וְשָׂטֵי כָזָב, וְאָמַר (ירמיה יז ה) אָרוּר הַגֶּבֶר אֲשֶׁר יִבְטַח בָּאָדָם וְשָׂם בָּשָׂר זְרֹעוֹ וּמִן ה׳ יָסוּר לִבּוֹ.

Among them, peace of mind, and trusting in G-d as a servant must trust in his master, because if one does not place his trust in G-d, he will place his trust in something else, and whoever trusts in something other than G-d, the Al-mighty will remove His providence from such a person, and leave him in the hands of the one he trusted, and he will be as it was written: "For My people have committed two evils; they have forsaken Me, the spring of living waters, to dig for themselves cisterns, broken cisterns that do not hold water" (Yirmiya 2:13), "They exchanged their Glory for the likeness of an ox eating grass" (Tehilim 106:20),"Blessed is the man who trusts in the L-ord; the L-ord shall be his refuge" (Yirmiya 17:7), "Praiseworthy is the man who made the L-ord his trust, and did not turn to the haughty and those who turn to falsehood." (Tehilim 40:5), "Cursed is the man who trusts in man, who makes flesh his strength and whose heart turns away from the L-ord" (Yirmiya 17:5).

Duties of the Heart, Fourth Treatise on Trust, Introduction 3 · Duties of the Heart, trans. Rabbi Yosef Sebag

בְּגֶדֶר יִחוּד הָאֱלֹהִים בְּלֵב שָׁלֵם הוּא שֶׁיִּהְיוּ הַלֵּב וְהַלָּשׁוֹן שָׁוִים בְּיִחוּד הַבּוֹרֵא ית׳ אַחַר אֲשֶׁר יָבִין בְּדַרְכֵי הָרְאָיוֹת בֵּרוּר מְצִיאוּתוֹ וַאֲמִתַּת אַחְדוּתוֹ מִדֶּרֶךְ הָעִיּוּן מִפְּנֵי שֶׁיִּחוּד הָאֱלֹהִים מִתְחַלֵּק בַּמְּדַבְּרִים כְּפִי הִתְחַלְּקוּת הַכָּרָתָם וַהֲבָנָתָם.

The definition of the wholehearted acceptance of the unity of G-d is that the heart and the tongue are equal in acknowledging the unity of G-d, after understanding, in the way of logical proofs, the certainty of His existence and the truth of His unity. For acknowledgement of the unity of G-d among men differs according to their level of intelligence and understanding.

Duties of the Heart, First Treatise on Unity 1:2 · Duties of the Heart, trans. Rabbi Yosef Sebag

אָמַר הַמְחַבֵּר אַךְ עַל כַּמָּה פָּנִים מִתְחַלֵּק יִחוּד הַבּוֹרֵא. אוֹמַר. מִפְּנֵי שֶׁפָּשְׁטָה מִלַּת יִחוּד בְּדִבְרֵי אַנְשֵׁי הַיִּחוּד הִרְגִּילוּ בָּהּ הַרְבֵּה בִּלְשׁוֹנָם וּבְמִלּוֹתָם תָּמִיד עַד אֲשֶׁר שָׁבָה אֶצְלָם מִמִּלּוֹת הַתֵּמַהּ עַל הַטּוֹב וְעַל הָרַע,

The author says: Regarding how many ways the unity of the Creator is conceived, I will answer as follows: Since the word "unity" spread among men of the unity (Jews), they became accustomed to using it frequently in their tongue and speech, until it became an expression of amazement whether for good or for bad.

Duties of the Heart, First Treatise on Unity 2:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ לָדַעַת אִם אָנוּ חַיָּבִין לַחְקֹר עַל הַיִּחוּד בְּדֶרֶךְ הָעִיּוּן אִם לֹא, אֹמַר, כִּי כָל מִי שֶׁיּוּכַל לַחְקֹר עַל הָעִנְיָן הַזֶּה וְהַדּוֹמֶה לוֹ מִן הָעִנְיָנִים הַמֻּשְׂכָּלִים בְּדֶרֶךְ הַסְּבָרָא הַשִּׂכְלִית חַיָּב לַחְקֹר עָלָיו כְּפִי הַשָּׂגָתוֹ וְכֹחַ הַכָּרָתוֹ.

Regarding whether or not it is our duty to rationally investigate on the unity of G-d, I will say as follows: For anyone who is capable of investigating on this and other similar matters through rational inquiry - it is his duty to do so according to his intelligence and perception.

Duties of the Heart, First Treatise on Unity 3:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ אֵיךְ דֶּרֶךְ הַמֶּחְקָר עַל אֲמִתַּת הַיִּחוּד וּמָה שֶׁאָנוּ צְרִיכִין לְדַעְתּוֹ קֹדֶם שֶׁנַּחְקֹר עַל הַיִּחוּד אוֹמַר,

Regarding what is the way to investigate on the truth of the unity, and what introductions we need to know before we investigate on this unity, I will say as follows.

Duties of the Heart, First Treatise on Unity 4:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ הַהַקְדָּמוֹת אֲשֶׁר יִתְבָּרֵר מֵהֶן כִּי יֵשׁ לָעוֹלָם הַזֶּה בּוֹרֵא בְּרָאוֹ מֵאַיִן הֵן שָׁלֹשׁ הַקְדָּמוֹת.

There are three premises which lead to the inference that this world has a Creator who created it from nothing:

Duties of the Heart, First Treatise on Unity 5:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ עַל אֵיזֶה פָּנִים נִשְׁתַּמֵּשׁ בַּהַקְדָּמוֹת אֲשֶׁר זָכַרְנוּ בְּבֵרוּר מְצִיאוּת הַבּוֹרֵא יִתְעַלֶּה הוּא.

The application of the previous premises we mentioned to demonstrate the existence of the Creator, is as follows.

Duties of the Heart, First Treatise on Unity 6:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ הָרְאָיָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ הוּא אֶחָד. הוּא מִפְּנֵי שֶׁנִּתְבָּרֵר לָנוּ בְּדֶרֶךְ הָרְאָיוֹת כִּי יֵשׁ לָעוֹלָם בּוֹרֵא. הִתְחַיַּבְנוּ לַחְקֹר עָלָיו אִם הוּא אֶחָד אוֹ יוֹתֵר מֵאֶחָד. וְצָרִיךְ שֶׁנְּבָאֵר אֲמִתַּת אַחְדוּתוֹ מִשִּׁבְעָה פָּנִים:

The demonstration of the Creator is one is as follows. Since it has been clarified to us, through logical proofs, that the world has a Creator, it is incumbent on us to investigate on Him, whether He is one or more than one and we will demonstrate the truth of His unity from seven arguments.

Duties of the Heart, First Treatise on Unity 7:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ בֵּאוּר אָפְנֵי הָאֶחָד הָאֲמִתִּי וְהָאֶחָד הָעוֹבֵר,

The distinction between true (absolute) unity and conventional unity is as follows.

Duties of the Heart, First Treatise on Unity 8:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ הָרְאָיָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ אֶחָד אֱמֶת אֵין אֶחָד אֱמֶת זוּלָתוֹ נֹאמַר.

The proof that the Creator is the true (absolute) Unity and that there is no true Unity besides Him is as follows.

