The Mesilas Yesharim on Acquiring Zerizus

בְּדֶרֶךְ קְנִיַּת הַזְּרִיזוּת הִנֵּה הָאֶמְצָעִים אֲשֶׁר נִקְנֶה בָּם הַזְּרִיזוּת, הֵם הֵם אוֹתָם אֲשֶׁר נִקְנֶה בָּם הַזְּהִירוּת, וּמַדְרֵגוֹתֵיהֶם כְּמַדְרֵגוֹתֵיהֶם, וּכְמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה וְאָמְנָם, מַה שֶּׁיּוּכַל לְהַגְבִּיר הַהִתְעוֹרְרוּת הַזֶּה הוּא הַהִסְתַּכְּלוּת בְּרוֹב הַטּוֹבוֹת, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִם הָאָדָם בְּכָל עֵת וּבְכָל שָׁעָה, וְהַנִּפְלָאוֹת הַגְּדוֹלוֹת שֶׁעוֹשֶׂה עִמּוֹ מֵעֵת הַלֵּדָה עַד הַיּוֹם הָאַחֲרוֹן, כִּי כָּל מַה שֶׁיַּרְבֶּה לְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן בִּדְבָרִים אֵלֶּה, הִנֵּה יַרְבֶּה לְהַכִּיר לְעַצְמוֹ חוֹבָה רַבָּה אֶל הָאֵל הַמֵּטִיב לוֹ,

The means through which Zeal is acquired are the same ones through which Watchfulness is acquired, and their levels are likewise similar as I wrote earlier. However, that which may intensify this rousing is looking into the many benefits that the Holy One blessed be He does with a man at all moments and times and the great wonders G-d performs for him from the time of his birth until his final day. For the more one looks into and contemplates these things, the more he will recognize his enormous debt to G-d Who bestows good to him.

בְּבֵאוּר חֶלְקֵי הַזְּרִיזוּת חֶלְקֵי הַזְּרִיזוּת שְׁנַיִם, אֶחָד קֹדֶם הַמַּעֲשֶׂה וְאֶחָד אַחֲרֵי כֵן. קֹדֶם הַתְחָלַת הַמַּעֲשֶׂה הוּא שֶׁלֹּא יַחְמִיץ הָאָדָם אֶת הַמִּצְוָה, אֶלָּא בְּהַגִּיעַ זְמַנָּהּ אוֹ בְּהִזְדַּמְּנָה לְפָנָיו אוֹ בַּעֲלוֹתָהּ בְּמַחְשַׁבְתּוֹ, יְמַהֵר יָחִישׁ מַעֲשֵׂהוּ לֶאֱחֹז בָּהּ וְלַעֲשׂוֹת אוֹתָהּ וְלֹא יַנִּיחַ זְמַן לִזְמַן שֶׁיִּתְרַבֶּה בֵּינְתַיִם. כִּי אֵין סַכָּנָה כְּסַכָּנָתוֹ, אֲשֶׁר הִנֵּה כָּל רֶגַע שֶׁמִּתְחַדֵּשׁ, יוּכַל לְהִתְחַדֵּשׁ אֵיזֶה עִכּוּב לַמַּעֲשֶׂה הַטּוֹב. כִּי הַזְּרִיזוּת הִיא מִדַּת שְׁלֵמוּת גָּדוֹל אֲשֶׁר טִבְעוֹ שֶׁל הָאָדָם מוֹנְעָהּ מִמֶּנּוּ עַתָּה. וּמִי שֶׁמִּתְגַּבֵּר וְתוֹפֵשׂ בָּהּ כָּל מַה שֶׁיּוּכַל, הִנֵּה לֶעָתִיד לָבוֹא יִזְכֶּה לָהּ בֶּאֱמֶת, אֲשֶׁר הַבּוֹרֵא יִתְבָּרַךְ יִתְּנָהּ לוֹ שְׂכָרוֹ חֵלֶף מָה שֶׁהִשְׁתַּדֵּל אַחֲרֶיהָ בִּזְמַן עֲבוֹדָתוֹ.

