חלק א

Gate Two

Concerning the blemishes that come about through bad character traits

The character traits are naturally embedded in the lowly, elemental soul of man. This soul is comprised of four aspects; inanimate, vegetative, animate and articulate.34Inanimate-Domem-דומם, vegetative-Tzome’ach-צומח, animate-Chay-חי, and articulate-Medaber-מדבר. They too are a composite of good and evil. Therefore, the good and bad character traits depend on this soul. They constitute a seat, foundation and root for the upper, intellectual soul, upon which the 613 mitzvot of the Torah depend, as mentioned above in gate one. Because of this, the character traits are not included as part and parcel of the 613 mitzvot. Nonetheless, they are essential prerequisites to their fulfillment or negation, for the simple reason that the intellectual soul is powerless to fulfill the mitzvot with the 613 organs of the body, except through the agency of the elemental soul which is connected to the body. This is the secret meaning of the verse,35Leviticus 17:14 “For the soul of every flesh; its blood is its life.” This being the case, bad character traits are actually much worse than the transgressions themselves.

We may now understand why our sages, of blessed memory, said,36Zohar I 27b; Zohar II 182b; Zohar III 179b, 234b; Tikkunim 89b; Zohar Chadash Noach; Mishneh Torah, Hilchot De’ot 2:3 “When a person loses his temper, it is as if he is actually worshipping idolatry” – which is a negation of all 613 mitzvot of the Torah! Furthermore, they said,37Talmud Bavli, Sotah 5a “Whosoever has a haughty spirit is likened to one who denies the fundamental truth of HaShem’s-יהו"ה existence. He is worthy of being cut down like an Asherah grove.”38This was a grove used for the ancient idolatry of tree worship. There are many such quotes. Contemplate this greatly and consider that since the character traits are root-causes and fundamental characteristics imbedded in the natural soul, they are not counted amongst the 613 mitzvot that depend on the intellectual soul. We therefore find that greater caution must be taken to safeguard oneself from bad character traits, than even from fulfilling the positive mitzvot or desisting from committing the negative mitzvot. This is because if a Jew has good character traits, he will not find it difficult to fulfill all the mitzvot.

With this, we may now understand some astounding comments made by our sages, of blessed memory, regarding character traits, such as the statement that humility and a sense of lowliness bring about the Holy Spirit (Ru’ach HaKodesh), in which the Indwelling Presence of HaShem-יהו"ה (the Shechinah) rests upon a person. Furthermore, Eliyahu said,39Kallah Rabbati Ch. 5 “Only a person who is not short-tempered will be given the ability to explain the meanings of Torah. Moreover, I too, will not be revealed except to one who is not short-tempered.” Likewise, our sages of blessed memory said,40Talmud Bavli, Sanhedrin 88b “Who is worthy of life in the coming world? Whosoever is lowly and humble.” There are many such statements. Note that they mention good character traits rather than fulfilling the mitzvot. Set your eyes upon these goals and you shall surely find success.

However, just as the four physical elements are the roots from which the 613 organs of the body were formed, so likewise, the physical life-force of these four elements are the foundations of all the good and bad character traits, which are the means by which the Torah and the 613 mitzvot, that come from the four-letter Name HaShem-יהו"ה, may be fulfilled or negated. It is the intellectual soul, which is comprised of the four spiritual elements from which its 613 organs were hewn, that fulfills the mitzvot.41This means that in order for the Divine soul to perform the physical mitzvot, it must act through the agency of the four elements of the animal soul (which are the physical life-force of the body and the source of all the natural character traits). This is because the Divine soul is invested in the animal soul and the animal soul is invested in the body, as will be explained. Contemplate this well and you will understand that the basis for the fulfillment or negation of the mitzvot are good and bad character traits.

We have already explained that HaShem-יהו"ה composed everything of two opposites, good and evil. Just as there are four bodily elements composed of good and bad; the white, green, black and red humors, and these powers either establish a physically healthy body (“Matter”) or damage it, so is it regarding the life-force of the natural, elemental soul (“Form”). Its four elements are also comprised of both good and evil which affect its health through good character traits, or its illness, through bad character traits that are drawn from its four evil, impure Kelipot (Husks). When a Jew rids himself of these bad character traits, then, in their stead, the four letters of HaShem’s-יהו"ה Name become invested in the natural soul and become a life-giving light for it. Thus, the natural soul and the physical body become a vehicle for HaShem’s-יהו"ה holiness in the world of Action (Asiyah) [which is the Nefesh level of the intellectual soul]. This, literally, is similar to what was explained about the intellectual soul when it fulfills the mitzvot.

Moreover, keep in mind that, besides this, through occupying oneself in the study of the four levels of Torah, which form the acronym פרדס-PaRDeS (The Orchard), which are Peshat, Remez, Derush, and Sod,42That is, פ-Peshat is the straightforward, simple meaning of the verses; ר-Remez is the meaning that is intimated but not explicitly stated in the verses; ד-Deroosh is the meaning arrived at through deeper investigation and analysis of the verses; ס-Sod is the esoteric secrets of the verses. the Ruach level of one’s intellectual soul becomes a seat for the four letters of HaShem’s-יהו"ה Name in the world of Formation (Yetzirah). Likewise, through contemplation and mental focus, the Neshamah level of his intellectual soul becomes a seat for the four letters of HaShem’s-יהו"ה Name in the world of Creation (Beriyah).