Duties of the Heart, First Treatise on Unity 9:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ בֵּאוּר הַמִּדּוֹת הָאֱלֹהִיּוֹת הַמֻּשְׂכָּלוֹת וְהַכְּתוּבוֹת הַמְסֻפָּר בָּהֶן הַבּוֹרֵא יִתְבָּרַךְ הַכַּוָּנוֹת בָּהֶם רַבּוֹת מְאֹד כְּפִי רֹב הַבְּרוּאִים וְהַטּוֹבוֹת הַכּוֹלְלוֹת אוֹתָן,

Duties of the Heart, First Treatise on Unity 10:1 · Sefaria Community Translation

אָמַר הַמְחַבֵּר אַךְ מַהוּת הַבְּחִינָה הִיא הִתְבּוֹנֵן בְּסִימָנֵי חָכְמַת הַבּוֹרֵא בַּבְּרוּאִים וְשַׁעֲרָם בַּנֶּפֶשׁ כְּפִי כֹּחַ הַכָּרַת הַמַּבְחִין.

What is the examination? Contemplating the marks of the Creator's wisdom manifested in the created things and evaluating these marks according to one's mental capacity.

Duties of the Heart, Second Treatise on Examination 1:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אַךְ אִם אָנוּ חַיָּבִין לִבְחֹן בַּבְּרוּאִים אִם לֹא, נֹאמַר כִּי הַבְּחִינָה בַּבְּרוּאִים וַהֲבָאַת רְאָיָה מֵהֶם לְחָכְמַת הַבּוֹרֵא ית׳ אָנוּ חַיָּבִין בָּהּ מִן הַמֻּשְׂכָּל וּמִן הַכָּתוּב וּמִן הַקַּבָּלָה.

Is it our duty to study created things or not? We reply that the examination of created things and deducing from them the wisdom of the Creator is a duty which can be demonstrated from Reason, Scripture, and Tradition (the oral torah).

Duties of the Heart, Second Treatise on Examination 2:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

נֹאמַר כִּי הַבְּחִינָה בַּבְּרוּאִים הִיא הָעִיּוּן בְּפִנּוֹת הָעוֹלָם וְתוֹלְדוֹתֵיהֶם הַמְחֻבָּרוֹת מֵהֶם וּבִתְכוּנַת חֶלְקֵי כָּל מֻרְכָּב וְאָפְנֵי תּוֹעַלְתּוֹ וְסִימָנֵי הַחָכְמָה בִּבְרִיאָתוֹ וּבְמַתְכֻּנְתּוֹ וּדְמוּתוֹ וְעִלָּתוֹ הַתְּמִימָה אֲשֶׁר לָהּ נִבְרָא וְהַכָּרַת רוּחָנִיּוּת הָעוֹלָם הַזֶּה וְגַשְׁמוּתוֹ וַעֲלוּלָיו וּמְעוֹלְלָיו וְתַקָּנָתוֹ הַתְּמִימָה שֶׁנִּבְרָא בַּעֲבוּרָהּ וְלָדַעַת רוּחָנִיּוּת הָעוֹלָם הַזֶּה וְגַשְׁמוּתוֹ וּמְדַבְּרוֹ וְדוֹמְמוֹ וְנָחוֹ וְנָעוֹ וּקְפָאָיו וּצְמָחָיו וְעֶלְיוֹנוֹ וְתַחְתּוֹנוֹ וְשֶׁהַבּוֹרֵא יִתְעַלֶּה הִרְכִּיבוֹ הַרְכָּבָה נְכוֹנָה וְסִדְּרוֹ סִדּוּר מְתֻקָּן וְחִלֵּק אוֹתוֹ חִלּוּק מְבֹאָר וְשָׂמָהוּ רוֹמֵז אֵלָיו וּמוֹרֶה עָלָיו כַּאֲשֶׁר תּוֹרֶה הַמְּלָאכָה עַל עוֹשָׂהּ וְהַבְּנִיָּה עַל בּוֹנָהּ (ס״א וְהַבַּיִת עַל בּוֹנֵהוּ.).

Examination of created things means a close study of the elements of which the Universe is composed; the products that result from the combination of these elements; the character of the constituents of each composite; the ways in which it is useful; the marks of wisdom exhibited in its production, form and shape, and in the purpose for which it was created; the beautiful spirituality of this world; its causes and effects; and the complete perfection for which it was created; to know its contents - spiritual and physical, rational and irrational, the immobile and the mobile (solid and fluid), minerals and plants; its higher and lower parts; and to realize that the Creator created the Universe in a perfect and orderly combination - each of its parts distinctly recognizable, - so that it hints and teaches on the Creator, as a work points to the workman, or a house indicates the builder.

Duties of the Heart, Second Treatise on Examination 3:2 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אַךְ אֵיזֶה מִין קָרוֹב אֵלֵינוּ וְאָנוּ חַיָּבִין לִבְחֹן בּוֹ יוֹתֵר. נֹאמַר כִּי הַבְּחִינָה בְּכָל אֶחָד מֵהֶם וְאִם הַצֹּרֶךְ אֵלָיו גָּדוֹל וְאָנוּ חַיָּבִין לִבְחֹן בּוֹ יוֹתֵר הַקָּרוֹב אֵלֵינוּ יוֹתֵר וְהַגָּלוּי לָנוּ הוּא סִימַן הַחָכְמָה הַנִּרְאֶה בְּמִין הָאָדָם אֲשֶׁר הוּא הָעוֹלָם הַקָּטָן וְהוּא הַסִּבָּה הַקְּרוֹבָה לַהֲוָיַת הָעוֹלָם הַגָּדוֹל הַזֶּה.

Which class [of Evidences of Divine Wisdom] is nearest to us, so that it is our duty to examine it more? To this we reply that, while the close study of each and everyone of the [seven] classes previously enumerated is necessary and obligatory more, the evidence of divine wisdom which is nearest and clearest to us is that manifested in the human species, a microcosm of the universe, the closest cause (ultimate purpose) to the existence of the larger world.

