Hello Everyone,
Today we studied the second chapter on the subject of asceticism in Chovot Halevavot. Last week’s session was devoted to the first chapter, in which Rabbeinu Bachyah explains the need for ascetics in non-Jewish society. In today’s shiur we saw that Rabbeinu Bachya teaches that Jewish society has a different sort of need for asceticism.
In chapter one, Rabbeinu Bachya explains that a person’s task on Earth is to develop his or her spiritual personality which necessarily requires keeping one’s physical desires in check. Indulging in pleasure is not in keeping with the Divine plan. The role of the acetic in non-Jewish society is to serve as role model for his contemporaries so that they can learn how to lead lives which have spiritual worth.
This discussion of asceticism is relatively short.[1] Chapter two, which discusses asceticism in the Jewish community is almost 40% longer .[2] The discussion in chapter two has a long passage in which Rabbeinu Bachya describes the spiritual disasters that are caused by the pursuit of pleasures. Rabbeinu Bachya lived in a normative Jewish society. He describes his community as one of אנשי התורה . Nevertheless they lost sight of the purpose of their Judaism. We saw that the Ramban says that the purpose of asceticism/פרישות is to lead us to fulfill the mitzvah to be holy-קדושים תהיו. Rabbeinu Bachya describes the state of affairs in his community as being one where the worship of the stomach and fashion has replaced the worship of God:
“…עושים בטניהם אלהיהם ותורתם מלבושיהם…”
How can this society be saved? That is the job of the ascetics/פרושים. The ascetics are the spiritual healers and leaders of the Jewish people. They have the wisdom[3] that is needed to help those whose lives are in a state of crisis. People who are mired in sin, people who despair of finding the way back to Hashem and people who simply need some encouragement in their service of Hashem turn to the פרוש and find the help that they need.
Rabbeinu Bachya’s description of the ascetic/פרוש is striking. Other religions can claim to have ascetics and holy men . However those ascetics either live in total isolation from other people or in closed societies. Rabbeiu Bachya’s פרוש lives among his neighbors. He knows who is in need of help and those who need his assistance know where to find him. Asceticism, as Rabbeinu Bachya sees it, is not the individual’s path to personal spiritual growth but the individual’s path to developing into a servant of the Jewish people.
It seems to me that Rabbeunu Bachya’s פרוש resembles the Chassidic model of the tzaddik. At the end of the shiur we saw the commentary (the work titled קדושת לוי) of Rav Levi Yitzchak of Berditchev to the story of Noach. Rav Levi Yitzchak who was one of the early leaders of Chassidut was renowned for his love of the Jewish people. Rav Levi Yitzchak comments on the difference between Noach and Avraham Avinu. He wrote that there are two types of tzaddikim. Some tzaddikim are concerned only with their spiritual growth, and are indifferent to their neighbors. Other tzaddikim are concerned not only with their spiritual growth but try to aid their neighbors to grow closer to Hashem. Noach was the first type of tzaddik. Avraham Avinu was the second type of tzaddik. Avraham Avinu taught people about Hashem and brought them to His service.[4] Because of his concern for his contemporaries, Avraham Avinu is concerned to be a greater tzaddik than Noach.
This is a summary of today’s shiur. Thanks to everyone who participated today, Stuart Fischman
[1] It is 637 words long.
[2] 825 words
[3] Chazal in Pirkei Avot wrote “לא עם הארץ חסיד” Asceticism which is not accompanied by knowledge of the Torah is not of very great value.
[4] Although Rav Levi Yitzchak does not discuss, other Chassidic thinkers note that Avraham Avinu prayed for the people of Sodom despite Hashem telling him of their wickedness, while there is no mention of Noach praying to Hashem not to bring the flood.