Returning to the explanation of the acquisition of good character traits through the clarification of the four elements; know that all the bad character traits are rooted in the evil and Kelipah of the four levels of the elemental soul. Because of this, all bad character traits may be categorized into four kinds, as follows:

A) The Element of Fire: This element is the source of arrogance, which is called, “A Coarse Spirit.”43Gas Ru’ach – גס רוח This is because it is the lightest and highest of all the elements. It includes anger, because, when his will is not done, an arrogant person becomes angered. If he would always be humble and recognize his own limitations and shortcomings, he would not lose his temper. From this we see that arrogance and anger are one and the same quality. This character trait has three offshoots;1) Being short-tempered. If not for haughtiness, a person would never be short-tempered, similar to what we explained about anger.2) Seeking to dominate others and be honored by them. This is because he believes he is their superior.3) Hatred toward anyone who actually is his superior. This too is an offshoot of arrogance.

B) The Element of Wind (Air) This element is the source of the kind of speech that is called, “Idle Chatter.” That is, talking about frivolous matters that have no bearing on anything, neither spiritually nor physically. This character trait has four offshoots; 1) Speaking words of flattery. 2) Speaking falsehoods. 3) Speaking badly (the evil tongue) of others. 4) Speaking words of boasting and self-aggrandizement to others.

C) The Element of Water This element is the source of lust and the desire for pleasure. This is because water causes all manner of pleasurable things to grow. This character trait has two offshoots; 1) Envy. This leads to stealing another’s property or seducing his wife or the theft of anything that someone else possesses that he wants to delight in. 2) Jealousy. If his friend is wealthy or the like, which he wishes he could be; he will harbor jealousy toward him.

D) The Element of Earth This element is the source of depression in all its details. It has one offshoot; 1) Slothfulness. This causes him to be lazy in studying Torah or fulfilling the mitzvot, either because he is depressed by the difficulty of acquiring the vanities of this world or because of troubles that befall him. Such a person will never be happy with his lot, in any matter. Moreover, no matter how wealthy he becomes, it will never satisfy him.

From the above, we find that there are four sources of all the bad character traits. These are arrogance (including anger, which adheres to it), idle chatter, lust for pleasure, and depression. Their sources are the four Kelipot of the Yetzer HaRa (The Evil Inclination) in the elemental soul. The opposites of these are four good character traits whose sources are the four good elements of the elemental soul. These are:1) Humility. This is a total sense of unimportance. Such a person distances himself from any kind of anger, because anger is a result of haughtiness. 2) Silence. Except when he is occupied in the study of Torah and mitzvot or in the physical needs of the body or for the needs of others, he acts as if mute, as one who cannot open his mouth. 3) He despises all physical pleasure or unnecessary excesses. 4) He is always happy with his lot. This is because he realizes that it all is from HaShem-יהו"ה above, and everything that HaShem-יהו"ה brings about is for the good.44Talmud Bavli, Brachot 60b; Midrash Bereishit Rabba 51:3, and elsewhere; Also see Tzava’at HaRivash translated as The Way of The Baal Shem Tov, Section 2. This attitude also results in alacrity with perfect joy in serving his Creator, as scripture states,45Psalms 119:162 “I rejoice in Your words as one who has discovered vast treasure.” Similarly, our sages stated,46Mishnah Avot 1:15 “Make Torah study your permanent priority and your occupation a temporary one.”

We see that when bad character traits are embedded in a Jew, they obstruct him from fulfilling Torah and mitzvot. Even if he does fulfill them, it will not be for the sake of Heaven and they will be very burdensome to him. About such a person scripture states,47Proverbs 11 “A golden ring in the snout of a pig,” because his impurity is still within him, vested within the Kelipot. This is as our sages, of blessed memory said,48Talmud Bavli, Yoma 75 “If a person is meritorious, his Torah learning becomes a life-giving elixir. However, if he is not meritorious, it becomes fatally poisonous.” However, if a person rises up to overcome his evil inclination and battles against it, until through great effort he rids himself of his bad character traits, and thus truly fulfills Torah and mitzvot; he is called a “Perfect Tzaddik,” a “God Fearing Person” and a “Mighty Warrior who conquers his evil inclination.” Moreover, if a Jew advances in this, accustoming himself to it to an even greater degree, until he completely rids himself of all bad traits, to the point that his soul no longer lusts after them at all, and he acquires good traits to the point that they literally become natural to him, in that he no longer needs to battle against the evil inclination, since both his body and elemental soul have become thoroughly cleansed of all physical dross, as Sefer HaTikkunim comments49Tikkunei Zohar, Tikun 31 and 48 on the verse,50Exodus 3:5 “Take your shoes off your feet” in regard to Moshe; then the four letters of the Name HaShem-יהו"ה become invested in him and he becomes a holy seat for HaShem’s-יהו"ה chariot (Merkavah), blessed is He. Such a person is called a “Friend of HaShem-יהו"ה out of love.” He is called a “Perfect Chassid” – one who is perfect with every kind of perfection.