There are two divisions of Zeal. One applies before beginning a deed and the other one after beginning a deed. Before beginning a deed: that one not allow a Mitzva to become delayed (lit. Chametz). Rather when the time of its performance comes, or when it happens to present itself to him, or when the thought of performing it enters his mind, he should hurry and hasten to seize hold of it and perform it, and not allow time to go by in between. For there is no danger like its danger. Since, behold each new second that arises can bring with it a new impediment to the good deed. For the trait of Zeal is a very high spiritual level of Shelemut (perfection) which a person's nature impedes him from attaining at the current time. But he who strengthens himself and takes hold of it as much as he can, will, in the future world, merit to truly attain it. The Creator, may His Name be blessed, will bestow it to him as a reward for his striving for it during the time of his service.

וְכַאֲשֶׁר יִתְאַמֵּת אֵצֶל הָאָדָם גֹּדֶל עֵרֶךְ הַמִּצְוֹת וְרֹב חוֹבָתוֹ בָּהֶם, וַדַּאי שֶׁיִּתְעוֹרֵר לִבּוֹ אֶל הָעֲבוֹדָה וְלֹא יִתְרַפֶּה מִמֶּנָּה. וְאָמְנָם, מַה שֶּׁיּוּכַל לְהַגְבִּיר הַהִתְעוֹרְרוּת הַזֶּה הוּא הַהִסְתַּכְּלוּת בְּרוֹב הַטּוֹבוֹת, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִם הָאָדָם בְּכָל עֵת וּבְכָל שָׁעָה, וְהַנִּפְלָאוֹת הַגְּדוֹלוֹת שֶׁעוֹשֶׂה עִמּוֹ מֵעֵת הַלֵּדָה עַד הַיּוֹם הָאַחֲרוֹן, כִּי כָּל מַה שֶׁיַּרְבֶּה לְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן בִּדְבָרִים אֵלֶּה, הִנֵּה יַרְבֶּה לְהַכִּיר לְעַצְמוֹ חוֹבָה רַבָּה אֶל הָאֵל הַמֵּטִיב לוֹ, וְיִהְיוּ אֵלֶּה אֶמְצָעִים לְשֶׁלֹּא יִתְעַצֵּל וְיִתְרַפֶּה מֵעֲבוֹדָתוֹ. כִּי הֲרֵי הוֹאִיל וְאֵינוֹ יָכוֹל וַדַּאי לִגְמֹל לוֹ טוֹבָתוֹ יִתְבָּרַךְ, לְפָחוֹת יוֹדֶה לִשְׁמוֹ וִיקַיֵּם מִצְוֹתָיו.

When a man comes to realize as truth the great value of the Mitzvot and the greatness of his obligation in them, his heart will certainly be awakened to the service of G-d and he will not be lax in it. However, that which may intensify this rousing is looking into the many benefits that the Holy One blessed be He does with a man at all moments and times and the great wonders G-d performs for him from the time of his birth until his final day. For the more one looks into and contemplates these things, the more he will recognize his enormous debt to G-d Who bestows good to him. This looking into will cause him to not grow lazy or lax in His service. For since it is impossible for him to repay G-d, blessed be His Name, for His goodness, he will feel that at least he can thank His Name and fulfill His commandments.

בְּבֵאוּר מַפְסִידֵי הַזְּרִיזוּת וְהַהַרְחָקָה מֵהֶם הִנֵּה מַפְסִידֵי הַזְּרִיזוּת, הֵם הֵם מַגְדִּילֵי הָעַצְלָה. וְהַגָּדוֹל שֶׁבְּכֻלָּם, הוּא בַּקָּשַׁת הַמְּנוּחָה הַגּוּפָנִית וְשִׂנְאַת הַטֹּרַח וְאַהֲבַת הָעִדּוּנִים בְּתַשְׁלוּם כָּל תְּנָאֵיהֶם. וְאָמְנָם צָרִיךְ שֶׁיֵּדַע הָאָדָם כִּי לֹא לִמְנוּחָה הוּא בָּעוֹלָם הַזֶּה, אֶלָּא לְעָמָל וָטֹרַח. וְלֹא יִנְהַג בְּעַצְמוֹ, אֶלָּא מִנְהַג הַפּוֹעֲלִים הָעוֹשִׂים מְלָאכָה אֵצֶל מַשְׂכִּירֵיהֶם, וּכְעִנְיָן מָה שֶׁהָיָה אוֹמֵר (עירובין סה):