Duties of the Heart, Second Treatise on Examination 5:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אַךְ מַפְסִידֵי הַבְּחִינָה וְהַדְּבָרִים הַתְּלוּיִם בָּהּ אוֹמַר, כִּי כָל הַדְּבָרִים הַמַּפְסִידִים אֶת הַיִּחוּד אֲשֶׁר הִקְדַּמְנוּ זִכְרָם בַּשַּׁעַר הָרִאשׁוֹן כֻּלָּם מַפְסִידִים הַבְּחִינָה, וְהַשְּׁלֹשָׁה פָּנִים אֲשֶׁר הִקְדַּמְנוּ זִכְרָם בִּתְחִלַּת הַשַּׁעַר הַזֶּה גַּם הֵם מַפְסִידֶיהָ וּמֵהֶם הַגֵּאוּת בְּטוֹבוֹת הַבּוֹרֵא שֶׁיַּחְשֹׁב הַכְּסִיל הַפֶּתִי כִּי הוּא רָאוּי לָהֶם וּלְיוֹתֵר מֵהֶם וְאֵינֶנּוּ בּוֹחֵן בְּטוֹבוֹת הָאֱלֹהִים וְלֹא יְחַיֵּב אֶת נַפְשׁוֹ לְשַׁבֵּחַ עֲלֵיהֶם וּלְהוֹדוֹת לַבּוֹרֵא וּבִכְמוֹתוֹ אָמַר הֶחָכָם (משלי טז) תּוֹעֲבַת ה׳ כָּל גְּבַהּ לֵב. אַךְ הַדְּבָרִים הַתְּלוּיִם בַּבְּחִינָה מֵהֶם שֶׁיָּבִין הָאָדָם טוֹבוֹת הָאֱלֹהִים עָלָיו וְשֶׁיְּקַבֵּל עֲבוֹדָתוֹ בַּעֲבוּרָם וּמֵהֶם שֶׁיָּשִׁיב אֶל לִבּוֹ תָּמִיד סִימָנֵי חָכְמַת הַבּוֹרֵא וְלֹא יַעֲמֹד מֵחֲשֹׁב בָּהֶם וּמֵחֲקֹר עֲלֵיהֶם בְּכָל אֲשֶׁר יַגִּיעַ אֵלָיו מִן הַמּוּחָשִׁים וְהַמֻּשְׂכָּלִים וְאֵינֶנּוּ פּוֹסֵק מֵרְאוֹת סִימָן חָדָשׁ בְּכָל יוֹם כמ״ש דָּוִד עָלָיו הַשָּׁלוֹם (תהלים יט, ג) יוֹם לְיוֹם יַבִּיעַ אֹמֶר. וּמָה שֶׁרָאוּי לְךָ לְדַעְתּוֹ בְּעֵת קְרִיאָתְךָ מָה שֶׁהַעִירוֹתִיךָ עָלָיו בַּשַּׁעַר הַזֶּה כִּי הוּא מְעַט מֵהַרְבֵּה מִמָּה שֶׁתַּגִּיעַ אֵלָיו בְּבִינָתְךָ מִסּוֹדֵי הַחָכְמָה שֶׁיִּגָּלוּ לְךָ בְּבֹר לְבָבְךָ וּזְכוּת נַפְשְׁךָ. וְכַאֲשֶׁר תַּגִּיעַ מִזֶּה עַד הַתַּכְלִית אֲשֶׁר בִּיכָלְתְּךָ רָאוּי לְךָ לָדַעַת כִּי כָל מַה שֶׁעָמַדְתָּ עָלָיו מֵחָכְמַת הַבּוֹרֵא וִיכָלְתּוֹ בעוה״ז אֵינֶנּוּ נֶחְשָׁב לִמְאוּמָה לְנֶגֶד יְכָלְתּוֹ וְחָכְמָתוֹ כִּי אֵין נִרְאֶה אֶלָּא מָה שֶׁהַצֹּרֶךְ אֵלָיו בַּעֲבוּר הָאָדָם בִּלְבַד לֹא כְּפִי הַגָּעַת יְכָלְתּוֹ כִּי אֵין לָהּ קֵץ וְרָאוּי שֶׁיִּהְיֶה בְּלִבְּךָ מִיִּרְאָתוֹ וְגֹדֶל יְכָלְתּוֹ כְּפִיהוּ לֹא כְּפִי מַה שֶׁתָּבִין מִמֶּנּוּ בִּלְבַד. אַךְ דַּמֵּה עַצְמְךָ בָּעוֹלָם אֶל יֶלֶד הַנּוֹלָד בְּבוֹר מַאֲסַר הַמֶּלֶךְ וְחָמַל עָלָיו הַמֶּלֶךְ וְצִוָּה לוֹ בְּכָל הַטּוֹב לוֹ וְכָל הַצָּרִיךְ לְתַקָּנָתוֹ עַד שֶׁגָּדַל וְהִשְׂכִּיל וְאֵינֶנּוּ יוֹדֵעַ מְאוּמָה חוּץ מִן הַבּוֹר וּמָה שֶׁיֵּשׁ בּוֹ וְהָיָה שְׁלִיחַ הַמֶּלֶךְ בָּא אֵלָיו תָּדִיר בְּכָל מַה שֶּׁצָּרִיךְ לוֹ מִנֵּר וּמַאֲכָל וּמִשְׁתֶּה וּכְסוּת וְהוֹדִיעוֹ כִּי הוּא עֶבֶד הַמֶּלֶךְ וְכִי הַבּוֹר וְכָל אֲשֶׁר בּוֹ וְכָל אֲשֶׁר יָבִיא אֵלָיו מִן הַמָּזוֹן שֶׁל מֶלֶךְ הוּא וְחִיְּבוֹ לְהוֹדוֹת לוֹ וּלְשַׁבְּחוֹ וְאָמַר אֲנִי מְשַׁבֵּחַ בַּעַל הַבּוֹר הַזֶּה אֲשֶׁר לְקָחַנִי לְעֶבֶד לוֹ וְיִחֲדַנִי בְּכָל טוֹבוֹתָיו וְשָׂם עֵינוֹ וְלִבּוֹ עָלַי. אָמַר לוֹ הַשָּׁלִיחַ אַל תֹּאמַר כֵּן פֶּן תֶּחֱטָא כִּי אֵין הַבּוֹר הַזֶּה לְבַדּוֹ מֶמְשֶׁלֶת הַמֶּלֶךְ כִּי בְּרַחֲבֵי אַרְצוֹתָיו מִכִּפְלֵי הַבּוֹר הַזֶּה מָה שֶׁלֹּא יְסֻפַּר מֵרֹב וְכֵן אֵין אַתָּה לְבַדְּךָ עַבְדּוֹ כִּי עֲבָדָיו רַבּוּ מִסְּפֹר וְכֵן מָה שֶׁהִגִּיעַ אֵלֶיךָ מִטּוֹבוֹתָיו וַחֲסָדָיו אֵינָם נֶחְשָׁבִים לִמְאוּמָה לְנֶגֶד טוֹבוֹתָיו עַל זוּלָתְךָ וְכֵן הַשְׁגָּחָתוֹ עָלֶיךָ אֵינֶנָּה נֶחְשֶׁבֶת לְנֶגֶד הַשְׁגָּחָתוֹ עַל זוּלָתְךָ. וְאָמַר הַנַּעַר אֵינֶנִּי יוֹדֵעַ מָה שֶׁזָּכַרְתָּ אַךְ הֲבִינוֹתִי מִדְּבַר הַמֶּלֶךְ כְּפִי מַה שֶׁרָאִיתִי טוֹבָתוֹ וּמֶמְשַׁלְתּוֹ בִּלְבַד. א״ל הַשָּׁלִיחַ אֱמֹר אֲנִי מְשַׁבֵּחַ הַמֶּלֶךְ הָעֶלְיוֹן אֲשֶׁר אֵין קֵץ לְמַלְכוּתוֹ וְלֹא תַּכְלִית לְטוֹבָתוֹ וְחַסְדּוֹ וַאֲנִי כְּלֹא חָשׁוּב בֵּין רֻבֵּי חֲיָלָיו וְעִנְיָנִי אֵינֶנּוּ כְּלוּם לְפִי גֹּדֶל יְכָלְתּוֹ. וְהֵבִין הַנַּעַר מֵעִנְיַן הַמֶּלֶךְ מָה שֶׁלֹּא הָיָה מֵבִין וְגָדְלָה מַעֲלָתוֹ בְּנַפְשׁוֹ וְנִכְנְסָה אֵימָתוֹ בְּלִבּוֹ וַתִּגְדַּל בְּעֵינָיו טוֹבָתוֹ וּמָה שֶׁהִגִּיעַ אֵלָיו מִמֶּנּוּ מִפְּנֵי גֹּדֶל מַעֲלָתוֹ וּמִעוּט חֲשִׁיבוּת הַנַּעַר בְּמַלְכוּתוֹ וַיִּגְדְּלוּ מַתְּנוֹתָיו אֶצְלוֹ. וְאַתָּה אָחִי שִׂים לִבְּךָ אֶל הַדִּמְיוֹן הַזֶּה כְּשֶׁתִּסְתַּכֵּל בַּגַּלְגַּל הַסּוֹבֵב אֶת הָאָרֶץ כִּי אֵין אָנוּ מְבִינִים מָה שֶׁיֵּשׁ בְּבִקְעָה קְטַנָּה מִן הָאָרֶץ כ״ש בְּכֻלָּהּ וכ״ש מָה שֶׁיֵּשׁ אֲחוֹרֵי הַגַּלְגַּל. הִתְבּוֹנֵן אָחִי הַמָּשָׁל הַזֶּה וּבְחֹן אוֹתוֹ וְהָבֵן מֵעִנְיַן הַבּוֹרֵא ית׳ כְּפִיהוּ וְיִגְדַּל בְּעֵינֶיךָ מָה שֶׁחֲנָנְךָ מִטּוּבוֹ וְחַסְדּוֹ אֲשֶׁר שָׂם עָלֶיךָ עֵינוֹ לְטוֹבָה בִּכְלַל בְּרִיּוֹתָיו וְהַבֵּט אֶל סִפְרוֹ וּמִצְוֹתָיו וְחֻקָּיו בְּעֵין הַגְּדֻלָּה וְהַעֲבֵר עַל מַחְשַׁבְתְּךָ רֹב הַמּוֹרָא וְהַגְּדֻלָּה אֲשֶׁר תִּמְצָא בְּלִבְּךָ לְמִי שֶׁתִּמְצָא יָדוֹ מִן הַטּוֹב יוֹתֵר מִמְּךָ מִבְּנֵי אָדָם כִּי כְּפִי יִתְרוֹן מַעֲלָתוֹ עַל מַעֲלָתְךָ וּמִעוּט צָרְכּוֹ אֵלֶיךָ תִּהְיֶה גְּדֻלַּת טוֹבָתוֹ אֶצְלְךָ וְכֵן תִּהְיֶה לְמִצְוֹתָיו וְאַזְהָרוֹתָיו מַעֲלָה בְּלִבְּךָ כְּפִי זֶה וְהִשְׁתַּדֶּלְךָ וְטָרְחֲךָ בְּעִנְיָנָיו. בִּין וְהִתְבּוֹנֵן תִּמְצָא בעז״ה וְהָאֱלֹהִים יְשִׂימֵנוּ מֵאַנְשֵׁי עֲבוֹדָתוֹ הַמַּכִּירִים עִנְיְנֵי טוֹבָתוֹ בְּרַחֲמָיו וַחֲסָדָיו אָמֵן:

