Ramchal’s Introduction to Mesilat Yesharim

Mesilat Yesharim is one of the most widely read books in the Jewish bookshelf. Composed by Ramchal in 1740, it is traditionally categorized as a Musar (ethics) work — a manual for living righteously according to the Jewish code of conduct. Yet a closer look at Ramchal’s unique life story, together with the first unpublished edition of Mesilat Yesharim, highlights the book’s spiritual and meditative nature. It reveals the text as a practical proto-Hasidic manual, offering guidance for a deep and rich Jewish spiritual life.

In Ramchal's introduction to Mesilat Yesharim, he explains that his goal is not to teach new ideas but to remind people of concepts already known and accepted. The problem, he writes, is that while these ideas are acknowledged in theory, they are easily disregarded and forgotten in practice. The value of the book therefore lies not in reading it once, but in repeated study — using it as a constant anchor and reminder of truths we are prone to neglect.

He notes that most intelligent and educated people devote their study to subjects such as science, art, religious law, and history. Very few, however, focus on spiritual practice. In his words: “There are few, however, who devote thought and study to perfection of Divine service — to love, reverence, communion (Devekut), and all of the other aspects of Hasidism.”

This neglect is not because spiritual practice is seen as unimportant, but because it is perceived as obvious and already known. As a result, those who do engage with these practices are often people considered less intellectual. In turn, when someone pursues the spiritual practice of Hasidism (Hasidism here means “piety,” not the later Beshtian Hasidic movement), they may be dismissed as dull-witted.

This is harmful for both the wise and the unwise, leaving both groups without genuine Hasidism. It also fuels widespread misconceptions — many come to think Hasidism consists mainly of irrational acts such as reciting countless psalms, undertaking long fasts, or immersing in ice water.

Ramchal stresses that the practices of piety — reverence, love of the Divine, and purification of the heart — are not innate to human beings. They must be consciously acquired through deliberate effort. Anyone wishing to follow the Hasidic spiritual path must therefore invest time in understanding the true nature of these concepts.

Acquiring these practices, he explains, requires deep study. One who contemplates the elements of piety will see that they rest upon perfection and wisdom. Ramchal bases this claim on the words of Moses:

“And now, Israel, what does the Lord your God ask of you, but that you fear the Lord your God, to walk in all His ways, and to love Him and serve the Lord your God with all your heart and all your soul, to observe the mitzvot of God and His statutes...”

While many perceive Judaism as concerned only with observing the mitzvot, Moses’ words show that the commandments represent just one of five divine expectations.

The first, fear of God, Ramchal interprets as majestic reverence — constant mindfulness of the Divine presence. The second, “walking in His ways,” entails refining one’s character traits, being honest and just in conduct. The third, love of God, means fixing love for the Divine so deeply in the heart that one continually strives to please God, much as a child seeks to please a parent. The fourth, wholehearted service, refers to worshiping with pure intention — serving God for the sake of service alone, without ulterior motive. Finally, observing the mitzvot means faithfully keeping and respecting the commandments of the Torah.

Ramchal says these principles require thorough interpretation, and he proposes another way they can be divided, ordered, and acquired. This alternate framework is drawn from the ancient teaching of Rabbi Pinchas ben Yair, who presents a sequential path of spiritual development:

“Torah leads to Watchfulness; Watchfulness leads to Zeal; Zeal leads to Cleanliness; Cleanliness leads to Separation; Separation leads to Purity; Purity leads to Saintliness; Saintliness leads to Humility; Humility leads to Fear of Sin; Fear of Sin leads to Holiness; Holiness leads to the Holy Spirit, and the Holy Spirit leads to the Revival of the Dead.”

This ladder is not merely an ethical framework but a path filled with profound spiritual, contemplative, and meditative elements. Zehirut (Watchfulness), for instance, entails mindful attention to one’s thoughts and actions. Tahara (Purity) requires releasing ulterior motives from consciousness and refining it toward focused intention. And Kedusha (Holiness) transforms daily life into a continuous awareness of the Divine presence.

This progression forms the foundation of Mesilat Yesharim. The path Ramchal lays out in the book is built upon these nine steps.