Mussarמוסר

Who Authored Mesillat Yesharim?

The sources found do not identify the author of Mesillat Yesharim or provide biographical information about its composition. They present passages from the work itself, including the author's introduction and a discussion of piety and spiritual separation.

הַחִבּוּר הַזֶּה לֹא חִבַּרְתִּיו לְלַמֵּד לִבְנֵי הָאָדָם אֶת אֲשֶׁר לֹא יָדְעוּ

5 sources · 2 verified

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What the sources say

None of the passages before us identify the author of Mesillat Yesharim by name; the opening itself only has 'the writer' describing his purpose in composing the work, namely to remind people of what they already know rather than to teach them new things (Mesillat Yesharim, Introduction 1), and the thirteenth chapter simply continues the work's internal discussion of the transition from righteousness to piety without any authorial attribution (Mesillat Yesharim 13:1).

The surrounding sources speak about the book rather than naming its author: Chochma uMusar (Alter of Kelm) records a report that the Vilna Gaon, upon seeing the Mesillat Yesharim, praised it as a great light that had descended to earth, but this is a testimony about the book's reception, not a statement of authorship.

Similarly, Michtav MeEliyahu (Rav Dessler) cites a teaching found in Mesillat Yesharim about how outward actions arouse inner feeling, using the work as a source of mussar teaching rather than addressing who wrote it.

Vilna Gaon (Gra), in his commentary on Mishlei, uses the term 'mesilat yesharim' itself to explain the image of a cleared, fenced path, which is a textual gloss on the phrase and does not bear on who authored the sefer by that name.

Source 1 · Acharonim
Verified

Mesillat Yesharim, Introduction

מסילת ישרים, הקדמה א׳ — ד"ה אָמַר הַמְחַבֵּר

Mesillat Yesharim, Introduction 1

Ramhal says that he composed this work not to teach unfamiliar ideas, but to remind people of truths they already know and accept without doubt.

אָמַר הַמְחַבֵּר: הַחִבּוּר הַזֶּה לֹא חִבַּרְתִּיו לְלַמֵּד לִבְנֵי הָאָדָם אֶת אֲשֶׁר לֹא יָדְעוּ, אֶלָּא לְהַזְכִּירָם אֶת הַיָּדוּעַ לָהֶם כְּבָר וּמְפֻרְסָם אֶצְלָם פִּרְסוּם גָּדוֹל. כִּי לֹא תִּמְצָא בְּרוֹב דְּבָרַי, אֶלָּא דְּבָרִים שֶׁרֹב בְּנֵי הָאָדָם יוֹדְעִים אוֹתָם וְלֹא מִסְתַּפְּקִים בָּהֶם כְּלָל.

The writer says: I have composed this work not to teach people what they do not know but to remind them of what they already know and which is very familiar to them. For you will find in most of my words only things which most people already know and do not have any doubt about.

Source 2 · Acharonim
attested

Chochma uMusar (Alter of Kelm)

חכמה ומוסר, חלק ב רסו שמח

Chochma uMusar (Alter of Kelm)

The passage recounts that the Gra praised Mesillat Yesharim by Luzzatto as a great light and valued it highly, while affirming the importance of studying mussar.

הנה שמעתי דבר ברור איש מפי איש, שהגר"א ז"ל כשראה ספר מסלת ישרים מלוצאטו ז"ל, אמר בזה הלשון, אני ראיתי אור גדול ירד למטה לארץ, ספר מסילת ישרים, ונתתי בעדו מרוב חביבות רענדעל (מטבע). מי יודע מה היה אומר על ספר הקדושה הלזה, ספר דרך ה', ולא כהבוערים בעם המחבלים קרן ישראל רחמנא ליצלן, למנוע לימוד המוסר מהעולם, דבר שהקב"ה מסגל באוצרותיו, כמבואר (שבת ל"א) ברש"י שם, וכל התורה מלאה מוסר, בין בכתב בין בעל פה, ועליהם אמר שלמה המלך ע"ה (משלי א' ז') חכמה ומוסר, פירוש שניהם יחד, אוילים בזו, כי מעולם לא נסו באלה...

Source 3 · Acharonim
Verified

Mesillat Yesharim, Chapter 13

מסילת ישרים י״ג:א׳ — ד"ה בְּבֵאוּר מִדַּת הַפְּרִישׁוּת הַפְּרִישׁוּת הִיא תְּחִלַּת

Mesillat Yesharim 13:1

Ramhal states that separation is the beginning of piety: the preceding discussion concerned what is required to become a Tzadik, while the subsequent discussion concerns becoming a Chasid.

בְּבֵאוּר מִדַּת הַפְּרִישׁוּת הַפְּרִישׁוּת הִיא תְּחִלַּת הַחֲסִידוּת. וְתִרְאֶה שֶׁכָּל מָה שֶׁבֵּאַרְנוּ עַד עַתָּה הוּא מָה שֶׁמִּצְטָרֵךְ אֶל הָאָדָם לְשֶׁיִּהְיֶה צַדִּיק, וּמִכָּאן וּלְהָלְאָה הוּא לְשֶׁיִּהְיֶה חָסִיד.

Separation is the beginning of Piety. All that we have explained up to now concerned the requirements needed for a man to become a Tzadik (righteous person). From here on we will discuss the requirements in order to become a Chasid (pious person).

Source 4 · Acharonim
attested

Vilna Gaon (Gra)

משלי עם ביאור הגר״א, ח״א סי׳ ב׳

Beur HaGra on Mishlei 2

The passage explains that a mesilah is a path cleared of stones, yet a person may still err, so safeguards and protective boundaries were established to prevent stumbling.

מסילת ישרים - מסילה היא הדרך שפינוה מאבנים, ובכל זאת יוכל לטעות בשכלו, וכדי שלא יכשל נוצר דרכו - עשו לו גדרים וסייגים.

Beur HaGra on Mishlei 2 — page scan on HebrewBooks
Page 9

The Vilna Gaon (Rabbeinu Eliyahu of Vilna) Beur HaGra on Mishlei is not freely available in text. This PDF surfaced in our research. Please use the feedback buttons below to help us improve.

Source 5 · Modern
attested

Michtav MeEliyahu (Rav Dessler)

מכתב מאליהו, חלק ג עמוד קכז

Michtav MeEliyahu (Rav Dessler)

The passage teaches that external actions awaken inner feeling: even when performed without inward intention, consistent, careful, and strenuous observance gradually affects the heart and penetrates one's inner self.

בספר מסילת ישרים אנו לומדים את הכלל החשוב, שהמעשים החיצוניים מעוררים את הפנימיות (סוף פרק ז'). וכן ביאר בעל "ספר החינוך" ש"האדם נפעל כפי פעולותיו, ולבו וכל מחשבותיו תמיד אחר מעשיו שהוא עוסק בהן" (מצוה ט"ז). אף מעשים הנעשים בלי כוונה פנימית, אם אנו מתמידים בהם ומדקדקים ומתאמצים בקיומם, הם יפעלו על לבותינו ולבסוף יחדרו לתוך פנימיותנו.

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