As to the detriments to the examination of created things and matters connected therewith, I would say that all the factors noted in the first treatise as detrimental to the study of the Unity of G-d are equally injurious to the study of His works. In addition, there are the three circumstances mentioned at the beginning of this treatise. Another detrimental factor is the arrogant attitude towards the Creator's favours which the simple fool thinks are his due, and yet more beside. He does not examine these favours nor recognize any obligation on his own part to render praise and thanks to the Creator for them. Of such a person, the wise man said (Prov. 16:5) "Every one that is proud in heart is an abomination to the L-ord." The results of this examination will be that a person will understand the benefits he receives from G-d and will assume the obligation of serving Him that follows from that recognition. He will constantly recall the marks of divine wisdom and will never cease to think of them and investigate them-both those that can be apprehended by the senses and those comprehended only by the intellect And so he will discover every day a new mark of divine wisdom, as David said (Ps. 19.3) "Day unto day uttereth speech. You should know that what I have called your attention to in this treatise, is but a small portion of the vast knowledge concerning the mysteries of wisdom you can acquire by your own understanding-mysteries which will be revealed to you if you preserve cleanliness of heart and purity of soul. When you have attained in these matters the utmost knowledge of which you are capable, you should realize that all this knowledge which you have acquired of the Creator's wisdom and power, as manifested in this universe, is as nought compared to His real power and wisdom For only that is apprehended, which it is necessary for a human being to know for his own benefit. But such knowledge has no relation whatever to the extent of divine power, which is infinite. Hence you should think of the awe-inspiring nature of G-d and His infinite might as they essentially are, not as you with your limited intelligence can conceive them. Imagine rather that your condition here on earth is like that of a child born in a prison belonging to a king. The monarch took pity on the infant and ordered that it should be provided with everything good for it and needed for its well-being till it grew up and attained mature intelligence. But the child had knowledge of nothing except the prison and its contents. A royal officer visited the lad regularly, brought him all necessaries-light, food, drink, clothing; and informed him that he was a servant of the king, and that the prison and all it contained as well as the food brought him, belonged to the king; and that therefore he was under an obligation to thank his royal benefactor and laud him. The lad replied, "I praise the owner of this prison who has accepted me as his servant, singled me out for all his bounties and favoured me with special notice and regard." Said the officer, "Do not say so lest you sin. For the royal domain does not consist of this prison alone; but his widely extended lands infinitely exceed its limited area. Nor are you his only servant, for his subjects are countless. And the benefactions and kindnesses you have received are insignificant compared to those he has bestowed on others. The care that he has taken of you is of no account beside his care of others." "I know nothing of what you mention, the lad replied. "As to the king, I can only understand what I have myself experienced of his goodness and authority." The officer then said to the lad: "Say, I praise the august sovereign to whose dominion there are no bounds and whose goodness and kindness are without limit. Among his multitudinous hosts, I am of no account, and in the greatness of his might my affairs are nought.' " The lad now obtained some understanding - such as he had never had before - of what the king was, and thus his respect for the sovereign's exalted state increased. Reverence for the ruler penetrated his consciousness. Owing to the lads realization of the king's high position and his own utter insignificance, the royal goodness and benefits extended to him as well as the gifts bestowed upon him were magnified in his eyes. O my brother, pay attention to this tale when you consider the sphere that encompasses the earth. What exists in a small area on earth we cannot comprehend. How much less can we understand the whole of the earth and what is beyond this globe. Consider, brother, the parable. Study it thoroughly, and then think of the Creator as He is, and His goodness and loving-kindness with which He has favoured you will be more appreciated by you. From among all His creatures, He has taken special notice of you for your benefit. Look to His Scriptures, His commandments and statutes with a broad vision. Consider the great awe and respect you feel towards any man who has acquired more of worldly goods than you have. For the higher his position is compared with yours, and the less he stands in need of you, the more will you esteem his greatness and his beneficence; the more will you respect his commandments and prohibitions; the more energetically will you strive and labour in his affairs. Think and reflect and, with the divine help, you will find. And may G-d set us among those who are in His service and who realize His goodness, mercies and kindnesses. AMEN.

Duties of the Heart, Second Treatise on Examination 6:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אָמַר הַמְחַבֵּר אַךְ הַצֹּרֶךְ אֶל הַהֶעָרָה עַל עֲבוֹדַת ה׳ וַחֲלָקֶיהָ הוּא מִפְּנֵי שֶׁהָאָדָם חַיָּב בַּעֲבוֹדַת ה׳ יִתְבָּרַךְ מִדֶּרֶךְ הַשֵּׂכֶל וְהַהַכָּרָה וְיֵשׁ בֵּין עֵת הֵרָאוֹת הַטּוֹבוֹת עַל הָאָדָם וּבֵין עֵת שֶׁיַּשְׂכִּיל וְיַכִּיר מָה שֶׁהוּא חַיָּב עֲלֵיהֶם מִן הָעֲבוֹדָה זְמַן אָרֹךְ. הָיְתָה הֶעָרַת הָאָדָם עַל מָה שֶׁחַיָּב בּוֹ מִן הַמַּעֲשִׂים וֶאֱמוּנַת הַלְּבָבוֹת אֲשֶׁר בָּהֶם תֻּשְׁלַם לוֹ הָעֲבוֹדָה לָאֵל ית׳ חוֹבָה כְּדֵי שֶׁלֹּא יִשָּׁאֵר בְּלִי דָּת עַד שֶׁיֻּגְמַר שִׂכְלוֹ.