The factors which diminish Zeal are those which increase laziness. The greatest of them all is seeking tranquility of body, hatred of exertion and love of [bodily] enjoyments to their fullest extent. For his will is already imprisoned in the prison of habit which has become second nature to him. A man needs to realize that he was not placed in this world for tranquility but rather for toil and exertion.

וְתִרְאֶה כִּי טֶבַע הָאָדָם כָּבֵד מְאֹד, כִּי עָפְרִיּוּת הַחָמְרִיּוּת גַּס, עַל כֵּן לֹא יַחְפֹּץ הָאָדָם בְּטֹרַח וּמְלָאכָה. וּמִי שֶׁרוֹצֶה לִזְכּוֹת לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ, צָרִיךְ שֶׁיִּתְגַּבֵּר נֶגֶד טִבְעוֹ עַצְמוֹ וְיִתְגַּבֵּר וְיִזְדָּרֵז. שֶׁאִם הוּא מַנִּיחַ עַצְמוֹ בְּיַד כְּבֵדוּתוֹ, וַדַּאי הוּא שֶׁלֹּא יַצְלִיחַ. וְהוּא מָה שֶׁאָמַר הַתַּנָּא (אבות ה, כ): הֱוֵי עַז כַּנָּמֵר, וְקַל כַּנֶּשֶׁר, וְרָץ כַּצְּבִי, וְגִבּוֹר כָּאֲרִי לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמַיִם. וְכֵן מָנוּ חֲכָמִים זִכְרוֹנָם לִבְרָכָה (ברכות לב) בַּדְּבָרִים הַצְּרִיכִים חִזּוּק, תּוֹרָה וּמַעֲשִׂים טוֹבִים. וּמִקְרָא מָלֵא הוּא (יהושע א): חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי, כִּי חִזּוּק גָּדוֹל צָרִיךְ לְמִי שֶׁרוֹצֶה לִכְפּוֹת הַטֶּבַע אֶל הֶפְכּוֹ. כְּלָלוֹ שֶׁל דָּבָר, חִזּוּק גָּדוֹל צָרִיךְ הָאָדָם לְהִתְחַזֵּק וּלְהִתְגַּבֵּר בִּזְרִיזוּת לַעֲשׂוֹת הַמִּצְוֹת, בְּהַשְׁלִיכוֹ מֵעָלָיו כֹּבֶד הָעַצְלָה הַמְעַכֶּבֶת עַל יָדוֹ.

You can observe that man's nature weighs very heavily upon him. For the earthiness of the physical is gross. Therefore a man does not want to exert himself and labor. But he who wants to merit to the service of the Creator must strengthen himself against his own nature, mustering strength and zeal. If he leaves himself in the hands of his [natural] heaviness, it is a certainty that he will not succeed. This is what the Tana (Mishnaic sage) stated: "be brazen as a leopard, light as an eagle, swift as a deer, and mighty as a lion to do the will of your Father in Heaven" (Avot 5:20). Likewise, the Sages counted among the things which need strengthening: "Torah and good deeds" (Berachot 32b). This is explicitly stated in scripture: "be strong and very courageous [to observe and do all of the Torah...]" (Yehoshua 1:6). For great strengthening is needed for one who wants to bend his nature to its opposite. The summary of the matter: a man must greatly strengthen himself and fortify himself with zeal in doing the Mitzvot by casting off himself the weight of laziness which impedes him.