Question:
(1) I want to ask about the order of how I should work on implementing the nine volumes of the “Bilvavi Mishkan Evneh” sefarim. Should one learn all 9 volumes of “Bilvavi Mishkan Evneh” before beginning to act upon it practically? Or should a person first focus on implementing the first two “Bilvavi” sefarim (Parts One and Two)? (2) How does the Rav recommend to learn and implement “Bilvavi” Parts One and Two? (3) Is the first step “Clarifying the purpose of life” meant to be a precedent before all other steps? Meaning, do I need to spend an hour a day on this point, and to continue to do this for several weeks or months? Or is it enough if I just reflect on it with myself for several days, and after that I can advance? (4) In “Bilvavi” Part One, the Rav says that the purpose of life is d’veykus (attachment) to the Creator, and in Part Two, the Rav says that the purpose of life is emunah (faith in G-d) – is this the same thing? (5) How can a person maintain his level of “clarifying the purpose of life” when he advances to the next steps after that [as explained in the sefer], so that he still remains very aware of the purpose and he doesn’t lose this awareness, as a result of being bombarded by the daily issues of life on this world? (6) What is the reason that a person need to always think about this purpose – is it because this is the will of Hashem, or is it because this is the true perfection and the true good? In other words, is it about what I personally gain, or is it because this is the truth of “Ain Od Milvado”, “there is nothing besides Him”? (7) I feel a need to advance quickly through the steps [that are explained in the sefer]. How can I know when I am ready to proceed to the next level? (8) How can I hold onto the gains of the previous stages, now that I am no longer working on those steps and I have proceeded to a more advanced stage? (9) The Rav writes in one place that if one wants to take the path explained in sefer Bilvavi Mishkan Evneh, one will need to set aside several amounts a day for self-recognition. What exactly does a person need to do during this time?Answer:
(1) The 9 volumes of the “Bilvavi” sefarim can be divided into three parts:
1) Parts 1, 2, and Part 5 (specifically, the section that deals with the matter of talking to Hashem, page 5 - 102). There is a general basis for all of these volumes: the idea of peshitus, “simplicity”, which is expressed through emunah peshutah, simple, unquestioning belief in G-d. One needs to then work on these ideas in the practical sense.
2) Parts 3, 4, 6, and the first half of Part 5 clarify the structure of a person’s avodah.
3) Parts 7, 8, 9 and the second half of Part 5 are based on the inner dimension of Torah, and accordingly, the avodah of a person that is based upon the concepts there. Therefore, it is recommended to first peruse Parts 1 and 2 and the first section of Part 5 (which discusses the subject of talking to Hashem), and to review these parts several times. After that, one should implement the ideas in the practical sense, according to the structure of his own soul.
(2) The answer to this is the same as the above answer: First a person needs to peruse the sefarim [Parts One and Two] several times, and then he should work to implement the stages practically, step after step, according to the structure of his own soul.
(3) Yes, but the intention is not that a person needs literally an “hour” [60 minutes] of time for this. Many times Chazal use the word “shaah” which implies an hour, but it does not literally mean an “hour”.
(4) Emunah is the power that attaches a person to the Creator. The clearer one’s emunah, the more closeness (kirvah) and attachment (d’veykus) one will have to the Creator.
(5) This is a very fundamental point. During this time that one sets aside, it is important for a person to reflect on all of the previous steps which he has already been through and acquired until now, so that he remains consciously aware of them. Every once a while, a person should also set aside to reflect about a specific level he has worked on and acquired, if he feels a need to do so – whether it is because he feels a burning need in his soul to do so, or whether it is because he feels that he has noticeably slackened off in that particular area.
(6) “From shelo lishmah (acting not for the sake of Heaven), one comes to lishmah (acting for the sake of Heaven). At the level of shelo lishmah, a person seeks to become closer to Hashem because he personally benefits from this. He wants more closeness to Hashem, true bliss, self-perfection, etc. because it will fill his spiritual needs. At the level of lishmah, a person seeks greater closeness to Hashem because he knows that is the will of Hashem from him. If a person has a very truthful nature, he will seek greater closeness to Hashem out of a desire for truth. However, most people do not seek greater closeness to Hashem out of a desire for truth, because most people do not have such a burning desire to live a life of truth. A deeper reason to seek more closeness to Hashem is because it is natural for the neshamah to do so, just as it is natural for a bird to fly; as the sefer Mesillas Yesharim writes about the level of humility. But this will only be true for one who has revealed his neshamah and he is consciously aware of its presence. This level is essentially the inner core of lishmah, because it is above intellect and mental reflection; it is the very essence if the soul, which has a natural desire to do the will of her Creator.
(7) When a person finds that any certain level has become second nature to him, meaning that he doesn’t need to strain himself in order to work on that particular level, it is a sign that he is ready to proceed to a more advanced level. At a deeper level, a person should eventually penetrate to the very essence of the soul, where seeking closeness to Hashem is not only “second nature”, but “first nature” for the soul.
(8) The answer to this is the same as the answer to Question #5.
(9) First, one needs to regain conscious awareness of his existence. Going further, one should become aware of the powers of the soul that he is consciously aware of, to the extent that it is noticeable to him. If possible, one should also write it down. In this way, one slowly acquires keen self-awareness.
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