Arousing man to G-d's service and its various branches are necessary on the following grounds. The understanding and the faculty of perception both instruct on human beings the duty of serving G-d. But between the time when the benefits that man receives and the time when he has sufficient intelligence to realize the services he should render in return for them, a long period intervenes. Hence, it is a duty to arouse human beings to their obligations of deeds and inward faith which make the service of G-d complete, so that a human being should not be without religion up to the time when his mental powers have become fully developed.

Duties of the Heart, Third Treatise on Service of God 1:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אַךְ הַצֹּרֶךְ הַמֵּבִיא אֶל כָּל חֵלֶק מֵחֶלְקֵי הַהֶעָרָה הוּא מִפְּנֵי שֶׁהַהֶעָרָה הַתְּקוּעָה בַּשֵּׂכֶל נֶחְלֶשֶׁת מִג׳ פָּנִים הִתְחַיַּבְנוּ לְחַזְּקָהּ בַּהֶעָרָה הַתּוֹרִיָּה.

Both methods of calling attention to the service of G-d are necessary because the innate urge of the understanding is weak in three respects; and we are therefore under duty to strengthen it by religious instruction.

Duties of the Heart, Third Treatise on Service of God 2:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אַךְ גֶּדֶר הָעֲבוֹדָה וּבֵאוּר חֲלָקֶיהָ וּמַעֲלוֹת כָּל חֵלֶק מֵחֲלָקֶיהָ.

Definition of the Service of G-d; explanation of its parts; the merits of each of these parts.

Duties of the Heart, Third Treatise on Service of God 3:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

וְרָאוּי לָנוּ לְבָאֵר צוּרַת הַהֶעָרָה הַתּוֹרִיָּה וְחֶלְקֵי הַתּוֹרָה וּמַעֲלוֹת אַנְשֵׁי הַחָכְמָה וּתְכוּנָתָם וֶאֱמוּנָתָם בָּהּ וְקַבָּלָתָם אוֹתָהּ.

It is now proper for us to explain the form in which the Torah urges one to the service of G-d, and its divisions; the various levels attained by those who study the Torah, their characters, their faith in the Torah and their acceptance of it.

Duties of the Heart, Third Treatise on Service of God 4:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

וְרָאוּי לָנוּ עַתָּה לְבָאֵר אָפְנֵי הַהֶעָרָה הַשִּׂכְלִית ע״ד הַשְּׁאֵלָה וְהַתְּשׁוּבָה עַד סוֹף הַשַּׁעַר בַּעֲבוּר מָה שֶׁיֵּשׁ בְּזֶה מִן הַבֵּאוּר וְהַגִּלּוּי לְמֶחְקָרֵנוּ.

It is now proper for us to proceed to explain the mode in which the intellect urges us to the service of G-d in the form of questions and answers - this method being most suitable to a clear presentation of the topic we are investigating.

Duties of the Heart, Third Treatise on Service of God 5:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אָמְרָה הַנֶּפֶשׁ כְּבָר הֲבִינוֹתִי מָה שֶׁזָּכַרְתָּ וּבְמָה שֶׁפֵּרַשְׁתָּ דַּי אַךְ בַּאֵר לִי עכ״פ בַּמֶּה אֲנִי חַיֶּבֶת בְּתוֹסֶפֶת הָעֲבוֹדָה לָאֱלֹהִים יִתְבָּרַךְ.

The Soul: I have understood what you have stated and your explanation is sufficient. Now explain to me the various aspects of favors for which I am under an obligation of increased service to the blessed G-d.

Duties of the Heart, Third Treatise on Service of God 6:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

וּמָה שֶׁשָּׁאַלְתָּ עַל הַמְּעוּטָה שֶׁבַּעֲבוֹדוֹת הָאֱלֹהִים שֶׁאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּפָחוֹת מִמֶּנָּה וְתִתְחַיֵּב לוֹ בָּהּ הַתְמָדַת טוֹבָתוֹ עָלָיו הֵם י׳ עִנְיָנִים:

In regard to your question as to what is the minimum service of G-d, below which, a person would not be discharging his duty, and which is requisite for the continuance of the Divine bounty, there are ten matters, as follows:

Duties of the Heart, Third Treatise on Service of God 7:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אָמְרָה הַנֶּפֶשׁ הִתְעַסַּקְתָּ בִּרְפוּאָתִי וְהֶעֱלֵיתָ אֲרוּכָתִי וְהוֹכַחְתַּנִי וְהִגְדַּלְתָּ וְהִשְׁקַפְתָּ בְּאֹרֶךְ עַל רְפוּאָתִי וְגִלִּיתָ חֶשְׁכַת הָאִוֶּלֶת מֵעָלַי אֶלָּא שֶׁנִּשְׁאַר עָלַי עֲדַיִן מִמַּפְסִידֵי עֲבוֹדַת הָאֱלֹהִים עִנְיָן אֶחָד אִם תְּרַפְּאֵנִי מִמַּדְוֵהוּ וְתָסִיר מִמֶּנִּי דַּאֲגָתוֹ אֶנָּצֵל מִן הַגָּדוֹל שֶׁבַּמַּדְוִים וְאֶהְיֶה קְרוֹבָה לִרְפוּאָה מִכָּל נְגָעַי.

The Soul: You have occupied yourself with my treatment and helped my recovery. You have clarified for me, acted generously, and with your luminous mind supervised my treatment and dispelled the darkness of folly that enveloped me. But of the factors that are detrimental to the service of G-d, one still clings to me. If you will relieve me of the pain it causes me and remove the worry it occasions me, I will be delivered from my worst suffering, and will be near a cure of all my afflictions.

Duties of the Heart, Third Treatise on Service of God 8:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אָמְרָה הַנֶּפֶשׁ כְּבָר נִחַמְתַּנִי בַּמֶּה שֶׁיֵּאַשְׁתַּנִי מֵהַשִּׂיג סוֹד הַדָּבָר הַזֶּה לְדַקּוּתוֹ וְעֹמֶק עִנְיָנוֹ אַךְ גַּלֵּה לִי סוֹד עִנְיָנִי וְהַכַּוָּנָה בְּהַעֲמָדָתִי בָּעוֹלָם הַזֶּה.

The Soul: You have comforted me in having made me give up the hope of ever fathoming the mystery of this subject because of its subtlety and depth. But reveal to me the mystery of my existence in this world, its aim and purpose.

Duties of the Heart, Third Treatise on Service of God 9:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אָמְרָה הַנֶּפֶשׁ כְּבָר הֲבִינוֹתִי מַאֲמָרְךָ וְהִקְשַׁבְתִּי לְכָל מָה שֶׁזָּכַרְתָּ וַאֲנִי מִתְחַנֶּנֶת אֶל כְּבוֹדְךָ שֶׁתְּבָאֵר לִי הַמְּקוֹמוֹת אֲשֶׁר אֶשְׁתַּמֵּשׁ בָּהֶם בַּמְּשֻׁבָּח וּבַמְּגֻנֶּה בְּמִדּוֹתַי אֲשֶׁר בְּהִשְׁתַּמְּשִׁי בָּהֶן שָׁם יְשַׁבְּחוּנִי עֲלֵיהֶן וְיוֹדוּ שִׁמּוּשִׁי בָּהֶן.

The Soul: I have comprehended your statement and paid attention to all that you have mentioned. And now I beseech your Honor to expound to me the occasions on which I should make use of my good and bad dispositions - each in such a way that there I shall win praise and commendation for their proper employment.

Duties of the Heart, Third Treatise on Service of God 10:1 · Duties of the Heart, trans. by Rabbi Moses Hyamson, New York, 1925

אַךְ מַהוּת הַבִּטָּחוֹן הִיא מְנוּחַת נֶפֶשׁ הַבּוֹטֵחַ וְשֶׁיִּהְיֶה לִבּוֹ סָמוּךְ עַל מִי שֶׁבָּטַח עָלָיו שֶׁיַּעֲשֶׂה הַטּוֹב וְהַנָּכוֹן לוֹ בָּעִנְיָן אֲשֶׁר יִבְטַח עָלָיו כְּפִי יְכָלְתּוֹ וְדַעְתּוֹ בְּמָה שֶׁמֵּפִיק טוֹבָתוֹ.

But the essence of "trust" is the emotional surety of the truster that her / his heart can depend upon the trustee to do what is good and correct for the truster--in the eyes of the trustee and according to the ability and knowledge of the trustee--to cause good for the truster.

Duties of the Heart, Fourth Treatise on Trust 1:1 · Sefaria Community Translation

אַךְ הַסִּבּוֹת אֲשֶׁר בָּהֶן יִתָּכֵן הַבִּטָּחוֹן מֵהַבּוֹטֵחַ עַל הַבְּרוּאִים הֵן שֶׁבַע.

There are seven factors which make it possible for one to trust in another (human being):

Duties of the Heart, Fourth Treatise on Trust 2:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אַךְ הַהַקְדָּמוֹת אֲשֶׁר בְּבֵרוּרָן וַאֲמִתָּתָן יִשְׁלַם לְאָדָם הַבִּטָּחוֹן בֵּאלֹהִים הֵן חָמֵשׁ.

The introductions which must be clearly understood and the truth of which must be realized in order that a person's trust in G-d will be complete are five.

Duties of the Heart, Fourth Treatise on Trust 3:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַדְּבָרִים שֶׁחַיָּב הַמַּאֲמִין לִבְטֹחַ בָּהֶם עַל הַבּוֹרֵא יִתְעַלֶּה כּוֹלְלִים אוֹתָם שְׁנֵי מִינִים. אֶחָד מֵהֶם דִּבְרֵי הָעוֹלָם הַזֶּה וְהַשֵּׁנִי דִּבְרֵי הָעוֹלָם הַבָּא. וְדִבְרֵי הָעוֹלָם הַזֶּה יֵחָלְקוּ לִשְׁנֵי חֲלָקִים.

The concerns for which the believer is obligated to put his trust in G-d are of two categories. (1) matters of this world, and (2), matters of Olam Haba (afterlife). And matters of this world subdivide to two divisions.

Duties of the Heart, Fourth Treatise on Trust 4:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַהֶפְרֵשׁ שֶׁבֵּין הַבּוֹטֵחַ עַל הָאֱלֹהִים וְזוּלָתוֹ בְּעִנְיַן הִתְעַסְּקוֹ בְּסִבּוֹת הַטֶּרֶף אֹמַר כִּי הַבּוֹטֵחַ בֵּאלֹהִים יִבָּדֵל מִזּוּלַת הַבּוֹטֵחַ עָלָיו בְּשִׁבְעָה עִנְיָנִים.

The differences between one who trusts in G-d and one who does not with regard to employing the means for earning a livelihood, I say, are seven:

Duties of the Heart, Fourth Treatise on Trust 5:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

וְרָאִיתִי לְהַרְאוֹת פְּנֵי סִכְלוּתָם וְטָעוּתָם בַּדַּעַת הַזֹּאת בְּשִׁבְעָה עִנְיָנִים אֲגַלֶּה בָּהֶם גֹּדֶל טָעוּתָם וְאִם יֶאֶרְכוּ דְּבָרֵינוּ בַּעֲבוּר שֶׁיֵּשׁ בָּזֶה מִן הַבִּיּוּשׁ וְהַתּוֹכַחַת לְבַעֲלֵי הַדֵּעָה הַזֹּאת.

I saw proper to expose the foolishness and error in this way of thinking in 7 ways. I will reveal the greatness of their mistake, and if our words prolong, this is because there is much to shame and rebuke proponents of this outlook.

Duties of the Heart, Fourth Treatise on Trust 6:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

וְכֵיוָן שֶׁהִשְׁלַמְנוּ בַּשַּׁעַר הַזֶּה מָה שֶׁהָיָה רָאוּי לוֹ מִן הַדְּבָרִים כְּפִי הַשָּׂגָתֵנוּ רָאוּי לָנוּ עַתָּה לְבָאֵר מַפְסִידֵי הַבִּטָּחוֹן בֵּאלֹהִים. וְאֹמַר כִּי מַפְסִידֵי שְׁלֹשֶׁת הַשְּׁעָרִים הַקּוֹדְמִים בַּסֵּפֶר הַזֶּה כֻּלָּם מַפְסִידִים הַבִּטָּחוֹן.

Since we have completed in this gate, to the best of our ability, a fitting amount of discussion on the themes of trust, it is now proper to clarify the things detrimental to trust in the Al-mighty. I say that the detrimental things mentioned in the 3 preceding gates of this book are all likewise detrimental to trust [in G-d].

Duties of the Heart, Fourth Treatise on Trust 7:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל מָה הוּא יִחוּד הַמַּעֲשֶׂה לֵאלֹהִים, הוּא הַכַּוָּנָה בַּנִּרְאֶה וּבַנִּסְתָּר בְּמַעֲשֵׂה עֲבוֹדַת הָאֱלֹהִים לִשְׁמוֹ לְהַגִּיעַ אֶל רְצוֹנוֹ בִּלְבַד מִבִּלְתִּי רְצוֹן הַבְּרוּאִים:

What is devotion of actions to G-d? It is the intent in all revealed or hidden acts in the service of G-d, to do them for His Name. To attain His favor only and not to do them to win the favor of other people.

Duties of the Heart, Fifth Treatise on Devotion 1:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל בְּמָה יִהְיֶה יִחוּד הַמַּעֲשֶׂה לֵאלֹהִים לְבַדּוֹ. בַּעֲשָׂרָה עִנְיָנִים.

How can one come to devote all of his actions to G-d alone? Through ten matters.

Duties of the Heart, Fifth Treatise on Devotion 2:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַמַּעֲשִׂים אֲשֶׁר יֻשְׁלְמוּ בְּיַחֲדָם לָאֵל בְּעֵת עֲשׂוֹתָם הֵם מַעֲשֵׂי הָעֲבוֹדָה שֶׁמְּקַוִּים בָּהֶם רְצוֹן הָאֱלֹהִים וְהֵם כָּל הַמִּצְוֹת הַנִּרְאוֹת עַל הָאֵבָרִים שֶׁאֶפְשָׁר שֶׁתִּהְיֶה הַכַּוָּנָה בָּהֶם לְזוּלַת הָאֵל, וְתִהְיֶה כַּוָּנַת עוֹשֵׂיהֶם לְהִזְדַּיֵּן בָּהֶן אֵצֶל בְּנֵי אָדָם וּלְקַוּוֹת כְּבוֹדָם וְשִׁבְחָם עַל עֲשׂוֹתָם,

The deeds that are perfected by devoting them to G-d alone while performing them are the acts of service whereby one hopes to find favor with G-d. These deeds are all the visible mitzvot (commandments) of the physical limbs. For it is possible to perform them without intent for G-d, such as to do them in order to appear important in the eyes of others, or to hope for their honor and praise.

Duties of the Heart, Fifth Treatise on Devotion 3:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

וְרָאִיתִי לְבָאֵר לְךָ מִן הָעִנְיָן הַזֶּה דִּמְיוֹנִים יוֹרוּ עַל מָה שֶׁלֹּא זָכַרְתִּי מֵהֶם כְּדֵי שֶׁיִּזָּהֲרוּ מֵהֶם בְּנֵי אָדָם וְיִהְיֶה לְבָבָם שָׁלֵם לֵאלֹהִים כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי א) יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְגוֹ׳.

INTRODUCTION TO THE YETZER HARA I saw fit to clarify for you in this subject some examples which will teach [even] on things I do not mention in order that people will watch out for them, and so that their hearts will be complete with G-d. As the wise man said: "Let the wise man hear and increase understanding" (Mishlei 1:5).

Duties of the Heart, Fifth Treatise on Devotion 5:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַזְּהִירוּת בַּמַּחֲשָׁבָה וּשְׁמִירָתָהּ רָאוּי לְךָ שֶׁלֹּא תִּתְעַלֵּם לִפְקוֹד מַחְשַׁבְתְּךָ וְרַעְיוֹנֶיךָ וְשַׂרְעַפֵּי לִבְּךָ כִּי רֹב הַהֶפְסֵד וְהַתִּקּוּן בַּמַּעֲשִׂים לֹא יִהְיֶה כִּי אִם מֵחֲמָתָם כְּפִי תִּקּוּנָם וְהֶפְסֵדָם.

Regarding watchfulness and guarding of one's thoughts, it is proper that you do not neglect watching over your thoughts, reflections, and musings of your heart. For most of the deterioration and rectification in deeds is due to nothing else but these and varies according to their deterioration and rectification.

Duties of the Heart, Fifth Treatise on Devotion 6:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַכְּנִיעָה הִיא שִׁפְלוּת הַנֶּפֶשׁ וְשַׁחוּתָהּ וּמִעוּט עֶרְכָּהּ אֶצְלָהּ.

What is submission Submission is lowliness of the soul, its bowing down and not thinking much of itself.

Duties of the Heart, Sixth Treatise on Submission 1:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל בֵּאוּר חֶלְקֵי הַכְּנִיעָה הוּא שֶׁהַכְּנִיעָה תֵּחָלֵק לִשְׁלֹשָׁה חֲלָקִים.

How many divisions it divides into The explanation of the divisions of submission is as follows. Submission divides into three categories.

Duties of the Heart, Sixth Treatise on Submission 2:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַסִּבּוֹת אֲשֶׁר תִּהְיֶה הַכְּנִיעָה וְהַשִּׁפְלוּת בַּעֲבוּרָם מִן הָאָדָם אַחַר גַּאֲוָתוֹ עֶשֶׂר.

In what does one submit The circumstances which will bring a person to submission and a lowly spirit after he has become proud are ten.

Duties of the Heart, Sixth Treatise on Submission 3:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל בְּאֵיזֶה עִנְיָן חַיָּב לְהִתְנַהֵג בִּכְנִיעָה וּבְשִׁפְלוּת אוֹמַר כִּי הַכְּנִיעָה חַיָּב אָדָם לְהִתְנַהֵג בָּהּ בְּשִׁבְעָה עִנְיָנִים.

how should one conduct himself in it In which matters is it a duty to conduct oneself with submission and lowliness? I say it is one's duty to conduct himself with submission in seven relations.

Duties of the Heart, Sixth Treatise on Submission 4:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אָפְנֵי קְנוֹת הַכְּנִיעָה וְהַדֶּרֶךְ שֶׁמֵּקֵל אוֹתָהּ עַל הָאָדָם הוּא שֶׁתִּהְיֶה מַחְשַׁבְתּוֹ וְרַעֲיוֹנוֹ תָּמִיד בְּשִׁבְעָה דְּרָכִים.

How one acquires it The manner to acquire the trait of submission and the way to facilitate its acquisition is for one's thoughts and reflections to be set on seven topics:

Duties of the Heart, Sixth Treatise on Submission 5:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַמִּנְהָגִים שֶׁרָאוּי לִנְהֹג בָּהֶם בַּעַל הַכְּנִיעָה הֵם עֲשָׂרָה.

How the submitted should conduct himself The manners of conduct, which are proper for the submitted person to adopt, are ten.

Duties of the Heart, Sixth Treatise on Submission 6:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אִם הַכְּנִיעָה סְמוּכָה לַמִּדּוֹת הַטּוֹבוֹת אוֹ הַמִּדּוֹת הַטּוֹבוֹת סְמוּכוֹת לָהּ אוֹמַר בִּתְשׁוּבַת זֶה:

does submission depend on good traits or the opposite Is submission secondary to other moral qualities or are other moral qualities secondary to it? I answer this as follows:

Duties of the Heart, Sixth Treatise on Submission 8:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אִם יִתָּכֵן לְהִתְקַבֵּץ בְּלֵב הַמַּאֲמִין הַכְּנִיעָה וְהַגַּאֲוָה אִם לֹא. אוֹמַר בִּתְשׁוּבַת זֶה:

if it is possible for a man's heart to contain submission and arrogance simultaneously Can submission and pride co-exist in the heart of the believer? I answer this as follows:

Duties of the Heart, Sixth Treatise on Submission 9:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל תּוֹעֶלֶת הַכְּנִיעָה בְּעִנְיְנֵי הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא הֵם שִׁשָּׁה דְּבָרִים. ג׳ מֵהֶם בְּעִנְיְנֵי העוה״ז וּשְׁלֹשָׁה מֵהֶם בְּעִנְיְנֵי הָעוֹלָם הַבָּא.

benefits of submission in this world and the next The benefits of submission in matters of this world and the next world are six things, three of them refer to matters of this world and three to matters of the next world.

Duties of the Heart, Sixth Treatise on Submission 10:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

וְאוֹמַר בְּבֵאוּר מַהוּת הַתְּשׁוּבָה שֶׁטַּעַם הַתְּשׁוּבָה הוּא הַתְקָנַת הָאָדָם לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ אַחַר יְצִיאָתוֹ מִמֶּנָּה וְחֶטְאוֹ בָּהּ וַהֲשָׁבַת מָה שֶׁאָבַד מִמֶּנָּה, אִם בַּעֲבוּר

- What is repentance With regard to what is repentance, I say that repentance means that a man makes himself fit to resume the service of the Creator after he went out of it and transgressed against it, and to restore what he lost in it. This could be due to:

Duties of the Heart, Seventh Treatise on Repentance 1:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֶחָד מֵהֶם הַשָּׁב מֵחֲמַת שֶׁלֹּא מָצָא דֶּרֶךְ לָעֲבֵרָה וּכְשֶׁהוּא מוֹצֵא גּוֹבֵר יִצְרוֹ עַל שִׂכְלוֹ וְלֹא יִמָּנַע מִמֶּנָּה וְכַאֲשֶׁר יַשְׁלִים עֲשׂוֹתָהּ יִרְאֶה גְּנוּת מַעֲשֵׂהוּ וְיִתְחָרֵט עַל מָה שֶׁעָבַר בָּהּ וְזֶה שָׁב בְּפִיהוּ לֹא בְּלִבּוֹ וּבִלְשׁוֹנוֹ לֹא בְּמַעֲשֵׂהוּ וְהוּא חַיָּב בְּעֹנֶשׁ הַבּוֹרֵא יִתְבָּרַךְ וּבוֹ נֶאֱמַר (שם ז) הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְגוֹ׳ הַמְעָרַת פָּרִיצִים וְגוֹ׳.

(1) One who repents because he does not have an opportunity (or the means) to repeat the transgression. But when he does find the opportunity, his evil inclination overpowers his understanding and he does not refrain from it. After he finishes the deed, he realizes the shamefulness of his act and regrets what he did. This person repented with his mouth but not with his heart, with his lips but not with his deeds, and he is guilty and deserving of the punishment of the Creator. Of such a person, it is written: "Will you steal, murder, and commit adultery, and swear falsely,... And come and stand before Me in this house, which is called by My Name, and say, 'We are saved'...? Has this house, which is called by My Name, become a cave of thieves in your eyes?..." (Yirmiya 7:9).

Duties of the Heart, Seventh Treatise on Repentance 2:2 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל בַּמֶּה תִּהְיֶה הַתְּשׁוּבָה מֵהָאָדָם אוֹמַר בָּזֶה כִּי תִּתָּכֵן לוֹ אַחַר הַקְדָּמַת יְדִיעָתוֹ בְּשִׁבְעָה דְּבָרִים.

- What a man needs to know to repent What are the prerequisites of repentance? I say on this, to be effective, repentance must be preceded by first understanding seven things:

Duties of the Heart, Seventh Treatise on Repentance 3:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל תְּנָאֵי גִּדְרֵי הַתְּשׁוּבָה רַבִּים מְאֹד אַךְ אֶזְכֹּר מֵהֶם עֶשְׂרִים תְּנָאִים וּנְבָאֵר בְּכָל גֶּדֶר מִגִּדְרֵי הַתְּשׁוּבָה חֲמִשָּׁה תְּנָאִים וּבָהֶם יִהְיֶה כָּל גֶּדֶר מִגְּדָרֶיהָ הָאַרְבָּעָה שָׁלֵם.

the conditions for each component The conditions of the (four) essential components of repentance are exceedingly numerous. I will only mention, of them, twenty conditions. Hence we will clarify five conditions for each of the four components. Through these conditions, the corresponding components will be complete.

Duties of the Heart, Seventh Treatise on Repentance 5:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אֹפֶן הַהֶעָרָה יִהְיֶה לְאֶחָד מֵאַרְבָּעָה דְּבָרִים.

which things stir a man to repent The stirring of a person to repentance occurs through one of four ways:

Duties of the Heart, Seventh Treatise on Repentance 6:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל מַפְסִידֵי הַתְּשׁוּבָה רַבִּים מְאֹד וּכְבָר זָכַרְתִּי רֻבָּם בְּמָה שֶׁקָּדַם מִן הַשַּׁעַר הַזֶּה וּמִמַּפְסִידֶיהָ עוֹד הַהֶסְכֵּם עַל הָעֲבֵרָה וְהוּא הַהַתְמָדָה עַל עֲשׂוֹתָהּ וְהָאִחוּר מֵהַנִּיחַ אוֹתָהּ וְלֹא תִּתָּכֵן תְּשׁוּבָה עַל זֶה.

things detrimental to repentance The things detrimental to repentance are very numerous. I have already mentioned most of them previously. Some additional detrimental things: complacency in doing the sin, which means persisting in doing the sin, and delaying to [resolve to - PL] abandon it. As long as this condition continues, it is not possible to repent.

Duties of the Heart, Seventh Treatise on Repentance 7:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אִם יִשְׁתַּוֶּה הַשָּׁב עִם הַצַּדִּיק אוֹמַר כִּי יֵשׁ מִן הַשָּׁבִים שֶׁיִּשְׁתַּוֶּה אַחַר הַתְּשׁוּבָה עִם הַצַּדִּיק אֲשֶׁר לֹא חָטָא וּמֵהֶם מִי שֶׁיֵּשׁ לוֹ יִתְרוֹן עַל הַצַּדִּיק וּמֵהֶם מִי שֶׁיֵּשׁ לַצַּדִּיק יִתְרוֹן עָלָיו אע״פ שֶׁשָּׁב.

the penitent and the tzadik If the penitent is equal to the tzadik (righteous person). On this I say: (1) sometimes a penitent is equal after repentance to the tzadik who never sinned, (2) sometimes he is greater than the tzadik, and (3) sometimes the tzadik is greater than him even though he repented.

Duties of the Heart, Seventh Treatise on Repentance 8:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אִם תִּתָּכֵן הַתְּשׁוּבָה מִכָּל חֵטְא אִם לֹא, אוֹמַר בִּתְשׁוּבַת הַשְּׁאֵלָה הַזֹּאת כִּי הָעֲוֹנוֹת שְׁנֵי מִינִים.

repentance on all sins Whether or not repentance is effective for all sins, I will answer this question as follows: Sins are of two categories.

Duties of the Heart, Seventh Treatise on Repentance 9:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אֵיךְ אֹפֶן הַתַּחְבּוּלָה לְמִי שֶׁקָּשְׁתָה עָלָיו הַתְּשׁוּבָה? נֹאמַר בִּתְשׁוּבַת הַשְּׁאֵלָה הַזֹּאת כִּי,

What strategy should be adopted by one for whom repentance is difficult? We will answer this question as follows:

Duties of the Heart, Seventh Treatise on Repentance 10:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל הַחֶשְׁבּוֹן עִם הַנֶּפֶשׁ הוּא הִשְׁתַּדְּלוּת הָאָדָם בְּעִנְיְנֵי תּוֹרָתוֹ וְעוֹלָמוֹ בֵּינוֹ וּבֵין שִׂכְלוֹ כְּדֵי שֶׁיֵּדַע בָּזֶה מָה שֶׁיֵּשׁ לוֹ וּמָה שֶׁיֵּשׁ עָלָיו מִן הַחוֹבוֹת.

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).

Duties of the Heart, Eighth Treatise on Examining the Soul 1:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל אִם חֶשְׁבּוֹן כָּל בְּנֵי אָדָם שָׁוֶה אִם לֹא, נֹאמַר כִּי הַתְּשׁוּבָה בָּזֶה:

Whether or not the spiritual accounting of each person is equal, I will answer this as follows:

Duties of the Heart, Eighth Treatise on Examining the Soul 2:1 · Duties of the Heart, trans. Rabbi Yosef Sebag

אֲבָל עַל כַּמָּה פָּנִים יִהְיֶה חֶשְׁבּוֹן הָאָדָם עִם נַפְשׁוֹ לֵאלֹהִים יִתְעַלֶּה אוֹמַר כִּי אָפְנֵי הַחֶשְׁבּוֹן רַבִּים בָּעִנְיָן הַזֶּה אַךְ אֲבָאֵר מֵהֶם שְׁלֹשִׁים פָּנִים יִתְבָּאֵר מֵהֶם מָה שֶׁהָאָדָם חַיָּב בּוֹ לֵאלֹהִים כְּשֶׁנּוֹתֵן אוֹתָם אֶל לִבּוֹ וּמְקַבֵּל עַל נַפְשׁוֹ לַחְשֹׁב בָּהֶם וְלִזְכֹּר אוֹתָם תָּמִיד:

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.

Duties of the Heart, Eighth Treatise on Examining the Soul 3:1 · Duties of the Heart, trans. Rabbi Yosef Sebag